Hamzah Fansuri

1. Biography

Hamzah Fansuri is actually a prominent figure in the Malay literary world. He is likewise the pioneer of the new generation of Malay modern poetry. However, there are only few notes revealing his early life.

Many historians believe that Hamzah Fansuri lived at the tenure of Sultan Alauddin Riayah Syah (1689-1604 A.D.), a ruler of Aceh Kingdom prior to Sultan Iskandar Muda Mahkota Alam (1606-1636 A.D.). He was born in the old city of Barus (or “Fansur” if spelled in Arabic), North Sumatra, Indonesia. Barus city was formerly a crowded trading port as well as the hearts of politic and Malay cultural activities for areas around the Strait of Malacca in the 17^th century. Hamzah Fansuri passed away in 1590 A.D. (Teeuw, 1995: 45-46).

The only information about Hamzah Fansuri‘s youth can be gained from the works of Sheikh Nurudin ar-Raniri. He was a royal adviser serving to Sultan Iskandar Thani (1636-1641 A.D.). On some of his works, ar-Raniri states that Syamsuddin al-Sumatrani. Syamsuddin al-Sumatrani was a student of Hamzah Fansuri; no matter what, we will not find the name Hamzah Fansuri mentioned on the works of ar-Raniri.

There are two possible reasons on why the name Hamzah Fansuri is absent on ar-Raniri‘s works. First, ar-Raniri lived years after Fansuri passed away and therefore he could not have so-called “interview” with Fansuri. Second, ar-Raniri was an anti-Sufism, thus stood against Fansuri, who was an adhered follower of Sufism.

As ar-Raniri strongly distaste for the Sufic teachings, he begged Sultan Iskandar Thani of Aceh Kingdom to abolish Fansuri‘s Sufic missions in the Land of Aceh. He countered Fansuri‘s Sufism through either academic or religious forums. More than that, he also got the Aceh Royal troops to burn out the works of Fansuri, and to kill all the Sufic devotees at the time (Teuw, 1995: 68).

2. Thoughts

The literary works of Hamzah Fansuri were mostly influenced by Islamic teachings developing in the Malay Archipelago. The enormous influences of Islamic teachings were not only in the literary works, but later, also played roles in the establishment of Islam-based Malay kingdoms like Samudra Pasai Kingdom, Malacca Sultanate, and Aceh Sultanate.

Fansuri‘s literary works, as the other Islamic literature of the time, bore mystic and jurisprudential values as well as doctrines on Islamic teachings. In his status as religious litterateur, Fansuri can be said equal to other prominent litterateurs such as Sheikh Nuruddin ar-Raniri, Abdul Samad al-Falimbi, Syihabuddin bin Abdullah Muhammad, Sheikh Muhammad Nafis bin Idris al-Banjari, and Sheikh Daud bin Abdullah al-Fatani (Piah, 2002: xvii).

Looking at his works, Hamzah Fansuri appeared to believe in the unity of God and human or known wahdat al-wujud. Such a belief is actually influence of ancient Greek philosophy – pioneered by Plato and Plotinus – that developed well in India and Persia. In the further progress, Sufism reached the Malay Archipelago following the coming of Arab merchants and scholars. Amongst the great figures of Sufism were al-Kindi (985 A.D.), al-Farabu (985 A.D.), Ibnu Sina (985-1137 A.D.), Ibnu Bajah (1138 A.D.), Ibnu Taufail (1185 (1185 A.D.), Ibnu Rusydi (1126-1198 A.D.).

Higher level of Sufism is called Islamic mysticism. Figures playing significant roles in Islamic mysticism are Abu Yazid al-Bistami (874 A.D.), al-Hallaj (912 A.D.), and Ibnu al-Farid (1235 A.D.). One outstanding figure in this study is Ibnu Arabi (1240 A.D.). He is the author of an excellent book entitled Fusus al-Hikam. A popular rhetoric taken from this book is, “Is heaven life eternal?”

In the Malay literary world, Sufism influenced enormously to a monumental book entitled Sejarah Melayu (the Malay History). The book tells the efforts of Malacca Sultanate to find the answer of the above rhetoric. To find the answer, the Malacca royal officials even wandered to the kingdom of Samudra Pasai, Aceh, Indonesia.

In Aceh, Sufism found its glory following the fall of Malacca to Portuguese. Sufism then developed well here, followed by the fast development of Aceh harbours as the heart of trading and selling activities at that time. In the further progress, Aceh Sultanate (Islam-based kingdom) appeared as a new hegemonic and powerful kingdom in the world. Starting from this point, Hamzah Fansuri began his writing works, which are mostly about religious literature.

Hamzah Fansuri believed in the unity of God and human. He taught that human is originally part of God, thus human has no independence actually. Human‘s independence reflects God‘s absolute independence. Consequently, human is allowed to do everything in the world because basically, God has been united to human. The world, moreover, is also part of God; hence, human ought not to live for mundanity. The true goal of human being is leaving behind mundanity for the beyond living (al-Attas, 1970: 233-353 in Piah et. Al, 2002: 374).

Fansuri‘s insight about the unity of God and Human is seen on the below poem:

(Drewes and Brakel, 1986:108)

According to Hamzah Fansuri, there are some steps need to be accomplished if one wants to be a Sufic devotee. First of all, he/she must know well Islamic law and theology before he/she reaches the highest level of Sufism. Another requirement to be a good Sufic devotee is that he/she must behave properly and control himself/herself strictly. Amongst the requirements, check the works of Hamzah Fansuri below:

(Drewes and Brakel, 1986: 110)

If viewed from the literary understanding of Islam, sure, that Hamzah Fansuri‘s teachings and insights about Islam is wrong. That is why; Sheikh Nurruddin ar-Raniri urged the Aceh royal troops to combat Sufic devotee as well as the works of Hamzah Fansuri. Luckily, some works of Hamzah Fansuri are safe.

3. Works

Here are some works of Hamzah Fansuri that were safe from the eradication movement conducted by the Aceh royal troops:

4. Influences

In the Land of Aceh, Sufism found its glory in the end of 16^th century. Hamzah Fansuri then became popular throughout the Malay Archipelago through his works. Consequently, both Sufism and Fansuri‘s works spread over the entire parts of Malay Archipelago.

In the Land of Java, Hamzah Fansuri‘s works spread out to Banten, Cirebon, Pajang, and Mataram. Likewise, some of his works were translated into the Javanese language. Further progress shows that Fansuri‘s Sufic teachings have been adopted into Javanese mysticism locally called manunggaling kawulo gusti (the unity of God and human). Often, Sufic teachings are still acknowledged as part of the history of Islam in the Land of Java (Teeuw, 1995: 67).

The influence of Hamzah Fansuri‘s works can be seen on the works of Amir Hamzah. Teeuw (1995:68) states that Fansuri‘s works enormously influenced the works of Amir Hamzah, who had ever accomplished study at AMS, Yogyakarta, Indonesia. Amir Hamzah alone, Teeuw (1995) added, learned the Malay literature from his teacher named Dorenbos, who compiled the works of Hamzah Fansuri in his dissertation.

Hamzah Fansuri‘s literary works also appear in many contemporary literatures. One of the many Indonesian contemporary litterateurs who suffered from Hamzah Fansuri‘s influence is Abdul Hadi WM. Abdul Hadi, during his life, has once written a book of mystical poetry. Likewise, some other litterateurs concerned with mystical literature are Danarto and Kuntowijoyo. They were greatly influenced by the works of Hamzah Fansuri, but sure with their own styles.

An. Ismanto (tkh/01/05-09)

Translated by Irfan Nugroho (ter/125/06-09)

References:

• Harun Mat Piah, dkk., 2002. Traditional Malay Literature. Kuala Lumpur: Dewan Bahasa dan Pustaka
• Teeuw, A., 1994. Indonesia Antara Kelisanan dan Keberaksaraan. Jakarta: Pustaka Jaya

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