Some
historical records mention the socio-intellectual academics, both from
Indonesia and outside Indonesia, that Indonesian Islamic intellectual tradition
inseparable from intellectual development growing in the Middle East as well as
the association between the Middle East scholar and Indonesian intellectual communities.
Such relations very big influence on the development of the legacy of Islamic
scholarship in Indonesia. Azra,[1]
in his dissertation reveals Indonesian cleric network relations with Middle
Eastern scholars, the pattern of relations in the form ‘personal ties’. From
the pattern of the network relationship Islamic knowledge (more specifically
the idea of renewal) is transmitted to Indonesia (Azyumardi Azra: 2004). Indonesian
Ulama became involved in the network began in the 17th century, centered on Haramayn (Mecca and Medina) (Nor Huda: 2007).
Before
the 17th century, the early formation a network of Indonesian Ulama and Middle
East scholars, the Indonesian people have had contact with the Middle East
region which through several phases and also some forms. The first phase (the
8th century until the 12th), an economic character relationship which initiated
by the Arabs and Persians. The second phase (the 12th century until the late
15th century) more patterned religious, Arab and Persian traders and wandering
mystics of Islam began to spread Islam extensively to the Nusantara region. Therefore,
religious and cultural ties more closely intertwined (AzyumardiAzra:
1999). And the third phase (since the 16th century until
the 17th century), relationship patterns in the form of political relations, in
addition to religious relations. This period was marked by the arrival and
increasing battle between the Portuguese and the Ottoman Empire in the Indian
Ocean region. This period also Muslims in Nusantara began to play an active
role in world trade in the Indian Ocean region. Meanwhile, Muslim Nusantara
made of the association of religious and political relations with Haramayn regional
authorities (The second half of the 17th century). This phase began many
Indonesian people who visited the Holy Land and to learn Islam to Haramayn. it
encourages the creation of scientific ties between both of them (Middle East scholars
and people of Indonesia) (Nor Huda: 2007).
Haramayn
is a very important place for Indonesian Muslims and for Muslims in other
countries. Haramayn annually visited by Muslims from different parts of the
world to perform the Hajj. Furthermore, Azra said that Haramain was the largest
meeting center of Muslims from around the world. Haramain was the intellectual
center of the Muslim World, a place where scholars, mystics, philosophers,
poets, historians and Muslim entrepreneurs to meet and exchange information. So
that, the prosecution of science and the teaching of religious views in general
have a more cosmopolitan than those elsewhere (Azyumardi Azra: 1999).
Intellectual
tradition among Muslims scholars throughout history could not be separated from
social institutions and religious education, such as mosque, madrasah (religious
schools), Ribâth¸ and even the teachers home. From the intellectual
tradition that gave birth to the extensive network of scholars, which set the
boundaries and differences of religious views. Many Indonesian Muslims which
have entered into an interest after passing through stages of awareness in
Islamic knowledge it motivates the emergence of an Indonesian willingness to
study and live in Haramayn, of course, for the purposes of education,
especially Islamic religious education. they drew and studied various Islamic
sciences from the scholars in Haramayn.
In
the beginning, the process of transmission of knowledge of Islam to Indonesia
more patterned adoption of passively, namely books that have been studied in
the Middle East taken to Indonesia to be taught to the public. Mostly these
books contains materials about the Sufi tradition, interpretation of al-Quran,
Hadith, which first studied and known by the people in the Nusantara
(Indonesia). Van Bruinessen reveals an identification of the intellectual
traditions which played an important role in scholarly discourse of Islam in
Indonesia, that some Islamic books in Arabic (‘kitab kuning’/yellow book) Middle
East scholars work and the work of the Indonesian Ulema themselves. The works
was later colored Indonesian Islamic intellectual tradition which used as a
handle a few periods in the curriculum of Islamic education institutions (in
Indonesia is better known as ‘pesantren’) (Abdul
Munip: 2010).
Subsequently
continued in the active phase of adoption, at this time (16th to 17th century) already
seen with the translation of the books of the Middle East into the local
language. According to Van Bruinessen in his record, there are about 500 books
written by scholars of Indonesia (and Malaysia) are available in the market
today. Nearly 100 books in Arabic, more than 200 Malay, and 150 in the Java
language, and the rest in Sundanese, Madurese, and Aceh. Active adoption
process in this phase can be seen, for example Hamzah Fansuri, he makes poetry
Malay of Sufi teachings (tasawwuf doctrine of "Wahdat al-Wujûd").
Another example is like Syamsuddin al-Sumatranî (1575-1630), he is one
of Hamzah Fansuri’s pupil, he also has several works about Sufi, for example:
Jauhar
al-Haqâ’iq,
which refers to the teachings of Ibn al-'Arabi, the poet Ibn al-Farid, and the
structure of al-Burhânpurî emanation (Abdul Munip:
2010).
The
next influential ulama coloring intellectual tradition in Indonesia and one of
the actors who did the transmission of knowledge from the Middle East to
Indonesia is Syaikh
Yusuf al-Makassari (1627-1699). He is an adviser of Sultan Ageng Titayasa,
Banten. Much of his work-style mysticism orthodox, among others: (1) Safînah
al-Najâh, (2) Zubadât al-Asrâr (3) Qurrat al-‘A’in, (5)
Muqaddimat al-Fawa’id allatî Mâ lâ budda min al-‘Aqâ’id (Abdul Munip: 2010).
Furthermore,
the transmission of knowledge of Islam to Indonesia in the 18th century, among
others Abd
as-Samad al-Palimbanî (1704-1789). He contributed a great deal in the
Indonesian intellectual discourse at that time, one form of scientific
contribution is in the form of classical Islamic-Arab literature translated
into Malay entitled " Sair al-Salikîn ilâ Ibadah al-Rabb al-‘Alamîn " translated from the book " Ulûm
al-Dîn "
the work of al-Ghazali. Hereinafter, "Hidâyah al-Sâlikîn fî Sulûk
Maslak al-Muttaqîn" which is a translation of the works of al-Ghazali,
entitled " Bidayah al-Hidâyah" (Abdul Munip: 2010).
While
some people involved in the struggle for Indonesian Muslim intellectuals in the
19th century, among others, are Syaikh Khatib Sambas ibn ‘Abd. Al Ghaffâr (1805).
He is the founder of "tarekat Qadariyah wa Naqsyabandiyah" and also recorded
as a sheikh in Masjid al-Harâm. He spread his teachings on Kyai Talhah in Indonesia, exactly
in the area of Cirebon. Hereinafter figure has an important
role in the transmission of Islamic discourse in Indonesia, particularly
Sumatra region is ‘Abdullah
Ahmad. He is one of the disciples of Shaykh Ahmad al-Khatib Minangkabawî, 'Abdullah
Ahmad have studied in Mecca from 1895 until 1895.
Further
intellectual development in Indonesia entered the 19th century, at this time,
began to appear the model of the knowledge-based on concept of "Islamic
renewal" led by Muhammad Abduh and al-Afghany.
According to Schumann, as quoted by Manfred Ziemek that Abduh and al-Afghany at
that time tried to broadcast a puritanical Islam, pure, and newly as a religion
of sense. Their interpretations are modern-style and avoid the things that are
superstitious, the goal is to reflect on the relevance of Islamic manuscripts
in Arabic for national development (Manfred Ziemek: 1986). One effect of
Islamic reform is the establishment of the modern education system of madrasah.
Madrasah is an Islamic tradition in Indonesia belonging to the modern
phenomenon that began in the early 20th century. Among the figures who
influenced by the Islamic reform was Ahmad Dahlan, he is a founding figures of
Muhammadiyah organization (18 November 1912 AD) (Abdul Munip: 2010). This
organization brings modernization of Islam and the messages back to the
principles of Islam, the al-Quran and Ahadith.
Declares
the a brief chronology of the entry and development of Islamic intellectuals in
Indonesia. Intellectual struggle an increasingly dynamic and led to many
variants took place until the present. This is the final part of the article on this occasion, if there is an error we accommodate criticism and positive suggestions. Wassalamu'alaikum wr.wb.
Written by
Sugiarto Sugeng, S.Th.I
Published By Rizky Ediputratama, S.Th.I
Reference:
1. Azyumardi
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan Nusantara Abad XVII dan XVII,
2004.
2. Nor
Huda, Islam Nusantara, (Yogyakarta, Ar-Ruzz Media, 2007), p. 189
3. AzyumardiAzra,
Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII-XVIII,
(Bandung, Mizan, 1999), p. 57
4. Abdul
Munip, Transmisi Pengetahuan Timur Tengah Ke Indonesia, 2010, p. 70
5. Manfred
Ziemek, Pesantren dalam Perubahan Sosial, ( Jakarta, P3M, 1986) p. 60
[1] Azyumardi Azra, (born in Lubuk Alung, Padang Pariaman,
West Sumatra, March 4, 1955, age 58 years) is a Muslim scholar from Indonesia. Azyumardi
elected as Rector of UIN Syarif Hidayatullah Jakarta in 1998 to 2006. In 2010, he
gained the title ‘Commander of the Order of British Empire’, an honorary degree
from the British Empire. With this degree, then Azyumardi is the first outside
member citizens 'Commonwealth of Nations' may be wearing 'Sir' in front of his
name.
