Texte remanié de: Proefschrift--Letteren--Universiteit te Utrecht, 1997. / Résumé en anglais. Bibliogr. p. 242-253.

This thesis is an attempt to understand the views of Nawawi al-Banteni on the subject of Sufism, especially as they appear in his work Salalim al-Fudala', commentary on the Hidayat al-Adhkiya' ila Tariq al-Awliya' of Zayn al-Din al-Malibari / By observing the existence and the development of Sufism in Indonesia and the career of Nawawi al-Banteni the thesis tries to achieve a better understanding of his contribution in the field. Earlier studies have tended to discuss him and his works in general, whereas this study concentrates more specifically on al-Banteni's Sufi thought through his comments on the subject. / Another question that is raised is that of Nawawi al-Banteni's originality in his commentary on the Hidayat al-Adhkiya' of al-Malibari. Finally, the important point is made that Nawawi does not seem to have been influenced by either heterodox or pre-Islamic concepts, which were relatively powerful in Indonesia of his day. On the other hand he had a great influence on the people or his country, especially in his home town Banten, in terms of the development of both nationalism and Islamic education in Indonesia.

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Hadīth scholarship and its erudition among the Jāwah or the Muslims from the Malay Archipelago (the term applied to them in the Hejaz) in the periods prior to the twentieth century is almost a neglected area of study on Islam and its development in the Southeast Asian region. While this may be surprising considering the sublime status and influence of hadīth on the religious outlook of the Jāwah, perhaps the dearth of surviving materials on hadīth and its study during these periods might have also aggravated this apparent gap in their religious and intellectual history in the pre-modern era. However, this study proposes that despite the feasibility of an early presence of hadīth studies and its scholarship among the Jāwah, it was actually in the nineteenth century that significant development in its scholarship and discourse took place through Lubāb al-Hadīth. This is a collection of four hundred traditions attributed to al-Suyūtī (d. 911/1505), which has managed to attract serious scholarly interests from two important Jāwah scholars in Mecca namely, Nawawī of Banten (d. 1314/1897) and Wan ‘Alī of Kelantan (d. 1331/1913), who undertook their adaptations and commentaries of the text. Even though both scholars shared similar cultural and scholarly milieu of Arabia, their approaches, methods, and choices of languages in commenting on the text are markedly divergent. The fact that both works are still being distributed and read until the present day indicates their significance and relevance as an influential legacy of Jāwah h}adīth scholarship and its discourse in the nineteenth century. Thus, this study examines the important issue of hadīth scholarship in the nineteenth century through the case of Lubāb al-Hadīth and a comparative study of its two commentaries as mentioned above. Although the primary focus of discussion is on their methods on hadīth and selected religious views as presented in their commentaries, the anonymities surrounding the origin, authorship and significance of the base work is also analyzed. In turn, this has lead to a more detailed account on the place and influence of these works on the general development and characteristics of Jāwah hadīth scholarship and its discourse in the nineteenth century which also had their impacts in later years.

This project is a diplomatic transcription and English translation of a passage from an 18-century manuscript that chronicles a remarkable Portuguese embassy to China (Macau). The embassy embarked from Lisbon in February 1752, sailing in a luxuriously outfitted ship (Nossa Senhora da Conceição e Lusitânia Grande), in convoy with a warship (Nossa Senhora das Brotas). The English translation is important because it makes the account accessible to scholars who lack familiarity with Portuguese.This voyage to China is remarkable in light of the long history of maritime loss by the Portuguese. Although the normal projected loss of life on this route was 20%, this journey was made without one death. Some of the most fascinating aspects of the journey include the following: a) how the intrepid crew of the Nossa Senhora (most of whom were novices) and the passengers dealt with bad weather at sea; b) the religious rites conducted during the voyage by Jesuit priests en route to the Far East missions, which the passengers firmly believed mitigated the dangers and were thus responsible for their safe journey; c) the intriguing political maneuvering between the Portuguese and Chinese in Macau; and d) the meticulous descriptions of the different cultures, peoples and places encountered on the journey.