Page 260 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

made up of eighty-seven chapters and
250 Indonesian Islamic Culture in Historical Perspectives
kingdom of Johor at length, especially century as found in classical Malay texts, in 1831 and used ---on the order of The royal palace of
contains 1,687 entries. His Kamus Logat the political behavior of its Kings. For especially the Taj as-Salatin. Sultan Hamengkubuwana I--- as aguide Buton. The Buton
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Johor Pahang Riau Lingga (Dictionary of Raja Ali Haji, the greatness of Malay for the royal political elites of the palace. Sultanate in Southeast
Johor Pahang Riau Lingga Dialects),to Johor in the past was an example to be Malay Language Development in Moreover, the text of Taj as-Salatin Sulawesi presents
be a basic tool in the reconstruction of emulated by the rulers of his time whom the Archipelago has also inspired the writing of the text vital evidence of the
words that had been miskaenly used he judged to have deviated from the Malay was not only used in the kingdom Budi Istirahat Indra Bustanul Arifin in development of the
became of the users could not refer to norms of Islam. of Aceh, the language had spread to Makassar, South Sulawesi, which had Malay language in the
the original sources. 56 If the Tuhfat resembles Malay almost all the regions in the Archipelago. the same function as the Taj as-Salatin archipelago. The Malay
58
It should be emphasized however historiography, the Thamarat and Intizam In line with the increasingly intensive in Yogyakarta. language was the formal
language of the kingdom,
that Raja Ali Haji’sthoughts about contain the political principles the kings Islamization process and the involvement The case of the Kingdom of Buton used for political and
language revolved around the efforts and the political elites of the realm of the regions inthe archipelago in in Southeast Sulawesi presents commercial diplomacy
of restoring Malay culture. He had should adopt as their guiding sources. In international trade, Malay had become important proof of the development as well as for a number
witnessed the political and economic both works, Raja Ali Haji promoted the more widely used in the archipelago. process of the Malay language in the of socio-religious texts.
problems that had hit the kingdom and Malay kingdom’s political way of thinking The Europeans (Dutch and British) also Archipelago. Malay was the official Source: Directorate of
saw the fundamental changes that had which he formulated based on the past started to use Malay as their working language in the kingdom and used for History and Cultural
been taken place in the Malay world. experiences of the kingdom he had language in administration and as political diplomacy and trade, and for a Values, Ministry of
His Buku Pengetahuan Bahasa was described in the Tuhfat. The Thamarat a means of communication with the variety of socio-religious texts. Buton’s Education and Culture
indigenous people throughout the British
manuscript collections demonstrate this
meant to be used for Malay cultural contains advice and instructions for the and Dutch colonial territories, particular cultural phenomenon. Among the 301 of the Republic of
revitalization. His other important works rulers so that in exercising their power in the Malay kingdoms. manuscripts that have been collected, Indonesia.
are the Tuhfat al-Nafis (Precious Gift), they might learn from the stories of a large number, that is 102 manuscripts
Thamarat al-Muhimmah (Rewards of earlier Malay rulers. The development of Malay led to were written in Malay, much more than
Important Duties), and Intizam Wazaif At a closer inspection, one can see that an intensifying process of cultural those written in Arabic (84 manuscripts)
al-Malik (Systematic Regulation on see that Raja Ali Haji in his book trie to interaction. The text of the Taj as- and the local Wolio language (75
the King’s Duties). The third text is an revive the kingdom’s political system, Salatin,can be taken as an example. manuscripts). The colophons in the
important work especially with regards which had already been well established Written by Bukhari al-Jauhari in 1603in manuscripts confirm that the Malay
to the history and politics of the Malay in the Malay world. He thought that the Aceh, it was not only influential within manuscripts are older than the Arabic
kingdoms. In the Tuhfat al-Nafis he imperial system was the ideal model the Malay world, especially in Aceh, and Wolio ones. Malay manuscripts
explained the history of the Malay for the political structure in the Malay but also in other kingdoms in the were written in the 17 and 18
th
th
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55. Hasan Junus, Raja Ali Haji: Budayawan di world. In fact, this seems so strong Archipelago. Peter Carey noted that it centuries, where as manuscripts written
Gerbang Abad XX, (Riau: Unri Press, 2002), p. that his political ideas, especially in the was copied in the Palace of Yogyakarta
115-116. 57. Peter B.R. Carey (1975) “A Further Note on 58. C. Pelras, “Religion, Tradition, and the
56. Hasan Junus, Raja Ali Haji: Budayawan di Thamarat, in some important respects Professor Johns’ “Gift Addressed to the Spirit of Dynamics of Islamization in South Sulawesi”,
th
Gerbang Abad XX, ….., p. 120. lean on the political thoughts of the 17 the Prophet”, BKI 131, pp. 341-344, p.344. Indonesia, 57, 1985, pp.133-154.
Indonesian Islamic Culture in Historical Perspectives 251