THE ROLE AND CONTRIBUTION OF SHEIKH NURUDDIN AR-

RANIRI IN SOUTHEAST ASIA AND EVALUATION ON HIS

CRITICAL WRITING IN SIRAT AL-MUSTAQIM

Peranan Dan Sumbangan Syeikh Nuruddin Ar-Raniri Di Asia

Tengggara Dan Penilaian Terhadap Penulisannya Dalam
Karya Sirat Al- Mustaqim

Syakirah Binti Rozali(a) *, Mashitah Sulaiman (b)

Fakulti Kepimpinan dan Pengurusan,Universiti Sains Islam Malaysia, Bandar

Baru Nilai, Negeri Sembilan,Malaysia. [email protected].

(b) Fakulti Kepimpinan dan Pengurusan, Pusat Pengajian Teras,

Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan,
Malaysia. [email protected].

Abstrak
Syeikh Nuruddin Ar- Raniri merupakan seorang tokoh yang
terkenal di Asia Tenggara. Sebelum kedatangan ar-Raniri di Aceh,
pembelajaran Islam didominasi oleh mistikisme dan tasawuf,
seperti yang terkandung dalam ajaran Hamzah Fansuri
Wujudiyyah. Dia diakui sebagai penulis produktif yang telah
menghasilkan sebilangan besar teks agama yang penuh dengan
pemikiran sufisme Ajaran Hamzah Fansuri, dikatakan
menyeleweng daripada ajaran Islam dan menyesatkan. Oleh yang
demikian, kajian ini bertujuan untuk mengkaji peranan dan
sumbangan Syeikh Nuruddin Ar- Raniri di Asia Tenggara.
Seterusnya, kajian ini juga menganalisis secara kritikal metodologi
penulisan Syeikh Nuruddin Ar – Raniri dalam karyanya Sirat al-
Mustaqim. Kajian ini menggunakan kaedah kualitatif dalam
mengumpul dan menganalisis data. Seterusnya, data sekunder
seperti buku, artikel, jurnal dan akhbar digunakan untuk
menganalisis kajian ini. Hasil kajian mendapati Syeikh Nuruddin
Ar- Raniri memainkan peranan yang penting dan memberikan
sumbangan yang besar di Asia Tenggara. Selain itu, kajian ini juga
mendapati bahawa kitab Sirat al-Mustaqim karya beliau
merupakan kitab fiqh yang paling lengkap dan diiktiraf sebagai
397
karya terbesar dalam bab ibadat yang ditulis dalam bahasa
Melayu dan dikarang buat pertama kalinya di Alam Melayu .
Peranan dan sumbangan yang telah diberikan oleh Syeikh
Nuruddin Ar- Raniri memberi kesan yang besar terhadap
perkembangan Islam di Asia Tenggara.

Kata kunci : Peranan, Sumbangan, Syeikh Nuruddin Ar- Raniri,

Asia Tenggara, Sirat al –Mustaqim

Abstract
Sheikh Nuruddin Ar-Raniri was a famous Muslim scholar in
Southeast Asia. Before the arrival of Syeikh Nuruddin Ar-Raniri in
Aceh, Islamic teaching was being dominated by mysticism and
Sufism, as contained in the teachings of Hamzah Fansuri about
Wujudiyyah. He was recognized as a prolific writer who wrote a
large number of religious texts with full of mystical thoughts.
Hamzah Fansuri's teachings was said to be misled the Muslim
society, and astraying from the teaching of Islam. Thus, this study
aims to examine the role and contribution of Sheikh Nuruddin Ar-
Raniri in Southeast Asia. Moreover, this study also aims to analyze
the writings of Sheikh Nuruddin Ar- Raniri in his book Sirat Al-
Mustaqim. This study utilizes qualitative methods in collecting and
analyzing data. Furthermore, secondary data, such as books,
journal articles, and newspapers were used to analyse this study.
The results of the study revealed that Sheikh Nuruddin Ar-Raniri
played an important role and made a significant contribution in
Southeast Asia. In addition, this study also discovered that Ar-
Raniri’s book of Sirat al-Mustaqim, was the largest book of fiqh that
has been recognized as most complete and biggest book of worship,
which was written in the Malay, and was the first written of it’s
kind in the Malay Archipelago. The role and contribution of Sheikh
Nuruddin Ar-Raniri had given a great impact on the development
of Islam in Southeast Asia.

Keywords: Role, Contribution, Syeikh Nuruddin Ar- Raniri,

Southeast Asia, Sirat al-Mustaqim.

398
1.0 INTRODUCTION
Syeikh Nuruddin Al-Raniri is another famous figure in Malay
Archipelago. He was a prominent scholar due to his famous
writing, namely Sirat Al- Mustaqim, and da’wah efforts in Southeast
Asia, in particular Acheh. In addition to Aceh al-Raniri also once
are in several other places, such as Makkah and Pahang which is
one of the states in Peninsular Malaysia (Rosele, M. I., & Rahim,
R. A. A., 2017).
The contribution of Syeikh Nuruddin Ar- Raniri can viewed
from various fields of study Islam, among others, such as kalam
and sufism, fiqh, history, faith, and many others. This is what
makes him one a scientifically respected figure and his character.
He was a steadfast Islamic leader in principle, it is one effort to
argue and eradicate ideology of incarnation in Aceh. He also known
as one of the scholars who has an ethos for writing works scientific
high. Especially his works in the field of Islam. The popularity of
his name is getting higher when he became the Mufti (Qadi Malik
Al 'Adil) in the kingdom of Aceh (Musyaffa, M., 2018).
Usually, the arrival of scholars in one place has contributed
to a positive effect in the spread and the development of Islam.
Hence, the question arises about the role and contribution of al-
Raniri in Southeast Asia and an assessment of critical writing in
Sirat Al- Mustaqim. Raniri with the development of Islam in Pahang.
The debate of this study will touch on several aspects such as
biography of al-Raniri, the role and contribution of Sheikh
Nuruddin Ar- Raniri in Southeast Asia and an assessment of
critical writing in Sirat Al- Mustaqim.

1.1 RESEARCH QUESTIONS

This study was conducted to answer the following questions:
1. How Syeikh Nuruddin Ar- Raniri developed his personal life?
2. What is the role and contribution of Syeikh Nuruddin Ar- Raniri
in Southeast Asia?
3. What is Syeikh Nuruddin Ar-Raniri’s methodology of writing and
discussions in Sirat Al- Mustaqim?

1.2 RESEARCH OBJECTIVES

399
This study was conducted to achieve the following objectives:
1. To explore the life story and background of Syeikh Nuruddin
Ar- Raniri.
2. To analyse the role and contribution of Syeikh Nuruddin Ar-
Raniri in Southeast Asia.
3. To critically investigate Syeikh Nuruddin Ar-Raniri’s
methodology of writing and discussions in Sirat Al- Mustaqim.

2.0 LITERATURE REVIEW

2.1 Life and Personal Background of Syeikh Nuruddin Ar-

Raniri
Nur al-Din Muhammad ibn Ali Hasanji ibn Muhammad Hamid Ar-
Raniri Al -Quraisy As-Syafi'i is the full name of Nuruddin Ar-Raniri.
Because he was born in the area, he was given the name Ranir.
Ranir is a historic port city on Gujarat's coast (India). Sheikh
Nuruddin ar-Raniri died in India on the 22nd of Dzulhijjah
1096H/21st of September 1685 A.D. The genealogy of the
descendants of Ar-Raniri originates of India, of Arab descent but it
is also more considered pious Malay-Indonesian than Indian or
Arab. This is because of his mother is a Malay, but his father came
from a Hadrami immigrant family which has a long tradition of
migration to South Asia and Southeast Asia (Umayah, U.,2018).
His ancestors probably belonged to the family of Al Hamid of
Zuhra, one of the ten families of Quraish. Between a prominent
member of the Zuhra family was Abdul Al-Rahman bin Auf, one of
the closest friends of the Prophet SAW. Possibly too, Ar-Raniri’s
ancestors were of the Humayd family as they were often associated
with Abu Bakr Abdullah bin Zubayr Al-Asadi Al-Humaydi who was
known as a prominent Makkan scholar. Al-Humaydi was a famous
disciple of Al-Syafi'i, and he was a leading muhaddith in the Hijaz
(Umayah, U.,2018).

2.2 Educational Background

Al-Raniri started his early education on the spot own birth was in
Ranir. His teacher at that time was Abu Hafs Umar b. Abd Allah
Ba Syaiban al-Tarimi al-Hadrami. Then, he continued his studies
at Hadramaut. After that he traveled to al-Haramain in the year
1030H (equivalent to 1620M/1621M) and performing Hajj. There
400
are also opinion stating that he studied with the Sheikh
Muhammad Yamin who brought the teachings of Wahdat al-
Syuhud and his own uncle Sheikh Muhammad Jailani (Rosele, M.
I., & Rahim, R. A. A.,2017).
Al-Raniri arrived in Acheh in 1637 during his reign Sultan
Iskandar Thani. Even so there are views stating that al-Raniri had
arrived in Acheh before in 1637, when Aceh was ruled by Sultan
Iskandar Young. Due to his arrival did not get a response from the
palace in the time of Sultan Iskandar Muda, he continue the
journey and settle in Pahang (when Pahang is under the rule of
Aceh). There is no statement clear as to why al-Raniri’s arrival was
not greeted by the palace, but probably because of the doctrine of
Wahdat al-Syuhud which he held as well as his firm stand on
doctrine Wahdat al-Wujud can be considered an important reason
(Rosele, M. I., & Rahim, R. A. A.,2017).
According to Ismail Hamid (2001), Syeikh Nuruddin Ar-
Raniri does not agree with Hamzah Fansuri’s Wahdatul Wujud Sufi
school. Syeikh Nuruddin Ar- Raniri was the author of religious
books that explain Ahlul Sunaah and seek to reject the Wahdatul
Wujud stream. Syeikh Nuruddin Ar- Raniri had succeeded in
persuading Sultan Iskandar Sani and the Sultan had finally
ordered that all the books of Hamzah Fnsuri and Shamsuddin al-
Sumaterani be burned. When Shamsuddin al- Sumaterani died,
Syeikh Nuruddin was appointed as a palace scholar.

2.3 Carrier Development

Ar-Raniri and his life and education background has made a great
impact in the history of Islam in the Malay world. It can generally
give a picture of the development of Islam in many places. In
addition to its contribution in improving the understanding of the
spread of Islam and Muslims in Aceh, Ar-Raniri also have left
traces that value in the history of Islam in the Malay world,
especially in Pahang. There are several important notes that
explain the arrival of Ar-Raniri to Pahang and its connection with
the spread of Islam in Pahang (Rosele, M. I., & Rahim, R. A.
A.,2017).

2.3.1 Dakwah Ar-Raniri in Pahang

401
Ar-Raniri, a man of high knowledge and strong preaching has
visited Pahang. As previously stated, Ar-Raniri arrived in Aceh
before 1637, during the reign of Sultan Iskandar Muda. He
continued his journey and settled in Pahang after his arrival was
not well received by the palace during the reign of Sultan Iskandar
Muda. When he was in Pahang, he did his job as a preacher and
knowledgeable person, and his target audience at the time was the
surrounding community. This situation contributed to the
development of Islam in Pahang. Similar to Ar-Raniri , Hamzah al-
Fansuri came to Pahang (Lubuk Pelang) to deepen his
understanding on reality and Sufism (Rosele, M. I., & Rahim, R. A.
A., 2017). According to Mana Sikana,, (2014), Hamzah Fansuri’s
adventures are usually based on his strong goal and desire to seek
God.
The explanation above demonstrates the development of
Islamic studies in Pahang which has a unique process it’s early
development of Islam. The role of these two figures had influenced
Islam in Pahang. Apart from Ar-Raniri and Hamzah Fansuri's
ability to communicate in Malay, this allows social interaction,
preaching, and teaching delivery, as they did in Pahang. It is worth
noting here that the arrival of Ar-Raniri and Hamzah al-Fansuri
allowed for the establishment of the unity of knowledge in Pahang.
According to Rosele, M. I., & Rahim, R. A. A., (2017)., Ar-Raniri
arrived in Pahang with the ideology of Wahdatul Syuhud, whereas
Hamzah al-Fansuri was an agent for the spread of Wahdatul Wujud
ideology. Even though Ar-Raniri is so vehemently opposed to
Wahdatul Wujud teaching while in Aceh. Correspondingly, if these
two ideologies spread through these two figures in Pahang, it will
undoubtedly create a league of knowledge among local figures in
debate it (Rosele, M. I., & Rahim, R. A. A., 2017).

2.3.2 Possession of Ar-Raniri in Malay Language

Ar-Raniri mastered Malay language in addition to dominating logic,
balaghah, mysticism, theology, fiqh, hadith, history, and
comparative religion. According to Hasjmy, A., (1983), Ar-Raniri
learned Malay language in his country (Ranir). This is due to the
fact that when he arrived in Aceh, he had learned Malay (Teeuw,
A., 1959). The possibility of its Malay when it became the "Lingua
Franca" (Mis, M. A., 2012) in the Malay Archipelago around the
402
15th century (Din, M. A. O., 2011). He is believed to have formed
contacts with students and pilgrims who came from Tanah Jawi
while he had lived in Haramain, before returned to Gujarat. When
he was living in Pahang, Ar-Raniri also was believed to increase the
Malay supremacy. Therefore, it is concluded that the
communication using the Malay language allowed its mission to be
carried out smoothly in Pahang (Rosele, M. I., & Rahim, R. A. A.,
2017).

2.3.3 Writing the Book of Sirat al-Mustaqim

According to Saad, H. M., (2004) , Ar-Raniri wrote a book entitled
"Sirat al-Mustaqim", which was in the year 1044H around 1634M
in Pahang and completed his writing in 1644 AD .The book was
completed at the request of the ruling sultan of Aceh, Sultan
Iskandar Thani (1637-1641). According to Winstedt, R. O., 1969),
he stated that this book was written in 1928 AD, roughly nine
years before Ar-Raniri arrived in Aceh, and that is includes a period
when he lived in Pahang. Kitab Sirat al-Mustaqim, which means
"the straight path," is the archipelago's first Malay-language fiqh
book. It is also a book of Syafi'i school of jurisprudence. This book
briefly explains various aspects of the fiqh of worship, such as
purification, prayer, zakat, fasting, pilgrimage, and sacrifice. Sirat
Al- Mustaqim book only gives a simple explanation in the basic
chapters of fiqh. It also only discusses and explains about the acts
of worship. Sirat al-Mustaqim is an important book in highlighting
the role of science in Malay culture. The book is widely used,
particularly in Aceh until 19th century and is still used in some
religious schools in Malaysia in the 20th century (Rosele, M. I., &
Rahim, R. A. A., 2017).
Sirat al-Mustaqim was written by Ar-Raniri in Pahang and
Aceh. There are elements of his writing and the local elements in it
because the target audience is the Malay Archipelago. Hence it is
manufactured in Malay. The local elements absorbed in this book
are through Ar-Raniri' s own observations in the Muslim
community where the book was written. Thus the Muslim
community in question is the Pahang Islamic society and Aceh
(Rosele, M. I., & Rahim, R. A. A., 2017).
Essentially, the written book of fiqh has a relationship with
both the author and the reader. In a broader context, the book of
403
fiqh is a collection of ideas about the elements of norms in human
life, particularly for the Muslim community (Rosele, M. I., & Ramli,
M. A., 2012). As an outcome, the book of fiqh and the entity of life
have a reciprocal relationship. Furthermore, it is an induction
component of problems that arise in human life. As a result, it can
be explained here that the Muslim community in Pahang at the
time had a strong religious belief and practiced of Islamic
teachings, as described in the book Sirat al-Mustaqim. The practice
of Islam (fiqh) in this state had actually been described in this book
as the manifestation of the Malay world's first stage of Islamization
in Pahang. It portrays the arrival and development of Islam in
Pahang in general, not in a clear explanation (Rosele, M. I., &
Ramli, M. A., 2012).
Based on the previous literatures on the biography and
contribution of Syeikh Nuruddin Ar- Raniri in the development of
Islam in Southeast Asia, there are some aspects have not been
deeply discussed by the researchers. Thus, the current study,
attempt to explore.

3.0 RESEARCH METHODOLOGY

A set of procedures or methods for conducting research is known
as research methodology. The study's design and procedures will
be the subject of this chapter. It entails gathering and analysing
data to provide the best possible outcomes. In order to address the
research objectives, this study will go over the research operations
and instruments in depth.

3.1 Research Design

This study uses qualitative research methodology design for data
collection and. According to Aspers et.al., 2019), a qualitative
research is multi method in nature and takes an interpretative,
naturalistic approach to its topic. This implies qualitative
researchers to look at things in their natural environments, aiming
to understand or interpret events in terms of the meanings that
individuals assign to them. Qualitative research entails the careful
examination and collection of a wide range of empirical materials,
including case studies, personal experiences, introspective, life
stories, interviews, observational, historical, interactional, and
visual texts, to describe routine and problematic moments and
404
meanings in people lives. After that, this study uses one- to-one
interviews with experts to explore the unique of personal’s
biography to understand the phenomena and Islamic development
during Ar-Raniri’s life time. A one-to -one interview is a data
collection method in which the researcher asks and records
responses from participants in the one time. One-on-one
interviews are best for interviewing people who are afraid to speak
up, articulate, and can freely share their thoughts. Furthermore,
secondary data, such as books, journal articles, and newspapers
were used to analyse this study, through descriptive and critical
content analysis.

4.0 RESEARCH FINDINGS

4.1 The Role and Contribution of Syeikh Nuruddin Ar- Raniri

in Southeast Asia
Syeikh Nuruddin Ar-Raniri was the first person in the archipelago
to explain the difference between misinterpretation and
misunderstanding of Sufi doctrine and practice, with his polemical
works against what he considers to be Wujudiyyah"Misguided" (M.
Abdul, 2015). Nuruddin al-Raniri has made a significant
contribution to Islamic education. As a result, rather than the
institutional aspect, the shift concerned the theme of Islamic faith.
Prior to al-arrival Raniri's in Aceh, mysticism and sufism
dominated Islamic scholarship, as exemplified by Hamzah
Fansuri's Wujudiyyah teachings. The Islamic faith was deceived by
ar-Raniri opinion's about Hamzah Fansuri, who was believed to
spread his thoughts to the people of Acheh. Nuruddin also
expressed his viewpoint on Hamzah Fansuri's perplexing
concerning Wujudiyyah. According to Ar-Ranini, Hamzah
Fansuri’s approach to sufism philosophy had believed to mislead
Acheh’s people from the pure Islamic faith, and also led to tarnish
the image of Islam.
Sheikh Nuruddin Ar-Raniri played an important role as
ulama’ by providing a strong impetus for Islamic development and
reforms among the Malay Muslims. He introduced and
disseminated to the archipelago the interpretations of Islam
written by the mainstream of scholars and Sufis in the centers of
knowledge and scholarship Islam in more depth. In enhancing the
405
reputation of his scholarly work, he used variety of languages. he
mastered Arabic, Persian, Urdu, Malay and Aceh languages (M.
Abdul, 2015).
Al-Raniri contributed significantly to the advancement of
Islamic sciences in the Malay world. Al-Raniri was a prolific writer
in Malay and Arabic who wrote 14 volumes in his short time in
Aceh (1047-1054/1637-1644), 13 of which were in Malay. Among
the books are Durr al-Fara’id bi Sharh al-‘Aqa’id (Valuable pearls
on the depiction of Aqidah), Sirat al-Mustaqim (The Straight Way),
Bustan al-Salatin fi Dhikr al-Awwalin wa al-Akhirin (The Cultivate
of the Rulers on the Memory of the Past and Show/ The Cultivate
of Lords, appearing forward the beginning of all creation and the
conclusion thereof), Hidayat al-Habib fi al-Targhib wa al-Tarhib
(The Direct of partner around bliss and frightful) and Akhbar al-
Akhirah fi Ahwal al-Qiyamah (The Account of the in the future and
the day of judgment) (cited from now on Akhbar al-Akhirah).
(Norhayati Hamzah, & Denisova, T.,2017).
Although al-main Raniri's interests were kalam (Islamic
theology) and tasawwuf (mysticism), he also wrote about fiqh
(Islamic law), hadith (tradition), and history. In terms of the
number of masterpieces created by al-Raniri throughout the
course of his life, Voorhoeve ranked 19 and Daudy 29. On the other
side, Wan Saghir, a well-known Malay manuscript collector and
prolific writer on Nusantara's ulama', stepped forward and
provided the whole list of al-work, Raniri's which included 34
treatises. The majority of al-writings Raniri's were in the realm of
tassawuf, with roughly 15 books focused at disputing Hamzah al-
Fansuri and Shams al-Din al-idea Sumatrani of wahdat al-wujud.
(Norhayati Hamzah 2018).

4.2 Syeikh Nuruddin Critical Writing in Sirat Al- Mustaqim

Sirat al-Mustaqim written by Syeikh Nuruddin al-Raniri was the
foremost total and largest book of fiqh within the chapter on
worship in Malay and Indonesian Archipelago which was written
to begin with composed within the archipelago. This definitive book
had a extraordinary impact and has been utilized broadly,
particularly in Aceh until the 19th century. This book had received
has too gotten empowering reaction all through the Malay
Archipelago (Ali, A. K., & Hashim, J.2008).
406
 However, this book of fiqh has some short comings as
understood from the statement of Shaykh Muhammad Arsyad al-
Banjari. He stated that the factor that prompted him to compose
the book Sabil al-Muhtadin Li al-Tafaqquh Fi Amr al-Din was
because Sirat al-Mustaqim by Shaykh Nur al-Din al-Raniri
contained verse arrangements in the Aceh language. This makes it
difficult for people who do not know the dialect of Aceh to
understand the contents of the book (Ali, A. K., & Hashim, J.2008).
In addition, he too said that the original copies of the book
have noteworthy contrasts from each other as a few of the verses
have been changed from the initial and supplanted with other
words and a few have been excluded and excluded. This may be
due to the careless activities of the copyists of the book at that time
who replicated the book so that it could not be found out the
precise unique composition of Shaykh Nur al-Din al-Raniri (Ali, A.
K., & Hashim, J.2008).
Sirat al-Mustaqim is a book of Fiqh that only discusses the
laws related to the part of worship only. While the complete writing
in a work of Fiqh according to the scholars in the Shafi'i school
contains four main parts, namely:
1- Part of worship.
2- Muamalat.
3- Munakahat.
4- Crime and dispute division (mukhasamat) (Hashim, J., &
Ali, A. K.,2009).

There are two factors that cause Shaykh Nur al-Din al-Raniri
to focus only on writing the Fiqh of worship in Sirat al-Mustaqim.
First, to meet the needs of the public those concern on learning
and deepening the section. This is because the Fiqh of worship is
a section that contains the most important basic questions to life
and what needs to be understood in life as a Muslim in term of
individual. That is why it is placed at the first place in this book
compared to other parts of Fiqh. Performing worship to Allah s.w.t
is the basic purpose of human beings and their happiness in this
world and the hereafter depends on performing worship in the right
way according to the teachings of Islamic law.
Secondly, it may be that he followed one of the methods of
writing Fiqh of Shafi‘iyyah scholars which only focused on writing
407
the part of worship only. The method of writing Fiqh in this form is
believed to have originated from Shafi’iyyah scholars from Yemen.
This is because most of the writings of Fiqh in this form were
written by them such as al-Muqadimmah al-Hadramiyyah by al-
Shaykh ‘Abd Allah b. ‘Abd al-Rahman b. Abi Bakr Ba Fadl al-
Hadrami al-Sa‘di al-Madhhiji ( 918H) (Hashim, J., & Ali, A.
K.,2009).

4.3 Sheikh Nuruddin Ar-Raniri's Dakwah against Wujudiyyah

In general, his objection to the ideology wujudiyyah that was
believed to be practiced by Hamzah Fansuri was based on the
following:
Hamzah's opinion that the essence of God exists in "Immanent"
in the world or God is in all that exists.
2) Hamzah’s belief that the Qur’an is beings similar to the
Qadariyyah view and Mu`tazilah.
3) Hamzah's view that the soul or spirit not Khaliq and not
makhluq.
4) Hamzah's opinion that life comes from God and will be
reunited with Him as waves that will return to the sea.
Throughout his career in Aceh, Nur al-Din al-Raniri plays a role in
opposing the teachings and ideology of wujudiyyah which was
pioneered by Hamzah Fansuri and Syamsuddin alSumatra’i
through several approaches, among them are through open debate
with followers the teachings. He also wrote books such as Hujjah
alSiddiq li Daf al-Zindiq, al-Fath al-Mubin ala al-Mulhidin, Hill al-Zill,
Maa al-Hayat Li Ahl al-Mamat, and Jawahir al-Ulum in Kashf al-
Malum to dispute the teachings of wujudiyyah. As a result, he is
attempting to investigate, read, and comprehend works by Hamzah
such as Asrar al-Arifin, Sharab al-Ashiqin, and al-Muntahi, as well
as works by Syamsuddin alSumatra'i such as Khirqah, Mir'ah al-
Muhaqqiqin and Haqq al-Yaqin. Aini, Z., & Sa’ari, C. Z. (2014).

4.4 Evaluation on Al-Raniri’s Sirat Al- Mustaqim

4.4.1 The Method of Determining the Final Opinion in the

Shafi‘i Madhab
Shyeikkh Nuruddin Al-Raniri (1937, 3) stated in the preamble of
Sirat al-Mustaqim that the writing of this book is in the form of a
408
translation of the books of fiqh written by scholars in the Shafi'i
School (al-Shafi'iyyah) speak Arabic into Malay. Among the fiqh
references that underlie the writing of this book are Minhaj al-
Talibin wa 'Umdah al-Muftin by al-Nawawi (d. 676H), Manhaj al-
Tullab and Fath al-Wahhab by Zakariyya al-Ansari (d. 923H), al -
Anwar li A'mal al-Abrar by al-Ardabili (d. 799H),'Umdahal-Salik wa'
Uddah al-Nasik by Ibn al-Naqib (d. 769H), Mughni al-Muhtaj Ila
Ma'rifahMa'ani Alfaz al-Minhaj by al-Khatib al-Sharbini (d. 977H)
and three fiqh works of Ibn Hajar al-Haytami (d. 974H) namely
Tuhfah al-Muhtaj bi Sharh al-Minhaj, Fath al-Jawwad Sharh al-
Irshad and al-Minhaj al-Qawim Sharh al-Muqadimmah al-
Hadramiyyah (Hashim, J., 2014).
In the history of the development of the Shafi’i School, the
process of refining the views of fiqh has occurred twice. The
purification process was first performed by a group of research
scholars (muhaqqiq) in the Shafi‘i School. The culmination of these
efforts was made by two famous Shafi'iyyah scholars, al-Rafi'i (d.
623H) and al-Nawawi (Hashim, J., 2014). Both re-examined the
views of fiqh found in a large number of works of fiqh in the school
that were once composed in the four centuries after the death of
Imam al-Shafi‘i in 204H to 604H. The process of purifying the view
of fiqh for the second time in the Shafi’i School (676H-1004H) also
involved a large group of Shafi’iyyah scholars. But the most
mentioned are the efforts of Ibn Hajar al-Haytami and Shams al-
Din al-Ramli (d. 1004H) (Hashim, J., 2014).
When there was a disagreement between Ibn Hajar al-
Haytami and Shams al-Din al-Ramli, then the Shafi'iyyah scholars
in Hadramawt (South Yemen), Sham, Kurdistan, Daghistan and
most of Yemen (North Yemen) and the Hijaz tended to choose the
opinion Ibn Hajar al-Haytami especially in Tuhfah al-Muhtaj bi
Sharh al-Minhaj (Hashim, J., 2014). While most Shafi‘iyyah
scholars in Egypt tended to choose the opinion of Shams al-Din al-
Ramli especially in his book, Nihayah al-Muhtaj Ila Sharh al-
Minhaj. For the Shafi‘iyyah scholars in Haramayn (Makkah and
Madinah), at the beginning they preferred the fiqh views of Ibn
Hajar al-Haytami over the fiqh views of Shams al-Din al-Ramli.
This situation changed when many Shafi‘iyyah scholars from
Egypt appeared in the two Holy Lands. They have popularized the
fiqh views of Shams al-Din al-Ramli in the halaqahs of their studies
409
so that they spread widely in the two Sacred Lands. Finally, for
those (Shafi'iyyah scholars in Haramayn) who know in depth the
views of the fiqh of Ibn Hajar al-Haytami and Shams al-Din al-
Ramli, they can accept the two views of fiqh without translating
one of the two (al-Saqqaf, 1940: 37; Muhammad Ibrahim, 1978:18;
Abu Sulayman, 1986: 365; 1992, 139; al-Yusuf, 2000: 245; Amjad
Rashid, 2000: 94; al-Qawasimi, 2003: 536; al-Hifnawi, t. th: 111;
al-Saqqaf, t.th.: 5). These are the methods that have been used by
the muta‘akhkhirin Shafi’iyyah scholars to establish the definitive
views of fiqh in the Shafi’I Madhab (Hashim, J., 2014).

4.2.2 Fiqh Issues in al-Sirat al-Mustaqim According to the

Shafi'i School
The results of research conducted on Sirat al-Mustaqim in Kitab
al-Taharah and Kitab al-Salah, found that Shaykh Nur al-Din al-
Raniri has stated the law for some problems of fiqh by presenting
his opinions that were not included in the Shafi'i School.

1. Ear Pricing
According to Shaykh Nur al-Din al-Raniri (1937: p. 19), "And so
again, it is forbidden to cook the ears. But it is halal to wear
earrings later than to have one's ears pierced. ”In the Shafi‘i
School, there are three opinions regarding ear piercing. According
to the first opinion, it is absolutely illegal to pierce either for girls
or boys. This is the opinion of al-Ghazali (d. 505H), al-Khatib al-
Sharbini, al-Ardabili and Ibn Hajar al-Haytami in his book Fath al-
Jawwad Sharh al-Irshad. This opinion was popularized by al-
Ghazali in the Shafi‘i School through his famous book, Ihya ’ ‘
Ulum al-Din. Al-Ghazali states that the act of piercing to wear
earrings is an act that hurts the limbs that should not be done.
People who commit the act of piercing can be subject to qisas.
According to the second opinion, it should be absolutely for
both girls and boys. This opinion was put forward by Shams al-Din
al-Ramli (1993, 8: 33-34) who argued based on a hadith that "Ibn
'Abbas counted among the acts of sunnah is to pierce the ear of a
baby boy on the seventh day of his birth" (al-Tabarani 1995, 1:
176). Shams al-Din al-Ramli (1993, 8: 33-34) said, if this act is
required for baby boys, then for baby girls it is increasingly
required. He added, the statement of the companions of the
410
Prophet s.a.w. ‘Among the acts of sunnah’ is considered as the law
of marfu ’which came from the Prophet s.a.w.
After that, the third opinion states that piercing is
permissible for girls but not permissible for boys. This is the
opinion of Ibn Hajar al-Haytami (1996, 11: 568-569) in his book,
Tuhfah al-Muhtaj bi Sharh al-Minhaj. The argument for this third
opinion is the same as the argument of the second opinion in
addition to looking at the ‘urf of wearing earrings after piercing.
Earrings are jewellery for women and this matter has been known
since the time of Jahiliyyah until the time of Islam. Thus, through
this argument there is no need for piercing for men to wear earrings
(Hashim, J., 2014).
The results of a study of the text of Sirat al-Mustaqim in Kitab
al-Taharah and al-Salah found that some of the fiqh views of
Syeikh Nur al-Din al-Raniri contradicted the definitive opinion in
the Shafii’i School. Among them is the absolute prohibition of
piercing even on women, circumcision looking towards the Kaaba
when praying in front of it and the exception of the times when
circumcision prayer is forbidden is limited to the Masjid al-Haram
only. These opinions of his contradict the definitive opinion in the
Shafi'i School as decided by the research scholars (muhaqqiq) in
the Shafi'i School who carried out the process of refining the
opinions of fiqh for the second time, especially Ibn Hajar al-
Haytami and Shams al- From al-Ramli. Since Sheikh Nuruddin al-
Raniri was a scholar who lived during the time of al-companions,
hawashi's the existence of al-Sirat al-Mustaqim in the book of al-
Sirat al-Mustaqim is not a fiqh opinion that opposes what Ibn
Hajar al-Haytami and Shams al-Din al-Ramli have concluded. This
is because the views of fiqh presented in al-Sirat al-Mustaqim are
the views of fiqh that he chose to express. This obviously
demonstrates al-status Raniri's as a Shafi'iyyah scholar of the
archipelago capable of ijtihad within the sect's purview. From a
different perspective, the phenomenon of quoting fiqh facts that
contradict what Ibn Hajar al-Haytami and Shams al-Din al-Ramli
have decided occurs not only among Shafi'iyyah scholars who write
fiqh books in Arabic, but also within the cultural environment of
Malay authorship in their Jawi books.

411
5.0 CONCLUSION
Ar-Raniri is a Sufi scholar, an accomplished writer, a theologian,
and a historian. In Indonesia, his contribution, impact, and
influence were profound and enormous. He was a pioneer in this
field by actively contributing to the documentation of core Islamic
concepts such as theology, essentials of Islam, Sharia law
governing its pragmatic applications in moral and ethical
principles, both in Arabic and Malay. He was able to distinguish
between the real and incorrect interpretations of Sufi theology
thanks to his extensive knowledge.
His extraordinary expository writings covered a wide range
of topics, including marriage and divorce, food and drink, social
and personal ethics, eschatology, comparative religion, Sufism,
dualism, pantheism, and monism of pseudo–sufis and heretics of
various kinds, as well as eschatology, comparative religion,
eschatology, comparative religion, eschatology, comparative
religion, Sufism, dualism, pantheism, and monism
Syeikh Nuruddin Al-Raniri also published many works in
various subjects, including akidah, history, theology and fiqh. In
addition, he has published his first book, kitab al-Sirat al-
Mustaqim, which explains fiqh. The Malay Archipelago's people are
extremely familiar with Al- Sirat al-Mustaqim. This is supported by
the enormous number of handwritten manuscripts of this work.
This shows that it is periodically replicated in response to
community needs to learn about worship or just to have a suitable
guideline in worship practises.
His contributions to Islamic education include the authoring
of basic topics in fiqh and fundamental concepts of Islam in order
to counter Hamzah Fansuri and Syamsudin al-domination
Sumatrani's of Sufi teachings. Furthermore, his masterpiece,
written in Arabic pegon (Malay language written in Arabic),
addressed to the community's demand at the time.

412
REFERENCES
Aini, Z., & Sa’ari, C. Z. (2014). Usaha Dakwah Nur al-Din al-Raniri
Menentang Kesesatan Kaum Wujudiyyah dalam Kitab Maa
al-Hayah li Ahl al-Mamat. Afkar-Jurnal Akidah & Pemikiran
Islam, 15(1), 69-114.
Ali, A. K., & Hashim, J. (2008). Kitab Al-Sirat Al-Mustaqim Oleh
Shaykh Nur Al-Din Al-Raniri: Satu Sorotan. Jurnal Fiqh, 5,
197-215.
Aspers, Patrik & Corte, Ugo. (2019). What is Qualitative in
Qualitative Research. Qualitative Sociology. 42.
10.1007/s11133-019-9413-7.
Din, M. A. O. (2011). Asal-Usul Orang Melayu: Menulis Semula
Sejarahnya (The Malay Origin: Rewrite Its History). Jurnal
Melayu, 7. 1-82. 30
Hamid, I. (2001). Perkembangan Kesusasteraan Melayu Lama.
Pearson Education Malaysia.
Hasjmy, A. (1983). Syi'ah Dan Ahlussunnah Saling Rebut Pengaruh
Dan Kekuasaan Sejak Awal Sejarah Islam Di Kepulauan
Nusantara. Shah Alam: Pustaka Bina Ilmu.
Hamzah, N., & Denisova, T. (2017). Elements of Islamic History in
the Works of Nur Al-Din Al-Raniri. Journal of Al-Tamaddun,
12(1), 93-106.
Hashim, J., & Ali, A. K. (2009). Metode Penulisan Fiqh Oleh Nur
al-Din al-Raniri dalam Kitab al-Sirat al-Mustaqim. Jurnal
Syariah, 17(2), 267-298.
Hashim, J. (2014). Isu-isu Fiqh yang Tidak Muktamad Menurut
Mazhab Shafii dalam Kitab al-Sirat al-Mustaqim Karya
Shaykh Nur al-Din al-Raniri. Jurnal Islam dan Masyarakat
Kontemporari, 5, 93.
Mis, M. A. (2012). Medium perantara pelbagai suku kaum di
Sarawak: Kajian lingua franca. GEMA Online® Journal of
Language Studies, 12(3).
Musyaffa, M. (2018). Pemikiran dan Gerakan Dakwah Syeikh
Nuruddin Ar-Raniry. Jurnal Ilmiah Syi'ar, 18(1), 72-90.
Norhayati, H. (2017). Nūr al-dīn al-Rānīrī’s Concept of Islamic
History in Bustān al Salāṭīn: A Critical Analysis of Book I-

413
 Book IV/Norhayati Hamzah. Doctoral Dissertation,
University of Malaya.
Rosele, M. I., & Rahim, R. A. A. (2017). Al-Raniri dan
Perkembangan Islam di Pahang. Jurnal Usuluddin, 45(2), 87-
104.

Saad, H. M. (2004). Sheikh Nuruddin al-Raniri dan Kitabnya Sirat

al-Mustaqim (Satu Tinjauan Awal). In Kertas kerja yang
dibentangkan di Seminar Manuskrip Islam, Berakas, Brunei.
Sikana, M. (2014). Teori Sastera Taabudiyyah: Sastera Untuk
Pengabdian. PTS Publications & Distributors Sdn Bhd.
Teeuw, A. (1959). The History of the Malay Language. Bijdragen tot
de taal-, land-en volkenkunde, (2de Afl), 138-156.
Umayah, U. (2018). Peran Nuruddin Ar-Raniri Dalam Menentang
Paham Wujūdiyyah Di Aceh. Doctoral Dissertation,
Universitas Islam Negeri" Sultan Maulana Hasanuddin"
Banten.
Winstedt, R. O. (1969). A History of Classical Malay Literature.
Kuala Lumpur: Oxford University Press.

414