MUSLIM SCHOLARS OF PAHANG IN TUK SHIHABUDDIN S CLASSICAL MALAY POEM AL-GHAFILAH

International Journal of Civil Engineering and Technology (IJCIET) Volume 10, Issue 1, January 2019, pp.372 381, Article ID: IJCIET_10_01_035 Available online at http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=10&itype=1 ISSN Print: 0976-6308 and ISSN Online: 0976-6316 IAEME Publication Scopus Indexed MUSLIM SCHOLARS OF PAHANG IN TUK SHIHABUDDIN S CLASSICAL MALAY POEM AL-GHAFILAH Wan Kamal Mujani Faculty of Islamic Studies, National University of Malaysia, Malaysia Amnah S. Ismail Faculty of Defence Studies and Management, National Defence University of Malaysia, Kuala Lumpur, Malaysia Wan Norhasniah Wan Husin Faculty of Defence Studies and Management, National Defence University of Malaysia, Kuala Lumpur, Malaysia ABSTRACT Development of the classical Malay poetry as a medium of knowledge in Pahang is seen as one of the interesting issues to be discussed. It was developed by one of the well-known Muslim Scholars in Pahang known as TukShihabuddin. Numerous classical Malay poems written by him as a medium of knowledge to local people can be used to determine the history and the events that took place during his time. al- Ghafilah is a beautiful poem written by him. This paper will investigate the connotative and denotative meaning behind these beautiful stanzas. Review of literature and content analysis will be employed in this research. From observation, brief and concise stanzas tell their own stories. They clarify the names of Muslim scholars and their stories during the time of TukShihabuddin. This poem also conveys information about the social life and development of knowledge and Muslim scholars of Pahang in the 18th century. Key words: History, Ulama, Pahang, TukShihabuddin, Malay Poem and al-ghafilah. Cite this Article: Wan Kamal Mujani, Amnah S. Ismail and Wan Norhasniah Wan Husin, Muslim Scholars of Pahang In Tuk Shihabuddin s Classical Malay Poem Al- Ghafilah, International Journal of Civil Engineering and Technology (IJCIET), 10 (1), 2019, pp. 372 381. http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=10&itype=1 http://www.iaeme.com/ijmet/index.asp 372 editor@iaeme.com

Muslim Scholars of Pahang In Tuk Shihabuddin s Classical Malay Poem Al-Ghafilah 1. INTRODUCTION Pahang is a state which tradition and Islamic influence are rarely mentioned. Traditionally, Pahang is prominently known for its historical figures that fight to defend the country from colonisation. The struggle for independence and the arrival of colonisers seems to be the key issues that mark the journey of Pahang especially in the 19th century. In addition, early records such as the writings of Abdullah Munshi portray the negative side of the local people that reinforces lack of tradition and Islamic influence in this state. However, as the oldest state in Malaysia which is far older than Malacca and receives the arrival of Islam together with the other states, it cannot be denied that the Islamic elements and intellectual tradition do exist in Pahang [1][2]. The discovery of BatuNesan in Pekan, Pahang proves that Islam has arrived in Pahang since 5H/11AD and this is consistent with the evidences discovered in Sumatera, Java, and Philippines. Looking from the other aspects, it is possible that Pahang has its own Islamic intellectual tradition as well. This is due to the fact that Pahang is geographically located near the states which are famously known with their Islamic identity such as Terengganu and Kelantan. Moreover, Pahang is related historically to the Malacca Sultanate which became the centre for Islamic learning and dissemination in Southeast Asia and the Malay Archipelago at that time [3][4]. 2. THE TERMINOLOGY OF ULAMA The First Encyclopaedia of Islam explains that the word ulama (Muslim scholars) is the plural form of alim. It has been mentioned twice in the holy al-quran, specifically in Chapter al- Shu ara verse 197 and Chapter Fatir verse 25 whereas the word alim was mentioned four times, twice in Chapter al-anbiya verse 52 and 81 and Chapter Yusuf verse 44 and Chapter al- Ankabut verse 42 [5][6]. John L. Esposito states that the word ulamais the plural form of alim, an arabic word literally means man of knowledge. The opposite of ilm (knowledge) is jahl (ignorance). In the holy al-quran, both terms are always used to refer to a matter related to the knowledge that has been revealed to the Prophets or knowledge about God. Believe in Allah is ilm, therefore, alim refers to a believer whereas jahl refers to a disbeliever. An alim is an expert in theology-related knowledge (al-quran, hadith, fiqh or Islamic law) and someone who shows attributes of those who believe in Allah and implements the teachings of Islam [7][8]. Rushdan M. Amin in the Islamic Encyclopaedia states that ulama are men of knowledge or experts in a particular field of knowledge. In the Islamic society, ulama are eminent people because they are experts in the field of religion such as fiqh, hadith, commentary, usuluddin, and so on. Head of ulama is called Mufti or Sheikh al-islam. They are responsible for issuing fatwa regarding religious problems and providing counsel as well as modifying the ruling policy of Islamic countries according to the teachings of al-quran and hadith. For that reason, the earliest caliphs of Islam were surrounded by ulama (Muslim scholars) that fulfilled the role of a counsel [9][10][11]. Today, the general use of the term ulama refers to experts in the field of religion as well as experts outside the field of religion which includes experts in the field of physical sciences, life sciences, social sciences, and geography. This general term had been used in Egypt specifically at the beginning of 12th century during the reign of Mamluks and followed by the Ottomans [12][13][14]. Both general as well as specific usage of this term is acceptable since there are no specific explanations in al-quran. In addition, Ibn Manzur in his dictionary Lisan al- Arab (the Tongue of the Arabs) states that the term ulama is the plural form of alim which means a man of knowledge [15]. http://www.iaeme.com/ijciet/index.asp 373 editor@iaeme.com

Wan Kamal Mujani, Amnah S. Ismail and Wan Norhasniah Wan Husin Ismail LutfiChapakia a Rector at Yala Islamic University, Thailand explains in detail the definition of ulama based on al-quran and hadith. He explicitly states that those who fear Allah are ulama. The writers quoted from his well-written paperwork entitled UlamadanCabaranSemasa di Patani (Ulama and the Current Challenges in Patani). The paperwork was presented in NadwahUlama Nusantara (NUN) V 2013 which was held from 9th to 10th September 2013 at the Senate Room, The National University of Malaysia [16][17][18]. Ismail LutfiChapakia explains the definition of ulama based on the verses in Surah al- Fatir (35:28): Only the people of knowledge fear Him; indeed Allah is the Most Honourable, Oft Forgiving. In his interpretation of this verse, Ismail stated Ibn Abbas opinion that said Whoever fears Allah, then he is an alim and second alim people to Allah (the Almighty, The Most Honourable, The Mighty, and Supreme in Greatness above all things) are those who fear Allah. On the contrary, al-rabi binanas said: Whoever does not fear Allah, then he is not an alim person. This is because the truth of knowledge is sense of fear towards Allah as Ibn Mas ud said: Knowledge is not because of narrating too many hadith or too much knowledge but the truth of knowledge is fear towards Allah which is the kind of fear that can prevent a man of knowledge from committing sins towards Allah [19][20]21]. Based on the above opinion, it is clear that what is meant by the Islamic scholars is that the verse refers to Muslim scholars that possess knowledge which guides them in their daily life with a sense of fear towards Allah [22]. 3. TUK SHIHABUDDIN S LIFE TukShihabuddin bin Zainal Abidin bin Tengku Muhammad (SujiBilang) bin Sultan Abu Bakar is a pioneer and leading scholar as well as well-respected Muslim scholar in Pahang. He was born in 1141H/1728M in Temerloh and is said to have lived for quite a long time. It is said that he was still alive in 1796 as stated by Tuan Teh in his book. Originally, he came from Minangkabau, same with Datuk Mengkarak. TukMengkarak (Imam Dzu Bayan 1630-1730) also came from Minangkabau and is one of the scholars that exists in Temerloh and Bera. These are rural areas as stated by Linehan. Bera is a district which has existed long ago in Pahang and it was formerly known as the District of Mengkarak. The founder of this district was TukMengkarak 1 (Imam Dzu Bayan) named Hashim, a Muslim jurist (mufti) in Pahang around 1720-1750. He was originally from Sumatera and was born in the Minangkabau tribe. His mother is TokSujiBilang s sister which opened a settlement in Temerloh area. TokSujiBilang (1690) was an Islamic missionary who came together with TukMengkasar to spread dakwahislamiah in Temerloh. He got married and established a school in that area. Shortly after, he went to Kedah to accompany DaengCelak and passed away there. TukShihabuddin was related in blood to Imam Dzu al-bayan in which Imam Dzu Bayan s mother is SujiBilang s sister. TukSujiBilang is TukShihabuddin s grandfather [23] [24][25][26]. Shafie Abu Bakar stated that TukShihabuddin received his early education in Tanah Jawa which is said to be the contemporary of and has intellectual relationship with Terengganu. The statement has its basis because one of the well-known scholars in Terengganu studied in Tanah Jawa before continuing his studies in Mecca at approximately the same time. He is Sheikh Abdul Malik bin Abdullah or better known as TokPulau Manis. It is also said that a student from Pahang had travelled to Terengganu. These are evidences that show the intellectual tradition has existed for quite a long time which is similar with the other nearby states such as Kelantan and Terengganu [27]. http://www.iaeme.com/ijciet/index.asp 374 editor@iaeme.com

Muslim Scholars of Pahang In Tuk Shihabuddin s Classical Malay Poem Al-Ghafilah In TukShihabuddin s teaching to spread the knowledge about Islam, he wrote a few compositions for his students as guidelines. He prefers to use poetry as his medium of teaching. This is not foreign to Islamic writers at that time. This is because poem is always combined with prose composition. Normally, poetry form is used as the material (matan) for any composition, for example, Matan al-fiyah for grammar, MatanJawharah for usuluddin and Matan al-sullam for mantiq. His students acquired knowledge related to poetry such as knowledge of Arud and Qafiyah as well as Balaghah in a formal way. Moreover, poem was chosen because it can be remembered easily by those who listen to and learn it [28]. TukShihabuddin also used poetry to express his ideas and raise issues due to its popular usage in the Malay language. In addition, poetry is one of the forms that are accepted in Islamic tradition and it is chosen to deliver concepts of knowledge and education in summary. Poetry writing created by TukShihabuddin shows that he really understands the method of poetry writing and not to celebrate the final rhyme only. It is also discovered that TukShihabuddin is a learned person in various scholarly fields such as usuluddin, fiqh, and Sunni Tasawwuf as these three issues are mentioned the most in his poems. In addition, the use of verses from al-quran and hadith clearly shows deep understanding and his mastery in those fields. Obviously, TukShihabuddin used a lot of Arabic terms from the fields of jurisprudence, tasawwuf, and common Arabic words which shows he understood the Arabic language very well in terms of grammar and saraf. Even though TukShihabuddin s poems are full of lessons, thoughts, and philosophies, the aesthetical value is not reduced. Instead, the poems are high in quality. Amongst his popular poems are SyairBurung, Syair al-ghafilah, SyairSifatDuaPuluh, SyairAsyikin, SyairKiamat, SyairRejam, SyairKayu, and so on [29][30][31]. 4. CLASSICAL MALAY POEM AL-GHAFILAH AND ITS COMMENTARY The theme of the classical Malay poem al-ghafilah is related to the meaning of a dawdling person composed by TukShihabuddin around the year 1720-1800. On the whole, it is connected to the theme of Malay classical poem Burung; a poem composed by TukShihabuddin which reminds people not to be a dawdling person and that they should gain knowledge. Generally, the theme of this poem is based on the question of theology and the main issues in our religion such as faith, Islam, unity of God, and Makrifat. It is also based on the questions of obligatory prayers and methods of educating children in observing Allah s command. The discussion in this poem shows the maturity of knowledge possessed by TukShihabuddin when dealing with different walks of life. The emphasis on fundamental knowledge is seen as brilliant, significant, and suitable with the condition of the society at that time. Furthermore, this poem would be used in public presentation, for example, at the mosques which require effective and interesting delivery as well as simple content. The purpose is to enable the listeners to absorb the information well so that they can practise it without any limit [32][33][34]. Something unique about this classical Malay poem al-ghafilah is the information on background of particular public figures. This part will be elaborated and described in full in order to identify the scholars that have existed and lived for quite a long time in Pahang. The purpose is to answer and tell stories about the intellectual tradition that has existed in the early periods specifically before the arrival of the colonisers in Pahang. This poem which has been written in such a beautiful way tells about the intellectual situation that is full of challenges. Besides, it talks about deviated teachings of the figures mentioned in the poem. They are alluded to by TukShihabuddin and their teachings are criticised politely through beautiful stanzas in the poem [35][36]. http://www.iaeme.com/ijciet/index.asp 375 editor@iaeme.com

Wan Kamal Mujani, Amnah S. Ismail and Wan Norhasniah Wan Husin Specifically, the classical Malay poem al-ghafilah mentions the names of scholars and talks about social development that occurred in the district of BeradanTemerloh as well as Pahang in general. The discovery of this poem contributes to the completion of information with regard to social condition and Islamic development among the society in Pahang in the 18th and 19th century. It is also able to complete the information given by Abdullah Munsyi who reported that he heard people recited al-quran in their houses in Pahang. Even though his writing, which was written in the early 19th century, was a bit brief and does not really describe the rapid expansion of Islam, al-ghafilah is able to fill in the missing information [37]. The existence of scholars like TukShihabuddin and Imam Dzu Bayan in the district of Bera and Temerloh does not only contribute to the delivery of knowledge related to Islam. This is because Zainal Lebai Hassan s writing and al-ghafilah talk about the heated debate on religion which has already existed in the 18th and 19th century. All these are healthy development in the delivery and appreciation of Islam in Pahang [38]. In the meantime, the schools of thought founded by HamzahFansuri and Shamsuddin al- Sumaterani were becoming well-accepted in Pahang. Therefore, TukShihabuddin who adhered to the Sunnah saw this as an unhealthy development since the teachings deviated from Islam. Based on this, he felt a sense of responsibility to criticise these two schools so that their followers return to the true teachings of Islam. This included Datuk Mengkarak and his followers. In his poem al-ghafilah, TukShihabuddin mentioned and insinuated the followers of these two schools [39]. If each stanza in al-ghafilah is scrutinised carefully, numerous names are mentioned in it. They are actually names of the Muslim scholars that live in Pahang around the year 1700-1800. Amongst the names mentioned in the poem are MaulanaSopi, Tuan Guru Haji Mohammad Arif, Tuan Guru EncikSiwok, Tuan Guru Haji Ishak, Tuan Guru KhatibJunid, Nakhoda Abdullah in Sungai MakDulangPekan, and there are also female Muslim scholars who are the mother-in-law and wife of Haji Ishak. Zainal Lebai Hassan stated that this group of scholars was the students of Tuk Ku Pulau Manis who lived in Terengganu [40]. Apart from Tuk Ku Pulau Manis s students, there are also several names mentioned in the poem as the strong supporters of MertabatTujuhHamzahFansuri. They are TukUbanKampung Makassar Pekan, Orang Kaya Shahbandar Osman Pekan, EncikWalatSulungKeramat Kuala Bera, LebaiAjamTokMalimPanjangKampungKadokSanggangTemerloh, Mufti Imam Dzul Bayan MengkarakBera and his son, Imam Muda Mohamad BuntutPulauTemerloh. However, this paper only touches on certain names mentioned in the beautiful stanzas of this poem composed by TukShihabuddin [41]. TokMengkarak was mentioned by TukShihabuddin in al-ghafilah with the title of Imam Dzu al-bayan which carries the meaning of a person who has the ability to clarify and explain something. He is capable of explaining and interpreting the teachings of HamzahFansuri explicitly and satisfactorily with regard to the understanding of the text, explanation and interpretation as well as comparison. According to the myth, he was called Imam DuaBayang due to his greatness and height of knowledge. Thus, it is said that he had two shadows at night unlike ordinary people who has one shadow only. TukMengkarak is a well-known scholar who held the post of mufti in Pahang at that time [42]. Zainal Lebai Hasan then added that TokMengkarak is also called Naib Sultan, that is, an acting Sultan. From the aspect of Malay language, we might interpret that he replaces Sultan s place when Sultan is not in the state. This leads to the confusion of meaning since he was actually the acting Sultan in the matter of religious affairs only because he held the post of mufti then. As far as the research is concerned, TokMengkarak was the first mufti in Pahang (1700) that can be traced clearly through historical writings such as al-ghafilah [43]. http://www.iaeme.com/ijciet/index.asp 376 editor@iaeme.com

Muslim Scholars of Pahang In Tuk Shihabuddin s Classical Malay Poem Al-Ghafilah It is believed that TokMengkarak received his education in Acheh because the teachings propagated by him came from MartabatTujuhHamzahFansuri which originated from Acheh. He was more pious then compared to the other Muslim scholars in Pahang, therefore, it is believed that he learned from ShamsuddinSumaterani s student. A book which was written by him is able to be traced and this book supports the statement mentioned earlier. When he came back to Pahang, he was appointed as a mufti. He brought with him the original teachings of MartabatTujuh the same way he learned them from his teacher, ShamsuddinSumaterani. This is a clear statement written by TukShihabuddin in the year 1720 in al-ghafilah [44]. Since TukMengkarak was an aristocratic descent, he was also an expert in administration. Amongst his contributions is the establishment of an arbitration court to punish the offenders. Those who committed minor offenses or were required to pay fine would be asked to stand on one of the pans of a scale. On the other side of the pan, raw husked rice, bananas, corns, etc. would be placed on it. This type of judgement had been criticised by Pak Sako in his book. This is because Pak Sako lived at KampungBuntutPulau and the scale was still there in 1930s. It was inherited from Imam Muda Mamat who was Imam Dzu al-bayan s son who lived there. Pak Sako might not understand the concept of Ta zir in Islam. In this concept, various ways are prescribed and the judge is allowed to set any types of punishment for minor offenses and other offenses that are not prescribed in Hudud (limit/restriction) and Qisas (retaliation/settlement of accounts). Actually, it is not wrong for the judge to do this as he has the freedom to give any types of punishment. The type of punishment stated earlier might be suitable with the time then whereby the punishments for minor offenses are in the form of bananas, tapioca, and raw husked rice. His other contribution is the construction of irrigation canals to irrigate the paddy fields in KampungMengkarak. The purpose is to increase the paddy planters earnings [45][46]. Zainal Lebai Hasan also states that TokMengkarak or Imam Dzul Bayan s prominence was followed by his son, TukMengkarak II or also known as Imam NurQadim (1670-1760). Imam NurQadim s name was also referred to in TokShihabuddin s Malay classical poem al- Ghafilah. He was a pious Muslim scholar and assisted his father a lot in the matter of religious affairs in Pahang at that time. During his lifetime, he studied with his own father and further studied the teachings of MertabatTujuh all over the Malay states which was strongly influenced by HamzahFansuri s teachings then. He was the second mufti after his father, TukMengkarak I (Imam Dzul Bayan). His students were all over Pahang and he also had his own works of art. However, his works were not discovered although certain sources stated that the Malay classical poems composed by him were kept by his own descendants. His tomb can be found near the Mengkarak Mosque and the ruins of the mosque established by him were still there [47][48]. Additionally, stories on background of another Muslim scholar known as CheWalatSulongKeramat (1750) can be found as well in the Malay classical poem al- Ghafilah. He is also known as Keramat Kuala Bera and a member in MertabatTujuhHamzahFansuri as well as responsible for teaching the knowledge of HakikatdanMakrifat. Apart from stories and sarcastic remarks about the Muslim scholars and the study phenomenon in Pahang or specifically in Temerloh, this poem also includes mystical views [49][50]. 5. CONCLUSION In a nutshell, the classical Malay poem al-ghafilah composed by TukShihabuddin succeeds in displaying the superiority of this famous figure in composing beautiful stanzas as wise sarcasm towards the scholarly atmosphere that happened around him. It reflects http://www.iaeme.com/ijciet/index.asp 377 editor@iaeme.com

Wan Kamal Mujani, Amnah S. Ismail and Wan Norhasniah Wan Husin TukShihabuddin s mastery in composing a beautiful poem which is not only nice to be heard but also full of sarcastic remarks and wisdom. This style of writing is suitable with the condition of the Malay society who is known for its politeness and courtesy. Therefore, the use of poem as a medium for expressing opinions and passing sarcastic remarks in a wise way is really appropriate with the listener s souls at that time. The use of classical Malay poem al-ghafilah as the focus in this writing when discussing the existence of Muslim scholars around the year 1700-1800 managed to show rows of Muslim scholars mentioned in every stanza composed by TukShihabuddin. This poem functions as an answer to the condition of the society in Pahang which is full of the intellectual tradition like its surrounding neighbours i.e., the other states. Even though there is an unpleasant atmosphere as reported by TukShihabuddin, with regard to the propagation of the ideologies of MartabatTujuhHamzahFansuri, this writing tends to focus more on the heated debate in the field of knowledge between TukShihabuddin and a group of Muslim scholars who supported the ideologies. This group is inclined to deviate from the ideologies of Sunnah. That is why TukShihabuddin tried hard to restore the correct ideologies that existed amongst the local people specifically in TemerlohdanBera in those days. In the meantime, this writing indirectly talks about the background of the Muslim scholars mentioned in the beautiful stanza. Indeed, they are great in number but in this writing, they are divided into two main groups; Tuk Ku Pulau Manis students and strong supporters of MertabatTujuhHamzahFansuri. It is gladly suggested that a detailed study on the background of the Muslim scholars should be carried out so that history will record this matter clearly. As a result, Pahang will be known as a state which has its own intellectual tradition so great from the very beginning. 5. ACKNOWLEDGEMENTS This research was carried out under Project GP-K006407 and Project GIP-2018-002. The authors would like to thank the Research and Instrumentation Management Centre (CRIM), UKM and The Ministry of Education, Malaysia for funding this research. REFERENCES [1] Matheson, Virginia and Hooker, M.B. Jawi literature in Patani: the maintenance of an Islamic tradition. Journal of the Malaysian Branch of the Royal Asiatic Society, 61(1), 1988, pp.1-86. [2] Ismail, A. S., Shah, N. Z., Mujani, W. K. and MdRessad. Scholars' Jihad Ta'limi in Pahang during the 19th Century. Middle - East Journal of Scientific Research, 20(12), 2014, pp. 2142-2146. [3] Clifford, H. Expedition to Trengganu and Kelantan. Journal of Malaysian Branch of the Royal Asiatic Society (JMBRAS), 34(I), 1961, pp.1-162. [4] Mujani, W. K., Ismail, A. S., Resad, I. S. A. M. and Shah, N. Z. Sultan Ahmad: The dilemma between the local rebels and British colonialists in Pahang at the end of the 19th century. Asian Social Science, 10(3), pp. 205-210. [5] Houtsma, M. Th (Eds.). The First Encyclopaedia of Islam, 1913-1936, E.J. Brill, Leiden, 1987. [6] Ismail, A. S., Jalal, B., MdSaman, M. and Mujani, W. K. 19th century Pahang Islamic scholars in 'A history of Pahang'. Proceedings of the 2017 International Conference on Education, Economics and Management Research (ICEEMR 2017), Atlantis Press, 2017, pp. 192-194. [7] Esposito, John L. Ensiklopedia Oxford Dunia Islam Modern, PenerbitMizan, Bandung, vol.6, 2001. http://www.iaeme.com/ijciet/index.asp 378 editor@iaeme.com

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