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Islamic school

10-century process of Indianization of Indonesia was rivaled by the coming of Persian Sufismkingdoms and sultanates in Indonesia (Nasr 1991:262). Kings and sultans like Sunan Giri, Sunan Gunungjati, Sunan Kudus, Sultan Trenggono of Demak, Pakubuwana II, Pakubuwana IV, Sultan Ageng Tirtayasa of Banten, Sultan Alauddin Riayat Syah, Engku Hajji Muda Raja Abdallah to Raja Muhammad Yusuf are sufi-kings; they learned Sufism from eminent Sufi teachers (Perpustakaan Nasional 2001:12-39). and Sufism has begun to root in the native philosophical discourse since the early 1400’s onwards. The widespread of Sufism was encouraged by the massive founding of Islamic

Sufism in Indonesia can be divided to two schools: Ghazalism and Ibn Arabism. Ghazalism takes its main inspiration from Al-Ghazali’s teachings, whereas Ibn Arabism from Ibn Arabi’s doctrines. Sufis from Al-Ghazali line are Nuruddin Al-Raniri, Abdurrauf Al-Singkeli, Abd al-Shamad Al-Palimbangi, Syekh Yusuf Makassar, while from Ibn Arabi line are Hamzah Al-Fansuri, Al-Sumatrani, Syekh Siti Jenar, and so on (Nasr 1991:282-287).

Arabia Wahhabism was also adopted by King Pakubuwono IV and Tuanku Imam Bonjol, whose necessary task of philosophy was to eradicate Sufism and encourage Qur'an teachings instead (Hamka 1971:62-64).

When Islamic modernism, whose program was to synthesize Islamic teachings and Western Enlightenment philosophy, begun by Muhammad Abduh and Jamal al-din Al-Afghani in Egypt in the end of 1800s, prevailed in all over Islamic world, Moslems in Indonesia also adopted and adapted the modernism. This is clearly shown in the works of Syaikh Ahmad Khatib, Syaikh Thaher Djalaluddin, Haji Abdul Karim Amrullah, Kyai Ahmad Dahlan, Mohammad Natsir, Oemar Said Tjokroaminoto, Haji Agus Salim, Haji Misbach, and so forth (Noor 1996:37).