PROCEEDINGS - International Conference on Islamic Universities: Building Scientific Tradition with Asian Universities Bp Oleathl as Kole! SUSI sly QL Clem Je byl Fill Editor: Dr. Hamid Fahmy Zarkasyi Dr. Dihyatun Masqon Mohammad Muslih, MA Abdul Hafiz Zaid, MA Desain Sampul: M. Taufig Affandi, S.EI Setting & Layout ISI: Daniar Siahaan, MA Royyan Ramdhani Djayusman, M.A. Diterbitkan oleh: Institut Studi Islam Darussalam (ISID) Gontor Kampus Pusat ISID Gontor, Jalan Raya Siman Ponorogo, Telp. 0352-488220 Email: gontor.interconference@gmail.com Website: www.gontor.ac.id Cetakan Pertama: Pebruari 2011 ISBN: 978-979-17519-6-4 ©2011. Hak Cipta Dilindungi Undang-Undang Dilarang mengcopy atau memperbanyak sebagian atau seluruh isi buku ini TANPA IZIN TERTULIS dari Penertit.THE BUILDING OF SCIENTFIC TRADITION IN HISTORY: THE INTELLECTUAL ACHIEVEMENT OF THE GREAT SUFI MASTER OF ACEH ABDURRARUF SINGKEL (1615/20-1693) By: Dr. Nur Hadi Thsan* A. Introduction The 16th and 17th century had witnessed the splendor of the history of Islamic thought in Indonesia. In these two centuries, there flourished many celebrated intellectuals, who were mainly Sufis, playing instrumental role in laying the foundations of Islamic thought in this area; Hamzah Fansuri, Shamsuddin Sumatrani, Nur al-Din al- Raniri, and Abdurrauf Singkel are among those who deserved mentioning. They were prolific writers as well as notable religious leaders successfully establishing the religious life order in their each own era. Irrespective of the differences of thought among them, the four had held the most crowning positions in the religious field in the Kingdom of Aceh. This paper will try to discuss about the last personage of the four, namely Abdurrauf Singkel. The analysis will be focused on his intellectual journey in search of knowledge from his own country to the Middle East, his intellectual works in various aspects of Islamic knowledge, his effort in building center of learning from elementary to a higher level of education, and his career as Grand Mufti in the Kingdom of Aceh. B. Birth, Name and Ancestors Researchers have not agreed and have not been able to determine exactly when the year Abdurrauf born. At least there are twat opinions proposed; first he was born in 1615, and second he was bom in 1620. * Lecturer at Faculty of Usuluddin and Postgraduate Program, Darussalam University, Gontor. ' The first opinion is pioneered by D.A. Rinkes, with reference to Abdurrauf"s work entitled Umdat Muktajin fi al-Maslak Suluk al-Mufridin. This work informed that Abdurrauf was studying in Arab lands for 19 years, and only returned to Acch after the teacher, Akmad al-Qusyasyi, died in 1071/1661. From here, Rinkes gained 1642 as the year of Abdurrauf departure to Arab countries. Furthermore the proposed hypothesis that the normal age for a person to be able to travel and wander is around 25-30, Ringkes finally concluded that the year 1615 is the year Abdurrauf born (sec, D. A. Rinkes (1909), Abdoerracef van Sinkel: Bijdrage tot de kennis van de mystiek op Sumatra en Java. Heerenven Hepkema, pp. 25-6). Azyumardi Azra stated that this opinion has been accepted by most experts ot Abdurrauf (see, Azyumardi Azra (1995), Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII: Melacak Akar-akar Pembaruan Pemikiran Islam di Indonesia, 2" ed., Bandung: Mizan, p. 189). While the second opinion expressed by Voorhoeve, which was followed among others by Zakariya Abmad (see, Zakaria Ahmad (1972), Sckitar Keradjaan Atjeh dalam tahun 1520-1675. Medan: Penerbit Monora, p. 122) and Abdul Rahman Haji Abdullah (see, Abdul Rahman Haji Abdullah (1990), Pemikiran Umat Islam di Nusantara: Sejarah dan Perkembangannya Hingga Abad ke-19. Kuala Lumpur: Dewan Babasa dan Pustaka, p. 107). Peunoh Daly seems also more likely to follow this opinion. Voorhoeve rejected the conclusion of Rinkes. If the year 1615 was accepted as the birth year ofAbdurrauf, it means Abdurrauf age was 78 years old, because the information obtained from the manuscript Cod. Or. Leiden 7651 which stated that in 1105/1693, Abdurrauf still alive. For Voorhoeve, « 78-year lifespan is not acceptable; it was not a common age can be achieved at that time. Therefore, he argued that Abdurrauf birth year must be more than 1615, for which he finally determined that Abdurrauf ‘was bom around 1620 (see, Peunoh Daly (1988), Hukum Perkawinan Islam: Suatu Studi Perbandingan dalam Kalangan Ahlus-Sunnah dan Negara-negara Islam. Jakarta: Bulan Bintang, p. 15). Salman Harun has appealing notes about the two opinions above. According to him, the two opinions were only based on the years of the demise of Ahmad Qasyasyi (1661), Abdurrauf teacher while studying in the Haramain, and ignored the statements made by Abdurrauf himself in Umdat al-Muhagjin. 217Unlike the year of his birth, which is still perplexing, the researchers agreed that Abdurrauf in 1693, Abdurrauf was buried in Kuala Krueng, Acch, because of that, later he was famous as "Teungku in Kuala" or simply ‘Syah Kuala’. Abdurrauf’s full name was written differently in his different works. In “Umdar al-Muhtajin, Mir’at al-Tullab, and Bayan Tajalli mentioned’ Abd al-Rauf ibn “Ali al- Fansuri. In-Mir‘at Tullab issued in Singapore his name was added initially with al- Shaykh, whereas in another publication of Mir‘at al-Tullab written al-'Alim al-" Allamah al-Babr al-Fahhamah Syaikhuna wa Mawlana “Abd al-Rauf. A more complete name contained in his Qur’anic commentary entitled Tarjuman al-Mustafid, viz. Amin al-Din ‘Abd al-Rauf ibn’ Ali al-Jawi al-Fansuri al-Sinkili? From the name appears, Abdurrauf was al-Jawi. Although al-Jawi literally means a nation of Java, but the term was popularly understood in the Arab countries as 'Malays'. Meanwhile, as the word al- Fansuri shows, he was from Fansur, in the northwest coastal areas of Acch. While the title al-Singkili is used to refer to his birthplace, Singkil, in a village called Suro.’ In addition to this difference, researchers are also hold different opinions about the family backgrounds of Abdurrauf. In this regard, Azyumardi Azra said that there is no credible explanation about the family backgrounds of Abdurrauf. One opinion says that the origins of his ancestors were from Persia, who emigrated to the Sultanate of Samudera Pasai at the end of the 13th century. They later settled in Fansur (Barus). M. Hasymi, the proponent of this opinion, further said that the father of Abdurrauf was the older brother of Hamza al-Fansuri, Azra doubts this opinion, because there arc no other sources that support it. Perhaps additional information that may be able to strengthen this opinion is that the name Abdurrauf, in some of his work, followed by a statement “which comes from the descendants of Hamzah Fansuri."* This additional information is also questionable, because any mention of ‘which comes from descendants of Hamza’ was also sometimes replaced with the term ‘belonging to Hamzah Fansuri' (berbangsa Hamzah Fansuri). Snouck Hurgronje tends to argue that this designation does not mean Abdurrauf had family ties with Hamzah. It was no more than appealing to Hamzah as a famous figure in mysticism. It was the followers of Abdurrauf who used that name as propaganda for the latter mystical teachings.* Regarding Abdurrauf father that he probably came from Persia could be acceptable opinion. For, Pasai and Fansur Ocean at that time frequently visited by traders from various countries; Arab, Persian, Indian, Chinese, and others. Therefore, with this reason, the opinion stated by Dada Meuraxa that Abdurrauf’s father came from Arab may be justified. According to Dada, Abdurrauf father, Sheikh Ali, was an Arab married to a resident of Barus and then they moved to Singkil, where their son, In Umdat Abdurrauf mentioned that his retum to Aceh was not right after Qasyasyi Ahmad died, because after the death Ahmad Qasyasyi he was still leaming to Ibrahim al-Kurani to perfect his knowledge, until finally he got his azah from al-Kurani, Qasyasyi caliph, Therefore, according to Salman, the notion that the birth of Abdurrauf should be more than the year 1615 can be justified if his apprenticeship to al- Kurani, after the decease of Qasyasyi, was considered (see, Salman Harun (1988), “Hakekat Tafsir Tarjuman al-Mustafid Karya Syekh Abdurrauf Singkel” (Dissertation submitted to Institut Agama Islam Negeri Syarif Hidayatulla, Jakarta) p. 15). Salman Harun (1988), op.cit, p. 11 > Peunoh Daly (1988), op.cit., p. 16. * It has been mentioned in the reference no. 3, the translation of work by C. Snouck Hurgronje that the phrase in the above quotation marks translated into Javanese language as kang abangsa (belongs to), while in bahasa Indonesia mentioned as “yang berbangsa”, See, C. Snouck Hurgronje (1997), Aceh: Rakyat dan Adat Istiadatmya. Sutan Maimoen (ter) Jakarta : INIS, vol. 2, p. 15; Azyumardi Azra (1995), op. cit, h. 190; and P. Voothoeve (1980), Bayan Tajalli: Bahan-bahan untuk Mengadakan Penyelidikan Iebih Mendalam tentang Abdurrauf Singkel, Translated by Aboe Bakar Aceh, Banda Aceh: PDIA, p. 26. +, Snouck Hurgronje (1997), op.cit., p. 15. 218Abdurrauf, was born in the village of Suro.® Azra once again said that as far as this problem concerned there are no reliable sources confirming this opinion.” C. Educational Background ‘The researchers were very lucky in tracing Abdurrauf educational background, especially when he was studying in Arab. Because he had written information about this subject at the end of his work “Umdat al-Muhtajin, In closing this work, Abdurrau named places where he learned, sciences he had leamed, most of his teachers, and the names of the shaykh in the spiritual lineage of Syattariyah and Qadiriyah order. No doubt, this exposure is surely the first attempt in this region in writing such an autobiography. In his early childhood, Abdurrauf was educated in his hometown. It is likely that he studied under his father, who was a preacher and teacher in dayah or pesantren (islamic boarding institution) in Simpang Kanan Suro Lipat Kajang Singkil. According to A. Hasjmi, this dayah was much visited by students from various places in the Sultanate of Aceh. And then, still according to A. Hajsmi, Abdurrauf continued his learning to Simpang Kiri Dayah Oboh, led Hamzah Fansuri.* Peunoh Daly follows this opinion and does not see any discrepancy in it, as seen by Azra. Obviously, it is impossible for Abdurrauf to be the disciple of Hamzah, for Abdurrauf was born few years after the demise of the former, year 1016/1607. The possibility that perhaps can be proposed is that Abdurrauf indeed studied in Dayah Oboh that was formerly led by Hamzah Fansuri. This opinion, although it seems to be the most plausible explanation of the issue, but it is not supported by reliable sources.” After studying at Dayah Oboh, Abdurrauf went to Pasai to study at Dayah Geudong led by Syamsuddin Sumatrani. When Shamsuddin moved to the country's capital since he had been named by the Sultan Iskandar Muda as Qadi al-Malik al-Adil, Grand Mufti of the Kingdom, Abdurrauf went overseas to continue his education.” As has been mentioned above, Rinkes obtained 1052/1642 as the year of Abdurrauf departure to Arabia. According to ‘Umdat al-Muhtajin, while in Arabia Abdurrauf leamed, met, and mingled with famous scholars of his day.'! In the closing © Dada Meuraxa (1973), Sejarah Masukny Islam ke Bandar Barus Sumatera Utara. Medan: Penerbit Sasterawan, p. 55. This view is also shared by Daly in Peunoh Daly (1988), op.cit., p. 15. 7 Azra (1995), op.cit, p. 190. * A. Hasjmi (1980), “Syekh Abdurrauf Syiah Kuala, Ulama Negarawan yang Bijaksana,”in Universitas Syiah Kuala Menjelang 20 Tahun. Medan: Waspada, p. 370. * Daly (1988), op.cit, p. 17-18; Azra (1995), loc.cit ** See, Daly (1988), op.cit, p. 18. Azra is also doubtful to this view for there is no other source that supports it. See, Azra (1995), op.cit, p. 190-191. Dada Meuraxa has an interesting, if not strange, view saying that Abdurrauf was once lerning religious knowledge for some years in Gresik (East Java). Again, this view is not supported with reliable source. See, Dada Meuraxa (1973), loc .ct "They are Zakaria Ahmad, in Zakaria Ahmad (1972), op.cit.. h. 123; Peunoh Daly, in Daly (1988), op.cit, p. 17; Azyumardi Azra, in Azra (1995), op.it, p. 191; Oman Fathurrahman, in Fathurrahman (1999), op.cit., p. 27; and Muhammad Abdullah (1999), Paham Wahdah al-Wujud: Mistik Syeith Abdurrauf As-Singkili. Semarang: Penerbit Bendera, p. 6. Azra in his later work mentions 1051/1640 as the year of Abdurrauf"s departure, without explaining this change of his view. Sec, Azyumardi Azra (1999), Renaisans Islam Asia Tenggara: Sejarah Wacana dan Kekwasaan. Bandung: Remaja Rosda Karya, p. 133. A different opinion suggested by Salman Harun who says that Abdurrauf left for Arab in 1644. See, Harun (1988), op.cit, p. 17. Harun does not mention his source to support his view. It might probably that he depends on the closing of ‘Umdal al-Muhtajin which says that Abdurrauf retuned to Acch after the demise of al-Qusyasyi (1661), but it was not directly since Abdurrauf still spent time to lean under al-Kurani. Maintaining that Abdurrauf departed to Arab in 1644 and added by 19 ‘years staying there, it is found that 1663 was the year of the arrival of Abdurrauf in Aceh. Based on this 219of the book, he mentioned, among others, 15 teachers, 27 renowned scholars, and 15 famous Sufi figures he had ever known.'? Next is mentioned in ‘Umdat al-Muhtajin that in his way to Arabia, Abdurrauf followed the pilgrimage route, he studied in places scattered along the route of hajj, through Doha in Qatar to Yemen, Jeddah, Mecca, and ended up in Medina. This route shows that the place first visited by Abdurrauf was Doha, Qatar. In this places he studied to a man named “Abd al-Qadir al-Mawrir. According to Azra, Abdurrauf only spent short time in this place."® ‘After studying in Doha,'* he went to Yemen where he had learned in places across the Mawza', Mukha, Tai'iz, Zabid, Bait al-Fagih, Luhayyah, to Hudaidah. Azra said that Bait al-Faqih and Zabid at that moment was the most important centers of Islamic knowledge in this area.’ In Bait al-Faqih, Abdurrauf studied to the scholars of the family of Ja'man. This family produced renowned scholars who earned title a "pillar of Yemeni society” from al-Muhibbi. Among Abdurrauf teachers from Ja'man family was Ishaq bin Muhammad bin Ja'man (1014-1096/1605-1685), a jurist and a famous expert in hadith, The most important teachers of Abdurrauf from the family of Jaman was Ibrahim ibn ‘Abdullah bin Ja'man (d. 1083/1672), the well-known as the scholar of hadith and fiqh, who was very prolific in issuing fatwa.'® Zabid was another important place mentioned where Abdurrauf learned during his stay in Yemen, In Zabid Abdurrauf studied and met with prominent scholars. Among the distinguished scholars and teachers of Abdurrauf were Amin ibn al-Siddiq al-Mizjaji, who was also the teacher of Ahmad Qasyasyi; and ‘Abdullah ibn Muhammad al-Adani, the best Qari ' (Qur’anic reader) in this region.’” While in Yemen, Abdurrauf studied sciences such as figh, hadith, tafsir, Arabic, gira'at, etc. This shows that in the early days in Arabia, particularly in Yemen, Abdurrauf paid more attention to learning the exoteric knowledge. As has been referred to above, Ibrahim ibn Abdullah ibn Jam‘an was the most important teacher of Abdurrauf during in Yemen, and the latter admitted that he spent longer time to study exoteric knowledge to the former. It was Ibrahim who made Abdurrauf knowledge about this aspect perfect. After studying under this scholar, Abdurrauf was given the recommendation to continue learning about the esoteric knowledge to Ahmad Qusyasyi.!® After leaving Yemen, following the pilgrimage route, Abdurrauf went to Jeddah. Here he Jeamed to Jeddah Mufti, namely “Abd al-Qadir al-Barkhali, Then he went to Mecca, where he became the student of renowned scholars such as Badr al-Din al- Lahuri, “Abdullah al-Lahuri, and’ Ali ibn “Abd al-Qadir al-Tabari. Azra mentioned that the last was the most important teacher of Abdurrauf who was a leading expert in view, it is conluded that Abdurrauf spent two years learning under al-Kurani, So far, there is no reliable sources supporting this opinion " See, Hurgronje (1997), op.cit., p. 14. Harun mentions 19 teachers and 14 renowned scholars he ‘met but did not learn from them. See, Harun (1988), op.cit, p. 18-19. While Azra mentions 19 teachers and 27 scholars with whom Abdurrauf had personal relationship. See, Azra (1995), op.cit. " Azra (1995), op.cit., p. 193. See the route of Abdurrauf journey to Arab in Ibid., work of Azra provides concise and yet comprehensive information about this subject. “In his other work, Azra says that during in Arab, Abdurrauf learned firstly in Yemen, and then to Doha, Qatar as his next destination. See, Azra (1999), Renaisans Islam Asia Tenggara, op cit, p. 133. 5 To access information about these places, Azra recommends to consult the following works: ‘Abd al-Rahman b. “Ali al-Dayba’ (1983), a/-Fadhl al-Mazi” ‘ala Bughyat al-Mustafid fi Madinah Zabid. ‘Yusuf Syalhuda (ed.), Sana’a: Markaz.al-Dirasat wa al-Buhuts al-Yamani; dan Isma’il b. “Ali al-Akwa’ (1986), al-Madaris ai-Islamiyyah fi al-Yaman, Beirut: Mu’assasah al-Risalah, Sec, ibid., p. 193. 'S Azra (1995), op.cit, p. 193-4. Ibid.; Azra (1999), op.cit., p. 133; and Harun (1988), op.cit, p. 18. Quoted from Azra (1995), op.cit, p. 193 9. 192. This 220Islamic jurisprudence in Mecca."? In addition to learning to certain teachers who were well-known scholars in Mecca, in this place, Abdurrauf also met and mingled with renowned scholars, which gave him great benefit to broaden his knowledge horizons.” Abdurrauf last destination in seeking knowledge in Arab lands led him to Medina, a place that brings Abdurrauf toward maturity in esoteric knowledge under the guidance of prominent Sufi teachers, Ahmad Qasyasyi. Abdurrauf did not tell us when he arrived in Medina, but he wrote that he learnt to Ahmad Qasyasyi until the teacher died in 1661. It might be ascertained that Abdurrauf had learned to Ahmad Qasyasyi esoteric knowledge to the limit of the maximum, because he had been appointed by the teacher to become a caliph of the order he led, namely Syathariyah and Qadiriyah. This view is supported by the fact that after studying with him for several years, one day Ahmad Qasyasyi asked Abdurrauf to return to his homeland because the teacher believed that he had acquired adequate knowledge of Islam that he had to teach and develop it further in his native country. Listening to the teacher's command, Abdurrauf was very sad, because he still wanted to learn more to the master. Luckily, Ahmad Qasyasyi understood the grief and then allowed Abdurrauf to. learn from him as long as he liked.” There are two points worth noting from this relationship between teacher and student. First, the relationship between the two was not just as a teacher-pupil, but it tight be closer than that. This, the second, is reinforced by the fact that Abdurrauf did not only leamed to Ahmad Qasyasyi, but also served him. After the death of Ahmad Qasyasyi, Abdurrauf did not immediately return to his homeland, his high scientific spirit encouraged him to continue learning and exploring the knowledge of the best scholars of his day, namely Ibrahim al-Kurani, one of Ahmad Qasyasyi’s student and caliph. Probably, after Ahmad Qasyasyi died, it was very hard to find, if not to say no, other scholars in the same caliber with al-Kurani. This was the probable reason that encouraged Abdurrauf to continue to leam under al-Kurani, According to Azra, knowledge learned by Abdurrauf from al-Kurani mostly intellectual rather than spiritual, This is supported by evidence that Abdurrauf did not have spiritual lineage in certain Sufi order with al-Kurani.” It can be added that by leaming to Ahmad Qasyasyi, the esoteric knowledge of Abdurrauf deemed to have sufficient and mature. Even in this position, Abdurrauf was arguably in ‘the same’ rank with al-Kurani, since they both were the same caliphs of Ahmad Qasyasyi. However, although they both were the caliph of Qasyasyi, al-Kumai clearly exceeded Abdurrauf in the depth and breadth of knowledge, which therefore Abdurrauf did not hesitate to learn from the former. Similarly, although the knowledge learned from al-Kurani_ were mostly intellectual that lead to better understanding of Islam, it did not mean denying that Abdurrauf also studied the esoteric knowledge to al-Kurani, The proof was that al-Kurani also conferred ijazah to Abdurrauf, indicating that the first gave authority to the second to spread the order in his homeland, and this clearly in the inner area of knowledge. 19 years of intellectual joumey in the Arab world: had provided a remarkable intellectual and spiritual knowledge for Abdurrauf. He had visited and studied in almost all centers of learning in the Islamic world at that time as well as learned, met, and mingled with excellent and authoritative scholars in his time. Salman Harun said that 8 Thid., p. 194-195. * Regarding scholars with whom Abdurrauf had met and mingled during his stay in Mecca, see, 195. 7 See, Ibid., p. 195. ® Ibid. For further information, see the history which is also referred to by Azra named Pasal ada Menyatakan Silsitah Tuan Syekh Abdul Rauf tatkala Menuntut Iimu kepada Syekh Abdul Wasyasyi [sic]. Ph. §. van Ronkel (ed.), “Heit Hailigdom te Oelakan,” TBG, 64 (1914), especially p. 309-12, ® Ibid, p. 196. 221from this fact, Abdurrauf allegedly had swept through the education centers along the pilgrimage route at the time ended in Medina.** This equipped Abdurrauf with valuable capital to become a respected scholar not only in his native country, but also in the Islamic world, making him a prolific writer, and paved him the way to secure his intellectual career, as will -be discussed in the following sections. C. His Works There is no definitive information about how many works written by Abdurrauf. However, what is clear is that the amount is not less than 20 pieces. There is even a list more than 30 works that may be associated with Abdurrauf, In the field of figh (Islamic Jurisprudence), following in the footsteps of al- Raniri who released work on fiqh of ‘ibadah (worship), Abdurrauf wrote the book entitled Mir‘at al-Tullab. This book, which is an adaptation of Fath al-Wahhab of Zakariyya al-Ansari (825-925), in addition to talking about ‘ibadah, it was dedicated to deal with figh mu ‘amalat, which was not covered by al-Raniri. Mir’at al-Tullab became a very influential figh text book in Aceh for a very long time to the extent that there was the phrase that said “tradition follows the King, the law follows the Syah Kuala." In addition to Mir’at, Abdurrauf also produced Hidayat al-Baligha, another work in Islamic Jurisprudence containing evidence in court, testimony and oath. This work was a practical guidance to judges in carrying out the procedural law of Islamic jurisprudence. While in the field of hadith, Abdurrauf wrote Syarh Latif ‘ala al-Arba’ in Hadith i al-Imam al-Nawawi. As it is indicated by its title, this work is a commentary of a famous compilation of hadith by Imam Nawawi. Al-Mawa'‘izh al-Badi'ah was another work of Abdurrauf in this field which is a commentary of 32 hadith gudsi in various problems of belief, worship, morality, and Sufism. Tarjuman al-Mustafid was a monumental work of Abdurrauf in the field of Qur’anic Commentary. This was the first work to interpret the Qur'an in full in this region. Qur'anic interpretation in the Malay language is very helpful for those who want to understand and explore the Qur’an but do not understand Arabic. Only about 300 years after this work appeared, there reborn a complete works of Qur’anic interpretation by Mahmud Yunus. Abdurrauf also wrote many works in the principal of belief system. Bayan al- Arkan and Munib al-I'tiqad” were some of those works. Some other works written simultaneously by addressing other issues, among others, are Tanbih al-Masyi ila Tarig al-al-Qusyasyi, Sya'ir Ma'rifah, al- Mawa'izh al-Badi “ah,” Umdat al-Muhtajin Suluk Masalik Ila al-Mufridin, Risalah Mukhtasarah, and al-Tariga al-Syaththariyyah, With regard Sufism, which was a major concem of Abdurrauf, found so many of his works. In general, all his works in Sufism could be divided into two, for beginners and for adept. For beginner’s level, Abdurrauf produced works that discussed the relationship between ‘agidah, shariah, tarigah, hagigah, and ma'rifah. Other works in this level also dealt with zikr, tawajjuh, and spiritual lineage of Syattaririyah and Qadiriyyah order. However, some of this work at the same time can also be categorized into the high-level work of Sufism, or at least into intermediate level. Among these works were ‘Umdat al-Muhtajin Ia Suluk Masalik al-Mufridin, Risalah Mukhtasarah, Tanbih al-Masyi ila al-Tariq al-Qusyasyi, Washiyah, Fatiha Sheikh Abdurrauf, Sullam al-Mustafidin, Charter of Recitation , and Kaifiyyah al-Zikr La ilaha illa Allah. > Harun (1988), op.cit. p..18. % This title written in the manuscript in the National Library of Malaysia. Oman mentions in his ‘work that the title of this book is Munyat al-l'igad. See, Oman (1999), op.cit, p. 29. 222While the works belonged to a high level were those that discussed about Ma'rifat, Nur Muhammad, A'yan Tsabitah, Martabat Tujuh, Tajalli of God, Wahdatul al-Wujud, and about al-Insan al-Kamil. The works of Abdurrauf that discussed this issue among others are Kifayat al-Muhtajin Ila Masyrab al-Muwahhidin al-Qa'ilin bi Wihdat al-Wujud, Munib al-Itigad, Daga'ig al-Huruf* Bayan Tajalli,?” Al-Tariga al- Syaththariyyak, Shams al-Ma'arif, Shams Ma'rifah, Risalah Ayan al-Tsabitah, Risalah Ma'rifatullah, Bayan Aghmad al-Masa’ il, Otak Imu Tasawuf, Lub al-Kashf wa al- Bayan li Ma Yarahu Muhtadar bi al-‘Iyan, and Bayan Itlag. Abdurrauf also produced works in the field of comparative religion, such as dah al-Bayan fi Tahgig Masa‘il al-Adyan (Explanation of the State Religious Issues) written in Malay, and Ta'yid al-Bayan fi Tahgiq Idah al-Bayan (Explanation of the Book of Affirmation Idah ai-Bayan), in Malay. D. Intellectual Career Hurgronje suggested that Abdurrauf’s intellectual career had been started since he was in Haramain. For, when he was in Haramain, he had been given permission by his teacher Ahmad al-Qusyasyi and also his successor, al-Kurani, to teach knowledge that had been obtained. Further, this view is based on the fact that the Abdurrauf’s name was written in the spiritual lineage of Syathariyah order spread in Sumatra and Java. It was so, because at that time there were among the Javanese and Sudanese who directly initiated by Abdurrauf into this order in Medina.” For Azra, it is not surprising that during in Haramain, Abdurrauf had started his teaching career, since before arriving in Haramain he had had adequate knowledge to be taught to a fellow student came from the Malay-Indonesian Archipelago.” During his stay in Haramain Abdurrauf also credited with introducing many Jawi students to famous scholars in Haramain, especially to al-Qusyasyi and al-Kurani, because of his proximity to the two famous scholars. It is very important because through him, Jawi students might study religion from authoritative teachers who influenced their intellectual and spiritual knowledge when they returned to their homeland. There are two things deserved attention in discussing the intellectual career of Abdurrauf beyond the works he produced, first his success in building the education system in Acch and sccond his success to reach the top religious post with his inauguration to become Kadi (Chief Judge) of the Kingdom of Acch until the end of his life. 1. Developing Education System Since in Haramain, Abdurrauf had served as a teacher for students from Indonesia studying there. In fact he also had initiated some of Indonesian students into Tariqah Syattariyyah. The proof was that Abdurrauf’s name appeared in the spiritual lineage in Tariqah Syattariyyah spread in Java and Sunda, in the time when he was still in Haramain, This teaching career continued when he retumed to his homeland, Aceh. In this area, he began to build an educational system starting from basic to high level of education. He established elementary education called meunasah or madrasah. In the > A. H. Johns, "Daga‘ig al-Huruf by “Abd al-Ra'uf of Singkel,” in Journal of The Royal Asiatic Society, 1955. 7 Harun (1988), op-cit,, p. 34. ™ Hurgronje (1997), op-cit, p. 15. Salman Harun shared the same view. See, Harun (1988), op.cit. p21. ® See, Azra (1995), op.cit., p. 198. 223sequel, he established dayah, a name was actually derived from zawiyah in the tradition of Sufi. This dayah is just like pesaniren in Java. Finally, he established university level education, namely Baitur Rahman, which is now the main mosque in the capital of Aceh Province. Baitur Rahman was a high level of education having some areas of studies known today as faculty. 2. Becoming Grand Mufti of The Kingdom Another thing vital to note in the career of Abdurrauf was when he reached the top religious political position in the Kingdom of Aceh, by his inauguration as the Qadi al-Malik al’Adil of the Kingdom. It is probable that the news about the Jawi students who studied and even had been appointed as the caliph of Ahmad al-Qusyasyi and al-Kurani, spread widely in this region, especially through the Jawi disciples who retumed earlier to their native land or through the Jawi people who performed the pilgrimage. For that matter, it can be assumed that the return of Abdurrauf to his homeland was highly anticipated. Azra noted that the arrival of Abdurrauf from Arabia had raised the curiosity of people in Aceh, especially in the Royal Palace. Without mentioning exactly when this case occurred, Azra said that not long after his arrival in this country, Abdurrauf was visited by an officer namely Katib Seri Raja Hamzah bin al-Asyi, called by Voorhoeve as Keureukon Katiboy Mulo who was the Secret Secretary to Sultanah. To Abdurrauf, al- Asyi promoted some questions that are not clear about religious issues. Voothoeve felt confident to say that the questions raised by al-Asyi to Abdurrauf were not of regular character, it was a command of Sultanah to investigate the religious view of Abdurrauf. Apparently Abdurrauf successfully answer the questions, that he then crowned by Sultanah to be Qadi al-"Adil Malik, the Grand Mufti responsible for the administration of religious affairs.°° E. Discussion and Analysis ‘Looking at the biography of Abdurrauf Singkel as above discussed, there are at least four points need attention. First, concerning his joumey to seek knowledge from his country to the Middle East. Second, with regard to his intellectual works. Third, pertaining to his contribution in building the education system in Aceh. Fourth, about his position as a Qadi in Kingdom of Aceh. With regard to the first point, we find that Abdurrauf intellectual journey ii seeking knowledge was well planned and systematic. Abdurauf began to study basic religious sciences to his father. So he continued to dayah Oboh, which was once headed by Hamzah Fansuri. Apparently, after Hamzah's death, the dayah was less developed or even declined so that the rank was under the dayah run by Shamsuddin Sumatrani. Abdurrauf’s transfer from dayah Oboh to dayah in Pasai managed by Shamsuddin at least proved this fact. However, when Shamsuddin no longer handle his dayah, because he was inaugurated to be Qadi of the Kingdom, Abdurrauf left this dayah to continue his lessons to the Middle East. There are two points worth noting here. First, when ‘Shamsuddin no longer involved or at least his involvement in teaching in the dayah was less, Abdurrauf felt that he was unable to acquire maximum degree of knowledge from this institution. Secondly, the reason behind Abdurrauf admittance in the dayah of Syamsuddin was the knowledgeability of the latter. When it could not be realized, therefore, Abdurrauf preferred to continue his lessons to other places in the hope of obtaining more knowledge. * Ibid., p. 199. 224In Arab countries, Abdurrauf began to learn from the countries across the route of pilgrimage, from Doha in Qatar, to Yemen which was an excellent center of scientific tradition in those days, and finally ended in Mecca and Medina, the gathering place of foremost teachers from different parts of the Islamic world. In the latter two cities, especially in Medina, Abdurrauf reached the top scholarly achievement marked by his appointment to be a caliph and given ijazah to teach the knowledge he obtained from his teacher Shaykh Ahmad al-Qusyasyi. Abdurrauf intellectual journey was systematic because he learned the disciplines arranged in stages from basic to higher one, from shari'ah to hagigah and ma'rifah Although there was no clear record of what was leamed by Abdurrauf before he migrated to Arab countires, at least it can be stated that he had studied the basic sciences of religion, both of his own parents and when studying at dayah in Oboh and in Pasai. In fact it is probable that he too had known, though not profound, esoteric sciences that had evolved rapidly in Aceh. With this capital, Abdurrauf made his scientific journey towards Arab and he learned more science in more depth way in Doha and Yemen. In both countries, it was recorded that Abdurrauf explored the sciences of Figh, Hadith, Tafsir, Arabic, and Qira'at, Even, when he arrived in Mecca, he was still studying more about Figh. Just after arriving in Medina, Abdurrauf studying the esoteric knowledge under Ahmad al-Qusyasyi, the most knowledgeable master and teacher in his day. Second, with regard his intellectual works, Abdurrauf had produced a comprehensive works that were very siginificant to the needs of people both practically and theoretically. Abdurrauf produced works useful as practical guidance in transaction such as in Mir‘at al-Tullab and also a practical guide for judges in the courts as in Hidayat al-Baligha. In addition, he also wrote the complete works of interpretation that can lead anyone to understand and explore the teachings of the Qur’an better. Abdurrauf had also provided practical guidance for Sufi disciples on the practice of zikr which includes its method, time, procedure, objective, etc. Regarding theoretical issues, Abdurrauf was above all theologian and Sufi master par excellence. His works in this aspect, without doubt, were the manifest proof of this. The discussion of the problem of God, both in the perspective of theology and Sufi was the core of his discussion about metaphysics, His elaboration and presentation about the concept of Nur Muhammad, A'yan Tsabitak, Degree of Existence, Manifestation (tajalli) of -God, Wahdatul al-Wujud, and on al-Jnsan al-Kamil show a brilliant ability of the master in this field. In connection with his role in building the education system in Aceh, Abdurrauf made it happen in the form of constructing education starting from elementary, to secondary, and higher education with a curriculum for each one, at least as it seen from his works that can be used in those different level of education. Abdurauf had built Baitur Rahman as a center for the development of scientific tradition in the heart of the Kingdom of Aceh. At the center of this scientific tradition, knowledge taught and developed and then taught to various parts of the Archipelago. Finally, the success of Abdurrauf to secure peak positions in the Kingdom of Acch as the Qadi al-Malik al-Adil was a clear sign of the apex of his knowledge. Position that was carried before by his brilliant predecessors such as Hamzah Fansuri, Shamsuddin Sumatrani, and Nur al-Din al-Raniri, Compared to his predecessor, Abdurrauf was a unique personality. Abdurrauf was able to elaborate the concept of Wahdat al-Wujud, developed before by Hamza and Shamsuddin, so wisely and legantly that it could be accepted by opponents of this concept. Compared to al-Raniri, Abdurrauf was a wise and polite personality in dealing with religious issues that arise in his time so that unnecessary turmoil and conflict among the people could be avoided. 225D. Closing The sucess of Abdurrauf in building the scientific tradition in Acch was inseparable from a conducive environment created by his predecessors. It was proven by the fact that, in that time, there had been many centers of learning in Aceh starting from villages to the big cities. Abdurrauf’s father was a teacher of certain dayah in his village, and it was from his father that Abdurrauf firstly got his primary education in religion. Abdurrauf then continued his learning to the dayah formerly led by Hamzah Fansuri, and from there he departed for the dayah headed by Syamsuddin Sumatrani. When he was of having adequate capital to continue pursuing knowledge abroad, he left Syamsuddin’s dayah for centers of learning in Middle East countries traveling and eaming across the pilgrimage route especially in Yemen and ended up in Mecea and Madina (Haramain). Haramain was the most advance centers of Islamic learning in that time. In these two places foremost Muslim scholars and teachers met and taught disciples from every parts of the Muslim world. Abdurrauf was very fortunate, he was able to learn from the most knowledgeable scholars in those centers as well as leaming all kinds of sciences in different disciplines starting from the exoteric knowledge to that of esoteric one. After he went back to Aceh, Abdurrauf practiced his knowledge by writing, educating and teaching, and becoming the Grand Mufti of Aceh Kingdom. Abdurraut was a prolific writer and his writing covered different areas of knowledge from figh to theology, and he even wrote about the most complicated problem in Sufism. In education, Abdurrauf successfully establishe the system of education gradually from clemntary level (meunasah) to secondary level called dayah and finally to university level called jami'ah. He had prepared curriculum relevance for every level. As the Grand Mufti, Abdurrauf was successfully built a conducive environment for the practice of Islamic teachings without inciting conflict among the community. Good and a conducive environment, planned and systematic process of learning, knowledgeable and responsible teachers, a high spirit of learning, responsibility to teach and implant knowledge, hardworking personality, good communication skills, and good cooperation with every part including government are the keys and secrets of Abdurrauf Success in building the scientific in Aceh and all over Malay-Indonesian Archipelago, Hopefully, we can bring all those things into our today reality, amin. Bibliography A. H. Johns, "Daqa'iq al-Huruf by ‘Abd al-Rauf of Singkel," in Journal of The Royal Asiatic Society, 1955. A. Hasjmi (1980), “Syekh Abdurrauf Syiah Kuala, Ulama Negarawan yang Bijaksana,” in Universitas Syiah Kuala Menjelang 20 Tahun. Medan: Waspada. Abdul Rahman Haji Abdullah (1990), Pemikiran Umat Islam di Nusantara: Sejarah dan Perkembangannya Hingga Abad ke-19. 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