Page 255 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

The word ‘akan’ functions as a Fiction and Historical Literature scholars, such as van Ronkel and commanders; criteria for and the nature
preposition rather than as an auxiliary In addition to book literature, in the 16 Winstedt (1938) proposed a slightly of a just king and those of ministers and
th
verb, as shown in the following and 17 centuries, Aceh,Samudera different view. Although they still praise commanders; physiognomy in selecting
th
examples: (1) menyungguhkan yang Pasai and Malacca also produced the quality of the content and the officials; rules and admonitions to govern
bertannung akanyang diceritakan; (2) . . other types of texts called fiction and expression of the Malay language of the a kingdom; and various other issues
. dan akan dia beberapa peri yang asal; historical literature. However, unlike in text, but both found that it ismerely a related to political power.
(3) syiksya kubur itu akan segala kafir Samudera Pasai and Malacca, in Aceh, translation of a Persian work.
dan akan setengah daripada yang isi these two types of literature, as will be However, regardless of these issues, it is Bustan as-Salatin
segala mukmin; and (4) . . . memohonkan shown below, but more emphasize on undeniable that the text of the Taj as- The Bustan as-Salatin fi Dhikr al-
ampun itu thabit akan Rasul dan akan Acehnese history and culture in addition Salatin played an important role in the Awwalin wa ‘l-Akhirin (Sultans’ Garden
segala yang baik. The word ‘akan’ in the to Islamic subjects. Here follow some development of the political discourse in Remembrance of the People of the
these four sentences can subsequently texts from Aceh that are ranked among in the Malay world and in Indonesia Beginning and the End), is an extensive
be replaced with: pada, tentang, untuk, the categories of fiction and historical in general. One important point in historical work written by Nuruddin ar-
45
and bagi. literature. this regard is that the Taj as-Salatin Raniri. He wrote it in 1637after he had
Thus, a linguistic analysis of the Taj as-Salatin put Islamic political tradition ---to be receivedan order to do so from Sultan
translation of the ‘Aqa’id, as Asmah Hj. precisely the Sunni school--- at the Iskandar Thani, who had become his
Omar and also Imran conducted TheTaj as-Salatin (Sultans’ Crown) by center of Malay political thinking. Political patron in Aceh. It contains the history
42
43
principles in Islam were formulated in the
shows that in the 16 century the use Bukhari al-Jauhari is the first text to be form of stories and admonitions. And the of the world, starting from the creation
th
of the Malay language had become explained. It was written most likely in reigning monarch was expected to use of the heavens and earth to the period
increasingly well established and wide 1602, during the reign of Sultan Alauddin the book as a reference to guide him in of the Aceh Kingdom. The text consists
spread. This is proved by the more Ri‘ayat Shah Sayid al-Mukammil in Aceh. exercising his power and therefore it can of seven chapters: (1) the description
complete affixation system, in addition Various scholars have conducted studies be paralleled to the Nasihat al-Muluk by the creation of the seven skies; (2) the
to the vocabularies that had also on this text, including, for example, al-Ghazali (d. 1111). description of all the prophets and kings;
increasingly absorbed Arabic elements, Valentijn (1726) Werndly (1736), and (3) the description of all the just kings
especially those related to religious Roorda van Eysinga (1827) during the Some issues dealt with in the book and ingenious viziers; (4) all ascetic kings
aspects, especially Sufism. early days of Dutch scholarship about are the requirements a king needs, the and pious saints; (5) authoritarian kings
Indonesia. They generally praised the duties of kings, his ministers and chief
42. Asmah Hj. Omar, Bahasa Melayu Abad ke-16: quality of the text of the Taj as-Salatin, and despotic viziers; (6) generous and
Satu Analisis Berdasarkan Teks Melayu ‘Aqa’id Sepanjang Abad, ….., p. 380. noble people; and (7) the description of
an-Nasafi, (Kuala Lumpur: Dewan Bahasa dan especially the Malay language that it 45. Taufik Abdullah, “The Formation of a Political 46
Pustaka, 1991). uses. They consider the book the best Tradition in the Malay World”, in, Anthony Reid reason and knowledge.
43. Imran T.Abdullah. “Bahasa Melayu: Lingua text in Malay literature. More recent (ed.) The Making of Islamic Political Discourse 46. T. Iskandar,Kesustraan Klasik Melayu
44
Franca Islam”, in Taufik Abdullah dan A.B. Lapian in Southeast Asia, (Monash: Monash papers on Sepanjang Abad (Brunei: Universitas Brunei
(ed.), Indonesia dalam Arus Sejarah, ….., p. 242. 44. T. Iskandar, Kesustraan Klasik Melayu Southeast Asia, 1993), p. 35-58. Darussalam, 1996), p. 419-420.

244 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 245