Page 252 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

Arabic ---such as ahlu l-shufi (the mystic been preserved. Al-Attas, the first morphology, grammar, and vocabulary.
39
38
people), mutakallimin (theologians), scholar to review the text, connects
hukama’ (jurist), Falasifah (philosopher), the year of the translation of the text
wujudiyyah (the existentialism), and to the visit of Sheikh Jilani ibn Hasan
mulhid (the apostates) --- still appear ibn Muhammad Hamid from Ranir,
here and there but are left without a Nuruddin ar-Raniri’s uncle, who for the
translation in Malay. second time came to to Aceh during
the reign of Sultan ‘Alau’d-Din Ri’ayat
However, it is important to note that the Shah (1588-1604).
Arabic vocabulary was used to support
certain scientific levels. The words In addition to the time of writing,
were integrated into Malay and over another important thing to discuss
time included in the Malay vocabulary. are the linguistic aspects of the inter-
Arabism in this context is an expression linear translations. The following
of the growing public appetite for Arabic explanation refers in its entirety to
40
and oriented to enrich Malay with new Abdullah’s research, who in his turn
41
terms to be used for the spread of refers to Asmar Omar’s analysis. The
Islamic sciences in the archipelago. manuscript of the ‘Aqa’id shows the
development of Malay in the 16
th
Translation works century as regards terms in the Jawi
spelling, the morphophonemic system,
In relation to translation, the following
text deserves special attention. Dated 38. T. Iskandar, Kesustraan Klasik Melayu
Sepanjang Abad, ….., p. 320.
998 A.H./1590 A.D., the text is written 39. Muhammad Naquib al-Attas, The Oldest
in Arabic with inter-linear translation Known Malay Manuscript: A 16 Century Malay
th
in Malay and entitled ‘Aqa’id, written Translation of the ‘Aqa’id of al-Nasafi, (Kuala
Lumpur: Malaysian Branch of Royal Asiatic
by an-Nasafi. A manuscript of another Society, 1988).
text kept in Leiden University Library 40. Imran T. Abdullah. “Bahasa Melayu: Lingua
(Cod.Or. 1660) ---dated 990 A.H./1582 Franca Islam”, in Taufik Abdullah dan A.B. Lapian
(ed.), Indonesia dalam Arus Sejarah, ….., p. 240-
A.D., contains an Arabic grammar, 241.
and is written in Persian with inter- 41. Asmah Hj. Omar, Bahasa Melayu Abad ke-16:
leartranslation in Malay--- ‘Aqa’id is the Satu Analisis Berdasarkan Teks Melayu ‘Aqa’id
an-Nasafi, (Kuala Lumpur: Dewan Bahasa dan
oldest manuscript from Aceh that has Pustaka, 1991).
242 Indonesian Islamic Culture in Historical Perspectives
ke-an, ber-, ber-an, ber-kan, ber-i, pe-, Tomb of Raja Ali Haji.
The characteristics of pre-classical pe-an, per-an, -an, -i, ter-) is found but Raja Ali Haji’s thoughts,
Malay are still visible here, such as the prefix per- is less productive in this including those on
words like ‘dipaccat’ (dipecat, fired) with text. The more complete affixes are linguistics, were
/c/ emphasis, ‘bertannung’ (bertenung, used in the translation, the richer are the attempts to restore
engaging in witchcraft), and ‘lannyap’ nuances in meanings they indicate. Malay culture.
(lenyap, disappear) with /n/ emphasis. In the ‘Aqa’id there is no word ‘untuk’, Source: Directorate of
Some Arabic loan words had been History and Cultural
absorbed, but others also still retained instead only ‘bagi’ is used. A similar Values, Ministry of
their original form, such as kubur besides situation exists in many stories such Education and Culture
‘qubur’ (grave), ‘tabi’at’, in addition to as the Hikayat Hang Tuah, Hikayat Si of the Republic of
‘thabi’at’ (character). Miskin, and Hikayat Raja Muda. In the Indonesia.
Hikayat Pandawa Lima the word ‘untuk’
The morphophonemic system is a jumble isfound only once: “.... sudahlah untuk
as some is still patterned with pre-
classical Malay while others had already kita dianugerahkan oleh dewata mulia
reached the classic stage. For example, raya akan kita.” The word ‘untuk’ here
the voiced consonant at the beginning means ‘nasib’ (fate), and‘peruntungan’
of a word is omitted such as: memicara, (luck). The word ‘bagi’ is probably a
translation from Arabic: (li), (la), (lahu
memeri (sound /b/ is deleted), but we -baginya), (laku - bagimu). In additions,
also find: membenari, membahagi.
there are translated conjunctions which
Likewise, there is a mixedsystem of seemed odd like: akan bahwa, karena
the added nasal to the prefix me-. In bahwa, melainkan bahwa, which are
some cases there is no nasal such as translations of the Arabic elements: bi
in mehalalkan, mehadapi, mehendaki, anna, li anna, illa wa an, as seen in the
mehabisi. In other cased, the prefixme-is following sentences: (1) ilmu akan bahwa
followed by a nasal like inmenghilangkan, kull (ya’ni perhimpunan) sesuatu yang
menghasilkan, mengharuskan. It is terbesar dari sukunya; (2) tiada akan
clear here that linguistic rules are membahagiakan dan mencelakakan
inconsistently applied and this refers to karena bahwa keduanya itu daripada
language change. sifat Allah Ta’ala juga; and (3) tiada ada
In the ‘Aqa’ida more complete affixation ia melainkan bahwa ada ia sebenarnya
system (me-, me-kan, di-, di-kan, ke-, dalam agamanya.
Indonesian Islamic Culture in Historical Perspectives 243