Page 216 - INDONESIA ISLAMIC CULTURE

(d. 875), the Sunan al-Sughra by al-Nasa’i possess expertise in the field of Hadith. Library (Cod.Or. 3301) and the second Lebai Abdul Mubin Pauh Bok al-Fatani’s Pondok Pesantren
58
(d. 915), the Sunan by Abu Dawud (d. This weak conclusion is in need of re- in the Perpustakaan Negara Malaysia Tanbih al-Ghafilin which was completed Mojosari, Nganjuk, East
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888), the Sahih by al-Tirmidhi (d. 892), evaluation because a number of books on (MS 1314). 59 in 1184 A.H./1770 A.D. It is a translation Java
and the Sunan by Ibn Majah (d. 886). hadith existed before al-Tarmasi’s time, as In addition to the aforementioned book, of a Hadith book in Arabic by Abu Layth Source: Directorate of
will be explained below. al-Samarqandi. Abdullah bin Lebai
The tradition of writing books on Hadith some scholars mention al-Mawa’iz Abdul Mubin Pauh Bok al-Fatani himself History and Cultural
among Indonesian ‘ulama was also not As briefly touched upon above, the first al-Badi’ahas a book on hadith written was the son of Lebai Abdul Mubin bin Values, Ministry of
60
quite as peaceful as was perceived until book on Hadith in Malay was al-Raniri’s by Abdurrauf al-Fansuri. However, Muhammad Jailani Pauh Bok al-Fatani, Education and Culture
recently. Although they are lessin number Hidayat al-Habib fi al-targib wa al-tarhib after careful reading, it should rather be a cleric from Patani in Southern Thailand of the Republic of
Indonesia
than any other field of Islamic studies, also known under its alternative title listed as a book on ethics, because it who lived at the same time as Abdurrauf
especially Islamic mysticism and law, al-Fawa’id al-Bahiyyah ‘an al-ahadith mostly - but not exclusively - comprises al-Fansuri (1615-1693).
of religious advice, or what the author
local works on hadith mostly written in al-nabawiyyah. The lack of studies about called “teaching” (pengajaran) taken
th
Malay consist either of complete Hadith the tradition of writing books on Hadith, from the hadithqudsi,the revealed In the 18 century, Dawud bin Abdullah
including on the Hidayat al-habib was
compilations or as mere translations of apparently due to restricted access to divine sayings uttered by the tongue of al-Fatani (born 1718), whom most sources
Arabic books. primary sourcesas most were still in the Muhammad revealed out of the Qur’anic mention as the author of writings in
the fields of Islamic mysticism and law,
The scarcity of sources and because form of hand written manuscripts. verses). In fact, the attribution of this in fact also produced some works on
scholarly research about Indonesian Islam Beside al-Raniri, Abdurrauf ibn Ali al- work to Abdurrauf al-Fansuri is yet to Hadith. Fara’id al-fawa’id al-fikr fil imam
was too focused on Islamic mysticism and Jawi al-Fansuri (1615-1693) is another be supported by convincing data asno al-mahdi, which was completed in 1215
law are two of the deciding factors why Indonesian 17 century ‘alim who authentic source has been found that A.H./1800 A.D., is one of his works of
th
studies on Indonesian Islam usually do produced a book on Hadith. His book, clearly states that the text was written which a manuscript copy is preserved in
61
not address Hadith. Moreover, this quiet Sharh latif ‘ala Arba’in Hadithan li al- by Abdurrauf. Thus, the definitive the Perpustakaan Nasional Malaysia (MS
academic climate was also weakened Imam al-Nawawi is a Malay translation attribution of this work to Abdurrauf al- 652) while a second copy is part of the
bythe sorely mistaken assumption that of Sa’d al-Din Mas’ud bin Umar al- Fansuri clearly needs further research. private collection of the late Hj. Wan Mohd.
63
the historical transmission of Hadith in Taftazani’s Sharh al-Arba’īnwhich Another book on hadith composed by a Shagir Abdullah. It is a Malay translation
the Malay-Indonesian archipelago only contains commentaries on circa forty Malay Indonesian ‘ulama is Abdullah bin of a book with a similar title by in Arabic
started in the 19 century with Mahmud Hadiths composed by al-Nawawi. So 59. See H.W.M. Shagir Abdullah, Khazanah written by Shaykh Mirghani ibn Yusuf. As
th
al-Tarmasi (d. 1919/1920). Accordingly, far, the search for manuscripts of this Pusaka Asia Tenggara (Kuala Lumpur: Khazanah 62. H.W.M. Shagir Abdullah, Penyebaran Islam
Fataniyah, vol. 1, 1991), pp. 42-61; Hoesein
it seems that the Indonesian ‘ulama text has resulted in only two copies, Djajadiningrat, Tinjauan Kritis tentang Sejarah dan Silsilah Ulama Sejagat Dunia Melayu vol.
6, Introduction to the Series-7, (Kuala Lumpur:
before al-Tarmasi like Nuruddin al- one preserved in Leiden University Banten (Jakarta: Djambatan, 1983), p. 59. Persatuan Pengkajian Khazanah Klasik Nusantara
Raniri, Abdurrauf al-Jawi al-Fansuri, 58. See Muhajirin, “Transmisi Hadits di Nusantara: 60. See for example Azra, Jaringan Ulama…; & Khazanah Fathaniyah), p. 28; and vol 13 (2000),
p. 37.
Oman Fathrrahman & Munawar Holil, Katalog…,
Nawawi al-Bantani were ignored as Peran Ulama Hadits Muhammad Mahfuzh p. 21. 63. Shagir Abdullah, Penyebaran…. (vol. 13, 2000),
al-Tarmasi”, Ph.D. dissertation, UIN Syarif
research concluded that they did not Hidayatullah Jakarta, 2009. 61. Shagir Abdullah, Khazanah…, p. 173. p. 17.

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