RAJA ALI HAJI AND HIS EFFORT ON MALAY WORLD

DEWESTERNIZATION

Written by:

AI WARDAH MARDIAH
(MI 123016)

Submitted for the course of Decolonisation and Islamisation of Contemporary

Knowledge

KUALA LUMPUR, MALAYSIA

February 2014
 RAJA ALI HAJI AND HIS EFFORT ON MALAY WORLD DEWESTERNIZATION

Written by
AI WARDAH MARDIAH

Abstract

The well acceptance of Islam in the Malay world has begun since its
early arrival. The civilization of Islam was founded through the
gradual Islamization, which initiated by the introduction and the
application of Shari‘ah followed by Tasawwuf and Kalam.
Nevertheless, the story does not end there, problems occur with the
coming of the European influences in the political sphere, and their
strong military advantage and religious exposition. The course of
history proved that the coming of this race, which appear to be
merely as a trading mission, but in reality posed a hidden agenda in
colonizing the Malay race and the abolishment of Islam from them.
The rise and fall of the struggle of the scholars (ulama) and Muslims
in common towards the West’s invasion always colored the setting of
history, both physical and mental. This paper highlights the role of
Raja Ali Haji as one of the famous scholars in the Malay world of his
time who has tried his best to forbid his people and tradition from
the severe impact of westernization.

Introduction

According to Prof. Syed Muhammad Naquib al-Attas, Islam has been

immersed in the land of Malay as early as 9 or 10 A.D. or even earlier. 1 During
that time, the preachers of Islam came straight from Arab peninsula, the place
where the inception of Islam has led off. His opinion adequate HAMKA’s stated
that around 52 A.H/675 A.D, the first envoy from Arab peninsula has been
coming to Java island and visited Kalingga kingdom.2 Despite those opinions,
there were few Western researchers such as Pijnapple who try to connect Islam
in the Malay world with Gujarat and Malabar region. Snouck Hurgronje
acclaimed that soon after Islam has been profound in some sections of the Indian
continent, moslems from Deccan came into the Malay world as merchant and the
first preachers of Islam here in 12th A.D. Moquette support this opinion by
giving a hard prove such as tombstone from Pasai with 813 A.H/1428 A.D

1 He said that : “In my estimation the correct time-frame for the initial Islamization of Sumatra
should have been during the period between the 9th and 10th centuries or even earlier” (Historical
Fact and Fiction, xi).
2 Based on Sir Thomas Arnold research and notes from Chinese scholars in 684 A.D, HAMKA
estimates that the representatives from Arab peninsula was men who, sent by Muawiyah Ibn
Abi Sufyan and has met Ratu Simo, the queen who reign at that time. Then, the second envoy
has been arriving from Arabia in 62 A.H, that is when Abdul Malik Ibn Marwan led the
caliphate. HAMKA, Sedjarah Umat Islam (Bukit Tinggi-Jakarta: 1961,NV.Nusantara), 664-674
graven on it and bears similarity with those from Gujarat. 3 But at any rate,
according to HAMKA, those thoughts were just another ‘well organized scientific
experiments’ to terminate common outlook that the Malay world already has a
deep hearted connection with the land and people of Arabia as their main source
of Islam. 4

Considering the substantial influence from the rise of Islam in the Malay
world, Prof. Naquib al-Attas states that to get the characteristics of Islamic
impression on the history of a nation, must not be sought on matters such as a
building or other consequences that are materialistic, but in those that is tucked
away and hidden from ordinary view such as in people’s thought or idea which
is usually conveyed in language. He emphasized that only by divine deeper into
the language only, fundamental changes will be unraveled. In fact, by absorbing a
large number of words from the Holy Quran, the Sunnah/tradition and the
Islamic intellectual heritage, the Malay language dictionary has undergone a
revolution, not only in terms of increased vocabulary, but gone so far to the
deepest ocean of meaning and thought.5

A new era has begun with the arrival of Islam in the land of Malay-
Indonesian, bringing in rationalism and scientific way of thinking. By referring
to Al-Attas’s opinion, Sidek Fadzil states that the biggest change that happened
after Malay people convert and follow Islam is the modification of their
worldview and the different point of view towards every existence-- God, Man,
Nature, etc.--. Therefore change occurs in every part of Malaysian society,
including ethical, value, cosmology, epistemology. 6 In other words, the arrival of
Islam has brought a significant change in the Malay world, taking her into the
golden era and this is only happening because of gradual and well organized 7
Islamization process. The very step by step phase on the long term and peaceful
sphere supporting Islam to be well accepted here, not to mention the teachings
of Islam doesn't distinguish people into castes as the previous religion, so when
someone from a low caste become Muslims, he instantly becomes a free man. 8

3 Azyumardi Azra, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII&XVIII,
(Jakarta : Kencana Prenada Media Group,2007), 2-3
4 HAMKA : 1961, 665
5 Sidek Fadzil, Peranan Islam Dalam Pembinaan Bahasa dan Percerdasan Bangsa:Rujukan Kepada

Pengalaman Dunia Melayu in Syed Muhammad Dawilah al-Edrus (peny.), Pemikiran Melayu
tentang Alam dan Hakikat Diri : Kumpulan Kertas Kerja Kolokium Bahasa dan Pemikiran
Melayu/Indonesia II, ( Kuala Lumpur : Dewan Bahasa dan Pustaka, 2002), 6
5 SMN Al-Attas: 2011, 32
6 Fadzil, Peranan Islam, 16-17
7 Further more Prof. al-Attas states that :”…..the spread of Islam by this Arab missionaries in the

Malay World was not a haphazard matter, a disorganized sporadic affair carried on by
merchants and traders and port authorities, and even the sufi orders conceived somewhat as
trade guilds, whose have been exaggerated. It was a gradual process, but it was planned and
organized and executed in accordance with the timeliness of the situation”. See also, HAMKA,
1961, 659-771. Both opinion from this figure, such an answer to Azra’s doubt. He eagerly
questions about why the conversion process seems to be active from the 13th century (check
Azra, Network Ulama Nusantara, 15)
8Ahmad Mansur Suryanegara, Api Sejarah: Buku Yang Akan Mengubah Drastis PandanganAnda

Tentang Sejarah Indonesia (Bandung : Salamadani Pustaka Semesta, 2009),155

Challenges to The Islamic Malay World

Challenges in the golden era of Islam and Malay world rising up with the
beginning of trade and ocean exploration era which simultaneously brought
western imperialism and colonialism. Soon after Tordesilas Treaty has been
signed by Pope Alexander VI,9 Portugese ships armada led by Vasco Da Gama
conquer Gowa, India in 1498 A.D and fourteen years later Albuquerque
successfully conquest Melaka as a center of Moslem trading from Sultan
Mahmud in 1511 A.D.10 Islamic kingdoms in the archipelago such as Demak and
Acheh sultanate try to struggle and make an effort to get rid of Portugese, the
conqueror in 1512 A.D, but unfortunately their endeavour in resisting
colonialism has not been succeded. The situation surrounds became worse by
the next ten years (1521), when Magelhaens’s troops from Spain has been
landed in Sulu sultanate, South of Philiphine.11

Malay-Indonesian archipelago has not yet apart from the clutches of the
Portuguese and Spain colonization when a new wave of imperialism and
Protestant influence surprisingly entered here in the 17th century brought by
the VOC (Verenigde Oost-Indische Compagnie) of Dutch and EIC (East India
Company) owned by the British government, naming this region as a battle
arena of the varied interests, including economic and political interests and
apparently religious interests.12 Eventually, sustainability of Malay Islamic
tradition is being challenged in its own home by the strategy of the missionaries
who try to imposing the Christian education system into the Malay Muslim
education system along with the incessant publication and dissemination of the
precepts of their faith. The battle of ideology and thought became more
complicated by the presence of Freemasonry, a globally known secret society
that came along with the arrival of foreign invaders. 13

When the battle involving economic interest, political and religious

happens obviously and the struggle among colonizers who has the desire to own
authority to inculcate their influence to the local leader seems so tangible, and
when almost every section in Malay world were under pressure and colonial
oppression, there is another form of resistance which is softer and unarmed.
This thought and ideological based resistance against colonial power, emerge

9 Hans W.Weigert (1957) quoted by Suryanegara: 2009, 158

10 Panikkar pointed out that to spread the teachings of the Catholic was also a reason for
Portuguese to have control over Malacca. Panikkar, Asia and Western Dominance : A Survey of
the Vasco Da Gama Epoch of Asian History 1498-1945, (Malaysia : George Allen&Unwin, 1959,
reprint 1993), 21-30.
11
Suryanegara, Api Sejarah. 159-160
12
Ibid. 162-163
13Further research is needed on the relationship between the presence of secret society

(Freemasonry) with the chaotic political situation of that time. Based on literature obtained by
a writer before, freemasonry is part of the international Zionism movement who has a hidden
agenda to control the world and achieve the aspirations of the Jews as the chosen people.
Freemasonry allegedly has close ties with other secret organizations around the world and the
rituals associated with Satanism and devil worship (see, Rizki Ridyasmara, Knight Templar
Knight of Christ, Pustaka Al-Kautsar,Jakarta,2007)
among intellectuals and Moslem scholars here. This unique form of resistance
against colonial power with all their interest, continued from time to time
unveiling historical curtain and lift up the great names in this land who later will
be known as the persons that always preserve the Islamic heritage along with its
glorious tradition within Malay civilization. A very stylish fight from scholars
manifested in the writings that breaks western domination, and this painstaking
effort should be remembered as a meaningful endeavor in the journey of Malay
religious history.14

Raja Ali Haji’s Role Agains Malay World Westernization

Not too long after the Treaty of London has been signed in 1824 by the
British and Dutch goverments, Raja Ali Haji feel that it will gave a grave impact
to the people and Malay region as a nation. Separation of Malay World will not
be only impact to the political, economic and military aspects, but will also
threaten the cultural parts, language and religion, either slow or fast, as to what
has been experienced by the Singaporean society. Nevertheless it was in
Singapore, the sultan no longer had any power since it has stripped along with
the signing of an agreement between Sultan Hussein Shah and his chief minister,
Temenggong Abdul Rahman with British representative at that time, Governor
General John Crawfurd, on the 2nd August 1824, a dissapointing agreement that
continued to be regreted by all of Malay residents even up to this day.
Raja Ali Haji with his colleagues were aware to the situation and realize
that the values of Islam and Malay traditions which their preserve and
developed with all their strength are in danger. Differed with Abdullah bin Abdul
Kadir Munsyi who always proud with the material aspects and progressive
development achieved by Singapore at that time, Raja Ali Haji thought that
modernity is not similar with westernization. Thus, all the flattery Abdullah did
to Western culture through Raffles and Farquhar character, is not worthy at all.15
Perhaps, this contrast perspective pertaining modernity and attitude regarding
western people that pull apart this two scholars into different side eventhough
both of them were widely known as the very profound Malay writers who live at
the same era.
Meanwhile, the very bad influence of freemasonry to Sultan Mahmud bit
by bit has manifest into dishonoured deeds and actions. This reigned sultan had
gone too far which eventually pull him into public impeachment and apparently
throw him from his imperial throne. Raja Ali Haji recorded this event in his
work and the following is an excerpt from Tuhfat al-Nafis:
"... Then Sultan Mahmud went to Singapore, playing around. And
then he makes (a) consensus with a christian society named

14
See Mustari, Raja Ali Haji dan Pemikiran Kebahasaannya: Studi Terhadap Kitāb Bustān al-
Katibīn li al-Sibyān al-Muta‘alimīn, Jurnal Al-Jami’ah, UIN Sunan Kalijaga,Yogyakarta
No.61/1998
15
Hasan Junus: 2002, 184
 Permisyun,16 and he makes good relation with a Persian man
named Kersaji, but not Persian Moslem. Then, after that he
returned to Lingga built a castle which similar to the white
people home, everything seems so lovely and well designed
……and then he put some food ..... and white people drink in the
palace .... And some big dogs are laid there as pets which similar
to the white man deeds... "17
Andaya-Matheson (1983) argues that this kind of situations and backgrounds
which emerge Raja Ali Haji to produce his writtings. Raja Ali Haji’s works ;
Thamarat al-Muhimmah and Muqaddimah fi Intizam were a counsel for the king,
great people and civil servants to perform their best performance in their duties
as well as their role in public service. He presented his writing to the Yang Di-
Pertuan Muda Raja Ali bin Ja'far VIII.18 It is worth to be considered that both of
Raja Ali Haji’s writings in counsel for king genre probably arouse from what has
been happening in Singapore, where Sultan Hussain Shah lost his authority there
caused by unskilled and incompetence government agents and unexperienced
and weakness of himself during his reign.
Furthermore, not long after the treaty with the British government, Dutch
colonial who rule Riau region try to implement Dutch language, both in
administration and education system in Riau and the whole area of Indonesian
archipelago. Seems like Dutch government at that time, try to impose Dutch
language as a political-strategy of dominating and educating colonial and
imperialism hegemony in this region. In response to this situation, Raja Ali Haji
took an effort to fight against this soft war strategy by developing and
standardizing Malay language grammar in Bustan al-Katibin. If we look a little bit
deeper, we will find that what has been done by Raja Ali Haji can be considered
as an attempt to fortify Malay Islamic tradition and a kind of political
containment against foreign languages with its political content.
Raja Ali Haji’s writing, Bustan al-Katibin, became the first Malay language
grammar book written by Malay and show different styles with common foreign
i.e European languange grammar book that written by Europeans. As widely
known, most of European language grammar generally refers to the Latin
language, whils on writing Malay language grammar, Raja Ali Haji refers to
Arabic language grammar. Of course this difference writing style is intentionally
considered by Raja Ali Haji in order to show the resilience of Malay language

16 Freemason, Tufhat al-Nafis, fol 428, ms.439

17 “…Kemudian berangkatlah pula (ia) —Sultan Mahmud—ke Singapura bermain-main. Maka lalu
(lah) masuk (satu) itikad kemuafakatan orang-orang Nasari yang bernama Permisyun,17 dan
bersahabatlah ia dengan satu orang Parsi yang bernama Kersaji, bukanlah Parsi yang
Islam(nya. Kemudian daripada itu ianya balik ke Lingga berbuat istana seperti rumah
((orang)) putih, indah-indah juga perbuatannya serta dengan besarnya. ….serta ditaruhnya
beberapa makanan orang putih minum-minuman di dalam istana itu….Dan beberapa pula
anjing-anjing yang besar-besar ditaruh di situ dengan (di)peliharanya seperti adat
(peliharaan) orang putih jua adanya...”
18
It completes titles were Thamarat al-Muhimmah Diyafah li al-umara’ wa al-Kubara’ li Ahl al-
Mahkamah and Muqaddimah fi Intizam Waza’if al-Mulk (see, Khalif Muammar A.Harris,Ilmu
Ketatanegaraan Melayu Abad ke-19: Kajian Terhadap Karya Raja Ali Haji, 2011, 79-101)
and as a scientific proof that the Malay language has undergone a process of
Islamization.19 As a scholar who understood Arabic language grammar
profoundly, Raja Ali Haji realize the importance role of language and it function
in Islamic missions preaching to the people.20 He highlighted this importance in
the introduction part of Bustan al- Katibin which containing advantages of
knowledge and common sense and he also emphasized it perspective and the
ultimate goal on language learning.21 It was not an amiss at all if what Raja Ali
Haji has been performed so far to be considered as a form of resistance and
significant endeavor to faced fierce storm and erosion impact caused by foreign
language and political strategy to diminish Malay language and Islamic tradition
generally from this region in the state of colonial and imperialism sphere.
Hashim Musa pointed out that Raja Ali Haji is a pioneer in Malay language
education, basic priciple and the who put it on the proper place that is as an
instrument to acquired true knowledge that will lead certainty and finally,
devotion. With this philosophy of language Raja Ali Haji expect that next Malay
generation will, characterized by such attributes ; pious, intelligent, courteous
and knowledgeable,22 and ultimately, a glorious Malay generation. By quoting
the opening statements of Raja Ali Haji in the Kitab Pengetahuan Bahasa, Hashim
said that the first seven words precede by the letter aleph were seven key words
of existance, which is : Allah, al-Nabi (Ahmad), al-Ashab (companion), al-
Ahba(news)r, al -Insa (man), al-Awwali (the world) and al-akhir (hereafter).
Those keyterms refers to the true understanding of the proper place of
everything in the whole of existence and creation. By understanding these seven
keyterm, a Malay Muslim will be able to recognize the degree of existence
(maratib al-existent), degree of creation and the creation of the universe
(maratib al-'alam) and degree of science (maratib al-' ulum).23
Raja Ali Haji works which covering the areas of language, religion, Malay
Literature, politics, history and philosophy proves that he is not only historians,
but also a scholar, poet, and writer who has a commitment to maintaining
Islamic values and has a great sense of responsibility towards Malay society.24
Raja Ali Haji has continued the chain of teaching Islamic heritage and knowledge
of Ahl al-Sunnah wa al-Jamaah scholars. The knowledge that combined law
(shÉri'ah), mysticism (tasawwuf), Teology (kalam), Civilization knowledge
(adab), state and government science and civic as one integrated and
unseparated unit. This is the power of the Islamic intellectual tradition, a
strength that can withstand against the current of secularization and
liberalization worldview for time to time, ever.

19
See SMN Al-Attas, Islam dalam Sejarah dan Kebudayaan Melayu
20
Mustari, ibid, 193
21
Raja Ali Haji, Bustan al-Katibin, studied and introduced by Hashim Musa, (Kuala Lumpur :
2005, Yayasan Karyawan)
22
See Muqaddimah Bustan al-Katibin, xiv
23
Ibid, xix
24
Abd Jalil Borham, Pengaruh Khilafah Othmaniyyah Turki Dalam Pentadbiran Kerajaan Johor,
Kertas Kerja Ucaptama Simposium Isu-isu dan Sejarah Tamadun Islam (SISTI 2011), ATMA,
UKM, 8-10 April 2011
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