The Contribution of Shaykh Abbas Kuta Karang in Malay Medical: A Study on Al-Rahmah fi Al-Tib wa Al-Hikmah Manuscript Sumbangan Shaykh Abbas Kuta Karang dalam Bidang Perubatan Melayu: Kajian Terhadap Manuskrip Al-Rahmah fi Al-Tib wa Al-Hikmah

Abstrak: Malay scholars had played a significant role in the Malay Archipelago's Islamization. Shaykh Abbas Kuta Karang is well-known in Aceh, Indonesia, as a 19th-century Malay scholar, religious figure, astronomer, warrior, and medicinal expert. His well-known Malay medical manuscript titled Al-Rahmah fi al-Tib wa al-Hikmah is one of his masterworks. It is one of the most important references for Malay medical practitioners. The paper objectives to (i) highlight a biography of Shaykh Abbas Kuta Karang and (ii) describe the writing methodology of the medical knowledge documented in this manuscript. This study employed a qualitative methodology and was conducted in the mode of library research. This study's data was collected from the manuscript, books, journals, and previous studies. Medical knowledge in Al-Rahmah fi al-Tib wa al-Hikmah consists of five chapters beginning with human anatomy (based on fire, wind, water, and soil fundamentals), types of food and medicine (grain, milk, meat, and fruit), preventive healthcare (healthy eating, drinking habit, body movements, and others), types, causes, and treatments for certain illnesses (hair


Introduction
Aceh is a region known for its numerous Malay scholars who have contributed to a diverse range of literary works.One of the individuals is Shaykh Abbas Kuta Karang, who will be referred to as Shaykh Abbas henceforth.Abdullah (2000) highlights that this individual has made significant contributions to the fields of politics, Islamic preaching, and the authorship of religious Islamic texts, establishing himself as a prominent Islamic scholar.In addition to his contributions to social and religious disciplines, he has also made significant contributions to the field of medical knowledge.In furtherance of his medical profession, he authored a Malay medical manuscript entitled Al-Rahmah fi al-Tib wa al-Hikmah (Mohd Shafri and Muhammad Yahya in 2017;and Jauhola in 2020).This article aims to highlight the great contribution by Shaykh Abbas in the authorship of medical manuscripts in Malay during the 19th century.

Methodology
The present discourse pertains to a Malay scholar known as Shaykh Abbas and his literary work entitled Al-Rahmah fi al-Tib wa al-Hikmah.The methodology utilized in this study can be characterized as a qualitative study.The present study employed a historical methodology regarding his biography, educational background, personal characteristics, written works, and contributions to the field of Malay medicine.The present study employed the historical method and relied on a set of selected references, including Shaykh Abbas' writings, written works by local and foreign authors on his life and legacy, scholarly analyses and research published in academic journals, paperwork, as well as doctoral and master dissertations.The primary source utilized in this study was derived from Al-Rahmah fi al-Tib wa al-Hikmah.The data analysis method was applied by reviewing and analysing documentary evidence extracted from this manuscript to answer specific research questions related to this study.

Literature Review
A literature review is a comprehensive analysis of previously published scholarly works pertaining to a particular subject matter.The present study involves a review and categorization of prior research pertaining to the subject matter, which has been divided into two distinct sections.The initial section aims to gather pertinent details regarding the profile of Shaykh Abbas and his noteworthy contributions.The researcher referred various sources to support their study, including The Acehnese by Hurgronje (1906)

Result and Discussion: Shaykh Abbas' Biography
His full name is Shaykh Abbas bin Muhammad al-Asyi (Abdullah, 2000).Hasan et al. (2020) state that his full name is Syaykh Abbas bin Syaykh Muhammad Fadil bin Shaykh al-Harwani ibn al-Sab'ah (Teungku Shaykh Tujouh).Due to his contribution as the founder of a dayah or pesantren (Islamic school) in Aceh, he is known as Teungku Chik Kuta Karang.The term 'Teungku' refers to Aceh's respectful title for a religious person or ulama' (Sri Waryanti, 2012), while the term 'Chik' describes a person's Islamic knowledge expertise.In Malaysia, however, he is known as Shaykh Abbas Kuta Karang.Due to a lack of information, it is impossible to determine his precise date of birth.He was born in Kuta Karang village, Darul Imarah Subdistrict (Kecamatan), Aceh Besar District (Kabupaten), Aceh (Abdullah, 2000;Mohd Shafri, and Muhammad Yahya, 2017).Not much information was documented about Shaykh Abbas except by referring to his writings.For example, he described his birthplace and mazhab in Taj al-Muluk as follows: "…Shaykh Abbas nama negerinya, masjid Jami' Ulu Susu tempatnya, kejadiannya, Kuta Karang nama kampungnya…" (page 6).

Educational Background
According to the findings of previous researchers, there is little information available about his educational background.Shaykh Abbas, according to Juli ( 2022 He had mastered a multi discipline in Islamic studies and scientific knowledge, including aqidah, fiqh, tasawuf, literature, politics, engineering, medicine, mathematics, astronomy, and astrology.Shaykh Abbas was a pioneer and expert in astrology; consequently, he was renowned as the astrologer of the Malay world (Abdullah, 2000;Mohd Shafri and Muhammad Yahya, 2017;Hasan et al., 2020) and was known as "Farabi Aceh" (Mubarak, 2017).

His Personality and Characteristic
After returning from Makkah, he had been actively involved in the spread of Islam in Aceh.In Ulee Susu, he constructed a mosque and founded the Islamic school or Dayah (Pesantren) around 1860 (Mohd Shafri and Muhammad Yahya, 2017;Mubarak, 2017).In his village, the mosque had become a place of Islamic worship and a centre for Islamic preaching.He was also a medical professional, and he treated village residents at the mosque.He was designated Qadi Malik al-Adil of the Aceh government by Sultan 'Ala al-Din Ibrahim Mansur Syah (1857-1870) due to his reputation as a smart, strict, and knowledgeable Islamic scholar.He played a significant role as the sultan's religious advisor and the locals of Aceh's main expert religious issue at the time (Juli, 2022;Hasan et al., 2020;Firdaus, 2019;Putri, 2013).
He was also a strong fighter and reformer who fought for independence.Shaykh Abbas was anti-colonial, and the Dutch were the colonizers during his time.During the Aceh-Dutch conflict in 1873, he commanded the Malay Aceh army (Juli, 2022).Shaykh Abbas, according to Hurgronje (1906), had never interacted with the Dutch in his entire existence.Hurgronje mentioned that apart from the fact that Shaykh Abbas is a peculiar man, he also stated that Shaykh Abbas is a fanatic Islamic scholar who refused to give in to the Dutch colonial in his statement: "…He never came into contact with the government, but in the last years of his life, his friends succeeded in making the Dutch civil officers believe that this fanatic ulama had been transformed into an ardent advocate of acknowledgement of the supremacy of the Gõmpeuni…" (Page 188).
Shaykh Abbas possessed a brave and firm characteristic making him a person who is brave to share his opinion and stand in his preaches, lessons and writings.His broad knowledge and characteristics were acknowledged by a Dutch named Snouck Hurgronje (1906) in his writing: " Teungku Kutakarang, an active and clever but peculiar man".(Page 183).
He had written several books intended to inspire and motivate locals to engage in jihad against the Dutch colonial (Mohd Shafri and Muhammad Yahya, 2017).He suggested that Aceh warriors enter battle wearing magnificent garments adorned with gold and gems.He also proposed that the Friday prayer preach to be delivered in Aceh language instead of Arabic so that the locals would understand it.All of these transformations occurred during the conflict between Aceh and the Dutch (Muliadi, 2015).As a result of Shaykh Abbas' opinions and proposals, which differed from the prevalent local customs at the time, Hurgronje labelled him as peculiar and fanatical.The statement made by Hurgronje in 1906 can be discovered in his writing: "…Teungku Kutakarang on the other hand decreed that no such rules had any application to the warriors of Allah and carried his opposition so far as to insist on their wearing gold and silk so that the Dutch, finding these costly objects on the body of slain, might be dismayed by the wealth of Aceh which defied all reverses."(Page 184).
"Another peculiar tenet of Teungku Kutakarang was that under existing circumstances the Friday service (which is universally performed in Arabic) should in Aceh be preferably celebrated in the Acehnese tongue."(Page 184).

His Masterpieces
Shaykh Abbas, a multi-disciplined Islamic scholar, had mastered numerous fields of knowledge and disseminated them through his writings.Arwin Juli (2022) noted that Shaykh Abbas had written numerous manuscripts, the majority of which have been lost due to the sinking of the ship on which he was traveling to Aceh or because they were no longer preserved after his demise.Nonetheless, there are a few remaining manuscripts, including:

His Death
Shaykh Abbas died in 1313H November 1895 and was buried in Kompleks Makam Kuno Teungku Kuta Karang in Gampong Lampeunen, Kecamatan Darul Imarah, Kabupaten Aceh Besar (Mohd Shafri, and Muhammad Yahya, 2017).Among his notable legacies are a school known as Dayah Teungku Chik Kutakarang that teaches astrology and a mosque constructed in 1860 in the village of Kuta Karang, Ulee Susu district, Kecamatan Darul Imarah, Aceh Besar.There was also drum used to indicate the time of prayer known as tambo or bedug belongs to him that is being well kept and preserved in Muzium dan Perpustakaan Ali Hasymi (Juli, 2022).Al-Rahmah fi al-Tib wa al-Hikmah is the thickest manuscript he has ever wrote, and it took him four years to complete it.He wrote the manuscript between 1849 and 1853.He began his writing on 2nd Muharam 1266 Hijri or on Sunday, 18th November 1849.He completed his translation on Friday 22nd Rabiul Awal 1270 Hijri or 23rd December 1853 (Mohd Shafri and Muhammad Yahya, 2017).It can be found in his writing as below: "Maka aku masuk ta'lif terjemah pada dua hari bulan Muharram bagi permulaan tahun dua ratus enam puluh [enam] tahun kemudian seribu tahun bagi demikian terjemah itu dan jika tiada aku ahli bagi demikian itu sekalipun kerana anu berbaik bagi zannya bagi barang yang demikian itu." (Page 1).

The Manuscript's Writing Methodology
The manuscript writing can be divided into three parts and the parts are introduction, discussion content, and the end of writing.For the introduction section, the author began his writing with the word Bismillah, praise to Allah The Almighty and The Prophet Muhammad PBUH.The writer then introduced his name and briefly explained about himself (Mohd Shafri, and Muhammad Yahya, 2017).He further explained the reason of his writing, start date, the manuscript's full title, and he ends it with high hope that this manuscript would be beneficial to the audience.Meanwhile for the discussion content, there are five parts divided by the author as below: The third section or the final closing part had been named as Tatimmah Tarjamah al-Kitab.The author wrote his ending with the manuscript completion date and his hope that those who read it will correct any errors or omissions found in his writing: "Dan kita harap atas orang yan melihat dan insaf bagi terjemah ini bahawa membaik kiranya akan cedera tetapi pada kemudian dibicara dan ditilik bagi asal kitab ini kerana bahawasanya kita insan tiada sunyi daripada tersalah dan lupa tergelincir..." (Page 115).
From the writing and language point of view, two different types can be found, and they are Arabic and Malay language written in Jawi script.The author provided Malay translation for Arabic so that the reader would be able to understand.The author retains the original Arabic spelling for Quranic verses, hadith text, and the name of illnesses and medication.Then he continued with its Malay translation like: ‫ﻋﺴﻞ…"‬ yakni air madu iaitu penghulu segala ubat, seperti firman Allah Ta'ala ‫ﻟﻠﻨﺎس‬ ‫ﺷﻔﺎء‬ ‫ﻓﯿﮫ‬ yakni pada air madu itu ubat bagi manusia…."(Page 35).
According to the research done by Mohd Shafri and Muhammad Yahya (2017), this manuscript included many Aceh words to describe about illnesses and medications.Those words could not be found in any Malay term dictionary written during the colonial time and after Aceh's independence.Some words written and used by Shaykh Abbas in this manuscript are phet (bile), tumbon (fat), serahi kaca (glass bottle), pawar raja (small intestine), lasa (loss of taste), penyakit baso (oedema), kudil-kudil (scabies), cicem (bird), campli (chilli), basbas (celery), and many other.

Conclusion
Kitab Al-Rahmah fi al-Tib wa al-Hikmah is significant to Shaykh Abbas in the field of medical science.It contained unique characteristics combining both Islamic and scientific elements.Shaykh Abbas had produced a translation from Arabic to a structured easy to understand local Malay Aceh language at that time.Thus, making it one of the earliest medical references used by the Malays from the 19 th century until today.