53 talismanic use of sŪra 59: a probable case from the

53 TALISMANIC USE OF SŪRA 59: A PROBABLE CASE FROM THE INDONESIAN ARCHIPELAGO 54

INTRODUCTION

Given the form of the paper and the arrangement of the text, item 0-691 had previously been described as a ‘letter’. Yet it seems that this piece of paper had a more spiritual function, as the text on the recto can be identified as an excerpt of the 59th chapter�of the Qur᾿ān (sūrat�al-Ḥashr). What was mistaken for the heading of a ‘letter’ is in fact the basmala2) at the beginning of this sūra. In this article, we present our study of this manuscript. Before presenting a critical edition of the text, we will give a description of the manuscript and discuss its provenance and use.

I. DESCRIPTION AND PROVENANCE

Description

Item 0-691 is a rectangular strip of brown paper (50,1 × 12,8 cm). The recto side contains an Arabic text of thirty-two lines written across the width of the paper. Two sharp folding lines run along its vertical axis, while a multitude of blurry lines cross the width of the paper. This suggests that the manuscript was folded and then rolled up like a scroll, or perhaps folded again.

The paper is in fairly good condition but damage has been restored at the bottom, thus making lines 28, 29 and 30 on the recto side (partly) illegible. It is unknown how damage occurred in these spots, but the similar shape of the two patches suggests that it happened when the paper was rolled-up or folded. More serious damage can be observed at the left of the paper, where a strip has been torn off along the entire length. As a result, most sentences are broken off just before the left edge of the paper.

The texts on the recto side comprise ᾿āyāt one to fifteen of sūrat�al-Ḥashr (‘the Gathering’), the 59th chapter of the Qur᾿ān. The text is written with black-brown ink in a naskh hand with hybrid features (cf. Edition, infra). Most likely, one scribe wrote the entire text. The handwriting is unrefined and the khaṭṭ of the text becomes more unsteady towards the end. The verso side has four similar short notes in Arabic written with pencil. These lines are written in a more practiced hand, suggesting that a different person working at a later date added them. The content of the text on the verso side is unre-lated to that on the recto side. All four notes are variations on a short thank-you message to a certain Mu῾ādh Ṭayyib.

Geographical origin and function

There are no physical or paleographical features that indi-cate where or when item 0-691 was produced. Also the archives of the Royal Tropical Institute are unyielding in this respect, nor do they offer any information that can help us reconstruct the history of the manuscript’s acquisition. There is however a resemblance to be noted with other manu-scripts in the KIT collection that have been identified as amulets from Aceh, the northern tip of the Indonesian island of Sumatra.3)1) We would like to thank Drs M. Shatanawi (Tropenmuseum, Amster-

dam), Dr A. Gallop (British Library, London), Prof. Dr P.M. Sijpesteijn (Leiden University), Dr A. Akbar (University of Jakarta), Dr A. Vrolijk (Leiden University) and Ronald E. Kon (for Kontekst at Mheer, the Netherlands), who have generously lent us their experienced eyes and have shared with us their ideas about the provenance of item 0-691. Needless to say, any mistakes or wrong assessments are entirely our own.

2) Short for� bismillāh� al-raḥmān� al-raḥīm (‘in the Name of God, the Beneficent, the Merciful’). Unless indicated otherwise, all translations are ours.

3) Cf. e.g. Tropenmuseum, Amsterdam (KIT collection). Coll.nrs: 45-235, 45-367, 45-386a, 45-386b, 45-386c.

TALISMANIC USE OF SŪRA 59: A PROBABLE CASE FROM THE INDONESIAN

ARCHIPELAGO

Mònica COLOMINAS APARICIO, Willem FLINTERMAN, Iryna KRASNIUK, Arjan POST1)

Abstract

This�article�presents�a�critical�edition�of�item�0-691,�an�Arabic�manuscript� from�the�collection�of� the�Tropenmuseum,�part�of� the�Royal�Tropical� Institute� in�Amsterdam�(KIT,�Koninklijk� Instituut�voor�de�Tropen�to�refer�to�both�museum�and�the�institute.�We�there-fore�use�"KIT�collection"�in�the�text�to�refer�to�the�collection�of�the�Tropenmuseum.).�This�is�an�undated�manuscript�of�unknown�origin�that�hitherto�has�not�been�described.� In� the�study�preceding�our�edition�of�the�text,�we�propose�both�a�place�of�origin�and�a�prob-able�function�of�item�0-691.�The�manuscript’s�content�and�physical�characteristics,�as�well�as�similarities�with�other�manuscripts,�sug-gest� that� the�most� likely�region�of�origin� is� the� Indonesian�archi-pelago,�and,�more�specifically,� the�region�of�Aceh.�In�terms�of�its�primary�use,�we�argue�that�item�0-691�is�a�Qur᾿ānic�talisman,�and�not�a�letter,�as�it�is�currently�described�in�the�catalogue�of�the�KIT-collection.

55 BIBLIOTHECA ORIENTALIS LXXI N° 1-2, januari-april 2014 56

8) Examples of such works are ῾Alī b. Sahl al-Ṭabarī’s Firdaws�al-ḥik-ma� [‘Paradise of wisdom’] (d. 235/850), Muḥammad b. Zakariyyā᾿ al-Rāzī’s Kitāb�al-Ḥāwī�[‘Book of the magician’] (10th. c.),�Kutub�al-Mu-jarrabāt of Aḥmad al-Dayrabī (d. ca. 1151/1739) and Abū ῾Abdallāh Muḥammad b. Yūsuf al-Sanūsī (d. 895/1490). For full references see O’Connor 2004, 169).

9) Including verses from sūras 12, 13, 15, 37, 85, and 86.10) Including verses from sūras 10, 16, 26, and 41.11) Tropenmuseum (KIT), etc. Coll. nr. 674-860; cf. also: De�Tijd,

godsdienstig-staatkundig�dagblad, no. 19639 (6 April 1913) p. 12. Source digitally available in the Royal Library online database of historical news-papers, http://kranten.kb.nl/themes/Beschikbare_titels/backlink/home [25-3-2014].

4) Cf. e.g. Tropenmuseum (KIT), Amsterdam. Coll.nrs.: 45-386b, 45-380b, 45-386c.

5) Unfortunately, he does not mention which ones.6) Pentagrams and squares are especially popular (Savage-Smith 1997,

59).7) Short for a῾ūdhu�bi-llāhi�min�al-shayṭān�al-rajīm�(‘I seek refuge with

God from the accursed Satan’).

purposes than others. Arabic talismanic manuals make a dis-tinction between different categories of Qur᾿ānic verses based on their use against a specific evil.8) The ᾿āyāt�al-Ḥifẓ�(‘the verses of Rescue’),9) for instance, provide general pro-tection, whereas the�᾿āyāt�al-Shifā᾿ (‘the verses of Healing’) specifically help to cure diseases.10)

Although customs are determined by place and time, it seems that sūra 59 is seldom used for talismans. The last four ᾿āyāt occur most frequently; the talismanic manuals consider them to belong to the so-called ᾿āyāt�al-Ḥarb (‘the verses of War’) (Suyūṭī 1993, 71). The ᾿āyāt�al-Ḥarb are a selection of 33 Qur᾿ānic verses from different sūras and, according to a ḥadīth quoted by al-Suyūṭī (d. 911/1505), their reading will keep a person safe during the night. They also provide protection against both wild animals and human enemies (Suyūṭī 1993, 70-71).

Our manuscript does not contain the complete text of sūra 59. This means that the verses that belong to the ᾿āyāt�al-Ḥarb�are missing. It is unclear why the scribe stopped writing before the end of the paper. It is possible that he considered the first verses to be more significant. Or perhaps he aimed at the writing of the entire sūra and he stopped when he noticed that he had miscalculated the available writing space. Another possibility is that the scribe wrote for an illiterate and, therefore, uncritical customer.

A talisman of war?

In spite of the absence of the last significant verses in the end, it is striking that quite a large number of Acehnese jimāt or ῾azimāt kept in the collection of the KIT were used as protective talismans during the Aceh Wars (1873-1913), a series of armed conflicts between the independent sultanate of Aceh and the Dutch colonial army, resulting in the annex-ation of Aceh.

The Acehnese resistance against the Dutch military encroachments had a distinctly religious aspect (Ibrahim 2001, 132–133). The pamphlets propagating the prang�sabil, holy war, were distributed among the population to raise moral (Kern 1995, 332-333; Damsté 1912, 617). Acehnese soldiers wore parts of the Qur a̓nic text, and prayer books on their bodies as talismans to protect them in the battle (Kreemer 1923, 2:590). Originally obtained as trophies of war, a number of these objects have made their way into the KIT collection. An Arabic prayer book, for instance, was taken after a Dutch police force cracked down a rebellion in Aceh in 1912, led by the so called Teungku di Barat, a local political-cum-religious leader.11) It was later brought to Amsterdam and donated to the museum.

Like item 0-691, most of the KIT talismans have a rectan-gular shape. The grid of folding lines constitutes a second shared feature.4) The nineteenth century Dutch anthropolo-gist J. Kreemer wrote extensively on Aceh and its inhabitants and describes the local custom to keep written or drawn amu-lets — called jimāt or� ῾azimāt�—in ‘cylindrical, square, or rectangular boxes of gold, silver, or soeasa’ so that they could be carried on the body (Kreemer 1923, 2:590). When folded, our manuscript could well have fitted in such a con-tainer.

The amulets of the KIT collection are of a varied nature and some of them contain drawings of animals or geometri-cal figures. Others include magical formulas in Malay or other languages, as well as Islamic prayers in Arabic. None of the KIT talismans contains an isolated sūra of the Qur᾿ān. This does however not mean that sūras�were not used for the production of talismans in Aceh. Kreemer notes that the fātiḥa, as well as the formula of confession, and specific verses from the Qur᾿ān5), took a prominent place in ‘native Mohammedan magic’ thereby implying that they were also written down and used for talismanic purposes (Kreemer 1923, 2:590).

Talismanic use of sūra 59

The similarities with the KIT manuscripts, as well as the descriptions of Kreemer, not only make Aceh a plausible place of origin, but also suggest that item 0-691 was used as a talisman. The use of talismans (ṭilasm) or amulets (ta῾wīdh or ḥijāb) is widespread in the Islamic world, in the past as well as today. Serving a variety of magic purposes, talismans can contain letter combinations, cabalistic diagrams, draw-ings and symbols.6) Very often they include Qur᾿ānic text: either Qur᾿ānic formulae, such as the isti῾ādha7) and the bas-mala� (Canaan 2004), or entire sūras (Mommersteeg 1990, 67; O’Connor 2001, 77-79).

Generally speaking, a talisman is considered an object that possesses divine blessing (baraka). Such an object has mag-ical properties that allow its owner to exert influence on the physical world (O’Connor 2004, 163). If a talisman is an object that intermediates between the heaven and earth in this way, Qur᾿ānic talismans are considered to be most powerful. Being the Word of God Himself, the Qur᾿ān is the ultimate connection with the Divine. Talismanic manuals include sev-eral ḥadīths that refer to the power of the Qur᾿ān as an anti-dote against all kinds of evil (O’Connor 2004, 171-172). In Ibn Bisṭām’s manual, for instance, the words of the sixth Shī῾ī imām Ja῾far al-Ṣādiq (d. 148/765) are quoted: ‘There is no objection to the charm and invocation and spell if they are taken from the Qur᾿ān. Whomsoever the Qur᾿ān does not cure, God does not cure him’ (Ibn Bisṭām and Bisṭām 1994, 54). It should be noted that although all parts of the Qur᾿ān are of equal value when it comes to baraka and magical qualities, certain verses of it are more popular for talismanic


.is hardly identifiable سموات (1516) In عزيز yā᾿�is omitted, which can lead to a misreading of the word.17) We suggest: what is rendered as the suffix hā᾿ could as well be an

overly curled ending of the lām.فاعتــبروا (18الدنيا (19الأخرة عذاب النار :Or. 2064 .النار (20قائمة (2122) The hā᾿�has a more cursive form.القربى (2324) The use of the diacritics indicates here both the genitive and accusa-

tive cases.

12) Leiden, University Library. Oriental Collections. Cod.Or. 2064.13) Leiden, University Library. Oriental Collections. Cod.Or. 2335.14) Marmaduke Pickthall’s translation of the Qur᾿ān has been taken as

a basic source for comparison with the text of the document: Pickthall 1976, 728-731.

We suggest that item 0-691 was a protective talisman from the Indonesian archipelago, probably Sumatra or Aceh, and part of a larger production of similar documents that were used in armed conflicts for protection. This could have been during one of the many confrontations between local militias and Dutch colonial forces around 1900. This remains how-ever, until further comparative research has been carried out, speculation.

Item 0-691 is one among the several Arabic manuscripts in the KIT collection that remain unstudied. A thoroughly comparative study of these manuscripts could be rewarding not only with regard to the origins of our item, but also to the general study of Arabic manuscripts in the Netherlands and to the history of their acquisition.

II. EDITION

In this section a transliteration of the text of item 0-691 is given. The words have not been corrected to norms of MSA (Modern Standard Arabic), nor have the deviations from the official Qur᾿ānic reading of the King Fu᾿ād Edition been standardized. Missing or illegible words in the manuscript are indicated between square brackets.

Text recto

نِ اَلرَّحيْم 1. بسْمِ اَلرَّحْمَٰ

2. سبح لله ما في السموتي(15 وما في الارضي وهو العزز(16 الحكيـ[ م وهو الذي أخرج]

3. الذين كفرو من اهل الكتاب من ديارهم لاوله(17 لحـ[ـشر ما ظننتم ان] 4. يخرجو وظنو انهم مانعتهِمْ حصونهم من الله فا[تاهم الله من]

5. حيث لم يَحْتَسبو وقذف في قلوبهم الرعب يخربون ب [ـيوتهم بأيديهم] 6. وَايدى المومنينَ فاعتبر(18 يااولى الابصار ولولا ان [كتب الله عليهم]

لنار(20[ذلك عذب الااخرتى في ولهم الدني(19 في لعذبهم 7. الجلاء بأنهم]

8. [شا]قو الله ورسوله ومن يشاق الله فان الله ش [ ديد العقاب]و الله اصوٰله(22[فباذن علا قايمه(21 تركتموها او لينَه من قطعتم 9. ما

ليخزى]10. الفاسقين وما افاءٰ الله على رسوله منهم فما او[جفتم عليه]

11. من خيل ولا ركابٍ ولكن الله يسلط رسله على من [يشاء والله على]12. كل شى قدير ما افاءٰ الله على رسوله من اهل [القرى فلله]

13. وللرسول ولذي القرب(23 وليتامى المساكين وابن[السبيل كي لا]14. يكون دولة بين لااَغنيِاءً(24 منكم وما اتكم الرس [ ول فخذوه وما]

The Oriental Collection of Leiden University also includes several objects with a similar background (Witkam 2008, 113-114), for example a Qur᾿ān12) that was found by a Dutch captain on the body of an ‘Acehnese priest’ after the Dutch had taken Kotaradja, the capital of Aceh (Witkam 2008, 27). Another example is a ‘religious notebook’13), that was found on the chest of an Acehnese fallen in battle, ‘drenched in blood’ when it arrived in Leiden (Witkam 2008, 113-4; Wieringa 1998, 463-464). The manuscript is a small codex that contains all kinds of religious texts, including prayers, jimāt/῾azimāt�with magical signs, and fragments from the Qur᾿ān. The paleography of the Qur᾿ānic text is not dissimi-lar to that of item 0-691.

More research needs to be done to establish how our man-uscript relates to the mentioned objects in Amsterdam and Leiden. A similar background cannot be conclusively argued based on physical or paleographical similarities. That not-withstanding, the content of sūra 59 seems appropriately bel-licose.

In his� tafsīr (exegesis) of the Qur᾿ān, al-Wāḥidī (d. 468/1075) explains that verses 1 to 6 of sūrat�al-Ḥashr, included in our manuscript, describe how the banū�al-Naḍīr, a Jewish tribe from Madīna, was expelled from the oasis because of moral transgressions and betrayal (Wāḥidī 2000, 232-233). These verses inform the reader that the ‘hypocrites’ among the Christians and the Jews (the ‘People of the Book’) cannot escape God’s wrath. This message is repeated in the last three ᾿āyāt (13, 14 and 15) in our fragment:

‘Ye are more awful as a fear in their bosoms than Allah. That is because they are a folk who understand not (13). They will not fight against you in a body save in fortified villages or from behind walls. Their adversity among themselves is very great. Ye think of them as a whole whereas their hearts are divers. That is because they are a folk who have no sense (14). On the likeness of those (who suffered) a short time before them, they taste the ill-effects of their own conduct, and theirs is painful punishment (15).’14)

The tone of sūra 59 is certainly militaristic in nature. Could it have provided spiritual ammunition in the context of the prang� sabil? The� sūra legitimates indeed military aggression against the ‘People of the Book’ when they turn out to be traitors and hypocrites.

Conclusion

The provenance of item 0-691 remains unclear. We could suggest that our manuscript was used as a Qur᾿ānic talisman. The main argument for this is its similarity in shape (the rectangular strip of paper) and condition (folding lines) with manuscripts that have positively been identified as amulets. Aceh is certainly a possible place of origin, since most Ara-bic amulets in the KIT collection come from this region. Palaeographical analysis cannot confirm this, nor can it sug-gest an alternative location of origin.


25) Here ‘ـٮ ‘ is used to indicate the dagger-᾿alif.�Or. 2064: نهلكم�note an extra dagger-᾿alif after the fā᾿. Another reading fa-mā ,فانتهوا (26

can also be suggested.اتقوا (27للفقرآء (2829) Note: the dagger-᾿alif.30) The word الله is missing between ينصرون and ورسوله . .᾿Note the inversion of the alif and the rā .الدار (31يجدون (32.is added ــه Note: the possessive suffix .حاجة (33يؤثرون (34كان (35يقولون (36ولاايمان (37رؤف .See Hopkins (1984, § 25 c) .رءوف (38لئن (39 أخرجتم (40قوتلتم (41امرهم (42عذاب (43

1. […] معاذ [طيب بالا[شارة] 2. [طلبك] المذكور لا يوجد عمل

3. اذا ترغب العمل […][..]. .4

Text verso — translation:1. Mu῾ādh Ṭayyib2. With reference to your previously mentioned request3. There is no work for this […]4. If you want to work […] and necessary5. and thanks [name]

1. Mu῾ādh Ṭayyib2. With reference [to]

1. […] […]2. […] […] work

1. […] Mu῾ādh Ṭayyib, with reference to2. [your request] before mentioned, there is no work3. If you want to work […]4. […]

GENERAL OBSERVATIONS:

− the use of the hamza both as a diacritical and autonomous sign, when applied, is arbitrary;

− ᾿i῾jām (vocalization) is applied correctly almost through-out the document. The position of dots, on the contrary, is not always strictly in line with the letters with which they pair;

− only the first line of the item, i.e. the basmala,� is fully vocalized;

− where the jīm, hā᾿ and ḥā᾿ are connected to a following letter the ligature is vertical, rather than horizontal, and then the next letter is written slightly above. The same occurs with the letters mīm�and hā᾿�when in final position;

− the letter nūn,�if connected with the next letter, is usually written with two upward curves (e.g., line 4 انهم);

− the use of the dagger-᾿alif is inconsistent throughout the text and is indicated only in two places with an upward curve (line 14 and 15);

− three words are written in bold and more protruded: line ;يفقهو line 28 ,انتهو line 15 ,منهم 10

− dāl is written vertically which makes it resemble the letter rā᾿;

− tā᾿�marbūṭa is missing in several places;− ῾ayn, qāf�and fā᾿�usually occur with a superscribed dot.

Digital sources

Royal Library online database of historical newspapers http://kranten.kb.nl/themes/Beschikbare_titels/backlink/home [25-3-2014]

References

Bilabel, F.; Graf, G.; and Grohmann, A. Griechische,�koptische�und�arabische�Texte�zur�Religion�und�religiösen�Literatur� in�Ägyptens�Spätzeit.�Heidelberg: Verlag der Universitätsbiblio-thek, 1934.

15. نهكم(25 عنه فاانتهو(26 والتقو(27 الله ان الله شد[يد العقاب]16. للفقرىءِ(28 المهاجرين الذين اخرٰجو(29 من ديارهم وامو[الهم يبتغون]

17. فضلا من الله ورضوَانً وينصرون(30 ورسوله اوليك [هم الصٰدقون]18. والذين تبوو الدرا(31 ولاايِمان من قبلهم يحبون[من هاجر إليهم]

ويوثورون(34[على اوتو مما حاجتَه(33 صدورهم في 19. ولايحدون(32 انفسهم]

20. ولو كنا(35 بهم خصَاصهٌ ومن يوق شح نفس [ـه فأولئٰك هم]21. المفلحون والذين جاءَو من بعدهم يقولنا(36 اربنا[اغفر لنا ولا خوٰننا]

22. الذين سبقونا بالاايمان(37 ولا تجعل في قلوبنا غلا [للذين ءامنوا]23. ربنا انك روف(38 رحيم الم تر الى الذين نافقو يقولو[ن لإخوٰنهم]

24. الذين كفروا من اهل الكتاب لَين(39 اخراجتم(40 لنخر[جن معكم ولا]25. نطيع فيكم احد ابد وان قتلتم(41 لننُصرنكم والله ي [ـشهد انهم]

26. لكًذبونَ لَينٰ اخراجو لا يخرجون معهم وٰلين قوت [ـلوا لا ينصرونهم]27. ولين نصروهم ليولن الالدبار ثم لا ينصرون[لانتم أشد رهبة]

28. [في صدور]هم من الله ذلك بانهم قوم لا يفقهـ[ـون]29. [لا يقٰتلونكم] جميعا الا في ق [ رى محصنة او] مِنٍ وَرا جُ [ـدر بأسهم]

30. [بينهم] شديد تٰحسبُهم [جميعا وق ] لوبهم ش [ـتى ذلك]31. بانهم قوم لا يعقلون كمثل الذين مِن قًبـ[ـلهم قريبا ذاقوا]

32. وبال امراهم(42 ولهم عذبٌ(43 اَليمْ

Text verso

1. معاذ طيب 2. بالاشارة الى طلبك المذكور 3. لا يوجد عمل لهذي […]

4. اذا ترغب العمل […] ولازم 5. وشكرا […]

1. معاذ طيب 2. بالاشارة

[…] […] .1 2. […] […] عمل


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Annex 2: Tropenmuseum, Amsterdam. Coll.nr. 0-691.Recto side.

Annex 1: Tropenmuseum, Amsterdam. Coll.nr. 0-691. Verso side

Photographs: Tropenmuseum, Amsterdam.

53 talismanic use of sŪra 59: a probable case from the

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