Page 111 - INDONESIA ISLAMIC CULTURE

The tombs of the Kings of Goa-Tallo had asked him to utter the almost all aspects of life due to growing the centers of Islamic education within kingdom to spread Islam. The text says
of Gowa. Ternate two sentences of the creed. Moreover, important of Islam. Denys Lombard, the communities. that the scholar was not only accepted
and Gowa-Tallo were Islamization through royal conversion even noted that this period was marked as a bearer of Islam, but also given full
converted to Islam to Islam proved very effective among by the formation of “a new kind of The King and Religious Scholars support by the king to fulfill his mission to
through traders who the people of South Sulawesi who were society” that was mostly based on The Sejarah Melayu describes Islamize the people.
called at their ports and totally obedient to their king. Sine the Islamic values. Anthony Reid said the theological debate on the status of
later their numbers and people was encapsulated in the concept same when he noted the emergence people who are going to enter heaven or The description of the important position
political roles increased. of manngaru, the oath of loyalty, they of a “religious revolution” among the hell: are they to be in their respectively of religious scholars in both Malay texts
follow the king’s religion. Therefore, after people of the Nusantara world. He saw confronts us with a pattern in Malay
Source: Atlas Sejarah abodes eternally? Sultan Mansur Shah, tradition that tends to offer religious
Indonesia Masa Islam about six periods since the first king of Islam in period as having come to the the king of Malacca, is described in the scholars important positions in royal life.
(Historical Atlas of Goa-Tallo had converted to Islam, almost fore as the ideological foundation for Sejarah Melayu as having dispatched They were under the full protection of the
Indonesia’s Islamic all the people in South Sulawesi, had the formulation of reality. Such was an envoy to Samudera Pasai in order rulers and they acted primarily as their
Period). turned Muslim. reflected, among other things, in the use to get the correct answer on this issue.
of the concepts dar al-Islam (the Islamic religious advisers. This reinforces the
The Establishment of Islamic domain) and dar al-harb (the non- According to the text, it is said that the view that the kingdom, particularly in the
Institutions Muslim’s domain). king of Samudera Pasai immediately Malay world, not only acted as the center
summoned a religious scholar, Tun of power and the economy, but also as
The vital role of the kingdom in the The emergence of the kingdom as Makhdum Tua, to come to his palace the center of Islamic activities.
process of Islamization of the Nusantara that was based on Islamic teachings is to give the answer. Tun Makhdum Tua
th
world can further be seen in the political evident in the establishment institutions said that they will remain forever both in In the 17 century, religious scholars
systems that were following society’s that was in line with social developments heaven and in hell. particulary the Sheikh al-Islam were
increasing acceptance of Islam. was the formation of a “new kind of even more powerful in Aceh. They
Particularly since the 16 century, the society”. In this context, three important This description in the Sejarah Melayu ranked among the highest officials right
th
most crucial period of Islamization, points should enter the discussion strongly suggests that the clergy held an under the Sultan. European sources
the kingdom had not only served as on the role of the kingdom in the important position in royal political life. noted that these scholars were present
the basis of Islamization, it had also institutionalization of Islamic values. Members of the clergy are described as during all political decision to be made
given its appropriate role in the growing These three elements are the roles of responsible for giving the final verdicts by the ruler. The alim, religion scholar
Muslim community. In this case, the Islamic scholars in the political life of on the religious issues that sprang up was determined to have a say in deciding
kingdom was to be the basis for the the kingdom, the establishment of the in the kingdom. This accords with the highly important policies, especially
implementation of Islamic teachings in juridical institution of the kadi responsible Hikayat Raja-Raja Pasai especially the those dealing with international
social and political life. It is important for the legislative process of Islamic part about the accolade given by Sultan cooperation. Sir James Lancaster, a
to emphasize that, especially since law in the kingdom, and the growth Malik al-Saleh, the king of Samudera British envoy to Aceh in 1602, described
the 16 century, Nusantara society of educational institutions, surau and Pasai, to an old teacher from Mecca, that an ulama appointed by Sultan ‘Ala
th
had undergone significant changes in pesantren, that effectively functioned as called Shaikh Makkah, who came to the al-Adin Ri’ayat Shah (1589-1602) was

102 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 103