Selasa, 19 Maret 2013

Suluk Jebeng english version


Suluk Jebeng

 Written in song Dhandhanggula and begins with the discussion of the human form as a vicegerent of God on earth, and created man bahawasanya resemble His image (mehjumbh dinulu). The essence of the true self this must be known in order behavior and actions of a person in the world perubuatan reflect the truth. Unity with God is likened to the echo with the sound. Man must know suksma (spirit) inside his body. Spirit in the body as an invisible flame. That seems just coals, light, flame, heat and smoke. Linked to form a hidden spirit, the appearance and disappearance is not readily known. Sunan Bonang said:

    
The highlight of the perfect science
    
As the fire raged
    
Only embers and flames
    
Just a flash of light
    
Only visible smoke
    
Ketauilah form before the fire burning
    
And after the fire extinguished
    
Since the store was filled secret
    
Are there any words that can be said?
    
Do not elevate themselves beyond measure
    
Take refuge in Him alone
    
Find out, in fact the body is the soul
    
Do not ask
    
Do not worship the prophets and saints
    
Do not confess the Lord
    
Do not think there is but there is
    
Should silent
    
Do not get shaken
    
By confusion
    
Achieving perfect
    
Like a person who is asleep
    
With a woman, when sex
    
They sank in the fun, complacent
    
Lost in lust
    
My son, take
    
And understand it well
    
Science is indeed difficult to digest

The only Sunan Bonang prose can be identified up to now is Pitutur Seh Bari. One of the manuscripts containing the text of Sunan Bonang's prose is MS Leiden Cod. Or. 1928. The manuscript text has been transliterated into Latin script and translated into Dutch by Schrieke in his doctoral dissertation Het Boek van Bonang (1911). Hoesein Djajadiningrat also examine and review it in his "History of Critische Beschouwing van de Banten" (1913). Last manuscript text transliterated and edited by Drewes, in his book The Admonotions of Seh Bari (1978), along with reviews and translations in English.
This book was written in the form of a dialogue or question-and-answer between a prosecutor science mysticism, Syaful Rijal, and his teacher Sheikh Bari. Name Syaiful Rijal, which means a sharp sword, usually used as a nickname to a student who diligently studied Sufism (al-Attas 1972). Maybe this is the name for Sunan Bonang yourself when being a prosecutor science mysticism. Shaykh Bari is a teacher allegedly Sunan Bonang in Pasai and comes from Bar, Khurasan, Persia East Power (Drewes 1968:12). In general Sufism raised close to the teachings of the two great figures of Persian Sufi, Imam al-Ghazali (d. 1111 CE) and Jalaluddin al-Rumi (1207-1273 AD). The names of other experts of Persian Sufism is called a Sufi Shaykh (may Harith al-Muhasibi), Nuri (may Hasan al-Nuri) and Jaddin (maybe Junaid al-Baghdadi). Teachings three characters are the main source of the teachings of Imam al-Ghazali (al-Taftazani 1985:6). Terms used in this book, that "science wirasaning mysticism" (soul or essence of Sufism) recalls the statement of Imam al-Ghazali that Sufism is the soul of the religious sciences.

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