HAQMA

Besides the large, "international" orders, several orders of purely local character have emerged, some of them syncretic in doctrine and practices. It is not possible to draw a sharp boundary separating local tarékat from kebatinan movements, apart from the former's explicit attachment to the Islamic tradition.
Most of the local orders are considered as unorthodox by the other tarékat, either because their teachings are suspected to deviate from the sharî`a or because they lack a sound silsila. In order to disassociate themselves from local sects of suspect orthodoxy, a number of large orders have united themselves in an association of "respectable" (mu`tabar) tarékat, with silsila and sharî`a-adherence as the major criteria for membership.

One local tarékat apparently influential in the late 19th century was the Haqmaliyah, which had its following mostly in the Cirebon-Banyumas zone, where the Sundanese and Javanese cultures meet. It was suspected by the Dutch of anti-colonial agitation and is repeatedly mentioned in intelligence reports. Three leading teachers were arrested and exiled; after that, it was not heard of for some time. It resurfaced in Garut, where it was taught by Kiai Kahfi (Doel Kahfi)and his son Asep Martawidjaja, who expounded the teachings of the order in a long didactic text in Sundanese, Layang Muslimin - Muslimat. From Garut it spread to various parts of Java where survives in a number of small groups. The Hakmaliyah firmly adheres to wahdat al-wujûd metaphysics and considers Abd al-Karim al-Jili's Al-Insân al-Kâmil as the most authoritative doctrinal text. It has also a distinctive meditational technique, not found in the other orders. (Martin Van Bruinessen)