the history of pondok in nusantara (2)

Pondok was considered as the first approach in mastering the Islamic sciences .The main purpose of the efforts of produce man power by scholars by Patani  is to create a group of Ulama who can contribute for the progressing  of Islam  in their  motherland especially  in Terengganu, Kelantan , Kedah . they were educated with high level of attribute , and knowledgeable on responding any enquires that raised by their communities.  The cococulum of these centers were included the major sciences of Islam such as Tawhid, Al  Quran, Fiqh, Hadith, Nahwu, sarf, Tasawwuf and akhlaq.

During second half of 18 centuty until late 19 century, the increasing numbers of pondok can be witnessed  in Terengganu,  This help for producing the increased  number of scholar  the important factors caused to the number of pondok and scholars became increased in Terengganu was the migration of mujahidin of Fatani after they been defeated by Sakhothai in 1840.

In Kelantan, Masjid Muhammadi became the most important center of halaqah and achieve its climax of golden period in mid 1990. Tok Selehor, Tok Padang Jelapang, tok Kemuning, tok bachok were among the famious master who the top was Tok Kenali.

After the first world war, madrasah arabiyyah that newly established at that time so embrace many people. revealed by the ideas ofrevivalist such as  Mohammad abduh  established in many places over all of Peninsular. Among the Arabic school were madrasah Al Iqbal( 1907-Singapore), Madrasah Al hadi in Kaba(Melacca)(1917), Madrasah Muhammadiyyah in Kota bharu,Kelantan( 1915), Madrasah al Hamidiyyah then replaced the name to Ma`ahad Mahmud(1936 in Alor Setar, Kedah; Madrasah al Khairiyyah Pokok Sena (1933) Pokok Sena, Penang; Madrasah Idrisiyyah, madrasah yahyawiyyah and madrasah Ehya El sharef in Gunung Semanggol, Perak; Madrasah Alwiyyah al Diniyyah in Arau, Perlis; Madrasah Sultan zainal abidin in batu buruk, Kuala Terengganu( 1933)  

The main caused to the establishment of these school were: as a refutation  for the secular schools under British administration  which the system of pondok came to its decline. . Due to the establishment of these schools were from the sucrifaced of local settlement it  were not centralize  to a certain specific syllabus. school

In johor, religious education was firstly started to boarded  formally  under government (1923-33) . Researchers mentions that the kesedaran   floated among the officers because Undang-Undang Tubuh Negeri johor obligate to every muslim boy and girl to receive religious education.  So , out of religious school, there was religious class for evening session been provided  for students of secular schools Despite of that, there are a number of scholars delivered talk in mosque and prayer hall.

On other hand, we should go to the discussion on approaches of British imperialism  in education. . 

pondok in Nusantara (1)

So far, the discussion about the most early  education center recorded in Malaysia was by Munshi Abdullah. His records about the education in malay communities at that time was  just on Quran. Some researchers interpret this  as the study of how to recite the Quran.  however, if we trace on detail about the scholars who lived in his period such as Syeikh dawud Al fatani, and Raja Ali haji, we can see that the study at that time was not limited on how to recite Al Quran, but all  sciences that  derived  from Al Quran. There are some researchers refused him and prejudiced to his records because he was the first Malay who interpret Bible into Malay.

Actually, there are many proofs show that during 17 century,  pondoks played a big role –can conclude that  system of pondok already took place since the era of Pasai, and kept continuously on until Malacca and Acheh era.

 The system of pondok became more familiar to crowd especially in late 19 and 20 century.  The familiar states practicing this system such as Patani, Kelantan, Terengganu, Kedah, Perak, seberang Perai,

The established pondok in Patani : Na Pradu, Sla Molek, Padang Rhu, Hing ko, Cemboi, Bendang Kebun, Bendang Tadan, Tambon, Jaka, Berming, Kerisik, Tok jong, Wa ok, Telubang, Bendang Jelapang, Kuala Bekah, Bukit Bong,Tanjung, Patani and Bera.

The established pondok in Kelantan : Pondok Masjid al Muhammadi,   Pondok Tuan Guru haji Ibrahim( the first master of Tok Kenali) ; Pondok Kenali Kubang Kerian;  Pondok Sheikh Wan Ali Kutan; Pondok Haji Ali Salahuddin( madrasah Salahiyyah) ;Pondok Ahmadiyyah Bunut payung;  Pondok Haji Abdul aziz Pasir Tumbuh; Pondok Haji Abdul Ghani, Kubang Benbam pasir Mas; Pondok Hj saad Kangkong Pasir mas; Pondok Haji Nik mat( cucu Tok bachok) ;Pondok Haji Mat Tubuh Kemayang, beris, bachok; Pondok Tok Selehor , Tumpat ; Pondok haji Abdul malik Sg Pinang; Pondok Haji Abdullah Kg laut Tumpat, Pondok hj Adam Kg laut Tumpat; Pondok haji Abdullah bin haji saibun kg Wakaf bunut, sarang Burung cabang Empat , tumpat, Pondok haji salleh Pedada , bunuhan, cabang Empat; Pondok haji Yaakub Cabang Tiga, Berangan; Pondok Haji Sulaiman(Pondok Tok ayoh Wel , Berangan; Pondok Haji Ismail kemuning, Pondok haji Ahmad batu Tiga, pasir mas; Pondok haji Ismail pokok Tapang; Pondok haji Omar Nuruddin Sungai Keladi; Pondok haji wan Musa jalan merbau Kota bharu; Pondok Hj mat manan jalan Merbau, Kota Bharu; Pondok haji nik wan Abdullah , jalan tok Semian, kota bharu

  

in Indonesia, pondok is  called as pasantren, So far, even there are  no exist statistic explain the  exact number of pasantren. in 1978,but  HEZ Muttaqin  in his research in West java mentioned / proved that , there were 2237 pasantren, 36454 madrasahs , 203 islamic school and 3959 pengajian ( kuliah) . According to Dr zakiah darajat, madrasah and higher Islamic education center achieve a number of 40 ribu , 95% were under private

WALI SONGO

By MOHAMAD HANAFI ABDUL RAHMAN

Wali songo refer to well known of the nine most prominent preachers in Java. They were Maulana Malik Ibrahim, Sunan Ampel, Sunan Boyang, Sunan Darajat,Sunan kalijaga, Sunan kudus, Sunan Muria dan Sunan Gunung Jati.

There are still disputed among the historians about their family and original background.  Majority of  them concluded that they had an interrelated family whom were progeny of  Maulana Husein jamadul Kubra.  Wali Songo came from different wives oo Mawlana Hussein .

Mawlana malik Ibrahim was son of mawlana Hussein from his first wife Nizamul Muluk, a  prince of Kingdom of Delhi. His early life was in Champa. In Java, he started  his  mission through business and  practicing medical serves. He was granted  a vast land by the queen , after cured her from a stranged maladies. His preaching was not limited in his centre , --fight  against Hindus and implementing the shariah over the land. His death was in 1419M in Kampung Gapura, Gresik, Jawa Timur.

SUNAN AMPEL

He was the first son of Mawlana Abdul Malik. From Champa, he went to Chinese for a couple of years before spent 3 years in  to Sumatra. In 1443, He turned down to Java with his young brother,  Sayyid Ali Murtadho.

In history of Islam in Java, he was entitled as midwife of the establishment of Kingdonm of Demak. The first Islam state in Java. 1475,  He memujuk  Sunan Bunung dan Sunan Darajat to lead  (dari ketirinan untuk menjadi pemerintah di Demak pada tahun 147(lima)dar

His Islamic centre played a role in generating a number of prominent preachers such as Sunan Giri dan Raden Patah .  he passed away in 1481  where his grave is the west of masjid Ampel Surabaya,

SUNAN KALIJAGA

He was a nephew of  Sunan Ampel. His effective  approach of mission  was more on  artal like silat and wayang kulit. Through his effort, he initially met a sort of struggle  because people considered him as a foreigner,but  after long years of struggle, his effort resulted to the influenced of hindu became decline

SUNAN GIRI(GUNUNG)

His father was  Mawlana Ishaq, one of the Mawlana husein brothers  who appointed as advisor for the sultane of Malacca.

Sunan giri studied from Sunan Ampel. ( his cousin) , then he opened Islamic centre in  di Desa Sidomukti, selatan  Gresik.He became more known afer been appointed as mufti for Demak. His Islamic centre remained in serving  to produce preachers  and advisors for sultane in different Islamic kingdoms in southeast Asia for more than 200 years.

His students preached out the Islamic mission over the all areas of Southeast Asia include Bawean, Kangean, Madura, Haruku, Ternate, Sulawesi dan juga semenanjung TM. Among them was Pengeran singosari , a revolutioner leading against Holland imperialism in 18 century

SUNAN BONANG(KUDUS)

He was a son of Sunan Ampel. His master was Sunan Kalijaga. He used the same approach of his master, sunan Kalijaga in mixing the community through artial silat and wayang kulit. He was appointed as  general for Islamic Kingdom of Demak under Sultan Prawata  against Adipati Penangsang

SUNAN GUNUNG JATI(Syarif hidayatullah) of pejajaran (kingdom of Pasungwati)

He was grand son of mawlana husein jamadul kubra. His preaching covered from beach of  Cirebon to the mountains of Pasundan. He set up the Islam kingdom of  Pakungwati.

Perlaksanaan syariat

THE ACCEPTENCE OF UPPER CLASS FOR THE INTERVENE OF BRITISH IN TERENGGANU : AS AN ADVANCED ADMINISTRATION OR A CONTINUING CRUSADE

by
Mohamad Hanafi Abdul Rahman

THE ACCEPTENCE OF UPPER CLASS  FOR THE  INTERVENE OF BRITISH IN TERENGGANU : AS  AN ADVANCED ADMINISTRATION OR  A CONTINUING CRUSADE

The intervene of british in Terengganu began in the period of Sultan Umar (1839-1875) . there were two big incidents between the ruler of erengganu and British  where the first : Major General Sir Orfeur Cavenangh( 1820-1891) , sent a protest letter to  warn Sultan TO STOP from helping Sultan Ahmad of Pahang in  Perang saudara 1857-1863. . This battle  involved wan Ahmad , his father in law and  wan Mutahir who been supported by the British .

The second,  Cavenang , same Major General in Singapore  sent two navies   H.M.S.Scout and  H.M.S. Coqutte then shooted the city of Kuala Terengganu  on  8 and  9 November 1862. Singapore Press reported that about 20 ancioent people were murdered and homes and shops . apart of them was His palace , Istana Hijau, that then he gave to Hj Kadir of Pasir Panjang to built mosque.

 . this british attacked as a warning because Sultan Umar protected his brother in law, Sultan Mahmud  Lingga who hided in Terengganu. this sultan confronted British could not able to perhsued his leaving in Terengganu some more long and then left to Patani.

This explains that British –from the beginning –utilized the weapon in intervene of Terengganu administration.

During the period of Sultan Zainal abidin,  (1881-1918), the setablishmet of straits states made  the threathen of British became more over,

After seven years of ruling the state, British Berjaya pula memerangkap ayahanda mertua Baginda, Sultan Ahmad caused Pahang to been enforced of receive the first Resident on 24 August  1888M.

On 6 June 1886M, British sent Gabenor  sir Frederic  Weld,the  Resident of  Perak ,and the  Resident of Selangor dan some eight officers  to visit Terengganu and meet Sultan Zainal Abidin.

On  8 September 1902, Frank swetthenham went to Terengganu with a mission to  advise Sultan Zainal Abidin for sign a treaty which the contains is:

Sultan Terengganu tiada di benarkan membuat sebarang perhubungan dengan kuasa asing melainkan menerusi kerajaan Siam. Sultan Terengganu bertanggung jawab membayar gaji seorang Penasihat dan seorang Penolong Penasihat yang di lantik oleh kerajaan Siam, di tempatkan di Terengganu, dan nasihat mereka mengenai segala hal pentadbiran di Terengganu hendaklah di ikuti kecuali perkara yang bersangkut paut dengan agama Islam dan adat orang Melayu.  Dan Raja Siam tidak akan mencampuri hal ehwal pentadbiran dalam negeri Terengganu selagi negeri itu dalam aman tenteram dan selagi negeri itu di perintah bagi faedah penduduk-penduduknya( Buyong Adil )

In refusal the treaty, , Baginda had determinate  that :

1)      He did not understand the contain of treaty (1902) which been written in English and Siamese.

2)      He would sent a delegation to Singapore for explaining that he was studying the contain of treaty. 

3)      He would sent a delegation to Siam to discuss about the relationship between Terengganu and Siam which concern to the contain of treaty.

4)      He explained to Frank Swetthenham that he was not in healty condition due to some disorder problems.

 British signed the British- Siamise treaty- of menanda tangani perjanjian Bangkok 1909 ini menjadi satu cabaran yang sangat besar kepada umat Islam di Terengganu –

24 Mei 1909 His delegation met John Anderson (the Governor of Straits States) in Singapore to refuse the treaty that British and Siamise sign up without inform him first.

In July  1909 , British officer , W.L. Conlay sent down to Terengganu as British agent , sebaliknya untuk bertugas sebagai Ejen British 

THE MALAY CONTRIBUTIONS OF FEQH OF SHAFI`ATE IN MASJIDIL HARAM

THE  MALAY  CONTRIBUTIONS  OF FEQH OF  SHAFI`ATE  IN MASJIDIL HARAM

by MOHAMAD HANAFI RAHMAN EL FESFANJI

For last second of nearly 800 years of Islamic history deal with Nusantara, there was minority Malays ethnic that had established themselves in Hijaz. The number had since been increased especially due to  defeat by Sakothai in the battle of Siamese Patani War in 1870,  the number of Malay groups migrated to Mecca had increased especially groups of Patani students who are mastering  their Islamic studies  in various  disciplines. Many of them later decided to be resident in Blessed Hijaz Land.  

Nowadays have witnessed a section of residents in Jeddah were descendents of these groups where their grandparents originally came from Nusantara.  Unfortunately, due to the records of this history was lacking, the long journey of mastering Islamic knowledge – and big efforts of memories come to have been veiled and covered in ignorance by the new generations. Most of their family relationship with their relatives in Nusantara have failed to keep engaged after crossing two generations.  

Throughout this history, quite  number of them appeared as prominent preachers and scholars in Mecca (Masjidil Haram) where they had played a big role in educating students all over the world for the high level of Islamic education in Mecca and Medina.

HISTORICAL BACKGROUND OF RELATIONSHIPS BETWEEN PENINSULAR OF ARABIA AND NUSANTARA

The history of Islam in Nusantara is part of the history of Ahl Bait. Premier  preachers from Ahl Bait of Hadharalmaut such as Sayed Abdul Aziz, Maulana Hussein Jamadl Kubra etc who had migrated to Nusantara not only left huge number of generations that have continuously pursued the efforts of dakwah all over parts of Nusantara from the beginning until todate. Islam has already established itself and was further reinforced with the coming of the Sayed group during the 17^th century. They were respected by the people with most of them being appointed as advisor for Malay rulers until the colonial era.  This has provided the Malay Nusantara with good relationship not only with Yemen, but also with all Arabian Peninsular. Some of them had continuously kept practicing close family marriage to remain the family relationship’s engaging among themselves.

In the 17^th century Sheikh Hussein Senawi of Teluk Manuk established a pioneer school that cater the opportunity for the Malay students to further their studies in Mecca. The success of this school has seen the growing number of schools that produced students studying in Mecca until the second world war. These students later spread the preaching of Islam all over Nusantara.  

Through-out that years, their achievements were not only in higher educational level but also in economical activities. On other side, their political ottoman supported activities brought them to gain some special privileges  from that particular empire.

After First World War, King Abdul Aziz of Saudi Arabia has seen that the school of thoughts of the Ottoman empire has greatly influenced the way of life of the Islamic world. To combat this thinking, the Saudi Arabian government has banned some scholars from delivering teachings in the Haram. One of them was  Sheikh Amrullah (grandfather of HAMKA).  This bad hospitality from the new government experienced by the scholars had forced them to go back to Nusantara and opened new madrasahs in their own localities. 

After the second world war, the number of students studying in Haram  was slowly declining. This was due to the establishment of University of Medina and University of Ummul Qura under the Wahabi’s policies to combat the above sufism influence in the higher learning.

MALAY RULERS LINKAGE

The contributions of Malay scholars in Mecca was not limited only to rooting Islamic teachings in Mecca, which at that time was the most popular gathering centre for students of Islamic knowledge around the world, but also centralized the Islamic framework to their motherlands, Nusantara. Their continuous linkages with the Malay rulers (sultanates) had brought a various colours of minds and provide a big number of references especially in feqh, usuluddin and Arabic grammar. In fact, history has witnessed that a close networking relationship has been built between the ulama and umara for a long time during the dakwah began its start in Nusantara. The generation of earlier preachers had mixed themselves in the palace through marriages. These linkages had made them well respected and combine the efforts among each other.  

ROOTS FROM PARTS OF NUSANTARA

The Malay scholars of Masjidil Haram came from different parts of the Nusantara such as Banjarmasin, Acheh, Jawa Betawi, Songkhla and most popularly from Patani. Compared to present Patani which became part of Thailand province, Great Patani Darus Salam was considered as the Serambi Mekah. It had produced most of the authors who had entitled themselves as fatanite that come from several parts  including Terengganu, Kelantan, Kedah and Pukhet, Yala, Menora, Trang and Kobai.

BANJAR

Figures from Banjarmasin who had made written account were like Sheikh Mohamad Arshad Al Banjari and Sheikh Mohamad Nafis bin Idris bin Hussein Al Banjari.

Sheikh Mohamad Arshad Al Banjari  contributed big effort for Feqh of Shafiete in Malay literature through his two  volume of Sabilul Muhtadin . Sheikh Mohamad Nafis bin Idris bin Hussein Al Banjari was familiar with his contribution in tasauf haqaiq entitled as Darus Nafis.

MINANGKABAU

Sheikh Ahmad Ibn Abdul latiff Al Minangkabawi could be considered as the top scholars from Minangkabau. He was a khatib who delivery speech in sermon of Friday prayer.  Among his efforts was --

MANDAILING

From the Mandili family, there was Sheikh Abdul Qadir bin Abdul Muttalib Al Mandili  - who  had written Senjata Tok Haji, Perisai Bagi Sekelian Mukallaf, Kebagusan Undang-undang Islam dan Kecelakaan Undang-undang Kafir.  He was responsible for the opening of the first branch of Parti Islam se Malaya in Mecca in 1960.

PALEMBANG

Sheikh Abdus Samad al Palembani ( 1125H- 1244H) left two authentic writing  which are Sayrus Salikin and Hidayat as Salikin (Mekkah and Taif). Both of his contribution were derived from ihya Ulumiddin of Ghazali.  Actually, Sheikh Abdus Samad Al Palembang, even he entitled himself to Palembang because he grew up there, his family was originally from Patani. His family had still  kept in touch with their relatives in Patani . He has been a myter in the Siamise Patani War in 1830. He  left a number of children. One of them escaped to Limbungan Kemaman.  

BETAWI

Sheikh Moahamd Nawawi al bantani  from Java had a familiar contribution  with his Feqh written in Arabic Nihayatuz Zain.

 PATANI

In dealing with the discussion about the scholars of Malay Patani in detail, we could arrange a saperate session because there are a quite number of references touch about that matter. But, here, in a very small discussion, let me touch on two families that their efforts   have widely been recognized. Both families were from chains of Faqeh Ali Al Malibari and Mustafa Bendang Daya.

From Faqeh Ali al Malibari’s root (one of the descendants of the premiere preacher in Nusantara, Maulana Hussein Akbar Khan known as Sheikh Jamadul Kubra), there were some masters that had served in Masjidil Haram such as Sheikh Dawud ibn Abdullah Al Fatani, Sheikh Mohamad Ismail (Pak Mat Kecil or Pak Mat Saghir), Sheikh Ahmad Fatani and Sheikh Abdul Qadir ibn Abdul Rahman.

Compared to others, Sheikh Dawud ibn Abdullah Al Fatani was a leading Malay jurisprudence, theology and Sufism scholar in Mecca. His contributions which were written in Malay and Arabic had numbered more than three hundred, many of them have yet to be published and still in manuscript form .

Among his famous  efforts that have  already been published and spread out all over Nusantara are Jawahirus saniyya, Muniyyatul musolli, Furu` masail, Babun nikah, Edhohil bab li muridin nikah, (feqh) Kashful ghaibiyyah, Duruthamin, Sullamul mubtadi, Kifayatul muhtaj, Bahjat al thaniyyah, Kashful ghumma,  Al Bahjat al mardhiyya, Ward az zawahir, Jamiul Fawaid Wa jamahir Al Qalaid, Dyiya ul Murid, Muzakkirat Al Ikhwan, Fath al Mannan, Hidayatul Mutaalimin, Kanzal minan, Ridhadh min an Nufus, Al manhal As safi, Bulugh Al maram, Gayatut Targhib, Risail As Sail,

Actually, Sheikh dawud Al Patani  was born in Krisek but after war some of his family leaved in Mecca and Jeddah and some other migrated  to Kuala Terengganu. Sources said that he had not granted any descendent or he had one but passed away during his childhood .

 

Later, his adopted grandson Sheikh Mohamad Ismail Dawudi Al Fatani, became one of the most familiar Grand Muftis of Shafiete school in Mecca. He was born in Pulau Duyung Besar, Kuala Terengganu and not in Fatani as declared by himself.

Historical reports mentioned that during the Siamise Patani War,  Syeikh Dawud Al Fatani returned from Mecca ,to his motherland, Patani to support  his family in defending the land from being occupied by the  Buddhist of Sakothai. After Patani was defeated in 1840, he came down to Terengganu to visit some of his family in Pulau Duyung Besar. His relatives mentioned that Sheikh Dawud Al Fatani has not been granted any children, so he had adopted Zainab who had spent her virgin days in Mecca. Zainab later married her cousin, Ismail, and together they migrated to Terengganu, where they were granted with a child who was Sheikh Mohamad Ismail. In Sheikh Dawud’s journey back to Mecca he brought along Sheikh Mohamad Ismail and educate him. Later Sheikh Mohamad Ismail became the grand mufti of Shafiate jurisprudence school in Mecca. Like his earlier master, Sheikh Mohamad Ismail had written supplemental textbook to his students in Haram such as Matlaul badraen (fiqh), Wushahul ifrah, Al Kawkab ad durry, ad Durr al Bassem, Al Farqadain wa jawahir al `aqdain, Al bahrul wafi wa nahrus Shafi, Sawati` Al Barqa, ad dur al masnun, and Al Bahjat Al Mardiyyah. Nowadays, all his efforts had spread over all parts of the Nusantara.

It should be mentioned here that there were three other Dawud al Fatani entitled who also have been quite familiar in Mecca. They were Daud bin Ismail Al Fatani (commentator of Jawi efforts,) Daud bin Mustafa (master in Masjidil Haram).

Sheikh Mohamad Ismail Dawudi Al Patani ( who well known as Pak mat Kecik) has a cousin who also became a big scholar in Mekah. He was Sheikh Abdul Qadir Ibn Abdul Rahman (1260H/1844M), his efforts was such as  Al Mawahib Al Makiyya fi Ta`rib Tajwid al Ada`iyyah, Lujain ad Dani fi Nubzat Manaqib al Qutb Ar Rabbani Sayyid As Sheikh Abdul Qader Al Jilani,  Khulasah al Asrar Fi Fadhilatis Solat Was Salam Ala Sayyidil Abrar, Ad dur Al Munazhom fi Bayan Nasab nabi al Muazzam, Rawdhah Az Zawahir Fi Bayan Khawas Al Jawahir. Out of seven of his sons, Sheikh Dawud was Qadhi of Mecca while Sheikh Hussain was the Ambassador of Saudi Arabia in Malaysia (around 60’s).

Despite that, another family that had left a huge  contribution in written efforts was from the chain of Sheikh Mustafa Bendang Daya. Sheikh Mustafa (well known as Tok Kaya Bendang Daya) was the top general leader in the struggle against the Buddhist Sakothai.  Among the top was his grandson, Sheikh Ahmad ibn Mohamad Zain ibn Mustafa  Al Fatani. He was the publication  owner who has a huge khutub khanah ( ) in front of Babus Salam (major door of Masjidil Haram). His warming deal with the Khalifah of the Ottoman empire had brought some privileges to the Malays in Hijaz. Some of his efforts include: Tayyibul Ehsan fi Tibbil Insan.

Some other figures from this chain that appeared in Mecca after the second world war was  Sheikh Ismail  al Fatani  (Pak de El). He was uncle of Pak Chu Him Gajah Mati Kedah .

Other figures that had contributed in manuscripts were Sheikh Ali Bin Ishaq Al Patani and Sheikh Mohamad Salleh bin Abdul Rahman Aljawi Al Patani.

CLASSICAL  WORKS IN FEQH SHAFIE IN MALAY LITERATURE  

The classical works of jurisprudence written in Malay by Nusantara scholars are like Sabilul Muhtadin, Matlaul badraen, Jawahirus saniyyah, Furu` Masael. Matlaul badraen is quite similar to Jawahirus saniyyah while Sabilul Muhtadin and Furu` Masael more huge than the two earlier.

In all these classical efforts, it was Imam Mahyuddin An Nawawi that has actually been the most prominent influencial figures among the Malay scholars. Not only his Minhajut talibin and all its commentaries stand as a master for all these works both his other huge encyclopedia Majmu` and Rawdhatut Talibin were major references for the scholars.

Another matter should be mentioned here to prove how Nawawi became the mostly influenced figures for those scholars is there was Sheikh Mohamad Nawawi Al Bentani from Java. He is well known among them as Small Nawawi because his name is derived from Mahyuddin Nawawi. Among his contribution are tafsir Mahasinul Tanzil (the commentary of Quran) and Nihayatuz Zain (Feqh). 

some ulama turned away from palace

When we study in general  perspective about the history of islam in southeast asia, we can immediately go to brief that, Muslims and their rulers  were in very weak  period where  British had a big successful  in influencing the  upper class to stand on their side.  The rulers accepted the British Resident as advisor in political affair meant the beginning of secularism influenced to threaten the ummah in the land.

As an effort of rethinking the history of our ummah, we can see in specific view, Muslim been divided into two different mainstreams that give implication for future changing political circumstances and emerging new political trends.

Firstly;  The majority of Muslim who refused the British see the colonial was a serial of continuing crusade war. They rebelled in some fighting yards such as Tuan Guru haji abdul rahman Limbung of Sungai Tersat, Mat Kialu and his group in Pahang, Tok janggut in Kelantan. These scholars  became leadership to protect the interest of lower class .It is no doubt that their struggle in defending the solidarity of ummah was so big. Which at the end met fall.

Tuan guru Haji Abdul rahman Limbung received  primary education in Mekah  where Sheikh Abdullah Al Fatani, one of his uncle was a scholar taught in Masjidil Haram. Then he went down to Terengganu and persued study from Sheikh wan Abdul Kader Bukit bayas and Tok Ku Paloh.

Mat Kilau studied from his father friend, Haji Uthman . haji Uthman, the first mufti of Pahang  was a student of Sheikh Mustafa Bendang Daya, the major general of Patani in battle Siamise patani in  1825.

 But it could be considered   as a fault when one thinking that hostility against great enemy could be from one side or one way.it was mistake as well when someone assume that it is easy for small group of muslims  to  achieve victory without any proper spiritual and physical preparation in rebelling against super imperialism..  .

A very minority of ummah such as Tuan Embong , a son of tok ku paloh,  whom representative as the upper class of religious group see that compromise with British is a part of political strategies .They argued according to the advising and experiences of their family that – due to the time had came to begin the process of taking charge of future.- the state was  required to new instruction. 

Sayyid ---- -made u-turn from his father  of jihad , tok Ku Paluh( Sayyid Abdul Rahman El Idrus) who refused British until his death in 1918- maintained with palace in comfromise with british –established religion office to counter religious activities.  . however, his brother----still maintained his father of jihad through supporting Tuan Guru Haji Abdul Rahman Limbung . this means –that  ---year witnessed the dividing line of progeny of Tok Paluh into two mainstreams ---implication for the future circumstances

This create a  serious decline in relations among ulama into two group ; i) who want to continuously engage with British and palace   ii) and majority want to being isolated from palace and rebelling British freely which that was the only way for observing the Islamic teaching.

BRITISH SCHOOL

Lord cromer , a jewish who worked as british governor of Egypt said; England was prepared to grant political freedom to all her possessions as soon as a generation imbued through English culture were ready to take over. But under no circumstances would the British for a single moment tolerate an independent Islamic state.

For long teaching practice in Muslim  malay community, The teaching of reciting Al Quran was considered as  a compulsory subject for all children ,out of this course, no specific subject was taught out compulsorily for  all children . what was obviously practice  common  in community   was that certain family teach a specific kemahiran for be inheritend to his new generation. . Sciences of islam would been taught actively in certain Islamic centre where a group of  scholars gathered   like in patani and padang , Sumatra. 

In 19^th  century, among the first policy  British implemented after setting  up its resident in state of Peninsular was establishing British school. With assuming by sultans, the Penang Free School, Malacca Free School, La Salle and other convent schools were established with the aims  to provide generations who observe the west cultures as a preparation to provide administrators and executives ruling the state. They offered firstly-before independent- to the upper class and later –after independent- open to all citizenships. Here, English literature and all related to it were  not the only syllabus been taught in the school but add with history, mathematic and other sciences.

Initially, ulama as one the most influenced position in community banned these schools and prejudiced that as a part of Christianity plans against islam. This view acquired from  them who had a quite knowledge of islam and Arabic grammatical. They were considered as alim in community.

In fact that is not the real view of islam., even they were considered as alim by  the lower class of muslim, they were not the real scholars by all means. There were so many prominent scholars like Sheikh Jawhary Tantawy had  courage Muslim to explore any disciplines of knowledge. Knowledge is a part of wisdom that the Prophet suggest to pick up in anywhere it founded. These were primitively muslim belonging.   

Years after years, educated people sent their children joining British school more and more. Students, after graduated from high education, serve as administrators, executives ,lawyers or clergy .At the same time, government provided privileges for those professionals.     It caused to so called people precisely  to the British  school.

This comfortable life changed the mind of common people to accept the British school . They start to pay respectful to the trained officers graduated  from British school. More  started to refuse the education system of pondok and their Islamic scholars. This educational  evolution gave big challenges for traditional Islamic schools to being left far behind.

Under this revenge policy against islam, some of these professionals appeared to be seriously anti Islamic. In   work to continue to policy of Western colonial .they  sometimes, without any doubt, pursued the violence of western imperialisms for Islamic activist.  They had  jailed muslim activist  and ban their activities; propagate them with kinds of fitnah.

Students graduated from pondok started again to be refused with bad / negative hospitality respond from government and community. Their student could not sit on any comfortable position in country. They felt their burden became more over when some rules were gazette :

Who wish to teach Islamic subjects, he must apply a permission from the government

 

 Despite of  these colonial puppets, , most of others  still kept their love and sincere  towards the religion and country. The historical background of their family aids them to realize that they have a surely accountabilities and responsibilities to serve for religion and country. They could be devided into two groups.

Some of them- due to lack of Islamic education during their chilhood – took several times to  improve their Islamic practice while a very minority of them - who their family background were   from religious side- have able to maintain in observing islam. So often secretly put their sacrificed in struggling against secular group remain in veil. and out of isslamist mind.  Unfortunately, on the other hand, both of  groups – came from colonial educational background- acquired clash for public especially  muslim activist. Later, years after years misunderstanding about their attribute and perception come to be a mountain in a darkness night. . the gaps became more wider after they  lost of  their  interrelated family information.

This misunderstanding about those  sincere officers and administrators remand for more than a quarter of  century cause  for islamist to label all these groups as secular trend. Yes! There was a long stress from most of those groups- not all- for muslim activist . .but if the  effort from  this sincerity group in  progressing Islam  in country  carried  back by Islamic activist , it would aid to ----or –at least- give some more ideas to help producing a new successful methodology for current  dawa.

SOME SCHOLARS  TURNED  AWAY  FROM THE RULER/ PALACE

Ruler in Islamic perspective is those who has responsibility to perform his accountability to obey what Allah SWT ordered. He must conduct all the community as him as they are in big contacts.. he is a trustee who had been  obligated firstly to sure which path he must through before he lead others to being in safety way as he do for himself. In other words, he must explore the knowledge of shariah and accommodate that for his people. It reveals that he must cover all disciplines instead of sufi that can provided information about how to == protect him from hell in herafter. This subjects were already reminded by Malay scholars in the royal classical textbooks taught in palaces like tajus salatin.

Differently, in secular perspective, power is a tool could be utilized by the ruler  in gathering wealth and popularity. In control the power to be in their hand, British was not only terminated bestowed ruler who disagree to their policy but they appointed those –even the worthowed - who ready to compromise with their matter.  British was not only prepared the strife for rulers but trained students – who were selected progeny of upper class  to rule country in purpose of replace them-to live lusty in luxury .

After the british met successful in this first session, they came in second session to hold split between ulama and umara. The distraction of live style  of Malay rulers and upper class  especially in administration acquired frustration among citizens and more especially for Muslim scholars.

Some who could not have to be long patience anymore began to turn away from palace while some others who still maintain with ruler kept enforcedly silence when the ruler allow british to become astray to the Islamic teaching. Soon later, they engaged in fighting their old colleagues who stand on the position of British colonial.  

For examples, Haji abdul kadir Abdullah, my great grand father who migrated from patani to Terengganu and  later received some respectful in consultancy the upper class  in palace . he decided to cut off his relation with kingships in palace. . This was reasoned by Sultan Sulaiman, the ruler of Terengganu broke some views of islamic jurisprudence- based on his view at that time -  after he  promised to commit the shariah view.

In fact,  he-my great grand father- was not solely alone in his resignation. A quite number of Islamic scholar group  ran away with him after  Tuan guru haji abdul rahman Limbung been defeated in battle in 1927 in Terengganu.

The malay rebelling against the sultan was not as bad as in some arab countries –in Egypt for examples, the Egyptians community  rebelled  against the feudal system controlled by under the ottoman nobles . they came up  to abolish monarchy systems in order to set up a locality ruler who must be Egyptian citizenship .But after their successful in throwing out  King Farouk, the last king of monarchy system in Egypt,in 1952, the modern history has witnessed the leader came after  was the same kind of tyranny. So, it mean that the end of monarchy system in Egypt in 1952 that replaced by republic system   did not mean the end of violence. Without the obedience leadership, new executives in republic system brought them back out to  the old violence.

sejarah turkistan

KENALI SIAPA UYGHUR.. DAN KENALI KERAJAAN KOMUNIS CHINA

1. Ramai yang telah berkongsi kisah masyarakat uyghur di Xinjiang yang dilarang berpuasa oleh kerajaan China. Ramai yang beremosi dengan menzahirkan perasan marah, sedih, geram dan berbagai-bagai lagi.

2. Tapi hakikatnya tidak ramai yang mengetahui siapa sebenarnya Uyghur? Kalau tuan puan jumpa Uyghur di depan mata mahukah tuan puan tolong mereka?Kalau kami sedang lindungi mereka daripada kezaliman kerajaan China mahukah tuan puan bantu kami membantu mereka dari dizalimi?

3. Isu Uyghur bukan isu baru. Bukan baru tahun ini mereka dilarang berpuasa, tetapi telah berpuluh tahun, dan bukan hanya larangan berpuasa tetapi juga larangan-larangan ibadah yang lain seperti larangan memakai hijab bagi wanita, larangan bersolat dan berbagai-bagai lagi.

4. Tahukah tuan puan bahawa sebenarnya kaum Uyghur itu bukanlah etnik Cina? dan Xinjiang itu sebenarnya bukanlah sebahagian daripada China?

5. Hakikatnya bangsa Uyghur itu ialah satu bangsa tersendiri dan istimewa tiada kaitan keturunan dengan bangsa Cina. Rupa paras mereka tiada langsung rupa paras orang Cina. Rupa mereka hampir kepada rupa orang Turki dan mereka berbahasa bahasa Turki bukannya berbahasa Cina.

6. Tetapi kenapa pula Xinjiang dan China? Sebenarnya nama asal Xinjiang ialah Turkistan Timur. Turkistan bermaksud tanah orang-orang Turki. Orang Turki mereka berasal daripada sini iaitu Turkistan. Sehingga ke hari ini mereka masih berkongsi bahasa yang sama, agama yang sama dan budaya yang sama , selain wajah mereka juga hampir sama.

7. Turkistan adalah sebuah wilayah Islam, penduduknya ialah bangsa Uyghur beragama Islam, dan beramal dengan Islam. Turkistan telah dijajah oleh China sejak sekian lama. Namun tahun 1955 Parti Komunis China telah secara rasmi menukar nama Turkistan Timur kepada Xinjiang (bermaksud the "new territory" iaitu wilayah baru). Hakikatnya Turkistan itu berbeza dengan China, mereka punya bahasa sendiri, budaya sendiri, malah mereka mempunyai perlembagaan negara sendiri dan bendera sendiri. bendera mereka berwarna biru sama seperti Turki yang berbendera merah.

8. Mulai tahun itu IDENTITI ISLAM dihilangkan. Nama negara Turkistan Timur ditukar kepada Xinjiang, manakala nama penduduk turut ditukar (cth Salahuddin kepada Shalayiding).

9. Mulai tahun itu juga penindasan demi penindasan dialami mereka. .Identiti Islam dilarang ditonjolkan seperti dilarang menyimpan janggut bagi lelaki, dilarang memakai tudung bagi perempuan, Ajaran Islam tidak dibenarkan diamalkan di sesetangah tempat seperti dilarang solat, dilarang berpuasa, semua itu dilarang dan diharamkan.

10. Kaum Uyghur turut ditangkap tanpa sebab, dipenjarakan, diseksa, dan dibunuh. selain kaum wanita pula dirogol.

11. Rekod kerajaan China terhadap Uyghur ini paling buruk sekali berbanding rekod layanan tentera Israel terhadap penduduk Palestin.

12. Nasib penduduk Uyghur pula lebih malang berbanding penduduk Palestin. Palestin hanya tinggal Gaza yang sekangkang kera, sedangkan Uygur sudah tidak bernegara. Turkistan pula sudah hilang dari peta dunia.

13. Kerana itu Orang Uyghur ini diibaratkan sebagai Palestin di Asia. hakikatnya lebih teruk dari Palestin.

14. Selain daripada penindasan demi penindasan, pembersihan etnik juga sedang dilakukan. Kaum Han dimasukkan beramai-ramai ke dalam Xinjiang bagi mengurangkan majoriti kaum Uyghur selain membunuh kaum Uyghur.

15. Zalimnya kerajaan komunis China ini lebih Zalim daripada kaum Zionis. Bezanya kezaliman Komunis China terhadap Uyghur tidak diketahui pihak antarabangsa kerana polisi tertutup kerajaan komunis China dengan menyekat access media seperti facebook, Youtube dan internet.

16. Malah mengikut rekod hak asasi manusia di peringkat antarabangsa juga menunjukkan bahawa kezaliman kerajaan komunis China berada di tempat pertama diikuti oleh Zionis Israel, kemudian Amerika Syarikat.

17. Maka adalah menjadi tanggungjawab umat Islam seluruh dunia mendedahkan situasi sebenar masyarakat Uyghur yang ditindas, diseksa, dirogol dan dibunuh di sebuah negara mereka yang dirompak Komunis bernama Xinjiang.

18. Oleh itu, di bulan yang mulia ini perbanyakkan doa-doa kita bagi seluruh umat agar Allah memelihara mereka dan memberikan keamanan buat mereka selain memberikan ketabahan dan kekuatan kepada mereka menghadapi tekanan, cabaran dan rintangan dripada musuh-musuh Islam.