Islamic Intellectual Pattern In The Malay Archipelago

Prepared by: Aishah Ali Waheed Eva Noviana Budiyanti Najla 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

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, Brune i, East Malaysia, East Timor, and most of Papua New Guinea -Dominated by hindu-buddistanimist

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 Politic In general the process of conversion was a peaceful one

Five Majors centers of Islamic learning before the advent of the 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 dawah and learning Acheh emerged as a flourishing intellectual center

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 century His 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 - Daqiq al-Hurf. Teaching about taswuf and theology

Hamzah Fansuri (1077/1666)

A famous Sumatra Sufi writer Wahai muda kenali He is the first to pen mystical dirimu Ialah perahu tamsil tubuhmu pane theistic ideas into the lama hidupmu Tiadalah berapa Ke akhirat jua kekal diammu Malay language Hai muda arif budiman Hasilkan kemudi He worked in court of the Aceh dengan pedoman Sultanate Alat perahumu jua kerjakan His works are known: Itulah jalan membetuli insan
(You know the young O Syarb al-'Asyiqin or Zinatul Muwahhidinboat Your body is the analogy Arifin Asrar al-Bayan fi 'Ilm al-atIt is not how long your life Tawhid wa mysticism To hereafter your silent O wise young gentleman Ruba'i Hamzah Fansuri Generate steering guidance Kasyf sirri Tajalli ash-Shibyan Tools boat do anything That is the correct path of My poetry Faqir. human)

- Boat poetry

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

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")

Islamization Of Southeast Asia by Naquib Al-attas

PHASES First Phase Second Phase

PERIOD Approximately 578805/1200-1400 Approximately 8031112/1400-1700

CONVERSION Conversion of BODY Conversion of SPIRIT, saw by rising indulgence and spread of Tasawwuf, and Kalam Conversion of SPIRIT II, by coinciding with the coming of the West.

Third Phase From 1112/1700 onwards

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 shafiI 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 pondokpesantren 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 sociopolitical 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

REFORMISTS
Ahmad Khatib alminangkabawi (18601916 M) Syekh Muhammad Jamil Jambek (West Sumatra) Haji Abdul Karim Amrullah/Haji Rasul (1879-1945M) Hasyim Asyari (18751947) Founder of NU (Nahdhatul Ulama) Ahmad Dahlan (18681923) Founder of Muhammadiyah

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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