Page 247 - INDONESIA ISLAMIC CULTURE

The tomb of Abdurrauf in a language that his readers in Aceh of words is purely Malay, though he still It should be emphasized that only some Aceh at the time, Sultanah Tajul ‘Alam Pen and ink used to write
al-Singkilior Shah Kuala. and in the archipelago in general could uses Arabic words. book on literature that uses this kind Shafiyatuddin Shah. Abdul Ra’uf Singkel, manuscripts in the past.
Most of the literature understand. of translation pattern. Other works use with the help of his brother, wrote the Source: Directorate of
on Indonesian Islam Another important thing about ar-Raniri’s inter-linear translations, where the Malay treatise in Pasai-Malay because he was History and Cultural
refers to works written The Malay language Hamzah Fansuri works is that he made atranslation of translation is written directly under the no longer very fluent in Malay after his Values, Ministry of
by Acehnese ulamas like used is rated as pure Malay that it does each sentence in Arabic. His work is a Arabic sentences. This is the typical way long stay in Arabia. 36 Education and Culture
Abdurrauf al-Singkili. not excessively use Arabic. Arabic refutation of Hamzah Fansuri’s Wujudiyah of presentation in book literature of the
is used more for religious terms that mystical order and entitled Hujjatus-Siddiq The works of the Muslim scholars of the Republic of
Source: Directorate of are difficult to translate into Malay. In li daf‘i l-zindiq is almost an Arab-Malay period under discussion. Shamsuddin described above clearly show that in Indonesia.
History and Cultural addition, another important aspect of paragraph to paragraph translation. as-Sumatrani, who was a prolific writer the 16 and 17 century, Malay had
th
th
Values, Ministry of Hamzah Fansuri’s contribution is his ---although only someof his works have evolved into an established language,
Education and Culture initiation in Malay Sufi literature, which Fa ‘allaftu wa tarajjamtu hadhihi reached us--- also used inter-linear not only in social life, political diplomacy
of the Republic of indeed has been acknowledged by many l-risalata bi l-jawiyyati min kutubi translations in his early works. He used and commerce, but also in the religious
Indonesia. observers. He is known to have used l-shufiyyati wa ghayrihim. So I Pasai-Malay as did Nuruddin ar-Raniri. intellectual discourse. Book literature is
In his Mir’atu l-Muhaqqiqinhe copied
very creative language in his poetry. His composed and translated this treatise sentences from the original Arabic and evidence of the use of Malay in the latter.
use of Arabic words is prominent but into the Jawi language from books on he put his inter-linear Malay translation The Muslim scholars mentioned above
he integrated them well into his poems’ mysticism and others. directly under the Arabic text. However, needed to translate their works into Malay,
structure. Sufi terms as well as other Wa sammaytuha hujjata l-siddiqi li some standard Arabic mystical terms and so that they could be accessed more widely
religious terms do not only play their daf‘i l-zindiqi. I named this treatise expression remained in use which were by Muslims in Aceh and in the archipelago
roles for the sake of rhyme and rhythm, hujjata l-siddiqi li daf‘i l-zindiqi never translated into Malay. 35 in general. This confirms the conditions
but also made his poems solid. Arabic meaning the arguments of all the wise under which Malay turned into the lingua
is also required in order to enable his to refute the theology of heretics. Similarly, this way of presentation of the franca in the Malay-Indonesian world.
readers to understand Sufism. 33 So I mentioned in this treatise the Malay translations also features in the Of course, a number of Arabic words
work of Abdul Ra’uf Singkel, whose full
Linguistically, Ar-Raniri’s works are theology and the four schools of name is Abdul-Ra’uf bin ‘Ali al-Jawi al- were still used in book literature. In
not essentially different from those of religious groups (ta’ifah), namely: Fansuri as-Singkili. This moderate figure view of the socio-political context of the
Hamzah Fansuri. In his works, Ar-Raniri the theologians (mutakallimin), the composed a Qur’an commentary in time, this is not surprising. Composing
had the same ability as Hamzah Fansuri mystics (Ahlu l-Shufi), the jurists and Malay using interlinear translations and Arabicized sentences and using Arabic
in terms of the use of Malay. The quotes philosophers (Hukama Falasifah) and he also wrote a treatise entitled Mir’at loan words indicated the intellectual level
from his work above, Bustan as-Salatin, the existentialists (Wujudiyyah) who at-Tullab fi tasil l-Ma’rifat Ahkam ash- of the authors and showed that they were
are testimony to his ability. The Malay were heretics for stating the existence Syar’iyyah li l-Malik al-Wahhab (Mirrors scholars who were sufficiently qualified in
ar-Raniri used reveals not only a very of God to that of nature: are the two for Students in Reaching the Knowledge the field of religion. Van Ronkel called
37
high level of knowledge regarding Islamic [existence] different or united as will of Divine Shari‘a Law). The treatise was this pattern “Arabism” and it was much like
doctrine and history, but also his choice be mentioned about the fact. 34 written at the request of the Queen of the use of English now a days. Examples

238 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 239