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Kitab kuning safinah bahasa sunda Translate. Minggu, 22 Mei 2016. WAJIB QODHO JEUNG KIFARAT PUASA (فصل) وَيَجِبُ مَعَ الْقَضَاءِ لِلصَّوْمِ الْكَفَّارَةُ الْعُظْمَى وَالتَّعْزِيرُ عَلَى مَنْ أَفْسَدَ صَوْمَهُ فِي رَمَضَانَ يَوْمًا.

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The 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 Kubrawiyya The 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 cAta’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. MARTIN VAN BRUINESSEN was a lecturer at the State Institute of Isiamic Studies (IAIN) in Yogyakarta at the time he wrote this article and is currently a lecturer at the University of Utrecht.

Specialized in Indonesian Islam and the social history of the Kurds, he is the author of Agha, Shaikh and State: On the Social and Political Organization of Kurdistan, and of a forthcoming book on the Nahdlatul Ulama. Van Bruinessen can be contacted at the Department of Oriental Studies, Utrecht University, Drift 15, 3512 BR Utrecht, The Netherlands.

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BKI 150-11 (1994) 306 Martin van Bruinessen the Shadhiliyya, Shattariyya and Naqshbandiyya Sufi orders (Edel 1938:137-9; Brandes and Rinkes 1911: Canto 13). As we know from other sources, the Shattariyya and Naqshbandiyya spread from Medina to the Archipelago in the course of the 17th century, and the same may well have been true of the Shadhiliyya. Ibn ‘Afa’illah, of course, was a well-known mystic in Egypt in the 13th rather than in Medina in the 16th century. His appearance in the narrative only shows that his name was known in Banten and Cirebon – probably through his famous collection of Sufi aphorisms, al-Hikam – by the time this episode was written.