Islamic Intellectual Pattern In The Malay

Archipelago

Prepared by:Aishah Ali Waheed

Eva Noviana BudiyantiNajla Aiman Mohamed Idrus

• Malay Archipelago• Historical Background• The Islamization Of Southeast Asia• The Major Center Of Islamic Learning• Branches Of Religious Knowledge Flourished

• The System of Religious Education• Intellectual Crisis and Islamic Reformism

• Conclusion

Outlines

Malay Archipelago

• The Malay Archipelago refers to --The archipelago between mainland Southeastern Asia and Australia-The name was derived from the anachronistic concept of a Malay race

• -It has also been called the East Indies, Indonesian Archipelago, and other names over time

• -The group of 25,000 islands is the world's largest archipelago by areas

• -It includes Indonesia, the Philippines, Singapore, Brunei, East Malaysia, East Timor, and most of Papua New Guinea

• -Dominated by hindu-buddist-animist

•

Conversion Of Archipelago To Islam

5th century or 7th century , the traders were from Arab, India, Bengal, Chinese, Gujarati, Iran, Yemen and South Arabia had come to Malaka, and many Muslim traders spread Islam to the people around

• Trading• Marriage• Tasawuf• Education• Art• PoliticIn general the processof conversion was apeaceful one

The Major Center Of Islamic Learning

(1)

Five Majors centers of Islamic learning before the advent ofthe 20th century:

• Samudra-Pasai (c.1280-1400)• Malacca (c.1400-1511)• Acheh (c.1511-1650)• Johore-Riau (c.1650-1800)• Patani (c.1800-1900)

• The Portuguese captured Malacca in 1511 A.D ceased to become a major point of Islamic da’wah and learning

• Acheh emerged as a flourishing intellectual center

The Major Center Of Islamic Learning (2)

Abd al-Rauf Singkil (1615-1693 M)

• The famous name was Teungku Syiah Kuala• Came from the Persian or Arabian, and settled in Singkil,Aceh, at the end of the 13th centuryHis works:- Tarjuman al-Mustafid. was a first draft complete Tafsir Quran Malay language- Translation Arba'in Hadith Imam Al-Nawawi's work.  This book was written at the request of Sultanah Zakiyyatuddin- Daqâiq al-Hurf. Teaching about taswuf and theology

• A famous Sumatra Sufi writer• He is the first to pen mystical pane theistic ideas into the Malay language

• He worked in court of the Aceh Sultanate

• His works are known:- Syarb al-'Asyiqin or Zinatul Muwahhidin- Arifin Asrar al-Bayan fi 'Ilm al-at-

Tawhid wa mysticism - Ruba'i Hamzah Fansuri- Kasyf sirri Tajalli ash-Shibyan- My poetry Faqir.- Boat poetry

Hamzah Fansuri (1077/1666) Wahai muda kenali dirimu

Ialah perahu tamsil tubuhmuTiadalah berapa lama hidupmuKe akhirat jua kekal diammu

Hai muda arif budimanHasilkan kemudi dengan

pedomanAlat perahumu jua kerjakanItulah jalan membetuli insan

(You know the young OYour body is the boat

analogyIt is not how long your lifeTo hereafter your silentO wise young gentleman

Generate steering guidanceTools boat do anything

That is the correct path of human)

• An Islamic scholar from Gujarat, India.

• He worked for several years in the court of the sultan of Aceh in what is now Indonesia

• He was the most prolific of the authors of the Acehnese court, and helped contribute to its international reputation as a center of scholarship

• His most notable work was the Bustan as-Salatin ("The Garden of Kings")

Nur al-Din al-Raniri (1077/1666)

PHASES PERIOD CONVERSION

First Phase Approximately 578-805/1200-1400

Conversion of “BODY”

Second PhaseApproximately 803-1112/1400-1700

Conversion of “SPIRIT”, saw by rising indulgence and spread of

Tasawwuf, and Kalam

Third PhaseFrom 1112/1700 onwards

Conversion of “SPIRIT II”, by coinciding with the coming of the West.

Islamization Of Southeast Asia by Naquib Al-attas

Branches Of Religious Knowledge Flourished

• Three principle branches of Islamic religious knowledge in the Malay-Indonesian world: Law (Fiqh), Mysticism (Tasawwuf), and Dogmatic theology (Ushul al-din)

• Before 19th century, religious scholars produced several works on shafi’I school in Malay Language to explain the basic essentials of basic proper (Ibadah)

• Malay authors and religious scholars saw their roles mainly as transmitters of knowledge and articulated in the Arab-speaking centers of Islam.

• They might not have possessed the stature of original thinkers of Islam, but they were serving the immediate religious needs of their fellow co-religionists

The System of Religious Education

• The traditional learning Pondok Pesantren (Islamic Boarding Schools)

• Traditional teaching method used in Pondok, is still same as preferred method in late 19th century Mecca

• The integration of strong Iman, Amal, Akhlaq, and Tazkiyah al-nafs within the pondok-pesantren curriculum and the personality of the shaikh have helped to project the image of peaceful and God-obedient community to the masses

• The works of Ghazali, particularly his Ihya influenced of thought and world view in the Malay world

Intellectual Crisis and Islamic Reformism

• The arrival of Islamic puritanical and reformist movement gave a new lease of life to the intellectual tradition of Muslims community

• Serious internal cleavages and social cultural conflicts, which the forced of indigenous tradition had co-existed with Islamic traditionalism

• The Santri-Abangan dichotomy in Java created serious socio-political problem between the religious oriented groups (Islamic custom) and the proponent of adat (pre-Islamic custom)

• The reformist in Dutch-controlled Indonesia and British Malay, drew inspiration from Jamaludin al-afghani, Muhammad abduh, M Rasyid Ridha as well as the tought of ibn Taimiyah (whose against the adat groups and thariqah)

• The Padri was a bloodly conflicts• Ijtihad vs Taqlid, Mazhab vs Non Mazhab, and khilafiyah matters• From Pondok to Madrasah(tooks intellectual lead)• The reformist-traditionalist polemic gradually quietened down in

the 2nd World War

• Ahmad Khatib al-minangkabawi (1860-1916 M)

• Syekh Muhammad Jamil Jambek (West Sumatra)

• Haji Abdul Karim Amrullah/Haji Rasul (1879-1945M)

• Hasyim Asyari (1875-1947) Founder of NU (Nahdhatul Ulama)

• Ahmad Dahlan (1868-1923) Founder of Muhammadiyah

REFORMISTS

Conclusion

• The reformist effort has broadened the intellectual possibility of the Malay world

• The center of intellectual activity was no longer confined to the enlightened royal court and famous Pondoks, or great Masjids.

• The popularity of the pondoks declined • The new intellectuals is identified and westernizing elite, and Ulama as religious fanatic

References

• “Islamic Intellectual Pattern In The Malay Archipelago: A historical survey “ paper presented at the international Seminar On Islamic Civilization in The Malay World held in Brunei Darussalam 1989

• WWW.wikipedia.org• Uka Tjandrasasmita, 2010 ”Arkeologi Islam Nusantara” Jakarta : Kepustakaan Populer Gramedia

• Musyrifah Sunanto, 2005 “Sejarah Peradaban Islam Indonesia” Jakarta : Raja Grafindo Persada

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