Shayh Yusuf Al-Maqassari's literary contribution with a special attention to his Matalib Al-Salikin (The Quests of the spiritual seekers)

Abstract

The importance of this research on the life of Shaykh Yūsuf‟s life and legacy is eviden t from the depth of the reports on "Shaykh Yūsuf al-Maqassarī’s literary contribution with a special attention to his Maṭālib al-Sālikῑn [The Quests of the Spiritual Seekers].” We contend that without a comprehensive knowledge of it, some of the subtleties and nuances of the Shaykh as well as his treatises will remain concealed from us. I utilised the comprehensive religious historical and philological approaches following the methodology of Sultan, Nabilah Lubis, and Suleman Essop Dangor to complement al-Maqassarī‟s history, his literary contribution in general and to gain the essence of his Maṭālib al-Sālikῑn through commentaries. I also used hermeneutic‟s theory for interpreting some of the texts. Shaykh Yūsuf (1626-1699) is considered a national hero of Indonesia and South Africa. His movements from Gowa South Sulawesi to other countries including the Middle East were motivated by his wish to deepen his understanding of Islamic mysticism. This was supported by his local teachers and the needs of Gowa Kingdom for a qualified Islamic scholar to convert its animistic society into real and fervent Muslims. This responsibility fostered in him a sense of bravery and adventure, and he ended up wandering around the world in search of knowledge. In their purpose to rule the East Indian countries and remove his influence over his fellow citizens, the Dutch banished Shaykh Yūsuf initially to Ceylon and then to Cape of Good Hope, South Africa (1684-1699). He left behind a large body of literary contributions, many of them still preserved at UB Leiden and the National Library of Jakarta. His Maṭālib al-Sālikῑn holds a special place among his literary contributions. It discusses three important issues that are illustrated with parables which should be understood by spiritual seekers; namely tawḥῑd, ma‘rifa, and „ibāda {Divine Knowledge, Divine Recognition and Worship]. They constitute a tree with leaves, branches, and fruit. Its practitioners are directed to the Oneness of God and to none other. These teachings have become a foundation of his reformist ideas and a basis to build his Islamic community in South Africa and finally to be implemented in his own ṣūfī order, Ṭarīqat al-Yūsufiyya/Khalwatiyyat al-Yūsufiyya.