INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 1, 1996

INDONESIAN

JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 1, 1996

•

THEOLOGICAL RESPONSES TO THE CONCEPTS OF DEMOCRACY AND HUMAN RIGHTS: THE CASE OF CONTEMPORARY INDONESIAN MUSLIM INTELLECTUALS

Masykuri Abdillah

REACTIONS AND ATTITUDES TOWARDS THE DARUL ARQAM MOVEMENT IN SOUTHEAST ASIA

Johan Hendrik Meuleman

ISLAM AND THE STRUGGLE FOR RELIGIOUS PLURALISM IN INDONESIA: A POLITICAL READING OF THE RELIGIOUS THOUGHT OF MUKTI All

Ali Munhanif ISSN 0215·0492

STllDIA ISLAMIKA

Indonesian Journal for Islamic Studies Volume 3, Number 1, 1996 EDITORIAl BOARD: Hanm Nasution Mastubu M. Quraish Sbibab A. Aziz Dahlan M. Satria Effendi Nabllab Lubls M. Ytman Yusuf Kom.aroddin Hidayat M, Din Syamsuddin Muslim Nasurion I'Vabib Mu'rbi EDITOR-IN-CHIEF: Azyumardi Azra EDITORS: Saifitl MuJani Hendro Prasetyo johan H. Meuleman Didin Syafruddin All Mtmbanif ASSISTANTS TO THE EDITOR:

Ariej Subban HeniNuroni

ENGLJSH lANGUAGE ADVISOR: judith M. D~mt

ARABIC LANGUAGE ADVISOR: Frlllli M. Facbruddirr COVER DESIGNER:

S. Prinka

STUDIA ISL\MIKA (ISSN 0215·0492) is a journal published quarterly by the [tJstitut Agama !slam Negeri (WN, The State Institute for Islamic Studies) Syarif Hidayatullah, jakarta. (STI DEPPEN No, 129/SK/Dl1JEN/PPGISTI/1976) and sponsored by the Depanment of Religious Affairs of the Republic oflndonesia. It specializes in Indonesian Islamic studies, and is intended to communi-cate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.

All artides published do not necessarily represent the views of the journal, or other institutions to which it is affiliated. They are solely the views of the authors.

E

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Rosatria

Islam

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Learning

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Abstract: The emergence of such great 'ulama' in the Sultanate of Aceh, north of Sumatra, as Hamzah Fansuri (Hamzah al-Fansl'tri), Syamsuddin Sumatrani (Shams ai-Dzn ai-Sumatran£}, Nt.truddin A rraniri (Nur a t-Din ai-Ranzr£} and Abdurrauf Singkel ('Abd tti-Ra'uf ai-Sinkil£} could lead one to pose an important questions. \X1hy they emerged in the Sultan -ate of Aceh and not in other part of Nusantara. This study argues that their emergence had closely to do with the fact that ttctiviry of Islamic learning was strongly supported by the Acehnese sultans.

The Acehnese Sultanate rose as a center of Islamic learning after Malaka fell into the reign of the Portuguese in 1511. At the time of Sultan Ali

Ri'ayat Syah ('Ali Ri'ayat Shah) {1571-1579), !slamic learning was very developed in the Sultanate of Aceh for the king himself engaged in that activity. He even propided a special place in the palace for developing learning accivities i11 which the 'ulama' were placed in high regard with well-pttid salary. This policy was continously put in effect by the consecu-tive rulers. As an important centre of Islamic learning, Aceh visited by 'ulama's from the Middle East to tettch Islam.

Jc was thanks to this condusive intellectual atmosphere of Aceh there emerged some pmminent 'ulama's like Hamzah Fansuri, Syamsuddin Sumatrani, Nuruddin Arraniri and AbdurraufSingkel.

Hamzah Farrsuri (lived between of the 16th and 17tb century) took his basic education at Fan sur, then moved to Pahang, Kudus and Siam until returned to his country, Barz(S. He is well-versed in tasawwuj;fiqh, mantiq, history, literature and philosophy. His ideas ofwahdat al-wujud (the unity

A

of being) appears throughout his works like Asrar ai-'Arifin, Ashrab

al-'Ashiqin, Zinat al-Muwahhidln and al-Muntahi. Furthermore) his

teach-ing spread 1.J.Tider chrough his faithful student Syamsuddin Sumacrani.

128 ln RokltriA

Syamsuddin Sumatrani was not merely regarded as an 'ulama', but he was an high official of the sultanate of Aceh as well. !n the Hikayat of Aceh, it was told that m the timeofSultan Alauddin Ri'ayat Syah fV ai-Mukammi/ (Ala' ai-Dtn Riayat Shah), he occupied the position ofShaykh ai-ls/am.

Beyond the palace, Syamsuddin Sumatrani was a Shaykh of the mosque Bait ai-R ahrnan in which he established an circle (halaqah} where he him-self in'volved in it. What enabled his thoughts to dessiminate zs that he established dayah (from Arabic zawiyah, intended to be Islamic learning circle provided to the eldest) by which the later prominent 'ulama' .ll.bdurraufSingkel became one of its graduate.

Another outstanding 'ulama' of Aceh that has co be mentioned is Nuruddin Araniri (D. 1658} uho is of Arab origin, bom at Ranir and well-knoum for his mastery of almost all of Islamic disciplines. As the follower of Rifa'iyyah order which has a tied connection to Ayddrusiyah a'1d Qadiriyah, he attempted to harmonize mysucs and shan'ah and ac -cused Syamsuddin Sumatrani a11d Hamzah Fansr-tri of being kafir (infi-delj for their doctrine of unity of being (wahdat al-wujud).

Shaykh Abdurrauf Singkel, born around 1615, is another prominent 'ulama'. He studied at dayah of Hamzah Fansurz and Syamsuddin Sumatrani. 7hen, he went to Arabia and cold that he had stud1.ed co 19

teachers and saw around 2 7 'ulama' sin overseas for twenty years. There-fore, it is zmderstanddble if he is well-known for being a great master of

Islamic disciplines. fn connection wich tar1qah, Abdrrauf Singkel was affiliated with the Shattariyyah and the Qadiriyyah order.

He developed Aceh as a strong kingdom as well as the centre of islamic Learning in Southeast Asia. There came 'ulama's from surrounding re -gions like Shaykh Burhanuddin (Burhan ai-Dfn) from Pariaman-Minangkabau; Abdul Muhyi ('Abd ai-Muhyl} from West Java and Abdul Malik ibn Abdullah ('Abd ai-Malik ibn 'AbdAllah} from Trenggat?O. It is due to those students in addition to his works, rhe ideas of Abdurrauf Sit1gkel get larger audience.

The insriwtion of Islamic learning like halaqah, meunasah (corrupt form of madrasah) and dayah in Aceh had a significant role. However, since the war of Aceh (1873-1903}, these institutions deteriorated. The rea-son is because in that battle, many 'ulama's were killed. The Dutch colo-nial goverment itself issued limitation to dayah and its 'ulama's, mcro· dz-tcing ELS, MULO and HIS.

Eri Rosatria

Hubungan Islarnisasi dan Pendidikan Islam pada

Masa Kesultanan Aceh

Abstraksi: Kemunculan ulama besar di Aceh seperti Hamzah FansuriJ Syamsuddin Sumatrani, Nttruddin Arraniri dan Abdurrauf Singkel mengundangpertanyaan besar. Mengapa mereka mtmw/ di Kesuftanan Aceh, mengapd tidak di wilayah Nusantara lainnya? Tulisan ini mengemukakan argumen bahwa hal itu terjadi karena pengislaman di u•ilayah ini berfangsung bersamaan dengan pengembangan pengajaran Islam di mana para sultan sendiri sangat menghargai ilmu pengetahuan dan pendidikan.

Kerajaan Aceh sebenarnya ban~ diislamkan setelah Mal aka jattth ke tangan Portttgis tahun 1511 M Pada masa pemerintahan Sultan Ali Ri'ayat Syah (1571-1579}, pendidikan agama di Kesttltanan Aceh sangat menonjol. HaL ini disebabkan perhatian raja juga sangat besar. Ia, misalnya, menyediakan tempat khusus di istana untuk kegiatan pengajaran Islam. Para ulama diberi kedudukan terhormat dengan penghasilan lumayan. Perhatian ser~tpa terus dilanjutkan oleh sultan-sul-tan berikutnya. Setelah Aceh menjadi pusat pengembangan keilm1i11n Is-lam, banyak ulama datang dan Timur Tengah ke tempat ini mnuk mengaJar.

Berkat iklim keilmuan yang kondu.sif seperti. itulah di Aceh muncul ulama cerkemuka seperti Hamzah Fansuri, Syamsuddin Sumacrani, Nuruddin Arraniri dan Abdurrauf Singkel.

Hamzab Fans£tri hid up antara pertengahan abad ke-16 dan awal abad 7 7. fa merrzperoleh pendidikan pertama di Fan sur, kem udian ke Pahang, Ban ten, Kudus, Siam, Mekkah lalu kembafi ke kamprmgnya, Bams. Selain tasawuf, ia menguasai fiqih, mantiq, sejarah, sastra dan filsafat. Pengaruh pemikiran wujudiyyahnya cersebar melalui karya-karyanya seperti Asrar al-' Arifln, Ashrab al-'Ashiqin, Zinat al-Muwahhidtn and al-Muntahi, dan melalui muridnya, Syamsuddin Sumatrani.

110 f.ri Ros.ttri•

Syamsuddin Sumatrani selain sebagai seorang ulamaJ ia ]ttga menjadl orang yang berkedudukan tinggi di Kesulatanan Aceh. Menurut hikayat Aceh, pada masa Sultan Alauddin Riayat Syah IV ai·Mukammil, ia menjabat sebagai Syekh Islam dan di masa pemerintaha11 Sultan Iskan-dar Muda ia juga mejabat sebagai qld~ malik al-'adil, yang merupakan jabatan tertinggi negara setelah sultan. Di luar istana, ia juga mempunyai kedudukan tinggi sebagai syekh di mesjid Bait ai-Rahman dan aktif di halaqah mesjid tersebut. Syamsuddin Sumatrani mendirikan dayah sehinggapemikiran-pemikirannya makin tersebar secara !tla.S. Abdurrauf Singkel adalah salah seorangyang pernah be/ajar di tempat tersebut.

Ulama Aceh terkenal yang harus disebut ialah Nuruddin Arraniri (M. 1658), seorang keturunan Arab yang lahir di Ranir. fa dikenal menguasai sejumlah cabang ilmu. Sebagai pengikut ta?·ekat Rifa'iyyah yang rnempunyaisilsilah Aydartlsiyah dan Qadiriyah, Nuruddin Araniri sangat menekankan harmonisasi antara rnistik dan syarf'ah. fa mengkafirkan Syamsuddin Smnatrani dan Hamzah Fanmri karena paham wujudiyyah mereka.

Syekh AbdurraufSingkel yang lahir kira-kira 1615 adalah di antara ulama terkenal lainnya. Ia be/ajar di dayah Hamzah Fansuri dan Syamsuddin Sumatrani. Kemudian ia berangkat ke Arabia dan pernah be/ajar ke 19 guru dan men em ui 2 7 ulama. Abdurrau[Singkel menguasai semua cabang ilmu. [a pun sempat mengikutt: tarekat Syatariyyah da11 Qadiriyyah. fa berhasil rnenjadikan Aceh menjadi kerajaa.n kuat dan menjadi pusat keilmuan di Asia Tenggara. &rbagai ttfarna dari berbagai penjuru datang ke Aceh seperti Syekh Burhanuddin dari Pariaman, Minangkabau; Abdul Muhyi dari}awa Barat, Abdul Malik ibn Abdullah dari Trenggano. Me/alui murid dan karya-karyanya, Abdurraufberhasi/ mengembangkan ajarannya.

Pengajaran Islam yang telah memungkinkan lahirnya t-t!ama-u!ama besar di Aceh ber/angsung dalam bentuk halaqah atau zawiyah. Bentuk ini lalu dilembagakan dan populer dengan sebutan meunasah (berasal dari kata madrasah) umuk tin.gkat pem ula dan dayah (dari kata zawiyah) tmtuk tingkat fanjutan. Namun, lembaga ini mengalami pen urunan sejak PerangAceh ber/angsung {1873-1903) karena para ulama banyak mening-gal. Semen tara pemerintah Belanda menerapkan pengetatan atas dayah. Gerak ulama juga dibatasi. Pemerintah kolonial sendiri memperkenalkan

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