跨界的曼特寧伊斯蘭

Mandailing Islam across Borders

曼特寧民族源自今天印尼北蘇門達臘省的西北部，他們是在相當晚近的Padri戰役時期（1821-38）才改宗伊斯蘭教者，有些更是在生命脅迫下就範的。Padri戰役舖陳了荷蘭人干預曼特寧地域之道，並造成大量的曼特寧移民湧入西馬來西亞半島。到了1870年代，英國人介入馬來半島的政治事務，使得馬六甲海峽兩岸的曼特寧人，根據他們跟個別殖民政權的政治與經濟角色來協商他們的認同。可能是受到Hambali和Maliki的法學傳統（madhhab）之影響，曼特寧人所奉行的伊斯蘭教非常強調作為一種公共利益形式之習俗法（adat）以及習慣（'urf），因此在當地有所謂風俗習慣與宗教並存（ombar do adat dohot ugamo）的說法。在他們熱衷學習新的宗教中，曼特寧人參與了米蘭加保（印尼西蘇門達臘省）、馬來西亞半島的吉打，以及中東；特別是麥加和開羅的知識網絡。這最終引入了與主流伊斯蘭教相符的土著化「曼特寧伊斯蘭教」，使他們融入支配東南亞的Shafie法學傳統。參與朝聖的增加也使得曼特寧人從邊緣進入教徒信眾（ummah）的「中心」，並讓他們暴露在泛伊斯蘭主義以及國家解放的觀念中。這運動中心的觀念就是現代性和標準化；曼特寧人有必要放棄或壓制傳統伊斯蘭教，以回應現代化伊斯蘭教的要求。隸屬於荷蘭殖民統治的荷屬東印度與英國統治的馬來亞，曼特寧人經驗了在兩套不同國家支持之伊斯蘭教框架內做協商。隨著獨立（merdeka）的到來，透過把伊斯蘭教奉為馬來西亞和印度尼西亞憲法內規定的國家或官方宗教，國家支持的伊斯蘭教正式進入體制內。透過社會工程、伊斯蘭教政策以及國家意識建構，使得穆斯林與國家伊斯蘭教相一致。但是對國族主義以及現代主義的幻滅－使得改革主義伊斯蘭教開始復甦起來。曼特寧人發現他們處於「伊斯蘭基本教義派」與復甦的「傳統伊斯蘭教」光譜的兩端，對比之下，一種土著化的曼特寧伊斯蘭教還繼續滯留在他們的家鄉，這有多種的表現形式，譬如透過親屬和氏族為基礎的社會結構、系譜（tarombo）、毫無區辨地崇敬前伊斯蘭時期的祖先和創始者，以及演奏神秘的Gordang Sambilan音樂等。

The Mandailing people originate from north-western part of the province of North Sumatra, Indonesia, today. They are relatively late corners to the Islamic faith, having entered the fold of Islam only during the Padri War (1821-38), some at the point of the sword. The Padri War paved the way to Dutch intervention in the Mandailing homeland and triggered the mass migration of the Mandailing into peninsular West Malaysia. By 1870s, the British had intervened in the peninsular states. On both sides of the Straits of Malacca, the Mandailings negotiated their identity in terms of their political and economic roles vis-à-vis the colonial powers. Possibly influenced by Hambali and Maliki ”madhhab” (school of jurisprudence), the Mandailing practice of Islam gives prominence to ”adapt” (customary law) and 'urf (common practice) as a form of public good, hence the saying ”ombar do adat dohot ugamo” (custom alongside religion). In their enthusiasm to learn about their new found religion, Mandailing participated in the knowledge networks of Minangkabau (province of West Sumatra, Indonesia), Kedah in the Malaysian peninsula, and the Middle-East especially Makkah (Mecca) and Cairo. This eventually brought indigenized 'Mandailing-Islam' closer in line with mainstream Islam, entailing their absorption into the dominant ”madhhab” (school of jurisprudence) in Southeast Asia, that of the Shafie. Growing participation in the Hajj transported the Mandailing from the margin to the 'centre' of the ”ummah” and exposed them to pan-Islamism as well as the idea of national liberation. Central to this movement is the idea of modernity and standardization; the Mandailing response to the demands of modernizing Islam necessitated the abandonment or suppression of traditional Islam. Subjected to both Dutch colonial rule in the Netherlands East Indies and British colonial rule in Malaya, the Mandailings experienced and negotiated within the framework of two different sets of state sponsored Islam. With ”merdeka” (national independence), state sponsored Islam is brought to its logical conclusion by enshrining Islam as the state or official religion in both Malaysian and Indonesian constitutions. Muslim conformity to statistic Islam is regulated through social-engineering, Islamic policing and national consciousness construction. Disenchantment with nationalism and modernist-reformist Islam has resurrected.'Islamic fundamentalism' as well as revived 'traditionalist Islam'. Mandailing finds themselves on both sides of the spectrum. By contrast, an indigenized Mandailing-Islam still lingers especially in the homeland. This takes on a number of manifestations such as the kinship and clan-based social structure, ”tarombo” (genealogies), reverence for pre-Islamic ancestors and progenitors without differentiation, and the playing of the mystical ”Gordang Sambilan” music.This paper is in four parts, and discusses the practice of 'Mandailing Islam' in their homeland in Sumatra as well as in British Malaya (Peninsula West Malaysia today); Christian missionary activities in the homeland contributing to the consolidation of Mandailing cultural and religious identity in Sumatra and Peninsular Malaya. It also looks at Mandailing religious attitude in the East Coast of Sumatra, where significant numbers of Mandailings are concentrated. The period covered range from pre-Islamic to the present time and deals with the question of Mandailing cultural and Islamic identity.