Page 216 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

(d. 875), the Sunan al-Sughra by al-Nasa’i possess expertise in the field of Hadith. Library (Cod.Or. 3301) and the second
58
(d. 915), the Sunan by Abu Dawud (d. This weak conclusion is in need of re-
888), the Sahih by al-Tirmidhi (d. 892), evaluation because a number of books on
and the Sunan by Ibn Majah (d. 886). hadith existed before al-Tarmasi’s time, as
will be explained below.
The tradition of writing books on Hadith
among Indonesian ‘ulama was also not As briefly touched upon above, the first
quite as peaceful as was perceived until book on Hadith in Malay was al-Raniri’s
recently. Although they are lessin number Hidayat al-Habib fi al-targib wa al-tarhib
than any other field of Islamic studies, also known under its alternative title
especially Islamic mysticism and law, al-Fawa’id al-Bahiyyah ‘an al-ahadith
local works on hadith mostly written in al-nabawiyyah. The lack of studies about
Malay consist either of complete Hadith the tradition of writing books on Hadith,
including on the Hidayat al-habib was
compilations or as mere translations of apparently due to restricted access to
Arabic books. primary sourcesas most were still in the
The scarcity of sources and because form of hand written manuscripts.
scholarly research about Indonesian Islam Beside al-Raniri, Abdurrauf ibn Ali al-
was too focused on Islamic mysticism and Jawi al-Fansuri (1615-1693) is another
law are two of the deciding factors why Indonesian 17 century ‘alim who
th
studies on Indonesian Islam usually do produced a book on Hadith. His book,
not address Hadith. Moreover, this quiet Sharh latif ‘ala Arba’in Hadithan li al-
academic climate was also weakened Imam al-Nawawi is a Malay translation
bythe sorely mistaken assumption that of Sa’d al-Din Mas’ud bin Umar al-
the historical transmission of Hadith in Taftazani’s Sharh al-Arba’īnwhich
the Malay-Indonesian archipelago only contains commentaries on circa forty
started in the 19 century with Mahmud Hadiths composed by al-Nawawi. So
th
al-Tarmasi (d. 1919/1920). Accordingly, far, the search for manuscripts of this
it seems that the Indonesian ‘ulama text has resulted in only two copies,
before al-Tarmasi like Nuruddin al- one preserved in Leiden University
Raniri, Abdurrauf al-Jawi al-Fansuri, 58. See Muhajirin, “Transmisi Hadits di Nusantara:
Nawawi al-Bantani were ignored as Peran Ulama Hadits Muhammad Mahfuzh
al-Tarmasi”, Ph.D. dissertation, UIN Syarif
research concluded that they did not Hidayatullah Jakarta, 2009.
206 Indonesian Islamic Culture in Historical Perspectives
Lebai Abdul Mubin Pauh Bok al-Fatani’s Pondok Pesantren
in the Perpustakaan Negara Malaysia Tanbih al-Ghafilin which was completed Mojosari, Nganjuk, East
62
(MS 1314). 59 in 1184 A.H./1770 A.D. It is a translation Java
In addition to the aforementioned book, of a Hadith book in Arabic by Abu Layth Source: Directorate of
al-Samarqandi. Abdullah bin Lebai
some scholars mention al-Mawa’iz Abdul Mubin Pauh Bok al-Fatani himself History and Cultural
al-Badi’ahas a book on hadith written was the son of Lebai Abdul Mubin bin Values, Ministry of
60
by Abdurrauf al-Fansuri. However, Muhammad Jailani Pauh Bok al-Fatani, Education and Culture
after careful reading, it should rather be a cleric from Patani in Southern Thailand of the Republic of
Indonesia
listed as a book on ethics, because it who lived at the same time as Abdurrauf
mostly - but not exclusively - comprises al-Fansuri (1615-1693).
of religious advice, or what the author
called “teaching” (pengajaran) taken
th
from the hadithqudsi,the revealed In the 18 century, Dawud bin Abdullah
divine sayings uttered by the tongue of al-Fatani (born 1718), whom most sources
Muhammad revealed out of the Qur’anic mention as the author of writings in
the fields of Islamic mysticism and law,
verses). In fact, the attribution of this in fact also produced some works on
work to Abdurrauf al-Fansuri is yet to Hadith. Fara’id al-fawa’id al-fikr fil imam
be supported by convincing data asno al-mahdi, which was completed in 1215
authentic source has been found that A.H./1800 A.D., is one of his works of
clearly states that the text was written which a manuscript copy is preserved in
61
by Abdurrauf. Thus, the definitive the Perpustakaan Nasional Malaysia (MS
attribution of this work to Abdurrauf al- 652) while a second copy is part of the
Fansuri clearly needs further research. private collection of the late Hj. Wan Mohd.
63
Another book on hadith composed by a Shagir Abdullah. It is a Malay translation
Malay Indonesian ‘ulama is Abdullah bin of a book with a similar title by in Arabic
59. See H.W.M. Shagir Abdullah, Khazanah written by Shaykh Mirghani ibn Yusuf. As
Pusaka Asia Tenggara (Kuala Lumpur: Khazanah 62. H.W.M. Shagir Abdullah, Penyebaran Islam
Fataniyah, vol. 1, 1991), pp. 42-61; Hoesein
Djajadiningrat, Tinjauan Kritis tentang Sejarah dan Silsilah Ulama Sejagat Dunia Melayu vol.
6, Introduction to the Series-7, (Kuala Lumpur:
Banten (Jakarta: Djambatan, 1983), p. 59. Persatuan Pengkajian Khazanah Klasik Nusantara
60. See for example Azra, Jaringan Ulama…; & Khazanah Fathaniyah), p. 28; and vol 13 (2000),
p. 37.
Oman Fathrrahman & Munawar Holil, Katalog…,
p. 21. 63. Shagir Abdullah, Penyebaran…. (vol. 13, 2000),
61. Shagir Abdullah, Khazanah…, p. 173. p. 17.
Indonesian Islamic Culture in Historical Perspectives 207