THE ROLE OF JAWI TAFSIR IN SOCIO- CULTURAL TRANSFORMATION OF THE NUSANTARA ISLAM: A STUDY ON TARJUMĀN AL-MUSTAFĪD

The attention of researchers about Islam to Nusantara is largely related to the transmission of Islam to Nusantara. Meanwhile, attention to the role of vernacularization of Islamic sciences by Nusantara scholars including attention to vernacularization of interpretive science is still limited. This paper with the vernacular concept from A.H. Johns, focused on discussing the role of Jawi Tafsir in the Islamization of Nusantara in the early phases of both the formulation of Islamic Nusantara Islam and the socio-cultural transformation of Nusantara. This article’s frame of reference is in terms of the concepts of enculturation, adoption and cultural adaptation, in which vernacularization occurs in each of these processes. Through studies on the Jawi’s vernacular interpretation, Tarjumān al-Mustafīd, this paper argues that in the early scientific formulation of the Nusantara Islam that transformed the socio-cultural Nusantara, the existence of the Tarjumān al-Mustafīd had a major role. With another Jawi commentaries, Tarjumān al-Mustafīd then became the Nusantara's Islamic identity and proof of Islam with the archipelago's character. D.I. Ansusa Putra, Zikwan 270 | VOL. 9 NO. 2 DESEMBER 2019


Introduction
Islamization of Nusantara is an important study of the existence of Islam in the study of the region. The urgency of this study related to the specific figures, events, products, and achievements that occurred in the past. Reconstruction of the entrance of Islam in Nusantara today has a role to find out the building and characteristics of Islam in the archipelago. There is a big mystery of discourse among scholars. The discourse is related to how the conversion of religions (from Hindu/Budha to Islam) in the archipelago occurred massively and without any violence. However, most researchers only discuss the process of transmitting Islam in the Nusantara and its transformation (Islamization). (Azra, 1992) (Syed Nuqaib Al-Attas, 1968) Several researchers mention the stages of Nusantara Islamic scientific formulation. It has become advanced stage of the transmission process by Arab preachers in the Nusantara areas. The transmission is the first step in the formation of a cultural transformation of the Nusantara. (Mustaqim, 2017) As Abdul Mustaqim says that the transmission of Islamic intellectuals from Arab to the Nusantara was a cultural transformation. (Mustaqim, 2017) Like (Azra, 1992) (Syed Nuqaib Al-Attas, 1968), who discussed a lot about the entrance of Islam into Nusantara also illustrates how Islamic scholarship took the main role through network of Nusantara scholars.
Peter Riddell's research, for example, explains the process of transmitting Islamic teachings and Islamic science by connecting it with Islamic trends that happened in the Middle East from the 16 th century to the 19 th century. (Riddle, 2013) On the other hand, Azra's research ismore focused on studying intellectual networks in the context of teacher-students and their effects. (Azra, 1992) Although Peter Riddell has provided important maps of Islamic scientific works in Nusantara from the 16 th century to the 19 th century, Riddell focused his studies on the process of transmitting Islamic thought and teachings from Arab to the Nusantara. (Riddle, 2013) This can be understood from Riddell's conclusion that the influence of Muslim Nusantara The Riddell's and Azra's works, are still focused on researching the process of islamization in Nusantara. This ensures that the research related to the formation of Nusantara Islamic Science has not been found before.
A.H. Johns (1988) divided the process Islamization of Nusantara into three stages: first, the transmission of Islamic values to Nusantara culture; second, the formulation of Islamic science in the Nusantara; the last, the transformation of Nusantara socio-cultural. These stages are connected to one another. An important component that connects this stages is the Tafsir. Because, Tafsir is an early Islamic Science which was introduced in the earliest of the Nusantara Islam. (Gusmian, 2010) Whereas, Tafsir Jami' al-Bayan fi Tafsir al-Quran by Al-Thabari, Tafsir Anwar by Baydowi and Tafsir Jalalayn known as the early period Tafsir, have been studied and delivered by Nusantara ulama to the public through their Tafsirs.
Vernacularization of Islam means translation of books on Islam into regional languages and using Arabic letters form to a new script called the Jawi script. Some areas in Sumatera refer to it as Malay Arabic script. (Fathurahman, 2014). One of the Tafsir with this Arabic Malay or Jawi script is Tarjumān al-Mustafīd written by Abdur Rauf Singkil from Aceh, which was later debated by some researchers about the originality (Riddle, 2013). However, the works of interpretive Tafsir using the Jawi script have become a medium for accelerating Islamization as well as an important element of socio-cultural transformation of the Nusantara.
Islamization of the Nusantara cannot be separated from the development of Islamic scholarship in the Nusantara and it has close relationship with the Jawi Tafsir. (Gusmian, 2010) (JOHNS, 1998) in his vernacular theory, noted that at the end of the 16th century AD in became the identity and trigger for the occurrence of socio-cultural transformation in the Nusantara community. Therefore, this paper will explain the vernacularization of Islam and Jawi Tafsir at the beginning, followed by the discussion of the Tarjumān al-Mustafīd which is evidence of the main arguments of this paper. The findings will be a sub-topics before the conclusion which see the Tafsir Jawi has a distinctive characteristic and becomes the Islamic Archipelago identity. There are only a few completed Jawi Tafsir in Nusantara.

Vernacularization Islam and Jawi Tafsir
Tarjumān al-Mustafīd is the first fully Jawi Tafsir in the Nusantara.
But Tarjumān al-Mustafīd is not the first al-Quran interpretation, from the practice of interpretation. Because previously there had been several interpretations, although not as a whole, as in the verses of the poem Hamzah Fansuri. (Rippin, 1988 Vernacularization is a transmitting of vocabulary related to the phenomenon of religious teachings which initially used Arabic (al-Qur'an), then was replaced. translated and written in typical characters in the form of the language of the local community. In carrying out this practice of vernacularization is not only diverts from the aspect of language or its translation, but there is a process of processing various ideas in the form of language, tradition and culture in the local community so that something is permitted. So this is where the occurrence of the Arabic language has permeated the language of the local community. (Mustaqim, 2017)   In its interpretation, Abdurrauf as-Sinkili uses Malay language and not Acehnese as the local language. The choice of Malay language was motivated by the status of Malay language as a lingua franca of Islamic science during the Islamization of the Nusantara.
Vernacularization of Islam in the context of the Nusantara is inseparable from the existence of Malay as the language of instruction (lingua franca). As explained earlier that al-Attas explained the conception of Nusantara Islamization with the process of forming the Nusantara Islamic science through certain characters, works and patterns. Al-Attas always started his theory of Islamization from his studies of Hamzah Fansuri's Syair in many of his works. This is due to al-Attas's view of the conception of language. According to him language is very much related to worldview. So, the problem of language is also a problem about worldview. In the context of the Nusantara Islamization, al-Attas described the influence of language in contributing to the formation of Nusantara Islamic science. From his search, the Malay language introduced in Hamzah Fansuri's syair was the earliest work to see the worldview of Islam in the Nusantara. Thus, the relevance of the Malay language used in Hamzah Fansuri's sya'ir was closely related to the Nusantara Islamization. In this case, Malay language was named as the language of instruction (lingua franca) in the treasures of Islamic scholarship in the Nusantara. By itself, the early formulation of Islamic scholarship took place in the 16th century.
The use of Jawi (here and after referred to as "Melayu-Jawi") in this era increasingly found its strength, because Malay is a lingua franca used in the Nusantara and is the official language used in The 13 th century AD was an age of Islamic glory in Nusantara.
The development of Islam has made Arabic get a place among adherents of Islam in this area. Old Malay language that uses Indian letters changes using Arabic letters. It is through this Arabic-Malay script and script that the preachers preached their writings in the Nusantara, so that the Arabic-Malay writing developed in such a way, both in the world of education and commerce. Another motive for the development of Arabic-Malay characters is because local people cannot speak Arabic, so they seek to combine local (Malay) language with Arabic in a writing. The one used to write is Arabic letters, while the language used is Malay.
It seems that the influence is Islamization with the use of Arabic script, although the adoption of Arabic into the Jawi has made many mistakes due to dialect differences. Therefore, the Malay text can be said as proof that the Jawi script has been used to write in the Nusantara, so the existence of the Jawi script has become a cultural symbol in this Nusantara.
The researchers were amazed at the uniformity found in Jawi's writings and spelling as written in manuscripts before the 17 th century AD written throughout the Nusantara. Actually, the uniformity of the writing was due to the writing skills at that time were only mastered by several scribes who had been trained in terms of writing rules so that uniformity could be maintained. This fact is reinforced by the fact that most of the texts at that time consisted of official religious and royal documents. The writing activity was of course only written by special groups such as palace writers, scholars, and teachers.

Second, the absorption of Arabic in interpretation. Tarjumān al-
Mustafīd is intended to make it easier for Malay people to understand the contents of the al-Quran. Therefore, Abdurrauf occasionally absorbs the Arabic words to make it easier for readers to understand the textuality of the verses of the al-Quran. As-Sinkili gave Arabic codes in explaining several problems, the explanations completed with their own signs or codes. To explain about Qira'at, it is usually marked with "faidah" in parentheses. Faidah is absorbed from Arabic to make it easier for readers to understand the explanation. So, the word Faidah is a Malay language which means benefits, benefits, etc.
This can be seen from the explanation in surah al-Fātihah:

Maliki yaumiddin (the King who ordered on the Days of Qiyamat (faidah) to declare the ikhilaf between all three qori in 'malik' then amar abu with ittifaq both for reading 'malik' with no alif and hafad (kasroh) with alif then their meaning when 'd' '' j 'with alif god who has all the work of Qiyamat.
While the word Al-Qisah is also used in the Tarjumān   The word 'musyrik' is the absorption of the grammatical structure on the lexical aspect. The word musyrik refers to the meaning of Arabic terms which means people who associate partners with Allah.
The Tarjumān

Jawi Tafsir and Transformation of the Nusantara Socio-Culture
The use of Jawi is the main factor that accelerated the Islamization of Nusantara because Islamic teachings were written by Malay scholars using Jawi script so that the general public could read it and understand the teachings contained in it. There is a reciprocal relationship between Nusantara and Islamic languages. Whereas, Islam was a major factor in the rise of Nusantara language as a written language, because Jawi as a center for Sufi tariqat activities. This institution which was originally regional in nature developed into a supra-regional institution whose leadership and students were no longer based on ethnicity. He grew into a universal institution that accepted teachers and students regardless of ethnic background and area of origin. At that time the pesantren or dayah were able to form a network of intellectual leadership and the spread of religion in various levels and between regions. (Azra, 1999) While the market plays a role in the field of economy and trade, it also serves as. a residential area of merchants, educated people and other middle classes, including artisans, who face directly the developing cultural situation. Here people from different ethnicities and different races meet and interact, and exchange ideas about trade, political, social, and religious issues.
In addition, the presence of Islam in the midst of Indonesian society is not only a religious system, but at the same time an alternative force that is quite calculated. Islam is a force broken for followers to destroy the unequal social order. Islam is also a force in liberating the nation from colonialism. This fact is not something foreign to Islam. Since its inception, Islam has proven itself as an alternative force capable of changing every form of life that is not in accordance with human dignity, dignity and universal dictums.
Jawi Script was originally used to write the teachings conveyed by the preacher to his followers so that people who could not learn immediately could learn through the writings of the preachers. That in the process of civilized society's life, throughout its history, since the stone age until now, religion has seemed to support everything. So in terms of civilizing the community, it is the religion that holds the main function. (Uthman, 2010) The script that used by the commentators of the al-Quran in Nusantara, targeting behavior and thought for the earthing of the  The election of Abd Rauf As-Sinkili not to interpret further about the creation of women, can be understood as an attempt to place women's position at the same level as men. This interpretation targets social behavior especially those related to the role of women's public. This point was raised because the ruler (Sultan) at that time was a woman.
The position was a theme that was considered odd and continued to be questioned not only by religious leaders in Nusantara but also in several other parts of the Islamic world. This is an example of the involvement of the Qur'anic interpretation of the Jawi in the sociocultural transformation of Nusantara. Furthermore, this paper will examine the role of interpretation as one of the elements that plays a role in the cultural transformation of Nusantara. Especially transformation that is oriented towards people's thinking and behavior.
Second, the structure of language and script characters has a system that is easier than the Jawi. For example, the interpretation of Tarjumān al-Mustafīd explains the concept of tauhid. Tauhid conception is one of the concepts that is difficult to understand if it is explained in the structure of language that is too high. For changes in the theological mindset, this work will mainly focus on the issue of tauhid. Aside from being central to Islamic teachings, further translation of this concept led to problems such as wahdat al-wujud which also developed in Aceh at that time. Abd Rauf As-Sinkili also explained the concept of monotheism in an easy to understand language that targets changes in people's mindset and behavior.
Third, Jawi are simple and easy to accept outside influences. This was in the 17 th century AD for example, the famous Nusantara cleric was 'Abd ar-Rauf as-Sinkili (1615-1693). In fact, the print edition can be found in the Malay community, in a place as far as South Africa.
The printed editions are not only published in Singapore, Penang, Jakarta and Bombay, but also in the Middle East. Tarjumān al-Mustafīd is intended to provide a change of mindset and behavior of the people of Aceh at that time, there are 2 (two) mindsets and behaviors that are targeted namely; theological mindset and social behavior.
An anthropologist, Clifford Geertz, argues that religion is a cultural system that is influenced by various processes of social change and by itself can influence changes in cultural systems. (Geertz, 1988) Long before the arrival of the The study of the Jawi script is intended to explore the role of Jawi literary interpretations in the socio-cultural transformation of Nusantara. Thus through these writings can be obtained a clearer picture of the mind, customs, beliefs, and value systems that apply to society in the past. It is very unlikely to be achieved if the information material only consists of material relics. That is, the legacy of a culture in the form of written manuscripts is the nation's most interesting document for researchers of old culture because it has advantages, namely being able to provide more extensive information compared to cultural heritage in other forms.
Understanding the relationship between the three major concepts (Culture, social change, and Islam, red), this paper would argue how culture, social change, and religion "communicate" so that they can behavior. (Gusmian, 2010) According to him, this orientation resulted in the term elitism or hierarchy among Nusantara interpreters.

Conclusion
From this study we can conclude a number of points as follows: From the explanation above, it can be concluded that there is a close relationship between the stages (gradations) of Islamization of the Nusantara: Transmission, Formulation and Transformation. Although only a few experts formulated with regard to Islamic scientific formulation. It is hoped that this paper will fill the void by analyzing the indicators of Nusantara Islamic scientific formulation as explained below.
That the interpretation of the Tarjumān