Page 222 - INDONESIA ISLAMIC CULTURE

they were considered the sources of the individuals and non-formal groups in the expression of fondness to all good books, the Durrat al-fara’id bi sharh
digression from Islamic theology. society. Consequently, we may assume deeds and dissociation of all evil ones). al-aqa’id, which is a Malay translationof
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Al-Raniri can be considered as an early, that manuscript copies of the Hidayat Unfortunately, there is no information the Arabic Sharh al-aqa’id by Sa’d
controversial‘ulama in the Indonesian- al-habib may still be found in private about what version was used for the al-Din al-Taftazani (d. 791 A.H./1377/8
Malay world but he was also a prolific collections. Tarmizi, one of the collectors published text and thus deeper studyis A.D.). Naquib al-Attas asserted that the
‘alimactive for Islamic renewal through of Acehnese manuscripts stated that needed to divulge the reasons behind text of this book was assumed to have
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them any works he wrote. He was also among the dozen manuscripts he owns these differences. In philology and text been lost, as it had never been found.
an extremely orthodox ‘alim, at least we may find the Hidayat al-habib, but editing, the title of a text should be based However, it transpired that variouscopies
when compared to his successor, he cannot say this with any certainty. on the information in the text itself. In are preserved in several depositories
Abdurrauf al-Jawi al-Fansuri. Surely, Unfortunately, I did not check his the case of this book by al-Raniri, it is like the Yayasan Ali Hasjmy Aceh (two
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many variables and factors had shaped collection when I wrote this essay. obvious that the author was inspired by copies), and the National Library of
Hidayat al-habib for its title as stated on
al-Raniri’s attitudes, including the political Besides, it is also important that this text the first page. Indonesia (one copy). 81
interests of the Acehnese sultanate. has only been printed one, by Mustafa al- The Hidayat al-habib consists of 831
Bab al-Halabi in Cairo in1346 A.H./1927 Al-Raniri explained that the Hadiths he Hadiths about many kinds of good deeds
Thoughts Comprised by A.D. in the margin of another text entitled collected in his book were taken from people are recommended to perform and
the Hidayat al-Habib Jam‘al-fawa’id wa jawahir al-qala’id various reliable sources. To show his many bad deeds people should refrain

It must be underlined here that the only written by Dawud al-Fatani. Besides ‘scholarly responsibility’, he created front doing. Al-Raniri seems to have
manuscript of the Hidayat al-habib is this limited access, various redactional specific marks at the end of each Hadith based this book on Hadith on reliable
preserved in the collection of the National differences between the printed edition he quoted. These marks were written sources in the field of hadith, which were
Library of Malaysia (MS 1042). However, and the manuscript in the National in red ink. For example, the Arabic not only well-known but also the validity
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other copies of the text may perhaps be Library of Malaysia also did not make letter ‘kha’ for Bukhari’sbook , ‘mim’ for of which had been established by Hadith
found, especially in Aceh, although the foreasy access to its contents. Muslim’s work while he used‘ta’ for that scholars and acknowledged by Muslim
three major collections of the Museum One of the most important differences of al-Tirmidhi, ‘alif’ for that of Ahmad ibn society in general.
Negeri Aceh, the Dayah Tanoh Abee, and between the manuscript and the Hanbal, ‘dal’ for Abu Dawud, and the 79. Muhammad Naquib al-Attas, The Oldest
the Yayasan Ali Hasjmy do not ownany printed edition is its title, al-Fawa’id combinations ‘ḥa’ and ‘ba’ for Ibn Hiban, Known Malay Manuscript: A 16 Century Malay
th
copies of the text. ‘qaf’ and ‘ṭa’ for al-Daruquṭni, and ‘jim’ Translation of the Aqa’id of al-Nasafi (Kuala
al-bahiyyah fi al-as’ilah al-nabawiyyah, and ‘ha’ for Ibn Majah, etc. Lumpur: University of Malaya, 1988), p. 8.
The problem in Aceh and also in even though the translation of the title 80. Oman Fathurrahman & Munawar Holil,
other regions is that manuscripts are still refers to the original manuscript, At the end of the book, where he deals Katalog…, p. 53-54.
not only kept in formal institutions namely “Haluan akan Nabi SAW pada with the prerequisites for repentance, 81. Ph.S.van Ronkel, Catalogus der Maleische
HSS in het Museum van het Bataviaasch
like museums or libraries, but also by menyatakan menggemari segala amal al-Raniri mentioned another of his Genootschap van Kunsten en Wetenschappen
76. Azra, Jaringan Ulama…, p. 182. kebajikan dan menjauh dari segala amal 78. See Dawud ibn Shaykh ‘Abd Allah al-Fatani, (Batavia, VBG LVII, 1909), p. 401; Sutaarga,
Jam’ al-fawa’id wa jawhar al-qala’id (Cairo:
Katalogus Koleksi Naskah Melayu Museum Pusat
77. Shagir Abdullah, Khazanah…, II, p. 65. kejahatan” (The prophetic guide on Mustafa al-Babi al-Halabi wa awladuh, 1346), p. 3. (Jakarta: PNRI, 1972), p. 78.

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