Introduction
The diaspora traces of the Dhurrīyat al-Rasūl in Aceh have been recorded for hundreds of years. This can be observed through historical traces such as gravestones, ancient manuscripts, and also past trade records. A number of scholars from this lineage came from their places of origin to Aceh, bringing the message of Islam. Some of them engaged in trade, while others became influential figures in the Aceh Darussalam Sultanate.1 One of the groups that migrated to Aceh in large numbers was the Banū ʿAlawī, whom some people in Aceh refer to as Sayyid or Habib.
The Banū ʿAlawī played a significant role in the political and religious dynamics of Islamic sultanates across the Nusantara archipelago. Their involvement in governance is evident in the strategic positions occupied by several key figures. Sayyid ʿAbd al-Raḥmān bin Muḥammad al-Ẓāhir was appointed Mangkubumi (prime minister) of the Sultanate of Aceh Darussalam,2 while Sayyid ʿAlī bin ʿAlawī al-Jufrī and Sayyid ʿAbd Allāh bin ʿAbd al-Raḥmān al-Ḥabshī served as advisors to the Sultanate of Jambi.3
The influence of the Banū ʿAlawī extended to direct rulership in several sultanates. Examples include Sulṭān Badr al-ʿĀlam Zayn al-ʿĀbidīn, Sulṭān Jamāl al-ʿĀlam Badr al-Munīr in Aceh, Sulṭān Sharīf ʿAbd al-Raḥmān bin Ḥusayn al-Qādirī, founder and ruler of the Pontianak Sultanate,4 and Sulṭān Sharīf Qāsim II in the Siak Sultanate.5 In the religious and social domains, Banū ʿAlawī scholars actively contributed to the transmission of Islamic knowledge and the formation of Muslim communities. Notable cases include Sayyid Abū Bakr bin Ḥusayn Bālfaqīh or Teungku Anjong in Aceh6 and Sayyid Ḥusayn bin Abū Bakr al-ʿAydarūs in Batavia.7
The presence of the Banū ʿAlawī in Aceh has been recorded since the 10th and 11th century Hijri, as mentioned in epigraphic evidence and in al-Mashraʿ al-Rāwī fī Manāqib al-Sādah al-Kirām Āl Bā ʿAlawī. First, the epigraphic evidence comes from the study conducted by Sayyid ʿUmar bin Muḥammad al-Shaṭīrī at the Raja Pirak Complex tombs in Gampong Kuala.8 Second, according to Al-Mashraʿ, two scholars from the Banū ʿAlawī migrated to Aceh in the 11th century. Sayyid Muḥammad bin Aḥmad al-Syīlī first travelled to Aceh, where he was warmly received by the sultanate under a ruling sultanah and remained there until his death. Later, Sayyid Muḥammad bin Aḥmad al-Shaṭīrī also arrived in Aceh, where he encountered groups identified as Mushabbihah; after spending some time engaged in local religious and social affairs, he eventually returned to Hadramaut. This indicates that Aceh may have been one of the earliest settlements of the Banū ʿAlawī in Indonesia.
Teungku Anjong is one of the important figures from the Banū ʿAlawī lineage who migrated to Aceh in the 12th century Hijri (18th century CE). His widespread reputation for various karāmah (miracles) attributed to him strengthened his position as a Sufi scholar, and his grave developed into one of the centres of religious pilgrimage. Although Teungku Anjong played a significant role in the history of the Sultanate of Aceh Darussalam, his figure has not yet received adequate scholarly attention as an independent subject of study. Unlike prominent Acehnese figures such as Shaykh Nūr al-Dīn Muḥammad ibn ʿAlī al-Rānīrī and Shaykh ʿAbd al-Raʾūf bin ʿAlī al-Fanṣūrī, academic interest in Teungku Anjong remains considerably limited. This scarcity has resulted in significant gaps in the reconstruction of his social background, intellectual journey, scholarly networks, and contributions to the politico-religious dynamics of the sultanate within the broader historiography of Aceh.9
Previous studies have generally only briefly mentioned the Acehnese ulama as an influential social group, without providing in-depth analysis of specific individuals operating at both local and regional levels within the Sultanate of Aceh Darussalam.10 Research on the relationship between ulama and umara (rulers) during the Aceh Darussalam period has also largely focused on institutional patterns and governmental policies, rather than offering critical readings of the historical experiences of particular ulama figures in shaping the political and religious authority of the kingdom.11 Similarly, recent studies on Acehnese cosmopolitanism, Islamic legal reform, and intellectual developments in the sultanate tend to treat the ulama as a collective actor. Consequently, the identity, contributions, and influence of Teungku Anjong have not been comprehensively reconstructed based on diverse historical sources.12
This article aims to fill this historiographical lacuna by providing a more comprehensive biographical reconstruction of Teungku Anjong. It seeks to clarify his social origins, intellectual formation and networks, as well as his multifaceted roles in the political, religious, and intellectual spheres of the Sultanate of Aceh Darussalam. This study not only enriches existing scholarship on Acehnese ulama but also offers a more nuanced and critical understanding of Teungku Anjong’s historical significance, contributing to a deeper and more systematic comprehension of Aceh’s intellectual and religio-political history.
Method
This study is based on the historical method and philological approach. The historical method consists of four main stages as proposed by M. Atho Mazhar:13 heuristics, source criticism, interpretation, and historiography. The heuristic stage involves collecting relevant sources, including written, printed, and oral materials related to the object of study. Next, the source criticism stage is conducted to assess the authenticity (external criticism) and the credibility of the content (internal criticism) of these sources. The interpretation stage aims to analyses and make sense of the verified historical facts in order to produce a coherent understanding. Finally, the historiography stage involves organizing the research findings into a systematic historical narrative. The philological approach was used to ensure the validity and authenticity of the primary manuscript sources in reading, verifying, and interpreting the data.
The primary sources in this study consist of several classical books, including Tathbīt al-Fu’ād, al-Mawāhib wa al-Minah fī Manāqib Quṭb al-Zamān al-Ḥasan, ʿĪd al-Yawāqīt, Kifāyat al-Rāghib, al-Mashraʿ al-Rāwī fī Manāqib al-Sādah al-Kirām Āl Bā ʿAlawī, Nayl al-Maqṣūd fī Mashrūʿiyyat Ziyārat Nabī Allāh Hūd ʿalayhi al-salām, al-Mawāʿiẓ fī Sittat al-Fawāʾid, Sharḥ al-Hudhūdī ʿalā Umm al-Barāhīn, Qalam al-Ḥabīb Aḥmad ibn ʿAbd al-Raḥmān ibn ʿAlī al-Saqqāf, Shajarah Ansāb al-ʿAlawiyyīn and Manuskrip Manaqib Sayid Husayn bin Ahmad Al-Qadri. In addition, this study also utilizes manuscripts from the Aceh Museum, Pedir Museum, the National Library of the Republic of Indonesia, and Leiden University.
Additional data were obtained from newspapers of the Dutch East Indies colonial period accessed through the digital collection Delpher of the Koninklijke Bibliotheek, including Java Bode, published on March 26, 1881, De Sumatra Post. No. 68, published on 22 March 1939, Beknopt Alfabetisch Informatieboekje Betreffende, Het Familie- en Kampongleven op Groot-Atjeh: Eene Bijdrage tot de Ethnographie van Noord-Sumatra and Groot-Atjehsche Personen en Aangelegenheden. To strengthen the analysis, this study employs a philological approach in examining old manuscripts in order to achieve accurate textual readings and more reliable historical interpretations related to the history of Teungku Anjong.
Results and Discussion
Origin and Family
Teungku Anjong was Sayyid Abū Bakr bin Ḥusayn Bālfaqīh, belonging to the Banū ʿAlawī family. This family descends from Sayyid Aḥmad bin Īsā al-Muhājir, who migrated from Iraq to Yemen in the 4th century AH, as mentioned in the al-Nafḥah al-ʿAnbarīyah by Shaykh Muḥammad Kāẓim bin Abī al-Futūḥ al-Yamānī al-Mūsawī (d.880 AH). The Banū ʿAlawī constitute a segment of the Hadrami scholarly community that has historically played a significant role in the spread of Islam in the Malay-Indonesian archipelago. This role was primarily manifested through their engagement in religious propagation, the establishment of scholarly and kinship networks, and their active participation in the socio-religious life of local communities.14
Al-Mawāhib wa al-Minah fī Manāqib Quṭb al-Zamān al-Ḥasan states that Sayyid Husayn bin Umar Balfaqih was a sufi and devout worshiper. Teungku Anjong’s father also served as a nāẓir (guardian) at the tomb of Prophet Hud (peace be upon him), earning him the title Ṣāḥib Hūd. He was also well known for his close relationship with Sayyid Abdullah bin Alwi Al-Hadad (d. 1132 AH) and his family. In the Tathbīt al-Fu’ād, it is noted that Teungku Anjong’s family home was located in the village of Al-Juhayl, a small settlement near the city of Tarim in Hadramaut, situated in the valley of Wadi Hadramaut (Fig.1). Teungku Anjong had a brother named Sayyid ʿAbd Allāh bin Ḥusayn Balfaqīh in Hadramaut as stated in Shajarah Ansāb al-ʿAlawiyyīn by Sayyid ʿAbd al-Raḥmān bin Muḥammad al-Mashhūr.
Teungku Anjong’s wife was Sharīfah Fāṭimah binti ʿAbd al-Raḥmān al-ʿAydīd, also known in Aceh as Aja Eustri.15 Syarifah Fatimah’s family was part of the Acehnese royal family, as her grandfather was Sulṭān Jamāl al-ʿĀlam Badr al-Munīr, who ruled as the Sultan of Aceh in the early 12th century AH /18th century CE.16 Sharīfah Fāṭimah binti ʿAbd al-Raḥmān al-ʿAydīd supported her husband’s da’wah efforts both financially and by teaching the principles of Islam to female students at Dayah Teungku Anjong. The Aidid family also held significant influence in the Malay Peninsula through Sharīfah Fāṭimah binti ʿAbd al-Raḥmān al-ʿAydīd’s brother, Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd, in Penang. Sharīfah Fāṭimah binti ʿAbd al-Raḥmān al-ʿAydīd passed away on 18th Rajab 1235 AH and was interred beside Teungku Anjong.
In the Al-Mawahid wa Al-Mina Fi Manaqib Qutub Al-Zaman Al-Hasan by Sayyid ʿAlwī bin Aḥmad al-Ḥaddād, it is mentioned that Teungku Anjong had several daughters but he did not have sons. One of his daughters married with Sayyid ʿAbd Allāh bin Ḥusayn al-ʿAydīd, also known as Sulṭān Sharīf Sayf al-ʿĀlam. This son-in-law of Teungku A Sayyid ʿAbd Allāh bin Ḥusayn al-ʿAydīd njong became the Sultan of Aceh after a power struggle between Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd and Sulṭān Jawhar ʿĀlam Shāh in the early 13th century AH/19th century CE.17 The union of these two families from the Banū ʿAlawī lineage greatly influenced the history of the Sultanate of Aceh Darussalam; the Aidid family emerged as prominent leaders and active participants in trade, playing a significant role in both the economic sphere and community leadership. On the other hand, the Balfaqih family was recognized as a distinguished scholarly lineage, contributing to the development of Islamic learning and the guidance of religious life within the community.
Figure 1: Location of Al-Juhayl, Hadramaut
Laqab Teungku Anjong
In the Aceh-Indonesian dictionary, the title Teungku is defined as a title for someone who is knowledgeable in Islamic religious matters, more devout than most people, or someone holding a religious position such as a holy person, a lebai, a person who has performed the Hajj pilgrimage, a religious teacher, or especially the head of a village tasked with fostering religious life within the community.18 In Acehnese tradition, the title Teungku signifies someone who is proficient in religious knowledge and serves as a role model for the community.
According to J. Kreemer,19 in Atjeh, Anjong is a part of the traditional Acehnese house located on the right or left side of the back veranda of the house. The construction of the Acehnese house is typically raised on stilts. The size of the house depends on the number of Reuweung (rooms), with houses having three, five, seven rooms, and so on. The front part consists of Seuramo Keue, and the back part is called Seuramo Likot, while the central part of the house, called Tungai, is located in the middle and built higher than the Seuramo. The Tungai is where the main sleeping room, Rumoh Inong (Juree), is located. The Rumoh Inong is the primary bedroom, while the Rumoh Anjong is an additional room added after a daughter has married. In this case, the main bedroom becomes the daughter's room, and the parents then reside in the Anjong (Fig.2).
Figure 2: The Architecture of Traditional Acehnese Houses
K.F.H. Van Langen20 in Beknopt Alfabetisah explains that Sayid Abu Bakar bin Husayn Balfaqih, known by the title Teungku Anjong, earned this name because during his life, he resided in a house distinct from others in the neighborhood, with an additional structure called an Anjong. Julius Jacobs21 explains that Teungku Anjong resided in Kampung Jawa. Owing to his extensive knowledge as well as his warm and cheerful disposition, he attracted a large number of visitors. He occupied a large house which, every Friday night, served as a gathering place for his companions and acquaintances to engage with the scholar in discussions on various issues in Islam. This was followed by the observance of Mëratib Aceh (a religious ceremony accompanied by music), Lagée Malabari (a rapa’i drumming performance originating from the Malabar tradition), and Ratib Mëskat (a form of dance of Arab origin), together with collective remembrance of God (dhikr).
Over time, the number of attendees on these designated nights grew so large that his house was no longer able to accommodate all the guests. He was therefore compelled to construct an additional chamber (anjong) to his residence, after which he became known as Teungku Anjong. This information suggests that the laqab Teungku Anjong originated from Sayyid Abū Bakr bin Ḥusayn Bālfaqīh’s practice of spending considerable time in the anjong of his house, leading the community to refer to him as Teungku Anjong.
The practice of Teungku Anjong remaining in the anjong for spiritual khalwat was a means of drawing closer to Allah SWT, in harmony with the spiritual tradition of the Sufi of Banū ʿAlawī. In the tradition of the Banū ʿAlawī, the practice of khalwat is not understood as a complete and prolonged withdrawal from social life, but rather as a method of tazkiyat al-nafs (spiritual purification) that remains integrated with activities of daʿwah, religious instruction, and service to society. Several prominent figures of the Bani Alawi, such as al-Faqīh al-Muqaddam Sayyid Muḥammad bin ʿAlī al-Ḥusaynī (d. 653 H), Sayyid ʿAbdullāh bin Abu Bakar al-ʿAydarūs (d. 856 H), and Sayyid ʿAbdullāh bin ʿAlwi al-Ḥaddād (d. 1132 H), are known to have practiced forms of khalwat that are educational and spiritual in nature, serving as a means of self-discipline without abandoning social and religious responsibilities. This practice is grounded in the five foundational principles of the Bāni ʿAlawī Tharīqah, namely knowledge (ʿilm), righteous action (ʿamal), scrupulousness (waraʿ), fear of God (khawf), and sincerity (ikhlāṣ).22
Teungku Anjong internalised these principles through a comprehensive approach to daʿwah. He established a dayah (Islamic boarding school) as an embodiment of the principle of knowledge, maintained the tradition of collective remembrance (dhikr) with his students as an expression of righteous action, and engaged in periods of khalwa within his residence as a means of spiritual training to cultivate waraʿ, khawf, and ikhlāṣ at a deeper level. Based on that, the author believes that the laqab Teungku Anjong was given to Sayyid Abū Bakr bin Ḥusayn Bālfaqīh due to his practice of khalwat in the Anjong of his house and the people called him “Teungku Anjong”.
Intellectual Network
The scholarly lineage of Teungku Anjong reflects the depth of his connection to the ‘Alawiyyah ṭarīqah. The scholarly tradition of the Alawiyah Sufi can be traced through two principal figures, namely Shaykh Abū Madyan Shuʿayb al-Maghribī and al-Faqīh al-Muqaddam Sayyid Muḥammad bin ʿAlī al-Ḥusaynī.23 The spiritual lineage of Shaykh Abū Madyan Shuʿayb al-Maghribī is described as being transmitted through a chain that includes Imam Al-Ghazali, ultimately reaching the Prophet Muhammad. In a similar manner, the sanad of al-Faqih al-Muqaddam is presented as a direct genealogical-spiritual connection to the Prophet.24
The Ṭarīqah Alawiyah was introduced to Aceh by a Sufi scholar. One of the Acehnese scholars, Shaykh Muḥammad bin ʿAlī al-Rānīrī, is reported to have been initiated into this ṭarīqah through his teacher, Sayyid ʿUmar bin ʿAbd Allāh Basaybān in India.25 The scholarly lineage of Teungku Anjong is connected to his teachers from the Banū ʿAlawī, namely Sayyid Ḥusayn bin ʿUmar Bālfaqīh (d. 1157 H), Sayyid ʿAbd al-Raḥmān bin ʿAbd Allāh Bālfaqīh (d. 1162 H), Sayyid Ḥasan bin ʿAbd Allāh bin ʿAlawī al-Ḥaddād (d. 1188 H), and Sayyid Muḥammad bin Ḥāmid al-Waḥath (d. 1160 H).
Sayyid Ḥusayn bin ʿUmar Bālfaqīh was the first teacher of Teungku Anjong. At the beginning of his intellectual journey, Teungku Anjong studied the fundamentals of fiqh, hadith, language, and Sufism under his father’s guidance. Based on Al-Mawāhib wa al-Minah fī Manāqib Quṭb al-Zamān al-Hasan, Sayyid Muhammad bin Zayn bin Sumayt (d. 1170 H) states that Sayyid Ḥusayn bin ʿUmar Bālfaqīh received his scholarly chain from Sayyid ‘Abdullah bin ‘Alwi al-Haddad (d. 1132 H), from whom he was also invested with the khirqah and qib‘ah.
Teungku Anjong also studied under Sayyid ʿAbd al-Raḥmān bin ʿAbd Allāh Bālfaqīh (d. 1162 H). This is based on the Bulūgh al-Amānī, which records Teungku Anjong’s scholarly lineage through him. This teacher was renowned by the honorific title ‘Allāmat al-Dunyā, reflecting the breadth of his knowledge. In addition to studying the religious sciences, Sayyid ‘Abd al-Rahman had the practice of collecting the chains of transmission (sanad) of various ṭarīqah. Among his own teachers from the Banū ʿAlawī were Sayyid ‘Abdullah bin Ahmad Balfaqih (d. 1110 H), Sayyid ‘Abdullah bin ‘Alwi al-Haddad (d. 1132 H), Sayyid Muhammad bin ‘Abd al-Rahman al-‘Aydarus (d. 1112 H), and Sayyid ‘Ali bin Husayn al-‘Aydarus (d. 1127 H), among others, as mentioned in his biography in Arba‘ūna Ḥadīthan fī Faḍl al-Qur’ān al-‘Aẓīm. To date, two of Teungku Anjong’s teachers have been identified as belonging to the Balfaqih family, both of whom were disciples of Sayyid ‘Abdullah bin ‘Alwi al-Haddad (d. 1132 H).
Another teacher of Teungku Anjong was Sayyid Ḥasan bin ʿAbd Allāh bin ʿAlawī al-Ḥaddād (d. 1188 H). This information is found in Al-Mawāhib wa al-Minah fī Manāqib Quṭb al-Zamān al-Hasan, which mentions that Teungku Anjong performed a completion (khatm) of the Qur’an dedicated to his teacher upon learning of his passing. In the lineage of the ‘Alawiyyah ṭarīqah, Sayyid Ḥasan bin ʿAbd Allāh bin ʿAlawī al-Ḥaddād is widely connected to Acehnese scholars through his student, Sayyid Shaykh bin Muhammad al-Jufri (d. 1222 AH).
Finally, another teacher of Teungku Anjong was Sayyid Muḥammad bin Ḥāmid al-Waḥath (d. 1160 H), as indicated in a manuscript written by Syarif ‘Alwi bin Ahmad bin Isma‘il al-Qadri on 7 Jumada al-Awwal 1354 H in Pontianak. The manuscript explains that there were four companions: Sayyid Husayn bin Ahmad al-Qadri in Mempawah, Sayyid Muhammad bin Ahmad al-‘Aydarus in Trengganu, Sayyid ‘Umar bin Muhammad Bahsein al-Segaf in Siak, and Sayyid Abu Bakr bin Husayn Balfaqih in Aceh. Sayyid Muḥammad bin Ḥāmid al-Waḥath was a scholar based in Quilandi, India. In the Iqd al-yawāqīt al-jawharīyah wa-simṭ al-'ayn al-dhahabīyah bi-dhikr ṭarīq al-sādāt al-'Alawīyah,26 it is explained that he was a spiritual master (murshid) of the Aydrusiyyah and Qadiriyyah ṭarīqahs, and it is possible that these four students were part of this spiritual network. Based on the scholarly lineage with his teachers, it can be clearly understood that Teungku Anjong was part of the Ṭarīqah Alawiyyah.
Following the period of Teungku Anjong, the development of the Alawiyah Ṭarīqah in Aceh experienced a significant acceleration, particularly during the 13th century AH/19th century CE. This phenomenon was marked by the increasing number of Acehnese scholars who received initiation and intellectual transmission within the Alawiyah Ṭarīqah through murshids based in the Hijaz, especially in Mecca and Jeddah. These networks reflected the strong intellectual and spiritual connections between Acehnese scholars and the major centers of Islamic learning in the Middle East. Among the prominent figures associated with this transmission was Shaykh Muhammad Marhaban al-Ashī (w.1302 H), who received authorization from Sayyid ʿAlī bin Muhammad al-Baiti in Mecca and from Sayyid Aḥmad Bāfaqīh in Jeddah. Likewise, Shaykh Muḥammad Ṭāhir Tīrō (w.1323 H) received the teachings of the Alawiyah Ṭarīqah from Sayyid Muḥammad bin Ḥusayn al-Ḥabshī in Mecca, while Shaykh Muḥammad Ḥasan Krueng Kalē (w.1392 H) studied under Sayyid Aḥmad bin Abū Bakr Shaṭā in Mecca.27 The intensity of these teacher-disciple relationships demonstrates that the expansion of the Ṭarīqah ʿAlawiyyah in Aceh was closely connected to the dynamics of the Haramayn scholarly networks, which played a crucial role in transmitting Sufi traditions and religious authority to the Malay-Indonesian world. (fig. 3)
The transmission of Teungku Anjong’s knowledge took place at the Dayah of Teungku Anjong in Gampong Jawa (currently located in Gampong Peulanggahan). A number of students were produced through this dayah, including Sayiyd Husayn bin Abdurrahman Aidid and Teungku Ja’far, more famously known as Leubai Dapha. Outside Aceh, Teungku Anjong also had students from Hadramaut, namely Mu’allim Abdullah bin Umar Bagharib and Sayid Husayn bin Abdullah Balfaqih. Although the Dayah of Teungku Anjong has now been converted into a mosque and no longer functions as an educational institution, its intellectual legacy remains recorded in the history of religious development in Aceh and surrounding regions.
Figure 3: The Sanad of the Ṭarīqah ʿAlawiyyah of Teungku Anjong
These four students were figures who played significant roles and had major influence in their respective regions. First, Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd (w.1238 H) was a successful merchant who established the Lebuh Aceh area in Penang Island. His contribution to Islamic propagation (da’wah) in Penang was substantial, including the establishment of the Lebuh Aceh Mosque, a centre for religious education, and hub for the hajj pilgrims.28 H.M. Zainuddin29 mentioned that Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd was one of the students of Teungku Anjong. Sayyid Husayn was one of Teungku Anjong’s most intelligent students, alongside Leubai Dhapa, also known as Teungku Ja‘far.
Sayyid Husayn was not only known as the founder of the Lebuh Aceh area, but also as an important figure who made significant contributions to the development of Penang. In his relationship with the British colonial authorities, he was regarded as a reliable financial figure. In July 1815, when the British administration in Penang faced a shortage of funds, they obtained a loan of 50,000 Spanish dollars from Sayid Husayn. This trust continued in August 1816, when he again provided a second loan of 30,000 Spanish dollars to support the government’s financial needs. In addition, in May 1815, amid concerns over a possible surprise attack on Penang by American privateers, the authorities also sought assistance and support from Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd, highlighting his position as a highly influential and trusted figure in matters of security and regional stability.30
The next student was Teungku Ja’far, also known as Leubai Dapha. He was a sufi scholar and his family controlled Aceh’s southern and western coast from Kuala Batee to Singkel.31 Haji Leubai Dapha was the founder of the Trumon Kingdom in South Aceh. As a skilled merchant and visionary leader, he succeeded in building and developing the Trumon Kingdom into an important pepper trading center in the late 18th century CE.
Teungku Ja’far and Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd were fellow students who shared similar characteristics, both serving as religious scholars and traders. In 1208 AH/1794 CE, Teungku Ja’far wrote a letter to Francis Light in Penang, providing information on pepper prices and the detention of Sayyid Husayn Aidid’s ship by the French.32 These two students of Teungku Anjong were well-known in Aceh, not only as scholars and merchants but also as influential community leaders.
Teungku Ja’far died in 1812 CE /1226 AH and was buried in the royal cemetery complex of Trumon. After his death, leadership was continued by his son, Raja Bujang, who ruled for about forty years, from 1805 to 1845 CE. During his reign, Raja Bujang succeeded in reviving economic and trade activities and maintaining political stability, both in relation to the Aceh Darussalam Sultanate and foreign powers.33
The next figure is Mu’allim Abdullah bin Umar Bagharib, who came from the Bagharib family. This family is renowned for teaching the fundamentals of religion, Prophetic etiquette (adab Nabawi), the proper methods of prayer and purification, reading and writing, as well as the Qur’an and its memorization in Tarim, Hadramaut. The Sheikh Bagharib school has existed for hundreds of years and has produced many scholars, both from the Banū ʿAlawī lineage and from other families. Based on Ad-Dalil Al-Qawim fi Dzikri Syai’in min ‘Adat Tarim by Hamid bin Muhammad bin Syihabuddin, it is mentioned that the school was initiated by Sayyid Abdullah bin Abu Bakr Al-Aydrus (d. 856 AH), who later appointed the Bagharib family to serve as its teachers and administrators.
According to the records of Shaykh Abdullah bin Umar Al-Khatib, a student of Sayid Abdullah bin Alwi Al-Haddad (d. 1132 AH), it is stated that Shaykh Umar bin Abdullah Bagharib (d. 1206 AH), the father of Mu’allim Abdullah bin Umar Bagharib, was a Qutb As-Siddiqah Al-Kubra and had more than a thousand students capable of memorizing the Qur’an. He was also the author of Kanziyyah As-Siddiqiyyah Al-Kubra. In al-Mawāhib wa al-Minan, Shaykh Umar bin Abdullah Bagharib describes Sayyid Hasan bin Abdullah al-Haddad (d. 1188 AH), the teacher of Teungku Anjong, as a scholar who was consistently safeguarded from preoccupation with worldly affairs. He maintained the remembrance (dhikr) of Allah as the central priority of his life, as exemplified in the Qur’anic verse from Surah An-Nur (24:37): “Men whom neither trade nor sale distracts from the remembrance of Allah.”
In al-Mawāʿiẓ fī Sittat al-Fawāʾid, a work by Sayyid Abu Bakr bin Umar bin Yahya (d. 1265 AH), it is mentioned that Teungku Anjong granted an ijāzah (authorization) of a ṣalawāt (prayer invoking blessings upon the Prophet) to Mu’allim Abdullah bin Umar Ba Gharib, one of the sons of Shaykh Umar bin Abdullah Ba Gharib. The families of Al-Balfaqih and Ba Gharib maintain a very close relationship, both in social and religious contexts. In the tradition of visiting the Prophet of Allah, Hud as, when the pilgrimage sequence is opened by the Al-Balfaqih family, al-Mu‘allim Ba Gharib assumes the role of leading the recitation of the ḥaḍrah (a gathering of devotional remembrance), which is then followed by the recitation of al-mu’ākhadh, devotional poetic praises, and various established practices of dhikr. The sequence is concluded with the recitation of the opening supplications (al-fawātiḥ) as the closing of the gathering.34 Based on this interconnection, the author argues that Teungku Anjong’s relationship with the Ba Gharib family was not limited to Shaykh Abdullah bin Umar Ba Gharib alone, but very likely also extended to Shaykh Umar bin Abdullah Ba Gharib as part of his circle of companionship and scholarly network. (fig.4)
Lastly, Sayyid Ḥusayn bin ʿAbd Allāh Bālfaqīh was one of the Balfaqih family whose chain of knowledge (sanad) is connected to Teungku Anjong. He was the son of Shahib Hamthut and had a brother named Sayid Ali bin Abdullah Balfaqih. Sayid Husayn bin Abdullah Balfaqih was a Muhaddith (hadith scholar), Mufassir (Qur’anic exegete), Usuli (scholar of Islamic legal theory), Furu’ (jurisprudence scholar), and Nahwi (grammar expert). In the introduction of the Kifayah Ar-Raghib, his sanad is traced back to Teungku Anjong. He passed away in 1217 AH or 1802 CE.
Based on the accounts concerning the teachers and students of Teungku Anjong, it can be concluded that he was a scholar closely associated with the Alawiyah Ṭarīqah. The values embodied in his da‘wah activities in Aceh reflect the fundamental principles of the Alawiyah tradition, particularly its emphasis on moral refinement, compassion, social service, and the strengthening of both social and spiritual bonds within society.
This is further affirmed in the Al-Mawāhib wa al-Minah fī Manāqib Quṭb al-Zamān al-Hasan, which portrays Teungku Anjong as a figure who was devoted to feeding others, maintaining social ties, and providing benefit to the wider community. These characteristics have long been recognized as central traits of the Banū ʿAlawī tradition in carrying out religious propagation and communal service.
Through his gentle, compassionate, and community-oriented approach, Tengku Anjong emerged not only as a religious scholar but also as a social and spiritual exemplar within Acehnese society. Such a model of da‘wah explains the enduring influence of his teachings and legacy, while also demonstrating the continuity of Alawiyah Ṭarīqah values within the Islamic history of Aceh.
Figure 4: The Ijāzah Granted by Teungku Anjong to Muʿallim ʿAbdullāh bin ʿUmar Bagharib
Karamah Teungku Anjong
A number of scholars have defined karāmah from their respective perspectives. Al-Jurjani (d.816 H), in his work At-Ta‘rīfāt, explains that karāmah is the ẓuhūr of extraordinary phenomena from a saint (walī) without any claim to prophethood. Ibn Kathir (d.774 H), Tafsīr al-Qur’ān al-‘Aẓīm, describes it as extraordinary occurrences granted to righteous individuals, alongside other interpretations. In Islam, numerous examples of karāmah are recorded in the Qur’an, Hadith, and classical scholarly works. Among them are the story of the Companions of the Cave (Aṣḥāb al-Kahf), who slept in a cave for hundreds of years as mentioned in Sūrah al-Kahf, the account of Uwais al-Qarni whose supplications were accepted, and the well-known miracles attributed to Sultan al-Awliyā Sayyid ‘Abdul Qadir al-Jailani (d.561 H)
Teungku Anjong is one of the scholars renowned for his karāmah in Aceh. In the Al-Mawāhib wa al-Minah fī Manāqib Quṭb al-Zamān al-Hasan, it is narrated that Teungku Anjong held a rank comparable to that of Sayyid Abu Bakar bin Salim Ba’alawi al-Husaini (d. 992 H), based on the statement of Sayyid Abdullah bin Alwi al-Haddad (d. 1132 H). Sayyid Abu Bakar bin Salim Ba’alawi al-Husaini bore the title Fakhr al-Wujūd, a renowned Sufi scholar known for his karāmah in the city of Inat, Hadramaut, who also possessed profound religious knowledge, noble character, and was greatly loved by the local community.
The life of Sayyid Abu Bakr bin Salim al-Alawi al-Husaini has been extensively compiled and documented by prominent scholars in various classical works. Among them are Bulūgh al-Ẓafr wa al-Maghānim fī Manāqib al-Shaykh Abī Bakr bin Sālim by Shaykh Muḥammad bin Sirājuddīn, as well as Az-Zuhr al-Bāsim fī Riyāḍ al-Jannāt fī Manāqib Abī Bakr bin Sālim Ṣāḥib ʿInāt, authored by Shaykh ʿAbdullāh bin Abī Bakr bin Aḥmad Bāshāʿaib. The karāmah of Teungku Anjong are also recounted in several Acehnese manuscripts. His karāmāh are mentioned in texts such as Hikayat Prang Gompeuni,35 Hikayat Siti Latifah36 (Fig. 5), and a number of other manuscript fragments.37 These sources depict Teungku Anjong as a prominent religious scholar renowned for his spiritual powers, through whom many people sought intercession (tawassul) both during his lifetime and after his passing.
Furthermore, a work authored by Sayid Abdul Qadir bin Ahmad As-Seqaf, entitled Qalam al-Habīb Aḥmad bin ʿAbdurrahmān As-Seqaf, provides an account of an event illustrating the karāmāh of Teungku Anjong, further highlighting his esteemed status as a wali and his enduring spiritual influence within the community. Sayyid Ahmad bin Abdurrahman Assegaf (d. 1357 H) describes an instance in which Sayyid Abū Bakr bin Ḥusayn Bālfaqīh produced something from within the earth by striking it with his staff. Although the narration does not specify the circumstances or the ruling period during which this event occurred, it may be understood that such manifestations were connected to his efforts to promote the welfare (maṣlaḥah) of the Muslim community in the land known as the Veranda of Mecca (Aceh). As is generally the case, the karāmāh of saints are manifested for the benefit of the Muslim community.
The same work also mentions the karāmah of two other Ba’alawi figures: Sayyid Shaykh bin Muḥammad al-Jufrī (d. 1222 H) in Calicut, India, associated with a Shāhān, and Sayyid Abdurrahman bin Mustafa al-Aydrus (d.1192 H) in Egypt, associated with a As-Safīnah. These tw Sayyid ʿAbd al-Raḥmān bin Muṣṭafā al-ʿAydarūs o figures were companions of Teungku Anjong, and their stories are often recounted by preachers as moral exemplars. Sayyid Zayn bin Ibrahim bin Sumaith,38 in his work Al-Manhaj al-Sāwī, explains that these three companions once pledged to consistently practice the teachings contained in Bidāyat al-Hidāyah by Imam al-Ghazali (d.505 H) during their stay in Medina.
Based on the Kifāyat al-Rāghib by Sayyid Abdullah bin Husayn bin Abdullah Balfaqih (d. 1266 H), Teungku Anjong is described as Ṣāḥib al-Aḥwāl wa al-Maqāmāt, indicating a high level of spiritual maturity in both divinely bestowed states (aḥwāl) and acquired spiritual stations (maqāmāt). Within the theoretical framework of karāmāh in Sufism, this designation serves as a strong indicator of the emergence of karāmah as a manifestation of a saint’s proximity to God. Therefore, this attribution underscores the spiritual distinction of Teungku Anjong while also providing a theoretical basis for the community’s belief in the karāmah associated with him.
Figure 5: Manuscripts Related to Teungku Anjong
Mosque and Tomb
At least two heritage elements associated with Teungku Anjong in Gampong Peulanggahan remain extant, namely the Teungku Anjong mosque and his tomb. Laila Abdul Jalil39 explains that the Teungku Anjong Mosque originally functioned both as a mosque and a dayah (Islamic boarding school), established by Sayyid Abū Bakr bin Ḥusayn Bālfaqīh in the mid-18th century (12th century Hijri). Based on my research, the transformation of the Teungku Anjong Mosque can be understood through three main aspects: spatial transformation, functional transformation, and architectural transformation. These three aspects illustrate the gradual evolution of the site from a residential area into an Islamic educational center (Dayah), and eventually into a place of worship in the form of a mosque as it is known today.
Dayah Teungku Anjong was one of the religious educational institutions during the era of the Aceh Darussalam Sultanate, alongside Dayah Teungku Awe Geutah in Peusangan, Dayah Teungku Tanoh Abee in Seulimeum and Dayah Syarif in Busu-Pidie.40 During its time, numerous students from various regions came to study at Dayah Teungku Anjong, making it widely recognized as one of the important centers of Islamic education that played a significant role in the development of Islamic studies and the spread of Islam in Aceh (Fig. 6).
Dayah Teungku Anjong ceased to function as an Islamic educational institution and was subsequently transformed into a mosque. There is no clear historical record explaining the reasons behind the discontinuation of the dayah’s activities or its transition into a mosque. Based on Cut Dewi,41 the dayah was converted into a mosque in 1982 after experiencing several renovations. The first renovation took place in 1899, when the roof material was changed from rumbia (palm leaves) to metal.
Laila Abdul Jalil42 reported that Teungku Anjong Mosque exhibits the distinctive characteristics of traditional Acehnese architecture, particularly through its multi-tiered pyramidal roof (atap tumpang) that clearly differentiates each level. Each roof tier not only contributes to the visual aesthetics but also reflects the distinct spatial functions beneath it, thereby creating a harmonious integration between spatial use and architectural form. The mosque consists of three levels, with each interior space protected by the roof tier above it. The spatial dimensions and the number of supporting columns vary across levels, the higher the level, the smaller the space and the fewer the supporting columns employed.
The first level serves as the primary area for performing obligatory (fardhu) prayers. Its foundation is constructed from sturdy concrete, reinforced with several supporting columns to ensure structural stability. The mihrab is made of neatly plastered brick, measuring 166 × 166 × 177 cm, with a semicircular niche. The windows in this space are adorned with traditional Acehnese ornaments, creating a rich display of cultural beauty in the interior. The exterior features double doors, a front veranda, and stairs leading to the upper floors, providing convenient access while enhancing the aesthetic value of the building.
The second level, located above the first, is entirely constructed of wood and features simple decorative patterns. It is smaller in size, measuring 10 × 8 meters, and is supported by twelve visible columns that bear the load of the smoothed wooden plank walls. These columns are positioned close to the walls, with only half of their surfaces exposed. The windows retain their original form, resembling those of traditional Acehnese houses, approximately 0.6 meters in size, and are decorated with floral carvings known as bungong sagoe. The roof-supporting beams are adorned with vine-like (sulur) motifs and bound with ijuk ropes made from sugar palm fibers, demonstrating traditional Acehnese craftsmanship. The floor consists of planks nailed onto the supporting beams of the lower level. The staircase leading to the third space is decorated with twisting and vine patterns without any coloring. This space was used by Teungku Anjong as a place for teaching and studying with his students.
The third level is situated at the top of the building, measuring 8 × 8 meters, and is supported by six visible columns without a central soko guru pillar. The main supporting column is suspended in the center of the room as the structural pinnacle, shaped like a banana blossom heart and decorated with twisting patterns, vines, and lotus petal motifs. Eight reinforcing joint beams are also carved with wing motifs and flattened shapes resembling gravestone tops. The cross beams hold oil lamps decorated in red, white, and black. The roof was originally made of wooden shingles (sirap) but has since been replaced with metal sheets. It features a simple aluminum ornament in the shape of a crescent moon and star.
Currently, the Teungku Anjong Mosque has been reconstructed following the 2004 tsunami in Aceh. The mosque was rebuilt in 2008 with funding from the BRR Aceh project. However, the Cultural Heritage Preservation Agency has revoked its status as a cultural heritage site, as its architecture is no longer considered authentic.43 This is evident in the removal of the original mihrab, as well as the traditional Acehnese ornaments on the windows, doors, and other parts of the building.
The Teungku Anjong Mosque also stands as a historical witness to the struggle of Acehnese Muslims against Dutch colonial forces. During the Aceh War against the Dutch in 1873, the mosque served as a center for Muslim fighters, where fighters organized their forces, devised strategies, and inspired the spirit of jihad. The mosque was also used as an icon and logo for the 30th MTQ (Qur’anic Recitation Competition) of Banda Aceh in 2008.44
Among the religious commemorations held at the Teungku Anjong Mosque are the observance of Isra’ Mi’raj of the Prophet Muhammad (peace be upon him) on the 27th of Ra’jab. In addition, the community celebrates Kanduri Asyura on the 10th of Muharram and the Prophet’s birthday (Mawlid) on the 12th of Rabi’al-Awwal, locally known in Acehnese as Kanduri Pang Ulee or Molod. The Kanduri Asyura commemorates the martyrdom of Sayyidina Husayn ibn Ali ra.45 During this event, the community prepares kanji porridge made from rice, coconut milk, and various spices. Meanwhile, Kanduri Molod or Kanduri Pang Ulee is a communal feast marking the birth of the Prophet Muhammad (peace be upon him).
Figure 6: Transformation of Teungku Anjong Mosque
The tomb of Teungku Anjong is located adjacent to the mosque, enclosed within a protective structure called a Cungkup Teungku Anjong (Fig.7). Next to his grave lies that of his wife; both are classified as Acehnese gravestones typologically dating to the 18th century. These tombs feature ornamentation, inscriptions, and epitaphs, and consist of body stones, headstones, and footstones. The ornamentation is characterized by Seni Ornamen Aceh, while the inscriptions are rendered in Seni Khat Islam Aceh (SKIA). An epitaph is present only on the tomb of Teungku Anjong, whereas his wife’s tomb does not contain one (Fig.8).
Figure 7: Cungkup Teungku Anjong
Based on the epitaph inscribed on the central section of the tombstone of Teungku Anjong, it is stated that he returned to the mercy of God on 14 Ramadan 1196 H. This date of death is also recorded in cover of the manuscript Sharah Al-Hud Hudi’ ‘Ala Umm al-Barahin by Muhammad bin Muhammad al-Hus Hudi’, as well as in Kitab al-Mawahid wa al-Mina fi Manaqib Qutub al-Zaman al-Hasan by Sayyid Alwi bin Ahmad al-Haddad, both of which record the same date, 14 Ramadan 1196 H.
Figure 8: Gravestones and Ornaments at the Tomb of Teungku Anjong
The tomb of Teungku Anjong is frequently visited, and various religious activities are conducted there, such as khanduri thon and other ceremonial feasts. There are two khanduri thon commemorations held at the site: one for Teungku Anjong during the month of Ramadan and another for his wife in the month of Rajab. A notable khanduri was held at the tomb by the Acehnese scholar, Shaykh Muḥammad Marḥabān bin Muḥammad Ṣāliḥ al-Āshī, in 1887 CE, aimed at inspiring the local population to resist Dutch colonial rule.
The tomb has also historically functioned as a site for oath-taking. This is documented in the newspaper Java Bode on 26 March 1881, which reported on the oath-taking of Shaykh Muḥammad Marḥabān bin Muḥammad Ṣāliḥ al-Āshī upon his submission to the Dutch East Indies authorities. Additionally, the tomb has been used as a place where individuals resolve disputes through sworn declarations. Consequently, the tomb of Teungku Anjong is highly revered and regarded as sacred by the Acehnese community. This is consistent with reports in the Dutch publication De Sumatra Post on 22 March 1939, which identifies the tomb as one of the sacred burial sites in Aceh, alongside that of Shaykh ʿAbd al-Raʾūf bin ʿAlī al-Fanṣūrī. It is therefore unsurprising that, to this day, many people from Aceh and beyond visit the tomb to fulfill vows (nazar). Julius Jacobs,46 in his book Het Familie- en Kampongleven op Groot-Atjeh, notes that many Acehnese people fulfill their vows at the tomb of Teungku Anjong, reciting prayers such as: Ja Ilahi wa ya Rabbo, berkat mendjidat Rasoelloelah, mënjoëk poelèh loen, loen jak sëmajang bak koeboer Tëngkoe Andjoeng, doeë rakaat”.
In addition to the mosque and the tombs of Teungku Anjong and his wife, there are numerous burial sites surrounding the mosque and the tomb enclosure (cungkup). The author’s field investigation identified a distribution of graves with varying typologies dating from the 16th to the 20th centuries around the mosque and the enclosure of Teungku Anjong. According to a map from the KITLV collection produced in 1885, a large burial complex is located behind (to the west of) the enclosure. Excavations have uncovered several early graves dating back to the 17th century, including that of Penghulu Kerukun Raja Setia Muda, who died on 27 Rabiul Awal 1096 H.
Furthermore, based on a sketch of the Teungku Anjong enclosure by Hendrik Pieter around 1881, titled Heilig graf van Teukoe Aboe Bakar bin Hoessein, another burial complex appears to exist to the south. Field observations revealed several ancient graves in this area, including that of Sharīfah Nūr bint ʿAbd al-Raḥmān al-Ahdal, who died in 1225 H / 1810 CE, as well as damaged graves dating back to the 16th century. In the author’s view, the ancient graves surrounding the Teungku Anjong complex require urgent preservation, as many have been damaged by the tsunami and further deteriorated due to neglect and lack of attention from both the local community and relevant authorities.
Waqf
Waqf constitutes a fundamental instrument within the socio-religious system of Muslim communities and has been widely practiced across various regions of the Islamic world, including Aceh. In the Acehnese context, waqf functions not only as a mechanism of religious philanthropy but also as an institutional foundation that sustains education, da’wah, and social services. One form of waqf whose historical traces remain observable today is the Waqf of Teungku Anjong (locally referred to in Acehnese as Wakeu’eh Teungku Anjong), which reflects the enduring strength of waqf traditions within the social structure of Acehnese society.
This tradition is further reflected in various waqf practices carried out by prominent Acehnese figures both domestically and abroad, such as the waqf of Al-Haj Habib bin Buja’ (Bujang) al-Asyi in Mecca,47 the waqf of Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd. in Penang,48 as well as other endowments established by Acehnese figures. These examples demonstrate that wherever the Acehnese diaspora resides, waqf remains a primary instrument for strengthening Islamic networks, communal solidarity, and the continuity of religious identity.
The newspaper Het Vaderland, in its November 7, 1906 issue, reports on Agrarisch Onderzoek in Atjeh, it is explained that Acehnese customary land law recognizes various forms of land tenure, including grants to institutions and individuals. During the period of the Aceh Darussalam Sultanate, one such form of land grant was waqf. Among these was the concept of Oemong Meusara, referring to endowed rice fields granted by the Sultan to finance the maintenance and operation of royal mosques, such as the Baiturrahman Grand Mosque. In addition to royal endowments, waqf of rice fields was also undertaken privately by members of the Acehnese community or aristocracy to support specific mosques. This indicates that within Acehnese customary law, land held not only economic value but also significant social and religious functions.
The same source also mentions waqf of rice fields designated for the implementation of khanduri at the tomb of Teungku Anjong. This waqf was intended to finance the annual khanduri thon, a commemorative feast held in honor of Teungku Anjong. The sources of this waqf included former sultans, the broader community, as well as his own family. The tradition of khanduri thon for Teungku Anjong has long been observed by the sultans as a form of recognition and respect for his contributions to the dissemination and strengthening of Islam in Aceh. This demonstrates that waqf practices during the Aceh Sultanate period functioned not only to support religious institutions but also to preserve religious traditions and the collective memory of Acehnese society.
In addition to the waqf of paddy fields for the khanduri thon, there also exists waqf land on which the Teungku Anjong mosque and its surrounding area are situated. However, the exact extent of this mosque waqf land remains unknown. Oral traditions among local communities suggest that the endowed land for the mosque was once very extensive. Based on my data, the waqf of Teungku Anjong can be classified into three sources: (1) waqf from his own properties, (2) waqf land of the Teungku Anjong mosque from Penghulu Kerukun Raja Setia Muda and (3) waqf paddy land for his Khanduri Thon (annual communal feast). (Fig.9)
Field investigations indicate that the waqf lands of Teungku Anjong are distributed across three administrative regions in Aceh, namely Banda Aceh City, Aceh Besar Regency and Pidie Regency. In Banda Aceh, these lands are located in several gampong (villages), including Peulanggahan, Merduati, and Lampaseh Kota. Some of these waqf lands were originally paddy fields, and then those areas became residential settlements. It is possible that the waqf lands belonging to Teungku Anjong have disappeared in Banda Aceh.
Based on a royal letter issued during the reign of Sultan Mahmud Syah (r.1760-1781), dated 8 Safar 1186 H/11 May 1772 CE, it is known that a grant of land was bestowed upon Teungku Anjong as a form of royal endowment. The letter also contains a firm prohibition against anyone taking, occupying, or disturbing the land that had been granted. The document states that the awarded lands comprised 12 yok in Padang Lampeuneurut, Aceh Besar, and 30 yok in Padang Keunire, Pidie. This provision demonstrates the kingdom’s formal recognition of Teungku Anjong’s ownership rights over these territories. However, the letter does not contain any explanation indicating that the land had been endowed as waqf by Teungku Anjong.
In September 2022, the Regent of Pidie conducted a remeasurement of waqf land located in Keunire, Rawa District. According to local media reports from Serambi Indonesia on September 22, 2022, the total area of this waqf land is estimated to reach 9.7 hectares. Field findings indicate that several structures have been built on this land, including schools, residential housing, and office buildings. Furthermore, Teungku Anjong’s waqf lands are also spread across several areas within Pidie District in the form of paddy fields.
If the waqf and any assets of Teungku Anjong were to be managed in a professional and transparent manner, they hold significant potential to be developed into productive waqf that could contribute to the welfare of the community. The scale of these waqf assets across the three administrative regions of Aceh is considerable, and their economic value is substantial. It is therefore expected that relevant stakeholders will take measures to regulate and optimize these waqf and any assets in accordance with their original purposes.
It is also appropriate for the Banda Aceh City and Pidie Regency to formally incorporate the khanduri thon of Teungku Anjong into the official regional agenda, based on at least two primary considerations. First, this customary tradition has strong historical roots, having been practiced by past sultans and scholars as documented in various historical sources. Second, the financial basis for the implementation of the khanduri thon has effectively been prepared by earlier generations through the endowment of rice field waqf specifically designated for this purpose. At present, the khanduri thon is primarily organized by certain community groups relying on self-funded contributions, resulting in suboptimal implementation. Therefore, the Government of Banda Aceh City and Pidie Regency should designate the 14th of Ramadan each year as an official annual agenda to commemorate and appreciate the role and contributions of Teungku Anjong in the propagation of Islamic da‘wah in Aceh. Through the implementation of the khanduri thon Teungku Anjong program, the historical, religious, and local cultural values inherited from him can not only be preserved continuously, but also transmitted to future generations as an essential part of the cultural and spiritual identity of Acehnese society.
Figure 9: An Old Newspaper from 1906 on the Waqf of Teungku Anjong.
Conclusion
1. Genealogically and historically, Teungku Anjong is identified as Sayyid Abū Bakr bin Ḥusayn Bālfaqīh, who descends from the Banū ʿAlawī lineage, an Ashraf family with strong spiritual traditions in Hadramaut, Yemen. His family background demonstrates a close connection to Sufi traditions, as his father was a Sufi figure and a disciple of Sayyid Abdullah bin Alwi al-Haddad (d. 1132 H), the founder of the Haddadiyya Sufi order. His wife was Sharīfah Fāṭimah binti ʿAbd al-Raḥmān al-ʿAydīd. Aidid, who was a granddaughter of Sulṭān Jamāl al-ʿĀlam Badr al-Munīr. Teungku Anjong had several daughters and one brother.
2. The laqab Teungku Anjong originates from a local Acehnese designation referring to Sayyid Abū Bakr bin Ḥusayn Bālfaqīh’s habit of spending time in the anjong (an annexed room) of his residence. Julius Jacobs49 notes that this anjong was constructed because his house had become too crowded to accommodate the many visitors arriving for various purposes. The space was subsequently used as a place of khalwat (spiritual retreat) for dhikr and other forms of worship. Thus, the laqab “Teungku Anjong” reflects not only the spatial aspect of his residence but also the spiritual dimension and socio-religious role he played within Acehnese society.
3. Based on scholarly lineage, Teungku Anjong was affiliated with the Ṭarīqah Alawiyyah. His teachers from the Banū ʿAlawī tradition included Sayyid Ḥusayn bin ʿUmar Bālfaqīh (d. 1157 H), Sayyid ʿAbd al-Raḥmān bin ʿAbd Allāh Bālfaqīh (d. 1162 H), Sayyid Ḥasan bin ʿAbd Allāh bin ʿAlawī al-Ḥaddād (d. 1188 H), and Sayyid Muḥammad bin Ḥāmid al-Waḥath (d. 1160 H). His disciples came from various regions and social backgrounds, including Sayyid Ḥusayn bin ʿAbd al-Raḥmān al-ʿAydīd, Teungku Ja’far (better known as Leubai Dapha), Mu’allim Abdullah bin Umar Bagharib, and Sayid Husayn bin Abdullah Balfaqih. These names represent only a portion of his teachers and students, as many others have not yet been fully identified in available sources.
4. Teungku Anjong was widely recognized as a scholar renowned for his karāmah (spiritual miracles), as reflected in various Acehnese manuscripts. In Kifāyat al-Rāghib, written by Sayyid Abdullah bin Husayn bin Abdullah Balfaqih (d. 1266 H), he is described as Ṣāḥib al-Aḥwāl wa al-Maqāmāt, a figure possessing profound spiritual experiences and a high station within the Sufi hierarchy. This spiritual reputation was not only acknowledged within local Acehnese scholarly traditions but also recognized in the works of scholars outside Aceh, such as in Kalam al-Habib Ahmad bin Abdurrahman As-Saqqaf, transmitted by Sayyid Abdul Qadir bin Ahmad As-Saqqaf. Based on these sources, Teungku Anjong may be regarded as a wali Allah in Aceh.
5. The transformation of the Teungku Anjong Mosque reflects the historical evolution of the site in response to changing social, religious, and community needs. Originally established by Teungku Anjong as a dayah (Islamic educational institution) for the dissemination of Islamic teachings in Aceh, the site gradually evolved into a mosque. This transformation can be examined through three interrelated dimensions: spatial, functional, and architectural changes. Together, these dimensions illustrate the transition from a residential space to a center of Islamic education and, ultimately, to a place of worship. Thus, the Teungku Anjong Mosque represents not merely a change in the physical use of space but also the continuity of Islamic religious and educational traditions within Aceh’s historical and cultural landscape.
6. The tombs of Teungku Anjong and his wife represent examples of Acehnese tombstone typology, estimated to date back to the 18th century CE. Both graves exhibit rich ornamentation and distinctive Acehnese inscriptions, reflecting the development of funerary art during that period. However, only the tomb of Teungku Anjong contains an epitaph that clearly records his date of death, making it particularly significant for epigraphic and local historical studies. In the same area, there are several older burial complexes, including the tomb complex of Penghulu Kerukun Raja Setia Muda, who died in 1096 H.
7. The waqf of Teungku Anjong constitutes one of the significant waqf endowments in Aceh, with properties distributed across several administrative areas, including Banda Aceh City, Aceh Besar Regency, and Pidie Regency. Field research identifies three principal sources of these waqf assets: (1) properties endowed from Teungku Anjong’s own estate; (2) land endowed for the Teungku Anjong Mosque by Penghulu Kerukun Raja Setia Muda; and (3) paddy fields endowed to support the annual Khanduri Thon, a communal feast held in commemoration of Teungku Anjong.
Endnotes
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