Biography of the Mufti Sultanate in West Kalimantan: H. Muhammad Basiuni Imran (1885-1976 AD) and H. Ismail Mundu (1870-1957 AD)

H. Muhammad Basiuni Imran and H. Ismail Mundu are mufti or charismatic clerics who are popular now in the West Kalimantan area. Both lived contemporaneously, and their work in various scientific, social, and political fields has brought them to a level of popularity that is not only in the Malay Archipelago world but also in the Islamic world. Therefore, it is essential to study their biographies, starting with their family background, education, academic career, environment, and work. The method used is the historical method and comparative research. The results of this study are as follows 1) both mufti comes from religious family backgrounds, as seen from the childhood of H. Muhammad Basiuni Imran studied religion from his father, H. Muhammad Imran, while H. Ismail Mundu studied theology with his uncle, H. Muhammad bin H. Ali; 2) the two mufti used the Middle East as their intellectual space. It was seen that H. Muhammad Basiuni Imran performed the hajj and studied simultaneously in Mecca and Egypt, while H. Ismail Mundu performed the hajj three times and only studied in Mecca; 3) both multitasked with explaining to the public religious issues when H. Muhammad Basiuni Imran, as mufti in the Sultanate of Sambas, wrote Tafsir Tujuh Surah and Ayat as-Siyam as a response to the problems faced by the Malay community. Meanwhile, H. Ismail Mundu held the position of mufti in the Kubu Sultanate, writing Bugis translation of the holy book of the Qur’an as a response problem faced by the Bugis people


Introduction
West Kalimantan is one of the areas where many sultanates were established. The existence of sultanates in various areas of West Kalimantan has played an essential role in spreading Islamic teachings. Some sultanates were very persistent in spreading Islamic teachings through muftis, preachers, or palace schools (Suprianto, 2021: 112). H. Muhammad Basiuni Imran and H. Ismail Mundu are charismatic mufti who has been quite popular in the West Kalimantan area. Both lived contemporaneously, even as teachers met in genealogy and scientific genealogy to Sheikh Umar from Sumbawa. His role in various fields, both in science, social, and politics, has brought him popularity not only in the Malay Archipelago but also in the Islamic world (Haris, 2016: 5). Therefore, to obtain a complete image of the motivations, inspirations, and achievements of H. Muhammad Basiuni Imran and H. Ismail Mundu. It is essential to study their biographies, starting with their family background, education, academic career, and the environment during their life and work.
So far, studies related to the figures of H. Muhammad Basiuni Imran and H. Ismail Mundu that have been discussed include research by Norahida Mohamed, which examines the role of H. Muhammad Basiuni Imran in upholding the symbols of Islam (Mohamed, 2021: 83-97). Next, Wendi Parwanto research examines H. Muhammad Basiuni Imran as a legendary Islamic figure (Parwanto, 2022: 57-70). Next, Baidhillah Riyadhi's research studies H. Ismail Mundu as a legendary scholar from the Kubu Sultanate (Riyadhi, 2012: 1-89). In addition, Karel Juniardi research examines the Islamic da'wah of H. Ismail Mundu (Juniardi, 2016: 11-23). From these studies, when viewed from the material object, this study has similarities with previous studies, namely making the characters H. Muhammad Basiuni Imran and H. Ismail Mundu the objects studied. However, the difference is that this research focuses on the formal Fauzi, Hamdah, and 'Aisyah were raised by their stepmother, Badriyah, because their biological mother, Sa'mi, had died when they were small (Nasrullah et al., 2018: 140

The works of H. Muhammad Basiuni Imran
H. Muhammad Basiuni Imran is quite productive in producing published and unpublished written works. The following researchers describe the works of H.
Muhammad Basiuni Imran based on the researcher's reading of several works of literature discussing the works of Muhammad Basiuni Imran, such as (Salim et al., 2011: 115-132)  Muhammad Basiuni Imran were written using the Malay-Jawi language because his work was born in the womb of a coastal community who spoke Malay. Malay has become the language of reality and is widely known by the public so that they will be more responsive, accommodating, and more easily grasp the messages or meanings contained in the literary work.
Second, the books that were developing at that time used the Malay-Jawi language, so the Jawi Malay language was chosen because it was a language that was already familiar to the people at that time. Third, the factor of religious conditions, works that are born in the womb of a nation and culture that have just experienced the process of Islamization, will automatically be presented in the form of a simple product, both in terms of language and interpretation content, this is caused by the conditions and capacities of the reality of the Malay community at that time. At that time (Nurmansyah, 2021: 18-20).

No. Science Field Book title Language and Script Book Shape Year of Writing
Year of Issue 1.

Bugis translation of the holy book of the Qur'an
Bugis ---

Majmu'ul mirasa
Malay-Jawi Manuscript --From the table above, it can be seen that the works of H. Ismail Mundu are more dominantly written in Malay, using Jawi letters. Several factors influence the use of Malay. First, the socio-geographical factor, and Second, the aspect of the books that were developing at that time used the Malay-Jawi language. Third, the characteristic of religious conditions (Nurmansyah, 2021: 1).

H. Muhammad Basiuni Imran and H. Ismail Mundu: Analysis of Similarities and Differences
After knowing the biographies of the two muftis, the subsequent discussion will analyze the similarities and differences between the two mufti. in the form of 10 Riyals and 10 kg of rice every week (Riyadhi, 2012: 27).
The two muftis were tasked to explain to the public religious issues. In his work, Imran previously used the Malay-Jawi language. Third, the religious condition of the community, written in the Malay-Jawi language, is concise and straightforward, considering the spiritual needs and capacities of the people at that time (Nurmansyah, 2021: 20-21). At that time, these two interpretations were taught by H. Muhammad Basiuni Imranin routine studyonce a week at Masjid Jami' Sultanate Sambas (Nurmansyah, 2019: 13 Ismail Mudu by finding manuscripts that are used as references in that tradition (Nurmansyah and Haris, 2022: 87-100). The notes in the form of a manuscript, provides explanations and answers to the problems faced by the community.

The Contribution of H. Muhammad Basiuni Imran and H. Ismail Mundu on Islamic tradition in Kalimantan
Concerning H. Muhammad Basiuni Imran's contribution to the people of Sambas, it will be essential to start with a letter written by Sultan Muhammad Syafiuddin II as a token of gratitude and appreciation given for Baisuni Imran's dedication.  (Riyadhi, 2012: 24).
All the problems put forward to him endeavored to be decided wisely ( perform the third Hajj service (Riyadhi, 2012: 24).

Conclusion
The conclusion of this research is first, both muftis come from religious family