TAMADUN

MELAYU
 PENGENALAN
Pembentukan tamadun bukan hanya
berdasarkan anutan agama masyarakat
semata-mata, tetapi dikenali juga
berdasarkan jenis bangsa yang
mempelopori tamadun tersebut.
Tamadun Melayu tamadun yang dimiliki
bangsa Melayu di rantau yang dikenali
sebagai Alam Melayu, Kepulauan Melayu,
Nusantara ataupun Asia Tenggara.
NUSANTARA
Tamadun Melayu telah melalui beberapa
fasa perkembangan sejarah:
~ Fasa kedatangan serta pertapakan
masyarakat yang dikenali sebagai
Melayu
~ Fasa orang Melayu menerima pengaruh
India dalam agama dan kebudayaan
~ Fasa orang Melayu menerima Islam
~ Fasa penjajahan
~ Fasa kewujudan negara-negara merdeka
Ancient Malaysia - Negrito aborigines are considered to be
one of the first groups of people to inhabit the Malaysian
peninsula. When the Proto-Malays, made up of seafarers and
farmers, came to the peninsula they sent the Negritos into the
jungles and hills. The Proto-Malays came from China and
were technologically advanced, especially in comparison to
the Negritos. After the Proto-Malays came the Deutero-
Malays, which were made up of many different people - Arabs,
Chinese, Indians, Proto-Malays, and Siamese. The Deutero-
Malays were proficient in their use of iron and when they
united with Indonesians, they combined to make up the people
known today as the Malay.
Lelaki dan wanita asli puak SemangThe standard photograph of
the time: a European between
Negritos (fromLord Moyne,
Walkabout: A Journey in
Lands between the Pacific and
Indian Ocean. London 1938).
House of Mentri Saada,Headman,Kuala
Gadil,Sungai Jeram,Pahang
"Young Senoi man from Telum
Valley, 1932, (c) photo taken by
Paul B. Means"
Orang
Melayu
Hindu Kingdom - 100 BC - 1400 AD - During this period,
Malaysia's culture changed dramatically with the arrival of
Indians. Indians initially went to the Malaysian peninsula in
search of a mystical place known as the "Land of Gold."
Although the places in Malaysia may not have been what
they were looking for, they didn't leave, but continued to
arrive in search of gold, spices and aromatic wood. In
addition to trade (with goods), the Indians introduced
Hinduism and Buddhism to the peninsula, thus bringing
temples and other cultural traditions from India. As a
result, local kings in Malaysia combined what they
considered to be the best aspects of India's government
with their own structure, thus resulting in "Indianised
kingdoms." Today, the Indian influences can best be seen
in a traditional Malay wedding ceremony, which is similar
to those in India.
Islam and the Golden Age of Malacca - 1400 AD - 1511
AD - Chinese, Indian and Arab records show that Srivijaya to
be the best trading area in the region. After seeing its great
success, other areas quickly copied it thus causing a decline
in Srivijaya's influence. Since the Hindu kingdoms of
Malaysia weren't very strong and didn't have a central power,
this caused a big problem for the region. Pirates were
another problem that needed to be taken care of in order for
there to be a safe, secure port. This problem was taken care
of with the emergence of Malacca, which was in an ideal
location, thus attributing to its great success. It was founded
in 1400 and within 50 years it was a major port, actually the
most influential in Southeast Asia and with alliances being
built with other tribes and ports, Malacca was able to "police"
the waters and provide an escort for vessels that needed it.
With this success, Malacca quickly became the power in
control of all of Malaysia's west coast.
Para pedagang Arab datang ke
Melaka dan menyebarkan Islam
di sana sehingga menjadi pusat
penyebaran Islam di seluruh
Nusantara pada abad ke 15
Masehi.
Colonial Malaysia - 1511 AD - 1957 AD - Malacca's power and success
was quickly extinguished with the arrival of the Portuguese in 1511. Since
the Arabians weren't allowing vessels piloted by non-Muslims into their
harbors, the Europeans realized they needed a trading port of their own.
Thus bringing about capture of Malacca and it's harbor. After conquering
Malacca, the Portuguese built an immense fort which in turn was captured
by the Dutch in 1641. In 1785, the British, who needed a port for their
ships to dock while in route to China, persuaded the Sultan of Kedah to let
them build a fort on Penang. After the French conquered the Netherlands
in 1795, the Dutch allowed England to oversee the port of Malacca rather
than turn it over the the French. This was the first in a series of "swaps" to
and from each country regarding this area. Eventually, although it was
finally given to Britain in a trade, the Dutch were the main controllers of the
region. With the establishment of a port in Singapore, the British colonies
(Malacca, Penang, and Singapore) came to be known as the Straits
Settlements.
 Fasa Penjajahan

Penjajah Portugis yang tiba

di Melaka dan memulakan
era penjajahan bangsa
Eropah di Tanah Melayu
pada 1511 Masehi

Aphonso d albuquerqur
 A Trader's Dream:
Tome Pries, a Portuguese apothecary who visited Malacca
in the early 16th century, said that the city was "of such
importance and profit that it seems to me it has no equal
in the world." Part of this success came from Malice's
highly organized municipal government. The port was
administered by four syahbandars, or harbor master,
each of whom was assigned to a group of nations.
Captains of arriving ships would report to their particular
syahbandar, whose staff would then provide the him with
elephants to carry his cargo to a nearby warehouse
specifically allotted to him. Traders paid customs based on
the value of the merchandise and their port of origin, and
gifts were presented to the ruler, the bendahara (chief
minister), the temenggung (customs official), and the
syahbandar. Large ships paid a 6 percent flat-rate based
on the value of their cargo.
Once duties were paid, Malay merchants would buy the
goods, then sell them in the marketplace or ship them off
to other nearby ports. The entire process was fair and fast,
and traders were almost always guaranteed to be finished
in time to catch the monsoon winds home.
England's monopoly on tin mining was tremendously helped
with the Pangkor Agreement in 1874. This Agreement was the
result of internal fighting among the Malay kingdoms over
control of the Perak throne. The commotion that ensued
prompted Britain to basically force the Malay rulers into signing
the peace treaty. A result of this treaty was that England had
greater control, which greatly helped them in maintaining their
monopoly in tin mining. Britain's control continued until the
Japanese invasion in 1942, although they tried to regain control
after the end of World War II in 1945. This attempt was foiled
by Malaya's independence movement under the guidance of
Tunku Abdul Rahman. The British flag was lowered for good in
1957 in Merdeka Square (Kuala Lumpur).
Independence to the Present: 1957- Now - Malaya's independence brought about new
decisions that needed to be made, the first decision being to ascertain which territories to
include in the new state. "Malaysia" was a term brought up in 1961, when Tunku
persuaded Singapore, Sabah and Sarawak to combine with Malaya in a federal union.
This didn't go over well with Indonesian president, Sukarno, who feared the impact of such
a union on his plans to expand. He initiated several unsuccessful attacks against
Malaysia.
Since Malaysia is comprised of such a diverse mix of people, another problem the country
faced with independence was determining their (Malaysia's) national identity. Although the
majority of the population was Malay and as such they were given permanent positions in
government and other perks, the Chinese were dominate in business and trade. Since
most Malaysian's were not doing well economically, the government imposed some quotas
that were designed to help the Malays improve their chances economically. The Chinese
didn't like this and formed a political party that won a good number of seats in the next
election (1969). The Malays protested this political win by erupting into riots throughout
Kuala Lumpur, which for the next couple of years put Malaysia in a state of emergency.
Malaysia has made tremendous strides in their growth and wealth. Prime Minister
Mahathir bin Mohammed, who has led Malaysia since 1981, is felt to be responsible for
Malaysia's success.
Kemeredekaan
Tanah Melayu pada
31 Ogos 1957
menandakan detik
permulaan umat
Islam di Malaysia
terlepas secara
rasmi dari
cengkaman
penjajah British.

Apakah ia juga
membawa maksud
umat Islam di
rantau ini merdeka
sepenuhnya
daripada penjajah
tersebut?
 1. TEORI KEDATANGAN
ISLAM
Alam Melayu merangkumi wilayah
selatan Thailand, selatan Filipina,
Malaysia, Indonesia, Brunei dan
Singapura.
Sebelum kedatangan Islam, Alam
Melayu dipengaruhi fahaman
Animisme dan Hindu-Buddha.
Perkembangan Islam di alam Melayu
unik kerana tiada bukti menunjukkan
kekerasan atau ekspedisi ketenteraan.
 Tarikh sebenar kedatangan Islam masih
dipertikaikan. Walau bagaimanapun
terdapat beberapa bahagian di alam
Melayu yang telah menerima Islam
sejak abad ke 7 atau 8 Masehi seperti
Sumatera; sementara di Tanah Melayu
pula pada abad ke 9 dan 10 Masehi.
Ada 4 teori kedatangan Islam ke alam
Melayu:
1. Arab
2. India
3. Cina
4. Champa
 Islam Dari Arab:
Hubungan dagang terjalin antara
Alam Melayu dengan Tanah Arab
sejak pra Islam dan berterusan
hingga kemunculan Islam.
Penyebaran Islam di Asia Tenggara
diterajui oleh pemerintahan Bani
Umayyah. Bagaimanapun Islam telah
tiba di rantau ini lebih awal daripada
itu.
 Islam dari India:
Pandangan ini dipelopori oleh Orientalis
seperti Snauck Hurgronje dan Brian
Harisson.
Teori ini banyak kelemahannya. Ia
bergantung pada abad ke 13 sebagai
permulaan kedatangan Islam ke alam
Melayu.
Bercanggah dengan fakta yang
mencatatkan Islam telah bertapak di
rantau ini sejak abad ke 7 dan 8 lagi.
 Kewujudan para
pedagang dan
pendakwah India
dalam usaha
mengembangkan
Islam ke rantau ini
bukanlah bukti
Islam di Nusantara
ini berasal dari
India.
Batu Bersurat yang ditemui
di Kuala
Brang Hulu Terengganu
adalah bukti
Islam telah bertapak di
daerah ini sejak
dahulu lagi.
 Islam Dari China
Islam telah bertapak di China sejak Dinasti
Pang sekitar 650 Masehi.
Tahun 878 Masehi berlaku pemberontakan di
Canton menyebabkan 100 000 orang asing
terbunuh, menyebabkan ramai pedagang
Arab melarikan diri ke Kedah dan Pelambang.
Catatan Dinasti Sung mengatakan
kedatangan Islam ke Alam Melayu melalui
pesisir pantai laut Cina Selatan dan di bawa
oleh pedagang Islam dari Cina pada awal
abad tahun 977 Masehi.
Peta Negara China
 Niu Jie
Mosque,
Beijing,
China(1362,
renovated Xian Grand
1978) Mosque
Sonjigang mosque in China
West Shanghai Mosque
 The Id Gah Masjid in Kashgar, China

Date Building Started: prior to 700 AD

Nearby the Drum
Tower, in the
Muslim residential
area, there stands
a famous Islamic
mosque in China -
Xi'an Great
Mosque.

Inscriptions from
the stone tablets
indicate that the
Great Mosque,
located at Huajue
Lane, five minutes
walk from the Drum
Tower in the center
of Xi'an city was
originally set up in
742 AD during the
Tang Dynasty.
 Islam Dari Champa:
R.A Kern
berpendapat Islam
datang dari Champa
[Indocina] atau
Kemboja & Vietnam
pada abad ke 8
Masehi.
Seiringan dengan itu
ia juga mula
bertapak di rantau
Nusantara ini.
The mosque in Hanoi is
known as 'Indian pagoda'.
Its Arabic name is Al-Noor
masjid.
It was built in 1890 and
renovated in 1950 (see
pictures).
Its address is 12 Hang
Luoc street, Kim Ma
commune, Hoan Kiem dis.,
Hanoi.
 Masjid
Saigon atau
Dong Du
Masjid

This mosque was built

in 1935 by the Indian
Muslim traders who
lived there.
 Cambodia's Cham Muslims cling to centuries-old
culture

November 29, 1997

Web posted at: 5:08 p.m. EST (2208 GMT)
UDONG, Cambodia (CNN) --
Living among the predominantly
Buddhist Cambodians is a Muslim
sect known as the Cham, whose
members are trying to keep a A decorated tree
centuries-old way of life.
Every year, when they celebrate
the birthday of founder Imam San,
they also recognize their heritage.
The Cham of Udong decorate trees with ornaments
that represent their ancestral beliefs. The religious
and spiritual symbols, made from sugar-bread,
represents the moon and stars, the Cham temple
and calendar, and the Naga, or mythical water
serpent.
The symbols date back to the Cham empire, known
as Champa, that until the late 1400s thrived in what
is now southern Vietnam. In 1471, the Vietnamese
invaded Champa, and Cham freemen and
aristocrats fled to other parts of Southeast Asia.
In 1975, about 250,000 Cham lived in Cambodia.
But the rise of Pol Pot's Khmer Rouge regime
decimated their numbers.
The Cham were forced from their homes, forbidden to
speak their native language and forced to raise and eat
pork, which violates their religious beliefs.
"It was a trying time for us. We were told that Islam was
nonsense. But the worst was when they forced us to eat
pork and step on the Quran," one Cham leader recalled
for The Cambodian Times. "My wife was given a pig to
rear ... and when the pig died, they killed her," the man
said.
It is believed that 100,000 Cham were killed during the
Khmer Rouge regime. Today, they trace their line of
descent through their women, because more men than
women were massacred from 1975 to 1979, creating a
skewed sex ratio. Many Cham women now perform
duties that once belonged to men.
The Cham practice a unique form of Islam, and have
resisted pressure to change. The followers of Imam
San call themselves Kaum Juma'at, or the Friday
group, because they pray only once every Friday. Most
Muslims must pray several times daily.
"It is not necessary to pray five times a day or once a
week. For prayer, you can pray or worship God
whenever you want," said Sos Rahman, a follower of
Iman San.
Money from many Middle Eastern states has helped
rebuild Cham mosques that were destroyed by the
Khmer Rouge. But the Cham won't let the money sway
their beliefs.
"This particular group of Chamshas faced some discrimination, especially
by the Middle Eastern donors who try to force their beneficiaries to adopt a
more Middle Eastern style of Islam. These Cham have refused to do so,
clinging to their ancestral traditions and beliefs," said William Collins, an
anthropologist in Southeast Asia.
About 200,000 Cham live in Cambodia, near major cities, including
Phnom Penh, and along the Mekong River. They survive by farming,
fishing, building boats and light commerce. Their villages are extremely
poor, and many homes are made of split bamboo, containing few
adornments and domestic utensils.
Many speak Khmer, Cambodia's official language, and are considered by
some to be Cambodia's most accepted minority.
According to Collins, this is because they are a non-confrontational
people, and because, like the Cambodians, their land was taken by the
Vietnamese.
Islam appears in Champa
The mid-tenth century is also when we find
the first concrete historical evidence that
Muslims were in Champa. Chinese texts
speak of several men with Muslim names: Pu
Ho San (a Chinese transliteration of Abu al
Hasan), who served as the ambassador of
the Cham king in 951 AC and again in 960
AC when he wanted to present tribute or
conduct some diplomacy with the Chinese
emperor, Pu Lo E (Chinese transliteration of
Abu Ah), who is said to have led
approximately 100 foreigners from Champa
(it is not known if these were Muslims or not)
at a time of internal trouble; and Hu Xuan
(Chinese transliteration of Hussain), who led
300 more northwards the following year.
THE LOCATION OF THE
ANCIENT KINGDOM OF
CHAMPA
- The Cham people were
originally Hindu. They
converted to Islam later as
it swept across South-East
Asia.
-From 1000AD to 1100AD
the Cham people fought
regular battles with the
Khmer people. In fact
many battle scenes
depicted on the walls of
Angkor Wat represent
these battles.
The Cham people were terribly
persecuted during the Pol Pot
years. The Khmer Rouge hated
religion and wanted everyone in
Cambodia to share the same
culture and traditions. They
declared: "In Kampuchea there is
one nation and one religion. The
Cham ment ality (language,
costume, habits and religion ) are
abolished "
As a result from 1975-1979 the Cham people were
forbidden to use their own language or dress in their
own distinctive style. Mosques were destroyed and
community and religious leaders were executed. Some
Cham were forced to eat pork (which is forbidden to
Muslims ) and those who refused to do so were
executed. Many Cham people resisted when the
Khmer Rouge tried to destroy their centuries old culture
and traditions. They became enemies of the regime
and entire Cham villages were butchered. As for most
Cambodians, it was a period of enormous suffering and
loss for the Cham people.
 Cham community is divided into two
groups belonging to Cham
Brahmanic (estimated 40,000
people) and Cham Muslim (estimated
50,000 people). The later group
contains two small schools: Cham
Islam/Cham new Islam and Cham
Bani/Cham old Islam.
 In the southeast Asian nation of Cambodia
Islam is the religion of the Cham (also
called Khmer Islam) and Malay minorities.
According to Po Dharma, there were
150,000 to 200,000 Muslims in Cambodia
as late as 1975. Persecution under the
Khmer Rouge eroded their numbers,
however, and by the late 1980s they
probably had not regained their former
strength. All of the Cham Muslims are
Sunnis of the Shafii school. Po Dharma
divides the Muslim Cham in Cambodia into
a traditionalist branch and an orthodox
branch.
 The Cham have their own mosques. In
1962 there were about 100 mosques in
the country. At the end of the nineteenth
century, the Muslims in Cambodia formed
a unified community under the authority of
four religious dignitaries--mupti, tuk kalih,
raja kalik, and tvan pake. A council of
notables in Cham villages consisted of one
hakem and several katip, bilal, and labi.
The four high dignitaries and the hakem
were exempt from personal taxes, and
they were invited to take part in major
national ceremonies at the royal court.
 When Cambodia became independent, the
Islamic community was placed under the
control of a five-member council that
represented the community in official
functions and in contacts with other
Islamic communities. Each Muslim
community has a hakem who leads the
community and the mosque, an imam who
leads the prayers, and a bilal who calls the
faithful to the daily prayers.
 The peninsula of Chrouy Changvar near
Phnom Penh is considered the spiritual
center of the Cham, and several high
Muslim officials reside there. Each year
some of the Cham go to study the Quran
at Kelantan in Malaysia, and some go on
to study in, or make a pilgrimage to,
Mecca. According to figures from the late
1950s, about 7 percent of the Cham had
completed the pilgrimage and could wear
the fez or turban as a sign of their
accomplishment.
 According to Cham sources, 132 mosques were
destroyed during the Khmer Rouge era, many
others were desecrated, and Muslims were not
allowed to worship. In the PRK, Islam has been
given the same freedom as Buddhism. Vickery
believes that about 185,000 Cham lived in
Cambodia in the mid-1980s and that the number
of mosques was about the same then as it was
before 1975. In early 1988, there were six
mosques in the Phnom Penh area and a "good
number" in the provinces, but Muslim dignitaries
were thinly stretched; only 20 of the previous
113 most prominent Cham clergy in Cambodia
survived the Khmer Rouge period.
FAKTOR-FAKTOR PENENTU
PENGEMBANGAN ISLAM DI
ALAM MELAYU

1. PERLUMBAAN PENYEBARAN
AGAMA
2. PERKAHWINAN
3. PERDAGANGAN
4. POLITIK
5. PERANAN KAUM SUFI
1. Perlumbaan Penyebaran
Agama
Begitu menonjol sekitar abad ke 16-19.
Kesan kedatangan penjajah Barat ke Timur
Rasa permusuhan berterusan antara
penganut Islam dan Kristian.
Abad 15 dan 16 menyaksikan kuasa-kuasa
Barat seperti Portugis yang menjelajah
dunia Timur bertembung dengan
kekuasaan Islam yang telah lama bertapak
di rantau ini.
 Wujud persaingan dalam
menyebarkan Islam dan Kristian.
Masing-masing berebut untuk
mendapat pengaruh penduduk
tempatan.
Berlaku pertentangan seperti di
Kepulauan Maluku, Ternate,
Sumatera, Ambon dan lain-lain.
 Perkahwinan
Merujuk kepada perkahwinan yang
berlangsung antara wanita tempatan
dengan para pedagang yang terdiri
daripada ulama.
Perkahwinan antara raja Muslim
dengan anak raja lain yang akhirnya
turut memeluk Islam.
 Perdagangan
Merupakan antara kaedah penting dalam
pengembangan agama Islam.
Hubungan dagang antara bangsa Arab
dengan alam Melayu wujud sejak zaman
pra Islam dan berterusan hingga ke
zaman Islam.
Islam sebagai agama dakwah sekaligus
mempertanggungjawabkan setiap
individu sebagai dai dan dipraktikkan
dengan baik melalui aktiviti perdagangan.
 Politik dan Penaklukan
Faktor ini turut menyumbang
kepada perkembangan Islam di
rantau ini.
Dapat dibuktikan dengan
penguasaan kerajaan Islam Melaka
ke atas beberapa kawasan di
Semenanjung Tanah Melayu seperti
Perak, Pahang dan seumpamanya.
 Peranan Ulama
Para ulama dengan keilmuan dan
ketakwaan mereka dapat
mempengaruhi masyarakat tempatan
untuk menerima Islam.
Kebanyakan mereka terdiri daripada
para pedagang sekaligus sufi
menjalankan usaha penyebaran Islam
di Melaka, Aceh, Demak dan
sebagainya.
PUSAT-PUSAT TAMADUN
MELAYU ISLAM

Kehadiran Islam telah meninggalkan kesan

munculnya pusat-pusat penting Islam.
Ia menjadi tumpuan alim ulama,
intelektual dan sarjana bagi kegiatan
keilmuan dalam tamadun Melayu.
Antaranya:
Perlak
Samudera Pasai
 Melaka
Aceh
Pattani
Champ
a
Jawa
The Great Baiturrahman Mosque is the main
feature of Banda Aceh today. Built around
12th century, the mosque was burnt down at
the beginning of the Aceh War and was rebuilt
in 1875 taking its present shape after a
number of renovations and expansions.
 Pusat-pusat ini berperanan sebagai:
Pusat Pendidikan Islam
Penyebaran Islam

Kegiatan penulisan dan keilmuan

Selepas kejatuhan Melaka, Aceh

bertindak sebagai benteng
mempertahan keutuhan Islam
daripada kejahatan Portugis.
Kuasa Aceh dapat membendung
kedurjanaan kuasa Barat di rantau
Asia Tenggara.