Jaringan ulama Aceh–HaramaynThe Aceh–Haramayn scholarly network
Abad ke-17 hingga awal abad ke-2017th to early 20th centuries
Sejak abad ke-17, Mekkah dan Madinah menjadi tempat bermukimnya koloni ulama Aceh yang terhubung dalam rantai guru dan murid lintas Samudra Hindia. Aceh sendiri berfungsi sebagai persinggahan belajar bagi ulama Semenanjung dan Patani sebelum ke Haramayn. Pada masa perang melawan Belanda, sebagian ulama hijrah ke Yan, Kedah, lalu ke Mekkah, dan generasi murid mereka kembali mendirikan dayah. Jaringan ini menyalurkan ilmu, ijazah, dan semangat perjuangan.
From the seventeenth century Mecca and Medina hosted a colony of Acehnese scholars linked by teacher–pupil chains across the Indian Ocean. Aceh itself served as a place of study for scholars from the Malay Peninsula and Patani on their way to the Haramayn. During the war against the Dutch some scholars migrated to Yan in Kedah and then to Mecca, and their pupils returned to found dayah. The network carried learning, licences (ijaza) and a spirit of struggle.
Abdurrauf as-Singkili adalah murid Ahmad al-Qusyasyi dan Ibrahim al-Kurani di Haramayn, dan melalui dirinya jaringan ini menjangkau seluruh Nusantara. Muridnya antara lain Syeikh Burhanuddin Ulakan dari Sumatra Barat, Syeikh Abd al-Muhyi dari Jawa Barat, Dawud al-Jawi al-Fansuri yang disebut berdarah Turki, serta Syeikh Abdul Malik Abdullah (1650–1736) dari Terengganu. Tradisi menyebut Abdul Malik juga berguru kepada al-Kurani di Mekkah, tetapi Azyumardi Azra meragukannya karena perbedaan masa hidup keduanya. Syeikh Daud al-Fathani pun dikisahkan tinggal dua tahun di Aceh sebelum ke Haramayn.
Pada abad ke-18–19, ulama Aceh yang bermukim di Arab menghasilkan karya yang masih dipelajari, seperti Jalaluddin al-Tursani, Muhammad Zayn al-Asyi, Muhammad al-Langgini, Abbas al-Asyi, Ismail al-Asyi, dan Abdullah bin Ismail. Ketika perang dengan Belanda pecah, tiga ulama besar hijrah ke Yan, Kedah: Teungku Muhammad Arsyad Ie Leubeu (Tgk. Chik di Yan), Teungku Muhammad Saleh (Tgk. Chik di Lambhuk), dan Teungku Haji Umar bin ‘Auf (Tgk. Chik di Lam-U). Dayah Yan menjadi batu loncatan ke Mekkah bagi murid seperti Teungku Hasan Krueng Kale dan Teungku Haji Ahmad Hasballah Indrapuri (1888–1959). Hasan Krueng Kale memimpin dayahnya sejak 1916.
Rantai ini berlanjut pada Syeikh Haji Muhammad Wali al-Khalidy, yang belajar di Labuhan Haji, Blang Pidie, Krueng Kale, dan Indrapuri sebelum ke Mekkah, tempat ia memperoleh ijazah dari Syeikh ‘Ali Maliki. Perjalanannya, seperti perjalanan Tgk. Haji Abdullah al-Bawarith, dibiayai masyarakat. Pola ini menunjukkan bahwa haji ulama adalah investasi komunal untuk mengisi dayah dengan otoritas keilmuan.
‘Abd al-Ra’uf al-Singkili studied under Ahmad al-Qushashi and Ibrahim al-Kurani in the Haramayn, and through him the network reached across the archipelago. His pupils included Shaykh Burhanuddin of Ulakan in West Sumatra, Shaykh ‘Abd al-Muhyi of West Java, Dawud al-Jawi al-Fansuri, said to be of Turkish descent, and Shaykh Abdul Malik Abdullah (1650–1736) of Terengganu. Tradition holds that Abdul Malik also studied with al-Kurani in Mecca, but Azyumardi Azra doubts this given their lifespans. Shaykh Dawud al-Fatani is likewise said to have spent two years in Aceh before going to the Haramayn.
In the eighteenth and nineteenth centuries Acehnese scholars resident in Arabia produced works still studied today, including Jalaluddin al-Tursani, Muhammad Zayn al-Asyi, Muhammad al-Langgini, Abbas al-Asyi, Ismail al-Asyi and Abdullah bin Ismail. When war with the Dutch broke out, three senior scholars migrated to Yan in Kedah: Teungku Muhammad Arsyad Ie Leubeu (Tgk. Chik di Yan), Teungku Muhammad Saleh (Tgk. Chik di Lambhuk) and Teungku Haji Umar bin ‘Auf (Tgk. Chik di Lam-U). Dayah Yan became a stepping stone to Mecca for pupils such as Teungku Hasan Krueng Kale and Teungku Haji Ahmad Hasballah of Indrapuri (1888–1959). Hasan Krueng Kale led his dayah from 1916.
The chain continued with Shaykh Haji Muhammad Wali al-Khalidy, who studied at Labuhan Haji, Blang Pidie, Krueng Kale and Indrapuri before going to Mecca, where he received an ijaza from Shaykh ‘Ali Maliki. His journey, like that of Tgk. Haji Abdullah al-Bawarith, was financed by the community. The pattern shows that a scholar’s hajj was a communal investment to furnish the dayah with scholarly authority.
Gagasan kunciKey ideas
Aceh sebagai simpulAceh as a node
Aceh menjadi persinggahan belajar sebelum Haramayn bagi ulama Melayu dan Patani.Aceh was a study stop before the Haramayn for Malay and Patani scholars.
Hijrah ke YanMigration to Yan
Perang memindahkan pusat pengajaran ke Kedah, lalu kembali ke Aceh melalui murid-murid.War moved teaching to Kedah, then back to Aceh through the pupils.
Ijazah dan otoritasLicence and authority
Ijazah dari ulama Mekkah memberi legitimasi pengajaran di dayah.Licences from Meccan scholars legitimised teaching in the dayah.
Posisi dalam kerangkaPlace in the framework
Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.
Pertanyaan reflektifReflective question
Mengapa ulama dayah masa kini jarang melanjutkan tradisi belajar di Haramayn sebagaimana generasi sebelumnya?Why do today’s dayah scholars rarely continue the earlier tradition of study in the Haramayn?
Kutip entri ini:Cite this entry: “Jaringan ulama Aceh–Haramayn”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/jaringan-ulama-aceh-haramayn/