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.
Alue Awe.
Muara Dua.
Lhokseumawe.
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.
, 84-105 DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in Modern Malaysia:
The Intellectual Network and Works of Shaykh AoAbd al-Qa>dir al-Mandi>li> Syah Wardi1* & Mohd.
Yusri bin Jusoh2 Abstract: This article examines the intellectual network and manuscript legacy of Shaykh AoAbd al-Qa>dir al-Mandi>li>, a scholar from South Tapanuli.
Indonesia, who dedicated his knowledge abroad in Malaysia and Saudi Arabia.
The study employs a literature review approach with a historical perspective.
Primary sources for this research consist of all works authored by the scholar, written entirely in Malay with Arabic script.
The study demonstrates his dissemination of reformist ideas through religious education in both Malaysia and the Haramain, alongside the composition of numerous yellow books .
itab kunin.
He fostered relationships with various scholars and attracted numerous students in both the Haramain and Malaysia.
All his scholars are prominent figures in the Sha>fiAoi> and AshAoari> schools.
Additionally, he propagated neo-Sufism by harmonizing between Shariah and Sufism.
This study further corroborates Azyumardi AzraAos theory on the network of scholars.
Keywords: ulama.
Mandailing.
Malaysia, intellectual networks.
Islamic manuscripts Article history: Received: July 20, 2023 | Revised: October 10, 2023 | Accepted: November 29, 2023 | Available online: December 30, 2023 Sekolah Tinggi Agama Islam Raudhatul Akmal.
Indonesia, e-mail: syahwardi@staira.
International Islamic School (IIS).
IIUM.
Malaysia, e-mail: yusri6775@outlook.
* Corresponding author A The Author.
Published by IAIN Lhokseumawe.
Nahrasiyah is licensed under a CC BY-NC 4.
Mandailing Ulama in Modern Malaysia Introduction Researchers have demonstrated a growing interest in the manuscripts of Nusantara scholars.
Oman Faturrahman stated that Nusantara manuscripts have indeed begun to attract attention from domestic researchers, particularly those within Islamic state universities who have examined manuscripts from various regions in Indonesia.
1 Studies conducted by experts on Nusantara manuscripts have been published in numerous reputable journals.
Their research encompasses manuscripts from scholars in Aceh,2 Mandailing,3 Minangkabau,4 Jawa,5 Sulawesi,6 and Mindanao.
7 However, this does not imply that the investigation of Nusantara scholarsAo manuscripts has been conclusively completed by these More specifically, the manuscripts of Mandailing scholars, an ethnic group in North Sumatra, 8 Indonesia, have not yet received adequate attention.
Existing studies primarily focus on the history of Islam in Mandailing,9 and the intellectual networks between Mandailing scholars and those from other 10 While researchers from Malaysia have conducted numerous studies on the thoughts of these scholars, there is still a lack of specific research on the intellectual network and manuscripts produced by Shaykh AoAbd al-Qa>dir al-Mandi>li>.
11 Therefore, it is imperative to undertake a study on the intellectual network and manuscripts generated by this scholar.
Methods This article examines two aspects: the intellectual network and manuscripts of Shaykh AoAbd al-Qa>dir al-Mandi>li>.
The study employs a literature review methodology, with Mestika ZedAos literature research model serving as a reference.
The research problem is analyzed using a historical approach, applying KuntowijoyoAos historical research model in this study.
13 The data sources for this research include all the works of the scholar under investigation, which serve as the primary sources for this study.
14 In reviewing the biography of the scholar, the research findings of previous scholars on his life will be utilized.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Syahwardi & Mohd.
Yusri bin Jusoh This study also utilizes and supports Azyumardi AzraAos theory on the network of scholars.
According to Azra, scholars in Nusantara are involved in a cosmopolitan scholarsAo network centered in Mecca and Medina.
They play a crucial role in disseminating ideas of reform through both teaching and written Simultaneously, they propagate neo-Sufism in the Nusantara region.
Furthermore, this scholarsAo network involves intricate relationships among scholars from various countries.
The two most significant features of scholarly discourse within this network are the examination of Hadiths and Sufi orders .
ari>qa.
15 This study argues that Shaykh AoAbd al-Qa>dir al-Mandi>li> actively participated in spreading ideas of reform through teaching and written works, aligning with AzraAos observations.
He established connections with several scholars in Mecca and Medina and disseminated neo-Sufism.
Results and Discussion A Short Biography of Shaykh AoAbd al-Qa>d ir al-Mandi>l i> AoAbd al-Qa>dir bin AoAbd al-Mu.
alib al-Indonesi al-Tapanu>li> al-Mandi>li> was born in the village of Sigalapang.
Penyabungan.
Mandailing Natal Regency.
North Sumatra Province.
Indonesia, in the year 1910 CE.
16 He attended a Dutch school up to the fifth grade.
At the age of 14, he moved to Kedah.
studied at Pondok Panjang Rong in Pendang.
Kedah, under the guidance of Tuan Guru Haji Bakar Tobiar.
Here, he learned to read and write Jawi and studied the Arabic language.
Subsequently, he relocated to Pondok Air Hitam, where he studied under Tuan Guru Haji Idris bin Lebai Yusuf.
In this boarding school, he studied various Arabic texts, primarily guided by Lebai Dukun, focusing on works such as Matan al-Ajrumiyyah.
Muttammimah, and Matan Alfiah Ibn Ma>lik.
After mastering the Arabic language, he continued his studies at Pondok Gajah Mati in the Pendang District of Kedah.
This boarding school was established by Tuan Guru Haji Ismail Cik Dol and later expanded by Tuan Guru Haji Wan Ibrahim bin Haji Wan Abdul Qadir .
Abdul Qadir delved into religious studies at this institution, particularly focusing on na.
w, .
araf, bala>ghah, u.
ul> al-di>n, fiqh, u.
u>l al-fiqh, ta.
awwu>f, .
adi>th.
DOI : https://doi.
org/10.
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Mandailing Ulama in Modern Malaysia muAoamalah, al-.
adi>th, and tafsi>r.
Additionally, he served as a teacher at this boarding school.
AoAbd al-Qa>dir al-Mandi>li> studied and taught at Pondok Gajah Mati for ten years.
Afterward, he decided to migrate to Mecca with the goal of deepening his religious knowledge under renowned scholars in Mecca, particularly with his elder brother.
Pak Cu Him, known as Tuan Guru Wan Ismail bin Wan Abdul Qadir bin Wan Mustafa al-Fatani, or more commonly known as Pak Da Eil.
18 Besides his studies, he was granted permission to teach at Masjidilharam.
He passed away on Tuesday morning, the 20th of Rabiul Akhir 1385 H, equivalent to the 17th of August 1965 CE, in Mecca al-Mukarramah.
19 He was laid to rest in the MaAola Cemetery in the city of Mecca.
AoAbd al-Qa>d ir al-Mandi>l i> and his Intellectual Networks AoAbd al-Qa>dir al-Mandi>li> departed for Mecca in the year 1936 and resided there until his passing in 1965.
During his time in Mecca, he studied under various esteemed scholars, including Pak Da Eil Fatani.
Shaykh AoAbd al-Kari>m al-Daghastani>.
Shaykh H.
san SaAoid Yama>ni>.
Shaykh Mu.
ammad al-AoAra>bi> bin Tabani bin al-H.
ssin al-Wa.
i>di> al-Maghri>bi>.
Shaykh Mu.
ammad Nu>r bin Sayf.
Shaykh al-Sayyid AoAlawi> bin AoAbba>s al-Ma>liki>.
Shaykh Zakariyya>Ao AoAbdulla>h Bi>la>h.
Shaykh H.
ssan Mu.
ammad al-Mashsha>t.
Shaykh Mu.
ammad Ya>si>n AoIsa al-Fa>da>ni>.
Shaykh AoAbdulla>h Bahji>.
Shaykh Mu.
ammad Ahya>th bin Mu.
ammad Idri>s.
Tuan Guru Hussin Abdul Ghani al-Falimbani.
Shaykh Abdul Rahim alKalantani, and ultimately Shaykh Daud al-Kalantani>.
Nor Azlinah Zaini and Che Zarrina SaAoari stated that the teachers of Shaykh AoAbd al-Qa>dir al-Mandi>li> include Tuan Guru Wan Ismail bin Wan Abdul-Qadir bin Wan Mustafa al-Fatani.
Shaykh al-Kabir al-Sayyid Bakri> ShathaAo.
Shaykh AoAbd al-Kari>m al-Daghastani.
Shaykh H.
san SaAoid Yama>ni>.
Shaykh Mu.
ammad Nu>r bin Sayf.
Shaykh Mu.
ammad al-AoAra>bi bin al-Tabani bin al-H.
ssin al-Wa.
idi> al-Maghri>bi>.
Shaykh al-Sayyid AoAlawi> bin AoAbba>s al-Ma>liki>.
Shaykh Zakariyya>Ao AoAbdulla>h Bila>h.
Shaykh Hassan Mu.
ammad al-Mashsha>t.
Shaykh Mu.
ammad Ya>si>n AoIsa al-Fada>ni>.
Shaykh AoAbdulla>h Bahji.
Shaykh Mu.
ammad A.
yad bin Mu.
ammad Idri>s.
Tuan Guru Hussin Abdul DOI : https://doi.
org/10.
47766/nahrasiyah.
Syahwardi & Mohd.
Yusri bin Jusoh Ghani al-Falimbani.
Shaykh AoAbdul Rahim al-Kalantani, and Shaykh Daud al-Kalantani.
Erawadi also noted that during his time in Mecca.
Shaykh AoAbd alQa>dir al-Mandi>li> studied with several distinguished scholars.
Among AoAbd al-Qa>dir al-Mandi>li>s teachers were Wan Ismail bin Wan AoAbd.
Al-Qadir (Pak Da Ail Patan.
AoAli Al-Ma>liki>.
san Mu.
ammad al-Mashsha>t.
Mu.
ammad al-Ara>bi> bin Tabani> bin al-H.
ssain al-Wa>hidi> al-Maghri>bi>.
Sayyid al-AoAlawi> bin AoAbba>s al-Ma>liki>.
Mu.
ammad Ahyad al-Indonesi.
san SaAoid al-Yama>ni>.
Mu.
ammad Nu>r bin Saif.
Ya>si>n bin Mu.
ammad AoIsa al-Fada>ni>.
Abdullah Lahji, and Zakariya>Ao AoAbdulla>h Bi>la>h.
In addition to his studies.
Shaykh AoAbd al-Qa>dir al-Mandi>li> served as a teacher in Masjid al-Haram for nearly 30 years.
He taught at Masjid al-Haram in Byb al-Ma>lik AoAbd al-AoAzi>z, a location situated opposite Rukn al-Yamyny and adjacent to Hajar al-Aswad.
His teachings at this location occurred four days a week, spanning from Maghrib prayer to Isha prayer.
23 He also had disciples, including Tuan Guru Haji Abdul Rahman Sungai Durian-Kelantan and Tuan Guru Haji Umar Daud Meranti.
One of his disciples.
Shaykh Mu%ammad al-Mandyly, also became a teacher at Masjidilharam.
The data above reinforces the findings of Azyumardi Azra, indicating that Mecca and Medina continued to be the primary destinations for religious teachers and students since the 17th and 18th centuries, extending into the 20th century.
According to Azra, the significant position of the Haramain has attracted numerous teachers and seekers of knowledge from various Muslim regions to come and settle there, thus creating a network of scholarship.
There are two patterns in these networks: .
intellectual networks between scholars of the Haramain and scholars from the Malay Archipelago, and .
intellectual networks between scholars from the Malay Archipelago and their students from various regions.
25 Shaykh AoAbd al-Qa>dir al-Mandi>li> , after years of studying in various Islamic schools in Malaysia, journeyed to the Haramain for pilgrimage purposes and to seek knowledge.
Consequently, he resided there for almost 30 DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in Modern Malaysia years, successfully establishing a scholarly network.
As a religious student from the Malay Archipelago, he studied under several scholars in the Haramain.
Moreover, he became a teacher at Masjid al-H.
ram, and his students came from various regions.
In essence.
Shaykh AoAbd al-Qa>dir al-Mandi>li> actively engaged himself in the network of scholars in Mecca and Medina, serving as intellectual center in the Sunni world.
Shaykh AoAbd al-Qa>d ir al-Mandi> l i>s Manuscripts The study conducted by Sharifah Basirah Syed Muhsin and Che Zarrina SaAoari reveals that Shaykh AoAbd al-Qa>dir al-Mandi>li> produced works spanning the fields of Islamic theology, sufism.
Islamic law, politics, hadith, education, and Islamic legislation.
26 A total of 24 books are attributed to him.
27 The following provides a concise overview of the magnum opus of Shaykh AoAbd al-Qydir alMandyly:
Perisai Bagi Sekalian Mukallaf.
This work was completed on Tuesday, the 23rd of Jumadil Awal 1376 H/1956 M and represents a translated piece based on the text of Imam al-Tahawi .
321 H/933 M) regarding the creed of faith according to the Salaf school of thought.
IAotiqad Orang Yang Percaya akan Quran dengan Turunnya AoIsa AoAlaih alSalam Pada Akhir Zaman.
The translation of this book commenced on the 16th of Jumadil Awal 1378 H/1958 M and was completed on Thursday, the 2nd of Jumadil Awal 1378 H/1958 M.
Risalah Pokok Qadyani.
This work discussed the deviation of the Ahmadiyya Qadiani teachings, established by Mirza Ghulam Ahmad .
0-1908 AD) in India.
Senjata Tok Haji dan Tok Lebai.
This work was completed on Wednesday, the 10th of Ramadan 1368 H/6th July 1949 AD.
The book addresses issues related to supplications during prayers, remembrance .
, sermons .
, the method of reciting Yasin.
Tarawih prayers, and Witr prayers.
DOI : https://doi.
org/10.
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Syahwardi & Mohd.
Yusri bin Jusoh Persedian Tuan Khatib.
This work consists of 12 Friday sermons and several sermons for Eid, eclipse sermons, rain-seeking sermons, and marriage sermons.
The book is 83 pages thick and serves as a guide for preachers giving sermons in mosques.
It was completed in the year 1960 AD.
Pembantu Sekalian Orang Islam Dengan Harus Membaca Quran dan Sampai Pahalanya Kepada Sekalian Yang Mati.
This work is a translation of the writings of Shaykh Mu.
ammad al-AoAra>bi>.
The book was completed on the 21st of ShaAoban 1370 H/1950 M.
Al-Khaza>Aoin Saniyyah min Masha>hir al-Kutub al-Fiqhiyyah li AAoimmatina> al-Fuqaha>Ao al-Sha>>fiiAoi>yyah.
This work began and was completed on the night of Monday, the 17th of Jamadil Akhir 1370 H/26th March 1951 AD.
The book discussed the names of jurists .
uqaha>A.
and their titles, along with the names of their notable works.
Al-Asad al-MaAoa>r li Qatl al-Tays al-MustaAoa>r.
This work was written in the year 27 Zulkaedah 1377 H/1957 M.
The book discusses issues of Islamic jurisprudence .
based on the perspectives of the four major schools of Pemberian Yang Bagus Lagi Indah atau Hukum Ihram dari Jeddah.
This book discusses the laws and procedures for entering the state of ihram and performing the Hajj, referring to the understanding of the topic, as it has not been found previously.
Pertunjuk Bagi Umat.
The translation of this book was completed during the time of Duha, on Thursday, the 13th of Zulhijjah 1376 H/1956 M, at Masjid Khif in Mina.
Bekal Orang Yang Menunaikan Haji.
This work was written in the year 1953 AD.
The book discusses prayers during Tawaf.
SaAoi, and while in the plain of Arafat, as well as several other prayers while in Mecca during the pilgrimage (Haj.
Risalah Pada Menerangkan Makna Sabilullah yang Mustahiq akan Zakat.
This book examines the meaning of Aufi SabilillahAy as mentioned among the eight categories eligible to receive zakat.
DOI : https://doi.
org/10.
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Mandailing Ulama in Modern Malaysia Sinar Matahari Buat Penyuluh Kesilapan Abu Bakar al-Ashari.
This work was completed on the 4th of Syawal 1378 H/1958 M in Mecca.
The book contains responses and refutations to the writings of Shaykh Abu> Bakar AshAoari>.
It includes debates between the Younger Generation (Kaum Mud.
and the Older Generation (Kaum Tu.
Al-Madhhab atau Tiada Haram Bermadhhab.
The book was completed during the time of Zuhr on Tuesday, the 8th of Ramadan 1378 H/1958 M.
This work was produced upon the request of Tuan Guru Haji Hasan Ahmad Patani and serves as a response to the writings of Ahmad Hasan.
Beberapa Mutiara Yang Bagus Lagi Indah atau Beberapa Masalah Yang Penting Lagi Mudah.
This work was completed during the time of Asr on the 9th of Zulkaedah 1379 H/1959 M.
The book discusses questions and answers related to topics such as Islamic theology, hadith.
Friday prayers, funeral rites, zakat, fasting, pilgrimage, financial transactions, marriage and divorce, medical treatment, food and clothing, adherence to schools of thought, and politics.
Siyasah dan Loteri dan Alim Ulama.
This work was completed on the 8th of Syawal 1318 H/13th March 1962 AD in Mecca.
The book discusses issues related to lotteries.
Anak Kunci Syurga.
This work was completed on the 21st of Ramadan 1382 H.
The book discusses various matters of individual obligations .
ardu Aoai.
that encompass creed and laws related to worship.
Islam: Agama dan Kedaulatan.
This work was written on the 19th of Rabiul Awal 1379 H/22nd September 1959 AD in Mecca.
The book discusses Islam not only as a religion and belief but also addresses political issues.
Pendirian Agama Islam.
This work was completed in translation on the 9th of Syaban 1376 H/1956 M in Mecca.
The book discusses issues related to feudal, capitalist, socialist, and communist ideologies.
Hadiah Bagi Pembaca Muslim.
This work is a translation and commentary on the book Tuhfah al-Qari al-Muslim.
The book was completed on the 7th of March 1961 AD.
DOI : https://doi.
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Syahwardi & Mohd.
Yusri bin Jusoh Tuhfah al-Qari al-Muslim al-Mukhtarah Mimma Ittafaqa Aoalaih al-Bukha>ri> wa Muslim.
This book is a collection of selected hadiths that are agreed upon by both al-Bukha>ri> and Muslim.
Menakutkan dan Meliarkan daripada Memasukkan Orang-orang Islam Akan Anak-anak Mereka itu ke Dalam Sekolah Orang Kafir.
This book is a translated work based on the writings of Shaykh H.
san Mu.
ammad alMashsha>t.
The translation was completed on Wednesday, the 7th of Jamadil Awal 1378 H/19th November 1958 AD.
Kebagusan Undang-Undang Islam dan Kecelakaan Undang-Undang Manusia.
This work was completed at the time of Zuhr on Wednesday, the 6th of Syawal 1380 H, corresponding to the 22nd of March 1961 AD.
The book, spanning 143 pages, discusses issues related to Islamic jurisprudence .
Penawar Bagi Hati.
This book was completed on the 7th of Rajab 1378 H/ 1958 M.
It is a Sufi book that discusses issues related to commendable and blameworthy virtues, as well as sins committed by a Muslim.
The data above indicates that Shaykh AoAbd al-Qa>dir al-Mandi>li> was a Nusantara scholar who upheld traditional Islam.
He was a traditionalist scholar, not a modernist or reformist.
Borrowing from Martin van BruinessenAos analysis, as a scholar, firstly, he transmitted traditional Islam through teaching yellow books written by classical scholars, both when he was a religious teacher in Kedah and when he became a teacher in Masjidilharam.
Secondly, besides teaching yellow books, as a traditional scholar, he also expanded the treasure of traditional Islam by composing his own books.
He wrote in the Malay language but continued to use the Arabic script.
In essence.
Shaykh AoAbd alQa>dir al-Mandi>li> was a traditionalist scholar who preserved and, at the same time, enriched the tradition, and expanded the treasure of yellow book literature.
Conclusion This study has demonstrated that AoAbd al-Qa>dir al-Mandi>li> actively participated in disseminating reformist ideas through teaching and writing.
He built intellectual networks with several scholars in Mecca and Medina, propagating neo-Sufism.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in Modern Malaysia In the context of the topic of the network of Nusantara scholars, before going to Mecca, he established an intellectual network with scholars in Malaysia, where he studied in various traditional Islamic schools .
that taught yellow books .
itab kunin.
according to the traditional Islamic convention.
After completing his studies and briefly serving as a religious teacher, he traveled to Mecca to learn from prominent scholars there.
Therefore, in addition to being involved in a complex network of scholars, he also upheld the tradition of isna>d in the Islamic intellectual tradition.
Furthermore, he was granted permission to teach at Masjidilharam.
Consequently, he successfully built a new intellectual network by becoming a teacher for students originating from various countries.
Moreover, he was an exceptionally productive Nusantara He wrote dozens of books in the Malay language while still using the Arabic script.
His various works undoubtedly contributed to the corpus of yellow book .
itab kunin.
literature, broadly defined as works by scholars written in both Arabic and local languages using the Arabic script.
From this perspective, he can be categorized as a traditional Islamic scholar, not a modernist.
The rationale behind categorizing him as a traditional Islamic scholar, rather than a modernist, is rooted in the fact that he received religious education in various Islamic schools .
in Kedah.
Malaysia, studied yellow books .
itab kunin.
there, apprenticed under scholars with clear chains of knowledge .
, taught several students in a traditional manner at Masjidilharam, and produced books in the Malay language using the Arabic script.
DOI : https://doi.
org/10.
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Syahwardi & Mohd.
Yusri bin Jusoh Endnotes Oman Faturrahman.
AuMerawat Kearifan Lokal Naskah Islam: Pelajaran Dari Marawi,Ay in The 2nd International Seminar on Education (Batusangkar:
IAIN Batusangkar, 2.
, 1.
Nurdin A.
AuThe Manuscript Collection of the Aceh Museum,Ay Indonesia and the Malay World 40, no.
: 94Ae110.
Fakhriati NFN.
AuBrunei And Aceh: A Manuscript-Based Study of Cultural And Historical Relationship,Ay Jurnal Lektur Keagamaan 16, no.
: 57Ae74.
Mhd.
Syahnan.
Asrul Asrul, and JaAofar JaAofar.
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Mandailing Ulama in Modern Malaysia
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