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"Banten Sultanate is a region known having active and productive ulema (the savants) in writing and copying manuscripts (works) especially religious manuscripts. The process of works writing got full support from the ruler. It had been recorded since Sultan Abu Mafakir Mahmud Abd al-Qadir regime (ruled 1626-1651), and furthermore, the productive period of process of works writing continued until the 19th century. Many of them belonged to Middle East ulema alumnae and stayed in Mecca for a long time, while being there they were active in writing work. Banten Sultanates had a religion counselor, who was one of ulema alumnus, at the same time as a royal work writer who was used to write on his king request. Some religious manuscripts were /dab literature which contained religious teaching an advices, for example filch, theology, Sufism or mysticism, tafsir, nahwu and sarI(Arabic grammer), akhlaq (morals and Islam etics), etc. They were written in Arabic, Sundanesse, Javanesse, and Malay with Pegon, Jawi, Arabic and Latin writing character. And those manuscripts haven't been much researched yet until to day primarity from philological approach. One of Bantenese who had ever been in Mecca is Abdullah bin Abd al-Qahhar al-Bantani - henceforth we call him al-Bantani - he was a writer and copier of the 18""' century's works in the rule of Sultan Abu Nasr `Arif al-Din Zain al-`Asyigin bin `Abd al-Fath Syifa' 7ain al-`Arifin (1753-1777). He wrote three religious books and one of them is Fat/i al Muluk Liyasila ila Malik al-Mu/0k `ala Qa `idat Ahl al-Su/ilk (FM) that contained mysticism. This book had neo¬sufism typical written based on Sultan's request in 1183 H (1769M) and become one of Sultan's private library collections. He is also considered as a great Bantenes ulemas after Yusuf al-t Makassari (d. 1699M). The other his works and copies in manuscripts now are still kept in National Library of Indonesia and have not been published yet. FM is a codex unicus and autographic manuscript which in this research as an object that is done using philological and intertextual approach with editing of the text and content analysis. FM's content represents description of Sufism tendency happened commonly in the world of Islam in the 17d' - 18' centuries. In that era, Sufism tended to Islam orthodhox that was tighter and was reconciled with al-Ghazali teaching. While al-Ghazali was considered as a sunni sufic mystic prominent figure. Around the 16tl' - 17d' centuries, sufism world tended to heterodhox and heretical teaching, for instance wandat al-wujud (the unity of being) doctrine of Ibn `Arabi which is considered as a philosophical sufic mystic. Through FM, al-Bantani did reconciliation between al-Ghazali's teaching and Ibn 'Arabi's teaching, and based this reconciliation (or combination) of teaching on the main source of syari a (Islamic formal law, Sacred law); the Koran and the sunna (the prophet tradition). It made al-Bantani's teaching and thought categorized Neo-sufism. This reconciliation of the two teaching (al-Ghazali's and Ibn `Arabi's) was reflected primarily on al-Bantani's thought of relation between God and Nature which regarded as the relation between Khhliq (The Creator) and khalq (the creature). In such a relation, al-Bantani made the concept of tajalli (manifestation of God) of Ibn `Arabi becoming more accessible from the syaz a side, that is Allah does tajalli with creature in His tanzih (purification) and His tasybth (assimilation) so the only and only God as The One Reality is Allah who is pure from all countable creature - He is an Uncountable - and similarity to the creature. His tajalli or tanazzul is..."

"Buku ini berisi tulisan Taha Husain tentang Abu al-'Ala' al-Ma'arri. Abu al-'Ala' adalah seorang penyair dari Aleppo (Suriah) yang hidup pada abad ke-10 hingga abad ke-11. Beliau terkenal karena menentang ajaran agama-agama yang ada, seperti Islam, Kristen, dan Yahudi. "

"Di antara satuan banyak naskah-naskah yang ada di Museum Puaat Jakarta, karya auiih Ynauf inilah yang paling menarik perhatian kami. Di dalam Catalog van den Barg, banyak terda_pat nama prang-orang Arab. Orang Indonoeta sendiri sangat sedikit sekali, sehingga kami sangat tartarik untuk me_ngetahui id. naokuh yang dikarang oleh orang Indonesia tersebut. Dangan mempelajari ini doakah kami terdorong untuk mongetahui lebih lonjut sebenarnya Shai Yusuf itu, bagaimana peranannya di dalam perkembangan tarekat dan pengaruhi pengaruhnya pada umat Islam, khususnya di Indonesia. Di samping itu Bali pun akan mengatahui tokoh-tokoh tasawuf dan fisafat yang sering disebut oleh Shaikh Yusuf, serta beberapa jauh pengarah tokoh-tokoh tersebut terhadap ajarannya, Naskah ini adalah sebuah naskah yang berbahasa Arab..."

"Skripsi ini menyajikan deskripsi dan suntingan teks naskah Serat Abdul Muluk. Naskah ini merupakan koleksi Perpustakaan Univesitas Indonesia. Naskah dengan nomor koleksi NR 301 ini, ditulis Mandrasastra. Naskah berbentuk macapat. Naskah ini menceritakan tentang petualangan seseorang yang bernama Abdul Muluk. Terdapat dua penggunaan aksara dalam penulisan naskah yaitu aksara Jawa dan Aksara Pegon. Metode penelitian filologi yang digunakan adalah metode edisi naskah tunggal. Suntingan teks dilakukan dengan menerapkan metode edisi kritis.

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This thesis presents the description and text editing about Serat Abdul Muluk manuscript. The text was collected by Universitas Indonesia library collection NR. 301. The manuscript was written in two different languages, Javanese and Pegon (Javanese Arabic). It was written by Mandrasastra in macapat style. The text is about the adventure of a gentleman whose name Abdul Muluk. The researcher used philology method and he applied single text edition method. He edited the text with critical edition method."