Hamzah Fansuri: The Sufi Poet of Aceh and His Enduring Legacy


 

Hamzah Fansuri, a poet and renowned Sufi of the 16th and 17th centuries, is one of the most celebrated figures in Southeast Asian Islamic literature. Although much of his life remains shrouded in mystery, including his exact origins, Hamzah’s profound impact on Malay literature and Sufi thought endures. His works, blending mysticism and poetic expression, revolutionized Acehnese culture, fostering a flourishing Sufi literary tradition in Aceh that still resonates today.

Hamzah Fansuri is believed to have been born in Fanshur, now identified as the ancient trading port of Barus in North Sumatra, an area renowned for its camphor trade. This port, a hub of economic and cultural exchange, attracted traders from India and the Middle East, who prized its camphor. Islamic presence in Barus likely dates back to the 7th century, introduced by Persian or Persian-speaking Indian traders, as suggested by Persian-inscribed graves found in the area. Barus was a crossroads of faith and culture, hosting Nestorian Christians, Vajrayana Buddhists, and eventually Muslim communities, allowing Hamzah to grow up in a pluralistic society where diverse beliefs coexisted.

By the time of Hamzah’s birth, the region had fallen under the influence of the Aceh Sultanate, prompting him to move to Aceh, where he settled in the city of Syahr Nawi, or Kota Baru. In his writings, Hamzah refers to himself as the Son of Trade, symbolizing his identity shaped by commerce and his cross-cultural interactions in the bustling port cities.

In Aceh, Hamzah encountered the followers of the Qadiriyah Sufi order, who introduced him to Wahdat al-Wujud—the doctrine of unity between humans and the Divine. This philosophy resonated deeply with him and set him on a spiritual path. Eager to deepen his knowledge, he traveled to Baghdad, where he studied under disciples of Sheikh Abdul Qadir Jailani, the Qadiriyah order’s founder. His journey took him further across the Middle East, including visits to Mecca, Medina, and Jerusalem, where he taught, absorbed local wisdom, and observed the natural beauty around him.

Eventually, Hamzah traveled to India’s Mughal Empire, where he studied the Seven Stages teachings, which detail the stages of human closeness to God. Upon returning to Aceh, Hamzah shared the knowledge he had acquired from his travels, bringing a nuanced approach to the spiritual practices of his homeland.

In Aceh, Hamzah became an outspoken critic of certain ascetic practices. While he valued zuhud (asceticism), he warned against interpreting it as detachment from society and family. Some Sufis, as he observed, isolated themselves in the forest, abandoning family responsibilities in their quest for enlightenment. Hamzah argued that this approach was irresponsible and used religion as a cover for neglect. In his view, a union with God could be achieved through human interaction and responsibilities, which brought a universal dimension to spirituality.

Hamzah Fansuri expressed his ideas and critiques in a series of poetic and prose works, blending profound spiritual insights with the beauty of Malay language and literature. His poetry includes works like Syair Burung Unggas (The Poem of Birds), Syair Perahu (The Poem of the Boat), and Syair Dagang (The Poem of the Trader), while his prose comprises titles such as Asrar al-‘Arifin (The Secrets of the Wise), Sharab al-‘Ashiqin (The Drink of the Lovers), and Kitab al-Muntahi (The Book of Consecration). Literary historians recognize Hamzah’s works for their distinctive individuality, a trait previously rare in Malay literature. His reflective writing explored simple yet meaningful life issues, inviting readers to consider the essence of spirituality in daily life.

Hamzah also criticized certain yoga practices popular in Aceh during his time. According to scholar L.F. Brakel, Hamzah opposed the pranayama breathing exercises from Hindu teachings, which focus on controlling breath and concentrating on the head. In his manuscript Asrar al-‘Arifin, he wrote, “do not dwell on the crown of the head or the tip of the nose or between the eyebrows or within the heart; all of these are veils to His Essence.” He felt that these practices reduced the concept of God to something overly simplistic, missing the profound essence of Divine unity. His objection to yoga was noteworthy, as it illustrates that Hindu-inspired practices were still present in Aceh during the 16th century.

Brakel suggests that Hamzah Fansuri passed away in the early 17th century. His legacy, however, continued through his students and descendants. His son or nephew, Abdurrauf As-Singkili, was also a noted intellectual, though he leaned toward politics, creating the Islamic administrative system that governed the Aceh Sultanate for centuries. Another of Hamzah’s disciples, Syamsuddin Pasai, became a qadi (judge in Islamic law) for the Aceh Sultanate.

Hamzah’s writings spread across the Malay archipelago after his death, reaching regions like West and Central Java, South and Southeast Sulawesi, and throughout the Malay world. His work remains a testament to the richness of Malay literary and spiritual tradition, inspiring readers with its profound reflections on the nature of God, human responsibility, and the spiritual path.

Today, Hamzah Fansuri is celebrated as a pioneer of Sufi literature in Southeast Asia, a thinker who bridged cultures and beliefs, bringing universal spirituality to his readers and leaving an indelible mark on the region’s literary heritage.

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