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.
id/index.
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.
, 69-83 DOI : https://doi.
org/10.
47766/nahrasiyah.
Ulama and Knowledge in Modern Aceh:
Abu Teupin Raya on Religious Sciences Zuhri Arif,1* Habib Zarbaliyev,2 & JaAofar3 Abstract: This article examines the intellectual tradition of Abu Teupin Raya in Aceh.
The researcher utilizes the theories of Martin van Bruinessen.
Zamaksyari Dhofier, and Azyumardi Azra on pesantren and the tradition of yellow books .
itab kunin.
, as well as the theory of Syed Muhammad Naquib al-Attas on the classification of knowledge.
This study is a literature review with a historical approach.
Primary data, including the writings of Abu Teupin Raya and various biographical notes, are analysed using content analysis methods.
The study argues that Abu Teupin Raya is an Acehnese scholar who successfully transmitted traditional Islam as found in yellow books written by several scholars of the Ahl al-Sunnah wa alJamyAoah and ShyfiAoi schools.
Additionally, he expanded the treasury of traditional Islam by composing his own books, some of which were written in Malay using Arabic script.
Abu Teupin Raya is a traditionalist scholar who preserved elements of traditional Islam and actively safeguarded religious knowledge through teaching and writing yellow books during the Aceh conflict.
This study contributes to the study of Islam in Aceh.
Keywords: ulama.
Aceh, religious sciences, dayah, intellectual networks Article history: Received: August 17, 2023 | Revised: October 20, 2023 | Accepted: November 30, 2023 | Available online: December 30, 2023 Universitas Al Washliyah (UNIVA) Medan.
Indonesia, e-mail: zuhriarifsihombing@gmail.
Azerbaijan University of Language.
Azerbaijan, e-mail: habib.
halilintar@gmail.
IAIN Lhokseumawe.
Indonesia, e-mail: jafar@iainlhokseumawe.
* Corresponding author A The Author.
Published by IAIN Lhokseumawe.
Nahrasiyah is licensed under a CC BY-NC 4.
Ulama and Knowledge in Modern Aceh Introduction Martin van Bruinessen is a Dutch anthropologist who conducted research on the transmission of religious knowledge in traditional Islamic educational institutions by teaching the yellow books .
itab kunin.
The results of his research can be seen in two of his articles.
Pesantren and Kitab Kuning: Continuity and Change in a Tradition of Religious Learning,1 and Kitab Kuning: Books in Arabic Script Used in the Pesantren Milieu.
2 One of his books on this topic has been published in Indonesian under the title Kitab Kuning.
Pesantren dan Tarekat.
3 Many researchers in Indonesia have since developed studies on the yellow books in Indonesia.
Martin van BruinessenAos study, which focuses on traditional Islamic educational institutions rather than modernist Islam, emphasizes two important First.
Isamic School .
has successfully transmitted traditional Islam as found in classical books written centuries ago.
These books are referred to as kitab kuning by the Muslim community in Indonesia.
Kitab kuning is studied in Islamic educational institutions such as pesantren, surau, dayah, and pondok.
Another crucial point is that there is a difference in the use of these books between traditional Islamic educational institutions and modernist/ reformist Islamic educational institutions.
In traditional Islamic educational institutions, kitab kuning is taught orally by a teacher commonly referred to as kiai, ajengan, or tuan guru.
Traditional Islam is oriented towards a specific school of thought .
, while modernist Islam is not bound by a particular school of thought.
Second, most kiai teach kitab kuning, but there are many who have expanded the traditional Islamic knowledge by composing their Traditional scholars write their works in Arabic or the local language but still use the Arabic script.
On the other hand, modernist scholars write their works in Indonesian using the Latin alphabet.
The use of Arabic language and script serves as a distinguishing characteristic between traditional and modernist scholars.
Meanwhile, the topic of yellow books in Indonesia, especially in Aceh, has been studied by several researchers.
5 However, the role of Acehnese scholars in the modern era, particularly during the period of conflict, in preserving DOI : https://doi.
org/10.
47766/nahrasiyah.
Zuhri Arif.
Habib Zarbaliyev & JaAofar religious knowledge through the tradition of yellow books has not received Similarly, studies on the role of Abu Teupin Raya in preserving religious knowledge and the tradition of yellow books have not been conducted at all.
Some researchers have explored Abu Teupin Raya, including Al Husaini Daud,6 Abdul Mukti and Candra Wijaya,7 Muhammad Rizal and Muhammad Iqbal,8 Rejal Afriansyah, et al.
,9 Jauhari Hasan,10 and Arwin Juli Rakhmadi Butar-butar.
11 Biographies of this Acehnese scholar have been published in several books and online articles.
However, none of these researchers have discussed the role of Abu Teupin Raya in the development of religious knowledge in Indonesia.
This article examines the intellectual tradition of Abu Teupin Raya in modern Aceh.
Specifically, the article addresses two questions: What is the intellectual tradition of Abu Teupin Raya? How did Abu Teupin Raya transmit Islamic religious knowledge through teaching and writing yellow books in Aceh during the Aceh conflict era? To answer these questions, researchers utilize the perspectives of Martin van Bruinessen.
Zamaksyari Dhofier, and Azyumardi Azra on pesantren and the tradition of yellow books, as well as the theory of Syed Muhammad Naquib al-Attas on the classification of knowledge.
This study argues that Abu Teupin Raya was an Acehnese scholar who successfully transmitted traditional Islam as found in the yellow books written by several scholars of the Ahl al-Sunnah wa al-Jama>Aoah and Sha>fiAoi> schools of thought.
He also expanded the traditional Islamic knowledge by composing his books, some of which were written in Malay using the Arabic script.
Abu Teupin Raya is identified as a traditionalist scholar who defended the elements of traditional Islam.
He actively preserved religious knowledge through teaching and writing yellow books during the Aceh conflict.
His contributions include not only transmitting the existing traditional Islam but also enriching the traditional Islamic knowledge by producing his writings.
Several of his works were composed in the Malay language using the Arabic script.
Overall.
Abu Teupin Raya played a significant role in preserving and transmitting traditional Islamic knowledge during the Aceh conflict.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Ulama and Knowledge in Modern Aceh Methods This study employs a literature review approach with a historical perspective.
The literature review methodology proposed by Mestika Zed12 the stages of historical research according to Kuntowijoyo will be applied in this study.
The data sources for this study consist of documents related to Abu Teupin Raya.
The data sources are divided into two groups: primary sources, including the works of the studied scholars and biographies written by his grandson, and secondary sources, such as books and articles written by experts on the biography, role, and thoughts of this scholar.
Additionally, other sources deemed relevant to the discussion topic are also included.
Data for this study are obtained through interviews with several informants who possess knowledge about the biography and works of Abu Teupin Raya.
Interviews are also conducted with informants regarding the curriculum of Dayah DarussaAoadah, the educational institution established by this scholar.
The literature review and interviews with knowledgeable individuals contribute to a comprehensive understanding of Abu Teupin RayaAos intellectual legacy, his contributions to Islamic knowledge, and the development of Dayah DarussaAoadah.
Results and Discussion A Brief History of Abu Teupin Raya Muhammad Ali Irsyad, also known as Abu Teupin Raya, was born on May 24, 1921 .
Ramadan 1339 H) in Kayee Jatoe.
Teupin Raya.
Aceh.
Indonesia.
At that time, the people of Aceh were still engaging in guerrilla warfare against the Dutch colonialists.
He was the son of Muhammad Irsyad and Aisyah.
In terms of lineage, his fatherAos family descended from Panglima Doyen of Aceh Besar, while his motherAos family originated from the scholarly lineage in Lapang Lhoksukon.
Abu Teupin Raya has received traditional Islamic education since childhood.
Zamakhsyari Dhofier stated that traditional Islam is AuIslam yang masih terikat kuat dengan pikiran-pikiran para ulama fikih .
ukum Isla.
, hadis, tafsir, tauhid .
eologi Isla.
dan tasawuf yang hidup antara abad ke 7 sampai abad ke 13.
Ay DOI : https://doi.
org/10.
47766/nahrasiyah.
Zuhri Arif.
Habib Zarbaliyev & JaAofar However, according to Dhofier, this does not mean that traditional Islam is confined to the thoughts and aspirations created by scholars in those centuries.
Theoretically, according to Dhofier, the pesantren education system is a common pattern of traditional Islamic education, and there are five basic elements of the pesantren tradition: the hut, mosque, students .
, the teaching of classical Islamic books, and the religious leader .
In the context of student references, the teaching of classical Islamic books has referred to the works of scholars who adhere to the ShyfiAoy school of thought.
The primary goal of traditional Islamic educational institutions is to educate future scholars, where they must master various branches of Islamic knowledge such as grammar and morphology .
w and .
, jurisprudence .
, principles of jurisprudence .
shyl al-fiq.
, hadith, exegesis .
, theology .
Sufism and ethics, history .
a>ri>k.
, and rhetoric .
ala>gha.
All reference books are divided into three groups: basic books, intermediate-level books, and major books.
16 In this regard.
Abu Teupin Raya is one among many religious scholars in AcehAos modern era who has received religious education in traditional Islamic educational and after becoming a teacher .
eungku or ab.
at the dayah, he actively defended traditional Islam in Aceh during the conflict era.
Despite having the opportunity to study general knowledge at modern educational institutions like the Schake School .
Abu Teupin Raya was more interested in studying religious sciences at the dayah.
He initially learned about religion from his father, who was a Qa>d.
As a nobleman, he had the chance to study at Dutch schools, and as the son of a religious scholar, he also studied religious sciences.
Therefore, he gained knowledge in both Dutch and Arabic languages.
At the age of 18, he moved to Uteun Bayu and studied religion at the dayah owned by Teungku Abdurrahman from 1940 to 1947.
According to Armia, he moved to Uteun Bayu because he preferred studying religious sciences with scholars rather than learning general knowledge with Dutch teachers.
He then continued his education at another dayah in Pulo Kiton.
Bireun, for a year .
However, he spent more time teaching than learning in this dayah, perhaps because there was no curriculum difference between the dayah in Uteun Bayu and the one in Pulo Kiton.
He later moved DOI : https://doi.
org/10.
47766/nahrasiyah.
Ulama and Knowledge in Modern Aceh to Gandapura to study religion under Teungku Usman Makam, a scholar who had studied astronomy in the Middle East.
He was very interested in delving into this field and studied under Teungku Usman Makam for two years while teaching grammar to several students.
During this period, he also authored books in the field of grammar and morphology.
In 1949, he established a dayah in Lampoh Pala.
Teupin Raya.
The dayah building was constructed on waqf land donated by a local leader named Teuku Ampon.
Students from Geurugok and Bireun came to this dayah to deepen their knowledge of religion.
At that time.
Abu Teupin Raya was recognized as a young scholar with the ability to teach Arabic perfectly.
By Abu Teupin Raya, the dayah was named Dayah DarussaAoadah.
This institution has been conducting traditional Islamic education.
On September 21, 1953, a portion of the Acehnese people resisted the Indonesian government, marked by the emergence of the Darul Islam/Tentara Islam Indonesia .
r DI/ TII) movement in Aceh.
This event had an impact on educational activities in Aceh, leading to the temporary closure of learning activities at Dayah DarussaAoadah.
Some students even joined the ranks of this resistance movement.
In 1959, the DI/TII group made peace with the Indonesian government, and all forces received amnesty.
The government also provided various facilities to the scholars who had supported the movement, including Abu Teupin Raya.
The Aceh Governor and the Commander of the Iskandar Muda Military Regional Command awarded scholarships to Abu Teupin Raya, who wished to study at Al-Azhar University in Cairo.
Egypt, to deepen his knowledge of Islamic astronomy.
He departed for Egypt in 1962 and was guided by an astronomy expert named Shaykh Abu> al-Ula> al-Banna until 1966.
Afterward.
Abu Teupin Raya obtained a degree from al-Azhar University and became an expert in the field of astronomy.
The data above indicates two aspects related to Abu Teupin RayaAos religious education.
First, he pursued religious knowledge from one dayah to Second, he built an intellectual network with Middle Eastern scholars, particularly in Egypt.
Karel A.
Steenbrink has stated that a typical pesantren student often moves from one pesantren to another for the pleasure of undertaking scholarly journeys and the desire to learn from renowned kiai to study higher DOI : https://doi.
org/10.
47766/nahrasiyah.
Zuhri Arif.
Habib Zarbaliyev & JaAofar and more complex sciences and texts.
After feeling proficient in religious studies at the pesantren, students usually go to Mecca to deepen their religious This was a common practice for pesantren students during the 19th century.
19 However.
Abu Teupin Raya, as a dayah teacher, chose Egypt over Mecca.
William R.
Roff revealed that the intellectual interests and orientations of Indonesian students in the early 20th century shifted from religious to political In Mecca, they studied religion, while in Egypt, they studied politics due to the emergence of modernist movements in the region.
20 However, this motivation is not entirely applicable to Abu Teupin Raya.
A more fitting perspective is provided by Mona Abaza, who stated that the version of Islam in Egypt is more aligned with the religious understanding in Indonesia than the Saudi Arabian version influenced by Wahhabism.
21 Wahhabism is also endorsed by the Saudi Arabian government.
22 Abu Teupin Raya was an Islamic scholar who opposed Wahhabism and wrote on this topic.
It is clear that Abu Teupin Raya studied religious sciences at the dayah as a traditional Islamic educational institution in Aceh and continued his education at Al-Azhar University, which is an Islamic university perpetuating the Sunni tradition,23 where he studied under various scholars.
Abu Teupin Raya and Religious Sciences in Dayah DarussaAoadah In 1968.
Abu Teupin Raya reopened Dayah DarussaAoadah after it had been temporarily closed due to the conflict between the Government of the Republic of Indonesia and the DI/TII movement.
24 Like other traditional scholars.
Abu Teupin Raya .
orally conveyed or read aloud religious knowledge found in various yellow books, and .
enriched the traditional Islamic knowledge by composing his books.
In the context of the first point, he recommended several books written by scholars in the Middle East during the classical era as references for the students at Dayah DarussaAoadah.
Based on Ibn HajarAos information,25 the teachers at Dayah DarussaAoadah have imparted knowledge of Islamic religious studies and have made yellow books the primary reference for the students.
These books continue to be studied DOI : https://doi.
org/10.
47766/nahrasiyah.
Ulama and Knowledge in Modern Aceh by the students to this day.
The students studied Matan Taqri>b.
s> hiyah Ibra>hi>m al-Baju>ri> Aoala Ibn Qa>sim.
>shiyah IAoa>nah al-Ta{ l> ibi>n, and Shar.
Jala>l al-Di>n al-Ma.
alli Aoala JamAo al-Jawa>miAo for the field of jurisprudence .
kitab Awa>mil fy al-Na.
Kawa>kib al-Durriyah.
Abi al-Naja.
Alfiah Ibn Ma>lik, and Shar.
al-AoAllamah Ibnu AoAqil Aoala Alfiyah for the field of syntax .
kitab Ta.
ri>f.
Dhammun.
Matan Bina> wa al-Asa>s, al-Kaila>ni>, al-Salsil al-Madkhal fy AoIlm al-S.
raf, and al-Mathlu>b bi Shar.
al-Maq.
u>d fi> al-Ta.
ri>f for the field of morphology .
kitab Tyja>n al-Dara>ri>.
Kifa>yah al-AoAwwa>m fy AoIlm al-Kala>m, and al-Dusu>qi> Aoala Umm al-Bara>hi>n in the field of Islamic theology .
Tafsi>r Jala>lain for the field of exegesis .
s> hiah al-Dimya>ti> Shar.
alWaraqa>t and Gha>yah al-Wu.
ul>> Shar.
Lubb al-U.
ul> in the field of legal principles .
u>l fiq.
kitab al-Sulam al-Munawaraq fi> AoIlm al-Man.
iq, yada>h al-Mubham and H.
s> hiah Aoala Shar.
al-Malawi> for the field of logic (Aoilm al-man.
Nu>r al-Yaqi>n for the field of Islamic history.
kitab Na.
aAo> i.
al-AoIba>d.
TaAolim alMutaAoallim.
Sira>j al-Tha>libi>n dan al-H.
kam for the field of Sufism.
and kitab Shar.
Tanqi>h al-Qaul al-H.
di>th, and Fat.
al-Ba>ri> Shar.
al-Bukha>ri> for the field of hadith.
In addition.
Abu Teupin Raya has authored several books in the local language (Malay and Acehnes.
using the Arabic script.
He was a prolific scholar, as evidenced by the research of Al Husaini M.
Daud, who documented that Abu Teupin Raya produced 28 titles that have become references for the students at Dayah DarussaAoadah.
26 Abu Teupin Raya has written books in the fields of Arabic language.
Quran.
Islamic theology (Aoa.
id> a.
, ethics and Sufism, jurisprudence .
Islamic history, and logic (Aoilm al-man.
According to the theory of Syed Muhammad Naquib al-Attas on the classification of knowledge, which divides knowledge into two types, namely the God-given knowledge .
he religious science.
and the acquired knowledge .
he rational, intellectual, and philosophical science.
,27 Abu Teupin Raya has preserved religious sciences.
According to al-Attas, the religious sciences encompass:
Al-Quran: its recitation and interpretation, .
Al-Sunnah: the life of the Prophet, the history and messages of previous Messengers, hadiths, and their authoritative narrations, .
Al-Shariah: laws and regulations, principles, and DOI : https://doi.
org/10.
47766/nahrasiyah.
Zuhri Arif.
Habib Zarbaliyev & JaAofar practices of Islam, .
Theology: God.
His Essence.
Attributes, and Names, as well as His Actions .
, .
Islamic Metaphysics (Sufis.
: psychology, cosmology, and ontology, and .
Linguistic Sciences: Arabic language, grammar, lexicography, and literature.
From his body of work.
Abu Teupin Raya has preserved all these religious sciences.
He taught various yellow books on these disciplines and authored books in the local language using the Arabic script.
The conclusion above further strengthens the findings of Bruinessen and Azra.
According to Bruinessen, some kiai (Islamic scholar.
in the Nusantara region, aside from teaching yellow books in their pesantren .
ondok, surau, or daya.
, have also authored their books.
He notes that traditional Islamic scholars write books in Arabic and sometimes in the local language but still applying the Arabic script.
28 Azra, on the other hand, asserts that yellow books are religious texts in Arabic.
Malay.
Javanese, or other local languages in Indonesia written in the Arabic script.
These books are authored by scholars from the Middle East as well as scholars in Indonesia.
29 Based on these perspectives.
Abu Teupin Raya, in addition to being classified as a traditional scholar rather than a modernist or reformist, has contributed to both the quality and quantity of yellow books in Indonesia.
Conclusion The main findings of this study indicate that Abu Teupin Raya, one of the scholars in Aceh during the Aceh conflict era, successfully transmitted traditional Islam as found in the yellow books .
itab kunin.
written by various scholars of the Ahl al-Sunnah wa al-Jama>Aoah and the Sha>fiAoi> school of thought.
Additionally, he expanded the treasury of traditional Islam by authoring his books, some of which were written in Malay using the Arabic script.
He was considered to have authority in traditional Islam, having studied in several dayahs in Aceh that uphold traditional Islam and yellow books.
It is evident that Abu Teupin Raya successfully maintained elements of traditional Islam and actively preserved religious knowledge through teaching and writing yellow books during the Aceh conflict.
His contribution to the preservation and development DOI : https://doi.
org/10.
47766/nahrasiyah.
Ulama and Knowledge in Modern Aceh of religious knowledge is seen in the variety of yellow books taught in his dayah and the writing of several books in Malay and Acehnese while still using the Arabic script.
The study suggests that research on this scholar should be continued by other researchers, as there is a lack of research on Abu Teupin RayaAos thoughts as reflected in all his writings.
Researchers in the fields of Arabic language, the Quran, creed, ethics and mysticism.
Islamic jurisprudence.
Islamic history, and logical reasoning need to study his authored works.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Zuhri Arif.
Habib Zarbaliyev & JaAofar Endnotes Martin van Bruinessen.
AuPesantren and Kitab Kuning: Maintenance and Continuation of A Tradition of Religious Learning,Ay in Texts from the Islands.
Oral and Written Traditions of Indonesia and the Malay World (Berne: University of Berne, 1.
, 121Ae146.
Martin Van Bruinessen.
AuKitab Kuning: Books in Arabic Script Used in the Pesantren Milieu,Ay KITLV-Journals.
Nl 146, no.
: 226Ae269.
Martin van Bruinessen.
Kitab Kuning.
Pesantret Dan Tarekat (Bandung:
Mizan, 1.
Ibid.
Helmi et al.
AuLearning Methods of AoKitab KuningAo in Dayah Manyang Gampong Meulum Samalanga District,Ay Britain International of Humanities and Social Sciences (BIoHS) Journal 3, no.
: 263Ae273.
Jajat Burhanudin.
AuTwo Islamic Writing Traditions in Southeast Asia,Ay Al-JamiAoah 60, no.
1Ae28.
Iin Meriza et al.
AuThe Existence of the Yellow Book in the Digital Era:
Study in Dayah Aceh,Ay FITRAH: Jurnal Kajian Ilmu-ilmu Keislaman 8, no.
: 21Ae36.
Balai Penelitian et al.
AuKajian Kitab Di Dayah Salafiyah Ruh Al-Fata Aceh Besar: Tradisi Dan KontekstualisasiAy 28 .
Al Husaini M.
Daud.
AuThe Implication of Abu Teupin RayaAoS Thought in Transforming Islamic Education in Aceh,Ay Journal of Contemporary Islam and Muslim 5, no.
Al Husaini M.
Daud.
AuTransformasi Pendidikan Islam Al-Azar Mesir Di Aceh: Kajian Sejarah Pemikiran Abu Teupin RayaAy (Universitas Gadjah Mada, 2.
A Mukti and D Candra Wijaya.
AuLearning Management in DarussaAoadah Teupin Raya Center of Glumpang Tiga District Pidie Regency,Ay Quest Journals:
Journal of Research in Business and Management 8, no.
: 1Ae5, https:/ /w.
edu/download/63513672/A0803010520200603-44428-pp9sk8.
Muhammad Rizal and Muhammad Iqbal.
AuDayah and Meunasah: Abu Teupin Raya Is the Reformer of Islamic Education in Aceh,Ay Jurnal Pendidikan Islam 7, no.
: 185Ae207.
Rejal Afriansyah.
Mawardi, and Nurasiah.
AuBiografi Tengku Haji Muhammad Ali Irsyad (Abu Teupin Raya, 1915-2.
,Ay JIM: Jurnal Ilmiah Mahasiswa Pendidikan Sejarah 3 .
: 98Ae102.
Jauhari Hasan.
Respons Ulama Dayah DarussaAoadah Terhadap Problema Sosial Keagamaan Di Aceh (Banda Aceh: Lembaga Penelitian IAIN Arraniry Banda Aceh, 2.
Arwin Juli Rakhmadi Butar-Butar.
Khazanah Ilmu Falak Aceh (Sejarah.
Tokoh.
Naska.
(Medan: UMSU Press, 2.
, 65-69.
Mestika Zed.
Metode Penelitian Kepustakaan (Jakarta: Yayasan Pustaka Obor Indonesia, 2.
Kuntowijoyo.
Pengantar Ilmu Sejarah (Medan: Tiara Wacana, 2.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Ulama and Knowledge in Modern Aceh Muhammad Siddiq Armia.
AuManaqib Tgk.
Muhammad Ali Irsyad Al-Falaki Pendiri Dayah YPI DarussaAoadah,Ay in Seminar Nasional Pendidikan Dayah DarussaAoadah Cabang Sawang, 2022.
Zamakhsyari Dhofier.
Tradisi Pesantren: Studi Pandangan Hidup Kyai (Jakarta: LP3ES, 1.
, 1.
Ibid.
, 18-44.
Armia.
AuManaqib Tgk.
Muhammad Ali Irsyad Al-Falaki Pendiri Dayah YPI DarussaAoadah.
Ay Ibid.
Karel A.
Steenbrink.
Pesantren.
Madrasah Dan Sekolah: Pendidikan Islam Dalam Kurun Modern (Medan: LP3ES, 1.
, 17-18.
William R.
Roff.
AuIndonesian and Malay Students in Cairo in the 1920Aos,Ay Indonesia 9, no.
: 73.
Mona Abaza.
AuIndonesian Azharites.
Fifteen Years Later,Ay Journal of Social Issues in Southeast Asia 18, no.
: 139Ae153.
Mona Abaza.
Pendidikan Islam Dan Pergeseran Orientasi: Studi Kasus Alumni Al-Azhar (Jakarta: LP3ES, 1.
, 117-118.
Carol E B Choksy and Jamsheed K Choksy.
AuThe Saudi Connection:
Wahhabism and Global Jihad,Ay World Affairs 178, no.
: 23Ae34, http:// org/stable/43555279.
Indira Falk Gesink.
Islamic Reform and Conservatism: Al-Azhar and the Evolution of Modern Sunni Islam (London: I.
Tauris, 2.
Armia.
AuManaqib Tgk.
Muhammad Ali Irsyad Al-Falaki Pendiri Dayah YPI DarussaAoadah.
Ay Wawancara dengan Ibn Hajar, mantan guru di Dayah DarussaAoadah, di Lhokseumawe, 5 Januari 2024.
Al Husaini M.
Daud.
Geneologi Pemikiran Pendidikan Timur Tengah Di Aceh: Perpektif Sejarah Pemikiran Abu Teupin Raya (Yogyakarta: The Phinisi Press, 2.
, 90-93.
Syed Muhammad Naquib Al-Attas.
The Concept of Education in Islam:
A Framework for an Islamic Philosophy of Education (Kuala Lumpur: ISTAC, 1.
, 40-42.
Bruinessen.
AuPesantren and Kitab Kuning: Maintenance and Continuation of A Tradition of Religious Learning.
Ay Azyumardi Azra.
Pendidikan Islam: Tradisi Dan Modernisasi Di Tengah Tantangan Milenium i (Jakarta: Kencana, 2.
, 143.
DOI : https://doi.
org/10.
47766/nahrasiyah.
Zuhri Arif.
Habib Zarbaliyev & JaAofar
References