Page 220 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

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Young students of Idris ‘Abdurrauf al-Marbawi al-Azhari’s Hidayat al-Habib was written in Aceh arrival on the 6 Muharram 1047/31 Apart from his scientific contribution
Pondok Pesantren Bahr al-madi Sharh bagi mukhtasar by the famous Malay-Indonesian ‘alim, May 1637. His unexpected appointment to the Islamic intellectual tradition,
Mojosari having fun in Sahih al-Tirmidhi, a commentary on Nuruddin al-Raniri, whose fullname is asgrand Shaykh by Sultan Iskandar particularly in Aceh and the Indonesian-
front of the classroom, al-Tirmidhi’s Sahih. The writing was Nuruddin Muhammad bin Ali bin Husanji Thani (reigning 1636-1641) indicated that Malay archipelago in general, al-Raniri
Nganjuk, East Java completed on the 2 Jumada al-Akhir al-Hamid al-Shafi’i al-Ash’ari al-Aydarusi palace circles had apparently known him is renowned for having been an ‘alim
nd
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Source: Directorate of 1377 A.H./24 December 1957 A.D. As al-Raniri. In fact he descended from for quite some time. Ever since, he had who opposed wujudiyyah notions,
History and Cultural explained in the introductory section to the an Arab, Indian, and Malay background. the full support of Sultan Iskandar Thani especially those of Hamzah Fansuri
74
Values, Ministry of first volume, it was written on the basis of His mother was Malay and his father to tackle religious, other social economic and Shamsuddin al-Sumatra’i. Al-
Education and Culture his own reminiscences, the knowledge was a Hadrami immigrant from Southern and even political problems . Raniri who resided in Aceh from 1637
of the Republic of he received from the lessons from his Arabia , which had a long tradition of Being fully supported by the reigning until 1644 was convinced that Hamzah
Indonesia master, Muhammad Ibrahim al-Samaluti immigrating to the South and Southeast sultan, Raniri grew into an influential and Fansuri and Shamsuddin al-Sumatra’i’
while his studied at al-Azhar, in addition Asian regions. 70 wujudiyyah notions were perverted. As
to some references from a number Azyumardi Azra seesal-Raniri as prolific ‘alim who authored a number of an orthodox ‘alim, he issued a fatwa that
71
prominent sources. The author said, works in various disciplines of Islamic the wujudiyyah doctrine was heterodox,
areformersin the Malay Indonesian scholarship, especially Islamic law, digressed from Islamic theology and
“…when I returned home, I kept using world in the mid-17 century next to mysticism and theology. Shagir Abdullah thus that those who did not repent and
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my pen on the surface of the paper Abdurrauf al-Fansuri (1615-1693). has listed no less than 34 titles of al- refused to relinquish these notions would
sheets on what I could recall and He began his political career in the Raniri’s works. The Sirat al-mustaqimis be considered infidels and sentenced to
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understand from him, along with a few Sultanate of Aceh not long after his one among them and is considered the death. 75
sentences from al-Shafi’i’s al-umm, 69. Like Hamzah Fansuri, Shamsuddin al- first book on ritual in Islamic law, where
Nawawi’s Sharh Muslim, as well as Sumatra’i, and Abdurrauf ibn ‘Ali al-Jawi al- as the Hidayat al-habib, which is the core Sultan Iskandar Thani fully supported
statements ofal-Qastalani, Ibn al- Fansuri, Nuruddin al-Raniri was also a Sufi topic of the present discussion, is the first al-Raniri’s opinions and thus Hamzah
who wrote aboutthe wujudiyyahnotions of
‘Arabi, and many others…” 68 Ibn ‘Arabi’sschool that lead to the doctrine of work in the field of hadith. As do other al-Fansuri’s followers were oppressed
existential monism (wahdat al-wujud). However, by royal officials. They were persecuted
This is all I was able to trace about the apart from his intellectual statute he was happy sources, Shagir Abdullah also stated and forced to renounce their belief in the
hadith ‘ulama’s written tradition in the to confrontothers by accusing bothHamzah or that the Hidayat al-habib fi al-targhib wa wujudiyah doctrine. The mystical works
archipelago.The scarcity of references Shamsuddin of beingheretics, because they had al-tarhib, which is also referred to by its by Hamzah Fansuri were collected and
polluted the divine trancendency and mixedit with
on this topic remains a challenge for the plurality of creations. A comprehensive study alternative title al-Fawa’id al-bahiyyah burnt in front of the grand mosque in
scholars in related fields to continue on the genealogical knowledge of al-Raniri can be an ‘al-ahadith al-nabawiyyah, is the first Banda Aceh, the Baiturrahman, because
further research.Being Close to the foundin Azra The Origin of Islamic Reformism ... book on hadith to have been written in
pp. 54-69; see also Riddell (2001): 110-125.
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Hidayat al-Habib 70. Azyumardi Azra & Oman Fathurrahman, Malay. 74. Oman Fathurrahman, Tanbih al-Mashi:
Menyoal Wahdatul Wujud, (Bandung-Jakarta:
68. Muhammad Idris ‘Abdurrauf al-Marbawi al- “Jaringan Ulama”, Ensiklopedi Tematis Dunia 72. Shagir Abdullah, Penyebaran…, vol. 6 (1999), Mizan in cooperation with the EFEO, 1999), p. 36.
Azhari, Bahr al-Madhi Sharh Mukhtasar Sahih Islam, Edited by Azyumardi Azra (Jakarta: Ichtiar p. 7. 75. See Azra, Jaringan Ulama…, p. 182; this also
al-Tirmidhi, (Cairo: Mustafa al-Babi al-Halabi wa Baru van Hoeve), v, 115. 73. Shagir Abdullah, Penyebaran…, vol. 5 (1999), mentioned in FathurahmanTanbih al-Mashi…, pp.
awladuh, vol. 1, 1993), p. 3. 71. Azra, Jaringan Ulama…, p. 169. p. 2. 36-37.

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