The Shattariyyah order, including texts it inspired like the al-Tuhfa al-mursala ila ruh al-nabi or: The Gift addressed to the Spirit of the Prophet (Johns 1965: 218) was domesticated in Mecca. It has been shown that the ‘wild’ tendencies and the pantheistic character of the Shattariyyah were ‘tamed’ by ‘neo-Sufis’ and legalists such as al-Qushashi (Azra 1995: 246; Johns 1965: 218). The mystical speculations of Ibn Arabi, as passed on by Fadhillah, are interpreted in more a moderate form. As a result, the original doctrine of five grades of Ibn Arabi, as interpreted in Indian Shattariyyah, is modified into seven mystical realities under the hand of al-Qushashi, an Arabic scholar of great influence on Indonesian scholars in the 17^th century (Christomy 2001: 41; Azra 1995: 246). According to no less than five manuscripts in Pamijahan, and to some thirty in holdings in Jakarta and Leiden, Abdul Muhyi owed his mystical linkages to the line of al-Qushashi. In other words, the Indian variant of Shattariyyah Sufism come by way of the very heart of Islamic culture, Mecca itself, and only later spread to the islands of the Indonesian archipelago.

The main question with which I am concerned at all times relates to the status of these mystical materials within the local culture of Pamijahan. As has been mentioned above, all tangible and intangible signs are orchestrated towards maintaining and strengthening the blessing, the barakah. We have to draw first on the main teaching indicated by the Book of the Wali.