Book chapter

Teungku Chik Pante Kulu: Ulama dan Penyair Motivator Perang Aceh [Teungku Chik Pante Kulu: Scholar and Poet Who Inspired the Aceh War]

By Nur Chalis Sofyan

Ar-Raniry Press, Banda Aceh · Sofyan, Nur Chalis. "Teungku Chik Pante Kulu: Ulama dan Penyair Motivator Perang Aceh." Dalam Tim Penulis IAIN Ar-Raniry. Ensiklopedi Pemikiran Ulama Aceh. Pengantar Azyumardi Azra dan T. H. Ibrahim Alfian. Banda Aceh: Ar-Raniry Press, 2004. Hlm. 1–30. · 2004

Identifier

KBA-BKU-2004-0003-B01

Type

Bab buku

Publisher

Ar-Raniry Press, Banda Aceh

Date Issued

2004

Bibliographic Citation

Sofyan, Nur Chalis. "Teungku Chik Pante Kulu: Ulama dan Penyair Motivator Perang Aceh." Dalam Tim Penulis IAIN Ar-Raniry. Ensiklopedi Pemikiran Ulama Aceh. Pengantar Azyumardi Azra dan T. H. Ibrahim Alfian. Banda Aceh: Ar-Raniry Press, 2004. Hlm. 1–30.

Creator

Nur Chalis Sofyan

Subject

Teungku Chik Pante Kulu Hikayat Prang Sabi Perang Aceh Sastra Aceh Jihad Ulama Tiro Hermeneutika Hassan ibn Tsabit

LC Classification

PL5089 .S64 2004 — Sastra Aceh: kritik dan tafsir (perkiraan nomor kelas; belum diverifikasi)

LCSH Subject

Pante Kulu, Teungku Chik, 1836-; Hikayat Prang Sabi--Criticism, interpretation, etc.; Acehnese poetry--History and criticism; Aceh War, Indonesia, 1873-1904--Literature and the war

BISAC Category

LIT014000 LITERARY CRITICISM / Poetry; REL037000 RELIGION / Islam / General; HIS003000 HISTORY / Asia / General

Language

Indonesia

Description

This chapter opens Ensiklopedi Pemikiran Ulama Aceh, a work of the IAIN Ar-Raniry Writing Team published by Ar-Raniry Press in Banda Aceh in 2004. Its author, Nur Chalis Sofyan, was then a young lecturer in the Faculty of Adab at IAIN Ar-Raniry, born in Indrapuri, Aceh Besar, who had studied at the Gontor Modern Pesantren, taken his first degree in the Faculty of Adab and earned a master's degree in Arabic literature at UIN Syarif Hidayatullah Jakarta. That training is strongly felt here. He reads Teungku Chik Pante Kulu not mainly as a commander or a figure of military history, but as a poet who absorbed the literary tradition of early Islamic Arabic and translated it into the language, memory and needs of Acehnese people facing Dutch aggression. The chapter's title, "Teungku Chik Pante Kulu: Scholar and Poet Who Inspired the Aceh War", sums up that reading. The chapter begins with a methodological preface. The author argues that many actors in Acehnese history escaped historians' records because heroism in Aceh grew out of collective action rather than the might of a single figure. To reach the chain of events behind a literary work he chooses a hermeneutic approach, which he also offers as a bridge of argument for those who doubt the authenticity of the Hikayat Prang Sabi. The first endnote explains the origin of the term hermeneutics in the Greek hermeneuein and its three senses, citing Bernard Ramm and F. Budiman. The biographical section states that Teungku Chik Haji Muhammad Pante Kulu was born in 1836 in the village of Pante Kulu, in the mukim of Titeu, Keumala subdistrict, Pidie, and was related to the Tiro family of ulama. He studied at the Tiro dayah under Teungku Chik Muhammad Amin Dayah Cut, earned the title Teungku di Rangkang, and then continued his studies in Mecca, deepening his knowledge of religion, history, logic, philosophy and Arabic literature. In Mecca he encountered the discourse of Islamic revival, including the ideas of Jamal al-Din al-Afghani and the purification movement of Muhammad ibn Abd al-Wahhab. The author stresses Pante Kulu's love of the poets of early Islam, such as Hassan ibn Thabit, Abdullah ibn Malik and Ka'b ibn Zuhayr, and of the stories of heroes such as Khalid ibn al-Walid, Umar ibn al-Khattab, Hamza, Usama ibn Zayd and Tariq ibn Ziyad. To show that influence the chapter quotes seven verses by Hassan ibn Thabit on the preparations for the conquest of Mecca, with an explanation of their meaning. According to the tradition the author records, the Hikayat Prang Sabi was composed on the journey home from Mecca and presented to Teungku Chik di Tiro, commander of the holy-war forces. The heart of the chapter is a stanza-by-stanza reading of the Hikayat Prang Sabi. The author notes that the hikayat is a poem containing four stories, Ainul Mardhiyah, the Elephant Army, Said Salmi and the Slave Who Died and Came Back to Life, but he concentrates on Pante Kulu's thought as a whole. His reading is organised by theme: the reasons for writing the hikayat and the roles of Teungku Chik di Tiro and Teungku Wahab Seulimeum; the call to war addressed to religious teachers, young men and uleebalang; the threats facing those who abandon jihad; the rewards for those who fight; the story of Ainul Mardhiah; and the call to remember history. Each stanza is quoted in Acehnese, followed by a rhymed Indonesian translation, and then interpreted against the social and political context of nineteenth-century Aceh. This reading yields several observations of value for Aceh studies. The author explains the Dutch policy of dividing the sultan, the uleebalang and the ulama; links the correspondence between the sultan and the Dutch commissioner Nieuwenhuijzen in March and April 1873 with the hikayat's call of jino, now; reads the metaphor of trading with God as a reflection of Aceh's Indian Ocean commercial tradition since the time of Iskandar Muda; and interprets the word riwang, return, as an expression of loyalty to religion and country. He also shows how Pante Kulu used everyday experience, such as the sight of the Krueng Aceh river and the women washing clothes on its banks, to depict the beauty of paradise and of Ainul Mardhiah. Observations on Acehnese women accompanying their husbands in war, on dayah weakened by Dutch control of their curricula, and on Teungku Mat Amin, son of a Tiro scholar who fell defending Aneuk Galong, enrich the chapter as a source for social history. The chapter concludes that the Hikayat Prang Sabi is far more meaningful when read through the events that surrounded its writing, that its poet carried a resonance of meaning that shaped identity, and that the hikayat conveys a message about Acehnese who valued faith and dignity above wealth and life. Thirteen endnotes cite Ismail Yakub, Muhammad Said, W.P. Groeneveldt, Koentjaraningrat, Ibrahim Alfian, the Banda Aceh city government, H.C. Zentgraaff, Paul van 't Veer, Ali Hasjmy and Zakaria Ahmad. For today's readers the chapter is useful because it quotes stanzas of the Hikayat Prang Sabi in Acehnese with their translations, making it suitable teaching material for Acehnese literature and history. Critical readers should note several points. First, the chapter is more a literary and religious interpretation than an archive-based historical reconstruction, so some biographical statements, such as Pante Kulu's year of birth and travel route, should be checked against other sources. Second, some Qur'anic quotations inside the stanzas are written in an Acehnese oral transliteration, for example Walatahsabannallazinaqutilu, and are kept in this edition as printed. Third, personal and place names follow the author's spelling of 2004. The file in this archive is a PDF facsimile of pages 1 to 30 of the printed book, including the Arabic poem, the Acehnese stanzas, the translations and the endnotes, made from photographs of the copy in the private collection of KBA13 Academy. Each page has been straightened, cleaned of shadows and background marks, and set on a uniform page size without changing the original text. An OCR text layer is included so that the content can be searched, while the author's characteristic spellings, the transliterated Qur'anic phrases in the stanzas and the two-column layout can still be checked directly on the page images. The facsimile is linked to the record of the parent volume, to the book's two forewords, and to the Acehnologi entries on Teungku Chik Pante Kulu and the Hikayat Prang Sabi.

Rights

Koleksi pribadi KBA13 Academy

Is Part Of

Extent

hlm. 1–30

Collection

Documents