THE CONTRIBUTION OF ARABIC IN INDONESIAN LITERACY

This article concludes that Arabic has a very significant contribution to shaping the culture of literacy in Indonesia. Arabic influences Indonesian from script to semantic, lexicographic, and grammatical. The Islamic religion which is inseparable from the Arabic language can change the life of Indonesian people who originally oriented art or beautiful temple works to be book-oriented that creates many writings in the form of manuscripts so that the birth of thousands and even millions of manuscripts. For contact with Islam, the Indonesian archipelago population began to recognize and accept rationality, internationality, and universality through writings in the form of manuscripts. This study is a literature study. The author uses two approaches in social sciences that are, historically, to know social, cultural and political phenomena; while the philology approach is used to find out Arabic Jawi manuscripts that are actually rich in unexpected information.

2 Shah Muhammad Shafiqullah, Calligraphic Ornamentation in The Architecture of The Umayyad of Syria: A Brief Survey, In the Islamic Quarterly: A Review of Islamic Culture.(London: Volume XXXVII,  1993).Page.224.Moreover, Annemarie Schimmel in his book wrote that the name of Moslem people was identic with Arabic.See Annemarie Schimmel, Islamic Names.(Edinburgh: Edinburgh University Press,  1995).Page.1-79.
China 3 And it can not be concluded that the civilization of archipelago with so many Arabic vocabulary that becomes Indonesian and Javanese Arabic script or Java that spoke in Malay moreover Arab pegon script that used in Javanese language and Sundanese with lettered in Arabic.
Malay language, as the pioneer of Indonesian, is a language that received the most influence Arabic, especially in terminology and script. 4

RESEARCH METHOD
This research was a library study.The writer used social knowledge approach, 6 historically 7 for knowing the social and culture phenomena.The method that used is deductive and inductive. 8Both of method that will use is collecting an empiric data, as the object.But, for founding the general 5 Azyumardi Azra, Renaisans Islam Asia Tenggara; Sejarah Wacana dan Kekuasaan.(Bandung: PT Remaja Rosdakarya, 2006).Page.76-77. 6Henry Pratt Fairchild, Dictionary of Sociology and Related Sciences (New York: Littlefield, Adam &  Co. Ottowa, n.d.).Page.47-48.
7 Uka Tjadrasasmita principal. 9In this research, the data were put and read together (inducted).Whereas, the principal or the general conclusion explained many data that not too clear and it meant that if looked loose (deduction).In this process, the researcher will accept the real objective but simultaneously it involved in the concept that he is inspected. 10archipelago, where the language not only as the tool of communication but also it radiated the way of nous and the nous of the nation summary of thinking.Moreover, Jurgen Habermas as cited by Majid Tehranian stated that language is domination tool and the strength, 12 Furthermore, Jean Baudrillard said that word was the real monopoly. 13Then, confirmed that the language unity and the discipline term are the keys of conciliation 14 that important for the human for interaction with the society. 15aginsky compared the Javanese culture with the Malay culture.Javanese culture in the Hindu and Budha era looks the universe as the job art that realized with the beautiful temples.It difference with the Malay culture after touching with Islam, they looked the universe as the book that the personification and the creation have many writing in the form of manuscript 16 Taufik Abdullah added that after the Javanese touching with Islam there were so many manuscripts that used the Javanese language The election of Malay as the introductory language in broadcasting Islam in the archipelago is not without a reason.If we compared, the ancient Malay is not really different with pre-Islam Arabic, both of them not take the role as the religious language that aesthetic.Such as a single role in this island, it was taken by the ancient Javanese and Sanskrit, such as in the middle east and The amount of Arabic vocabulary that adopted and be adopted in Malay, rather than another language, 25 it closely related with the

ARABIC AND LITERACY TRADITION
Literacy in Latin was called literatus, and the meaning was people who study.In the term, literacy meant the ability of someone for reading, writing, speaking, counting and solving the problem in expertise level that needed in job, family, and society.Merriam Webster dictionary explained that literacy was the ability in reading, writing, and knowing or understanding ideas visually. 32mzah Fansuri, Syams ad-Din as-Sumatrani, Ar-Raniri, As-Sinkili, Muhammad  16 th ,17 th ,18 th until 20 th centuries. 34   There was the assumption that the father of Al Sankili was Arabian who married with a girl from Fansur.Nevertheless, there was no data for supporting that assumption, that assumption can be justified by considering Samudera Pasai and Fansur were the lush places that arrival the Arabian seller, Persian, India, China and Yahudi since 9 th century. 42 least there were 22 creations by as-Sinkili which discussed Fikih, Tafsir, Kalam, and Tasawuf.In writing his creations he used Arabic and Malay.But, the Arabic was dominant in writing his creations because of his long journey to Arabian, so he realized that Malay was not too good.Thus, it helped by two teachers of Malay in writing his creation which used Malay. 43 The presence of Islam in Malay-Indonesia Islands was a big moment that very important in the history of the development of this Island, the presence of Islam in Europe in the middle of the century that given a big effect to the changing of worldview from the Europe people so it brought them to enlightenment century. 11The effect of Islam in this Island was never achieved by whatever the religion, such as Hindu and Budha that prior touching with this Island.Even though Majapahit as the representation of the strength of politic, religion, Hindu culture, and Sriwijaya as the representation of the religion politic and Budha culture did not have an important contribution in the renaissance of Malay-Indonesia Island.The basic approvement was a success of Malay in the 9 Paul Ricoeur, Hermeunetics and the Human Sciences; Essays on Language, Action, and Interpretation (Cambridge: Cambridge University Press, 1982).Page.14-15. 10Anton Bakker dan Achmad Charris Zubair, Metodologi Penelitian Filsafat (Yogyakarta: Kanisius, 1998).Page .94-95. 11Syed Naquib Al-Attas, Preliminary Statement on a General Theory of the Islamization of the Malay-Indonesian Archipelago (Kuala Lumpur: Dewan Bahasa dan Pustaka, 1969).Page. 2.
neighboring countries that roled by the Greece and ancient Roman and Iran-ancient Parsi.So, the election of Malay as the main language in broadcasting Islam which then it becoming Islam is not a chance without basic knowledge and experience.The Islam announcers were becoming the Arabic experience as the reference in choosing a language for broadcasting Islam in Malay.Besides the deeper knowledge in this island because of the touching between the Arabic people before Islam, it has happened in this island, that is since the Jahiliyah era. 22THE EFFECT OF ARABIC Malay as the pioneer of Indonesian was the language that received many effects from Arabic especially in the terminology and the script. 23Azyumardi Azra noted that Al Hamidi dictionary was registered around 2000 Arabic vocabulary, mencatat mencatat bahwa kamus Al Hamidi mendaftar sekitar 2000 kosakata Arab, Guguskatan 'Arab Melayu dictionary noted 1725 Arabic vocabulary, The Islamiyah terminology was less and only 2000 Arabic vocabulary, the Dewan Susunan Tengku Iskandar dictionary was noted 1.100 vocabularies and the nation dictionary created by Mohd.Kadir, registered 1.125 words.Whereas, Sudarno noted 2.302 Arabic words in Indonesian.As the research non-Malay, such as James Howison noted that only 150 Arabic vocabulary, Shellabear, that arranged the Malay -English dictionary is registering 385 words, Winstedt and Linggi in loghat Malay book note that 1

classic
Arabic and from the standard of Arabic on contemporary era.The local languages not sterile from the Arabic borrowed, even though in the small amount.But the certain reason was that Islam has been brought Arabic and the literature spread from the hand to hand to all archipelago.27The effect of Islam in the usage of Malay script not inevitable from adopted and adaptation that running together until slowly created 5 scripts which there was no sound in Arabic but it still referenced to the form and sound of Arabic script.The scripts were: the ca ‫,)چ(‬ such as in the Arabic-Persis script, was the combination of ta' and jim, so it formed jim that have three dots; the nga ‫)ڠ(‬ formed from nun, ghain and ga, two dots from nun and ga added in ghain become 'ain with three dots; fa ‫)ڤ(‬ formed from the combination of ba' dengan fa' , then it added one dot for distinguish qaf ‫;)ق(‬ ga ‫)ڬـ(‬ formed by the sound between the sound of kaf dan jim, so it formed from kaf with the additional one dot from jim; and ‫)ڽ(‬ are the combination from nun and ya', two dots in27  Jones, Loan-Words in Indonesia and Malay.Page.Xxiii dan xxiv.
ya' added nun at the above; 28 and v ‫)ۏ(‬ was the combination of two scripts wawu and add one dot from fa'.29  By adding six letters which appropriate with the Malay-Indonesian dialect so the total of Javanese that used in Malay are 36 letters.30Therefore, the Ilamization 31 of Malay not only in the semantic, lexicography or grammar level but also in the script.The formation of the Arabic-Malay script not loose from the form of Arabic scripts.If we did not found Malay dialect on Arabic scripts, so it means that forming of the scrips is still consider the combination of the Arabic script similar sound. Yusuf al-Maqassari, Nawawi al-Bantani, Al-Palimbani, Arsyad al-Banjari dan Dawud al-Fattani assessed as the pioneer of literacy tradition in archipelago.Hamzah Fansuri is the Malay-Indonesian theologian that still alive before and during the Sultan 'Ala al Din Ri'ayat Syah regime which dominated in 997 H/ 1589 M until 1011 H/1602 M.He born in Siam between Singkil dan Sibolga. 33Besides Hamzah Fansuri, Syams al-Din al-Sumatrani also as the important and reputable theologian of Malay-Indonesian at the time.They have a close relationship and their relationship believed as the teacher-students relationship.Hamzah Fansuri is Syams al Din al Sumatrani's teacher.Hamzah Fansuri was the productive theologian which produce papers.It supported by the domination of Hamzah Fansuri to the various languages, those are Arabic, Persia, Urdu, the long journey to the middle east and the visiting to the center of Islamic civilization such as Mecca, Madinah, Jerusalem, and Baghdad.Thus, it brought him to be recognized as the Father of Modern Malay Literature where he as the first person who used Malay rationally and systematically so all the writer, theologian and Malay thinker influenced by the style and his method in using Malay started from the 33 Abdollah Vakily, "Sufism, Power Politics, and Reform; Al Raniri's Opposition to Hamzah Al Fansuri's Teaching Reconsidered," Studia Islamika 4 (1997): 119.
the sultanate, it predicted in the Iskandar Muda sultanate period.But, he never felt the difficult times in Iskandar Tsani sultanate period, where Ar Raniri and As Sinkili success for inviting Sultan Iskandar Tsani suppress the wahdatul wujud Ibn 'Arabi doctrine which held by Syams ad Din and Hamzah Fansuri's followers because of misguided and misleading.Propaganda Ar-Raniri was culminated by the removal of the books and the punishment for the followers and the disallowance for the Aceh people to follow his doctrines.Nevertheless, Syam ad Din is recognized that have a big contribution in the Islam development at that time.Not a little books which created by him that contained his thought and make him become the best thinker in that time, compared with Ar Raniri.His creations are: Jauhar Haqâiq (Arabic), Risâlat at Tubâyyîn Mulahazhat al Muwahhidîn 'ala Mulhidîn fî Dzikr Allah (Arabic), Mir'ât al Îman (Malay), Kitâb al Harakah (Malay and Arabic), Dzikr Dâirah Qawsaini al Adnâ (Malay), Mir'ât al Qulûb, Syarh Mir'ât al Qulûb, Kitâb Tazyim, Syi'r al 'Ârifîn, Kitâb Ushûl at Tahqîq, Mir'ât al Haqîqat, Kitâb al Martabat, Risâlat al Wahhab, Mir'ât al Muhaqqiqah, Syarh Rubâ'i Hamzah Fansuri (Malay), Taubih Allah, Mir'ât al Mu'minîn (Malay), Syarh Sya'ir Ikan Tongkol (Malay), Nûr ad Daqâiq (Malay) dan Tharîq as Sâlikîn (Malay). 3838 Mastuki HS dan M. Ishom El Saha, Intelektualisme Pesantren; Potret Tokoh Dan The full name of Al-Raniri was Nur al-Din Muhammad bin 'Ali bin Hasanji al Hamid/al Humayd al Syafi'i al 'Aydarusi al Raniri and born in old port city at Gujarat beach, that was Ranir.Even though he was born in Ranir.Ar Raniri more known as the Malay-Indonesia theologian than India or Arabic. 39Because he was a theologian that bring renewal in Malay-Indoensian in 17 th century , beside that his mother was a Malay and his father come from Hadrami imigran.Tracking the bloodline from his father came from al Hamid dari Zuhra' family, that is one of the ten Quraysh family.He is'Abd al Rahman bin 'Awf as the member of Zuhra' family that famous as the prophet's friend.There was the second prediction that Al Raniri came from Humayd's family which often connected to 'Abu Bakr 'Abdullah bin Zubayr al Asadi al Humayd (w.219/834), that was the origin theologian from Mecca that reputable and also the students of Imam Syafi'i who is very famous. 40Al Raniri creations told about Tasawuf, Fiqih, Hadits and the comparison of Religion.

From
the discussion above, it can be concluded that Arab-Malay were playing important role in the Islamic literary tradition in Archipelago and the formation of society. 57Rahman.Page.94-104.He was the first alphabet letters of Archipelago which widespread and popular in the community where his achievement did not yet achieve by the script before and after.Even though the title of the Archipelago theologians creation used Arabic but it dominated by Malay.Therefore, Malay was the second big language after Arabic in studying the science and broadcasting Islam.CONCLUSION AND SUGGESTION Arabic has an important role in formatting Indonesian literacy.Arabic influenced the Indonesian (read: Malay) started from the script until the semantic, tool for domination and the power which were hegemonic and the key of peace in Malay Archipelago Island.Thousands manuscript were born from the hand of Moslem theologian where not been happened in Malay Archipelago except after touching with Islam that really identic with Arabic.Hamzah Fansuri, Syams ad-Din as-Sumatrani, Ar-Raniri, As-Sinkili, Muhammad Yusuf al-Maqassari, Nawawi al-Bantani, Al-Palimbani, Arsyad al-Banjari, and Dawud al-Fattani assessed as the layout of the literary tradition in this Archipelago simultaneously also introduce universality and rationality to the inhabitants of this archipelago.The further research is about the contribution of Arabic in Indonesian literacy it really needed for exploring wider and deeper.It hopes that will create further discussion and historical awareness and literalist materialize in each Indonesian generation from the time to time.
Moreover, A. Teeuw added that Hamzah is not only the pioneer of Malay but also Indonesian poem. 35Some of them are Syams al Din al Sumatrani, Al Raniri, 'Abd al Ra'uf as Sinkili, Kemas Fakhruddin dan Amir Hamzah.Between the creations of Hamzah al Fansuri which can be saved from the fire from the kingdom apparatus by the initiative of Ar Raniri 36 and that still can found were: Asrâr al 'Ârifîn, Syarab al 'Asyiqîn, Al Muhtadî dan Rubâ'i Hamzah al Fansuri, all of them are the ilmiyyah or it can be called literary works.