Malay-Indonesian-World-Study-Ed-Islam-FTK UIN IB-14 Sep 2022.ppt

This presentation provided by Prof. Azyumardi Azra in the UIN IB International Conference in 14 September 2022 about Malay-Indonesian World Study Education in Islamic Context.

1. THE THE MALAY-INDONESIAN MALAY-INDONESIAN
ISLAMIC EDUCATIONISLAMIC EDUCATION ; ;
A A Historical PerspectiveHistorical Perspective of of
Islamic DynamicsIslamic Dynamics
Azyumardi Azra, CBEAzyumardi Azra, CBE
Professor of Social-Intellectual History, UIN Jakarta;Professor of Social-Intellectual History, UIN Jakarta;
Chair of Press Council of the Republic of IndonesiaChair of Press Council of the Republic of Indonesia
Internasional Conference on Islamic Education Internasional Conference on Islamic Education
Fakultas Tarbiyah dan Keguruan Fakultas Tarbiyah dan Keguruan
UIN Imam Banjol, Padang, IndonesiaUIN Imam Banjol, Padang, Indonesia
Padang, 14Padang, 14 September 20 September 202222

2. Islamic EducIslamic Educaation in the tion in the
Malay-Indonesian World: Malay-Indonesian World:
Main ArgumentsMain Arguments

In the contemporary time is the largest system and In the contemporary time is the largest system and
the most progressive in the whole Muslim world; the most progressive in the whole Muslim world;

Now consists of all levels of educations from Now consists of all levels of educations from
primary, secondary to tertiary;primary, secondary to tertiary;

Entities now ranging from ‘Entities now ranging from ‘pesantrenpesantren’, ‘’, ‘pondokpondok’, ’,
’sekolah Islam’sekolah Islam’, ’, ‘ madrasah‘ madrasah’, ‘’, ‘sekolah tinggi Islamsekolah tinggi Islam’, ’,
‘‘Institut Agama IslamInstitut Agama Islam’. ‘’. ‘universitas/universiti Islam’; universitas/universiti Islam’;

By and large is separate from ‘general system’ of By and large is separate from ‘general system’ of
education—creating a parallel system of education, education—creating a parallel system of education,
general and Islam systems of education;general and Islam systems of education;

Has a long history from the early spread of Islam in Has a long history from the early spread of Islam in
the region in the times of sultanates, European the region in the times of sultanates, European
colonialism, post-independence and today.colonialism, post-independence and today.

3. Malay-Indonesian World: Malay-Indonesian World:
NomenclaturesNomenclatures

‘‘Kepulauan Nusantara’ or simply ‘Kepulauan Nusantara’ or simply ‘NusantaraNusantara’, consisting ’, consisting
of the connected and fluid maritime and continent areas;of the connected and fluid maritime and continent areas;

‘‘Negeri Bawah Angin’, ‘the lands below the wind’ (used in Negeri Bawah Angin’, ‘the lands below the wind’ (used in
some Arab sources, some Arab sources, Hikayat Raja-raja PasaiHikayat Raja-raja Pasai and in and in aa
1599 letter of Ternate sultan); 1599 letter of Ternate sultan);

‘‘JawahJawah’ used by Arab sources, referring to the Nusantara ’ used by Arab sources, referring to the Nusantara
Malay-Indonesian world;Malay-Indonesian world;

‘‘South East Asia’, introduced initially in the post-World South East Asia’, introduced initially in the post-World
War II by CIA in area studies to refer to the Nusantara War II by CIA in area studies to refer to the Nusantara
Malay-Indonesian World;Malay-Indonesian World;

‘‘Malay world’, referring to the Nusantara world as a Malay world’, referring to the Nusantara world as a
whole;’whole;’

‘‘Malay-Indonesia world’, a more inclusive nomenclature.Malay-Indonesia world’, a more inclusive nomenclature.

4. Islamization of the Malay-Islamization of the Malay-
Indonesian WorldIndonesian World
*Peaceful spread of Islam since the late 12th century
onwards mainly by sufi peripatetic teachers
wandering from one place to another ;
*Conflict and accommodation of Islam and local beliefs
and practices; Islam embedded in local cultures;
*Had been wrongly perceived by some Islamicists/
Indonesianists as ‘peripheral’, not real Islam, not
puritan and pristine;
*Had been always in contact with global Islam , since the
16th century with Mecca and Medina, and in the
20th century with Cairo and elsewhere , creating
networks of ‘ulama’ and scholars, playing important
role in the transmission of Islamic learning;
*The intense contacts influence the development of
Islamic education in the area.

5. Jawah Jawah Malay-Indonesian Malay-Indonesian
Community in Global IslamCommunity in Global Islam

The terms ‘The terms ‘Ashab al-JawiyyinAshab al-Jawiyyin’ and/or ‘’ and/or ‘Jama’ah al-Jama’ah al-
JawiyyinJawiyyin’ (fellows from ’ (fellows from the Nusantara Malay-the Nusantara Malay-
IndonesianIndonesian) have been used in Arab sources since ) have been used in Arab sources since
the 16th century onwards referring to each and all the 16th century onwards referring to each and all
Muslims coming from the Nusantara Muslims coming from the Nusantara archipelago;archipelago;

They traveled across seas, ocean and desert to They traveled across seas, ocean and desert to
perform perform hajjhajj pilgrimage and to seek for knowledge: pilgrimage and to seek for knowledge:

The Jawi communities were involved in The Jawi communities were involved in
cosmopolitan networks of cosmopolitan networks of ‘ulama’ ‘ulama’ since the 17th since the 17th
century onwards; century onwards;

The Jawi The Jawi ‘ulama‘ulama’, returning from the Holy Land’, returning from the Holy Land also also
played an instrumental role in Islamic renewal and played an instrumental role in Islamic renewal and
reforms in reforms in the Nusantara Malay-Indonesian world.the Nusantara Malay-Indonesian world.

6. Renewal and Reforms , Islah and
Tajdid: First Wave
First wave, 17th-18th centuries through networks of
‘ulama’ centered in Mecca and Medina;
17th century, Nur al-Din al-Raniri, ‘Abd al-Ra’uf al-
Sinkili, Muhammad Yusuf al-Makassari;
18th century, ‘Abd al-Samad al-Palimbani, Muhammad
Arshad al-Banjari, Daud ibn ‘Abd Allah al-Patani;
They combined expertise in both exoteric ( shari’a
and fiqh) and esoteric (tasawwuf) knowledge;
All of them were prolific writers, producing kitabs in
various branches of Islamic knowledge , some in the
Malay language and some others in Arabic;
The books and treatises were used in the Muslim
community at large and educational institutions like
dayah, surau, pondok, and pesantren..

7. Contents of Reformist IdeaContents of Reformist Idea::

Emphasizing the importance of Emphasizing the importance of shari’a shari’a and and fiqh fiqh in Muslim in Muslim
practices by producing important practices by producing important kitabkitabs on s on fiqh ‘ibada fiqh ‘ibada and and
mu’malamu’mala, and , and tafsir al-Qur’an tafsir al-Qur’an (exoteric sciences);(exoteric sciences);

Reorienting Sufism and Reorienting Sufism and tariqa tariqa ((Islamic esoterismIslamic esoterism) to be ) to be
more in line with more in line with shari’ashari’a, creating ‘neo-Sufism’, creating ‘neo-Sufism’, ,
emphasizing activism rather than passivism and emphasizing activism rather than passivism and
antinomianantinomian;;

RReconciliation between econciliation between shari’a shari’a and and tasawwuftasawwuf; creating ; creating
the Nusantara Malay-Indonesianthe Nusantara Malay-Indonesian Islamic orthodoxy Islamic orthodoxy, ,
consisting of Ash’riyah consisting of Ash’riyah kalamkalam, Shafi’iyah fiqh, and , Shafi’iyah fiqh, and
Ghazalian Sufism;Ghazalian Sufism;

Exclusivization and radicalization of Exclusivization and radicalization of tariqahtariqah took place took place
since the 18th century, adopting since the 18th century, adopting jihadjihad against colonialism; against colonialism;

Tasawwuf Tasawwuf and and tariqatariqa remain an important feature of remain an important feature of
Southeast AsianSoutheast Asian Islam Islam in recent times. in recent times.

8. Renewal and Reforms; Renewal and Reforms;
Second WaveSecond Wave

Rise of reforms in early 19th century amongRise of reforms in early 19th century among
NaqshbandiyahNaqshbandiyah tariqatariqa circles in West Sumatra, circles in West Sumatra, under under
the tutelage of the tutelage of Tuanku Nan TuoTuanku Nan Tuo;;

Evolutionary and peaceful reforms changed course with Evolutionary and peaceful reforms changed course with
introduction of Wahabi-like radical reforms to purify introduction of Wahabi-like radical reforms to purify
Islam from local Islam from local adat adat (customs); (customs);

The Dutch interfered in the conflict that led to ‘Padri The Dutch interfered in the conflict that led to ‘Padri
Wars’ (1825-37); Wars’ (1825-37);

The Padris was the only precedent of a Wahabi-like The Padris was the only precedent of a Wahabi-like
movement in movement in the Nusantara Malay-Indonesia worldthe Nusantara Malay-Indonesia world ;;

TheThe wasatiyyahwasatiyyah Islam Islam that originated from the three that originated from the three
aspects of Islamic orthodoxy aspects of Islamic orthodoxy remainremainss the nature of the nature of the the
Nusantara Malay-Indonesian Nusantara Malay-Indonesian IslamIslam up until today up until today..

9. Consolidation Consolidation iinn 19th 19th
Century:Century: Islamic Education Islamic Education

Continued networks of the ‘ulama‘; Ahmad Rifa’i Continued networks of the ‘ulama‘; Ahmad Rifa’i
Kalisalak, Nawawi al-Bantani, Ahmad Khatib al-Kalisalak, Nawawi al-Bantani, Ahmad Khatib al-
Minangkabawi, Muhammad Saleh Darat al-Samarani, Minangkabawi, Muhammad Saleh Darat al-Samarani,
Muhammad Mahfuz al-Termasi, Ahmad Khatib al-Sambasi; Muhammad Mahfuz al-Termasi, Ahmad Khatib al-Sambasi;

Most of them returned to the Nusantara Malay-Indonesian Most of them returned to the Nusantara Malay-Indonesian
world, becoming ‘masters of Islamic education’ world, becoming ‘masters of Islamic education’
institutions;institutions;

Increased number of ‘Increased number of ‘murid Jawi’ murid Jawi’ and and hajhajs returned from s returned from
the Holy Landthe Holy Land, built mosques, , built mosques, langgarlanggars, and s, and pesantrenpesantrenss;;

The rise ofThe rise of typical complete prototype typical complete prototype of of pesantrenpesantren and and
theirtheir networks since the first quarter of the 19th century; networks since the first quarter of the 19th century;

Continued radicalization of Continued radicalization of tariqa, tariqa, rebellion against the rebellion against the
Dutch ruleDutch rule, centered mostly in the , centered mostly in the pesantrenpesantrenss; ;

Introduction of pan-Islamism since the late 19th century.Introduction of pan-Islamism since the late 19th century.

10. Renewal and Reforms; Renewal and Reforms;
Third WaveThird Wave
@@Rise of reformist-modernist thought sincce the first decades of Rise of reformist-modernist thought sincce the first decades of
the 20th century; purification of Islamic thought and practices;the 20th century; purification of Islamic thought and practices;
@@Establishment of Muslim organizations; political, Sarekat Islam Establishment of Muslim organizations; political, Sarekat Islam
(1911)(1911)//socio-religioussocio-religious, dakwah and education like, dakwah and education like Muhammadiyah Muhammadiyah
(1912), Nahdlatul Ulama/NU (1926), and many others; (1912), Nahdlatul Ulama/NU (1926), and many others;
@@Rise of new madrasah and Islamic school based on Dutch modelRise of new madrasah and Islamic school based on Dutch model
founded initially by Muhammadiyah, Jami’at Khayr and al-Irshadfounded initially by Muhammadiyah, Jami’at Khayr and al-Irshad ;;
@@The Dutch colonial government failed to control dynamics of The Dutch colonial government failed to control dynamics of
Indonesian IslamIndonesian Islam—Islamic education became the only alternative —Islamic education became the only alternative
to Dutch educationto Dutch education;;
@@Muslim organizations were (still are) crucial in the creation and Muslim organizations were (still are) crucial in the creation and
maintenance of an independent Indonesian Islammaintenance of an independent Indonesian Islam vis-à-vis vis-à-vis
colonial and national government colonial and national government ..

11. Continued SantrinizationContinued Santrinization

Despite local religio-cultural differences, Despite local religio-cultural differences, the Nusantara the Nusantara
Malay-Indonesia Malay-Indonesia Islam is one of the eight integrated Islam is one of the eight integrated
distinctive Islamic cultural spheres;distinctive Islamic cultural spheres;

Continued Islamization dan santrinization bring Continued Islamization dan santrinization bring Malay-Malay-
IndonesiaIndonesia Muslims to get closer to Islamic orthodoxy as Muslims to get closer to Islamic orthodoxy as
formulated by formulated by local local ‘ulama’;‘ulama’;

Least Arabicized, Least Arabicized, Malay-IndonesianMalay-Indonesian Muslims are more loyal to Muslims are more loyal to
Islamic practices (Nikki Keddie, Riaz Hassan, Robert Hefner);Islamic practices (Nikki Keddie, Riaz Hassan, Robert Hefner);

Global study of Islam should include Global study of Islam should include Malay-IndonesianMalay-Indonesian Islam, Islam,
giving a more giving a more balancedbalanced view of view of its its IslamIslam compared to other compared to other
parts of parts of the Muslim worldthe Muslim world;;

Waves of ‘re-Islamization’ and ‘Waves of ‘re-Islamization’ and ‘santrinizationsantrinization’ together with ’ together with
the rise of Muslim middle class in Indonesia/’new Malay’ in the rise of Muslim middle class in Indonesia/’new Malay’ in
Malaysia give greater momentum to restrengthening of Malaysia give greater momentum to restrengthening of
quantity and quality of Islamic education in all levelsquantity and quality of Islamic education in all levels..

12. Thanks very muchThanks very much
*Wallahu a’lam bi al-sawab*Wallahu a’lam bi al-sawab