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th
The emblem of the and start of the 19 century; Nawawi sake of the transmission of knowledge. Hence, though the Islamic “seeds” addition to the Mir’at al-Tullab, ‘Abdurrauf
Muhammadiyah. al-Bantani (1813-1879), Ahmad Rifa’i Now a days, most Indonesian Islamic were the same as those of their places Fansuri also authored the first complete
Kalisalak (1786-1870), and Ahmad texts remain in the form of manuscripts of origin, the “soil” where they were commentary on the Qur’anin Malay
Source: Indonesia dalam
th
Arus Sejarah, 2012. Khatib Sambas (1803-1875) for the 19 written on either European or local paper to grow displayed a plethora ofsocial entitled Tarjuman al-Mustafid, for which
century; Muhammad Saleh Darat al- (such as dluwang, tree bark paper) and cultural differences. Under these the author was much inspired by al-Suyuti
Samarani (d. 1903) and Ahmad Khatib and they spread out not only within the conditions, each ‘alim needed creativity and al-Mahalli’s Tafsir al-Jalalayn and al-
al-Minangkabawi (1860-1916) for the archipelago, but also to other places to find and formulate his own identity Baidawi’s Anwār al-Tanzīl. 13
19th and 20th century, and Muhammad across the world where they came to and specialty. Taufik Abdullah therefore
Yasin al-Padani (1917-1990) for the 20 be preserved especially in libraries and did not exaggerate when he stated that Works in the field of hadith from the early
th
century. museums. 11 Indonesian Islamic texts were the result period were also of noless significance.

As in other regions, the Malay- Unlike in the Arab world, works on ofthe intellectual restlessness of the Al-Raniri’s Hidayat al-Habib fi al-Targhib
wa Tarhib, often referred to by its
Indonesian world produced many texts in Islam produced by Indonesian ‘ulama previous ‘ulama who had been searching alternative title al-Fawa’id al-Bahiyya ‘an
several branches of Islamic scholarship were not only written in one language for ways to reach the highest perfection al-Ahadīth al-Nabawiyyah, was the first
like Qur’anic commentaries, hadith, and related script, such as Arabic, for of human nature. 12 book on hadith written in Malay. The lack
Islamic mysticism, law, and theology. It is example, but in many local languages Moreover, the Islamic texts that emerged of studies on the hadith writing tradition,
not surprising then, that the Islamic world and related scripts: Malay, Javanese, from the Veranda of Mecca, Aceh, including on the Hidayat al-Habib, was
produced a wealth of extraordinarily Acehnese, Minangkabau, Madurese, were “pioneer” works within their fields.
texts and books in many branches of Sundanese, Buginese, Sasak, Wolio, Hamzah Fansuri’s mystical poems, as apparently the result of there stricted
Islamic studies. Consequently, various and many others languages using Jawi, we have seen above, were also believed access to their primary manuscripts
catalogues (faharis) were produced Pegon, Serang, Hanacaraka, Cacarakan, to be the forbearers of the poetic sources inrelated fields. Hidayat al-Habib
th
which were indispensableto ensure that Rejang, Kaganga, and other local scripts. tradition of Malay Islamic literature in the was probably finished on 6 Shawwal
th
entire collections could systematically be The locally produced Islamic texts were archipelago andaffected the development 1045 A.H./14 March 1636 A.D. It
consulted. essentially the fruits of their authors’ of the Malay Islamic poetic genre also in comprises of 831 hadiths taken from
The long standing contact with other various interpretations of the universal the periods to come. various sources like Bukhari, Muslim,
Tirmidzi, etc.
parts of the Islamic world produced and cosmopolitan nature of Islamic In Islamic law, we may mention al-Raniri’s
another wealth of texts: translations doctrines. They were sometimes written Sirat al-Mustaqim as the first book 13. See Peter Gregory Riddell, “Abd al-Rauf
al-Sinkili’s Tarjuman al-Mustafid: A Critical Study
and adaptations, and even “original” to adapt Islamic doctrines to the cultural on Islamic ritual law written in Malay, of his Treatmen of Juz’ 16”, Ph.D. dissertation
works. Texts were commonly hand contexts of the local Muslim societies. where as ‘Abdurrauf al-Fansuri’s Mir’at (Canberra: The Australian National University,
1984); Salman Harun, “Hakikat Tafsir Tarjuman al-
written, first by their authors, and 11. Henri Chambert-Loir & Oman Fathurrahman, al-Tullab was the first book on Islamic Mustafid Karya Syeikh Abdur Rauf Singkel”, Ph.D.
subsequently copied and spread by Khazanah Naskah: Panduan Koleksi Naskah civil law written in the same language. In dissertation (Jakarta: IAIN Syarif Hidayatullah,
their disciples, and further disseminated Indonesia Sedunia/World Guide to Indonesian 12. Taufik Abdullah, Nasionalisme dan Sejarah, 1988); A.H. Johns, “The Qur’an in the Malay World:
Reflection on ‘ABd al-Ra’uf of Singkel (1615-1693)”
Manuscript Collections,Jakarta: Yayasan Obor
by their followers in laterperiods for the Indonesia in cooperation with EFEO, 1999. (Bandung: CV Satya Historika, 2001), p. 14. Journal of Islamic Studies 9.2 (1998), p. 120-145.

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