Page 58 - INDONESIAN ISLAMIC CULTURE

The tomb of Sultan the maritime trade, or simply changing continued and dragged Western powers and prosperous king to be protective 1908) laid the intellectual foundation of The remnants of the
Mahmud Badaruddin the ideological-spiritual foundation of into the arena of conflict and competition of scientific progress. If the 17 century the modernist Islam reform movement, palace of the king of
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II of the Sultanate of the old power centers or fosteringthe between neighboring countries, however, may be said to be “the century of Aceh”, which initially exerted influences on Penyengat. At the end
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Palembang in Ternate. new ones. Islam expanded the territory as seen from the above description, the when the Sufis illuminated the world the young ulama of Minangkabau, but of the 19 century the
This tomb marked of the cosmopolitan atmosphere network was not within the country or of thought, then the 18 century can then spread everywhere throughout Island of Penyengat in
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the friendly relations and more importantly, a gradual and neighboring power centers, but within also be regarded as the “greatness era Southeast Asia. Riau was the luminous
between the Sultanates sometimes also having to pass through more distant regions. So, Mataram as of Palembang”, at the time of Sultan star in Malay-Islamic
of Palembang and zig-zag paths, making its teachings and the heir of Demak, for example, can still Palembang became a patron for writers From the above discussion a few thought.
Ternate. doctrines belonged to all members of the be seen by Banjarmasin as the sending and ideas of religious issues---including important things appear. Islamization Source: Directorate of
of Southeast Asia is a long historical
Source: Directorate of community. It is also commonly regarded country that will be able to help. the king himself. The end of the 19 th process, which even today still continues. History and Cultural
76
History and Cultural as one of the factors allowing Islam These things will be discussed further century was a time that Penyengat Despite all the debates on the various Values, Ministry of
Values, Ministry of to cracks the social factory of Hindu- in another section. However, ultimately Island, Riau, was a sparkling star in theories about the coming of Islam, the Education and Culture
Education and Culture Budhdhist community ---”everyone is the most decisive factor was the mobility the world of the Malay Islamic thought. process of Islamization should be seen of the Republic of
of the Republic of equal before God”. 75 of religious scholars and their relevance From a small island, which lies near the in advance as a local event ---started Indonesia.
Indonesia, 2013. If then historians began to question the in various shades of social networking- island of Bintan and the position of the from a “beachhead”, which at once
origins of Indonesian nationalism, in its --the teacher and pupils, the pupil and Johor viceroy, the early support came serves also as a “crossing bridge” for the
most simple sense as the integration of the fellow students, the writer-reader to publish the first reformist magazine spread of Islam everywhere. Collective
the nation, they refer to Islam as one of and, no less important, the religious in the Malay World, Al-Imam. Published memories about the Islamization is a
the main factors, then it cannot be simply scholars-rulers (ulama-umara), and the in Singapore, Al-Imam magazine (1906- record of cultural encounter occurred at
interpreted as the essentially universal religious scholars-the community. The 76. For the description of Palembang, see G.W.J. the beachhead. Frequently, the collective
nature of Islam, but also ---even more tradition of umara or ruler surrounded Drewes, “Palembang Manuscripts and authors”, memory is recorded in oral traditions or
importantly---on the network of this by religious scholars, while addressing which was published as an Appendix of his book, in the traditional historiography that could
Directions for Travellers on the Mystic Path,
collective memories. The intense the religious issues, as reported by Ibn (Verhandelingen van het KITLV, 81) The Hague: also get verification from other sources.
function of the network of collective Battuta continued, until the end of the Martinus Nijhoff, 1977. Though not writing religious
memories gets stronger, because the Islamic kingdoms. The story of the king issues Sultan Mahmud Badruddin (1804 -1821, The most decisive phase in the process
with an interval, for being impeached) wrote some
peak of the spread of Islam in fact surrounded by the ulama and about revolves poetry, like Shair Sinyor Costa, Shair Nun, of Islamization was when a “beachhead”
coincided with the arrival of traders a prosperous country visited by many Hikayat Martalaya. He was always remembered by became the center of an Islamic power
and Western conquerors: Portuguese, ships from China as well as preachers the Dutch government, because in the event of a for the surrounding regions. The style
power transfer from the Netherlands to the British,
Spanish, Dutch, and others. Although and missionaries, moreover as if it was in 1811, he invaded the Dutch fort and killed all its of events that generate power centers
the relational stability between states one of the literary conventions of Malay occupants. The most famous author and scholar was used as a basis for forming the
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literature. This tradition was also one of Palembang of the 18 century is Abd al-Samad pattern of cultural encounters. From
75. See for example W.F.Wertheira, Indonesian al-Palimbani, who spent his life in the Holy Land.
Society in Transition, TheHague/Bandung: W. van of the factors that led to the transition Some of his writings in the Malay language, see here we can discern some patterns, as
Hoeve, 1958. of Islamic intellectual centers ---rich Ibid, p. 222-224. He also wrote books in Arabic. described above.

48 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 49