KEYNOTE ADDRESS BY PRESIDENT OF INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA AT THE CONVOCATION CEREMONY OF IAIN AR-RANIRY BANDA ACEH 26^TH MARCH, 2005

Assalaa mu’alaikum warahmatullaa hi wabarakaa tuh

Bismillaa hir rahmaa nir rahiim. Alhamdulillaa hi rabbil ‘aalamin.

Wassalaa tu wassalaamu ‘ala asyrafil anbiya iwalmursaliin. Wa’ala aa lihi wasahbihi ajmaa’in

The Honorable Rector of IAIN Ar-Raniry,

The Academic and Administrative Staff of IAIN

Respected Officials,

Invited Guests,

Parents and Students,

Ladies and gentlemen,

FIRST CONVOCATION AFTER THE TSUNAMI

This is the first convocation after the “Aceh Tsunami 2004.’


Ini adalah wisuda pertama di Aceh setelah berlakunya bencana Tsunami di Aceh.

We are all here and therefore we are still around. That is, we still exist.

Kita semua berada di sini, ertinya kita masih ada, iaitu kita masih wujud.

Allah s.w.t. has blessed us with our continued existence.


Allah s.w.t. telah mencucuri kita dengan rahmat untuk terus menjalani penghidupan.

Bila saya diundang untuk menyampaikan pidato dalam majlis wisuda pada hari ini dua perkara telah mengganggu fikiran saya:

Pertama: Dalam bahasa apakah saya harus berbicara.

Jika saya berbicara dalam bahasa Inggeris ramai yang tidak memahaminya.


Oleh itu saya terpaksa menterjemah apa yang telah saya katakana.

Jika saya berbicara dalam bahasa Malaysia yang dikatakan sama dengan bahasa Indonesia, mungkin apa yang saya katakan menggunakan perkataan yang sama tetapi membawa erti yang berlainan.

Jika saya berbicara dalam bahasa Aceh, orang Aceh sendiri pun mungkin ada yang tidak memahami sepenuhnya.

Saya pilih untuk berbicara dalam bahasa Aceh kerana jika ada yang tidak memahaminya pun bolehlah mendengarnya seperti ibu dan bapa mendengar lagu Hindia yang enak didengar walau pun maknanya tidak bapa dan ibu ketahui.

Oleh itu pidato ini saya tulis di dalam bahasa Inggeris dan Melayu tetapi disampaikan dalam bahasa Aceh yang kaya raya.

Perkara kedua yang mengganggu pikiran saya ialah:

Kerana terdapat terlalu banyak buku dan pidato oleh seniman-seniman dakwah, termasuk lagu dan nyanyian yang disampaikan oleh penghibur terkenal, yang menggambarkan orang-orang Aceh itu terlalu banyak dosanya sehingga dihukum Allah s.w.t. dengan bencana Tsunami.

If it is true that the Acehnese have committed so much sins as to deserve such punishment it means that the death caused by the Tsunami attack are due to recent sins and not due to pre-destiny which was decided even before the dead were born.

Children could not have been punished because of the sins of their fathers and mothers. It is kinder, and more correct, to think of their death as predestined.

FORTUNATE VICTIMS

We are however not as fortunate as those who have died 'syahid' during the Tsunami.

Our Prophet Muhammad s.a.w said:

“Tidaklah ada musibah yang menimpa orang Muslim melainkan Allah menghapus dosanya dengan musibah itu, termasuk pula duri yang menusuknya”. (HR Bukhari dan Muslim)

NO WEEPING OVER THE DEAD

There is therefore no reason for us to weep for the dead Muslims, be they our wives, our husbands, our parents, our children, our relatives, our teachers, our friends or just our acquaintances, as Allah s.w.t. has rewarded and blessed them, by forgiving them all their sins or even made their death a syahid.

Should we weep it is only in the thought of those surviving children for the loss of their parents. We could also weep for ourselves if we do not have the will, the confidence and the perseverance to go on.

After all the dead were predestined to die just as we are predestined to live on at the time of their deaths.

A BLESSING TO EXIST

I said earlier, that our continued existence is a blessing. The reason is that with our existence we have a chance to serve Allah s.w.t. by following his commandments and doing good to men and among men, in His way, and thereby hope for His forgiveness that we have always and continuously asked for.

Still, we are no better off than those who have died because of the Tsunami.

When the Tsunami hit Langkawi Island in Malaysia only one elderly woman died but could you believe it, she was also an Acehnese when there are hardly 1,000 Acehnese on Langkawi Islands.

What interpretation would you make when it appears that in at least two nations, among the nations affected by the Tsunami, the Tsunami was looking only for Acehnese.

A BETTER DEAL

Those who have died had a better deal.

What about those children and Ulamas who died in the Tsunami?

You can only imagine the rewards that they deserve from Allah s.w.t. as the children, the babies, have committed no accountable sins and the Ulamas have spent their whole life in the service of Allah s.w.t..

I say all this as the Prophet Muhammad s.a.w. has said:

“Diriwayatkan Anas bin Malik R.A.- Rasulullah s.a.w. bersabda: Permudahkanlah dan janganlah menyusahkan, gembirakanlah dan janganlah menakutkan (Bukhari dan Muslim)”.

WHAT DO WE STILL HAVE?

As for the living we have a great challenge to face.

We have to deal with the future.

In order to successfully plan and face this great challenge before us we must first take stock of what we still have:

-          We have our life as we are still living.

-          We still have some relatives, neighbors and friends.

-          We still have this land of Aceh.

-          We still have our mountains, valleys and rivers.

-          We still have millions of Acehnese who are still alive here and all over the world.

-          We have fresh air for breathing.

-          We have water resources for washing and drinking.

-          We have the sea with abundant resources.



There are certain things that we have after the Tsunami that we never had before.

1. Aceh is now open to the world through the media.
2. Warships come to Aceh not for war but for peace; not to bring sufferings but to assist the sufferings.
3. There are enough deaths to serve as a lesson for the living.
4. Deaths at the hand of man, with its accompanying grudges, are now substituted by deaths by natural disaster with nobody to blame for.

ACEH’S CONTRIBUTION TO INDONESIA

By now Aceh have given 5 major contributions to the Republic of Indonesia:

1. Two aero-planes for use by Soekarno and Hatta to facilitate their movements for the struggle of independence.
2. Aceh continued to be exemplarily independent when the Dutch twice broke the treaties for Independence signed with Indonesia in their attempt to recolonize.
3. Cooperate in the effort to bring down Soekarno, who is said to tow Aidit’s political line.
4. The oil, gas and natural resources of Aceh supports the Indonesian economy.
5. Bringing in billions of US Dollars which assists in the solution of the deficit problem of Indonesia through the deaths of about 450,000 (only Allah knows the exact figure) Acehnese.

Leu teuhat jasa geutanyo nyan ka ta bi bak republik.

Leu teuhat nikmat nyan ka geubi lei Po Geutanyo, bak geutanyo.

WHERE DO WE GO FROM HERE?

Among the things that we have one of the most important is this piece of land called ‘Darussalam’. On this piece of land is situated Syiah Kuala University and IAIN Ar-Raniry.

The greatness of Aceh is symbolized by this piece of land named “Darussalam’, the land of peace.

ACEH’S FIRST LINK TO KEDAH

In Kedah where I was once a Chief Minister it is recorded that the 9^th Hindu Maharaja Derba Phra Ong Maha Wangsa 11 was converted to Islam and given the name Sultan Muzaffar Shah 1. He ruled Kedah from 1136 to 21^st July, 1179.

The conversion to Islam took place around 1136 by an Arab Sheikh whom the books say were from Aceh.

How can this happen when in Aceh’s recorded history the first Islamic Government of Aceh Darussalam was instituted by Sri Sultan Ali Mughayat Syah 1 who ruled Aceh from 1507 to 1522.

Was it possible for a Kedah Hindu Maharaja to be converted to Islam by an Acehnese ulama in 1136 when Aceh only existed as an Islamic state in 1507?

I referred to H.M. Zainuddin’s book ‘Tarich Atjeh dan Nusantara’ and the Brussels Almanac on royalties for guidance.

I discovered that the confusion lies in the definition of Aceh as a government, a state, a province, or locality, and Aceh as a nation.

Even after Sri Sultan Ali Mughayat Syah 1 instituted an Islamic government in what is called Aceh there were other areas or provinces which are under Batak/Karo and Hindu chieftains.

It was only after the grandson of Sri Sultan Ali Mughayat Syah 1, Sultan Alauddin Riayat Syah al Qahhar 1 (1530-1557 + 1571), who took over from his elder brother Sultan Ibrahim Salahuddin Syah, after a short reign of 8 years, that different states were united under one Islamic government of Aceh Darussalam.

Acehnese individuals and families were converted to Islam even before their rulers and their regional heads were converted to Islam, which is before the unified and larger Islamic State of Aceh.

As such when it is said that the Kedah Sultan was converted to Islam by an Arab Sheikh from Aceh it was actually from Peurlak, which already had an Islamic Government since 1075, even before the Islamic Aceh Sultanate existed. If the Islamic Government of the Sultanate of Peurlak was instituted in 1075 the Acehnese must have become Muslims even before that date.

THE SULTANS OF ACEH

Sultan Iskandar Muda ascended the throne of Aceh and ruled Aceh from 1607-1637. he was succeeded by his son-in-law Sultan Iskandar Tsani Alauddin Mughayat Syah (1636 to 1641) who upon his death, was succeeded by his wife Sultanah Safiatuddin Taj Al Alam Syah who ruled from 1641 to 1675.

This was the golden period (zaman gemilang) for Aceh.

It was during this period that the Gujerati Nuruddin Ar-Raniry, in 1638, wrote the famous book Bustanu’s-Salatin, in which, among other things he narrated on the relationship of Aceh with Turkey and of Sultan Alauddin Riayat Syah Al Qahhar 1 (1539 to 1571) as the ruler who (united the small sultanates and) created the Aceh system of government. (An Indonesian frontier – Anthony Reid).

Before the Aceh Sultanate of Darussalam, beginning with Sultan Alaiddin Ali Mughayat Syah (1507-1522) to the last Sultan Alauddin Muhammad Daud Syah (1874-1899) Aceh has had 31 Sultans.

The Aceh Sultanate of Darussalam was an amalgamation of all the smaller sultanates within the earlier Islamic Sultanate of Peurlak (with 19 Sultans), the Islamic Sultanate of Samudera / Pasai (with 9 Sultans) and the Sultanate of Aceh Darussalam (with 11 Sultans). (59 Tahun Aceh Merdeka – Ali Hasjmy).

ISLAM IN ACEH

Since the Peurlak Sultanate, the Sultanate of Samudera / Pasai and Aceh Darussalam Sultanate, Aceh was an Islamic State with:

-          Quran

-          Al-Hadith

-          Ijma’ Ulama Ahlus Sunnah

-          Al-Qiyas

(Al Qiyas – Kanun Meukuta Alam – 59 Tahun Aceh Merdeka – Ali Hasjmy) as the guiding light which shows the way for the Sultanates.

The period from that of Sultan Alaiddin Ali Mughayat Syah 1 to the period of Ratu Tajul Alam Safiatuddin was described as Zaman gemilang or the Period of Excellence.

The period from Ratu Nurul Alam Naqiatuddin to the period of the last Sultan Alaiddin Muhammad Daud Syah was known as Zaman Suram or the Dull Period.

From among 31 Aceh rulers 4 of them were women.

It is obvious from research that during the period of excellence much attention was paid to Islamic values and the following four areas of government’s interests:

-          Religion and culture

-          Education

-          Economy

-          Defense

THE ACEH CODE

(21 Directives for the Glory of Aceh)

As an indication of the extent to which the Acehnese gave to religion as their guide and their source of inspiration a group of Acehnese religious scholars, nobles and ministers were assembled during the period of the first Paduka Seri Sultan Alauddin Johan Ali Ibrahim Mughayat Syah Johan Berdaulat and the following directives were given:

PERTAHANAN DIRI

(courage)

Pertama: Diwajibkan di atas sekalian rakyat Acheh yang lelaki lagi mukallaf dan bukan gila hendaklah membawa senjata ke mana-mana pergi berjalan siang-malam iaitu pedang atau sikim panjang atau sekurang-kurangnya rincung tiap-tiap yang bernama senjata.

PRASARANA IBADAT

(loyalty)

Kedua: Tiap-tiap rakyat mendirikan rumah atau mesjid atau baleeh-baleeh atau meunasah maka tiap-tiap tihang di atas puting di bawah bara hendaklah dipakai kain merah dan putih sedikit yakni kain putih.

PERTANIAN

(diligence)

Ketiga: Diwajibkan di atas sekalian rakyat Acheh iaitu bertani utama lada dan barang sebagainya.

METAL CRAFTMANSHIP

(diligence)

Keempat: Diwajibkan di atas sekalian rakyat Acheh mengajar dan belajar paideimas dan pandeibesi dan pandeitembaga beserta ukiran bunga-bungaan.

KEGIATAN WANITA

(diligence)

Kelima: Diwajibkan di atas sekalian rakyat Acheh yang perempuan iaitu mengajar dan belajar membikin tepun (sic) (tenun) bikin kain sutera dan kain benang dan menjaid dan menyulam dan melukis bunga-bunga pada kain pakaian dan barang sebagainya.

KEGIATAN PERDAGANGAN

(diligence)

Keenam: Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar jual-beli dalam negeri dan luar negeri dengan bangsa asing.

BIDANG PERTAHANAN

(courage)

Ketujuh: Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar ilmu kebal.

Kedelapan: Diwajibkan di atas sekalian rakyat Acheh yang laki-laki mulai taklif syarak umur lima belas tahun belajar dan mengajar manyin senjata senjata dengar pendekar silek dan barang sebagainya.

KETAATAN BERAGAMA

(discipline)

Kesembilan: Diwajibkan di atas sekalian rakyat Acheh dengan wajib ain belajar dan mengajar ilmu agama Islam syariah Nabi Muhammad s.a.w. atas almariq (berpakaian) Mazhab ahlul-sunnah wal jamaah r.a.h. ajmain.

Kesepuluh: Diwajibkan di atas sekalian rakyat Acheh menjauhkan diri daripada belajar dan mengajar ilmu kaum tujuh puluh dua yang di luar ahli sunnah wal jamaah r.a.h. ajmain.

SATU MAZHAB UNTUK PERPADUAN

(discipline)

Kesebelas: Sekalian hukum syarak yang dalam negeri Acheh diwajibkan memegang atas jalan Mazhab Syafie r.a. di dalam sekalian hal-ehwal hukum syarak syariat Nabi Muhammad s.a.w. Maka Mazhab yang tiga itu apabila mudarat maka dibolehkan (sic) dibolehkan dengan sukut syartan (syarat) maka dalam negeri Acheh yang sahih-sah muktamad memegang kepada Mazhab Syafie yang jadid.

KEWAJIBAN

(discipline)

Kedua belas: Sekalian zakat dan fitrah di dalam negeri Acheh tidak boleh pindah dan tidak ambil buat bikin mesjid-mesjid dan balee-balee dan menasah-menasah maka zakat dan fitrah itu hendaklah dibahagi lapan bahagian ada yang mustahak menerimanya masing-masing daerah pada tiap-tiap kampung maka janganlah sekali-kali tuan-tuan zalim merampas zakat dan fitrah hak milik yang mustahak dibahagi lapan.

Ketiga belas: Diwajibkan di atas sekalian rakyat Acheh membantu Kerajaan berupa apapun apabila fardu sampai waktu datang meminta bantuan.

KERAJINAN TANGAN

(diligence)

Keempat belas: Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar mengukir kayu-kayu dengan tulisan dan bunga-bungaan dan mencetak batu-batu dengan berapa banyak pasir dan tanah liat dan kapur dan air kulit dan tanah rata yang di tembok serta batu-batu karang dihancur semuanya dan tanah di aik itulah adanya.

Kelima belas: Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar Indang Mas???Dumna-dumna tempatnya dalam negeri.

PENTERNAKAN

(diligence)

Keenam belas: Diwajibkan di atas sekalian rakyat Acheh memelihara ternakan seperti kerbau dan sapi dan kambing dan itik dan ayam tiap-tiap yang halal dalam syarak agama Islam yang ada memberi manfaat pada umat manuasia diambil ubat.

ADAT ISTIADAT

(trustworthiness)

Ketujuh belas: Diwajibkan di atas sekalian rakyat Acheh mengerjakan Khanduri Maulud akan Nabi s.a.w. Tiga bulan sepuluh hari waktunya supaya dapat menyambung silaturrahim kampung dengan kampung datang-mendatangi, kunjung-mengunjung (mengunjung) ganti-berganti maka Kanduri Maulat.

Kedelapan belas: Diwajibkan di atas sekalian rakyat Acheh bahawa hendaklah pada tiap-tiap tahun mengadakan Khanduri Laut iaitu di bawah perintah Amirulbah yakni Panglima Laut.

Kesembilan belas: Diwajibkan di atas sekalian rakyat Acheh mengerjakan Khanduri Blang pada tiap-tiap kampung dan mukim masing-masing di bawah perintah Panglima Megoe dengan Kejrun Blang pada tiap-tiap tempat mereka itu.

PERATURAN MENGENAI PAKAIAN

(loyalty)

Kedua puluh: Diwajibkan di atas sekalian rakyat Acheh bahawa tiap-tiap pakaian kain sutera atau benang atau payung dan barang sebagainya yang berupa warna kuning atau warna hijau tidak boleh memakainya kecuali yang boleh memakainya iaitu Kaum Banih Hasyim dan Bani Mutalib yakni sekalian Syarif-Syarif dan Sayed-Sayed yang turun temurun silsilahnya daripada Saidina Hassan dan Saidina Husin keduanya anak Saidatina Fatimah Zahra ‘Nisa’ al-alamin alaihissalam biintii (sic) (Binti) Saidina Rasulullah Nabi Muhammad s.a.w. Dan warna kuning dan warna hijau yang tersebut dibolehkan memakainya iaitu sekalian kaum keluarga ahli waris kerajaan Acheh Sultan yang raja-raja dan kepada yang telah diberi izin oleh kerajaan dibolehkan memakainya* kepada sesiapapun.

PERATURAN MENGENAI BAHASA

(loyalty)

Keduapuluh satu: Diwajibkan di atas sekalian rakyat Acheh bahawa jangan sekali-kali memakai perkataan yang hak kerajaan*

- Pertama                    - Titah,

- Kedua                      - Sabda,

- Ketiga                      - Karunia,

- Keempat                   - Nugerahi,

- Kelima                      - Murka,

- Keenam                    - Daulat,

- Ketujuh                    - Seri Pada (Sic) (Paduka),

- Kedelapan                - Harap Mulia,

- Kesembilan              - Paduka Seri,

- Kesepuluh                -Singgahsana,

- Kesebelas                 - Takhta,

- Keduabelas              - Duli Hadrat,

- Ketigabelas              - Syah Alam,

- Keempatbelas           - Seri Baginda,

- Kelimabelas              - Permaisuri,

- Keenambelas                        - Ta*.

Maka demikianlah keputusan sabda mufakat yang sahih-sah muktamadan (Muktamad) dari Kerajaan Acheh Bandar Darussalam.

SYAER TUANKU

After having read the above pronouncements in front of the assembly Seri Baginda Sultan, in thinking of his future subjects, cried while he delivered his advise in the form of a syair with very deep meaning. The syair goes -

Bismillaa hirrahmaa nir rahiim,

-          Jituka alim dengon jahei;

-          Jituka adee dengon inaya;

-          Jituka murah dengon bakhil cita akan lahee bak raja-raja;

-          Jituka taat dengon maksiat;

-          Jiboh aneuk mit keu ureung tuha;

-          Jituka yang leu Jimita yang mit;

-          Tamsee aneuk mit yang tuha-tuha;

-          Jituka iman Jitung murtad;

-          Asai na pangkat meugah ngon kaya;

-          Jituka yang teurang Jitung yang seupot;

-          Jitem meureubot tuwoe keu desya;

-          Jituka makmu jitem tung dek droe;

-          Ureung yang bako tekala wala;

-          Jituka seunang jitem tung susah;

-          Peuget fitnah mesenoh kadar;

-          Jituka meugah jitung hinaan;

-          Inong ngon agam malee jih hana;

-          Jituka luwah Jitem tung picek;

-          Tanda mubaligh kherajen raja;

-          Jituka Qanaah Jitem lubha;

-          Alamat tanda akai tan lisik;

-          Jituka sihat Jitung peunyakit;

-          Jitem mu sakit dengan hareuta;

-          Jituka aman Kitem tung kaco;

-          Nibak bala peubala dengan saudara;

-          Ouh akhee nanggroe lee teuhat ban macam;

-          Saboh yang sai Saboh yang hana;

-          Dalam syuruga hideh yang asai;

-          Peunolong Tuhan kemukmin dumna;

-          Yang dalam donya sinoe tan asai;

-          Meunajih badan meuubah rupa.



It was with this background history that Aceh welcomed such ulama as Syekh Nuruddin Ibnu Ali ibn Hasanji ibn Muhammad Hamid Ar-Raniry from Ranir, Gujarat, India on 31^st May, 1637 at the age of 40.

He came during the reign of Sultan Iskandar Tsani and left during the reign of Sultanah Tsafiatuddin.

He wrote the book ‘Bustanu’s Salatin’.

Syekh Nuruddin Ar-Raniry was so influential in the court of Aceh that during his time the writings of Hamzah Fansuri and Syekh Syamsuddin al-Sumatrani, which he opposed, were burnt in front of the Baitul Rahman mosque in Banda Aceh.

After 3 years of Taj’al Alam rule Syekh Ar-Raniry left Aceh in 1054 H. or 1644 AD.

SYEKH ‘ABDU’R-RAUF AS-SINKILI

At the time when Syekh Nuruddin arrived in Aceh in 1637 Syekh Abdu’r-Rauf, born in 1620, was 17 years old. When he was 22 years old in 1642, two years before Syekh Nuruddin left Aceh, he left Aceh for Mecca to pursue his education. He came back in Aceh after 19 years of study in 1661, at the age of 41. it was after Sultanah Taj’al-‘Alam Tsafiatuddin has ruled Aceh for 20 years.

Pengaruh Syekh Abdu’r-Rauf tersangat hebat apatahlagi dengan siapnya buku yang ditulis atas arahan Sultanah Tsafiatuddin, yang berjudul ‘Cermin segala mereka itu yang menuntut ‘ilmu fiqih pada memudahkan hokum syara’ Allah’ sehingga menjadi kebiasaan bagi orang Aceh mengeluarkan kata-kata-

-Hukom Ba’ Syiah Kuala-

Mengenai tugas menyusun kitabnya atas arahan Sultanah itu Syekh Abdu’r-Rauf mengungkapkan:

“Maka bahwasanya adalah hadirat itu yang maha mulia bersabda kepada aku daripada sangat lobanya akan agama Rasulullah bahwa kukarang baginya sebuah kitab dengan bahasa Jawi yang dibangsakan kepada bahasa Pasai yang muhtaji kepadanya orang yang menjabat jabatan Kadli kepada pekerjaan yang dihukumkannya daripada segala hokum syara’ Allah yang mu’tamad pada segala ulama yang dibangsakan kepada imam Syafi’i radia’llahuanhu dan adalah aku keberatan pada menjunjung sabdanya yang demikian itu kerana kurang fasihku kepada bahasa Jawi, sebab lama aku berdagang dan berdiam pada segala negeri dari pada negeri Yaman dan Makkah dan Madinah dipermulia Allah s.w.t. jua kiranya dua buah negeri itu dengan berkat kemualiaan penghulku segala manusia yaitu Nabi kita Muhammad Rasu’llah s.a.w. ..maka dianugerahi Allah s.w.t. akan daku dengan sebab dua orang saudaraku yang salih lagi fadil lagi fasih keduanya pada bahasa Jawi itu dipeliharakan Allah Ta’ala jua kiranya keduanya dan dikekalkannya kiranya akan keduanya dalam kebajikan dan ‘afiat dan segala nikmat yang sempurna lagi… yang kunamai kitab ini “Muratu’t Thullah” artinya “Cermin segala mereka itu yang menuntut ilmu fiqih pada memudahkan hukum syara’ Allah”.

(MS 19 UKIM)

HISTORICAL COINCIDENCES

ACEH AND KOREA

From the above narration it is important to note the historical coincidence between Korea during the seven years war from 1592 to 1598 and Sultan Iskandar Muda’s reign in Aceh from 1607 to 1636. The two periods which were only 9 years apart were the most victorious years for Korea and Aceh.

During the Seven Years War Admiral Yi Sun-Chin of Korea defeated Toyotomi Hideyoshi of Japan while Aceh was at its peak during the reign of Sultan Iskandar Muda.

When Park Chung Hee became President of South Korea he was determined to bring greater glory to South Korea. He studied history, particularly the great period of the Silla Dynasty and the period of the Seven Years War. He found the moral values by which the majority of Koreans were driven to success during those two periods. These moral values encoded within the Hwarang spirit encompassed five characteristics which also exist within the Acehnese of Sultan Iskandar Muda Period.

ACEH AND JAPAN

The other historical coincidence was between the Acehnese and the Japanese.

With The Aceh Code in place Aceh was the first Asian power to defeat the West in 1873.

1873 was also the year when 5 Japanese companies were formed by the Samurais in order to serve the nation when their function as warriors of Japan were set aside after the Meiji Restoration on 1868.

The 5 Japanese companies are:

-          Mitsubishi

-          Mitsui

-          Marubeni

-          Sumitomo

-          Dai Ichi Kangyo (Later became C. Itoh)

These five companies became the five largest companies in the world according to the Financial Times of London book of 31^st December, 1991.

The Samurais were driven by the Bushido Spirit, which is similar to the Hwarang Spirit of Korea and The Aceh Code.

These Moral values found in the Hwarang and Bushido principles, together with The Aceh Code, are endorsed by the following Qur’anic commandments:

On trustworthiness or amanah:

The Qur’an says:

“Successful indeed are the believers … those who are faithfully true to their amanah (trusts) and to their covenant”. (al-Mu’minun: 1-8)

“Oh you who believe! Fulfill your promise” (al-Maidah:1)

Islamic trustworthiness (al-Amanah) is reflected in Muslim’s words and dealings. Muslims with this virtue are Muslims wuth high degree of honesty and integrity. They are responsible to be honest and trusted by colleagues and partners.

Nos. 17, 18 & 19 of The Aceh Code.

On courage or keberanian:

The Qur’an says:

“The mosque of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah, and fear none but Allah. It is they who are on true guidance” (al-Taubah:18)

“(Believers are) those to whom people said,” The people have gathered against you, so fear them”. But that merely increased their faith and they said, “Allah is enough for us and the Best of Guardians”. (al-Imran:173).

“It is only those who have knowledge among His slaves that fear Allah. Verily Allah is Almighty, oft-forgiving.” (Fatir: 28)

True Islamic courage (syaja’ah), as outlined in the Qur’an, is showing determination in respecting all of Allah’s limits, without exception, and without hesitation, fearing none other than Allah, and not deviating from this course whatever the circumstances. Essentially courage is the virtue that arises as a result of faith, in those who fear no one but Allah, and who are deeply devoted to Him. The very basis of the courage of the faithful is their love and fear of Allah, and their rendering sincere effort to earn his good pleasure. For that reason, their courage in fulfilling the requirements of morality is not dependent on specific circumstances. Those who believe in Allah show courage as an outcome of their fear of Allah and their longing for the Hereafter. Because they are sincere, they are also courageous and brave. And the most courageous and brave are the people of knowledge.

Nos. 1, 7 and 8 of The Aceh Code.

On discipline or disiplin:

The Qur’an says:

“Then we have put you (O Muhammad p.b.u.h.) on a (plain) way of (Our) commandment and laws, so follow”. (al-Jathiyah: 18)

“Verily, those who say: Our Lord is Allah (Alone), and then they stand firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised”. (Fussliat: 30).

True Islamic discipline is reflected through consistent adherence to the rules and regulations (al-Ittiba’) and remain steadfast (al-Istiqamah) with continuous obedience and positive belief in our doings.

Nos. 9, 10, 11, 12 & 13 of The Aceh Code.

On diligence or kerajinan:

The Qur’an says:

“And strive hard in Allah’s Cause as you ought to strive (with sincerity and efforts)”. (al-Haj:78)

“Allah has conferred on those who strive with their wealth and their lives a rank above those who sit still”. (al-Nisaa: 95)

“As for those who strive hard for Us, sure We shall guide them to Our path, and truly Allah is with the good”. (al-Ankabut: 69)

Islamic diligence is an expression of enthusiastic interest and sincere devotion to a cause in accomplishing it. Muslims are those who never lose the enthusiasm in their hearts throughout their lives. They continue to strive hard towards precision in all matters, to be the best of all. This is due to the source of their diligence which is faith in Allah and their major goal is earning the good pleasure of Allah, His mercy and His paradise.

Nos. 3, 4, 5, 6, 14, 15 & 16 of The Aceh Code.

On loyalty or kesetiaan:

The Qur’an says:

“Truly, my prayer and my devotion, my life and my death, are (all) for Allah, the Cherisher of the Worlds”. (al-An’am: 162)

“O you who believe, obey Allah and obey the Messenger (Muhammad p.b.u.h.) and those of you who are in authority. And if you differ in anything among yourselves, refer it to Allah and His Messenger (p.b.u.h.) if you believe in Allah and the Last Day, that is better and more suitable for determination”. (al-Nisaa: 59)

One of the distinguishing features of believers is a sense of loyalty - Islamic loyalty. Muslims, in their real sense, are loyal and very much against self-interest. A Muslim would fail to keep his self-respect if even once he demonstrated a minor neglect in his loyalty. When one loses self-respect completely, one gradually approaches a point where one loses faith.

 

Nos. 2, 20 & 21 of The Aceh Code.

CONCLUSION

Unfortunately, all these Islamic values, which are propagated, in detail, by The Aceh Code, are only practiced by the non-Muslim Budhists of Korea and Japan, during their glorious periods, through their Hwarang and Bushido principles respectively.

Let us pray to Allah s.w.t. that Nanggroe Aceh Darussalam, with the guidance of past, present and future graduates of IAIN Ar-Raniry and Syiah Kuala Universty, within the Darussalam complex, will disseminate knowledge and experience and change for the better.

Sekian, wabilla hi taufik wassalaa mu ‘alaikum warahmatullaa hi wabarakaa tuh.