Page 172 - INDONESIA ISLAMIC CULTURE

Malik Al-Shaleh’s a moderate, Rauf, refused to simply Teungku di Kuala because of his role wa Asrar al-Ta’wil). Because of this
tombstone showing a accuse someone of being an infidel. If as the holder of religious authority, Rauf interpretation, like al-Raniri, Abdur Rauf
tendency to mystical a person was truly an infidel, why waste was not only a Sufi thinker who, like may actually also be seen as one of
cosmogony. Hamzah Fansuri, formulated his own the founders of the continuing process
any words on him. If he were not an
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Source: Atlas Sejarah infidel, he said, the accusation would cosmogony. He was also the main of orthodoxy. But, more importantly, he
Indonesia Masa Islam, backfire. Known in Aceh’s history as pioneer in the codification of Qur’anic was the disseminator of the Shattariah
2010. interpretation. He wrote the Tarjuman order. Therefore, up to now, his name
because he was in Arabia ---studying with fifteen 45
scholars and Sufis--- for about 19 years. Rauf only al-Mustafid in Malay. From this has always been remembered and his
went home after his teacher, al-Qushashi, died orthodox type of Qur’anic interpretation grave has been turned into a shrine
and he had received the diploma from Qushashi’s we see the magnitude of the influence and a place of pilgrimage. Towards the
successor, Maulana Ibrahim, to become the
th
caliph of the Shatariah Sufi order. He arrived in of Tafsir al-Jalalayn ---an ongoing end of the 19 century, the Shattariah,
Aceh in 1661 during the rule of Sultanah Tajul influence that continues in pesantren which Snouck Hurgronje said had been
47
Alam Safiatuddin Shah (1641-1675). He came up to the present --- even though Rauf heavily mixed with local elements, had
46
when the “revolution” al-Raniri launched during a
turning point in the reign of the queen’s husband, himself said that his interpretation was to face attacks from the more “pristine”
Iskandar Thani. Soon after his arrival, Abdur Rauf merely a translation of al-Baidhawi’s Naqshabandiyah order, and finally from
won the trust of the queen. In his position at the
center of power, Rauf, in the historical tradition Qur’anic commentary (Anwar al-Tanzil the passionate reform movement in the
of Aceh was seen to “represent” Islamic law with 44. The cosmogony system proposed by Abdur early 20 century.
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the title Teungku Kuala. According to Iskandar Rauf also had emanations in the process of
(1965), perhaps because he had stayed in Arabia creation starting from God’s manifestation in the But ahead of that era, Sufi thinking
too long, he was no longer fluent in Malay which principle of la taayyun. It was very similar up to
he mixed with Arabic. In addition to his famous the establishment of the shaped world, ahadiyat, continued to spread. And, at the same
book on Qur’anic interpretation, he composed the which was divided into several emanations. See time, in the quest for the meaning of the
Umdat Ila al-Muhtajin Suluki Maslaki’l Mufridin, Iskandar, 1965c. essence of religious belief the use of the
or in his own translation, A Handbook for all those
willing to continue on the path of men who use 45. In fact, a manuscript that was discovered old cultural symbols continued. This was
themselves. In addition, he composed the Kifayat contains the interpretation of Surah 18 and dates very clear and creative as well, as can
th
al-Muhtajin and Mir’at al-Tullab fi Tasil Ma’rifat from the early 17 century. This brief commentary
al-Ahkam Shar‘iyah al-Malik al-Wahab. Besides shows the influence of al-Khazin and al-Baghawi, be seen in Javanese mysticism (suluk),
his own books, which sometimes offer information while that of al-Baydawi was not too important. which also displays a monistic tendency.
about him in hagiographic “biographies”, such The Tarjuman al-Mustafid is more concerned Using the parables of the shadow-
as in the text preserved in Ulakan, the center of with al-Baydawi than al-Baghawi. Al-Khazin and
the Shattariyah order on the west coast of West al-Baghawi are more concerned with stories and puppet theatre, the Suluk Kadresan,
Sumatra (transcribed in Steenbrink, 1984: 179- the historical tradition, while al-Baydawi and Tafsir written by Ibrahim Sesmara, states
184). The Surau Syattariah in Ulakan was founded al-Jalalayn written by al-Mahalli and al-Suyuti, put
by Sheikh Burhanuddin, one of Abdul Rauf’s more emphasis on philological problems. Probably that there is no difference between the
students. It was he who laid the foundation of the because of this, Jalalayn is more popular both in worshipped and the worshipper. Both are
surau tradition in West Sumatra ---an upheaval in India and in the Malay world. See Riddell, 1984, puppeteers, viz. he, who is the undivided
the same chain, the Padri movement started at the 1990.
end of the 19 century. 46. Van Bruinessen, 1990; Othman, 1987. 47. Snouck Hurgronje, 1919.
th

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