Gunung Jati, Sunan

gunung jati, sunan 148 und Historikern, Bonn 1963; Hannlore Schönig, Gold, EQ; Armin Schopen, Tinten und Tuschen des arabisch-islamischen Mittelalters. Dokumentation—Analyse—Rekonstruktion, Göttingen 2006; Alfred Siggel, Decknamen in der arabischen alchemistischen Literatur, Berlin 1951; Alexander Sima, Tiere, Planzen, Steine und Metalle in den altsüdarabischen Inschriften, Wiesbaden 2000; Hidemi Takahashi, Aristotelian meteorology in Syriac. Barhebraeus, Butyrum sapientiae, books of mineralogy and meteorology, Leiden 2004; Manfred Ullmann, Die Natur- und Geheimwissenschaften im Islam, Leiden 1972; Manfred Ullmann, Wörterbuch zu den griechisch-arabischen Übersetzungen des 9. Jahrhunderts, Wiesbaden 2002; Ursula Weisser, Das “Buch über das Geheimnis der Schöpfung” von Pseudo-Apollonios von Tyana, Berlin 1980; A. J. Wensinck, Concordance et indices de la tradition musulmane, 8 vols., Leiden 1936–88; Eilhard Wiedemann, Über das Goldmachen und die Verfälschung der Perlen nach al Gaubarî, Beiträge zur Kenntnis des Orients 5 (1908) 77–96. Fabian Käs Gunung Jati, Sunan Sunan Gunung Jati (d. c. 1570), the great saint of Cirebon ( Java, Indonesia), is popularly credited with the Islamisation of West Java in the early sixteenth century and is considered one of the Nine Saints (wali sanga), who are believed to have given Javanese Islam its distinctive cultural forms. He was also the common ancestor of the Muslim ruling families of the harbour states of Banten and Cirebon, which were carved out from the ShaiviteBuddhist kingdom of Pajajaran (Sunda). He established his son Hasanuddin as the irst Muslim ruler of Banten and himself ruled Cirebon until his death, at a very advanced age. He was succeeded by his great-grandson, Panembahan Ratu. His gravesite is one of the most popular places of pilgrimage in Indonesia, drawing especially large crowds on the nights of the prophet Muammad’s birthday (mawlid) and of Jumat Kliwon in the 35-day Javanese cycle. The name Sunan Gunung Jati, “Lord of the Teak Hill,” is a posthumous title, referring to the location of his grave complex on a terraced hill in the district of Gunung Jati, to the northwest of the city of Cirebon. Chronicles of Banten and Cirebon give his personal name variously as Said Kamil, Nurullah Ibrahim, Mawlana Shaykh Madhkur, and Sharif Hidayat; currently Sharif Hidayatullah has come to be accepted as the correct form of his proper name (Djajadiningrat, Critische; Brandes; Edel; Wildan). The same sources as well as oral tradition stress his Islamic as well as regal legitimacy, by making him simultaneously a descendant of the Prophet and of the ruling house of Pajajaran. According to these traditions his mother, Nyi Rara Santang, was the daughter of the legendary Sundanese king Prabu Siliwangi; she had left the palace, embraced Islam, and travelled to Mecca, where she married Sultan Hud or Sultan Bani Israil, an Arab king of shariian descent (that is, a descendant of the Prophet), who fathered the future saint. Another narrative in these chronicles suggests that Sunan Gunung Jati in fact hailed from the Muslim kingdom of Pasai, in Aceh, and had left his homeland when it was conquered by the Portuguese in 1521. Portuguese reports attribute the Muslim conquest of Banten in 1526 and Sunda Kelapa (Pajajaran’s main harbour, present Jakarta) in 1527 to a man named Faletehan, who also came from Pasai. He had left his homeland after the conquest, entered the service of the Muslim kingdom of Demak in Central Java, led an armada against Pajajaran’s harbours, and later settled in Cirebon. Hoesein Djaja- gunung jati, sunan diningrat, followed in this by later Dutch scholarship, argued that Sunan Gunung Jati and Faletehan (read as Fathan or Fatahillah) must have been one and the same person (Ricklefs). A relatively recent redaction of a Cirebon chronicle as well as oral traditions (Atja; Wildan), however, mention the latter (under the name of Fadhillah) as a different person, who survived Sunan Gunung Jati by two years, briely governed on behalf of the young crown prince, and lies buried close to the saint in the same royal grave complex. There may be an element of reinvention of the past in this chronicle, which shows some signs of responding to twentieth-century scholarship. Contemporary Indonesian scholars, however, are persuaded that it rightly distinguishes Faletehan from Sunan Gunung Jati (Ekadjati; Basyari; Wildan). In the imagination of the numerous pilgrims visiting his grave, Sunan Gunung Jati was not a military commander but the charismatic miracle-working saint who connected ancestral traditions of Java and sacred knowledge from Arabia. Much is made of his peregrinations in search of knowledge, sitting for years in the circles of the fs Najm al-Dn Kubr in Mecca and Ibn Aillh in Medina (who had, according to historians, lourished two centuries earlier), inding the maqm (tomb) of the prophet Sulaymn on the mysterious island of Majeti, and even rising up to the heavens to meet the spirit of the prophet Muammad. The Sunan Gunung Jati of popular lore also makes connections with the other elements that contributed to Cirebon’s unique cultural mélange: South Indian (Keling) and especially Chinese. His is the only Muslim saint’s mausoleum in Indonesia that has a section dedicated to 149 Chinese worship, with huge incense burners and a furnace for incinerating paper money. Non-Muslim Chinese visit here to worship one of the saint’s wives, the Chinese princess (putri Cina) Nio Ong Tien, who lies buried close to the saint. Cirebon chronicles present her as a daughter of a Chinese emperor, but according to another document, which may represent memories of leading Chinese families in Cirebon (de Graaf and Pigeaud, Chinese Muslims) she was the daughter of the imm of a Muslim Chinese community of traders and shipbuilders settled near Cirebon (at the very place that later became the location of the grave complex). When he founded the kingdom, Sunan Gunung Jati is said to have recruited his army from this community; the imm became his chief commander and adviser. The rewriting or “correction” of traditions about Sunan Gunung Jati continues. By the early twentieth century, the messy genealogy of his descent from the prophet Muammad as given by the early local chronicles was “corrected” in accordance with recent reconstructions of the genealogies of Indonesia’s aram sayyids. In at least one version (al-Attas), he is now also a aram sayyid, as are most of the other wali sanga, closely related to today’s inluential sayyid families of Java (cf. van Bruinessen 1994). B iblio g r a ph y Syed Muhammad Naquib al-Attas, Historical fact and iction, Johor Bahru 2011; Atja, Tjarita purwaka Tjaruban nagari (Sedjarah mulajadi Tjirebon), Jakarta 1972; Hasan Basyari, Sekitar komplek makam Sunan Gunung Jati dan sekilas riwayatnya, Cirebon n.d.; Jan Laurens Andries Brandes, Babad Tjerbon, ed. D. A. Rinkes, ’s Gravenhage 1911; Martin van Bruinessen, Najmuddin al-Kubra, Jumadil Kubra and Jamaluddin al-Akbar, BKI 150/2 (1994), 305–29; Hoesein Djajadiningrat, 150 Critische beschouwing van de Sadjarah Banten, Haarlem 1913; Hoesein Djajadiningrat, Kanttekeningen bij. “Het Javaanse rijk Tjerbon in de eerste eeuwen van zijn bestaan,” BVI 113/4 (1957), 380–92; Jan Edel, Hikajat Hasanoeddin, Meppel 1938; Edi S. Ekadjati, Sunan Gunung Jati. Penyebar dan penegak Islam di Tatar Sunda, Jakarta 2005; Hermanus Johannes de Graaf and Theodore Gauthier Th. Pigeaud, De eerste Moslimse vorstendommen op Java, ’s Gravenhage 1974; Hermanus Johannes de Graaf and Theodore Gauthier gunung jati, sunan Th. Pigeaud (trans.), Chinese Muslims in Java in the 15th and 16th centuries. The Malay annals of Sîmarang and Cîrbon, ed. Merle C. Ricklefs, Clayton 1984; R. A. Kern, Het Javaanse rijk Tjerbon in de eerste eeuwen van zijn bestaan, BVI 113/2 (1957), 191–200; Merle C. Ricklefs, Fatahillah, EI3; Dadan Wildan, Sunan Gunung Jati (antara iksi dan fakta). Pembumian Islam dengan pendekatan struktural dan kultural, Bandung 2002. Martin van Bruinessen