Shaykh Nuruddin ar-Raniry's Contribution in his As-Shirath al-Mustaqim to Popularizing Islamic Law in the Nusantara

Indonesia Abstract The paper aimed to discuss the contribution of Shaykh Nuruddin ar-Raniry in popularizing Islamic Law through his work al-Shirath al-Mustaqim in the Nusantara. Shaykh Nuruddin ar-Raniry was a prominent scholar among the Nusantara Scholars who had a major influence on the intellectual and spiritual development of the Kingdom of Aceh Darussalam in the 17 th century AD. He is a scholar who is known as an expert in fiqh (Islamic Law) and served as a judge (Qadli Malikul Adil) just during the reign of Sultan Iskandar Tsani. Therefore, this study aims to examine Shaykh Nuruddin Ar-Raniry's contribution to Islamic law through his book entitled as-Shirath al-Mustaqim . The research method in this study is a library study by analyzing the books of Shaykh Nuruddin ar-Raniry and other books related to this study. This study explains that Shaykh Nuruddin ar-Raniry contributed to grounding the Islamic jurisprudence of the Syafii Madhhab in Nusantara in the 17th century AD through his work as-Shirath al-Mustaqim and encouraged the later Nusantara scholars in advancing Islamic legal literacy in in the century AD. as well as Mehmet Ozay's study in the 'Rumi' Networks of al-Sinkīlī: A Biography of which focuses on the study of the pupil of al-Sinkili and his intellectual network, 11 as well as Hermansyah's work in Mi'rāj al-Sālikīn ilá Martabat al-Wāṣilīn Sayyid Baqā' al-ṭarīqah al-Shaṭārīyah fī Aceh fatrat al-isti'mār which explains about the role of the Syattariyah congregation during the Dutch colonial period in Aceh. 12 Alternatively, Ervan Nurtawab's study in The Problems of Translation in Tarjumān al-Mustafīd: A Study of Theological and Eschatological Aspects focuses on the study of transliteration of the interpretation of Turjuman al-Mustafid by Shaykh Abdurrauf al-Fansuri al-Sinkili. 13 and Shahrul Hilmi’s study in Mir’at al-Thullab ; One Introduction, 14 Imawan’s Study in Alawiyyin Scholars in Grounding Islam in The Archipelago in the 15 th -16 th Century AD, 15 and his study in Abdusshamad al-Falimbani and Contribution in Grounding Islam in Indonesian Archipelago at the 18 th Century AD, 16 or Suparto’s study in Bani Alawiyyin in Indonesia and the Malay Word. 17


Introduction
The Kingdom of Aceh Darussalam, founded by Sultan Alauddin Ali Mughayyat Syah on 12 Dzulqa'dah 916 H (1511 AD), 1 is one of the great kingdoms that ever existed in the Indonesian archipelago. 2 This kingdom was founded after the two previous Islamic kingdoms, namely the Samudera Pasai Kingdom (1285-1524 AD), which was founded by Meurah Silu, who had the title Al-Malik as-Salih, and the Peureulak Kingdom led by Sultan Alauddin Shah (520-544 H/1161-1186 AD) 3 which is believed to be the first force of Islamic politics in the Indonesian Archipelago. 4 Some researchers have conducted studies on the Kingdom of Aceh Darussalam, such as Lombard, who studied the Kingdom of Aceh at the time of Sultan Iskandar Muda. In addition, Snouck Hurgronje wrote The Achehnese while Anthony Reid published his paper, Bir Osmanli Filosunun Sumatra Safari, among many other historians. As seen in Dennis Lombard's study of the Kingdom of Aceh at the time of Sultan Iskandar Muda, Aceh Darussalam was an extensive and authoritative kingdom and reached its golden peak during the reign of Sultan Iskandar Muda. He succeeded in making the Kingdom of Aceh a country with solid politics, economy, and defense. He also made Aceh an intellectual-spiritual center because Aceh had many scholars and students during that time. 5 Sultan Iskandar Muda also established international relations with the Ottoman Empire, led by Sultan Ahmad (1603( -1617 This condition changed after the Kingdom of Aceh Darussalam was led by Sultan Iskandar Tsani (d.1050 H/1641 AD), who appointed Shaykh Nuruddin ar-Raniry as qadi or judge. During this time, there was a significant change in the dynamics of Islamic thought from tasawwuf [mysticism] to Sharī'ah [Islamic Law]. Shaykh Nuruddin Ar-Raniry stated it: a scholar who is an expert in tasawwuf is also an expert in Sharī'ah who tries to popularize the study of Islamic law, which is believed to be basic Islamic teachings that are important for a Muslim to know before studying the sciences of tasawwuf [mysticism] to have a good understanding of the religion of Islam. Therefore, this study examines the book As-Shirath al-Mustaqim and the contribution of Shaykh Nuruddin ar-Raniry in grounding Islamic Jurisprudence in Nusantara through the study of his book.
This study is different from several previous ones of the Nusantara scholars in the 17th century AD as Mohammad Nasrin studied in God's presence. According to haq al-Yaqīn, a Seventeenth-Century Treatise by Shaykh Shams al-Dīn al-Sumatraʾī (D 1630), which explains the concept of the divinity of  13 and Shahrul Hilmi's study in Mir'at al-Thullab; One Introduction, 14 Imawan's Study in Alawiyyin Scholars in Grounding Islam in The Archipelago in the 15 th -16 th Century AD, 15 and his study in Abdusshamad al-Falimbani and Contribution in Grounding Islam in Indonesian Archipelago at the 18 th Century AD, 16 or Suparto's study in Bani Alawiyyin in Indonesia and the Malay Word. 17 Also, in the study of Musyaffa in the Thought and Da'wah [preaching] Movement of Sheikh Nuruddin Ar-Raniry, 18 and Abdul Majid in the Characteristics of Nuruddin Ar-Raniry's Islamic Thought. 19 These studies emphasize the explanation of Shaykh Nuruddin Arraniry related to Islamic da'wah [preaching] and the characteristics of his thought. Moreover, this is a differentiator with the manuscript being studied, which describes Shaykh Nuruddin ar-Raniri and his contribution to Islamic Jurisprudence in Nusantara as written in this manuscript.
This study is a literature study with a historical-analytic approach to analyse historical records about the contribution of Shaykh Nuruddin Ar-Raniry in grounding Islamic jurisprudence in Nusantara. The stages of this research start from preparation, data collection, and preparation of instruments to find and explain the research results on the contribution of Shaykh Nuruddin Ar-Raniry in grounding Islamic fiqh in Nusantara.

Regarding who the figure of Shaykh Nuruddin Ar-Raniry is, in the documentation, an Indian cleric named Shaykh Abdul Hayyi al-Hasani explains quite thoroughly his origins in Al-I'lam Biman Fi Tarīkh al-Hindi Min al-A'lam al-Mutsamma Bi Nuzhah al-Khawathir Wa Bahjah al-Masami' Wa al-Nawazhir [The information about Islamic scholars in India], namely Shaykh Nuruddin Muhammad bin Ali bin
Hasanji bin Muhammad Hamid Ar-Raniri al-Quraisy as-Syafii. Ar-Raniry is an adaptation of himself to Ranir or Render, one of the cities located near the city of Surat, Gujarat, India. As for As-Syafii, he is a follower of himself and a scholar who spreads the Imam Shafii Madhhab. He is also a cleric following the Ahlussunnah wal Jama'ah school of faith and the Qadiriyah Order, which he received from his teacher, Sayyid Shaykh Umar bin Abdulah Basyaiban, a great scholar in the science of Sufism who came from Hadaramaut and settled in India. 20  Moreover, from these books that will be the focus of study in this paper is the book as-Shirath al-Mustaqim; the straight path, which became the wasilah of Shaykh Nuruddin Ar-Raniry in grounding the study of Islamic law in Nusantara and also encouraged the scholars after him to write works in Islamic Law.

Shaykh Nuruddin ar-Raniry's Contribution in his As-Shirath al-Mustaqim to Popularizing Islamic Law in the Nusantara
Kitab al-Shirath al-Mustaqim, which means the straight path, was written by Shaykh Nuruddin ar-Raniry in the early years of the Kingdom of Aceh Darussalam under the reign of Queen Shafiyyatuddin Shah, daughter of Sultan Iskandar Muda and wife of Sultan Iskandar Tsani who ruled for thirty-one years; between the years (1641-1675 AD). The queen was an intelligent leader and also a learner. In his time, he encouraged the scholars to write, so many works of scholars were written and are still being studied today, such as Hidayatu al-Iman bi At that time, the book Al-Shirath al-Mustaqim was also written but explained by Ar-Raniry, that the book was written at the request of one of the scholars so that he would be willing to write the Islamic law book of the Syafii Madhhab in Jawi (Malay) instead of Arabic to make it easier for the people of Nusantara to learn Islamic law at that time. From here, he then wrote the book al-Shirath al-Mustaqim which means the straight path as contained in the Word of God in the letter al-Fatihah verse 6-7, which means 'Show us the straight path; The path of those whom You have bestowed favors upon them is not the path of those with whom You are angry, nor is the path of those who have gone astray. 28 And according to Nurdin, Kitab as-Shirath al-Mustaqim is one of the 1500 volumes of manuscripts stored in the Aceh Museum. 29

Kitab As-Shirath al-Mustaqim is a book of fiqh (Islamic law) that is by the Shafii Madhhab;
thoughts in exploring Islamic law from the Holy Qur'ān and Sunnah built by Imam Syafii, whose real name is Muhammad bin Idris as-Syafii (150- world: Egypt, Iraq, Persia, Khurasan, ma wara'a al-Nahr (the land behind the river), Sindh, Persian Gulf, Bahrain, Kuwait, Oman, Hadlramaut, and continued to Malabar, until they arrived in Nusantara. 32 It is self-evident from the book As-Shirath al-Mustaqim that Ar-Raniry is both the scholar of Islamic jurisprudence, as well as a scholar of tasawwuf [Mysticism]. Yet, he was humble enough to claim that he is seeker of knowledge and still in the learning phase akin to a student. Islamic da'wah is the sole purpose to write the book.
The book begins by discussing Taharah [purification], Najasah [unclean objects], hadas, ghusl [large baths], tayammum, menstruation, istihadah, postpartum, prayers books, prayers times, conditions of prayers, prostration of sahwi [forgotten], prostration of recitations, prostration of gratitude, prayers in congregation, requirements for an imam to pray, makmum and masbuq, traveler's prayers, Friday prayers, khauf prayers, 'eidain prayers: Eid al-Fitr and Eid al-Azha, prayers kusufain, solar and lunar eclipses, istisqa (ask for rain) prayers, funeral prayers. In addition, the later section of the book explicates zakat. 33 In the later portion of the book, Ar-Raniry discussed shiyam (fasting) 34 ; followed by the thorough discussion on matters related to Hajj [pilgrimage] and Umrah such as miqāt, ihrām, sunnah hajj, tawāf [Ritual of revolving around the Kaaba seven times], wukūf in Arafah, tahallul [shave hair]. In addition, discussion and procedures regarding the sacrifice of worship (udlhiyah), aqiqah 35 are explained thoroughly in the book. Finally, he explained forbidden and lawful food (ath'imah) at the end of the section.
The book, that comprised of two volumes and written in dual languages of Arabic and Malay, is also believed to be a pioneer in grounding the study of Islamic law in Nusantara because previously, no scholarly manuscripts studied Islamic law in vast and minute detail as Ar-Raniry did. Although, its prime focus was entailing Shafii Madhhab through detailed references. 36 Consequently, during 17th century AD, the book has played a significant role in popularizing the study of Islamic law in the public of Nusantara. Previously, they were more interested in studying the metaphysical sciences (tasawwuf) as written by Shaykh Hamzah Fansuri, one of the great Acehnese scholars before Shaykh Nuruddin  This does not deny that the study of Sufism also continued in the post-Ar-Raniry period, however, it was integrated with the study of Islamic law. 38  The development of Islamic jurisprudence literacy continued in the following centuries as one of the influential books on Islamic law. Various authors and scholars seek inspiration from the latter book. These includes Shaykh Abdusshamad al-Falimbani (1737 AD), one of the influential scholars of Nusantara in Haramain and the Arabian Peninsula, in Siyar al-Salikin ila 'Ibadati Rabbi al-'Alamin and Hidayah al-Salikin. 42 The book summarizes the monumental work of Imam Ghazali Ihya Ulum al-Din, which can integrate the beliefs of Ahlussunnah wal Jama'ah with Sharia by Syafii Madhhab and Sunni Tasawwuf taught by Imam Ghazali and Abu Hasan al-Syadzili. 43 Although both books were written in Makkah in 1192 AH and 1193 AH, both were spread and influential in Nusantara. 44 He also wrote a DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION  45 Furthermore, the book is believed to be a book that successfully encouraged Indonesian Muslims to conduct social protest movements against the Dutch colonialists. 46 Another companions of Shaykh Abdusshamad al-Falimbani named Shaykh Arsyad al-Banjari spent more than thirty years studying with scholars in Haramain and the Arabian Peninsula and contributed to the literacy of Islamic jurisprudence in Nusantara. 47 Likewise, another important book is Sabil al-Muhtadin li al-Tafaqquh fi Amri al-Din, written specifically by Shaykh Arsyad al-Banjari, who was motivated by As-Shirath al-Mustaqim. In the introduction to the book, Shaykh Arsyad specifically praised the work of Shaykh Nuruddin Ar-Raniry. 48 From here, it can be said that Sabil al-Muhtadin succeeded in popularizing the book of As-Shirath al-Mustaqim and introduced it to various areas in Nusantara to the extent that until now, this book is still the study material of Islamic law in various areas in Kalimantan and Malaysia. 49 During 19 th century AD, al-Falimbani and al-Banjari contributed in popularizing the study of Islamic law that continued to be followed by the scholars of Nusantara in the centuries after them. For instance, Shaykh Nawawi al-Bantani who wrote the book of jurisprudence from a few pages ( works of archipelago scholars in Islamic law after the writing of the book As-Shirath al-Mustaqim depicts that Shaykh Nuruddin ar-Raniry have either directly or indirectly played a significant role as a pioneer and driver of Islamic law literacy to Nusantara scholars who succeeded him.

Conclusion
Shaykh Nuruddin ar-Raniry played a major role in popularizing Islamic law in the Nusantara in the 17th century AD. And the book entitled as-Shirath al-Mustaqim became a driving force for the literacy of previous Nusantara scholars in studying Islamic law without denying the science of Sufism. This study further confirms that the scholars of the archipelago, like other middle-eastern scholars, are scholars who are productive in writing in various scientific fields, both in the fields of creed, Sufism, and also Islamic law. And not only that, but this study also strengthens if the scholars of the Archipelago have an intellectual-spiritual relationship with middle eastern as well as world scholars.