Page 249 - INDONESIA ISLAMIC CULTURE

of Arabism are the titles of the books with inter-leartranslation in Malay--- The morphophonemic system is a jumble
in this book literature that always use ‘Aqa’id is the oldest manuscript from Aceh
38
Arabic, even when they are translations that has been preserved. Al-Attas, the
39
in Malay. Like wise, a number of words first scholar to review the text, connects
that are standard in Arabic ---such as ahlu the year of the translation of the text to
l-shufi (the mystic people), mutakallimin the visit of Sheikh Jilani ibn Hasan ibn
(theologians), hukama’ (jurist), Muhammad Hamid from Ranir, Nuruddin
Falasifah (philosopher), wujudiyyah (the ar-Raniri’s uncle, who for the second time
existentialism), and mulhid (the apostates) came to to Aceh during the reign of Sultan
--- still appear here and there but are left ‘Alau’d-Din Ri’ayat Shah (1588-1604).
without a translation in Malay. In addition to the time of writing,
However, it is important to note that the another important thing to discuss
Arabic vocabulary was used to support are the linguistic aspects of the inter-
certain scientific levels. The words linear translations. The following
were integrated into Malay and over explanation refers in its entirety to
40
time included in the Malay vocabulary. Abdullah’s research, who in his turn
41
Arabism in this context is an expression refers to Asmar Omar’s analysis. The
of the growing public appetite for Arabic manuscript of the ‘Aqa’id shows the
th
and oriented to enrich Malay with new development of Malay in the 16
terms to be used for the spread of century as regards terms in the Jawi
Islamic sciences in the archipelago. spelling, the morphophonemic system,
morphology, grammar, and vocabulary.
Translation works The characteristics of pre-classical
Malay are still visible here, such as
In relation to translation, the following words like ‘dipaccat’ (dipecat, fired) with
text deserves special attention. Dated /c/ emphasis, ‘bertannung’ (bertenung,
998 A.H./1590 A.D., the text is written in engaging in witchcraft), and ‘lannyap’
Arabic with inter-linear translation in Malay (lenyap, disappear) with /n/ emphasis.
and entitled ‘Aqa’id, written by an-Nasafi. Some Arabic loan words had been
A manuscript of another text kept in absorbed, but others also still retained
Leiden University Library (Cod.Or. 1660) their original form, such as kubur besides
---dated 990 A.H./1582 A.D., contains an ‘qubur’ (grave), ‘tabi’at’, in addition to
Arabic grammar, and is written in Persian ‘thabi’at’ (character).
240 Indonesian Islamic Culture in Historical Perspectives
kita dianugerahkan oleh dewata mulia
as some is still patterned with pre- raya akan kita.” The word ‘untuk’ here
classical Malay while others had already means ‘nasib’ (fate), and‘peruntungan’
reached the classic stage. For example, (luck). The word ‘bagi’ is probably a
the voiced consonant at the beginning translation from Arabic: (li), (la), (lahu
of a word is omitted such as: memicara, -baginya), (laku - bagimu). In additions,
memeri (sound /b/ is deleted), but we also there are translated conjunctions which
find: membenari, membahagi. Likewise, seemed odd like: akan bahwa, karena
there is a mixedsystem of the added bahwa, melainkan bahwa, which are
nasal to the prefix me-. In some cases translations of the Arabic elements: bi
there is no nasal such as in mehalalkan, anna, li anna, illa wa an, as seen in the
mehadapi, mehendaki, mehabisi. In other following sentences: (1) ilmu akan bahwa
kull (ya’ni perhimpunan) sesuatu yang
cased, the prefixme-is followed by a nasal terbesar dari sukunya; (2) tiada akan
like inmenghilangkan, menghasilkan,
membahagiakan dan mencelakakan
mengharuskan. It is clear here that karena bahwa keduanya itu daripada
linguistic rules are inconsistently applied
and this refers to language change. sifat Allah Ta’ala juga; and (3) tiada ada
ia melainkan bahwa ada ia sebenarnya
In the ‘Aqa’ida more complete affixation dalam agamanya.
system (me-, me-kan, di-, di-kan, ke-,
ke-an, ber-, ber-an, ber-kan, ber-i, pe-, The word ‘akan’ functions as a
pe-an, per-an, -an, -i, ter-) is found but preposition rather than as an auxiliary
the prefix per- is less productive in this verb, as shown in the following
text. The more complete affixes are examples: (1) menyungguhkan yang
bertannung akanyang diceritakan; (2) . .
used in the translation, the richer are the . dan akan dia beberapa peri yang asal;
nuances in meanings they indicate. (3) syiksya kubur itu akan segala kafir
In the ‘Aqa’id there is no word ‘untuk’, dan akan setengah daripada yang isi
instead only ‘bagi’ is used. A similar segala mukmin; and (4) . . . memohonkan
situation exists in many stories such ampun itu thabit akan Rasul dan akan
as the Hikayat Hang Tuah, Hikayat Si segala yang baik. The word ‘akan’ in the
Miskin, and Hikayat Raja Muda. In the these four sentences can subsequently
Hikayat Pandawa Lima the word ‘untuk’ be replaced with: pada, tentang, untuk,
isfound only once: “.... sudahlah untuk and bagi.
Indonesian Islamic Culture in Historical Perspectives 241