Malay Local Wisdom: An Analysis of Social History of the Malay Literary Saga Books

This study reveals how science episteme Malay appears in their social context. With literature studies, this study found that awareness of the world community about the local native communities Europe can not be filled with local produce knowledge-based concept of Malay Muslims. The construction of the indigenous Malay formula is unique because it is the result of the blending and synthesis between Islam and the Malay mind. It is quite dynamic and still applies today. Furthermore, the autobiographical book is a product of local Malay Muslims paramount. It can be seen in terms of the creation of the Jawi script and construct knowledge developed by scholars of the ancient Malay. It is a precious heritage that must be preserved and studied by future generations.


A. INTRODUCTION
Islam has a significant impact on the Malays. It has raised the dignity of the Malays with faith and world-view of faith that remained until the present. Most important of all, Islam is the real foundation and source of pride of the Malays (Borhan, 2000). Anything associated with Islam will be a source of strength for the community. This article will try to analyze the two power sources are indigenous Malay Local Wisdom and Jawi scripture. The primary content of the discussion will analyze three main points; (1)  In June 1992, at the United Nations Conference on Environment and Development, a Rio Declaration was issued. Among others, it has given special attention to the importance of environmental management and biodiversity in the context of community development and well-being. Most importantly, the world community is beginning to recognize the superiority of indigenous peoples' local wisdom in the area of environmental management (Mokhtar, 2015). Since then, the international community has begun to reject the dominance of western science and more open to indigenous knowledge theory (Nandhikkara, 2015).
According to Syed Farid Al-Attas, the concept of western academia of science is actually based on the paradigm and epistemological framework of western social science (secular positivism) (Al-Attas, 2012). Thus, for western scholars all the problems of world society can only be solved according to western epistemological frameworks (Al-Attas, 2001). It refers to several key approaches: A paradigm that views a problem or symptom in society according to the world-view of western positivism. Religion is regarded as an unscientific element that needs to be overlooked in the process of gaining knowledge. More specifically, they distinguish between religious and non-religious concepts (Al-Attas, 2001).
2) Depends entirely on western scholar theory. For example, without question, the concept of plural society that produced western colonial masters adopted the Malay community without questioning the accuracy of this theory (Naoki, 2001).

3)
Theories and frameworks of analyzing western science (pure science and social science) are presented as the most correct. The problem is that they have been replicated by their own indigenous researchers .
Since then, various concepts of indigenous (non-western) knowledge have been studied by the international community. In Malaysia, USM and ASASI concentrated study details the local Malays. Among the researchers in Islamic studies is also the study that involves the concept of custom and has been widely used (Ramli, 2002). It was just that, it does not relate directly to the concept of local Malay causing the superiority of indigenous Malays were marginalized.
The Jawi books are a landmark outside the influence of Islam in the Malay community. Western researchers are impressed with the uniqueness of the history of Islam in the Malay world. It involves a few key points: First, how Islam could be spread in the Malay world peacefully and without bloodshed. As a result, western scholars have made embroidered comments with ARTIKEL E-ISSN: 2615-5028 Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020 42 other meanings; to show that the Malay Islamization program initiated by the missionaries is full of vices. Among them (i) early missionaries brought about a version of Islam that had been contaminated with heresy, (ii) did not care about the use of common sense, (iii) was too preoccupied with pre-Islamic culture to give birth to the elements of syncretism and (iv) the process of preaching unintentionally because the early missionaries were more concerned with material returns (trading programs) than the true Islamic preaching agenda (Őzay, 2013). Second, how to Islam, especially autobiographical book is capable of changing the ocean view and produce intellectual civilization of the Malay community (Rahim, 2017). For colonial scholars, Islam is considered a source of strength for the community that would scuttle the program colonial occupying power in the Malay world. On that basis, we can trace the colonial scholar in Split Personality. They were shrieking and takes great pains to collect Malay manuscripts Islam but at the same time they underestimate the quality of intellectual work Malay (Aljunied, 2013 (Stevenson, 1951). It must be used as a text in French schools. This text contains excerpts of Malay history and saga Abdullah which he said should be studied using Latin script, supposedly to create unity among students (Stevenson, 1975;Cheeseman, 1979).

Custom Meaning and Local Harmony
There are two important points to consider when discussing the meaning of While Middle Eastern foods are not recognized as Sunnah foods even though they are scientifically recognized. This extreme nature has led some scholars to claim that Islam is more pro Arabism and neglect non-Arab society (Ghazali, 2007 (Yunus, 2015).
Fuqaha divided Islamic law into the field of Worship and Mu'amalah (Al-Shatibi, 1933). The field of worship and its structure are specifically described in the sources of revelation in detail and it does not leave much room for human intervention.
Whereas the field of mu'amalah which has often led to the ever-changing living conditions has provided ample space for the human mind. So, questions related to human relationships are often left to Muslims to think and decide on their own.
However, this determination of the human mind must be based on the framework and foundation found in the source of revelation.
In the science of fiqh, this Local Idea coincides with the meaning of secrecy.
Literally, this urf means something that is familiar, well-practiced and accepted by the healthy mind. According to the term al-fiqh, it means the custom of the people or the It has been accepted by Islamic jurists as; 1.
The rule of law on a question that is not clear in the Quran and the sunnah.

2.
Methods to raise the views of an Islamic jurist that involve the question of society.

3.
Methods to interpret events related to community issues.

4.
The basis for resolving disputes in society regarding Islamic law.
The use of this concept of urf cannot be used arbitrarily, but has been restricted in Islamic law to some extent; 1. It cannot be contrary to a clear and conclusive shari'ah.

2.
It has been widely practiced by the majority of the public.

3.
The thing that is referred to in one action already exists when the assessment action is taken or the occurrence of the urf has preceded the time of action and continues until the time of the action.

4.
There is no word or deed that is clearly contrary to the legitimate urf and is widely practiced in society.
It is ironic that there is a similarity between local and local wisdom. The core of this equation lies in the wisdom of the local community to use common sense to ARTIKEL E-ISSN: 2615-5028 Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020 47 solve problems or to organize relationships within the community. More specifically, the two equations are real; 1.
Islam uses a culture-friendly approach. Islam does not bring a Jewish and Sikh approach that specializes in a particular nation. Islam validates the culture of society with strict filtering.

2.
The process of cultural development through the process of research and refinement of community members. It is shaped by the cleverness of society but it must be through good filtering that it is accepted or practiced by members of society.

3.
It takes a long time to get used to the tradition of society.
However, there exists a conflict between Local Wisdom belongs to the Malays and Islam. This is because Islam is based on the revelation of God, while Local Wisdom is more on the basis of human nature of limited nature (Jah, 1977).
Although Local Affiliation is capable of producing good formulas for members of the public, it still fails to penetrate the world-view of true monotheism. It is still obligatory depending on the source of the revelation.
What is clear is that not all local communities are accepted by Islam. It is subject to several conditions: first, it cannot go against the principle of monotheism. The elements of ancestral belief in the formation of Local Harmony need to be rejected.
Second, it cannot convey the element of syncretism between Islam and the ancestral culture of society. For example, religious religion in the Javanese and third societies cannot be completely contrary to the principles of the creed and the Shari'ah which is clearly stated (Marinsah & Ramli, 2017). Harmony has gone through two main stages. First, the initial phase saw the conflict between the custom leader (creator of Local Affiliation) and the early missionary. In order to ensure that Islam is well received, the missionaries have tolerated traditional leaders. This is evidenced by the existence of two different paradigms in the Law of Malacca (Hooker, 1984).
What is clear is that there are two options of law against offenders either using custom channels or Islamic law (fiqh). It has gone through a process of intervening between pre-Islamic heritage and Islamic law which clearly shows that Islamic practices and Islamic sharia are practiced in parallel and that offenders can choose between two types of solutions provided .

Natural Mind Natural Condition Malay Malay and
The dynamic nature of the Malay local wisdom can be understood through the theory of climate brought by Ibn Khaldun. On the world map, the region known as the Malay states under Wind the special community character (Laffan, 2003 Coinciding with this theory, we see the effects of the climate has given rise to the Malay community character that is different from other areas. Their lives are affected by nature and the sea. It consists of: 1. They believe in the power of god that determines the fortune of their lives while sailing across the vast ocean. This divine power is needed to seek help when in need, as well as to provide confidence and self-esteem (David, 2002).
More precisely, this causes them to believe in existence and to rely on the power of god that fully controls human life.

2.
They think of the sea as a place to provide sustenance to them. On this basis the law of maintaining the balance of nature and the oceans must be maintained.
Any damage to nature and the oceans is highly avoided as it can affect their lives (Kling, 2000;Abdillah, 2001).

3.
A courageous and patient man is facing the turbulence of the sea. They are easy to help people in trouble. They are always ready for anything that may happen due to weather and monsoon changes.

4.
People who are able to learn by nature like the sea as teachers who teach and shape their thinking. They need to adhere to the schedule of monsoon changes ARTIKEL E-ISSN: 2615-5028 Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020 51 every year. During the dry season, working as a sailor will not be done and will focus on other jobs. To sail the oceans they need sailing knowledge and know how to use the stars in the sky as a guide.

5.
Humans are vulnerable to the influence of foreign diffusion coming from outside (Abdullah, 1999).

6.
Humans are concerned with the element of moderation in the process of thinking and acting (Che Din, 1993). They are concerned with maintaining social order and resisting any element of individualism. It can be referred to as a person who values a high degree of social (Egalitarian) well-being . This is done by one another, and even by foreigners (Zechariah, 2003). They consider the sea as a place to provide sustenance to them. On this basis the law of maintaining the balance of nature and the oceans must be strictly guarded. Any damage to nature and the oceans is highly avoided as it will affect their lives.

2.
Humans are concerned with the element of moderation in the process of thinking and acting.

3.
People who care about maintaining social harmony and strongly oppose any element of individualism. It can also be referred to as a person who has a high spirit of egalitarian (Egalitarian) society. This approach is not limited to members of the community alone, but also to the foreign community.

4.
Exercise openness, willingness to study and selectively influence foreign cultures and religions.

5.
They created humans with certain characteristics such as: (a) their role as fishermen in their belief in the power of god that determines the fortune of their lives while sailing the vast ocean. This divine power is needed to ask for help when in need, as well as to provide confidence and selfconfidence. This causes them to become human beings who believe in existence and rely on the power of god who fully controls human life in the real world and the supernatural.
(b) a person who is courageous and patient in facing turbulent seas. They will also easily help others in need. They will always be ready for anything that may happen due to weather and monsoon changes. If we compare, the community is different from the Western paradigm of Materialistic-based mechanism. They consider nature to be the sole source of material-mechanical and non-spiritual (life) value that must depend on divine power.
This view has given rise to secularist and individualistic attitudes that are more concerned with human welfare than natural welfare, leading to a variety of serious ecological problems (Ujang, 1989).

Synthesis of Islam in the Malay Mind
It is indeed Allah's grace conferred a man with 3 resources to qualify them to be (acquired through learning, reading and studying constantly evolving) (Ahmad, 2004).
According to Hassan Ahmad (2004), only intelligent and intelligent people are able to think actively using metaphorical methods. This metaphorical thinking is made metaphorically, metaphorically and metaphorically which is then expressed in a layered language. It will generate active thinking for each of its listeners that apart from the literal meaning, there is still a meaning behind it that contains important lessons that can be applied. More importantly, it is expressed in a beautiful, compact, delicate sentence structure and serves to educate members of society (Muda, 1960). Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020 55 universe (Jalil, 2001). He studied by French thinkers deeply and repeatedly, later told in the form of proverbs to be used by members of the public (Ahmad, 2004).
In more simple terms, the human brain Malays are great because it combines four types of cognitive thinking as well. Even these 4 cognitive methods were practiced before they knew the writing tradition.

1.
Think creatively and selectively. They were able to borrow foreign words to express abstract concepts. For example, they borrow Islamic words and terms such as baqa, mortal, form and science to explain abstract Islamic concepts.

2.
Thinking metaphorically -layered language using literal language as an external language structure to project conceptual meaning (second layer meaning) -it is created through the process of comparison, Parable, paradox. Method think this is a Malay proverb and perpatah. This metaphorical language for Aristotle could only be used by genius. 4. Think rationally, naturally and analogically. Through poetry we can know the use of the Malay brain right brain (imagination) and left brain (rational) at once.
This can be seen in poetry through the use of imagination (imagination) and meaning. Gold bananas are sailing (elements of imagination) -gold debt payable (intent). So, Datuk Hassan Ahmad affirmed that Malay brain is gifted because ARTIKEL E-ISSN: 2615-5028 Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020 56 they like Einstein's brain is capable of combining the use ofthinking intuition (imagination) and rational at the same time (Rahim, 2011).

Local Wisdom Formula Malay
Shaharir Md Zin (2006)  All system as opposed to the western world-view as the Malay-Muslims will be perceived as outdated and is only concerned with a certain ethnic solely (Rani, 2005).

2.
Introducing the framework of secularism in the minds of the Malay community. It consists of: a. Emancipation of the natural and human mind from the divine element -man is free to carry out a development program without regard to divine power.
b. Disclaimer on political authority based on religious sources.
c. The introduction of a religious / relative appraisal system; man is free to determine his own future.
d. The decline in religious knowledge, as opposed to non-religious knowledgefocuses more on non-religious knowledge that supposedly can make progress. After independence, Malaysian academics adopted the concept of western science as if it had existed since. While this concept of colonial science is full of colonial agenda.
Local Wisdom Malay formula is based on the following principles, which are different from the western system. Among them;

a. Moderation Principle FightingTo Kraft Optimizer
Concepts Optimiser support this western world-view based on Capitalism. It has been used by the people of the 18th century Europe has imposed its application in the Malay (Zin, 2006). It emphasizes efforts to increase profits beyond the normal level. It is a growing economic and social system in the west. Even western civilization at that time was known as capitalist civilization. It is based on the worldview of Capitalism in the form of beliefs, thoughts and approaches to managing the economy. The spirit of British capitalism holds people as homo economicus. It is a careful, thoughtful, diligent and earnest way of doing business. In this regard, humans must rely entirely on the nature of human greed without any intervention from religion. It was this spirit that drove the development of colonialism in the west in the era of Mercantilism (1500-1750) (Rahman, 2018).
Otherwise worn by the Malay community. Material profit is not everything.
Rather, it emphasizes on being modest, modest, prudent, fair and balanced. This  Malay community concerned about maintaining social harmony and strongly opposes any element that is individualism (Channel 1994). It can also be referred to as a person who has a high spirit of egalitarian society . It is not limited to members of the community alone, but also to the foreign community .

c. The Importance of Maintaining a Hiring and Education System
In Malay society, education is an important man who identified with the concept of a person (Hyun, 1995). It can be defined as:

d. Kinship CareSystem
Systemfamily non-Malay community of patriarchy or Matriaki (Minangkabau society special course). It underscores the important role of parents and parents.
Therefore, mothers work with fathers to seek sustenance. This is different from Arab society dominated by fathers (Ramli, 2006).
Children of the community, whether men or women are the most valuable assets that it held as eyes light with which Allah. For the community, not the child is a burden as understood by western society. Children are regarded as the hope and future of family members as parents depend on the future. There is no gender bias approach between boys and girls. If this is the case, it is done in accordance with the child's gender identity. Girls who are usually gentle will be assigned to help withdomestic work, while boys who are rough and strong will be assigned to help out with home work.

e. Mathematics Mudharabah-Musyarakah versus Mathematical Flowers
The mathematical model of flowers is only a partial / differential (deterministic or stochastic) one-sided advantage. The mathematical model of musyarakah This view has given rise to secularist and individualistic attitudes that are more concerned with human welfare than natural welfare, leading to a variety of serious ecological problems. As a result, based on this paradigm, two emphasis has been given; a) nature and its contents are considered to be the major sources of secularist wealth that should be minimized as much as possible; b) Nature needs to be explored and studied in accordance with the scientific understanding of secularism materialism so that all its practical laws can be studied for the benefit of modern humanity.
Compared with western approaches that consider the nature can be used for a quick profit, sustainable approaches the Malay-centric:"Sustainabilityis the state whereby present physical, social, political, economic, knowledge, spiritual-religious and the survival of language and culture are achieved and at the level of wustdo without sacrificing related resources and all creatures created by God so that future generations can enjoy happiness in this life and in the nether world, at the very least as good as this generation " (Zin, 2013).

g. For the purpose of science is not Matter
Science concept of Malay Islamic is in contrary to the understanding of western society. Instead, it is more in line with the cultural concept of science. Science is for the purpose of obtaining God's call and equipping ourselves as human beings. It can be detected by a person in understanding the concept of Malay (Hasan, 2014).
Science is not for the sake of profit or wealth alone. Through these methods, it is hoped that knowledge and interpretation of the meaning of relevant facts or facts can be obtained through literacy, observation and documentation. Of these three data collection tools is expected to obtain valid data.
As for the approach used in this study, using the Historical Phenomenology approach. Historical phenomenology presents a systematic view of the phenomena that have occurred. This approach is used because of the problem and research objectives to be achieved, namely to gain an understanding of the meaning of the local community and its application today. There is a view that Jawi script created by Arab missionaries or early Malaybased Arabic letters. After the early missionaries created the Javanese text, the second generation of scholars had nurtured and strengthened the teachings of Islam . 3. Javanese writing dynamics have gone through several phases of development; a. In the 16th century, Javanese writing was almost identical to Arabic writing by using a line mark to sound the letters.
b. In the 17th century, the Javanese text no longer marked the line as in Arabic c.
In the 18 th century, the letters of the witnesses were created alif ‫,ا(‬ (waw ‫و(‬ (and yes)) ‫).ي(‬ (With the existence of these letters the javanese script has developed its own identity.
c. In the 19th century to 20M, the development of the Javanese alphabet occurred and the Javanese text continued its construction of its identity.

5.
It can eradicate the phenomenon of illiteracy among the Malay community. In the pre-Islamic era, the Malays are illiterate society as a writing system exclusive rights the officials alone.

Science Scholars Network Scholars Haramayn Jawi scripture
Scholars in the Malay Teachers in 16-19 century are made up of scholars Haramayn (Azra, 1994).  Khatib al-Minangkabawi (1860-1916, and Muhammad Yasin al-Padani  in the 20th century (Azra, 2015).  In the late 18th century to mid-19th century, between scholars in the Malay active teaching and prolific is' Abdul Malik Abdullah, Arshad al-Huda, Nawawi al-Bantani and Daud al-Fatani (Isaac, 1992) . Fame about science scholars is not limited to the Malay community but also spread among the Arabs. A scholar was Shaykh Nawawi al-Bantani once given the title of Sayyid Ulama 'al-Hijaz for his writings and his wisdom. In addition to the height of his knowledge, this title was also conferred on Shaykh Nawawi for his skill and authority in religious science while in discussion with shaykh at al-Azhar University (Johns, 1981). The brilliance and fame these clerics continued by several scholars of the Malay world to another. Among them was Shaykh Wan Ahmad bin Muhammad Zain Mustafa "al-Fatani (Abdullah, 1990).
One of his early lessons as a famous scholar in Kelantan was Mr. Tabal (Rahman, 1976). Another former scholar was deeply influenced by his thinking. is Tok (Salleh, 1982). Shaykh Wan Ahmad so prolific that produces his own writing and annotating written in Arabic and French, which amounted to around 160 posts everything.
The fame of Shaykh Wan Ahmad Zain was also recognized by a Dutch orientalist who was living in Makkah at the time by pretending to be a Muslim, Snouck Hurgronje (Othman, 1994). Hurgronje (1970)