Page 82 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

Another work that also recorded the suggested that Semarang be entrusted saints and how they spread Islam in described as the manifestation of a
Islamization process in Java is the Serat to his younger brother, Raden Ketip. Java, including the cultural obstacles power that totally defines social life.
Kandaning Ringgit Purwa, which spells When he told of his plan to the Sultan of they encountered and the clashes they Thus, the pattern of Islamization
out the story of the early spread of Islam Demak, he approved and installed Raden had with local beliefs. illustrated above is an effort to
in Java through the roles of saints at the Ketip in the new position. 23 contextualize Islam within a society
end of the Majapahit era. In canto 414 we Another part of the Serat Kandaning Some Notes with a kingdom-based cultural system.
are told that after the construction of the Ringgit Purwa reveals that Sunan The excerpts from these traditional This becomes even more evident in
mosque in Cirebon had been completed, Ngampel was not only a great leader of historiographic works explain several the formulation of the legal system that
the saints gathered in the mosque in missionary activities, but also a principal things. First, they describe the is in force. In Malacca, this regulation
Demak and discussed the preparations figure in the ancestral bonds between Islamization in the early periods, is found in another text, Undang-
to take up battle against Majapahit. the saints who spread Islam in Java. especially in the Malay regions. This Undang Malaka (the Malacca Legal
Sunan Giri proposed that each of them Moreover, it was Sunan Ngampel who is especially the case with works
sent one of their sons to join the army, so eventually sent Muslim successors to like the Hikayat Raja-Raja Pasai Code). The text starts by saying that
all regulations are extensions of the
that ordinary people could directly see the locations where they would later and the Sejarah Melayu, which are power of the kings of Malacca and
their involvement. Raden Putra Sabrang built their palaces. One of the persons strongly colored by mythological simultaneously the institutionalization
Wetan, the grandson of the Adipati of who brought Islam to the palace was the elements. They must be understood-
Bintara, named Raden Madi Pandan, Princess of Cempa, but the person who --just as historians say--- not as the of the continuing political behavior of
the kingdom. Furthermore, the text also
took part in the expedition leading 300 yielded Islamic authority was the son of historical reconstruction of the ongoing gives the king the right to be in control
troops. Also in canto 414, it is recalled Sunan Ngampel’s older sister. Meanwhile, Islamization process in the Malay
that after their first victory over Majapahit, the other important center of Islamic regions, but rather as the expression of law enforcement and that every legal
Sunan Bonang suggested that Raden missionary activities was Ampel Denta. of the local Malay community of their institution---including that of the “Kadi”
24
Madi Pandan, who here is for the first acceptance of Islam. It appears that a mentioned in the Sejarah Melayu--- falls
time referred to as “Ki Pandan Arang”, Like the Serat Kandaning Ringgit Purwa, mythological way of expression was under the regal system.
was sent to Pulo Tirang to teach Islam the Serat Darmo Gandhul also contains used to explain the ongoing religious Second, along with the Islamization
to the pagan hermits and to cultivate the extraordinary stories of the spread of changes in a society that centered process, trans-regional relationships
land because, as he predicted, it would Islam in Java. It was originally written by around its king. The royal political allowed Muslim groups and Islamic
become a great city. Ki Pandan Arang Ronggo Warsito who wrote it under the system in the Malay world, even kingdoms to feel much closer to other
became Prince Pandan Arang and Pulo pseudonym Ki Kalam Wadi. It is written since pre-Islamic times, should be Muslim groups and Islamic polities.
Tirang became Semarang. Finally, after in prose and relates the trips of several understood in the sense of A.C. Milner The Hikayat Banjar, for example,
he reached the position of the Ruler of 23. J.J. Ras, “Tradisi Jawa mengenai Masuknya –a anthropologist on Malay --- as “the mentions how Demak accepted Islam
Semarang, Pandan Arang decided to Islam di Indonesia,” in Nico Kaptein, Beberapa condition of having a king”---which and how the King of Demak helped to
Kajian Indonesia dan Islam, Kumpulan Karangan,
retreat to the village of Bayat to deepen (Jakarta: INIS, 1999), p. 132-135. played a decisive role in social life. In Islamize Banjarmasin. It also mentions
his life with religious activities. He 24. Ras, Tradisi Jawa ... p. 127. a monarchy, the king or the ruler is the Javanese role in establishing Kota

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