TEXTS AND MANUSCRIPTS: DESCRIPTION AND RESEARCH W. Jamaluddin Universitas Islam Negeri (Islamic State University) Raden Intan Lampung, Indonesia E-mail: [email protected] A. Syaiful Universitas Islam Negeri (Islamic State University) Raden Intan Lampung, Indonesia E-mail: [email protected] I. Katkova St. Petersburg State University, St. Petersburg, Russia E-mail: [email protected] RETHINKING MANUSCRIPT HERITAGE OF ‘ABD AL-ৡAMAD AL-PALIMBિN૜. CONTROVERSIES INVOLVING TUέFAT AL-RߥGHIBƮN -aqƯqat al-ƯmƗn [“A Gift Addressed to those Desirۊ fat al-rƗghibƯn fi bayƗnۊAbstract. The article argues the authorship of Tu ous of an Exposition of the Essence of the Muslim Faith and that which Corrupts It, with Respect to the Apostasy of the Apos- tates”], one of the works of famous Malay Islamic religious scholar ‘ulamƗ’ ‘Abd al-ৡamad al-PalimbƗnƯ who appeared in the fo- fat was written by shaykhۊcus of a controversial discussion of contemporary scholars. Some scholars proposed the opinion that Tu Arshad al-BanjƗrƯ. First of all, this writing reflects the polemics of different scholars but it is also an attempt to reveal the authentic- ity of this manuscript as al-PalimbƗnƯ's work since it obviously contains his original way of thinking and intellectual characteristics. Known as a translator of the famous al-GhazƗlƯ treatises he was also attracted much by the mystical ideas of Ibn ‘ArabƯ. Some of his works represent the synthesis of the two different schools of thoughts. Al-PalimbƗnƯ's typical characteristic of works is on trans- lation and adjusted adaptation clearly reflected not only in his major works like Sayr al-sƗlikƯn (“Mystical Path for Travelers”) and fat al-rƗghibƯn. Besides, the article touches onۊHidƗyat al-sƗlikƯn (“Directions for Travelers on the Mystical Path”) but also in Tu .anafƯ traditionڣ the problems of standards of Islamic writing, precisely ,anafismڣ fat al-rƗghibƯn, ‘Abd al-ৡamad al-PalimbƗnƯ, Sufism in Indonesia, Islamic legal tradition ofۊKeywords: Tu mujaddid fat al-rƗghibƯnۊPolemics Around Tu njfƯ scholars in the Archipel- Through the network of Jawi community commonlyڦ One of the most outstanding Ɨb al-JƗwiyyƯnۊago is shaykh ‘Abd al-ৡamad al-PalimbƗnƯ [1] due to his known as JamƗ‘at al-JƗwiyyƯn or Aκ vital role in Islamic transformation and widespreading of where various Islamic traditions interacted and were Sufism from the Arabian Peninsula to Southeast Asia re- transformed to be a widespread cosmopolitan Islamic gion. ‘Abd al-ৡamad al-PalimbƗnƯ's strong influence tradition [3] — shaykh ‘Abd al-ৡamad al-PalimbƗnƯ con- shows the existence of intense interaction between two tributed to the development of the 12th /18th century -aramayn, Sufism strengthening the murshƯd — murƯd (instrucڣ .intellectual traditions in Islamic world i. e particularly Mecca and Medina as the centre of Islamic tor — disciple) relationship throughout the Southeast science and knowledge and the countries in the Southeast Asia, Arabian-Persian region up to Africa [4]. In this Asia in the 12th / 18th century, especially the Sultanate context it was not exaggeration when Martin van Bru- Palembang Darussalam in Sumatera island [2]. inessen distinguished ‘Abd al-ৡamad to be the most edu- © W. Jamaluddin, A. Syaiful, I. Katkova, 2018. Manuscripta Orientalia, 24/1 (2018), pp. 3—14 4 Manuscripta Orientalia. VOL. 24 NO. 1 JUNE 2018 cated religious scholar of Malay-Archipelago ৡnjfƯ [5] Regarding to the controversial position, expressed by milleu. Likewise, Azyumardi Azra [6] asserted that ‘Abd Ashwadie Shukur's [17] in his report, Mujiburrahman's al-ৡamad al-PalimbƗnƯ was the pioneer among the Ma- expressed his opinion. As he explains: lay-Archipelago ‘ulamƗ’ who was recorded and reported in the Arabic scriptures tabaqat. Noteworthy that almost all of the arguments analyzed Ironically, although shaykh ‘Abd al-ৡamad in Noorhaidi Hasan's work are the same as those in Ash- al-PalimbƗnƯ had a remarkable intellectual career, not wadie Shukur's work. It seems that the only new argument all of his works acquired equal recognition by the Is- from Hasan is that, a Malaysian scholar, Wan Mohd. lamic scholars. In the last decade, the authorship of one Shagir Abdullah wrote that DƗwnjd al-PatanƯ (1740—1847) fat al-rƗghibƯn as the work of al-BanjƗrƯ. Ifۊof his works was debated. Some researchers expressed mentioned Tu fat al-rƗghibƯn fƯ this information is true, argues Hasan, then it is an earlyۊthe opinion that the book entitled Tu BayƗn ηakƯkat al-ƯmƗn al-mu’minƯn wa-mƗ yufsiduhu fƯ piece of evidence that the author of the work is al-BanjƗrƯ riddat al-murtaddƯn [“A Gift Addressed to those Desir- because DƗwnjd al-PatanƯ was al-BanjƗrƯ's friend when both ous of an Exposition of the Essence of the Muslim studied at Mecca [18]. Faith and that which Corrupts It, with Respect to the Apostasy of the Apostates”] was written by shaykh Ar- According to the opinion of such scholars as shad al-BanjƗrƯ [7], instead of ‘Abd al-ৡamad P. Voorhoeve [19], G. W. J. Drewes [20], Vladimir al-PalimbƗnƯ. I. Braginsky [21], M. Chatib Quzwai [22], Azyumardi fat al-rƗghibƯn isۊNowadays, besides various scripts found in Surabaya Azra [23] and Teuku Iskandar [24] Tu and Banjarmasin, there are two copies of manuscripts of one of the works of shaykh ‘Abd al-ৡamad al-PalimbƗnƯ, ,fat al-rƗghibƯn: one copy is preserved in National and not Muতammad Arshad al-BanjƗrƯ's. FurthermoreۊTu Library of Jakarta [8]. It was described by Van some other previous researchers also revealed similar Ronkel [9], but without any indication of the authorship. findings, e. g. the one conducted by Nyimas Umi Kal- The other copy belongs to the collection of Van Doorn- sum as her graduate thesis, proves that the content of the inck from the Institute of Oriental Manuscripts in manuscript was part of intellectual heritage of shaykh St. Petersburg, Russian Academy of Sciences [10]. The ‘Abd al-ৡamad al-PalimbƗnƯ [25]. other four copies of this text can be found in the General In one of the articles by Russian scholar I. Katkova fat al-rƗghibƯn is also proposed asۊOffice of Islamic Exhibition (Pejabat Am Balai Pameran the authorship of Tu Islam bagian Hal Ehwal Islam Jabatan Perdana Menteri) a work by shaykh ‘Abd al-ৡamad al-PalimbƗnƯ [26]. or BAHEIS in Malaysia (call Nos. ML 115, ML 267, Similarly, Mal An Abdullah, a researcher from Palem- ML 487, ML 650), besides four manuscripts are kept in bang also confirmed the same suggestion [27]. By com- the Centre of Malay Manuscripts of the State Library of paring the content and the style of writing of sƗni wa midƗdۊMalaysia or Pusat Manuskrip Melayu Perpustakaan Ne- al-PalimbƗnƯ's other works like Fayζ al-i gara Malaysia (call Nos. MS 5, MS 309, MS 506, li al-rabbƗnƯ (“The Emanation of God's Beneficence and MS 455), and two private manuscripts belong to Kemas the Ties to God”) as well as some oral traditions H. Andi Syarifuddin's collections (30 MS) are in the well-nurtured in the Muslim community in Palembang, fat al-rƗghibƯn wasۊpossession of Umariyah Library in Palembang, South he came to a conclusion that Tu Sumatera. In addition, there is a copy of St. Petersburg al-PalimbƗnƯ's original work. The same opinion is ex- manuscript kept in the Library of Leiden University, the pressed in Wan Jamaluddin's previous study at Netherlands [11]. Like most works of the ‘ulamƗ’ of St. Petersburg, Russia [28]. Nusantara composed during the period from the six- Moreover, some arguments carried out by Mujibur- teenth to nineteenth centuries, these works were written rahman [29] based on Ashwadie Shukur's observa- in the Malay language using Arabic script or the tion [30] concluded that the manyanggar ritual practice so-called Jawi. of heathen offering had been held only in Barikin village Regarding to the printed publications of this treatise of Central Hulu Sungai District, South Kalimantan and fat al-rƗghibƯn the mambuang pasilih ritual practiced in Banjarmasinۊand the origin of the manuscripts of Tu mentioned above, one can see the recent research by and Barito Kuala of South Kalimantan are not enough Noorhaidi Hasan [12], and also by Mujiburrahman [13]. satisfying since one can find similar ritual practiced (Both articles concluded that the true author of the book among Palembangese. In this context the notes made by is not shaykh ‘Abd al-ৡamad al-PalimbƗnƯ, but shaykh Dutch scholar Dr. P. Voorhoeve concerning the Muতammad Arshad al-BanjƗrƯ. Mujiburrahman under- St. Petersburg copy of the manuscript which he consid- -fat al-rƗghibƯn is contro- ered to be the full text of the treatise are worth mentionۊlined, that the authorship of Tu versial, but there is strong evidence that it was written by ing. He wrote: Mu ammad Arshad al-Banj r . Furthermore he ex- ত Ɨ Ư The name of the author is not mentioned but there are fatۊplained, that the question of the authorship of Tu many indications that the author was ‘Abd al-ৡamad al-r ghib n emerged among the Banjarese intellectuals Ɨ Ư al-PalimbƗnƯ. They are: after the publication of M. Chatib Quzwain's disserta- The date. ‘Abd al-ৡamad usually dated his writings; the tion [14]. Referring to two earlier works by Dutch schol- dates range from 1178—1203 A.H. (1764—1788). ars, P. Voorhoeve [15] and Drewes [16], M. Chatib From 1873—1875 F. N. van Doorninck was stationed Quzwain argues that Tu fat al-r ghib n is the work of Ɨ Ư in Palembang as a civil servant; then he went to Europe on ۊ al-Palimb n . Ɨ Ư furlough. W. JAMALUDDIN, A. SYAIFUL, I. KATKOVA. Rethinking Manuscript Heritage… 5 fat al-rƗghibƯn and explicitly statesۊThere is a marginal note in Javanese (f.