Page 156 - INDONESIA ISLAMIC CULTURE

world of values. It was in this way that In the history of the dissemination An understanding of the construction Texts show that the early 16 and
th
the Islamization of the old elements of Islam that was seen as a series of the traditions that colored this higher especially the 17 century was a
th
occurred. Thus, for example, Raden of intellectual confrontations, Sunan civilization should include attention to the crucial period in the formation of the
Said (the son of the Ruler of Tuban), Kalijaga was not unique. He could Sufis’ rather high mobility since the early tradition of Islamic thinking in Southeast
who roamed about as a gambler and a easily find his counter parts in the spread of Islam. Not only Ibn Battuta Asia. This period not only showed a
5
bandit, later came to be known as Sheikh Indian subcontinent. The miraculous reported that the Sultan of Samudera high level of international and inter-
4
Melaya (and eventually begot the title experiences of the pursuers of the was continuously accompanied by insular trade activities, it was also the
7
Sunan Kalijaga), after Sunan Bonang, Highest Essence can no longer be Islamic scholars; also Tomé Pirés heyday of several big Islamic kingdoms
in accordance with contemporary considered as coming from him (capable talked about the mullahs who invariably (Aceh Darussalam, Mataram, Banten,
mystical-religious thought, demonstrated of manipulating supernatural power); but, escorted merchants. Saints, called Makassar/Gowa-Tallo and Ternate)
that material wealth did not guarantee in line with mystical thinking, as proof maulana, were active in the northern during which the basis was laid for
happiness. Without negating the validity of God’s magnificence. Islamization, coastal cities of Java and they constantly the intellectual and political tradition.
of this entirely mystical way of thinking, as the overhaul of earlier religious- went around, although they came from Through constant copying, as printing
Sunan Kalijaga features in traditional magical thinking, had certainly taken “outside the country”. Sultan Mansur culture was still out of reach, religious
historiography and in Javanese history place. New meaning had been given to Shah sent Tun Bija Wangsa to Pasai, as ideas gradually spread and this was not
not only as the most meritorious ancient “internal reality”. It was only later, stated in the Sejarah Melayu, because passed over in traditional historiographic
propagator of Islam, but also as an when the wave of scriptural thinking hit, of the influence of Maulana Abu Bakr texts. It was told, for instance, that one
important power broker during a critical that the doctrinal gap as seen from the who had come to Malacca with the book king sent an important book to another
phase of the transition of power from sharia perspective became the focus of Durr Mauzum. In his famous book, the king as a token of friendship. It would
8
Demak to Pajang and subsequently to debates. Bustanus Salatin, Nuruddin al-Raniri
Mataram. Moreover, Sunan Kalijaga was also mentioned the names of scholars 1575), Muhammad Azhari taught metaphysics
3
(ma’qulat). Al-Raniri’s uncle, Sheikh Muhammad
a “culture hero” who brilliantly directed who came to Aceh, his own uncle among ibn Hassan ibn Muhammad Jilani, taught logic
the change from the old foundation 4. See for example Schimmel, 1982; Lawrence, them. 6 (manti’ and ma’ani) and rhetoric (bayan, badi’),
1982; Alam 1989; and Roy, 1983. These works
based on the cosmic system to the new discuss various Islamic mystical orders, which, Islamic theology (ushul) and Islamic jurisprudence
and law (fiqh). Iskandar (ed.), 1966: 32-33.
one. Thus, observers could say that viewed from the perspective of Islamic law, are 5. From this perspective, the emergence of 7. See Reid (1990), who calls this period the Age
the theory that mystics had spread Islam in
it was a continuation of the syncretic syncretic. A comparison with India shows that the Southeast Asia as stated by Johns (1961, 1963) is of Commerce.
main problem in the early debate on Sufism was
tradition, but the public saw it as a not the invalidity of the old (Hindu dan Buddhist understandable, although Drewes’ objection (1968) 8. Although from the point of view of empirical
continuation of the old cultural world. elements), but the superiority of monotheism, the cannot simply be ignored. history this can be doubted, the testimony in the
absolute oneness of Allah. Compared with other 6. This was in 990 AH during the reign of Sultan Hikayat Marong Mahawangsa that the Sultan
places in the Islamic world, “strange” Java, in Alauddin Perak ibn Sultan Ahmad. According happily greeted the conversion of the king of
3. For an anthropological interpretation of Sunan the context of Islam in the archipelago no longer to the Bustanus Salatin, Sheikh Abu Khair bin Kedah by sending al-Raniri’s book, Sirat al-
Kalijaga’s historical role see Geertz, 1967; for his seemed “strange”. Shariah-centric thinking is Sheikh ibn Hajar, the author of Saifu’l Qati’ (The Mustaqim, shows cultural behavior that had
legendary biography, see for example Soelarso one tradition in Islam and more importantly is Sharp Sword) arrived in Aceh and taught Islamic become part of the royal tradition. Of course it was
(1974?), a publication supported by the descent also part of historical developments—first it was jurisprudence there. Sheikh Muhammad Yamani, peculiar; al-Raniri had arrived at Aceh in 1637,
line of the Kadilangu family — who are Kalijaga a possibility, then a reality and subsequently, it an expert on Islamic theology arrived as well. while Kedah embraced Islam in the 15 century
th
descendants. spread. During the reign of Sultan Riayat Shah (1568- (Winstedt, 1969: 163-164). Al-Attas (1988 :) sees

146 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 147