$TUDIA I$LAilIII(A INDONESIAN
rounnel ron
Volume 16, Number 2,2009
rsLAMrc sruDrES
Pormrcnt BecxcRouND oF Islq.naIc F.nucerloNAr, INsrrrurroNs AND THE RENCH OF THE S:INTE IN SOUTHEASTASIA Tirkeshi Kohno
YournAND Pop Currunn
rN INDoNESTAN IsLAM
Claudia Nef Saluz
Nsv TnnND
oF IsrAMrc EDUCATToN rN INooNEsrn Jamhari Malauf
ISSN 0215-0492
$TIIDIA I$h[ilIIKA Indonesian Joumal for lslamic Studies
@
EDITORIALBOARD: M. Quraish Shihab (UlN laknrta)
Taufik Abdullah (LIPI lakarta) Nur A. Fndhil Lubis (IAIN Sumatra Utara) M.C. Ricklefs (National Uniaersity of Singapore) Martin ztan Bruinessen (Utrecht Uniaersity) lohn R. Bowen (Washington Unioersity, St. Louis)
M. Atho Mudzhsr (UIN laknrta) M. Kamal Hasan (International lslamic Uniz.tersity, Kuala Lumpur) M. Bary Hooker (Australian National lJniaersity, Australia) Virginia Matheson Hooker ( Australian National Uniztersity, Australia)
EDITOR-IN-CHIEF Azyumardi Azra EDITORS lajat Burhanuddin Saiful Mujani
lamhari Fu'ad labali Oman Fathurahmnn
ASSISTANT TO THE EDITORS
Ady Setiadi Sulaiman Testriono
ENGLISH LANGUAGE ADVISOR Dick aan der Meij
ARABIC LANGUAGE ADVISOR Masri el-Mahsyar Bidin COVER DESIGNER S. Prinka
STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published by the Center for the Study of Islam and Society (PPIM) UIN Syarif Hidayatullah, laknrta (STT DEPPEN No. 129/SK/ DITIEN/PPG/STT/1.976). It specializes in Indonesian Islamic studies in particular, and SouthAsian Islamic Studies in genernl, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions t'rom scholars of related disciplines. east
AII articles published do not necessarily represent the uiews of the journal, or other institutions to which it is ffiliated. They are solely the r:iews of the authors. The articles contained in this
journnl haae
been refereed by the Board of Editors.
STUDIA ISLAMIKA has been nccredited by The Ministry of National Education, Republic of Indonesin as an academic journal (SK Dirjen Dikti No. 83/Dikti/Kep/2009).
Uka Tjandrasasmita
al-Sultanah fi Cirebon: Dirdsah Tarikhiyah wa-Thaqdfiyah
Abstract: This article discusses the Sultanate of Cirebon from two perspectiaes. First, from its historical standpoints, including its rise, deaelopment and fall. Second, from its cultural point of aiews coaering such aspects as architecture,literature, and performing arts, which haae become local traditions until nowadays. Geographically, Cirebon is located in Northern part of laaa coast. lts strategic location, with a number of riaer mouths, plays an important role for the deaelopment of Cirebon to become a harbor city for regional and international sailing and trading nctiaities. The position of Cirebon as a harbor city has begun since Hindu and Buddhist Kingdom of Sundanese Pajajaran, as can be seen from local archiaes, such as babad and carita, as well as foreign historical records. Formerly, Cirebon was thefirstharbor of Sundanese Pajajaran Kingdom Iocated in Dukuh Pasambangan, before it moaed to Kebon Pesisir or Tegal Alang-Alang (Lemah Wungkuk), which is later on known as Caruban ztillage. This oillage has gradually become a coastal city, which has deaeloped
since the reign of Syarif Hidnyatullah (Sunan Gunung lati). The archaeological eaidence, which mentions that Cirebon has deaeloped and become part of Sunda Padjajaran kingdom, is the finding of a stone monolith caraing in Hulidayeuh near Cirebon, where the script and the name of the king are similar to those of Batu Tulis monolith of Bogor. The use o/Sultanate (as s title of Muslim ruler in Cirebon Kngdom) had presumably begun since Syarif Hidnyatullah came to power in around 1479 AD. Howeaer, aarious manuscripts signtfu that by then, the Cirebon rulers were called panembahan or pangeran, instend o/sultan. Meanwhile, the entitling of sultan for Cirebon rulers was giaen for the first time when the kingdom was diaided into two sultanates,l.e. Kasepuhan and Kanoman Studia lslamika, VoL 16, No. 2,2009
324
UknTiandrasasmita
(in around L677). The separation of the two nuthorities has marked the fall of Cirebon sultanate. The dispute between the two sultanates, coupled with the dissatisfaction of Pangeran Wnngsakerta, has made it easy for the Dutch VOC to make political interference. Since the agreement of 7 lanuary 1681, the Goaernor General and the lndies Parliament (Volksraad) haae acknowledged those three kings in Cirebon, as independent authorities. ln 1700, the Sultanate becnme four different authorities. In addition fo Kasepuhan and Kanornan, there were the Sultanate o/ Kacirebonan under the reign of Prince Arya of Cirebon, and that of Kaprebonan (Panembahan) under . the authority of Prince Wangsakerta. Since then, the international trade through Cirebon port had been under the control of VOC. The coming and the spread of Islam in Cirebon hnae already commenced before the authority of Syarif Hidayatullah, as can be found in many historical resources, such as Babad Cirebon and Cafita Purwaka Caruban Nagari. In terms of religiosity, the people of Cirebon sultanate were generally the adherents of Shaf ite sect or ffiliated to Sunni group. Nonetheless, Shi'i influence also existed as it is discernable in local manuscripts, such as Babad Cirebon, which mentions the story of AIi ibn Abi Thalib and other names that cnn be tinked to Shi'ite leaders. This article also shows that Islam came and spread in Cirebon through pesantren, not only by religious leaders such as Ulamas and Syel,hs but also by aillage leaders (Kuwu) of Cirebon, namely Syekh Abdullah Iman or Prince Cnkrnbuwana (Cakrabumi). Islnm was widely spread to nreas such as Tnlaga, Kuningan, Gnluh, and especially to Banten by Syarif Hidayntullah and then followed by Fadhillah Khan by the order of Sultan of Demak, Pangeran Trenggono. Since the reign of Syarif Hidayatullah until that of Panembahan Ratu and Girilnya, Cirebon has become the center of sultanate which experienced its rise and deaelopment especially in the areas of politics, religion and economy (trade). Howeaer, since the emergence of conflict, which was particularly triggeredby the agreement (between the Sultanate) and the DutchVOC authority, the Sultanate of Cirebon hsd started to decline. Moreouer, at the beginning of the l9th century, the Sultanate became powerless both in politics and trade since the authority has been taken ouer by VOC, and later on by the Netherlands-Indies gouernment. Howeaer, it is worth noted that, despite its decline, the Sultanate of Cirebon still played pir:otnl role in deaeloping architecture, wood caraing arts, ornamental arts, and especially literature that can be seen from the finding of numerous manuscripts. These cultural heritages of Cirebon Sultannte - architecture, wood caraing arts, performing arts, lrnamental arts and literature - haae attested the existence of acculturation process which consistently preseraed their lslamic identity.
Studia Islamika, Vol. 16, No. 2, 2009
Uka Tjandrasasmita
al-Sultdnah fr Cirebon: Dirdsah Tdrikhiyah wa-Thaqafiyah
Abstrak Artikel ini
membahas Kesultanan Cirebon dari dua perspektif. ang historisny a y ang meliputi p ertumbuhan, p erkembangan, dan keruntuhan. Kedua, tentang kebudnyaannya yang meliputi sejumlah nspek: seni bangunnn, seni sastra, dan seni pertunjukan yang mentradisi P er t ama,
t
ent
sampai seknrang,
di pesisir utara lawa. Lokasinya yang strategis, serta memiliki muara-muara sungai, berperan penting bagi pertumbuhan Cirebon menjadi pelabuhan: sebagai tempat untuk menjalsnknn Secara geografis, Cirebon terletak
kegiatnn pelayaran dan perdagangan ynng bersifat regional maupun internasional. Kedudukan Cirebon sebagai kota pelabuhan sudah berlangsung sejak zaman Kerajaan Sunda Pajajaran yang bercorak Hindu-Budha, seperti diketahui dari sumber-sumber loknl seperti babad dan carita, yang juga didukung oleh berita asing. Cirebon bermuln dari sebuah pelabuhan pertnma di zaman Kerajaan Sunda Pajajaran yang beradn di Dukuh Pasambangan, dan kemudian pindah ke Kebon Pesisir atau Tegal Alang-Alnng (Lemah Wungkuk) sampai menjadi Desa Caruban. Lambat laun, desa ini menjadi sebuah kota pesisir y an g mencap ai p erkemb anganny a sej nk p emerintahan Sy ar if Hiday atullah (Sunan Gunung lati). Bukti arkeologis bahwn Cirebon sudah mengalami pertumbuhan dan masuk wilaynh Kerajaan Sunda Pajajaran adalah ditemukannya sebuah prasasti batu di Huludayeuh dekat Cirebon yang aksara dan nama rajanya serupa dengan tulisan dalam Prasasti Batu-Tulis Bogor. Penyebutan Kesultanan setidaknya dimulai sejak Syarif Hidayatullnh memerintah, sekitar 1479 M. Meski, dalam berbagai sumber nqskah kuno, waktu itu penguasfi-penguasnnya belum digelari sultan, tetapi masih panembahan atau pangernn. Sementnra pemberian gelar sultan kepada rajaraja atau penguasa Cirebon baru dilakukan ketika Cirebon dibagi ntas dua
325
StudiaIslamifui,VoL16,No.2,2009
326
UknTjandrasasmita
kesultanan,yaitu Kasepuhsn dnn Kanoman (sekitar tahun 1577). Pembagian dua kekuasqan tersebut seknligus menan:dai nwal keruntuhan Kesultanan Cir eb on. P er s elis ihan ant ar a ke dua ke s ul t anan it u, dit amb ah den g an ke t i dakpuasan Pangeran Wangsakerta, memudahknn campur tangnn politik VOC Belanda. Sejak perjanjian 7 lanuari 1681, Gubernur lenderal dan Dewan Hindia, mengakui keberadann ketiga raja di Cirebon. Masing-masing berdiri sendiri. Dan pada tahun 1700, kesultanan menjadi empat kekuasaan. Selnin Knsepuhan dan Kanoman, terdapat juga Kesultanan Kacirebonan di bawah Pangeran Arya Cirebon, dan Kaprnbonan (Panembahan) di bawah Pnngernn
Wangsakerta. Sejak
itu, perdagangan
internnsional melalui Pelabuhnn
Cirebon sudah berads di tangan VOC. Kedatangan dan penyebaran lslam di Cirebon sudah berlangsung sebeIum pemerintahan Syarif Hidayatullah, sebagaimana dapat diketahui dari sumber-sumber sejarah, antara lain Babad Cirebon dan Carlta Purwaka Caruban Nagari. Secara keagamaan, masynrakat di Kesultanan Cirebon umumnya menjadi penganut Mazhab Syafii, atau termnsuk golongan Sunni. Meski, juga terdapat unsur-unsur nliran Syi'ah seperti terbukti dari ceritacerita tentang Alibin AbiThalib atau nama-nama dalsm silsilahyang dapat dikaitkan dengan tokoh Syi'ah dalam naskahkuno seperti Babad Cirebon. Artikel ini memperlihatkan bahwa agama Islam datang dan mulai menyebar di Cirebon melalui pesantren, bukan hanya oleh ulama dan para syekh, tetapi juga oleh penguasa desa (Kuwu) Cirebon, ynitu Syekh Abdullah Iman atau Pangeran Cakrabuwana (Cakrnbumi). Agnmn lslam makin luqs disebarkan ke daerah-daernh Talaga, Kuningan, Galuh, dan terutama ke Banten, oleh Syarif Hidayatullah dan disusul kemudisn oleh Fadhillah Khan, atas perintah Sultan Demak, Pangeran Trenggono. Sejak pemerintahan Synrif Hidayatullah sampai pemerintahan Panembshan Ratu dan Girilaya, Cirebon menjadi pusat kesultanan yang mengalami pertumbuhan dan perkembang^ an, terutamn dari segi politik, agama, dan ekonomi-perdagangnn. Namun, sejnk timbulnya timbul perpecahan yang terutama dipicu oleh perjanjian dengan VOC Belanda, Kesultanan Cirebon mulai mengalami keruntuhan. Bahkan, pada awal abad ke-18, kesultannn praktis tnk berdaya, baik di bidang politik maupun di bidang perdagangan, karenn sudah jatuh ke tangan VOC dan selanjutnya Hindia-Belnnda. Meski demikian, dapat dicatat bahwa Kesultanan Cirebon masih mempunyni peran dalam menghasilkan seni bangunan, seni ukir, dan seni hias, bahknn menonjol pula dalam seni sastra dengnn banyaknyn naskah-nasknh kuno ynng dapat ditemuknn. Hasilhasil kebuday aan di Kesultanan Cirebon tersebut-seni bangunan, seni ukir, seni pertunjukan, seni hias, seni sastra-memberikan bukti adanya proses akulturasi yang tetap memiliki jati dirinya yang Islami.
Studia Islamikn, VoL 16, No. 2,2009
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