Malay Text Reception among Sufi Orders in West Java: A Study on Wawacan Layang Siti Hasanah

. The article discusses the active reception of Malay texts among members of the Qadiriyah wa Naqshabandiyah (TQN) Sufi order in West Java. It focuses on the text entitled Wawacan Layang Siti Hasanah . The TQN members adapted the Malay Cerita Siti Hasanah and turned it into a wawacan , a narrative text in Javanese verse specific to West Java, from as early as 1792 up to the early 20th century. This article discusses the various TQN members’ reception of the Malay hikayat (tales) from the end of the 18th century until the 20th century. Using a literary reception and literary anthropology analysis approach to the Wawacan Layang Siti Hasanah , the analysis found that the text functioned as a didactic text to teach women that they must always obey their husbands. It also contains several Sufi values such as ma’rifa (mystical knowledge of the Godhead) and Nūr Muḥammad (the essence of Muhammad). This article will also show that in the process of adapting the story to their wishes, the TQN members in West Java also turned it into a wawacan and changed the way it was used among the members of the Sufi orders and pesantren (Islamic boarding school) communities.


Introduction
The Qadiriyah wa Naqshabandiyah (TQN) is an influential Sufi order with solid traditional roots in Nusantara (Bruinessen 1992;2000;Widiyanto 2016) and West Java is no exception (Pujiastuti 2016, 75). Its members enact the order's rituals up to the present day. TQN ritual ceremonies in the archipelago include talqīn (ordination of a student), kataman (completion of a student's mastering of the remembrance practices dhikr) and manakiban (Aqib 2012, 97-115). Millie (2009) found that the manakib, manakiban, or keramat is a ritual enacted by the Sundanese TQN members in Bandung, West Java. The ritual consists of the recitation or chanting of the story of the life of Shaykh 'Abd al-Qādir al-Jīlānī (d. AD 1166), one of the most prominent Sufis in the Islamic worlds (Malik 2018). TQN members in Cirebon, West Java, enact a similar ritual which is known there as hadiwan or manakib (Muhaimin 2006, 160). The ritual recitation of the story of this Sufi saint's life is also done in Pandeglang in Banten. Setiawan (2019, 56) sees the ritual as a form of acculturation or blend between the Islamic tradition, and Javanese and Sundanese cultural elements. This may be seen, among others, by the mandatory presence of offerings (sesaji, sajen [Javanese]) each time the ritual is enacted. The ritual recitation of this text, which is written in the Javanese language, by the non-Javanese-speaking Sundanese community is a form of linguistic acculturation (Setiawan 2019, 61). In their findings on the manakib in Kunir, Blitar, East Java, Noorhidayati and Mahmud (2018, 216) state that the recitation of the story of Shaykh 'Abd al-Qādir al-Jīlānī can be seen as an effort to strengthen the synergy between Islam and the local culture. These studies show that TQN's social and ritual tradition is firmly rooted in Java.
Various earlier studies on TQN rituals and traditions focus on texts that narrate the life story of Shaykh 'Abd al-Qādir al-Jīlānī and the influence its recitation exerts over the people who perform and attend the ritual in West Java. He is still the focus around which religious values are disseminated among TQN members. There are at least two reasons why TQN members glorify this Sufi master to this extent. Firstly, Shaykh 'Abd al-Qādir al-Jīlānī is considered a holy man capable to intercede with Allah SWT for the sake of TQN members. Secondly, the story of the Sufi's life is considered sacred as it is full of miracles (keramat [Javanese]; karama [Arabic]) and it is for this reason that it has been preserved in many written and oral forms in the Islamic world (Millie 2009, 2). Nevertheless, often other texts are also used during the manakib ritual among the TQN and one of them is the Wawacan Layang Siti Hasanah, the focus of this article. This text was written and reworked by various TQN murshīd (Sufi masters) in Indramayu, West Java, between the end of the 19th and the start of the 20th century. The colophon of both manuscripts used for this article state that the wawacan is an adaptation of a Malay story entitled Cerita Siti Hasanah.
The story of Siti Hasanah is one of the episodes of the frame story entitled Hikayat Bayan Budiman. This hikayat consists of 24 stories and was composed by Kadhi Hasan in AH 773/AD 1371-1372 (Iskandar 1999, 113). Winstedt (1985, v) states that the oldest manuscripts of this hikayat (tales) are kept in the Bodleian Library at Oxford and that they were copied in the 1600s. Braginsky (2015, 195) notes that the Hikayat Bayan Budiman contains "salient features of the Turkish-Turkic theme" and is one of the texts typical for the initial stages of Islamisation of the Malay world's literature. According to Winstedt's inventory (1985, xvi), the Cerita Siti Hasanah is told in eight of the 10 manuscripts of the Hikayat Bayan Budiman he found. This being so, Winstedt did not make an inventory of other manuscript versions of the Hikayat Bayan Budiman while it is important to understand the wider context of the literary relations between Malay literature and that of other places in the archipelago. Ricci (2011, 2) argues that literary and library networks have an important role in the spread of Islamic teachings in South and Southeast Asia and the formation of Islamic identity in this region. This network includes the similarities of manuscripts, texts, stories, poems, genealogies, histories, and works that involve readers, listeners, writers, translators, adaptors, and scribes that transcend the boundaries of distance and culture. Through his research on the text of the Kitab Seribu Masalah (Book of a Thousand Problems) from Arabic sources to its translations and adaptations in Malay, Tamil and Javanese in the 16th to the 20th centuries. Ricci (2011, 7) concluded that the regions of South and Southeast Asia have a cultural node that connects each other in the process of Islamisation of society.
The article aims to present an analysis of the reception of the Malay hikayat entitled Cerita Siti Hasanah as it was changed into the wawacan form, a poetic hikayat written in dangding (Sundanese and Javanese poetic form) verse using specific poetic rules, entitled Wawacan Layang Siti Hasanah by TQN members in Indramayu, West Java. We will see that Horace's ideas apply also to the Wawacan Layang Siti Hasanah. In his work Ars Poetica, Horace says that a literary work has two characteristics, dulce et utile or "beauty and use" (Teeuw 2003, 183;Wellek and Warren 1993, 23). Indeed, the Wawacan Layang Siti Hasanah also has the same two characteristics: beauty and use. This article aims to reveal that Wawacan Layang Siti Hasanah was not only changed from a prose hikayat into a verse wawacan but its function also changed among TQN members in Indramayu, West Java. The text became an important tool in the transmission of Islamic teachings, and we will focus on the way this text functions in the social life of the TQN members in Indramayu, West Java, at the end of the 20th century.

Theoretical Framework and Research Methodology
The Wawacan Layang Siti Hasanah, as mentioned earlier, is an adaptation of the Malay Cerita Siti Hasanah. Jauss (1982, 23) says that a literary work never features something that is new or fills an information gap but, rather, that it is the product of predispositions gained from earlier readings that trigger memories of what has already been read before which leads to certain expectations and standpoints about the work in front of them. These works are then either left unchanged, changed, adapted, or even significantly expanded following the genre of the text. Furthermore, Jauss (1982, 39) wrote that historical circumstances and background are fundamental to the creation of a literary work. He calls it the horizon of expectations which he sees as an important element in the relation between a literary work and a reading community so that literature's social function manifests itself because the reading public's horizon of expectations and experiences are incorporated into it. This horizon of expectations can consist of the readers experience has gained in life, local wisdom, and the specific views that direct their way of thinking.  Jauss (1982) The Wawacan Layang Siti Hasanah also gains meaning because of its readers' reaction to it as they try to make sense of it. This reaction can be passive, in the sense that the readers like it or not, or active by turning it into another text (Junus 1985, 1). Teeuw (2003, 171) explains that readers not only consist of real and experimentally tested individuals when confronted with a text, but also those who have represented in the text themselves. In this case, the readers change position and become authors and because they consume the text creatively a new text emerges (Teeuw 2003, 177). In the Wawacan Layang Siti Hasanah's case, the readers reacted to the text of the hikayat actively which is evidenced by the fact that they turned it into a wawacan.
As a text that has lived among TQN adherents in the early 20th century in West Java, the literary anthropology approach is very important as a theoretical framework for the study of this Wawacan Layang Siti Hasanah text. The study of literary anthropology in general covers the social life of literary practice through the study of reading and literary consumption, creativity, and literary production (Fagerlid and Tisdel 2020, 4). Meanwhile, Rapport (2012) revealed that literary anthropology consists of two fields of study, namely literary studies as part of ethnographic writing and studies that focus on the relationship between literature and its reading community.
To find out the pattern of reception of the Wawacan Layang Siti Hasanah text by TQN followers in West Java, it is necessary to compare it with various versions of the text. Therefore, this study takes an inventory of three versions of the text written in different languages, namely the Javanese, Malay and Sundanese versions. The Malay version is the main comparative text because the manuscripts were copied in the 19th century, so they are considered older. According to the colophon, the story of Siti Hasanah has been told since the AD 14th century. The Sundanese version of the text was not compared due to the unreadable and damaged condition of the manuscript. In addition, the implementation of the theory of literary anthropology in the study of the Wawacan Layang Siti Hasanah text is applied by conducting interviews with Kiai Ibrahim Nawawi, and Ki Tarka as the owners and readers of the manuscripts who are adherents and practitioners of TQN teachings. This is done to find out more deeply how the background and social context of the owner and reader affect the reception and change in the function of the Wawacan Layang Siti Hasanah text.

TQN in Indramayu, West Java: Orders and Networks
The spread of Islam in Indramayu followed the established Islamic practices in Cirebon. This is evidenced by the TQN genealogical records which show that the tariqah teachers in Indramayu were students of Shaykh Aḥmad Thalḥah from Kalisapu, Cirebon (d. AD 1935). He also taught the TQN order in Kalisapu, Cirebon, and various students from Indramayu joined him in spreading Islam in the region they came from. The members of the teachers of the TQN in Indramayu are written in manuscript LKK_CRB2014_TRK004 in Ki Tarka's collection in Indramayu. According to this manuscript, Shaykh 'Abd al-Manān introduced the TQN in Indramayu and he had been given TQN authority by Shaykh Aḥmad Ṭalḥah whose life story is yet still an enigma. However, he is thought to have lived contemporaneously with Shaykh Abdullah Mubarok (AD 1836-AD 1956), a TQN Suryalaya teacher from Tasikmalaya in West Java. Shaykh 'Abd al-Manān left behind various manuscripts which used to be preserved by his descendants. The texts in these manuscripts deal with the Quran, theology, Sufism, Arabic grammar and Islamic jurisprudence (fiqh). (AD 1009-1078/1081). He kept the manuscripts in Arabic on the religious subjects that were taught in the pesantren in his residence in Desa Paoman. Ibrahim Nawawi (pers. comm., 2017), the manuscript owner, states that Paoman Village was the hub of TQN teachings in Indramayu.
One TQN teacher in Indramayu whose life can be followed is Kiai Abdullah . He lived in Mundakjaya in Indramayu and he copied various works such as the Serat Pralayajati, Babad Dermayu, Babad Cirebon, The Story of Syeikh Madekur-Kasan Basari, Syeikh Jabar, Siti Maleha, Siti Ningrum, Manakib Syeikh Abdul Qadir al-Jilani, Serat Yusuf, Ater-ater Kaulan, Kidungan, Primbon and Wejangan Mursid. One manuscript of the Wawacan Layang Siti Hasanah is kept by Ibrahim Nawawi who got it from his grandfather, Kyai Kartawi who himself got it from Ki Masta. He had another one he received from Ki Masrinih who taught the TQN teachings after Kiai Abdullah's death (Christomy and Nurhata 2016, 14). We know of his active role in the TQN because of his productivity in copying manuscripts. This being so, he concealed his identity in all the copies he made of these works which are evident, for example, from his work entitled Sedjarah Kuntjit in which he used his alias, Jaka Sari. In this manuscript is explained that Kiai Abdullah was born in 1870 and that he studied Islam in various pesantren and with several religious teachers in Indramayu, Cirebon, Majalaya (Garut), Banten, Pasuruan and Madura (Nurhata 2020, 11). From all this, Kiai Abdullah hailed from a strong Islamic learned (santri) background. During Kiai Abdullah's life, the text of the Wawacan Layang Siti Hasanah was recited and sung during certain rituals and communal religious meals (selamatan) by his students who were TQN members in the sub-district of Cikedung in Indramayu. Usually, the text was recited after the maca seh, the reading of stories of Shaykh 'Abd al-Qādir al-Jīlānī (Ki Tarka, pers. comm., 2020). Initially, the Javanese text was sung together with manakib texts in Arabic. The manakib text pointed to dhikr which was the core of the prayers and the ritual meal. However, starting in the 1970s, the Wawacan Layang Siti Hasanah and similar texts were no longer present in the TQN and during a manakib, only texts in Arabic were recited. That the Wawacan Layang Siti Hasanah was one of the texts that were recited before or after the maca seh at the end of the 19th and early 20th century shows that the tradition of the TQN followers in Indramayu differed from that of TQN followers elsewhere.

The Wawacan Layang Siti Hasanah: Manuscripts and Contents
The story of Siti Hasanah is found in three kinds of sources. The first are Malay texts studied by Winstedt (1985). The second is the lithographed edition of the hikayat published by the Dutch colonial government to be used as teaching material for Dutch scholars who wanted to study Malay literature. The third is the manuscript of the wawacan once owned by TQN followers in Indramayu at the start of the 20th century. The story is written in three different languages: Malay, Javanese and Sundanese as can be seen from the following table. Translation: And study the verse artati / who can copy and write (the story of Siti Hasanah) / so that it can be material to be read / it originates from Malay and is retold in Javanese / it comes from Arabia / as we know / and is to be read again and again / Haji Abdul Sapingi has explained / that in the old days // It was told in a beautiful way / on the sixteenth of the month Dzulhijjah / in the year one thousand two hundred / and six / in the year Be in the past / In former days it is told / there was in the past / a princess / of unequalled beauty.
The text was thus told on "16th Dzulhijjah AH 1206" or 4th August 1792. The sentence Dén anyarita ing rasa pati manis shows that the text had already been turned into a wawacan and the word manis is often used as an indication of the poetic meter dangdanggula (sasmita pupuh dangdanggula). The quote also states that the Wawacan Layang Siti Hasanah is an adaptation of a Malay text entitled Siti Hasanah. Wawacan composers often turned to hikayat as their sources to produce their own texts.    (Ricklefs, Voorhoeve and Gallop 2014, 141). These texts were copied from two manuscripts: Hikayat Bakhtiyar from the Raffles collection which is kept in the Royal Asiatic Society No. 63 and Hikayat Bayan Budiman (Tuuk 1868, i). In his edition, Tuuk also noted some corrections that were made in the manuscripts of the texts he published. The edition aimed to offer reading material to Dutch scholars who wanted to study Malay in the 19th century (Grijns 1996, 32). The publication of the Hikayat Siti Hasanah also shows that it was probably one of the most important and authoritative stories of the 24 episodes of the Hikayat Bayan Budiman. It is said that the Hikayat Siti Hasanah was told by Kadi Hassan in AH 773/AD 1371 (Fang 2016, 354;Winstedt 1985, 129). Braginsky (2004, 418) revealed two factors that made Malay-framed tales such as the Cerita Siti Hasanah popular so that many of its transformations spread across the archipelago. First, the framed story has a balance between narrative and didactic aspects. Second, framed stories allow readers to more directly capture the message conveyed by the author without having to read a longer text. Thus, the format for presenting a framed story consisting of direct ideas and images greatly influences the reader's reasoning and imagination, so framed story texts are widely used for didactic purposes.
Wawacan Layang Siti Hasanah tells the story of an 18-year-old woman named Siti Hasanah who was married to a merchant, Syaiful Yaman. She was not only very beautiful but also had a very noble character and she was devoted to Allah. Because of her piety, she reached the highest level of the most perfect (kāmil mukammil) saint and she also guarded her dignity. No man whosoever could ever hope to see the beauty of her face except her husband. Because she was so perfect, she fell victim to all sorts of tests and vicious slander. Abu Yamin, her husband's younger brother accused her of having committed adultery with a man after she had been unable to satisfy her sexual lusts. Because of this, the royal judge sentenced her to be stoned to death. After she had managed to escape death, she was slandered by Gosan to have murdered a small child who was the slave of a merchant who had helped her, and she was thrown out by him.
While wandering around in search of her husband, Siti Hasanah was sold to a cruel ship merchant as a slave by a thief whom she had helped. Because of her sincere prayers, she again was liberated from the ship merchant's cruelty and she landed in Bani Israil. There she changed her name to Syarif Hasan and was adopted by the king. She taught the crown prince, Muhammad Tohir, about the Islamic faith, Sufism and jurisprudence. After a while, she succeeded the king to the throne after he died. She ruled over Bani Isra'il and it became flourishing, just and prosperous. One day, Abu Yamin, Gosan and various other false witnesses who had slandered Siti Hasanah arrived to ask for his prayers so that they might be cured of their terrible afflictions. Raja Syarif Hasan prayed for their health to return after they had acknowledged their mistakes.

Wawacan Layang Siti Hasanah as Malay Text Reception: A Didactic Tale for Female Sufis
The following quotes from the start of the Wawacan Layang Siti Hasanah explain that Siti Hasanah was an extraordinarily beautiful woman who was faithful to her husband: However, there is another portrayal of women in the Wawacan Layang Siti Hasanah and it does not exclusively focus on emphasising women's obligations as wives but also as female Sufi figures. This may be seen from the following quote: Pan sinebut wadon kāmil mukammil / sang dinya ya waliyullah / sinambadan sakarsané / sakéhé niyaté pan kinabul / kinasihan déning yang widi / cinarita sang ratna / selaminé tumuwuh / tan wonten satunggal pari'ya / kang uning ing warnané sang putri / liyan saking ingkang raka // (Wawacan Layang Siti Hasanah, 5) Translation: We could call her a woman [who is] kāmil mukammil / a princess who is a saint of Allah / Whatever she desires will come into being / Every intention will be granted / and she will be cherished by God. / It is told that the princess / as long as she lived / not even one man / knew what she looked like / except her husband.
This quote clearly states that Siti Hasanah manages to keep her dignity and her devotion to her husband and will reach the highest level of perfection called kāmil mukammil (most perfect). Hijjas (2018) says that the concept of female Sufism in Southeast Asia and the Malay world differs from that in the Arab-Persian world.
Her study of the Malay Hikayat Rabi'ah made her conclude that if a Malay woman wants to reach a high level in Sufism, she must marry first because then she would be devoted to God and her husband. Moreover, the term kāmil mukammil also has a link with Shaykh Ahmad Khatib Sambas who established the TQN in the Malay world. He obtained the title kāmil mukammil from Shaykh Shamsu al-Dīn because he was his best student (Mashar 2016, 236;Mulyati 2006, 175-177).
The Sufi element is found in the Wawacan Layang Siti Hasanah but not in any of the Malay versions of the tale of Siti Hasanah which, of course, is because of the background of each author and subsequent copyist of each version. The versions of the Malay Cerita Siti Hasanah and Hikayat Siti Hasanah we have found so far are expansions of the story made by Kadi Hassan in the 14th century while the Wawacan Layang Siti Hasanah is an adaptation made by various TQN teachers in Indramayu as part of their practice of Sufi teachings. Johns (1961, 14-15) emphasises that, from the 13th to the 18th century, the role of the Sufi movement was the most important in the Islamisation of the Malay world and that many Sufi elements started to become included in Malay and Javanese works.
The wawacan literary culture developed in West Java in the 17th century, also stories about female characters were included in the literary compositions of their authors and some of them became legendary among the people of West Java. They did not only feature in written and oral stories but were also influential in the people's ritual activities. For instance, the character Nyi Pohaci Sanghyang Sri in the Wawacan Sulanjana was believed to be the goddess of fertility or the "Rice Goddess" and she was revered by various Sundanese adat groups in West Java by enacting the sérén taun ritual in her name (Holil 2020, 4). The Wawacan Ningrumkusumah is another text that was adapted from Malay into Sundanese (Ruhaliah 2020). The protagonist, Ningrumkusumah, is a princess from Banurungsit who was married to Suryaningrat. She was famous for her beauty, devotion, power, courage, leadership, and her faultless character and demeanour. This text was often read during beluk performances, a vocal art that originates from the Sundanese agricultural tradition. She also played a role as a healer who cured various of her husband's diseases (Ruhaliah 2015, 251). These two characters lead us to think that it was mostly women from higher circles with power relations and linked to specific kingdoms who featured in texts in the eastern region of West Java.
That the Wawacan Layang Siti Hasanah as a text heavily laden with Sufi notions exists at all among the wawacan texts that were produced on West Java's north coast is a phenomenon. So far, the texts we have present women as holy, single and with a high level of spirituality. However, in the Wawacan Layang Siti Hasanah, Siti Hasanah tries to present a Sufi image in many hikayat on Malay women. This being so, as an Islamic didactic text for TQN followers in West Java in the 20th century, it is precisely this Sufi image that is the Wawacan Layang Siti Hasanah's main asset, as will be explained in the next section.

Wawacan Layang Siti Hasanah as an Islamic Didactic Text for TQN Orders
As a text that came up among TQN members, the Wawacan Layang Siti Hasanah quotes various sources to explain Islamic concepts that do not feature in the Malay version of the story of Siti Hasanah. This can be seen from the following quote:  AD 1486), a text well known among Islamic students in Java (santri) simply as Kitab Sanusi (Soebardi 1971, 337). Each of the four texts is also mentioned in the Serat Centini that talks about the Islamic student Syaikh Among Raga. He taught his wife, Tambang Raras and her chaperone, Nyi Centini, about the contents of various texts on tauḥīd: Kitab Asmarakandi, Kitab Durat, Talmisan, as-Sanusi, Patakul Mubin, Bayan Tasdik, Sail and Juahiru which were well known and often studied in the 19th century by Sunni Muslims, especially in Javanese pesantren (Soebardi 1971, 337-338;1975, 40). We may say that by quoting these textual sources, the composer of the Wawacan Layang Siti Hasanah must have studied these texts so that he could use them as his main references when in his explanations of Islamic theology and other elements of Islamic learning. This is more so for followers of the TQN who practised Sunni Islamic teachings.

Wawacan Layang Siti Hasanah as a Text on Islamic Jurisprudence
In Wawacan Layang Siti Hasanah, teachings on fiqh can be found in scenes where Syarif Hasan has been given the task to teach the king of Bani Isra'il's son, Prince Muhammad Tohir who often gave a sermon after Friday prayers. In his sermons, Syarif Hasan stressed the importance to perform each of the five obligatory daily prayers and that anyone who would deliberately forsake them would be considered more ritually unclean than pigs and dogs, and that other Muslims would even be forbidden to eat with that person.
To understand the scriptural sources used in the explanation about salat procedures, the following quote may be illuminating:  (Iswanto 2013, 118). From both Shafi'i works we see that, in general, TQN followers in Indramayu follow this school in the way they perform their religious duties.

Ma'rifa and Nūr Muḥammad: Sufi Teachings in Wawacan Layang Siti Hasanah
In the Wawacan Layang Siti Hasanah, the explanations of Sufism and aspects of the faith are evident from the scene where Syarif Hasan instructs Pangeran Muhammad Tohir in Islamic teachings. Syarif Hasan explains that the teachings on tauḥīd can only be studied by someone who knows himself and God: Kang rayi Thohir Muhammad / wong Islam mudu gaweruhi / badan mangka temen weruha / ing pangérané déwéki / man 'arafa nafsahu iki / faqod 'arafa rabbahu / élinga sira tetkala / lali rahina wanginé / karana yang widi ora lali ing sira. // (Wawacan Layang Siti Hasanah,92) Translation: Kang rayi Thohir Muhammad, / a Muslim has to know / himself and then he will surely know / his God / the meaning of man 'arafa nafsahu / faqod 'arafa rabbahu / you have to member the moment / you forget / what happened before / because God will not forget you.
In the Sufi world, the quote "arafa nafsahu iki, faqad 'arafa rabbahu" often features in Sufi texts and it is also often quoted as the foundation of the mystical knowledge of the Godhead (ma'rifa). For instance, Hamzah Fansuri understands it when he said that knowing oneself is not knowing one's organs like the heart and the lungs and body parts such as hands and feet, but rather knowing that God is wujūd (exist) is unique (Al-Attas 1970, 28 (Lutfianto 2019, 54). In the al-Ḥallāj view, everything in the universe that happens or that is created starts with Nūr Muḥammad because essentially, the Prophet Muhammad has two essences. The first is that he is the first (qādim), so he was there before anything else. Moreover, qādim is eternal. The second is haqīqat hadīthiyyah (the essential of creature being) which is that in essence, the Prophet Muhammad is a human being and the messenger of Allah. Therefore, as a person who is created, he is fanā' or non-eternal (Lutfianto 2019, 54-55;Maḥmūd n.d., 379-380). The concept Nūr Muḥammad is also used by Shaykh 'Abd al-Raūf Singkel (1615-1693), a Sufi from Aceh who was influential all over the Malay world and who said that everything that God created has its origins in the light of the Prophet Muhammad. By using the concept of Nūr Muḥammad in his Tanbīh al-Māshī, He wants to emphasise that Sufism must be based on the proper enforcement of Islamic sharia by following each command the Prophet Muhammad made and to stay far removed from all he has forbidden (Fathurahman 1999, 65-66 According to Wahid (2007, 127), at least two main scholarly orientations developed in pesantren and other centres of Islamic learning in Nusantara; Sufism and Islamic jurisprudence (fiqh). The Sufi literature developed earlier in Nusantara at least in the 13th century ran parallel with the Islamisation efforts undertaken at the time. Texts on fiqh started to be studied seriously in the 19th century in various Islamic schools such as pesantren. Nevertheless, both Sufi literature and fiqh form a scholarly unit that people have to learn (Islam 2016, 31). This is clear in the Wawacan Layang Siti Hasanah because it contains all three Islamic elements, fiqh, Sufism and theology that coalesce in the narration of the plot. It is these elements that set the text apart from its source, either Cerita Siti Hasanah or Hikayat Siti Hasanah. It is this difference that proves that the Wawacan Layang Siti Hasanah was a medium for the transmission of the teachings adhered to by TQN followers in Indramayu at the end of the 19th and the beginning of the 20th century.

Conclusion
A literary work is always closely linked to the background in which it was created and to other literary works before it. These elements create the memory of what was read before and cause the reader to take up a certain position towards and expectation of the work in front of him. These works are then preserved in their entirety, are changed, differently oriented, and even expanded significantly by their genre or what the text is. This is clear in the Wawacan Layang Siti Hasanah because it has incorporated various texts to be able to contain the message it wants to deliver. In general, the Wawacan Layang Siti Hasanah is the product of TQN followers' active reception of Malay texts such as Cerita Siti Hasanah and Hikayat Siti Hasanah so that it could become a textbook for women to teach them how to remain faithful and obedient to their husbands. The Wawacan Layang Siti Hasanah added the notion that women also have to strive to reach the highest level at the side of God (wadon kamil mukammil) by understanding the concept of ma'rifa and Nūr Muḥammad. It means that the ideology of the writer and reader of the work influence the main messages of the text.
The copying and reading activities in TQN settings, even more, the emphasis on the wawacan texts, such as Wawacan Layang Siti Hasanah, played an important role in the transmission of Islamic values in Indramayu, West Java from the 18th up to the start of the 20th century. Those explanations about the obligation to perform the five daily prayers, ma'rifa and Nūr Muḥammad, and Allah's attributes were included in the text means that the Wawacan Layang Siti Hasanah is an adaptation of Islamic texts. In the Wawacan Layang Siti Hasanah, these elements are the manifestations of Islamic teachings about Islamic jurisprudence, Sufism and Islamic theology. The transformation from prose Malay hikayat to poetic Javanese wawacan means that the function of the Wawacan Layang Siti Hasanah became even more important as it functioned as an educational text especially for followers of the TQN in Indramayu, West Java, Indonesia.