Page 234 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

from Arabic and other languages from Seven hundred and eighty-one years continued to strengthen in line with the tamwan manawa yang wala dua laksa
the Islamic world. The ingress of these Dzulhijjah fourteen, Friday emergence of Islam in the socio-political dangang-ko
foreign languages elements meant the and intellectual discourses in various dua ratus sapulu dua wanyaknya
introduction of new concepts in the The believer King (varda) God’s grace regions of Indonesia. datang di mata ya
Malay language, such as those related Barubha family possess the rights,
to religion, philosophy, and new social Kedah and Pasai The Munye Tujoh inscription differs from sukhan tita di pancami suklapaksa
systems. 3 the Kedukan Bukit inscription of the wulang...
Having a shoot.... all the world Kingdom of Sriwijaya because the latter
The Munye Tujoh inscription in Pasai is uses the Sanskrit language and Pallawa laghu mudita dalam marwuat wanua...
an interesting illustration in this respect. O God the Lord, the Lord of all script. Similarly, unlike the Munye Tujoh sriwijaya siddhayatra shubuksa....
It is an inscription on the tombstone of a Put in Paradise, our Lord. 4 inscription that belongs to the religious
princess dated Friday Dhu al-Hijjah 14, domain, the inscriptions of the Sriwijaya The translation is roughly as follows:
1389 A.H. or 791 A.D.It reads as follows: From this inscription it appears that Arab- Peace be upon you! In 605 Saka day
Islamic words and expressionsdominate. era generally record key events, such
Hijrat nabi mungstapa yang The following terms clearly showArab- as the opening of new regencies or the Eleventh in the moonlit of Waishaka
prasaddha Islamic influence: “Hijrah Nabi” (the establishment of new cities. In contrast His Majesty the King rides
Tujuh ratus asta puluh savarssa Prophet’s migration), “Dzulhijjah” (the to Islamic inscriptions that contain a Sufi
month of the pilgrimage), “Rahmat Allah” dimension, the Sriwijaya inscriptions in the boat to make earnings on the
Hajji catur dan dasa vara sukra (Divine blessing), and “Ilahi ya Rabbi” (O were greatly influenced by Hindu- seventh day
Raja iman (varda) rahmatallah God the Lord). Malay words of Sanskrit Buddhist traditions in which the king was In the light of the moon in the Jyesta
origin are also still used next toArabic believed to be an incarnation of the gods.
Gutra bha(ru)bha sa(ng) mpu hak expressions, though those Malay words month, He
kadah pase ma Here is a quote from the Kedukan Bukit
are closer to the Malay language of the inscription from the Sriwijaya period, Departed from the Estuary of...
Tarukk tasih tanah samuha following centuries. The text shows which was written in Pallawa script and Tamban bringing an army of twenty
5
Ilahi ya rabbi tuhan samuha that the influence of Sanskrit had been dated 605 Caka = 683 AD: thousand
declining and that it was being replaced
Taruh dalam svargga tuhan tatuha by Arab-Islamic languages. This process swasti sri warsatita 605 su Men ... two hundred in numberswere
The translation of the upajati poetry is 4. Imran T. Abdullah. “Bahasa Melayu: Lingua suklapaksa wulan waisakha dapunta employed in the boat
as follows: Franca Islam”, in Taufik Abdullah dan A.B. hyang nayk di Men who came walkingwere one
Lapian (ed.), Indonesia dalam Arus Sejarah,
The migration of the Chosen Prophet, (Jakarta: Ichtiar Baru van Hoeve, 2012), Jilid III: samwan manalap siddhayatra di thousand three hundred and twelve in
Kedatangan dan Peradaban Islam, p. 236.
who passed away saptami suklapaksa number
5. Imran T. Abdullah. “Bahasa Melayu: Lingua
3. Chamamah-Soeratno, dkk. Memahami Karya- Franca Islam”, in Taufik Abdullah dan A.B. Lapian wulan jyesta dapunta hyang marlapas Came to greet the King with joy
Karya Nuruddin ar-Raniri, (Jakarta: Depdikbud, (ed.), Indonesia dalam Arus Sejarah, ….., pp. 236-
1982), pp. 66-8. 237. dari minanga The fifth day of the bright...

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