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perspective, La Maddaremmeng’s social Siwa-Buddhist concept, but rather God’s Supernatural Power for the enactment was similar in the Kingdom of Sulu. The Grand Mosque of
revolution, Nuruddin al-Raniri’s effort to representative on earth. Not only his of His Will on someone”. Because of his “At least according to the prevailing Bua, Palopo.
attack Hamzah Fansuri and Shamsuddin actions should be religiously meaningful, victory, Iskandar Muda begot a foster custom, if there was a difference of Source: Directorate of
al-Sumatrani’s wujudiyah notions in but he himself was also part of the child whom he turned into his son-in-law opinion between the holder of the History and Cultural
17th century Aceh, and the Paderi religiously supported political system. and who became his wise successor, highest religious office and the military Values, Ministry of
24
movement in Minangkabau in the 19th All disruption within the system had to Iskandar Thani, al-Raniri royal patron. commander as the highest authority in Education and Culture
century, shared underlying similarities be avoided and irregularities within the Sulu’s political hierarchy, according to of the Republic of
23
as all intended to attain a social and system had to be straightened out. It The king as Allah’s representative a Spanish writer, the views of a judge Indonesia, 2007.
world order that was in accordance with is for this reason that Sultan Iskandar (khalifatullah) was the apex of power and (kadi) should be accepted.” 28
religious doctrine. Thani supported and protected Nuruddin proof of the validity of the hierarchical One of several things Tarsila emphasized
order. The Tajus-Salatin mentions that
Nevertheless, cultural elements did not al-Raniri’s radical orthodox movement. there are two authorities, the throne and is that both in Sulu (with Sultan Sharif
simply disappear not even over time. In the same vein, the Queen of Aceh the prophecy (nurbuwah), the world and al-Hashim) and in Maguindanao (with
Another characteristic of the tradition of who had succeeded Iskandar Thani religion. The king is the last orbit. When Sharif Kabungsuan), the first king was
integration is to eliminate non-integrated supported the moderate scholarly the king was not involved in the debates a newcomer who was asked to become
elements whose existence was quietly movement to remove al-Raniri from the or the dissent that occurred between the king. The newcomers were none
acknowledged or even used but palace. 25 both authorities, often the religious views others than missionaries. Hence, it is
unacceptable for the ideal conceptual With the Bustanus Salatin, al-Raniri would dominate. This happened in Aceh understandable that the other title of
framework. Spells, incantations, the made a valuable contribution to the when the king allowed scholars to carry the Sultan of Sulu was Paduka Malasari
position of shamans, bissu (in South formation of the political tradition in out reform. Of course the power elites
Sulawesi), or comoh in the Malay Aceh. The Sultan held the monopoly subsequently tried to install a relatively Maulana Al-Sultan to indicate both that
Peninsula were real and actual and on social initiative, and his actions had weak ruler whom they could control. the king was a propagator of religion
allowed to exist outside the legitimate to be manifest God’s will. Iskandar (namely maulana, the designation
26
culture’s framework. Muda defeated Pahang the book says This is precisely what happened in for missionaries before they were
recognized as Sunan or Wali in Java)
In the continuing process of the not because he wanted to expand his Palembang. The opinion of the religious and Sulu’s attachment to the traditions of
rulers or princes with the title Pangeran
construction of traditions, the sovereign territory but as the manifestation of Natta Agama was more important than the Malay world. One might even say
29
ruler always occupied the dominant “too miraculous Divine wisdom and His that of the Tumenggung Karta Negara, that the foundation of the legitimacy of
position, both as advocate and as 24. See A.C. Milner, “Islam and the Muslim State” who prosecuted crime, even though the power of the Moros, who, according
opponent of waves of information. As in M.B. Hooker (ed.) Islam in Southeast Asia, according to the Quran and the adat,
Leiden: E.J. Brill, 1983, 23-49.
the sovereign, he was not a god in the 25. Takashi Ito, “Why di Nuruddin ar-Raniri Leave the Sultan had to accept their decisions 28. It is quoted by Malvin Mednick. “Some
Problems of Moro History and Political
23. On Minangkabau, see Taufik Abdullah Aceh in 1054 A.H.?” BKI, 134, 1978, 488-491. before they could be executed. It Organizations” in Peter G. Cowing dan Robert D.
27
“Adat and Islam: An Examination of Conflict in 26. Teuku Iskandar (ed.), Nuruddin ar-Raniri: McAmis, The Muslim Filipinos, Manila, Solidaridat
Minangkabau”, Indonesia, 2 (October) 1966, p. Bustanus-Salatin (Bab II, Pasal 13), Kuala Lumpur: 27. See P. Ro de la Faille, Dari Zaman Kesultanan Publishing House, 1974, pp. 13-26.
1-24. Dewan Bahasa dan Pustaka, 1966. Palembang (terjemahan), Djakarta: Bhatara, 1971. 29. Majul, Muslims in the Philippines, p. 321.

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