Tanžim al-TaqǍlǐd al-'Ilmiyyah al-IslǍmiyyah fǐ JǍwah fǐ al-Qarn al-TǍsi' 'Ashar wa Nufǔdhuh Nahw al-Tatawwur al-IslǍmǐ fǐ IndǔnǐsiyyǍ

Abstract

Haramayn In line with Van Bruinessen, the sources of the pesantren tradition are not from the Uthmdnic model, teaching Hanafi jurisprudence, but instead come from contact -with Shafi'ite-oriented institutions like madrasah Shaulatiyyab of India at Mecca and al-Azhar in Egypt. This argument is based on the fact that both of these institutions and pesantren are very similar in terms of models, curriculum and their Shaft cite orientation. Also the degree of development of the Islamic intellectual tradition in Java at that time was apparently connected with the intensity of the 'ulamas involvement in the intellectual discourse with thosefrom overseas. The more the 'ulama' were involved in the Islamic discourse of Haramayn in the 19th the more numerous the pesantren and centres of informal Islamic learning were that were established in Java. Pesantren continued to flourish. Van den Berg noted 14,929 traditional educational institutions in Java and Madura. One of the reasons is that through dormitories (pondoksj and mosques kyai and santri stayed together and they could build and continuously develop Islamic intellectual tradition. In maintaining the tradition, among kyais themselves there developed intellectual network which are not confined through teaching activities in the class but also thorough transmission of religious authority as in the case of sufi order which made each generation and pesantren to have close relationship to each other. Particularly when the network is supported by family tie. What must not be forgotten is that Islamic intellectual tradition is also shaped by the works of the 'ulamas. The 19th century was the most prolific period of the Java 'ulamas. Shaykh Nawdwt al-Bantani (1813), AhmadRifa'ial-Kalisalaki (1786-1875)andShaykh Mahfudh al-Termasi are among them. By writing books, they defended and maintained their Islamic intellectual tradition. Those intellectual activities are not the case of the following kyais who felt sufficient with the works of their "fathers". This certainly leads to the demise of the writing tradition among the kyais. Pesantren has a significant influence in Islamizing the communities. Through mosque, sufi order (tariqah) surau (small mosque) and Islamic activities, the religion of Islam is accepted by various peoples from kings in the center to the peripherals of the remote areas. In the social and political realm, the influence of the pesantren could be seen in the peasants' revolt ofBanten (1888). In intellectual field, pesantren tradition also has moved Javaness tradition. This can be proved by taking the popularity of alif, ba, ta, tha, Arabic spelling, to ha-na-cha-ra-ka, of the Sanskrit. In such cities as Solo, publisher and book shops on traditional books of Islam could be found easier than those ofJavaness teaching ("kejawen").