Comments:

This manuscript contains seven fragments of text. The first talks about jurisprudence (fiqh) and includes instructions on correct practice of salat prayer. The second tells about the essence of the confession of faith (syahadat), the third describes Sufi teaching, the fourth presents the Shattariyyah silsilah, the fifth section schematises the main points of Shattariyyah doctrine, and the sixth and seventh describe dikir ritual and the categories of student, or murid.

Unlike manuscripts A, B and C, this manuscript uses both the Sundanese and Javanese language. For example, the manuscript describes the essence of syahadat in Javanese. “This is the essence of the syahadat Asyhadu an la… that is to say, the radiation of syahadat merges into the Oneness.” (Punika jatining syahadat Asyhadu an la tegese gempuring syahadat lenyeping tunggal.)

Sundanese appears instead of Javanese in the third part of the text which tells about the teaching of tasawwuf. “The third kitab tells about ilmu tassawuf” (Ari kitab anu katilu mertelakeun ilmu tassauf. Kanyahokeun...). In other places, it switches between Javanese and Sundanese, particularly in the section recording the silsilah of the Shattariyyah. “This is the genealogy of Shattariyyah starting from God’s Emissary.” (Punika nganyataken turunan nana perjalanan tarekat Shattariyyah anu kawit ti Kangjeng Rasulullah). The same pattern is also used in elaborating the dikirrecitation, which it says is derived from the great-grandson of Shaykh Abdul Muhyi, Kiai Bagus Hijaya. The text here reads: “This is an invocation of Kiahi Bagus Hijaya or Kiai Bagus Haji Irfan, the son of Kiai Bagus Nida Muhiddin. After the invocation…” (Punika wiridna Kiai Bagus Hijaya atawa Kiahi Bagus Haji Irfan puterana Kiahi Bagus Nida Muhiddin. Sanggeus dikir...). Such patterns are probably influenced by the manuscript’s use in the community. In contemporary Pamijahan, Sundanese texts are often cited in sermons. Indeed the Javanese text may not be intended for use in a communal teaching session at all but rather as a source or reference for the leader (guru), or the adherents of the order, the ikhwan who want to develop their knowledge.