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not have been too hard for the king to The historical stages of Islam in the Lord, the slave and the master, before, old cultural idioms and structural
learn of its contents, because he was Southeast Asia at a glance are as i.e. of political power. How should the obligations that were rooted consciously,
always surrounded by clerics able of follows. Initially, the main theme was relationship between king and his were used as active partners in the
offering him their views on the contents the creation of an Islamic cognitive subjects be seen? What was realyy the dialogue. In the process of this dialogue,
of the book. One of Southeast Asia’s community which was immediately meaning of power? The influential Tajus the marginalization of values and the
9
pre-colonial hallmarks was the mobility of followed by efforts to turn it into part of Salatin saw this relationship from the eradication of seemingly worthless old
the Islamic world. At this stage, a variety
idioms also took place. Or could it be that
Sufi point of view. Everything was looked
the ulamas in times of upsurge of political of translations were made and the at from the obligation of establishing a process of adaptation took place and a
and economic power. Moreover, conversion myth was formulated. In the harmony and cosmic unity. The theory situation of cultural symbiosis occurred.
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this continued even when the political second stage, the boundaries between on the state the book proposed did not Only now also a new cosmic unity could
hegemony had gone over in the hands of “disbelief” and “Islam” started to become differ much from those proposed by be attained. However, the process did
foreign powers. more prominent. This is also the phase, Sunnite books in the sense that the main not always run in an evolutionary way.
this incident as evidence for the intensification of as may be seen from the Trengganu emphasis was that the characteristic of Cultural conflicts occurred and a return
the Islamization process. inscription (14 century) and various the state rested on a ruler’s personal to nativistic values sometimes also
th
9. A document dated 999 AH states that during the other early Islamic texts (from the 16 moral imperatives, rather than on happened.
th
aqiqah ceremony of the son of the King of Aceh, century) of the introduction of Islamic structural rules and regulations and
who would subsequently be known as Iskandar Within the context of Southeast Asia as
Muda, the ulama’ gave the baby its name. “So doctrinal imperatives and ethics. While power. However, is it not so that historical a whole, this unsettling cultural process
on the seventh day a bull was slaughtered as these stages continued, ta new period facts show that the pursuits of ideals are
aqiqah and his hair was shaved and weighed in caused different religious traditions
gold which was given to the poor in charity as well had been entered. Personal reflections never realized? Thus, even in this period among the Muslim communities. The
as a festive meal. The clerics who were present on the relationship between humans as we are dealing with the efforts to create cultural unity of the Islamic political
offered prayers in thanks to God. Then the day that His creatures and the Creator had been a political tradition aimed at surpassing
the baby got its name Sultan Alaud-Din Mansur tradition was at stake. No less important,
Shah, the King of Perak, Pocut Abdullah Sulaiman to be intensifed. This was the trend that ideal demands and structural obligations. cultural continuity and change were very
Mansur, who would rule the kingdom of Aceh. had slowly Aceh the “production center”
Then Sheikh Abu al-Khair said, “This is Iskandar of the brightest stars in the history of It is for this reason one can say that serious internal problems. The process
Muda Mansur al-Asyi. Then, Sheikh Yamin said, this period was a critical moment in the of the expansion of the reach of religious
“Here is Makota Alam Mansur”. Eventually, all the Islamic thought in Southeast Asia. development of Islam in Southeast Asia. influence within social structures and
ministers and chief officials said, “This is maiman These kinds of Religious reflections also
(who leads and possesses) the Land under the dominated mystical literature in Java. In the early stages the major theme was behavior patterns and the deepening
Wind. Then al-Sheikh Nur al-din said, “This is the efforts to build an Islamic community import they had within the consciousness
Alaud-Din Makota Alam Sultan Iskandar Muda How should the spiritual relationship and to make it participate in a new kind of and belief systems turned out to cause
Perkasa Allah Syah al-Quat.” Quoted by Iskandar, between the servant and the Lord could
1980: 222-223. be properly understood? cosmopolitanism, while the main problem major cultural risks. However, this is
10. This is often expressed in classical Malay was the popularization of the teachings not unique in the history of Islam. Ever
texts. The king’s wealth, the realm’s prosperity and This Sufi tendency was also reflected in the different type of cultural symbols. since Islam expanded its wings to other
trade progress are always followed by accounts of
the arrival of scholars. See for example, Tuhfat al- in the formulation of a more realistic In the next phase, another problem major civilization centers, similar things
Nafis, by Raja Ali Haji, Matheson & Andaya (ed.) relationship between the servant and had to be dealt with. More than ever happened.

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