Page 118 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

A shipyard on the island in the archipelago. In Banten, for kingdoms. Although a legal institution Thus, the penghulus in Java continued wari (social stratification). Later, sarak
Onrust which functioned example, as noted by B.J.O. Schrieke, was recognized to have existed in the to serve as marriage registrars, before colored all Bugis-Makassar cultural
as a place of quarantine the kadi was instrumental in the strict Javanese community, i.e. “penghulu” (lit. the Dutch colonial government finally aspects. The enforcement of Islamic
for pilgrims leaving implementation of Islamic law, especially headman), a Javanese term referring elevated them as part of the government law was also in the hands of the kadi
th
for Mecca or returning for those who consumed cannabis. In to a legal officer in a kingdom, pre- bureaucracy in the 19 century. While the (Daeng ta Kaliya) although he did not
fromthe Holy Land. addition, Dutch sources reported that the Islamic traditions remained dominant. king was not the only one in the kingdom play the kind of dominant role in political
kadi of Banten, who held the title “Pakih Raffles’ study on the Javanese text to implement Islamic free from scholars’ decisions as in the Malay world. The
Source: Atlas Sejarah
Indonesia Masa Islam Najmuddin” always based his legal Surya Alam, the legal and regulatory involvement, the tendency to eliminate Daeng ta Kaliya was responsible for
(Historical Atlas of rulings on the Qur’an and the Sunnah. In sources of the Demak kingdom showed sharia influence from the legal system settling social problems. Thus, the
Indonesia’s Islamic Banten, the enforcement of Islamic law that Islamic elements, especially the and from royal life seemed to have implementation of Islamic law in Gowa-
Period), 2011. was carried out as it was done in other sharia and Islamic jurisprudence, had strengthened. Therefore, the king as the Tallo was the ruler’s concern.
kingdoms in the Malay world. Therefore, no place as they were not as important axis of the world wielded increasingly
the kadi of Banten had an important as pre-Islamic Javanese traditions. strong political power while religious Islamic Educational Institutions:
political role, especially in legitimizing Instead, the text put more emphasis on scholars with religious authority were Meunasah, Surau, and Pesantren
the power of a new king. Martin van esoteric Sufism, which seems to mean relegated to pesantren. As described Along with the role of political-
Bruinessen noted that in Banten in 1574 that the implementation of Islamic law above, this separation process and based Islamization followed by the
the young sultan was only able to occupy was disregarded. This was reiterated by the tensions it often caused between establishment of Islamic institutions, the
the seat of power after the kadi had given Pigeaud and De Graaf in their classic royal and clerical authority increasingly kingdom at the same time also served
him religious legitimacy. The kadi had work, where they argued that the role colored the growth of Islam in Java. as the center of Islamic education. The
a decisive role not only in formulating of “penghulu” in the implementation In Goa-Tallo in South Sulawesi, the Islamization of the archipelago also made
royal policies, but also in determining of Islamic law was limited to marital enforcement of Islamic law appeared the kingdom, as power center, the center
who was to be the king. According to Van problems only. to have reflected the development of Islamic education. Samudera Pasai in
Bruinessen, the kadi was responsible for The latter trend was even stronger in that had already taken place earlier in the 14 century is the best example. Ibn
th
the entire administration of the kingdom Mataram. In this kingdom, as far as the the Malay world. Islamic law, sarak, Batuttah’s notes, as cited above, clearly
in the absence of the king when he was available data indicate, the penghulu became one of the important elements show that Islam, particularly Islamic
away to expand his territory, and he and the kadi had no role whatsoever in in Bugis-Makassar cultural society, the law, was studied in the palace and that
played an important role in diplomatic deciding urgent political issues at the Pangngadereng or Pangngadekan. the ruler, Sultan Malik al-Zahir, fully
missions.
ruler’s level. In fact, in line with “the When Islam had become the religion of supported it. In fact, many scholars from
Banten was an exception in the tradition of dialog”, clerics in Mataram the community after the Islamization of Islamic countries visited Samudera Pasai
development of Islam in Java. In were considered sources of disturbances Goa-Tallo, sarak was given a position and they served as lecturers at the royal
Demak, for example, the enforcement in the order of the Javanese cultural parallel to that of pre-Islamic cultural court. Ibn Batuttah mentions several
of Islamic law was not done as cosmos, unlike those in Aceh who components: adek (custom), rapang names including al-Qadi al-Sharif al-
intensively as in Banten or in the Malay occupied positions just below the sultan. (legal analogy), bicara (legislation), and Shirazi from Persia, Taj al-Din al-Isfahani

108 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 109