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seen without considering the relationship open”. This chronicle also tells us to shake their heads at the violence whereas Iskandar Muda was portrayed
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between Sulu (as the female “provider”) that the king often prayed in the Haram committed by Iskandar Muda (1607-1636) as a religious scholar who opposed
and other Malay world (Raja Baginda) Mosque in Mecca. The Babad Nitik against anyone attempting to challenge wujudiyah monistic thinking. The result of
and the center of Islam (Abu Bakr, who Sultan Agung says that this great king his rule. But for Nuruddin al-Raniri, the this difference is clearly reflected in the
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was also a descendant of the Prophet). 69 beat Minangkabau and Palembang author of the Bustanus Salatin, the sultan construction of political traditions.
Although the validity of their foundations by using his magical power and that was no less than the defender of religion, The 17 century was the era of the rise
th
differed, the Islamic power centers in he Islamized the royal families of both and the upholder of the law and religious of exemplary kings: bold, just, and wise.
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Southeast Asia share some important kingdoms. Indeed, these things cannot morality. His conquests were not to They were always well remembered in
similarities. All of their great kings be validated by historical proof, and the increase his power. The event took place the collective memory and in tradition
are remembered and portrayed as myth will simply disappear because because of the will of God over the fate as the defenders of and the fighters for
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conquerors and the unifiers of their of the lack of historical backing to of mankind. Iskandar Muda, according religion and even though they failed, they
th
kingdom, defenders of religion, and substantiate it. Indeed, Sultan Agung, to the Adat Aceh (from the 18 century) are remembered as such nonetheless
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monopoly holders of power, and wielding not only expanded the kingdom of laid the basis of the law in Aceh. He Such was the attitude towards Sultan
supreme religious authority. Whatever Mataram by vindicating the political and combined several villages into a larger Hasanuddin of Gowa, the “rooster from
its motive, something Berg suspected trade centers on the coast, but also by residential units, which were centered on the east” (in Speelman’s phrase, now
as being due to the failure of the ruler making himself the Khalifatullah Sayidin a mosque. In accordance to the Shafi’i used as the symbol of the Gowa district).
of Mataram to defeat conquer Batavia, Panatagama, the “representative of God school of jurisprudence the construction Similarly, Sultan Ageng Tirtayasa (1651-
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it is clear that Sultan Agung was the and the regulator of religion.” He was of a mosque was justified if it had forty 1683) had to meet the attacks of the VOC
king who initiated the process of the the Panembahan, the local ruler, who congregated people. Thus, the social that conspired with the crown prince. Or
institutionalization of Islam into Javanese had become susuhunan--- the title that, organization of the kingdom followed Sultan Baabullah (1570-1583) of Ternate,
tradition. But not only because his name before him, had only been carried by the worship regulations. who, albeit briefly, managed to avenge
lived on in the Babad Tanah Jawi. He saints--- and the Sultan, the Muslim ruler In this way, history (in the empirical the betrayal of the Portuguese who had
is told to have had two palaces, one in of an empire. The Dutch report also tells sense) and myth (as something that is
the Southern Ocean and one in Kota how the sultan forced Dutch prisoners to killed his father, Sultan Khairun (1570).
Gede. The Southern Ocean palace is convert to Islam. 73 considered true) mutually reinforced the In the history of the Manguindanao
the ---mythological--- abode where he ruler’s claim as the “one in authority” or Sultanates’ struggle against Spanish
lived with Nyai Roro Kidul, the perennial Beaulieu, the French admiral, and the “crown of the universe”. What differed occupation, Sultan Muhammad Dipatuan
spouse of the Mataram rulers. Kota other European witnesses were forced was that Sultan Agung’s mythical style Qudarat (1619-1671) is the king most
Gede, in its turn is real and, according 71. De Graaf, 1986. represented kejawen mystical thought, remembered. When he ruled, the
to historical observations made by a 72. Quoted by Moedjanto, 1986: 62-63. Of course, 74. Lombard, 1981: 35-64. For another foreign competing sultanates in Manguindanao
Dutch rapporteur was “spacious and this story is merely a myth. On the Islamization of report on the reign of the authoritarian Iskandar accepted him as a unifier. But more than
Palembang, see Abdullah, 1987: 201-204, and on Muda, see Reid.
69. Majul, 1973: 6-7. Minangkabau, see Abdullah, 1966. 75. Iskandar (ed.) that, he was also a brave warrior. He
70. Berg, 1955. 73. De Graaf, 1986: 107-108. 76. Drewes & Voorhoeve, 1958. also revived the spirit of his neighbors,

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