Page 251 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

Linguistically, Ar-Raniri’s works are to refute the theology of heretics. directly under the Arabic text. However, not only in social life, political diplomacy
not essentially different from those of So I mentioned in this treatise the some standard Arabic mystical terms and and commerce, but also in the religious
Hamzah Fansuri. In his works, Ar-Raniri theology and the four schools of expression remained in use which were intellectual discourse. Book literature is
had the same ability as Hamzah Fansuri religious groups (ta’ifah), namely: never translated into Malay. 35 evidence of the use of Malay in the latter.
in terms of the use of Malay. The quotes the theologians (mutakallimin), the Similarly, this way of presentation of the The Muslim scholars mentioned above
from his work above, Bustan as-Salatin, mystics (Ahlu l-Shufi), the jurists and needed to translate their works into
are testimony to his ability. The Malay philosophers (Hukama Falasifah) and Malay translations also features in the Malay, so that they could be accessed
work of Abdul Ra’uf Singkel, whose full
ar-Raniri used reveals not only a very the existentialists (Wujudiyyah) who name is Abdul-Ra’uf bin ‘Ali al-Jawi al- more widely by Muslims in Aceh and in
high level of knowledge regarding Islamic were heretics for stating the existence the archipelago in general. This confirms
doctrine and history, but also his choice of God to that of nature: are the two Fansuri as-Singkili. This moderate figure the conditions under which Malay turned
of words is purely Malay, though he still [existence] different or united as will composed a Qur’an commentary in into the lingua franca in the Malay-
uses Arabic words. be mentioned about the fact. 34 Malay using interlinear translations and Indonesian world.
he also wrote a treatise entitled Mir’at
Another important thing about ar-Raniri’s It should be emphasized that only some at-Tullab fi tasil l-Ma’rifat Ahkam ash- Of course, a number of Arabic words
works is that he made a translation book on literature that uses this kind Syar’iyyah li l-Malik al-Wahhab (Mirrors were still used in book literature. In
of each sentence in Arabic. His work of translation pattern. Other works use for Students in Reaching the Knowledge view of the socio-political context of the
is a refutation of Hamzah Fansuri’s inter-linear translations, where the Malay of Divine Shari‘a Law). The treatise was time, this is not surprising. Composing
Wujudiyah mystical order and entitled translation is written directly under the written at the request of the Queen of Arabicized sentences and using Arabic
Hujjatus-Siddiq li daf‘i l-zindiq is almost Arabic sentences. This is the typical way Aceh at the time, Sultanah Tajul ‘Alam loan words indicated the intellectual level
an Arab-Malay paragraph to paragraph of presentation in book literature of the Shafiyatuddin Shah. Abdul Ra’uf Singkel, of the authors and showed that they were
translation. period under discussion. Shamsuddin with the help of his brother, wrote the scholars who were sufficiently qualified
as-Sumatrani, who was a prolific writer in the field of religion. Van Ronkel
37
Fa ‘allaftu wa tarajjamtu hadhihi treatise in Pasai-Malay because he was
l-risalata bi l-jawiyyati min kutubi ---although only someof his works have no longer very fluent in Malay after his called this pattern “Arabism” and it
l-shufiyyati wa ghayrihim. So I reached us--- also used inter-linear long stay in Arabia. 36 was much like the use of English now
composed and translated this treatise translations in his early works. He used The works of the Muslim scholars a days. Examples of Arabism are the
titles of the books in this book literature
Pasai-Malay as did Nuruddin ar-Raniri.
into the Jawi language from books on described above clearly show that in that always use Arabic, even when they
mysticism and others. In his Mir’atu l-Muhaqqiqinhe copied th th
sentences from the original Arabic and the 16 and 17 century, Malay had are translations in Malay. Like wise, a
Wa sammaytuha hujjata l-siddiqi li he put his inter-linear Malay translation evolved into an established language, number of words that are standard in
daf‘i l-zindiqi. I named this treatise 34. Muhammad Naquib al-Attas, Raniri and the 35. Imran T Abdullah. “Bahasa Melayu: Lingua 37. Ph. S. van Ronkel, Mengenal Pengaruh
hujjata l-siddiqi li daf‘i l-zindiqi Wujudiyah of the 17 Century Aceh, (Singapore: Franca Islam”, in Taufik Abdullah dan A.B. Lapian Tatakalimat Arab terhadap Tatakaliat Melayu,
th
meaning the arguments of all the wise Malaysian Branch of Royal Asiatic Society, 1966), (ed.), Indonesia dalam Arus Sejarah, ….., p. 249. (Jakarta: Bharata, 1977), p. 11-13; Imran T
p. 81-2; Imran T Abdullah. “Bahasa Melayu: Lingua 36. Imran T. Abdullah. “Bahasa Melayu: Lingua Abdullah. “Bahasa Melayu: Lingua Franca Islam”,
Franca Islam”, in Taufik Abdullah dan A.B. Lapian Franca Islam”, in Taufik Abdullah dan A.B. Lapian Franca Islam”, in Taufik Abdullah dan A.B. Lapian in Taufik Abdullah dan A.B. Lapian (ed.), Indonesia
(ed.), Indonesia dalam Arus Sejarah, ….., p. 245. (ed.), Indonesia dalam Arus Sejarah, ….., p. 248. (ed.), Indonesia dalam Arus Sejarah, ….., p. 249. dalam Arus Sejarah, ….., p. 250.

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