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.
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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.
, 1-17 DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in the Early 20th Century:
The Meaning and Typology Asrul,1* Mohammad Ajmal,2 Harun Alrasyid3 Abstract: This article examines the meaning and typology of Mandailing ulama.
This study follows a literature study with a historical approach.
The Kuntowijoyo historical research model will be utilized to discover the meaning and typology of the Mandailing The research data were obtained from written sources, especially the works of the Mandailing ulama in the era discussed.
This study shows that the Mandailing ulama are interpreted as people from the Mandailing ethnic group who have learned religious knowledge in depth.
During the early 20th century, the Mandailing ulama were classified into lineage .
ulama and non-lineage .
on-nasa.
tarekat ulama and non-tarekat ulama.
madrasah ulama and ulama from Islamic boarding school.
political ulama and non-political This study enriches the study of Islam and Mandailing which so far has received little attention from both national and international researchers.
Keywords: ulama.
Mandailing, sufi orders, intellectual tradition Article history: Received: July 12, 2023 | Revised: October 5, 2023 | Accepted: November 14, 2023 | Available online: December 30, 2023 Universitas Islam Negeri Sumatera Utara.
Indonesia, e-mail: asrul@uinsu.
Jawaharlal Nehru University, e-mail: majmal@mail.
Universitas Islam Negeri Sumatera Utara.
Indonesia, e-mail: harun.
alrasyid@uinsu.
* Corresponding author A The Author.
Published by IAIN Lhokseumawe.
Nahrasiyah is licensed under a CC BY-NC 4.
Mandailing Ulama in the Early 20th Century Introduction Ulama (Aoulama> A.
in the archipelago has made an important contribution to the development of Islam in Indonesia, especially at the beginning of the 20th century.
They even initiated the emergence of the renewal movement in Indonesia.
Some scholars have succeeded in establishing socio-religious organizations engaged in the fields of education, daAowah (Islamic preachin.
, and social charity such as Al Washliyah by Abdurrahman Sjihab and several of his colleagues,1 Muhammadiyah by KH.
Ahmad Dahlan,2 Nahdlatul Ulama by KH.
Hasyim AsyAoari,3 and Al-Ittihadiyah by KH.
Ahmad Dahlan from Medan.
4 The organizational efforts have been able to change the social, religious, and political face of Indonesia.
Many studies have been carried out on the role of Nusantara ulama .
lama from Indonesian archipelag.
in changing socio-religious and sociopolitical conditions.
However, it has been realized that there are still many scholars and group of scholars are existing, they are hardly visible.
In particular, this study examines the meaning and typology of the Mandailing ulama, a group of ulama who have received little attention from researchers.
Methods This study is a literature study.
The data were obtained from related documents about the Mandailing ulama in the 20th century.
Primary sources are the main reference in this study.
The approach used in this study is a historical approach.
Methodologically, this study utilizes the historical research method of the Kuntowijoyo model.
5 The study of the Mandailing ulama received relatively little attention from researchers, even though they were important figures driving socio-political and religious changes in the Residency of Tapanuli and the Residency of East Sumatra in the early 20th century.
Several researchers have conducted research on scholars from the Mandailing ethnicity.
They are Abbas Pulungan,6 Erawadi,7 Mhd.
Syahnan, et al.
,8 and Al Rasyidin.
9 Their research does not talk about the meaning and typology of Mandailing ulama.
A study of the meaning and typology of Mandailing ulama needs to be carried out to find out the types of Mandailing ulama, especially at the beginning of the 20th century.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Asrul.
Mohammad Ajmal.
Harun Alrasyid Results and Discussion The Meaning of Mandailing Ulama The term Aoulama>Ao is derived from Arabic however, it later became an Indonesian word.
Meanwhile, in Arabic, it is the plural form o Aoa>lim which means Aua knowledgeable person.
Ay Ulama refers to the scientists invirtually all In this study, they are specifically referred to as those in the field of religious sciences.
They are also called fa>qih .
iqh expert.
, mufassir .
nterpretation expert.
, mu.
adith expert.
, or mutakallim .
alam expert.
In the Sunni tradition, ulama are guardians, transmitters, and interpreters of religious sciences, especially Islamic doctrine and law.
10 The Kamus Besar Bahasa Indonesia defines this vocabulary as Auexperts in religious knowledge matters.
Ay Etymologically, the meaning of ulama is quite broad because it also refers to those knowledgeable in various fields, not just religion.
However, it was narrowed to people deeply involved in religious sciences, while Muslims are deeply involved in natural and social sciences, as well as humanities are referred to as scholars.
In the generic sense, ulama does not only mean Authose that possess a deep understanding of religionAy rather, it is also used to describe those that have great knowledge of general sciences such as natural, social, and humanities.
Ulama are either interpreted in general or specific sense.
Generally, it simply denotes Auknowledgable people,Ay and in Arabic, such persons are called Aoa>lim.
These individuals have deep knowledge of religious, natural, social, and humanitarian sciences and presently, ulama are described in a special sense.
According to Musa,11 Authese are experts in Islamic science, they are characterized by their integrity, noble, and good character, and are also highly influential in the community.
AyAzra12 admitted that its meaning has been reduced from Auknowledgeable peopleAy to Auexperts in the field of fiqh.
Ay Ulama executes certain functions and duties among Muslims, and according to Azra,13 they are heirs to the Prophets.
They function as the successors, maintainers, and guardians of religious teachings.
It was further stated that ulama are the guardians of the faith.
Therefore, they prevent the enactment of certain religious deviations, distortions, and misunderstandings from both internal and external Islamic circles.
Musa14 reported that according to the DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in the Early 20th Century QurAoan, ulama carry out four duties, namely to convey religious messages, tablygh,and explain related matters based on the holy book, tibyyn, make wise and fair decisions, ta.
ki>m, and set a good example or uswah al-.
Based on these, it was implied that they have a profound understanding of religion.
Ulama is a term in the QurAoan and hadith for knowledgeable people.
the empirical level.
Muslims refer to them in various terms such as Teungku.
Kiai.
Buya.
Syekh.
Tuan Guru.
Ajengan and Nun Bendara in Aceh.
Java.
Minangkabau.
Tapanuli.
West Nusa Tenggara and Kalimantan.
Sunda, and Madura.
Azyumardi Azra stated that ulama simply denotes Auknowledgeable people.
Ay Generally, they do not possess specific knowledge, however, along with the maturation of Islamic sciences, the notion of ulama was narrowed to Aupeople that are knowledgeable in the field of fiqh.
Ay16 Abbas Pulungan17 stated that in the Mandailing community, those that studied in the Middle East, have a madrasa (Islamic schoo.
, as well as delivers teachings and lectures to the general public.
The people of Angkola, one of the ethnic groups in North Sumatra, have a different interpretation of the ulama.
They are described as Aumadrasa teachers or religious leaders that organize recitation classes for the elderly group.
Ay In this context.
Mandailing ulama are defined as people that understand Islamic religious sciences in-depth, especially in the fields of monotheism, fiqh, and Sufism, irrespective of the fact that they have never studied in the Middle East.
This indicates that studying in this region is not a requirement for religious scholars to be addressed as ulama as long as they study intensely under the tutelage of their predecessors till they finally have a deep understanding of Islamic sciences.
The data obtained show that some of the Mandailing ulama studied in the Middle East and the remaining in Nusantara.
Based on the information above.
Mandailing Islamic scholars can be interpreted in general and in particular.
In general.
Mandailing Islamic scholars are people who have deep understanding of Islamic science and general science, and they are from Mandailing ethnicity.
In particular.
Mandailing Islamic scholars are those who have deep understanding of the Islamic teachings among people in Mandailing ethnicity.
More specifically, according to Azra .
, the meaning DOI : https://doi.
org/10.
47766/nahrasiyah.
Asrul.
Mohammad Ajmal.
Harun Alrasyid of AuulamaAy has been reduced in that Mandailing Islamic scholars are those who have deep understanding in the field of jurisprudence among people in Mandailing ethnicity.
Furthermore, according to Netton.
Mandailing Islamic scholars also explain Islamic teachings related to aqidah and legal issues in the internal or external Mandailing muslims.
According to Musa.
Mandailing Islamic scholars also convey religious messages .
abli>g.
explain religious issues based on the QurAoan .
decide matters wisely and fairly .
and as role models .
swah al-.
In terms of quantity, the number of scholars from Mandailing ethnic is very large.
Some of them were born and domiciled in the Tapanuly Residency as the homeland of the Mandailing people.
Some of them were born and domiciled outside Tapanuli, including the Residency of East Sumatra and even Malaysia and Saudi Arabia.
The North Sumatra Ulema council published a book entitled Sejarah Ulama-ulama Terkemuka di Sumatera Utara in 1983.
The book displays the profiles of 46 prominent ulama from North Sumatra province, and the majority of the Islamic scholars .
in that book are of Mandailing ethnicity.
When researchers conducted a fieldwork study in Mandailing Natal and South Tapanuli districts, the two districts from which the Mandailing people originated, written and spoken data were gained from local people.
The data were the names of 86 Mandailing ulama.
Some of these scholars produced written works and some others established educational institutions that are still actively carrying out learning activities.
This indicates that Mandailing ethnic has many Islamic scholars who most of them have not been studied yet.
Typology of Mandailing Ulama Several preliminary studies reportedly divided the ulama into several Darban18 categorized the Javanese ulama into four groups, such as .
those that also serve as central rulers of government, .
individuals that are of royal blood, .
People used as tools of royal or traditional bureaucracy, and .
those in rural areas, that do not have any relationship with the bureaucracy.
this study, ulama are divided into two, namely, those that are powerful bureaucrats as well as the non-powerful ones.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in the Early 20th Century Imam Suprayogo19 divided Kiai based on various perspectives.
From the descent aspect, it was categorized into two, such as lineage and nonlineage.
Based on the perspective of being active in the tarekat .
Kiai is divided into two, namely tarekat .
nner kia.
and non-tarekat .
ahir kia.
Referring to the activity orientation aspect, they are grouped into three types, including .
spiritual kiai is responsible for taking care of Islamic boarding schools that emphasize worship activities to get closer to God, .
the advocates that take care of and nurture Islamic boarding school students and also pay attention to the problems faced by the community, .
the political ones also perceived as Islamic boarding school caregivers that are mostly concerned about politics and power issues.
Sholichin20 strengthened SuprayogoAos findings after examining the typology of Madurese kiai, which are classified into 4 types, including .
lineage and non-lineage, .
spiritual ones found in Islamic and non-Islamic boarding schools, .
tarekat and non-tarekat, as well as .
the political ones.
The various aforementioned classifications serve as tools used to analyze the typology of Mandailing ulama.
Based on the lineage and non-lineage aspect, some of them are indeed the children of ulama, and they follow in their parentsAo footsteps.
However, the majority are not the children of the ulama.
The ones that reside in Tapanuli Residency were the sons of Shaykh Abdul Halim Hasibuan, also referred to as Shaykh Bosar, bin H.
Nurhakim .
Tuan Kad.
Shaykh Ali Hasan Ahmad Ad-Dary bin Shaykh Ahmad Zein, and Shaykh JaAofar Abdul Qadir bin Shabir al-Mandili (Nasutio.
Furthermore, one of the Shaykh Ahmad Zein .
6 to 1.
, was the son of a nobleman Shaykh Ali Hasan Ahmad ad-Dary.
Meanwhile, one of the Mandailing ulama Shaykh Abdul Hamid .
5 to 1.
, was the son of a farmer in the Tapanuli Residency and bore the surname Lubis, while Shaykh Juneid Thola .
6 to 1.
bore the surname Rangkuti.
Some were the sons of a merchant called Shaykh Musthafa Husein .
6 to 1.
and surnamed Nasution.
Several Mandailing ulama in East Sumatra were from the lineage, of Abdurrahman Sjihab .
0 to 1.
, the son of Kadi in the Serdang Kingdom.
Meanwhile.
Abdul Halim Hasan .
1 to1.
, surnamed Daulay.
Arsjad Th.
Lubis .
8 to 1.
, and Adnan Lubis .
0 to 1.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Asrul.
Mohammad Ajmal.
Harun Alrasyid were non-lineage ulama.
It is therefore, evident that some of them are categorized under lineage and non-lineage ulama.
In accordance with the tarekat and non-tarekat aspect, some Mandailing ulama that visited Mecca before 1900 adhered to the Naqshabandiah Order.
On the contrary, some of them rejected and criticized the tarekat.
For example.
Shaykh Abdullah Pagaran Sigatal .
9 to 1.
adhered to the Naqshabandiah Order where a diploma was obtained in the tarekat.
Shaykh Ahmad Zein, surnamed Hasibuan, initially adhered to this Order under the influence of Shaykh Ahmad Khatib al-Minangkabawi.
Although Hasibuan later left and focused more on practicing the Sammaniyah Order, others include Shaykh Abdul Halim Hasibuan, known as Shaykh Bosar .
7 to 1.
, and Shaykh Abd.
Muttalib bin Japidondang Lubis .
4 to 1.
also adhered to the Naqshabandiah Order, where they acquired knowledge of tarekat while studying in Mecca.
One of the Mandailing ulama known as an opponent of this order is Shaykh Abd.
Hamid .
5 to 1.
, surnamed Lubis.
Meanwhile, some Mandailing ulama travelled to Mecca after 1900 to acquire knowledge of the tarekat .
One of those that developed the Naqshabandiah Order was Shaykh Syihabuddin Aek Libung .
2 to 1.
that wrote 2 mystical works such as A<da>b al-Muri>di>n and Fat.
al-Qalb.
22 The Mandailing ulama from Al Washliyah and Al Ittihadiyah were categorized as non-tarekat ulama.
They focus more on the study of fiqh and monotheism and are not known as a murshid or caliph of a particular tarekat.
The following figures Abdurrahman Sjihab.
Adnan Lubis.
Yusuf Ahmad Lubis.
Arsjad Th.
Lubis.
Zainal Arifin Abbas, and Abdul Halim Hasan are not affiliated with a particular tarekat.
This is because they have never been taught a particular tarekat in the madrasas, where they work as teachers.
The founded Al Washliyah23 and Al Ittihadiyah organizations24 failed to develop any tarekat at all, and they are more likely to be perceived as fa>qih than sufis.
The Mandailing ulama consists of madrasa and pesantren.
Islamic boarding school, from the educational aspect.
In the mid-19th and early 20th centuries, they were more a product of madrasas and not pesantren alumni because of their tradition in Java, which was still unknown in Tapanuli and East Sumatra DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in the Early 20th Century Residencies.
25 Mandailing ulama in this era were madrasa alumni that studied religion under the tutelage of teachers using the yellow book, although, as students, they never stayed in the dormitory.
Post-Independence led to the emergence of several Islamic boarding schools and some contemporary pesantren In the Tapanuli Residency, the Mandailing ulama are alumni of the Madrasa founded by Shaykh Mustafa Husein, although it was eventually converted to a Musthafawiyah Islamic Boarding School .
r Pesantre.
in the early 80s.
Among the alumni that later became ulama were Shaykh Abdul Halim Khatib26 and Shaykh Ali Hasan Ahmad ad-Dary.
Meanwhile, at the beginning of the 20th century, those in the East Sumatra Residency were madrasa alumni.
In Medan City, two well-known madrasas, namely Madrasah al-Hasaniyah was founded by Shaykh Hasan MaAosum,28 a Malay ulama with several students29 and Maktab Islamiyah Tapanuli (MIT)30 was Mandailing nomads, especially Shaykh Muhammad YaAocub.
31 MIT teachers and students tend to be of Mandailing ethnicity, and among the madrasa alumni are Adnan Lubis.
Abdurrahman Sjihab (Rangkut.
,32 M.
Arsjad Th.
Lubis,33 and Yusuf Ahmad Lubis.
34 During their lifetime, they never founded a pesantren rather, they built hundreds of madrasas affiliated with Islamic organizations, such as Al JamAoiyatul Washliyah.
35 Several Mandailing ulamas affiliated with Al-Ittihadiyah such as Abdul Halim Hasan and Zainal Arifin Abbas.
36 As a reference for Islamic boarding school students in Java, teachers at madrasas in East Sumatra use the yellow book to teach the Sunni tradition.
It was admitted that the tradition and system of pesantren as an Islamic educational institution was unknown in North Sumatra at least until the era of Indonesian independence.
In North Sumatra, the ulama, especially those from the Mandailing ethnicity, tend to maintain the traditional system of the Madrasa.
The Mandailing ulama consists of the political and non-political aspects.
Those that travelled to Mecca before 1900 tended not to engage in politics because there were no political parties in Indonesia.
However, ulama that visited afterward were involved in practical politics.
In the Tapanuli Residency.
Shaykh Musthafa Husein.
Shaykh Abdul Halim Khatib and Shaykh Ali Hasan Ad-Dary are affiliated with the Nahdlatul Ulama (NU) Party.
Meanwhile, in DOI : https://doi.
org/10.
47766/nahrasiyah.
Asrul.
Mohammad Ajmal.
Harun Alrasyid East Sumatra Residency.
Abdurrahman Sjihab (Rangkut.
Adnan Lubis.
Arsjad Th.
Lubis.
Yusuf Ahmad Lubis and Bahrum Djamil from Al JamAoiyatul Washliyah, as well as Shaykh Zainal Arifin Abbas (Hasibua.
and Shaykh Abdul Halim Hasan (Daula.
from Al Ittihadiyah are affiliated with the Masjumi Party.
37 Several Mandailing ulama were elected as members of the Constituent Assembly in Jakarta, such as Shaykh Musthafa Husein from the NU Parties, as well as Adnan Lubis and M.
Arsjad Th.
Lubis, from the Masjumi Parties,38 Unfortunately.
Shaykh Mustafa Husein died before being appointed as a member of the Assembly.
39 In post-independence Indonesia, they played an active role in the political field and also supported Masjumi and Nahdlatul Ulama as well as the Indonesian Muslim Party (Partai Muslimin Indonesia.
Parmus.
and the United Development Party (Partai Persatuan Pembangunan, .
in the Old Order era.
Conclusion This study successfully provides an analysis of the meaning and typology of Mandailing ulama (Islamic scholar.
in the early 20th century.
Mandailing ulama in this study are understood as those from the Mandailing ethnic group who have a deep understanding of Islam, especially Aoaqi>dah and jurisprudence.
Several sources indicate that the number of prominent Islamic scholars of the Mandailing ethnicity in the early 20th century was very large.
Based on a review of their biographies.
Mandailing ulama (Islamic scholar.
can be classified into Mandailing ulama as nasab ulama and non-nasab ulama.
tarekat ulama and non-tarekat ulama.
madrasa ulama and Islamic scholars at boarding schools.
political ulama and non-political ulama.
However.
Mandailing ulama (Islamic scholars can also be divided into two terms of intellectuality, namely ulama (Islamic scholar.
who are productive in their work, and ulama who have not produced any works.
The study of Mandailing ulama is interesting because many things have not been revealed.
Mandailing Ulama (Islamic scholar.
were affiliated to various socio-religious organizations throughout the early 20th century, for examples.
Al JamAoiyatul Washliyah.
Nahdlatul Ulama.
AlIttihadiyah.
Persatuan Tarbiyah Islamiyah, and Muhammadiyah.
They also DOI : https://doi.
org/10.
47766/nahrasiyah.
Mandailing Ulama in the Early 20th Century produced many works in various fields of science.
They also do not ignore actual events in the religious, educational, social, cultural, political, and economic All of these are interesting to work on considering that there has been no study related to this.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Asrul.
Mohammad Ajmal.
Harun Alrasyid Endnotes See: JaAofar JaAofar.
AuPeran Al JamAoiyatul Washliyah Dalam Merevitalisasi Madhhab ShafiAoi Di Era Kontemporer,Ay Justicia Islamica: Jurnal Kajian Hukum dan Sosial 13, no.
JaAofar JaAofar.
AuAl JamAoiyatul Washliyah Dan Pelestarian Akidah Ahl Sunnah Wa Al-JamaAoah Di Indonesia,Ay ISLAMICA: Jurnal Studi Keislaman 14, no.
See: Hyung-Jun Kim.
AuPraxis and Religious Authority in Islam: The Case of Ahmad Dahlan.
Founder of Muhammadiyah,Ay Studia Islamika 17, no.
Robin Bush.
AuRedefining AoPolitical IslamAo in Indonesia: Nahdlatul Ulama and Khittah Ao26,Ay Studia Islamika 7, no.
DjaAofar Siddik and JaAofar JaAofar.
Al-Ittihadiyah: Delapan Dasawarsa Menerangi Nusantara (Medan: Perdana Publishing, 2.
Kuntowijoyo.
Pengantar Ilmu Sejarah (Medan: Tiara Wacana, 2.
Abbas Pulungan.
Syekh Abdul Halim Khatib (Tuan Napos.
(Medan:
Universitas Islam Negeri Sumatera Utara, 2.
Abbas Pulungan.
Pesantren Musthafawiyah Purbabaru Mandailing (Bandung: Citapustaka Media, 2.
Abbas Pulungan.
AuNahdlatul Ulama Di Luar Jawa: Perkembangan Di Tanah Mandailing,Ay Journal of Contemporary Islam and Muslim Societies 2, no.
: 91Ae217.
Abbas Pulungan.
Perkembangan Islam Di Mandailing (Bandung:
Citapustaka Media, 2.
Abbas Pulungan.
Syekh Musthafa Husein.
Syekh Abdul Halim Khatib Dan Haji Abdullah Musthafa (Medan: Perdana Publishing.
Erawadi Erawadi.
AuJaringan Keilmuan Antara Mandailing Ulema-Angkola Dan Ulema Semenanjung Melayu,Ay in Prosiding Nadwah Ulema Nusantara (NUN)VI:
Ulema Dan Umara Berpisah Tiada (Selangor: Universiti Kebangsaan Malaysia.
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.
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