Najmuddin al-Kubra, Jumadil Kubra and Jamaluddin al-Akbar; Traces of Kubrawiyya influence in early Indonesian islam

Datos Bibliográficos

ID7263293
AutoresMartin Van Bruinessen (0009-0009-4965-6485, Royal Netherlands Institute of Southeast Asian and Caribbean Studies, autor de correspondencia), Martin Bruinessen (1. [email protected])
Año1994
Volumen150
Número2
Páginas305-329
Fecha de publicación1994-01-01
Peer ReviewedSí
Open AccessSí
TipoARTICLE
RevistaBijdragen tot de taal- land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia (JOURNAL)
Identificadores de la revistaISSN: 0006-2294 • E-ISSN: 2213-4379
EditorialBrill (PUBLISHER • NL)
DOI10.1163/22134379-90003084
OpenAlexW2134245893
IdiomaEN
Citas recibidas9
Referencias citadas3

Traces of Kubrawiyya Influence in Early Indonesian IslamThe Javanese Sajarah Banten rante-rante (hereafter abbreviated as SBR) and its Malay translation Hikayat Hasanuddin, compiled in the late seventeenth or early eighteenth century but incorporating much older material, consist of a number of disparate narratives, one of which tells of the alleged studies of Sunan Gunung Jati in Mecca. 1 A very similar, though less detailed, account is contained in the Brandes-Rinkes recension of the Babad Cirebon.Sunan Gunung Jati, venerated as one of the nine saints of Java, is a historical person, who lived in the first half of the 16th century and founded the Muslim kingdoms of Banten and Cirebon.Present tradition gives his proper name as Syarif Hidayatullah; the babad literature names him variously as Sa'ad Kamil, Muhammad Nuruddin, Nurullah Ibrahim, and Maulana Shaikh Madhkur, and has him born either in Egypt or in Pasai, in north Sumatra.It appears that a number of different historical and legendary persons have merged into the Sunan Gunung Jati of the babad. Sunan Gunung Jati and the KubrawiyyaThe historical Sunan Gunung Jati may or may not have actually visited Mecca and Medina.However, the account of his studies there, irrespective of its historicity, yields some precious information on 17th-century Indonesian Islam.The saint is said to have first studied with Najmuddin al-Kubra in Mecca, and then for twenty or twenty-two years with Ibn c Ata'illah al-Iskandarl al-Shadhill in Medina, where he was initiated into 1 The Malay and Javanese texts have been edited and summarily translated by Edel (1938).For an attempt to date the text and to assess its relation to other Banten and Cirebon chronicles, see Djajadiningrat 1913:195-9

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