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(The garden of kings), which he began writing in 1638 and which
was based upon Arabic sources. One of the copious number of
the Malay works besides Bustan as Salatin which were inspired,
or translated from, texts in other Islamic languages, was the
Taj as Salatin or Mahkota Raja raja (“The crown of kings”). This
work dedicated on the orthodox teachings on man and God,
and extensive advice upon various aspects of statecraft. . Taj
14
as Salatin was also translated into Javanese and deposited in
the Surakarta Palace and the Sultanate of Yogyakarta Palace. 15
All of those greatest Malay literary works can be consid-
ered as the representation of the greatest participation and
dedication of the Muslim thinkers in the northern Sumatra in
responding to the era of the building of the Malay Muslim Sate
and the Malay World.
While Aceh was rising to fame in the western archipelago,
new Islamic states were called into being in Java. At first Demak
was the most important Islamic state on Java’s north coast in
the early sixteenth century. But, by the beginning of the seven-
teenth century two major political centers were consolidating
their power, Banten in West Java, Mataram in the interior of
Central Java. The Javanese court chronicles describe that Demak
succeeded to the legitimacy of Majapahit. Demak is pictured as
Majaphit’s direct successor and the first Sultan of Demak, Raden
Patah, is depicted as the son of Majapahit’s last king by a Chi-
nese princess, Putri Cina. Demak’s conquests compelled the
submission of other major ports and reached to many inland
areas of East Java. In the west Java, Demak sponsored the
growth of Banten and Cirebon. Babad Tanah Jawi (History of
the land of Java) and Babad Demak (History of Demak) describe
that the formation of the Sultanate of Demak and the expan-
sion of its territory as well as the spreading of Islam to all areas
14 Ricklefs, (2001), Ibid., pp. 60-61.
15 This Manuscript deposited in the Kraton Yogyakarta, and it was
published 2000.
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