Page 54 - INDONESIAN ISLAMIC CULTURE

by several ulama whenever they were accountability patterns like Hikayat It is also recognized in the other remembered in the tradition of Luwu The Palace of the King of
called for analyzing Islamic history. 62 Raja-Raja Pasai, is about the king of collective memory of other areas. Thus, and Gowa-Tallo. With the emphasis of Luwu, Palopo.
67
All theories do not fabricate things. Malaka, Raja Tengah who dreamed of Sulu and Mangindanao remember Johor the different propaganda, according to Source: Directorate of
In fact, it is quite possible all these meeting the Prophet teaching shahadah, as the sender of “guidance” to them. tradition, the religious preachers, whose History and Cultural
theories are complementary. However, circumcising him, and saying that Regardless of chronological chaos, subsequent title were Dato ri Bandang, Values, Ministry of
Islamization of Southeast Asia is not only the next day would come a ship from but Hikayat Marong Mahawangsa is Dato Patimang, and Dato ri Tiro, had Education and Culture
complex, but also something that is still Jeddah. The king also wanted to validate commonly referred to as Hikayat Kedah successfully converted the royal family of of the Republic of
ongoing. But, as Drewes said in his his dream. The next day, before sunset, (the Tale of Kedah), which states that Luwu and Gowa-Tallo. The Bima tradition Indonesia.
63
writings doubting the strong arguments a makdum come and pray at the beach-- Aceh as the kingdom persuaded them to also said that the area was taken to the
68
65
of almost all theories, then the historical -just as he had seen in his dream. So, he convert to Islam. While Minangkabau brace of Islam by Dato ri Bandang. In
certainty can only be obtained if the himself and his dignitaries converted to remembers Malacca as the “sender” Salasilah Kutei, which may come from
various requirements have been met. Islam led by the makdum. From then on, to Islam as they never forget Aceh as the year 1620, shortly after the King
So let all these theories be regarded as Raja Tengah had been known as Sultan the foundation stone of their surau Makota converted to Islam, Kutai was
64
merely a useful academic exercise. Muhammad Shah. tradition---began in Ulakan, led by visited by two saints, namely Dato ri
Pasai and Malacca have a unique Sheikh Burhanuddin, (Tuanku Ulakan) Bandang and Tuan Tunggang Parangan.
From the description of the cultural who have studied with the Sheikh Abdur But, because Makassar had a theological
clash patternit seems that the arrival historical claim in the history of Rauf al-Singkili (Tuanku di Kuala), in crisis, Dato ri Bandang was forced
of Islam more remembered as part of Islamization and such is recognized the 17 century. In contrast, Pahang to return, then only Tuan Tunggang
th
66
the dynamics of the relationship among in various local traditions ---as if from remembers that they converted to Islam Parangan stayed in Kutai. He was the
regions in the archipelago. Admittedly, both centers a continuing relay begins. by the immigrants from the Minangkabau. one who had successfully become
Hikayat Raja-Raja Pasai and, with a Historical and spiritual prestige of Pasai the King of the Crown (Raja Mahkota),
slightly different version, Sejarah Melayu, was then inherited by Aceh Darussalam; The role of the Minangkabau immigrants to be a true Muslim, after proving the
could tell a story about Mirah Silu’s like Johor that could never forget their and religious preachers is also superiority of his knowledge. 69
dream and the arrival of Sheikh Ismail dynasty is an extension of the successful 65. R.O. Winstedt, “History of Kedah”, JSBRAS, 81
of Mecca, end with the establishment Palembang-Malacca dynasty in Malacca. (1920) 29-36. 67. See Christian Pelras, “Religion,Tradition and
the Dynamics of Islamization in South Sulawesi”,
of the empire and the crowned of the 64. “And the treasurer along with the dignitaries 66. Until now each congregation in Ulakan is the Archipel, 29 (1985): 107-136. See also J. noorduyn,
converted to Islam, all large and small, young and
center of Syattariyah mystical order and every
local ruler as Malik as-Saleh.Or, Sejarah old, women and men, all people were to convert to month of Safar the followers of this order do worship “De islamisering’ van Makassar”, B,K.I. cxii, (1956);
Melayu, which seems to use cultural Islam. And the king learned from the machdum about ceremony called Basapa. About Sheikh Burhanuddin 247-266.
the rite of the prayer. So, the king was then named or Tuanku Ulakan, see Ph.S. van Ronkel, “Het 68. On the missionary activities of Dato ri Bandang in
62. See Risalah Seminar: Sedjarah Masuknja Islam by machdum Sultan Muhammad Sjah”, from “The Heiligdom Oelakan te”, T.B.G., 56 (1914): 281-316. the eastern Indonesian waters see Henri Chambert-
ke Indonesia, Medan: Panitia Seminar Sedjarah eleventh stories of Audsah” Sejarah Melayu (according Transcription of manuscripts found Ulakan about Loir, “Dato’ ri Bandang. Legendes de Pislamisation
Masuknja Islam ke Indonesia, 1963. See also Prof. to Abdullah ibn Albulkadir Munsji ---reissued and Tuanku Ulakan, which translated into Dutch by van de la region de Celebes-Sudi”, Archipel, 29 (1985):
A. Hasymi (ed.) Sejarah Masuk dan Berkembangnya annotation by TD Simatupang and Prof. Dr. A.Teeuw Ronkel, see Karel A. Steenbrink, Some Aspects of 137-163.
Islam di Indonesia, Bandung: P.T. Almaarif, 1981. with the help of Amal Hamzah), Djakarta /Amsterdam: Indonesian Islam in the 19th century, Jakarta: Bulan 69. C.A. Mees (ed.), De Kroniek van Koetei,
63. Drewes, “New Lights on the coming of Islam?” Penerbit Djambatan 1952, 83. Bintang, 1984, 179-184. Santport, 1956.

44 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 45