I describe how these developments impacted local religious life and thought through local luminaries such as Shaykh Daud Al-Fatani, Shaykh Ahmad Al-Fatani and Haji Sulong. A central con- cern of this chapter is to highlight the fact that these developments coincided with a period of revolution and reform in the Hijaz. kerajaan) of became the Thai Province of Pattani, including Bangkok’s legislative and administrative initiatives are also provided. The details of the process through which the Malay Kingdom (SM. The impact of Thai and Islamic influences in Patani/Pattani following its defeat in 1785 is described. Rather than refer to conversion, I refer to an adhesion to, or adoption of, Islam. India’s importance to the arrival of Islam to the Thai/Malay peninsula relates to what Islam came to, where Islam initially came from, and who Islam came through. This created a range of Indian/Arab/Malay creole communities whose members played key roles in the adoption of, or adhesion to, Islam in Southeast Asian port city-states like Patani. Islam also circulated east and west of Patani through trade between the Middle East and China via the Indian Ocean. The argu- ment is that the Malay kerajaan of Patani was similar to-rather than distinct from-other port city-states on the peninsula and islands of Southeast Asia where a Sanskrit cosmopolis existed for a millennium before the earliest chapters of Islam’s Southeast Asian expansion. This chapter describes Patani’s Indic, Islamic and Thai pasts. It is argued that the emergence of these communities may be related to the increasing numbers of Southeast Asians making the hajj pilgrimage and the emergence in Mecca of a self-perpetuating community of Malay-speaking scholars and Sufis, who mediated between Southeast Asians and the wider Muslim world. Besides these, various other communities of Muslim religious specialists, distinguished by their white dress, proliferated in the same period. In the nineteenth century, several tariqa gained a larger and more popular following, giving rise to Sufi communities that stood out from society at large. Initially, the tariqa remained restricted to a small educated elite, mostly based at the Malay and Javanese courts.
Each tariqa had a distinctive set of spiritual techniques and devotional practices, associated with its eponymous founder and handed down to later generations along a silsila, a chain of teacher-disciple links. several centuries after the first kingdoms of the region accepted Islam. Sufi orders (tariqa) are attested in Southeast Asia from the seventeenth century onwards, i.e. This material is then further explored through a discussion of some ways in which documents of this type might be approached by historians working on the intellectual and cultural history of early modern Southeast Asia more broadly.
At the same time, it also brings to light important dimensions of Sufi belief and ritual practice during this important transi- tional period of Islamic history in Southeast Asia. Through a close, annotated reading of that text this article develops new insights into the configuration of people and ideas populating specific nodes of trans-regional networks in Sumatra and Arabia in the eighteenth and nineteenth centuries.
1250 H./1835 C.E.), and includes a biographical sketch of the Sumatran scholar ʿAbd al- Samad b. This text, Al-Nafas al-Yamani was compiled in the Yemen by ʿAbd al-Rahman b. This paper provides an in-depth exploration of a previously under-utilized Arabic source for the history of Islam in Southeast Asia.
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