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280 — SEJARAH ISLAM DI NUSANTARA

II): Timurid and Ottoman Engagements”, dalam Kenneth Hall (ed.), T e Growth of Non-
Western Cities: Primary and Secondary Urban Networking, c. 900–1900 (Lanham, MD:
Rowan and Littlef eld, akan terbit); Anthony Reid, Southeast Asia in the Age of Commerce
1450–1680, 2 vol. (Bangkok: Yale University Press dan Silkworm Books, 1988–93), II,
passim; bdk. Muzaf ar Alam dan Sanjay Subrahmanyam, “Southeast Asia as Seen from
Mughal India: Tahir Muhammad’s ‘Immaculate Garden’ (ca. 1600)”, Archipel 70 (2005):
209–39, pada 214; Claude Guillot dan Ludvik Kalus, “Inscriptions islamiques sur des
canons d’Insuline du XVIe siècle”, Archipel 72 (2006): 69–94.
33. Siti Hawa bin Haji Salleh (ed.), Bustan al-Salatin, edisi ke-2 (Kuala Lumpur: Dewan
Bahasa dan Pustaka, 1992), 56.
34. Denys Lombard, “Une autre ‘Méditerranée’ dans le Sud-Est asiatique”, Hérodote 88
(1988): 184–92; Anthony Reid, Southeast Asia in the Age of Commerce. Bdk. Sanjay
Subrahmanyam, “Writing History ‘Backwards’: Southeast Asian History (and the Annales)
at the Crossroads”, Studies in History 10–1 (1994): 131–45; dan “Notes on Circulation
and Asymmetry in Two Mediterraneans, c. 1400–1800”, dalam Claude Guillot, Denys
Lombard, dan Roderich Ptak (ed.), From the Mediterranean to the China Sea: Miscellaneous
Notes (Wiesbaden: Harrassowitz, 1998), 21–43.
35. Lambourn, “Tombstones, Texts and Typologies”, 273, 279; Siti Hawa, Bustan al-Salatin,
33–38.
36. John Davis, T e Voyages and Works of John Davis the Navigator, Albert Hastings Markham
(ed.), (London: Hakluyt, 1880), 151; J. Lancaster, T e Voyages of Sir James Lancaster to
Brazil and the East Indies, Sir William Foster (ed.) (London: Hakluyt, 1940), 96; Azra,
Origins, 53; Braginsky, Heritage, 617; dan “Towards the Biography of Hamzah Fansuri:
When did Hamzah Live? Data from his Poems and Early European Accounts”, Archipel
57 (1999): 135–75; A.H. Johns, T e Gift Addressed to the Spirit of the Prophet (Canberra:
Australian National University, 1965).
37. Johns, Gift, 9; bdk. C.A.O. van Nieuwenhuijze, Šamsu ‘l-Dīn van Pasai: Bijdrage tot de
kennis der Sumatraansche mystiek (Leiden: Brill, 1945), 245–66.
38. Paul Wormser, p.p. April 2009; bdk. A.H. Johns, “Shams al-Dīn al-Samatrānī”, dalam EI
2
IX, 296–97.
39. Braginsky, Heritage, 449; P. Voorhoeve, “Van en over Nūruddīn ar-Rānīrī”, BKI 107–104
(1951): 353–68, pada 357; Azra, Origins, 58–59.
40. PUL MS Garrett 476L , f.1b; bdk. transkripsi dari Fath al-Mubin karya al-Raniri dalam
Voorhoeve kepada Drewes, Barchem, 1 Februari 1979, dalam KITLV, H 1304. Van
Nieuwenhuijze mengandaikan bahwa al-Raniri sekadar salah menyampaikan ajaran-ajaran
Syams al-Din dalam kaitannya dengan Wujudiyyah, sedangkan Wormser memandang
argumen tersebut sebagai secara sengaja dimuati pertanyaan mengenai etnisitas. Van
Nieuwenhuijze, Šamsu ‘l-Dīn, 229–30; Paul Wormser, “La recontre de l’Inde et de l’Égypte
dans la vie et l’oeuvre du savant religieux d’expression malaise Nūruddīn ar-Rānīrī (m.
1658)”, dalam Rachida Chih, Denis Gril, dan Catherine Mayeur-Jaouen, Le souf sme en
Égypte et dans le monde musulman à l’époque ottomane (16e–18e siècles): Etat des lieux et
perspectives (Kairo: IFAO , 2010), 209–34.
41. Siti Hawa, Bustan al-salatin, 44; Voorhoeve, “Van en over Nūruddīn”, 362; Braginsky,
Heritage, 647; Takeshi Ito, “Why did Nuruddin ar-Raniri Leave Aceh in 1054 AH?”
BKI 134–4 (1978), 489–91. Lihat juga PUL, MS Garrett 476L, f.1b. Mengenai rincian
seputar yang terakhir ini, lihat Michael Laf an, “When is a Jawi Jawi? A Short Note on
Pieter Sourij’s ‘Maldin’ and his Minang Student ‘Sayf al-Rijal’”, dalam Lost Times and
Untold Tales from the Malay World, Jan van der Putten dan Mary Kilcline Cody (ed.),
(Singapura: NUS Press, 2009), 139–47.
42. Siti Hawa, Bustan al-salatin, 4–5, 8.
43. Lihat Azra, Origins, 60–61; Voorhoeve kepada Drewes, Barchem, 1 Februari 1979, dalam
KITLV, H 1304.