Syeikh Nuruddin ar-RaniryShaykh Nuruddin al-Raniri

Abad ke-17; tiba di Aceh pada 163717th century; arrived in Aceh in 1637

Nuruddin ar-Raniry adalah ulama yang tiba di Aceh pada 1637 dan dikenal sebagai penentang ajaran wujudiyah Hamzah Fansuri dan pengikutnya. Pengetahuan umum di Aceh sering menganggapnya menolak seluruh gagasan wahdat al-wujūd, padahal karya-karyanya sendiri menunjukkan gambaran yang lebih bernuansa. Ia menulis banyak kitab tentang hakikat manusia, ruh, penciptaan alam, dan Nur Muhammad. Kajian atas pemikirannya di Aceh antara lain dilakukan oleh Ahmad Daudy.

Nuruddin al-Raniri was a scholar who reached Aceh in 1637 and is remembered as the opponent of the wujūdiyya teaching of Hamzah Fansuri and his followers. Popular knowledge in Aceh often assumes he rejected the unity of being outright, but his own writings paint a more nuanced picture. He wrote extensively on human nature, the spirit, the creation of the cosmos and the Light of Muhammad. In Aceh his thought was studied in depth by Ahmad Daudy.

Daftar karya ar-Raniry yang relevan dengan persoalan manusia dan Tuhan cukup panjang: Asrār al-Insān fī Ma‘rifat al-Rūḥ wa al-Raḥmān, Aina al-‘Ālam Qabl Khalqihi, Bad’ Khalq al-Samawāt wa al-Arḍ, Jawāhir al-‘Ulūm fī Kasyf al-Ma‘lūm, Tibyān fī Ma‘rifat al-Adyān, dan Ḥujjah al-Ṣiddīq li Daf‘ al-Zindīq. Karya-karya itu ditulis selama ia hidup di Aceh maupun di luar Aceh, dan berbeda dari Hamzah karena menyajikan setiap bidang ilmu dalam kitab tersendiri, bukan dalam syair.

Perbedaan dengan Hamzah tidak terletak pada sumber, sebab keduanya merujuk Ibn ‘Arabi, melainkan pada persoalan ta‘ayyun, yaitu ketika kewujudan alam dipersamakan dengan kewujudan Allah. Dalam Jawāhir al-‘Ulūm ia menyusun tiga ta‘ayyun dan tiga tajallī, dengan dua martabat pertama bersifat qadim dan martabat ketiga, wujud alam lahir, bersifat baharu. Ahmad Daudy mencatat bahwa ar-Raniry, seperti Hamzah dan Syamsuddin, tetap memberi tempat khusus bagi teori insān kamil tanpa menyimpang dari garis Ibn ‘Arabi.

Uraiannya tentang awal penciptaan, yang menghimpun hadis tentang Nur Muhammad, akal, qalam, dan ruh sebagai ciptaan pertama, ternyata sejalan dengan simbolisme syair unggas Hamzah. Karena itu, polemik keduanya lebih tepat dibaca sebagai perbedaan tafsir dalam satu tradisi metafisika, walaupun polemik tersebut melibatkan penguasa dan berujung pada surutnya tasawuf dari istana.

Al-Raniri's works bearing on the question of humankind and God form a long list: Asrār al-Insān fī Ma‘rifat al-Rūḥ wa al-Raḥmān, Ayna al-‘Ālam Qabl Khalqihi, Bad’ Khalq al-Samāwāt wa al-Arḍ, Jawāhir al-‘Ulūm fī Kashf al-Ma‘lūm, Tibyān fī Ma‘rifat al-Adyān and Ḥujjat al-Ṣiddīq li-Daf‘ al-Zindīq. They were written both in Aceh and elsewhere, and unlike Hamzah he presented each discipline in a dedicated treatise rather than in verse.

The disagreement with Hamzah lay not in their sources, since both drew on Ibn ‘Arabi, but in the question of determination (ta‘ayyun): the point at which the existence of the world is equated with the existence of God. In Jawāhir al-‘Ulūm he set out three determinations and three self-disclosures (tajallī), the first two grades eternal and the third, the external world, originated in time. Ahmad Daudy observes that al-Raniri, like Hamzah and Syamsuddin, still gave the Perfect Human a special place without departing from Ibn ‘Arabi.

His account of the beginning of creation, gathering hadith on the Light of Muhammad, the intellect, the pen and the spirit as first creations, closely parallels the symbolism of Hamzah's bird poem. Their polemic is therefore better read as a difference of interpretation within a single metaphysical tradition, even though it drew in the ruler and ended with Sufism's retreat from the court.

Gagasan kunciKey ideas

Bukan penolak totalNot an outright rejector

Anggapan bahwa ar-Raniry membenci wahdat al-wujūd perlu diuji pada teks-teksnya sendiri.The belief that al-Raniri loathed the unity of being must be tested against his own texts.

Titik pisah: ta‘ayyunPoint of divergence: ta‘ayyun

Perbedaan muncul pada martabat penentuan, bukan pada rujukan kepada Ibn ‘Arabi.The split arises over the grades of determination, not over reliance on Ibn ‘Arabi.

Prosa sistematisSystematic prose

Ia membagi ilmu dalam kitab-kitab terpisah, berbeda dari metode syair Hamzah.He divided knowledge into separate treatises, unlike Hamzah's poetic method.

Posisi dalam kerangkaPlace in the framework

Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.

lawan polemikpolemical counterpart Syeikh Hamzah FansuriShaykh Hamzah Fansuri Sumber sama, tafsir berbeda.Same source, different reading. konsep kuncikey concept Lā ta‘ayyun dan martabat ta‘ayyunNon-determination and the grades of determination (ta‘ayyun) Skema tiga ta‘ayyun dalam Jawāhir al-‘Ulūm.The three-determination scheme of Jawāhir al-‘Ulūm. karyawork Uraian Nuruddin ar-Raniry tentang awal penciptaan langit dan bumiNuruddin ar-Raniry's account of the creation of the heavens and the earth Teks tentang Nur Muhammad.Text on the Light of Muhammad. karyawork Tibyān fī Ma‘rifat al-AdyānTibyan fi Ma'rifat al-Adyan Salah satu kitabnya yang masih dikaji.One of his works still studied.

Pertanyaan reflektifReflective question

Bagaimana citra ar-Raniry sebagai ‘lawan tasawuf’ terbentuk dalam ingatan masyarakat Aceh, dan apa yang terlewat oleh citra itu?How did al-Raniri come to be remembered in Aceh as an 'enemy of Sufism', and what does that image overlook?

Kutip entri ini:Cite this entry: “Syeikh Nuruddin ar-Raniry”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/nuruddin-ar-raniry/