Page 41 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

history has joined myths, then all of of the kings of Pasai) and Sejarah information about various past events ship. Mirah Silu dreamed in the night. The cemetery of Sultan
them would have been myths. If history Melayu (the Malay Annals) are two of the in the Malay world, and anthropologists Prophet Muhammad had spat into his Suriansyahin Banjar.
has been covered by all sorts of stylistic renowned traditional historiographies in have examined the symbolic meanings mouth. So he could read the Quran. The arrival of Islam to
values, assumptions and aspirations, the Malay Islamic world, by which the as a tool to maintain the social unity and Sheikh Ismail was then enthroned him as Banjarmasin, as told in
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says an historian, it should be called just first may be older than the latter. The the power legitimacy. 27 the sultan with the name Malik as-Saleh. the Hikayat Banjar, was
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“the past”. importance of Sejarah Melayu, which Passages in the Sejarah Melayu and Another version is found in Hikayat driven by the emergency
The real myth can be seen as the may have been written by the Johor Hikayat Raja-Raja Pasai outlines Raja-Raja Pasai. On the night Mirah Silu felt by Pangeran
Samudera, the crown
embodiment of a world view in form court poet, Tun Sri Lanang, within the some similar past events---such as the dreamed. He was visited by the Prophet prince of Negara Daha.
of a story. Thus, by understanding tradition of the Malay culture lies not establishment period of Samudera Pasai, Muhammad spatting into his mouth and
the mythical structure we can expect only in the literary value, but also on the the change from a segmented state teaching him to utter that “there is no Source: Directorate of
to get, on the one hand, the societal wealth of information about the early to become an empire, which had the god but Allah and Muhammad is His History and Cultural
conceptualization of the past, as an days of the Malacca Kingdom as well as conquered people and the sultan, as well messenger”. The Prophet gave him the Values, Ministry of
th
embodiment of cultural-concerns, and social and political life of the 16 century as the process of Islamization. The book name Malik as-Saleh and forbade eating Education and Culture
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on the other hand, as a potential source maritime empire. It is understood that shows that the heyday of Pasai stems slaughtered meat without correct rituals. of the Republic of
of historyas past time events. The first Malay traditional historiography has from the conversion of Mirah Silu’s, “man The Prophet also informed him that a Indonesia, 2009
gift of those who want to learn history become one of the most popular subjects of prowess” (if Wolters’ term can be person named Sheikh Isma’il would
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is the accepted situation as such by the in academic researches. Historians used) has attracted many followers as he come to visit him. When Sheikh Ismail
concerned people, while the second regard the book as a potential source of got wealthy suddenly. met Mirah Silu, how shocked he was to
is materials to allow past events to be 24. A.H. Hill, “Hikayat Raja-Raja Pasai”, JMBRAS, So it was told in Sejarah Melayu that know that Mirah Silu had been able to
reconstructed. Therefore, to understand 33, P.4.2, 1960; see also T. Ibrahim Alfian, Kronika a scholar from Mecca, Sheikh Ismail recite the shahada smoothly. And people
Pasai: Sebuah tinjauaan sejarah, Yogyakarta:
the process and the dynamics of early Gadjah Mada University Press 1973; C.C. Brown, sailed through Fansur, Lamuri, Ham, also have known his title Malik as-Saleh.
Islam in the archipelago, an overview of “Sejarah Melayu” or “Malay Annals”, Raffles’ Perlak, and finally arrived at Samudera. Then, the performed duty by Sheikh
the various traditional historiographies is translation MS 18”, JMBRAS, vol. XXV Parts2&3. He successfully converted the local Ismail, scholars who come from the
also necessary. 25. It is rather a general argument, but Teeuw “country above the wind” was simply to
otherwise assumed that Sejarah Melayu is brighter.
See A.A. Teeuw “Hikayat Raja-Raja Pasai and authority, Mirah Silu, and returned to the Islamize people. After that, he gave Malik
Hikayat Raja-Raja Pasai (the History Sejarah Melayu”, in John Bastin & Roolvink R. 27. See for example, P.E. and Josselin de Jong, as-Saleh regalia he brought from Mecca.
reconstruct the history of the process of Islamization (eds.) Malayan and Indonesian Studies, London: “The Character of the Malay Annals” in John Bastin Mirah Silu had been formally regarded as
in Java, especially the early history of the sultanates Oxford University Press, 1964. & R. Roolvink (eds.) Malayan and Indonesian
of Cirebon and Banten, but also clearly shows the 26. In his efforts to discover the causes and process Studies, Oxford: Clarendom Press, 1964. In this the sultan.
research methodology he has used. Djajadiningrat’s of the fall of Srivijaya empire, Wolters gets various article Josselin de Jong explains her view on
view about local sources as historical sources, signs of this manuscript, after he held an external Sejarah Melayuas an illustrated concept of the These differing versions show a
see his writing, “Local Traditions and the Study of criticism, comparing with Chinese sources. See Malay culture on power. perception on the self and attitude
Indonesian History” in Soedjatmoko et.al. (Eds.) An O.W. Wolters, The Fall of Srivijaya in Malay History, 28. O.W. Wolters, History, Culture and Region in
Introduction to Indonesian Historiography, Ithaca, Kuala Lumpur Singapore: Oxford University Press, Southeast Asian Perspective, Singapore: ISEAS, to the outside elements. However,
New York: Cornell University Press, 1965, 74-86. 1970. 1982, pp. 5-7. both versions represent not only the

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