nahrasiyah
JournalofAcehandMal ayArchi
agoHeri HOKS
UMA
NAHRASIYAH
Journal of Aceh and Malay Archipelago Heritage E-ISSN: x-x P-ISSN: x-x
Volume 1 Number 1 December 2023
EDITOR-IN-CHIEF
Danial.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia
EXECUTIVE EDITORS
Umar Muhammad Noor.
Universiti Sains Malaysia.
Malaysia Ja'far.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia Ismail Suardi Wekke.
Institut Agama Islam Negeri Sorong.
Indonesia
EDITORS
Said Alwi.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia Muhammad Anggung Manumanoso Prasetyo.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia Khairiani.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia Ahmad Khoirul Fata.
Institut Agama Islam Negeri Sultan Amai Gorontalo.
Indonesia Yaser Amri.
Institut Agama Islam Negeri Langsa.
Indonesia Ilham Tanzilulloh.
Institut Agama Islam Negeri Ponorogo Saparudin.
Universitas Islam Negeri Sumatera Utara Medan.
Indonesia Sakti Ritonga.
Universitas Islam Negeri Sumatera Utara Medan.
Indonesia Zaini Dahlan.
Universitas Islam Negeri Sumatera Utara Medan.
Indonesia Asrul.
Universitas Islam Negeri Sumatera Utara Medan.
Indonesia
EDITORIAL BOARD
Kamaluddin Nurdin Marjuni.
Universiti Islam Sultan Sharif Ali.
Brunei Darussalam Mohammad Ayub Nadwi.
Jamia Millia Islamia.
India Habib Zarbaliyev.
Azerbaijan University of Languages.
Azerbaijan Irwan Santeri Doll Kawaid.
Universiti Sains Islam Malaysia.
Malaysia Mohammad Ajmal.
Jawaharlal Nehru University.
India Ismail Fahmi Arrauf Nasution.
Institut Agama Islam Negeri Langsa.
Indonesia Mukhammad Zamzami.
Universitas Islam Negeri Sunan Ampel.
Indonesia Rikza Chamami.
Universitas Islam Negeri Walisongo Semarang.
Indonesia.
Mhd.
Syahnan.
Universitas Islam Negeri Sumatera Utara.
Indonesia Ridwan Nurdin.
Universitas Islam Negeri ar-Raniry.
Indonesia Misri A Muchsin.
Universitas Islam Negeri Ar-Raniry Banda Aceh.
Indonesia Hasan Asari.
Universitas Islam Negeri Sumatera Utara.
Indonesia Dahlia Lubis.
Universitas Islam Negeri Sumatera Utara Medan.
Indonesia Zulfikar Ali Buto.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia
ARABIC AND ENGLISH LANGUAGE ADVISOR
Harun Alrasyid.
Universitas Islam Negeri Sumatera Utara.
Indonesia Rizka Rivensky.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia Fadhlur Rahman.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia Efrini Panjaitan.
STKIP Budi Daya Binjai.
Indonesia
ASSISTANT TO THE EDITORS
Dwhy Dinda Sari.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia Faizin.
Institut Agama Islam Negeri Lhokseumawe.
Indonesia The importance to study and understand Aceh and Malay Archipelago Heritage from a socio-scientific perspective seems more relevant than ever.
Currently, there is no specific journal that offers a platform for discussion on Aceh and Malay Archipelago Heritage.
Nahrasiyah: Journal of Aceh and Malay Archipelago Heritage aims to fill this gap by providing an active forum for the discussion of new ideas, fieldwork experiences, challenging views, and methodological and theoretical approaches to Aceh and Malay Archipelago The journal is not only a forum for normative reflections in Aceh and Malay Archipelago heritage studies but approaches Aceh and Malay Archipelago Heritage as a lived tradition in todayAos global societies.
The journal focuses on Aceh and Malay Archipelago heritage studies.
As the first socioscientific journal to focus on Aceh and Malay Archipelago heritage.
Nahrasiyah: Journal of Aceh and Malay Archipelago Heritage will be of interest to scholars and students in various academic fields related to the topics.
Editorial Office:
Institut Agama Islam Negeri Lhokseumawe Lembaga Penelitian dan Pengabdian Kepada Masyarakat Jl.
Medan-Banda Aceh.
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Muara Dua.
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Aceh, 24352 Website: https://journal.
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php/nahrasiyah E-mail: nahrasiyah@iainlhokseumawe.
NAHRASIYAH
Journal of Aceh and Malay Archipelago Heritage Vol.
1 No.
1 December 2023 Table of Contents Mandailing Ulama in the Early 20th Century: The Meaning and Typology Asrul.
Mohammad Ajmal.
Harun Alrasyid East Sumatra and South Tapanuli Ulama on Religious Sciences at the Turn of the 20th Century Mhd.
Syahnan.
Azmi Ahmad Malay Ulama in Deli Land: The Life.
Manuscripts, and Intellectual Networks of Shaykh Hasan MaAosum .
Maisyaroh.
Muhammad Iqbal Ulama and Knowledge in Modern Aceh: Abu Teupin Raya on Religious Sciences Zuhri Arif.
Habib Zarbaliyev.
JaAofar Mandailing Ulama in Modern Malaysia: The Intellectual Network and Works of Shaykh AoAbd al-Qa>dir al-Mandi>li> Syah Wardi.
Mohd.
Yusri bin Jusoh NAHRASIYAH: Journal of Aceh and Malay Archipelago Heritage Volume 01.
Issue 01 (December 2.
, 39-68 DOI : https://doi.
org/10.
47766/nahrasiyah.
Malay Ulama in Deli Land:
The Life.
Manuscripts, and Intellectual Networks of Shaykh Hasan MaAosum .
Maisyaroh1* & Muhammad Iqbal2 Abstract: This article examines the life, manuscript legacy, and intellectual network of Shaykh Hasan MaAosum, one of the most influential Malay scholars in the early 20th century in East Sumatra.
He was one of the finest disciples of Syekh Ahmad Khatib al-Minangkabawi at Masjidil Haram and the esteemed mentor of the founders and scholars of Al Washliyah.
Al Ittihadiyah, and Nahdlatul Ulama in East Sumatra.
This study adopts a biographical research approach within a historical framework.
The primary sources for this research are the works of Shaykh Hasan MaAosum, which are subsequently analyzed using content analysis methodology.
The findings of the study reinforce AzraAos thesis regarding the pattern of intellectual relations among Nusantara scholars, where Shaykh Hasan MaAosum studied under several prominent scholars in Haramain, and later had numerous disciples in East Sumatra.
Shaykh Hasan MaAosum also enriched the traditional Islamic literature by writing and publishing numerous All of his works, which were penned in Malay with Arabic script, and some in Arabic, encompass various fields including creed, jurisprudence, mysticism, and astronomy.
Keywords: Malay, ulama.
East Sumatra, manuscripts, intellectual networks Article history: Received: July 30, 2023 | Revised: October 14, 2023 | Accepted: November 12, 2023 | Available online: December 30, 2023 Centre For Al Washliyah Studies.
Indonesia, e-mail: maisyaroh.
cas@gmail.
Al-Mustafa International University.
Iran, e-mail: muhammadiqbaltaqi@gmail.
* Corresponding author A The Author.
Published by IAIN Lhokseumawe.
Nahrasiyah is licensed under a CC BY-NC 4.
Malay Ulama in Deli Land Introduction The theme of scholars in the Nusantara region still requires the attention of researchers.
Some scholars in the Nusantara region are known to have produced works in the field of Islamic studies.
Unfortunately, the manuscripts of Nusantara scholars tend to be overlooked, even though their works contain wisdom that could serve as solutions to modern human problems.
Hasan Asari1 stated that the Islamic community in Indonesia indeed possesses a treasury of classical manuscripts written by scholars.
However, as Asari stated, the quantitative and qualitative richness of these manuscripts is not accompanied by adequate Public interest in the heritage manuscripts of Nusantara scholars remains very low.
According to him.
Nusantara manuscripts address various issues in various fields of knowledge, especially theology, mysticism, customs, and guidance for personality development.
Oman Faturrahman also stated that Nusantara manuscripts are beginning to receive attention from domestic researchers, especially those from state Islamic universities who have studied manuscripts from various regions in Indonesia, such as Java.
Aceh, and Sunda.
One of the topics that has captivated the interest of scholars is the intellectual network of scholars in the Nusantara region.
This topic was introduced by Azyumardi Azra in his dissertation titled The Transmission of Islamic Reformism to Indonesia: Networks of Middle Eastern and Malay-Indonesian AoUlamaAo in the Seventeenth and Eighteenth Centuries.
3 Azra utilizes the term Aunetworks of the ulama.
Ay4 Another commonly used term is Auintellectual networks.
Ay In broad strokes, the theory of the intellectual network of scholars encompasses the idea that there are two patterns of network networks among scholars in the 17th and 18th centuries: .
intellectual networks between scholars of Haramayn and scholars of the Malay-Nusantara region, and .
intellectual networks between scholars of the Malay-Nusantara region and their students from various areas.
5 This topic has subsequently been explored by other researchers, and numerous studies on the intellectual network of scholars have been produced by experts.
Among the researchers who have examined the scholarsAo network in Nusantara are Mhd.
Syahnan, et al.
,6 Hasan Asari, et al.
,7 Azhari Akmal Tarigan,8 Erawadi,9 Sehat Sultoni Dalimunthe,10 Zainul Milal Bizawie,11 Wan DOI : https://doi.
org/10.
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Maisyaroh & Muhammad Iqbal Jamaluddin,12 Dzulkifli Hadi Imawan,13 Syamsuri Ali,14 M Affan,15 Hermansyah,16 Sayed Murtadha,17 Didin Nurul Rosidin,18 Nirzalin,19 Roni Faslah,20 and Siti Umayrah.
21 All the research findings from these scholars essentially reinforce Azyumardi AzraAos thesis on the scholarsAo network.
The study of the scholarsAo network in the Nusantara region continues to be a significant and intriguing theme.
The argument behind this is that the analyses by the aforementioned experts only cover the scholarsAo network in specific regions and periods.
In this context, there is a lack of studies on the Malay scholarsAo network in East Sumatra in the early 20th century.
Among the Malay scholars with an intellectual network is Shaykh Hasan MaAosum, a scholar from Tanah Deli.
East Sumatra, which has currently become part of North Sumatra Province.
He is a significant and influential figure.
Tengku Luckman Sinar stated that Shaykh Hasan MaAosum served as the imam and khatib of Masjid Raya al-Mashun, the mosque built by the Sultanate of Deli, in the early 20th century.
Additionally, he held the position of Advisor in the Islamic court of the Sultanate of Deli, specializing in Islamic law, and served as an Examiner for candidates for the position of Kadi in the Sultanate of Deli region.
22 Moreover, his competency as a religious scholar in the Islamic field, has been acknowledged by a number of scholars and intellectuals.
The Assembly of Ulama in North Sumatra in 1983 recognized Shaykh Hasan MaAosum as one of the prominent scholars in North Sumatra.
23 Shaykh AoAbd al-Qadir al-Mandili, a scholar and teacher from Mecca, testified to the intellectual and spiritual stature of Shaykh Hasan MaAosum, stated AuDeli ini telah kedjatoehan seboetir bintang jang gilang gemilang, akan tetapi pendoedoek beloem mengetahoeinya.
Tambah lama bintang Zohra itoe akan bertambah memantjarkan sinarnja, dan moedah-moedahan dapatlah keradjaan Deli ini seorang poedjangga Islam jang jarang didapati.
24 Siradjuddin Abbas remarked.
AuHe (Shaykh Hasan MaAosu.
was the central figure of the Sha>fiAoi school in North Sumatra at that time.
Ay25 Mahmud Yunus, an expert in the history of Islamic education in Indonesia, provided testimony that AuShaykh Hasan MaAosum was proficient in the field of religious sciences.
throughout his life, he continued to teach, and many of his students became judges, imams, religious teachers, and the like.
Many DOI : https://doi.
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Malay Ulama in Deli Land people came to visit him to seek guidance on various issues.
Ay26 It is evident that Shaykh Hasan MaAosum was a scholar with authority in the field of Islam.
This scholarly authority was acquired through intellectual networks cultivated during his studies in the Haramain (Mecca and Medin.
for over a decade.
was later acknowledged by his students, consisting of scholars and students in East Sumatra.
Shaykh Hasan MaAosum successfully built a network of scholars in East Sumatra in the early 20th century.
Methods This research constitutes a literature review27 in the form of a biographical study28 with a historical approach.
29 In this study, the researcher exclusively focuses on library sources related to Shaykh Hasan MaAosum.
These sources are categorized into primary sources, comprising the works of Shaykh Hasan MaAosum, and secondary sources, encompassing all information written by experts about Shaykh Hasan MaAosum found in reference books, textbooks, journals, bulletins, magazines, newspapers, tabloids, documents, manuscripts, newspaper clippings, and leaflets.
The research process adheres to the methodology outlined by Mestika Zed, involving four steps in library research: preparing the necessary equipment, compiling a working bibliography, organizing time, and engaging in reading and note-taking activities.
Finally, the research employs the content analysis data model, following KrippendorffAos framework.
Results and Discussion Brief Biography of Shaykh Hasan MaAosum His Family The full name of Shaykh Hasan MaAosum is Shaykh Hasanuddin bin Muhammad MaAosum bin Abu Bakar al-Deli al-Sumatrawi.
According to Matu Mona, he was born in Labuhan Deli.
East Sumatra, in the year 1884.
According to Tengku Luckman Sinar,31 he was born on a Saturday at 6 in the morning, on the 17th of Muharram, 1301 Hijri or the year 1882 in the Gregorian calendar.
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Maisyaroh & Muhammad Iqbal He is the son of Shaykh Muhammad MaAosum bin Haji Abi Bakar, an expert in the field of Sufism and held the title of Datuk, indicating his affluent status.
Even in his childhood, he displayed the qualities of a knowledgeable person.
Manu Mona32 stated:
Adalah sejak lahirnya, bagi orang tuanya, sudah merasa bahwa anak mereka itu kelak akan menjadi seorang yang ternama dan mencapai derajat yang Segala sifat-sifatnya, sejak waktu dalam gendongan dan buaian, menunjukkan bahasa anak-anak itu adalah mempunyai budi pekerti yang Semasa anak-anak ia tidak menyusahkan ibu bapaknya, tidak suka menangis melainkan kelihatan riang saja, selalu bercakap-cakap seolaholah ada yang terlihat olehnya, diperhatikannya, dipikirkannya dengan Ia anak tunggal pada ibunya, tiada saudaranya, melainkan lain ibu satu bapak.
Demikianlah, sampai usia tiga tahun, beliau kelihatan semakinmakin berseri wajahnya, terutama pada air mukanya dan cahaya matanya terbayang sifat-sifat bakal menjadi orang ternama, menjadi orang yang At the age of seven.
Shaykh Hasan MaAosum began studying at a school owned by the British.
In this school, he attended classes in the morning.
Like Muslim children in the early 20th century, he also studied in a madrasah in the After completing his studies, his teacher.
Mr.
Henry, asked him to continue his education in Singapore.
This request did not align with his heartAos desires, and ultimately, he continued his studies in the Holy Cities: Mecca and Medina.
33 This fact indicates his interest in Islamic studies from a young Regarding the mentioned facts.
Matu Mona stated:
Maka, di Labuhan ketika itu telah ramai dengan saudagar berbagai bangsa, sehingga di situ berdirilah sekolah-sekolah dan terdapat juga sekolah Inggris.
Ketika ia berumur tujuh tahun, lalu oleh orang tuanya dimasukkanlah ke dalam sekolah Inggris itu, yang jadi gurunya ialah seorang Eurasian dari Penang.
Ketajaman otaknya ternyata benar, karena gurunya sendiri memuji kepintaran anak-anak itu, sehingga setiap tahun ialah yang dapat ponten yang tertinggi dan terus menerus naik kelas.
Apakala petang, ia masuk pula belajar mengaji di maktab, yang menjadi gurunya ialah Mr.
Henry, peranakan Inggris.
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Malay Ulama in Deli Land Observing Hasan MaAosumAos intelligence and brilliance during his youth.
Mr.
Henry recommended that he continue his studies in Singapore, although this recommendation did not capture his interest.
He was evidently more inclined towards religious knowledge.
Both of his parents also preferred him to delve deeper into religious studies.
When asked to choose between studying in Mecca or Singapore, he ultimately chose to study in Mecca.
Matu Mona stated,34 Dibanding dengan kerajinannya dan tajam pikirannya, dari hal mengaji dan berpelajar di sekolah Inggris itu, ternyata bahwa ia lebih lekas mendapat dan lebih tertarik pada nahu, sharaf dan tajwid dari pada sekolah atau ilmu keduniaan itu.
Dari sejak berusia 5 sampai 7 tahun, ia telah menunjukkan ketajaman yang luar biasa, sehingga tidaklah begitu salah kalau dikatakan bahasa ia mempunyai ketajaman pikiran .
Sewaktu usia yang begitu muda, ia telah menunjukkan tertarik pada ilmu pengetahuan agama, sehingga sampai jauh malam, ketika orang tuanya sendiri telah tidur nyenyak, masih didapati ia duduk menelaah kitab, menghapal dan mencatat apa-apa yang perlu untuk diketahuinya.
Ada satu cerita mengatakan bahasa gurunya sekolah Inggris itu meminta supaya ia dikirimkan ke Singapura untuk meneruskan pelajarannya kelak supaya menjadi seorang intelektual yang berguna bagi bangsanya di belakang hari.
Akan tetapi orang tuanya yang mengajar ia di waktu malam tentang ushuluddin dan lain-lain berniat ia dihantar ke Tanah Suci karena adalah soal agama lebih penting dipelajari, oleh sebab Deli khususnya dan Sumatera Timur umumnya masa itu masih kebelakangan lagi setentang syiar Islam.
Orang tuanya memang tertarik untuk mendidik anaknya itu supaya dapat mengenyam dan mencapai titel yang tinggi baik ilmu apa sekalipun asalkan anaknya itu dapat kelak ibarat pohon yang rindang, buahnya dapat dijolok, naungnya dapat tempat berteduh.
Akan tetapi, ia sendiri ada pikiran lain.
Ketika genaplah usianya sepuluh tahun, lalu dimajukan pertanyaan padanya mana lebih baik sekolah Inggris terus atau pergi menuntut ke Makkah, dipilihnya yang kemudian itu.
Maka keinginannya itu pun diturutkan, kira-kira di dalam tahun 1894, bersama-sama lain-lain jamaah haji, ia pun berangkatlah ke Jeddah via Straits.
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Maisyaroh & Muhammad Iqbal Education: From Medan to Haramain According to JaAofar,35 Shaykh Hasan MaAosum departed for Mecca in the For 17 years, he immersed himself in the studies of Islamic sciences, seeking knowledge from several prominent scholars in the region.
Tengku Luckman Sinar36 has recounted the journey of Hasan MaAosum from his departure until his return to Mecca.
He stated.
Kira-kira dalam tahun 1887 M.
, dengan menumpang kapal layar bersamasama dengan jamaah lainnya dari Labuhan Deli pada tanggal 14 Syawal 1316 H.
, melalui Singapura kira-kira dua atau tiga malam di sana, terus menuju Jeddah memakan waktu lebih kurang 3 bulan lamanya.
Setelah lebih kurang 10 tahun menuntut ajaran agama di Makkah, maka Almarhum pulang kembali untuk pertama kali pada tanggal 14 Muharram 1326 H.
7 M).
Kira-kira setahun lamanya tinggal di Labuhan Deli.
Almarhum berangkat kembali ke Makkah pada tanggal 16 Rajab 1327 H.
sesudah dikawinkan dengan gadis dari Kampung Besar.
Di Makkah, gurunya yang ternama ialah Shaykh Ahmad Khatib Minangkabau (Maninja.
Sesudah menetap di Makkah selama 17 tahun.
Almarhum Shaykh Hasan MaAosum pada tanggal 20 Muharram 1335 H.
kembali ke Labuhan Deli, melalui jalan Bombay.
Calcutta.
Rangoon.
Pulau Pinang dan sampai di Labuhan Deli pada hari Rabu tanggal 22 Rabiul Awwal 1335 H.
M).
Pada tanggal 22 Jumadil Awal 1335 H.
bertepatan dengan tanggal 15 Maret 1917, keluarga Shaykh Hasan MaAosum pindah dari Labuhan Deli ke Medan.
Tengku Luckman Sinar37 Tengku Luqman Sinar stated that Shaykh Hasan MaAosum studied various disciplines, including grammar .
, morphology .
, recitation .
ira>Aoa>.
, semantics .
aAoa>n.
, logic .
, rhetoric .
ala>gha.
, arithmetic .
, astronomy .
ala>kiya.
, prosody .
l-Aoarud.
, principles of jurisprudence .
yl fiq.
Hadith .
l-H.
, exegesis .
, jurisprudence .
, monotheism .
, and Sufism.
During his time there, he sought knowledge from several notable scholars, including Shaykh AoAbd al-Salym.
Shaykh A.
mad Khythib al-Minangkabawy.
Shaykh Ahm } ad $ayat.
Shaykh AoAbd al-Hamyd al-Quddys.
Shaykh AoUthmyn Tanjung Pura.
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Malay Ulama in Deli Land al-Mandi>li>.
Shaykh Saleh Bafa>dhil.
Shaykh SaAoid Ya>ma>ni>.
Shaykh AoAbd alKarim > Dgestani>.
Shaykh AoAli Ma>liki>.
Shaykh Mu.
ammad Khayya>th, and Shaykh Ami>n Ridhwa>n.
38 In terms of jurisprudential perspectives, he delved into the works of various prominent scholars.
In the field of monotheism, he studied the books of the AshAoari> school.
Concerning Sufism, he received authorization .
ja>za.
in the Khalwatiyah and Naqshbandiyah orders.
39 In the realm of jurisprudence, he delved into the books of the ShyfiAoi> school.
Besides being a dedicated student, he also served as a teacher at Masjidil Haram and even acted as a representative for Shaykh Ahmad Khythib al-Minangkabawi>.
Additionally, he authored four Arabic-language books titled Dura>r al-Baya>n.
Kutufa>t alThani>yah.
IsAoa>f al-Muri>di>n, and Fath al-Wadu>d.
Religious Social Movements Tengku Luckman Sinar41 has stated that Shaykh Hasan MaAosumAos employment upon his return to Medan was at the request of the Sultan of Deli.
Tengku Luckman Sinar mentioned four positions held by Shaykh Hasan MaAosum, which Religious Teacher: It is mentioned that during his time in Mecca, he taught at his own residence in Syamiyah Village.
In Medan, he taught at his home.
Al-Hasaniyah Madrasah.
Masjid Raya Medan.
Masjid Kesawan Medan.
Masjid Kampung Percut.
Masjid Kampung Bandar Setia, and Masjid Bagan Deli.
Imam and Khatib at Masjid Raya al-Mashun.
Examiner/Imti.
an> : He served as an examiner for individuals aspiring to be appointed as judges .
within the jurisdiction of the Sultanate of Deli.
Advisor/Penasehat: He acted as an advisor in the Islamic Law division of the Sultanate of DeliAos Court of Justice.
Furthermore.
Shaykh Hasan MaAosum also worked as a teacher.
According to JaAofar,42 he taught several prominent Sunni school texts at the mosque and DOI : https://doi.
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Maisyaroh & Muhammad Iqbal at the madrasah he established.
Madrasah al-Hasaniyah.
Among his notable students were M.
Arsjad Th.
Lubis.
Yusuf Ahmad Lubis.
Abdurrahman Sjihab, and Ismail Banda.
Some of his students later founded Al JamAoiyatul Washliyah and Al-Ittihadiyah, two Islamic organizations officially established in Medan in the 1930s.
Both organizations followed the AshAoariyah and Sha>fiAoi> schools and became supportive of the Masjumi Party during the Old Order era.
Some figures from these organizations even became members of the Constituent Assembly and the PeopleAos Representative Council in Jakarta.
Shaykh Hasan MaAosum also served as an advisor to Al JamAoiyatul Washliyah, an Islamic organization founded by his students.
43 Those who established Al Washliyah included Ismail Banda,44 Abdurrahman Sjihab,45 M.
Arsjad Th.
Lubis,46 dan Yusuf Ahmad Lubis.
47 Al Washliyah was officially inaugurated at the Maktab Islamiyah Tapanuli (MIT) building on November 30, 1930.
48 As an Islamic organization.
Al Washliyah is involved in the fields of education.
Islamic preaching .
aAowa.
, and social welfare.
49 Al Washliyah adheres to the AshAoariyah50 and Sha>fiAoi> schools of thought.
51 Until today.
Al Washliyah, as a moderate organization, has nearly expanded its influence throughout Indonesia.
As a teacher among the founders of Al Washliyah.
Shaykh Hasan MaAosum supported all activities of Al Washliyah, especially since the principles of Al Washliyah are synonymous with the religious beliefs of the Deli Sultanate.
Within the Al Washliyah organization.
Shaykh Hasan MaAosum has been involved in various capacities:
Advisor to Al Washliyah since 1932, alongside two other prominent scholars, namely Shaykh Muhammad Yunus and Shaykh Kadi Ilyas.
Chairman of the Al-Fatwa Council of Al Washliyah in 1933.
The Al-Fatwa Council is a Sharia institution within the Al Washliyah organization with the authority to issue religious edicts and resolve complex organizational .
Advisor to Khazanul Islahiyah of Al JamAoiyatul Washliyah since 1935, an institution tasked with caring for orphans and the poor, propagating Islam DOI : https://doi.
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Malay Ulama in Deli Land in minority Muslim areas, protecting converts, and establishing mosques, madrasas, and educational institutions.
During his tenure as Imam Paduka Tuan.
Shaykh Hasan MaAosum actively engaged in several discussions and debates.
Firstly, he participated in a debate with an expert in Christian religion and an Arabic language specialist named Dr.
Zwemmer, who debated several Islamic scholars and challenged Shaykh Hasan MaAosum.
The debate took place at the Budi Utomo Building in Medan.
Shaykh Hasan MaAosum emerged victorious, and Dr.
Zwemmer, the challenger.
Aulost his composure as he could not counter Shaykh Hasan MaAosumAos criticisms,Ay as stated by Matu Mona.
53 Secondly, he participated in a discussion with scholars at the Sultan Serdang Palace on February 5, 1928.
This discussion was attended by several scholars from East Sumatra and focused on the issue of the beliefs of the Kaum Muda.
During this discussion.
Shaykh Hasan MaAosum presented strong arguments to refute the beliefs of the Kaum Muda.
Shaykh Hasan MaAosum passed away on January 7, 1937, or 24 Shawwal 1355 in the Islamic calendars.
At that time, he was 53 years old.
He had been suffering from an illness for some time.
Matu Mona has revealed,55 Sewaktu masih subuh, fajar belum lama menyingsing, pada pagi hari.
Kamis, 24 Syawal 1355 berbetulan dengan 7 Januari 1937, pada jam 4.
30 menit telah berpulang ke rahmatullah al-Fadhil Shaykh Hasan MaAosum, ulama besar di Sumatera Timur ini dan bergelar Imam Paduka Tuan.
Beliau meninggal dunia tutup umur 53 tahun, sesudah mengidapkan penyakit lamanya tidak kurang dari enam bulan.
Meninggalnya beliau itu di rumah beliau sendiri di Jalan Puri No.
185 di hadapan anak dan istrinya.
Kabar meninggalnya beliau itu dalam sekejap mata saja tersiarlah ke segenap kota, apapula memang sudah lama murid dan sahabat handai beliau sangat berduka cita melihatkan penyakit beliau itu yang telah mudarat dari sehari ke sehari.
A sehari meninggal beliau itu, berduyun-duyunlah sekalian guru-guru, hina dan kaya, miskin dan berharta, murid-murid yang berilmu, haji-haji, lebai-lebai, pendek kata tiap-tiap umat yang mengetahui kealiman beliau itu datanglah menjenguk, masing-masing menunjukkan rupanya yang berduka cita.
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Maisyaroh & Muhammad Iqbal Certainly, the Muslim community deeply mourns the passing of Shaykh Hasan MaAosum.
Al Washliyah, as an Islamic organization, is particularly saddened, considering that Shaykh Hasan MaAosum served as an advisor to the organization during the colonial era and was a teacher to the founders of Al Washliyah.
one of Al WashliyahAos publications, the following has been disclosed.
Kalau hendak menghadapi Kongres yang pertama tahun 1936.
Al Washliyah dengan tiba-tiba ditinggalkan seorang penasehat yang pertama-tama dan rendah hati, maka sesudah Kongresnya yang pertama.
Al JamAoiyatul Washliyah terpaksa menguraikan air mata lagi dengan berpulangnya guru besar dan penasehat Al JamAoiyatul Washliyah yang utama.
Tuan Shaykh Hasan MaAosum.
A Kewafatan Almarhum Shaykh Hasan MaAosum bukan saja dirasakan dengan pilu oleh Al JamAoiyatul Washliyah, bahkan oleh seluruh umat Islam di Indonesia dan luar Indonesia.
The Intellectual Legacy of Shaykh Hasan MaAosum Matu Mona has revealed that during his time in Makkah.
Shaykh Hasan MaAosum not only taught but also authored four books.
The four books written during his stay in Mecca are as follows: .
Kutufat al-Saniyah: This book addresses issues related to the legal aspects of prayer .
ukum ushall.
ra>r al-Baya>n: This work delves into matters concerning faith.
IsAoa>f al-Muri>di>n:
This book discusses issues related to spiritual connection or rabithah.
Fat.
al-Wadu>d: The content of this book revolves around the issues concerning JaAofar58 has revealed ten significant works of Shaykh Hasan MaAosum that are still accessible up to the present time.
The ten books are as follows:
Sami>r al-S.
bya>n li MaAori>fah Furu>d{ al-AAoya>n.
According to A.
Ginanjar SyaAoban59 this work delves into the fundamental teachings of Islam .
shyl aldi>.
, covering the basics of monotheism .
and the fundamental principles of worship in the Sha>fiAoy school, including aspects such as purification, prayer, zakat, fasting, and Hajj.
Tadhki>r al-Muri>di>n Sulyk T.
ri>qah al-Muhtadi>n.
This book discusses matters related to Sufi path .
and the proper conduct of disciples within the Sufi order.
Fat.
al-Wadyd.
This work addresses DOI : https://doi.
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Malay Ulama in Deli Land issues concerning prayer .
IsAoa>f al-Muri>di>n.
This book discusses issues related to spiritual connection or rabithah.
Targhi>b al-Mustaqi>m.
Sha>rim al-Myz Aoan al-Tala>ghib bi Kala>m al-Fara>ni>.
Al-Maqa>lah al-Na>fiAoah fy ma> YataAoallaq bi Qabliyah al-JumuAoah.
Nayl al-Ma>rib ila> Ajwibah al-Mafa>ti> li al-Arba>Aoah al-Madha>hib.
Tanqi>h al-Thabyn Aoan Masa>Aoil al-Maymu>n.
Dura>r al-Baya>n Syarh Hida>yah al-Ikhwa>n.
Tengku Lukman Sinar60 has mentioned additional titles .
Kutufat al-Saniyah.
This book addresses legal issues related to prayer .
atwa on ushall.
Targhi>b al-Mustaqi>m.
This book discusses issues related to Friday prayers with less than 40 participants.
AoIthaf alIkhwa>n.
This book contains readings of wirid and prayers, the method of reciting Surah Yasin, and the ratib Haddad.
Jadwal untuk Mengetahui Awal Waktu.
Natijah Abadiyah.
This book is in the field of astronomy .
lmu fala.
Durr al-Muhadhdhab.
This book discusses the rubuAo al-mujayyab in Arabic.
Nubzah al-LuAoluAoiyah.
This book discusses rabi.
ah in Arabic.
Sulla>m al-Sa>liki>n.
This book contains wirid readings.
Kaifiyah dan Silsilah Talkin Dhikir.
Here is a brief review of some of his/her works above:
Kitab S.
rim al-Mi>z Aoan Tala>ghib bi Kala>m al-Farani> In the cover of this book, it is written.
Auinilah risalah yang bernama S.
rim al-Mi>z Aoan Tala>ghib bi Kala>m al-Farani>Ay pada menerangkan taklid dan ijtihad dan ittibaAo .
61 Thus, this book delves into issues of Islamic law.
This book has not been republished.
Ahmad Fauzi Ilyas has elucidated the content of this book as follows:
Kitab ini merupakan bantahan Syaikh Hasan Maksum atas karya salah satu ulama ulama Kaum Muda asal Minangkabau.
Syaikh Abdulkarim Amrullah yang berjudul Al-Fawa>Aoid al-Aoliyah fi Ikhtila> f al-AoUlama> Ao fi> H.
km al-Talaffud bi al-Niyyah dalam masalah melafazkan niat usalli.
Perlu diingat bahwa risalah ini ditulis ketika ia masih berada di Mekkah.
Ini menunjukkan bahwa risalah karya teman sejawatnya diterimanya sewaktu berada di kota suci.
Risalah ini diselesaikan malam Rabu, 13 Ramadhan 1332 H.
Kitab ini diterbitkan di Mekkah oleh al-MathbaAoah al-Miriyah al-Kainah, 1333 H.
Yang menjadi istimewa dari kitab ini karena memuat kata pujian dari dua orang gurunya di Mekkah.
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Maisyaroh & Muhammad Iqbal Kitab al-Maqa>lah al-Na>fiAoah fi ma YataAoallaq bi Qabliyah JumAoah On the cover of this book, it is inscribed.
Auinilah satu risalah yang bernama al-Maqa>lah al-Na>fiAoah fi ma YataAoallaq bi Qabliyah JumAoah pada menyatakan barang yang bergantung dengan sembahyang qabliyah Jumat .
Ay63 The book authored by Shaykh Hasan MaAosum falls within the field of jurisprudence .
This book has not been republished.
Ahmad Fauzi Ilyas has provided comments on the manuscript as follows:
Sesuai dengan judulnya, kitab ini menguraikan pembahasan shalat sunnah sebelum JumAoat .
abliyah JumuAoa.
Di dalamnya.
Shaykh Hasan MaAosum berhasil memberikan kesimpulan terkait kesunahan shalat qabliyah dengan mengurai beberapa dalil dari hadis Nabi Saw.
Kitab ini dicetak oleh penerbit Syarikah Tapanuli tanpa menyebut tahun percetakannya.
Syaikh Hasan Maksum selesai menulisnya tahun 1314 H.
Untuk menjelaskan tingginya kualitas kitab, diberi kata pujian .
oleh temannya sewaktu belajar di Mekkah.
Kitab Fat.
al-Wadu>d On the cover of the book, it is inscribed.
Auinilah satu risalah yang bernama Fat.
al-Wadu>d pada menyatakan risalah keadaan niat sembahyang itu menyembah Dhat Wa>jib al-Wuju>d.
Ay65 The work by Shaykh Hasan MaAosum falls within the field of jurisprudence .
This book has not been republished.
Ahmad Fauzi Ilyas has provided comments on the manuscript as follows.
Kitab ini salah satu yang membahas permasalahan fikih.
Sesuai dengan judulnya, kitab tersebut lebih fokus kepada masalah niat shalat.
Dalam hal ini.
Shaykh Hasan Maksum mengoreksi setiap kalimat dari pendapat kelompok yang bertanya kepadanya terkait masalah niat.
Alasan Shaykh Hasan Maksum menulisnya termaktub dalam mukaddimah, dimana pada bulan SyaAoban 1341 H.
, ada perselisihan di kalangan masyarakat desa, dengan tidak menyebutkan desanya terkait permasalahan niat shalat.
Kitab ini dicetak dan diterbitkan tanpa menyebutkan nama dan tempat penerbit.
Shaykh Hasan Maksum menyelesaikannya pada malam Rabu, 9 Ramadhan 1341 H.
Kemungkinan penulisannya dilakukan di Medan.
Sumatera Timur.
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Malay Ulama in Deli Land Kitab Targhi>b al-Mustaqi>m On the cover of this book, it is stated.
Auinilah risalah yang bernama Targhyb al-Mustaqym bagi mendirikan Jumat.
The book, authored by Shaykh Hasan MaAosum, therefore falls within the category of Islamic legal literature.
This book has not been republished.
Ahmad Fauzi Ilyas has provided commentary on this book, as follows.
Kitab ini merupakan salah satu bagian yang membahas permasalahan fikih terkait shalat JumAoat yang merupakan jawaban Shaykh Hasan Maksum atas pertanyaan beberapa orang yang datang menemuinya.
Dijelaskan di mukaddiman, yang melatarbelakangi penulisannya adalah pertanyaan beberapa orang tentang salah satu masalah dalam Shalat JumAoat, yaitu permasalahan jumlah jamaAoah shalat JumAoat yang kurang dari empat puluh orang.
Naskah ini diselesaikan hari Selasa, 6 ZulqaAoedah 1344 H.
Sementara percetakannya tidak disebutkan nama penerbit dan tahun penerbitannya.
Biaya atas penerbitannya ditanggung oleh Syaikh Abdul Rauf bin Abdurrahman, salah satu muridnya di Medan.
Kitab IsAoa>f al-Muri>di>n.
The book authored by Shaykh Hasan MaAosum belongs to the field of Sufism and, as of now, has not been republished.
It is evident from the book cover where it is stated.
Auinilah risalah yang bernama IsAoa>f al-Muri>di>n dengan menerangkan rabi.
ah al-.
69 Ahmad Fauzi Ilyas has provided commentary on this book.
Kitab ini menguraikan permasalah rabi.
ah yang dikenal dalam lembaga tarekat dunia tasawuf.
Syaikh Hasan Maksum berusaha memberikan sumbangan pemikirannya terkait permasalahan tersebut.
Dalam mukaddimah.
Shaykh Hasan Maksum menjelaskan bahwa sebelumnya ia telah menulis masalah ini dalam bahasa Arab yang berjudul al-Nubzah al-LuAoluiyah.
Kitab ini diselesaikan malam Ahad, tanggal 19 Muharram 1344 H.
Sama dengan kitab sebelumnya .
kitab ini tidak menyebutkan tempat dan tahun penerbitan, selain nama yang membiayai penerbitannya.
Kitab ini selalu dicetak dalam satu kitab dengan kitab sebelumnya.
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Maisyaroh & Muhammad Iqbal Kitab Nati>jah Abadiyah The book has not been republished.
From the cover, it is apparent that the book belongs to the field of astronomy.
This book has been researched by a scholar from the University of Muhammadiyah North Sumatra named Arwin Juli Rakhmadi Butar-butar.
Among the merits of this book, according to Arwin,71 Di kota Medan misalnya, sejak lama telah beredar jadwal waktu salat abadi yang disusun oleh Bustami Ibrahim, dan jadwal ini banyak digunakan oleh masjid-masjid Muhammadiyah di kota Medan.
Namun jauh sebelum itu jadwal waktu salat abadi pernah berkembang dan digunakan di masyarakat, yaitu yang disusun oleh Shaykh Hasan Maksum .
1355/1.
Mufti Kerajaan Deli.
Untuk hal ini.
Shaykh Hasan Maksum menulis sebuah buku berjudul Natyjah Abadiyah yang berisi penjelasan waktu-waktu salat sepanjang Arwin has also provided information about the contents of this book.
Buku ini berjudul Nati>jah Abadiyah (Natijah Abad.
karya Shaykh Hasan MaAosum .
1355 H/1937 M).
Buku ini berisi 40 halaman, diterbitkan oleh Kedai Kitab 27 Medan.
Terdiri atas tiga pembahasan singkat yaitu tentang jadwal .
waktu- waktu salat, tentang salat istikharah, dan tentang jumlah dan tata cara tolak fidiyah salat.
Pembahasan jadwal .
waktu salat merupakan inti buku ini seperti terlihat pada judulnya.
Tabel-tabel yang disusun Shaykh Hasan MaAosum secara umum merupakan tabel-tabel waktu menurut waktunya .
am dan meni.
Tabel-tabel itu berupa waktu rembang, waktu Zuhur, waktu Asar, waktu Magrib, waktu Isya, waktu Imsak, waktu Subuh, dan waktu Terbit Matahari (Syuru.
Dalam penggunaan tabel-tabelnya.
Shaykh Hasan MaAosum menggunakan namanama bulan menurut penanggalan Masehi (Miladiya.
yaitu Januari.
Pebruari.
Maret.
April.
Mei.
Juni.
Juli.
Agustus.
September.
Oktober.
Nopember, dan Desember.
Kitab Tadhki>r al-Muri>di>n Sulu>k Thari>qah al-Muhtadi>n This book discusses matters related to the Sufi path and the etiquette of 73 The book has not been republished.
It was initially written in Arabic when Shaykh Hasan MaAosum was studying and teaching at Masjidil DOI : https://doi.
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Malay Ulama in Deli Land Haram.
Makkah.
Ahmad Fauzi Ilyas has provided commentary on the content of this book as follows.
Salah satu kitab karya Syaikh Hasan MaAosum yang membahas ilmu tasawuf secara umum adalah kitab ini.
Sesuai dengan judulnya, kitab ini berisi pembahasan tasawuf dan beberapa adab yang digunakan di dalamnya.
Kitab ini ditulis sebagai tangga bagi ahli tasawuf dalam perjalannya menuju Allah Swt.
dengan mengamalkan syariat, hakikat dan makrifat secara totalitas.
Ditulis dengan bahasa Melayu agar dapat dipelajari oleh anak-anak yang baru belajar dan mengetahui ajaran Islam, terkhusus tasawuf secara mudah.
A Di dalam kitab ini juga disebutkan beberapa adab, di antaranya adab murid kepada gurunya, saudaranya, dirinya dan waktunya.
Di bagian akhir kitab, dicantumkan beberapa contoh bacaan zikir dan wirid yang dinukil dari karya gurunya Shaykh A.
mad Kha.
ib al-Minangkabau.
Kitab ini selesai penulisannya pada akhir bulan Syawal 1344 H.
Diterbitkan dua kali, .
penerbit MatbaAoah at-Taqaddum, dan .
penerbit Perca Timur Medan Deli tahun 1353 H.
The Intellectual Network of Shaykh Hasan MaAosum Shaykh Hasan MaAosum embarked on a pilgrimage to Mecca with a group of Hajj pilgrims from Labuhan Deli through Singapore in the year 1877.
resided in Mecca for ten years.
Returning to Labuhan Deli in 1907, he later went back to Mecca for further study and teaching in 1908.
Subsequently, he returned to Labuhan Deli in 1916 and, a year later, relocated and settled in Medan.
Over approximately 17 years of studying and later teaching in Mecca and Medina, he sought knowledge from several prominent scholars.
His mentors were accomplished scholars in their respective fields, and the chain of their knowledge transmission connected to the founders of the Ahl al-Sunnah wa al-JamaAoah and AsyAoariyah schools of thought.
75 Consequently, he developed intellectual networks with scholars in the Haramain, especially in Masjidilharam.
Matu Mona disclosed details about Shaykh Hasan MaAosumAos teachers in Mecca and Medina.
Based on MonaAos information, it can be concluded that his teachers DOI : https://doi.
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Maisyaroh & Muhammad Iqbal .
Shaykh A.
mad Khathib al-Minangkaba>wy.
He was one of the foremost scholars in Mecca at that time, originating from Maninjau.
West Sumatra.
He was appointed as the Imam of the ShafiAoi school at Masjidil Haram in Mecca.
He was proficient in both Islamic jurisprudence .
and Sufism.
Al-Fadhil H.
AoAbd al-Sala>m.
He was a scholar from Kampar.
Riau, and was a renowned teacher in Mecca.
He specialized in teaching the Arabic .
Shaykh Ma.
mu>d Khayya>t.
} He was an Arab scholar and a distinguished teacher in Mecca, particularly known for his expertise in Sufism.
Shaykh AoAli al-Ma>liki>.
He was a scholar who taught the science of Arabic syntax .
Shaykh Sha>leh Baffa>d.
He was a scholar proficient in various fields of .
Shaykh Ami>n Riwd.
n> .
He was a scholar from Minangkabau and served as a teacher in Madinah.
The teachers of Shaykh Hasan MaAosum according to Tengku Luckman Sinar are,76 .
Shaykh A.
mad Kha>.
ib al-Minangkaba>wi> .
Shaykh AoAbd al-Sala>m Kampar .
Shaykh A.
mad Khayya>.
Shaykh AoAbd al-Hami>d al-Quddys .
Shaykh AoUthma>n Tanjung Pura .
Shaykh AoAbd al-Qa>dir al-Mandili> .
Shaykh S.
l> eh Bafad.
Shaykh SaAoid Yamani> .
Shaykh AoAbd al-Kari>m Dgestani> .
Shaykh AoAli Ma>liki> DOI : https://doi.
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Malay Ulama in Deli Land .
Shaykh Mu.
ammad Khayya>.
Shaykh A<mi>n Rid.
a>n After returning to Labuhan Deli and subsequently settling in Medan in 1917.
Shaykh Hasan MaAosum established religious studies at the Masjid Raya al-Mashun and conducted the teaching of Islamic classical texts at Madrasah Al-Hasaniyah.
A number of students came to learn religion from him, especially after Shaykh AoAbd al-Qadir al-Mandili provided testimony on his behalf in front of scholars and the Muslim community at a gathering in Medan.
successfully built an intellectual network with several scholars and students in Medan, and his students later became renowned scholars in Indonesia.
was regarded as an authority in the field of religion because, for over a decade, he had studied religion under distinguished scholars in Makkah and Madinah, the two Holy Cities and centers of intellectual tradition in the Muslim world at that time.
The Council of Ulama of North Sumatra Province, in Sejarah Ulamaulama Terkemuka di Sumatera Utara has revealed at least 15 most influential disciples of Shaykh Hasan MaAosum.
77 They are:
Shaykh Muhammad Yunus.
He was a teacher at Maktab Islamiyah Tapanuli and an Al Washliyah scholar.
He also taught the founders of Al Washliyah, including Abdurrahman Sjihab.
Arsjad Th.
Lubis, and Yusuf Ahmad Lubis.
Abd.
Rauf.
He was the father of al-Hafiz AzraAoi Abdurrauf.
Suhailuddin.
He was an Al Washliyah scholar.
Ilyas.
He was an Al Washliyah scholar and has served as the Chairman of Al Washliyah.
Abdul Malik.
He was a teacher at Maktab al-Falah in Sukaraja and an Al-Ittihadiyah scholar.
KH.
Saleh.
He was an Al-Ittihadiyah scholar.
Arsjad Th.
Lubis.
He was an Al Washliyah scholar, and among his DOI : https://doi.
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Maisyaroh & Muhammad Iqbal students are Nukman Sulaiman and M.
Hasballah Thaib, two influential scholars within the Al Washliyah organization.
Yusuf Ahmad Lubis.
He was an Al Washliyah scholar.
Abdurrahman Sjihab.
He was an Al Washliyah scholar.
Abdul Halim Hasan.
He was an Al-Ittihadiyah scholar.
Zainal Arifin Abbas.
He was an Al-Ittihadiyah scholar and has served as the Chairman of PB Al-Ittihadiyah.
Mahmud Abu Bakar.
He was an Al-Ittihadiyah scholar and a member of the PB Al-Ittihadiyah.
Ali Usman.
He was a scholar from North Sumatra.
Zakaria Abdul Wahab.
He was a scholar from North Sumatra.
Kudin.
He was a scholar from North Sumatra.
Baharuddin Thalib Lubis.
He was a Nahdlatul Ulama scholar.
Shaykh Hasan MaAosum, therefore, contributed to the development of religious sciences, particularly in the fields of theology .
id> ), jurisprudence .
, mysticism .
, and Islamic astronomy (Aoilm al-fala.
Murtadha Muthahhari77 formulated four definitions regarding Islamic knowledge.
The knowledge whose objects and problems are the u.
u>l al-di>n or furu>Ao al-di>n in Islam, or all knowledge that can be proven through u.
u>l or furu>Ao al-di>n such as the Quran, hadith, exegesis, hadith studies, rational theology, jurisprudence, and transmitted ethics.
All knowledge mentioned in the first definition, along with various instrumental knowledge such as Arabic grammar, rational theology, and logic.
All knowledge that Islam obligates to be studied, whether they are individually obligatory .
a>jib Aoain.
or communally obligatory .
a>jib kifa>ya.
All knowledge that have grown and developed within the world and culture of Islam, whether they are obligatory to be studied or not.
All the religious sciences developed by Shaykh Hasan Ma'sum are considered obligatory for Muslims to study.
He gained authority in various disciplines of Islamic knowledge due to his studies under several prominent scholars in the Haramain .
he two holy cities of Mecca and Medin.
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Malay Ulama in Deli Land Conclusion This study reinforces Azyumardi AzraAos thesis on the patterns of intellectual networks among Nusantara scholars.
Firstly.
Shaykh Hasan MaAosum established intellectual connections with scholars in the Haramain when he embarked on an academic journey to Mecca and Medina.
His visit to these two cities extended beyond the pilgrimage, encompassing a residence of over a decade for the purpose of studying various religious sciences under the guidance of prominent Secondly, upon his return from Mecca and Medina.
Shaykh Hasan MaAosum cultivated intellectual networks with religious students and scholars in East Sumatra.
He initiated study sessions by teaching classical Islamic texts, attracting numerous students and scholars.
Some of his disciples later assumed leadership roles in three Islamic organizations: Al JamAoiyatul Washliyah.
Al-Ittihadiyah, and Nahdlatul Ulama.
These disciples, in turn, mentored others who eventually became prominent scholars in North Sumatra.
In line with AzraAos thesis regarding the two patterns of intellectual networks between Haramain scholars and Nusantara scholars.
Shaykh Hasan MaAosum contributed to the emergence of a tradition of writing and copying Islamic manuscripts in various Notably, he taught several classical texts by scholars of the AshAoari and ShafiAoi schools at Madrasah Al-Hasaniyah and Masjid Raya al-Mashun in Medan.
Furthermore, he authored numerous works in the fields of theology, jurisprudence, mysticism, and other sciences, employing Jawi script.
Unfortunately, his written works have not been comprehensively examined by researchers.
Scholars in the fields of theology, jurisprudence, mysticism, and astronomy should delve into the writings of Shaykh Hasan MaAosum.
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Maisyaroh & Muhammad Iqbal Endnotes Hasan Asari.
Esai-Esai Sejarah.
Pendidikan Dan Kehidupan (Bandung:
Citapustaka Media, 2.
, 39-44, 46, 49, 51.
Oman Faturrahman.
AuMerawat Kearifan Lokal Naskah Islam: Pelajaran Dari Marawi,Ay in The 2nd International Seminar on Education (Batusangkar:
IAIN Batusangkar, 2.
, 1.
Azyumardi Azra.
AuThe Transmission of Islamic Reformism to Indonesia:
Networks of Middle Eastern and Malay-Indonesian AUlamaA in the Seventeenth and Eighteenth CenturiesAy (Columbia University, 1.
Azyumardi Azra.
AuNetworks of the Ulama in the Haramayn: Connections in the Indian Ocean Region,Ay Studia Islamika 8, no.
Oman Fathurahman.
AuJaringan Ulama: Pembaharuan Dan Rekonsiliasi Dalam Tradisi Intelektual Islam Di Dunia Melayu-Indonesia,Ay Studia Islamika 11, no.
, 378-279.
JaAofar JaAofar et al.
AuDiscovering the Legacy of Mandailing Ulama: Education.
Intellectuals, and Politics in North Sumatra in the Early 20th Century,Ay Ulumuna:
Journal of Islamic Studies 26, no.
: 296Ae336.
Mhd.
Syahnan.
Asrul Asrul, and JaAofar JaAofar.
AuIntellectual Network of Mandailing and Haramayn Muslim Scholars in the Mid-19th and Early 20th Century,Ay TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no.
2 (December 1, 2.
: 257Ae281.
Hasan Asari.
Abd.
Mukti, and Subri Subri.
AuHistorical Dynamics and Intellectual Networks of Pesantrens in Bangka Belitung Island Province in The Year 1930-2020,Ay Al-Ulum 21, no.
: 107Ae130.
Akmal Tarigan.
Nurhayati, and M.
Syukri Albani Nasution.
AuThe Network of Ulama and Its Role in The Development of Islam in North Sumatra,Ay Religio: Jurnal Studi Agama-agama 10, no.
: 209Ae226.
Erawadi.
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Hermansyah Hermansyah.
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Didin Nurul Rosidin.
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Tengku Luckman Sinar.
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Sejarah Ulama-Ulama Terkemuka Di Sumatera Utara (Medan: Majelis Ulama Sumatera Utara, 1.
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Matu Mona.
Riwajat Penghidoepan Al-Fadhil Toean Sjech Hasan MaAosoem:
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Sirajuddin Abbas.
Sejarah Dan Keagungan Mazhab SyafiAoi (Jakarta:
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Mahmud Yunus.
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Maisyaroh & Muhammad Iqbal Mestika Zed.
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, 1-2.
Moh.
Nazir.
Metode Penelitian (Jakarta: Ghalia Indonesia, 1.
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Syahrin Harahap.
Metodologi Studi Tokoh & Penulisan Biografi (Jakarta:
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, 48.
Klaus Krippendorff.
Analisis Isi: Pengantar Teori dan Metodologi (Jakarta:
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Sejarah Medan Tempo Doeloe, 86.
Mona.
Riwajat Penghidoepan Al-Fadhil Toean Sjech Hasan MaAosoem:
Biografie Sedjak Ketjil Sampai Wafatnya, 7.
Ibid.
, 7
Ibid.
, 7.
JaAofar JaAofar.
AuTarekat Dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum,Ay Teosofi: Jurnal Tasawuf dan Pemikiran Islam 5, no.
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Sejarah Medan Tempo Doeloe, 86-87.
Ibid.
, 87.
JaAofar.
AuTarekat Dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum,Ay Sinar.
Sejarah Medan Tempo Doeloe, 87.
Mona.
Riwajat Penghidoepan Al-Fadhil Toean Sjech Hasan MaAosoem:
Biografie Sedjak Ketjil Sampai Wafatnya, 14.
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Sejarah Medan Tempo Doeloe, 14.
JaAofar.
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JaAofar JaAofar, and Muhammad Iqbal.
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Mhd.
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JaAofar JaAofar.
AuUlema.
Al Washliyah, and Knowledge in Modern Indonesia .
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JaAofar JaAofar.
Jejak Sang Bintang: Sketsa Biografis Syekh Hasan MaAosum Ismail Banda.
Abdurrahman Sjihab H.
Arsjad Th.
Lubis & H.
Yusuf Ahmad Lubis, ed.
Ismed Batubara (Medan: Centre For Al Washliyah Studies (Pusat Kajian Al Washliya.
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JaAofar JaAofar.
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JaAofar JaAofar.
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Malay Ulama in Deli Land JaAofar JaAofar.
Sang Ulama Pemimpin: Biografi Abdurrahman Sjihab (Medan:
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JaAofar JaAofar.
AuUlama Mandailing Awal Abad Ke-20: Gerakan Religius Dan Politik Abdurrahman Sjihab .
,Ay Islamijah: Journal of Islamic Social Sciences 1, no.
JaAofar JaAofar.
AuPeran M.
Arsjad Th.
Lubis Dalam Pengembangan IlmuIlmu Keislaman,Ay Dialogia: Jurnal Studi Islam dan Sosial 18, no.
JaAofar JaAofar.
AuTradisi Intelektual Ulama Mandailing Abad Ke-20: Dedikasi Dan Karya-Karya Yusuf Ahmad Lubis .
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Khairuddin Said.
Pemikiran Islah Yusuf Ahmad Lubis Di Indonesia: Analisis Berdasarkan Korpus (Kuala Lumpur: Universiti Malaya, 2.
Khairuddin Said and Zulkifli bin Hj.
Mohd Yusoff.
AuPemikiran Islah Yusuf Ahmad Lubis Di Indonesia: Analisis Berdasarkan Korpus,Ay in Tajdid and Islah (Kuala Lumpur: Department of Islamic History and Civilization Academy of Islamic Studies University of Malaya, 2.
Abdurrahman Sjihab.
AuMemperingati Al Djamijatul Washlijah 21 Tahun,Ay in 21 Tahun Al Dj.
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DjaAofar Siddik and Rosnita Rosnita.
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JaAofar JaAofar.
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JaAofar JaAofar.
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AuExamining Religious Moderation of the Al-JamAoiyatul Washliyah Fatwa Council,Ay Journal of Indonesian Islam 15, 1 .
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Mona.
Riwajat Penghidoepan Al-Fadhil Toean Sjech Hasan MaAosoem:
Biografie Sedjak Ketjil Sampai Wafatnya, 22.
Majelis Ulama Sumatera Utara.
AuRiwayat Hidup Almarhum Syekh Hasan MaAosum .
,Ay in Sejarah Ulama-Ulama Terkemuka Di Sumatera Utara (Medan: Majelis Ulama Sumatera Utara, 1.
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Mona.
Riwajat Penghidoepan Al-Fadhil Toean Sjech Hasan MaAosoem:
Biografie Sedjak Ketjil Sampai Wafatnya.
, 5
Pengurus Besar Al Djamijatul Washlijah.
Peringatan Al Djamijatul Washlijah A Abad (Medan: Pengurus Besar Al Djamijatul Washlijah, 1.
, 75.
Mona.
Riwajat Penghidoepan Al-Fadhil Toean Sjech Hasan MaAosoem:
Biografie Sedjak Ketjil Sampai Wafatnya, 19.
JaAofar.
AuTarekat Dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum.
Ay Ginanjar SyaAoban.
AuKitab Tuntunan Dasar Islam Syekh Hasan MaAoshum.
Mufti Kesultanan Deli,Ay last modified 2017, https://w.
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org/10.
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Maisyaroh & Muhammad Iqbal Sinar.
Sejarah Medan Tempo Doeloe, 87-88.
Hasan MaAosum.
Shyrim Al-Myz Aoan Al-Talyghib Bi Kalym Al-Faryny (Medan Deli, n.
Ahmad Fauzi Ilyas.
Warisan Intelektual Ulama Nusantara: Tokoh.
Karya Dan Pemikiran (Medan: Rawda Publishing, 2.
Hasan MaAosum.
Al-Maqylah Al-NyfiAoah Fy My YataAoallaq Bi Qabliyah Al-JumuAoAh (Medan Deli, n.
Ilyas.
Warisan Intelektual Ulama Nusantara: Tokoh.
Karya Dan Pemikiran.
Hasan MaAosum.
Fath Al-Wadyd (Medan Deli, n.
Ilyas.
Warisan Intelektual Ulama Nusantara: Tokoh.
Karya Dan Pemikiran.
Hasan MaAosum.
Targhyb Al-Mustaqym (Medan Deli, n.
Ilyas.
Warisan Intelektual Ulama Nusantara: Tokoh.
Karya Dan Pemikiran.
Hasan MaAosum.
AsAoyf Al-Murydyn (Medan Deli, n.
Ilyas.
Warisan 5.
Intelektual Ulama Nusantara: Tokoh.
Karya Dan Pemikiran.
Arwin Juli Rakhmadi Butar-Butar.
AuKajian Ilmu Falak Di Indonesia:
Kontribusi Syaikh Hasan Maksum Dalam Bidang Ilmu Falak,Ay Journal of Contemporary Islam and Muslim Societies 1, no.
, http://dx.
org/10.
30821/jcims.
Ibid.
, 128-129.
Hasan MaAosum.
Tazkyr Al-Murydyn Sulyk Tharyqat Al-Muhtadyn (Medan:
Perca Timur, 1.
Ilyas.
Warisan Intelektual Ulama Nusantara: Tokoh.
Karya Dan Pemikiran.
JaAofar.
AuTarekat Dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum,Ay Sinar.
Sejarah Medan Tempo Doeloe, 87.
Utara.
AuRiwayat Hidup Almarhum Syekh Hasan MaAosum .
Ay Murtadha Muthahhari.
Asynai Ba Ulum_e Islami (Qom: Shadra, 1374 ), 15-18.
See also.
Muhsin Garawiyan.
Amuzesy_e Manteq (Qom: Muassaseye entesyarat_e Darul Elm, 1370 H.
), 12-13.
Abdullah Jawadi Amuli.
Manzekat_e Aql Dar Handaseye Ma'rifat_e Dini (Qom: Markaz_e Nasyr_e Isra, 1387 H.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Malay Ulama in Deli Land
References