Nusantara（東南亞海島區）雖然位於伊斯蘭世界邊陲，但此地區伊斯蘭的傳播與發展一向與中土伊斯蘭的發展有密切關係。伊斯蘭傳入此地區後的在地化形塑了所謂的「馬來世界伊斯蘭」（Malay Islam），具有別於阿拉伯式伊斯蘭的特色；而此特色發展到十七世紀時，遂成為傳統主義者與改革主義者之間的爭論議題。當具改革性質的「新蘇非主義」（neo-Sufism）傳入Nusantara 後，支持新蘇非主義的重要宗教學者藉由其在伊斯蘭中土（central lands of Islam），特別是阿拉伯半島兩聖城（Ḥarāmayn）地區留學所得的改革理念與當地經驗，重新檢視此地區的伊斯蘭傳統，試圖去除在地非伊斯蘭元素，使其轉向中土伊斯蘭的傳統，亦即強化Nusantara與阿拉伯半島兩聖城的伊斯蘭學術關係。本論文旨在解析「新蘇非主義」對馬來世界伊斯蘭近代（pre-modern） 發展的影響，進而說明Nusantara與伊斯蘭中土透過宗教學術網路的連結，以此突顯伊斯蘭主流思想的全球性傳播。

Although Nusantara is located in the periphery of Islamic World, the spread and development of Islam in this region have been closely linked with that in the central lands, especially in the al-Jazīrat al-‘Arabiyyah region. After the entering of Islam into Nusantara, it took the shape of the so-called “Malay Islam” through localization, in which the interpretation of doctrines and ritual practices were distinguished from those in the central lands. During the 17th century, when the neo-Sufism was introduced to Nusanatar, some key reformist ‘Ulamā’ started launching reform of ‘Ibādah and Mu‘āmalah. They adopted the prevailing reform theories of neo-Sufism in the Ḥaramayn, i.e. Makkah and Madīnah to purify local Islamic traditions and Muslim mind. The aim of reform was to eliminate the local elements which had been imbedded into Muslim social lives, and to draw close relations with Islamic traditions of the central lands. This article essays to explore how the thoughts of neo-Sufism affected the development of Islam in pre-modern period Nusantara, and to reflect the relations between Islam in the central lands and that of periphery. Moreover, this article will show how the Islamic network functions in the spread of Islamic knowledge globally.