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open”. This chronicle also tells us
176 Indonesian Islamic Culture in Historical Perspectives
to shake their heads at the violence whereas Iskandar Muda was portrayed the Maranao rulers to remain firm in
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that the king often prayed in the Haram committed by Iskandar Muda (1607-1636) as a religious scholar who opposed their opposition against the Spanish.
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Mosque in Mecca. The Babad Nitik against anyone attempting to challenge wujudiyah monistic thinking. The result of He was also a defender of and fighter
Sultan Agung says that this great king his rule. But for Nuruddin al-Raniri, the this difference is clearly reflected in the for Islam. A contemporary Spanish
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beat Minangkabau and Palembang author of the Bustanus Salatin, the sultan construction of political traditions. report says that Sultan Qudarat was
by using his magical power and that was no less than the defender of religion, The 17 century was the era of the rise highly respected by his people who paid
th
he Islamized the royal families of both and the upholder of the law and religious of exemplary kings: bold, just, and wise. him homage as if he were Muhammad
kingdoms. Indeed, these things cannot morality. His conquests were not to They were always well remembered in himself. The reason was that he was a
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be validated by historical proof, and the increase his power. The event took place the collective memory and in tradition Moro who was very brave, intelligent,
myth will simply disappear because because of the will of God over the fate as the defenders of and the fighters for and highly capable, in addition to faithful
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of the lack of historical backing to of mankind. Iskandar Muda, according religion and even though they failed, they to “his cursed religion”, and also the one
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th
substantiate it. Indeed, Sultan Agung, to the Adat Aceh (from the 18 century) are remembered as such nonetheless who was always followed by success.
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not only expanded the kingdom of laid the basis of the law in Aceh. He Such was the attitude towards Sultan So, it is not surprising that the king was
Mataram by vindicating the political and combined several villages into a larger Hasanuddin of Gowa, the “rooster from very concerned about any successful
trade centers on the coast, but also by residential units, which were centered on the east” (in Speelman’s phrase, now attempts of the Spanish that attracted
making himself the Khalifatullah Sayidin a mosque. In accordance to the Shafi’i used as the symbol of the Gowa district). Muslims to Catholicism. But, it seems,
Panatagama, the “representative of God school of jurisprudence the construction Similarly, Sultan Ageng Tirtayasa (1651- also because of his Islamic politics,
Manguindanao policies were aimed at
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 attracting foreigners to settle, to marry
the Panembahan, the local ruler, who congregated people. Thus, the social that conspired with the crown prince. Or local girls and to convert to Islam. “Many
had become susuhunan--- the title that, organization of the kingdom followed Sultan Baabullah (1570-1583) of Ternate, slaves who have fled stay here”, said
before him, had only been carried by the worship regulations. who, albeit briefly, managed to avenge a Dutch report, “and many Chinese
saints--- and the Sultan, the Muslim ruler In this way, history (in the empirical the betrayal of the Portuguese who had had converted to Islam and been given
of an empire. The Dutch report also tells sense) and myth (as something that is killed his father, Sultan Khairun (1570). wives by the Sultan (Sultan Baharaman,
how the sultan forced Dutch prisoners to considered true) mutually reinforced the the successor of Qudarat), because
convert to Islam. 73 ruler’s claim as the “one in authority” or In the history of the Manguindanao everyone who comes here is received
Sultanates’ struggle against Spanish
Beaulieu, the French admiral, and the “crown of the universe”. What differed occupation, Sultan Muhammad Dipatuan with open arms”. 79
other European witnesses were forced was that Sultan Agung’s mythical style Qudarat (1619-1671) is the king most Most of these exemplary kings were also
represented kejawen mystical thought,
71. De Graaf, 1986. remembered. When he ruled, the thinkers and the protectors of religious
72. Quoted by Moedjanto, 1986: 62-63. Of course, 74. Lombard, 1981: 35-64. For another foreign competing sultanates in Manguindanao knowledge and merciful providers of
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. 77. Majul, 139.
Minangkabau, see Abdullah, 1966. 75. Iskandar (ed.) that, he was also a brave warrior. He 78. Quoted in Mastura, 1984: 32-33.
73. De Graaf, 1986: 107-108. 76. Drewes & Voorhoeve, 1958. also revived the spirit of his neighbors, 79. Laarhoven, 1987.
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