Sultanate Of Banten Research Articles

The Register of the Qadi Court “Kiyahi Pĕqih Najmuddin” of the Sultanate of Banten, 1754-1756 CE.

The present study focuses on manuscript LOr 5626 from the archives of the Qadi of the Sultanate of Bantěn (1527-1813), in Indonesia. This codex is preserved in the Leiden University library, which acquired it from C. Snouck Hurgronje. It consists of the ‘legal cases’ brought before the Kiyahi Pěqih Najmuddin, the Islamic judge in Bantěn, by the inhabitants. The register, which covers the period from 1754 to 1756, is the oldest ‘sijill’ (court record) in Southeast Asia, and it contains cases on marriage, divorce, inheritance, litigation, private transactions, loans, debts, and violence. The manuscript demonstrates the judicial practice exercised by the qadi of Banten and reveals important findings on the relationship between Islamic legal theory and practice This essay hopefully will contribute to Islamic legal history in general both by providing textual evidence that the qadi record (sijill) existed in Southeast Asia during the eighteenth century and by presenting its contents.DOI: 10.15408/sdi.v22i3.2354

ISLAM PADA MASA KESULTANAN BANTEN

For many observers, Banten is well known as an area where the population has a strict religious understanding onislamic law. Colonial officials and experts in Islamic studies such as Snouck Hurgronje and GF Pijper, testified that compared to other Muslims across Java , Muslim in Banten and Cirebon were stricter in practicing Islam . The phenomenon of the social life of the religious community in Banten is necessarily formed within a very long time span. This paper traces the root of the formation of public religious understanding ojMuslim in Banten. Using a socio-historical approach, this paper then leads to the conclusion that the sultan of Banten issued policies that had a greater emphasis to the adherence to the Shari'a rather than Sufism. Religious orientation on the fiqh-oriented can explain the Islamic militancy Banten community, as witnessed by the colonial officials, and even still can be seen up to this present moment.Key words: Jslamization, Sultanate, Banten

Religious Specificities in the Early Sultanate of Banten (Western Java, Indonesia)

The author examines the religious specifics of Banten during the early Islamizing of the region. The main characteristics of the process resided in a link between commerce and Muslim networks, a strong cosmopolitism, a variety of the Islam practices, the large number of brotherhood followers and the popularity of esoteric practices. These specificities indicated that the Islamizing of the region was very progressive within 16th century and the processes of conversion also generated inter-influence with local religious practices and cosmologies. As a consequence, the widespread assertion that Banten is a bastion of religious orthodoxy and the image the region suffers today as hosting bases of rigorist movements may be nuanced by the variety of the forms that Islam took throughout history. The dominant media-centered perspective also eludes the fact that tide connection between religion and ritual initiation still composes the authority structure. This article aims to contribute to the knowledge of the religious aspects in the Bantenese society.

MENCARI WARISAN NABI DI INDONESIA DALAM PERSPEKTIF SEJARAH

Indonesia is a country with the world’s third largest population; about 90 percent of the population is Muslims. The history of the Islam in this country can be traced back to descendants of the prophet Muhammad. They played an important role in disseminating Islamic teachings in the archipelago. Until now descandants of the prophet still engage in Islamic preaching activities, understanding the legacy of the prophet from historical perspective is instructive, for that will help clarify the making of Muslim civilition in the archipelago. The prophet sent his companions to the area now known as Indonesia. His predecesors continued this tradition of sending companions in preaching missions nost notably in the time Utsman ibn Affan. The Islamic spiritual link with Indonesia was concrete: one preserved clothing of the prophet and a flag used in one of this own battles were given to the Sultan of Banten as gifts. Indeed, the community of Islamic believers shares the legacy of the prophet regardless of their orgins. Most prominently among them have been the Islamic preachers and Muslim warriors.

Surat-surat Sultan Banten Koleksi Arsip Nasional Republik Indonesia

From an investigation on a number of Banten archives recorded in the archives list of The National Archives of the Republic Indonesia (ANRI), it is found that there are only two letters of the Sultan of Banten in ANRI. One letter bears the number Banten archive No. 18 and the other one in No. 61. The letter in archieve No. 18 is a receipt for a payment made by Abul Mafakhir Muhammad Aliudin to Steve Nicolaas Meijbaum which was signed on November 1st, 1781. Whereas the letter in archive No. 61 is a letter from Sultan Muhamad bin Sultan Muhamad Muhyiddin Zainulssalihin to the Governor General to the Dutch Indies, Herman Willem Daendels. In this paper, I will discuss both letters of the Sultans Banten and start with discussing the physical aspect of the letters, then followed by the composition of the letters, the scripts, and the language. The appendix contains a photocopy of both of letters, together with a transliteration of the text.

Pangeran Dakar’s error: A narration of the events leading to the fall of the Sultanate of Bantén

In a rather late edition of the Sajarah Banten Kecil (Shorter history of Banten), (1) a curious tale is interwoven with the historical account of a conflict between the Sultan of Banten, Sultan Abdulfatah Ageng Tirtayasa, (2) and his crown prince, Pangeran Banten (the Prince of Banten), (3) about the distribution of power in the Sultanate, and the proper position to take vis-a-vis the Dutch East India Company (VOC). This tale, (4) which on the face of it has little to do with events as they are recounted in standard histories, (5) tells of a sexual encounter between the prince and a spirit, the younger sister of Raja Pandita, the jinn (genie, spirit) who ruled Pulo Putri (Maiden Island). (6) This encounter causes the prince to delay his return to Ban ten from Mecca, and has disastrous consequences. This brief essay takes a closer look at this curious tale, and offers an explanation for its inclusion in the historical account. The Sajarah Banten (History of Banten), of which there are several editions, is especially known from the 1913 study made of it by Hoesein Djajadiningrat. (7) One major differentiation is between a long version, the Sajarah Banten Besar and a shorter one called Sajarah Banten Kecil. (8) The latter indeed used the former as its source, (9) but focuses primarily on a conflict between Sultan Abdulfatah Ageng and his crown prince, the later Sultan Haji, which was a contributing factor in the Banten Sultanate's defeat by the VOC. (10) Discussions of the content and philology of the various versions of the Sajarah Banten can be found in the above mentioned studies by Djajadiningrat and Pudjiastuti, and do not need to be repeated here. (11) The name of the pujangga (court poet, literary magician) (12) who composed the original work is not mentioned, but the Sajarah Banten Besar seems to have been written between 1660 and 1663, while the Sajarah Banten Kecil was written about fifty years later (1710-1713) or at least prior to 1725. (13) Pudjiastuti writes that many copies of the Sajarah Banten Kecil are undated, and notes that the dates on those that are range from 1827 to 1906. (14) Since it contains an account of the defeat of Sultan Ageng Tirtayasa, it must have been written after 1682. (15) The copy Pudjiastuti used in her 2007 book must be relatively recent, because in the last part (see below), which feels rather tacked on, after recounting the myth we will examine here, it mentions the names of Sultan Muhamad Muhidin and Sultan Ishaq (r. 1801-1802). Between them came Sultan Gemuk, who is not mentioned as such in the genealogies. Sultan Muhamad Muhidin is probably Sultan Muhyiddin Zainussholohin (r. 1799-1801). (16) This would date Pudjiastuti's manuscript to at least the early nineteenth century, some 77 years after the events it purports to discuss. Encounters between princes and spirit kings and their daughters, usually a naga (17) king and a nagini, are not uncommon in the historical writings of Indonesia and Southeast Asia generally. They are usually associated with the founding of new states by a prince coming from elsewhere: in the Babad Tanah Jawi Prince Susuruh meets the hermit Cemara Tunggal, who predicts his founding of Majapahit. Elsewhere, prior to founding Mataram, Panembahan Senapati visits Nyai Rara Kidul, the Queen of the Southern Ocean, (18) while in Cambodia Prince Kaundinya meets a nagini princess, whose father aids him in establishing the realm of Cambodia. (19) Usually, however, such encounters serve to establish the legitimacy of the state and the ruling house, while in the case discussed here it implicitly leads to the fall of the Sultanate of Banten. What then could have been the reason for the inclusion of this story in this version of the Sajarah Banten? Narratives An historical account, Edward H. Carr reminds us, reflects the choices made by the historian concerning the facts that are to be brought to bear on the question being addressed, and the interpretation given them. …

Konsep Tajalli ‘Abd al-Lāh Ibn ‘Abd al-Qahhār al-Bantanī dan Posisinya dalam Diskursus Wujūdiyyah di Nusantara

This article aims to examine the wujūdiyyah teaching of ‘Abd al-Lāh bin ‘Abd al-Qahhār al-Bantanī in his Mashāhid al-Nāsik fī Maqāmāt al-Sālik. Although he was a great ulama in the period of Sultan Abū al-Naṣr ‘Ārif Shifā’ Zayn al-‘Āshiqīn—the ruler of Banten Sultanate in the eighteenth century—his name was rarely mentioned in the history of Banten. The Sultan asked him to write a book on wujūdiyyah that especially deals with tajalliyāt. The polemics over wujūdiyyah in Banten is different from those of Aceh. In Banten, there is no information whether the Sultan banned or considered the adherents of wujūdiyyah teaching as infidel (unbeliever). Regarding tajalliyāt, al-Bantani explains it in relation to the tajallī phases of God over the realm that he divides into four: ‘ālam ilāhī, ‘ālam jabarūt, ‘ālam malakūt and ‘ālam nāsūt. His concept about these worlds is different from al-Burhanpurī’s Martabat Tujuh and from those of H{amzah Fanṣūrī, al-Jīlī as well as Ibn ‘Arabī.

FUTUH AL-ASRAR FI FADHAIL AT-TAHLIL WA AL-ADZKAR KARYA SYAIKH 'ABDULLAH BIN 'ABD AL-QAHHAR AL-JAWI AL-BANTANI

Researches on Nusantara 'Ulama's works-including Banten 'Ulama's works-are scarcely found. if we seriously observe, a number of their works, especially old manuscripts, are more than those of having been researched, published, and informed to the wider sodery. This research aims at studying a Banten 'Ulama's work of the eighteenth century well-kept in the National Library of Indonesia entitled Futuh al-Asrar Ji Fadhail at-Tahlil wa al-Adzkar (FAFA).
 This manuscript is a copy of Syaikh 'Abdul Wahhab bin 'Abdul Ghani's work copied by Syaikh 'Abdullah bin 'Abd al-Qahhar al-Bantani in Mecca. This text is written to explain the virtue of tahlil and zikir in order that his tarekat disciples obtain an easiness in bringing himself nearer to the God, both when he is alone (sirr) and when he is in busy condition (Jahr). Meanwhile, the motive of Syaikh 'Abdullah bin 'Abd al-Qahhar al-Bantani in copying the text is to prove that the geneology of the Qadiriya Tarekat he inisiates is legal and is directly attached to the Sheikh of Qadiriya Tarekat in Madina when he studied in Mecca during three years. Through this legitimate license and inisiation, he then spread out this tarekat to the Sultan of Banten when he returned to his fatherland. It seems that the existence of this manuscript strengthen the evidence of the existence and the influence of Qadariya Tarekat in the Banten Sultanate in the eighteenth century. And this FAFTA text becomes the initial source to know the genesis of inisiation of Qadariya Tarekat which is obtained by Syaikh 'Abdullah bin 'Abd al-Qahhar al-Bantani who then became the reliant 'Ulama' of Sultan Abu Nasr Zainal Asyiqin (1753-1777).
 Key Words: Zikir, Qadiriya Tarekat, Banten Sultanate of the-18th century.

PEMBERLAKUAN SYARI'AT ISLAM DI BANTEN

Syari'a is religious value expressed functionally and concretely as a way that guides human 's life for virtue both in the World and in the hereafter. Islamic law (syari'a) is naturally put into effect in order to be Islamic law as a sub-system of National (positive) law. Based on the history of Banten, the sultanate of Banten had ever implemented the Islamic law as the law applied in the sultanate. It was based on the evidence that in the period of Sultan Ageng Tirtayasa, the amputation law for the ruslers had ever been applied. The historical religiosity and its actualization in Banten nowadats are potential to implement Islamic law comprehensively. Moreover, Bantenese society remains holding tightly on the Islamic values that have become the culture and principle in regulating their life as proven in the legislative of Banten that has issued local regulations of Islamic laws in the districts and cities of Banten. Optimalization of Islamic law implementation in Banten still goes on up to now through a significant numbers of the religious culture in the society, Islamic education institutions, religious proselytizing (dakwah), muamalah and al-akhwal syakhsiyyah. The challenge in endeavoring the implementation of Islamic law generally lies on the lack of the society's understanding on the detail and the meaning of Islamic law. The human sources of Banten (the strategic elites) support the implementation of Islamic law as both culture and values that can be absorbed in various law and regulations.
 Keywords: Syari'at Islam, Banten, perda syari'ah.

PERAN ORANG CINA DALAM PEREKONOMIAN KESULTANAN ISLAM BANTEN ABAD XVI-XVIII

The Chinese people play a great role in the World economy, especially in Indonesia, both in the past and at present. From the sixteenth century to the eighteenth century, as the revival period of Muslim trade signed by the growth of the emporiums in several Islamic kingdom areas, Chinese traders gave a large contribution to the economic development, especially in the Banten Sultanate at the time. The great work ethos of Chinese has caused them, successful in dominating business in many countries.The existence of Chinese people in Banten in the past was much different from that of European people who came into Banten to colonize and to arise the economic and political tensions in the Banten sultanate. In the Sultanate period, the Chinese people played a significant role not only in the trading sector of Banten, but also in its monetary sector so that they had a great influence to the socio-economic changes in Banten. The Chinese traders in Banten was considered by Dutch as a serious threat for Dutch trade in Banten. However, the Chinese skill and their social status in the community were frequently made use of by Dutch people for their own trade interest.

Cooperation, Compromise, and Network-making: State-Society Relationship in the Sultanate of Banten, 1750−1808

This paper examines how state politics impacted local society, and how developments in local society were situated in larger frameworks such as state and world economy in the Banten Sultanate in the second half of the eighteenth century. The Dutch overlordship over the sultan, which started in 1752, did not immediately affect the traditional personal-tie based ruling system. It brought relative political stability and economic growth in the sultanate in the 1750s and the 1760s.

The Hizen Ware Trade: The Relationship of the Zheng Kingdom to the Banten Sultanate

The Hizen Ware Trade: The Relationship of the Zheng Kingdom to the Banten Sultanate

Rapport préliminaire sur la céramique importée à Banten Girang

The Sultanate of Banten which included the western part of Java and the south of Sumatra, was from the XVIth century, one of the main muslim states of the Archipelago. Pepper production and trading made for the prosperity of the sultanate which capital named Banten was a thronged and extended city. Due to the lack of written sources prior to the XVIth century, the prevailing opinion was that the growth of this area had only started with the settling of the muslim dynasty. Actually, the muslim ruler took possession of a prosperous state which capital was Banten Girang with close trade relationships with South China. The results obtained through surveys and excavations with those of surface collecting gives a view of the chronological distribution of imported ceramics in Banten Girang: 1 per cent are dated IXth-Xth century, 65 % from the XIth to the XIVth (with more than 40 % of the whole amount from XIIth-XIVth century). Ming pieces of the XVth and early XIVth century are present along with Vietnamese ceramics (2 %), Siamese wares (5 %) and later dated « Kitchen Qing » ceramics (14 %).

The Javanese Royal Privilege of Sentana and Dutch Fiat

Whether explained in terms of divine providence, imperialist greed, or pure accident, the study of Dutch ascendancy to political dominance in Indonesia has attracted considerable scholarly attention. The Dutch East India Company's strikingly successful efforts during the seventeenth and eighteenth centuries to achieve supremacy in the region, particularly in Java, have often been recounted.' The Company's first successful foray into Javanese affairs--the founding of Batavia in 1619--foreshadowed a long period of increasingly direct participation in the island's politics. Batavia's struggle for sheer survival during the 1620s against the attacks by the Central Javanese empire of Mataram was followed by decades of mutual suspicion, punctuated by open hostilities with its western neighbor, the aggressive Sultanate of Banten.2