Wali veneration exists, in the first place, because there are people who render veneration. People are not satisfied to show respect by mere recollection of these figures at home, or by ritual such as hadiwan and manaqib. To show profound reverence, people seek, whenever possible, opportunities to visit the tombs and relics of important personages. This is further accentuated by the belief that the ‘fragrance’ of their honour still remains posthumously and thus such places contain berkah (divine blessing).[7] Thus visits to these places may also bring berkah. It is therefore critical to identify those personages who have attained local, even supra local reverence, by examining various biographical narrative accounts. As the number of the revered figures is very large, I shall confine my account to looking at those whom, I think, are the most widely known.
Certainly, there is a different degree of esteem among these figures. Each may be considered of higher or lower importance relative to the other but by and large their level of virtue is relative to a single figure, the most venerated wali, Syarif Hidayatullah (Sunan Gunung Jati). He is the centre of veneration because he is considered as the key figure responsible for the overall process of Islamisation throughout West Java, the Land of Sunda (Tanah Sunda). Other figures are peripheral and have their importance as either the patrons, disciples, descendants or assistants. The difficulty in recounting their biographies is that most of them are known locally through popular accounts either written or oral. Except possibly Sunan Gunung Jati, these other figures are more mythical than historical. Even concerning Sunan Gunung Jati himself, the historians disagree.[8] Because of the lack of historical evidence my account of the venerated figures is, thus, based on local sources especially the Babad (Cirebon Chronicles). But even to follow these sources a difficulty still arises because there are so many versions of the Babad. These Babad, however, can be broadly divided into those which have been collected, and those which are still in the hands of private owners. Among the former are those which are in the collection of either the Manuscripts Division of the National Library, National Archives in Jakarta, or the University of Leiden. There are at least 16 volumes in the National Library in Jakarta alone, one of which is a recent addition donated by Tjokrosubroto, an army Lieutenant from Cirebon. Some versions of the Babad are available in the market in Cirebon, some others are not. Examples of these Babad are as follows:
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Babad Tjerbon, edited by J.L.A. Brandes and D.A. Rinkes (1911), collection No. 36, Deel LIX, Batavia: Albrecht.
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A comment from linguistic and historical perspectives of this Brandes' edition is given by Ekajati (1978), Babad Cirebon Edisi Brandes: Tinjauan Sastra dan Sejarah, Bandung: Fakultas Sastra, Universitas Pajajaran.
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Tjarita Purwaka Tjaruban Nagari by Pangeran Arya Tjarbon supposedly written in 1720, which has been partly translated by Atja (1972).[9] Atja has also made an overall revised edition with an introductory comment which appeared in 1986 as Carita Purwaka Caruban Nagari: Karya Sastra Sebagai Sumber Pengetahuan Sejarah, Bandung: Proyek Pengembangan Permuseuman Jawa Barat.[10]
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Perjuangan Wali Sanga, Babad Cirebon (Pasundan), by H. Mahmud Rais and Sayidil Anam (1957), reprinted more than once and available in the market. My own copy is a 1986 reprint.
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Babad Tanah Sunda, Babad Cirebon, by P.S. Sulendraningrat (not clearly dated), also available in the market, my copy is a 1984 reprint.
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Babad Cirebon Asli, by P.B Ardiningrat, a mimeographed version dated 1913. I suspect my copy is a recent reprint although its reprinting date is not indicated.
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Babad Cirebon (of ‘Klayan manuscript,’) a newly found version owned by Taryadi Tjokrodipuro from Klayan, Cirebon. This version has been transcribed into Roman script with an introduction and summary by S.Z. Hadisutjipto (1979), entitled Babad Cirebon, Jakarta: Proyek Penerbitan Bacaan dan Sastra Indonesia dan Daerah, Departemen Pendidikan dan Kebudayaan.
For convenience, my recount of Cirebonese holy men is mainly based on Babad Tjerbon of the Brandes' collection (No.1 above). This is an older edition among other Babad and already known to Western scholarship. I will refer further to this Babad as ‘Babad Tjerbon.’ In addition to this I shall also take into account oral explanations from Juru Kunci (key bearers or custodians) of the kramat site(s) in regard to figures on whom the Babad tells only very little.[11] The figures I wish to include in this discussion are: Walangsungsang, Rarasantang, Syarif Hidayatullah (Sunan Gunung Jati), Pangeran Bagus Pasei, Syeikh Kahfi, Pangeran Panjunan, Nyi Mas Gandasari and Syeikh Magelung. These personages are among the most important focus of wali veneration in Cirebon. The first four are buried at Gunung Sembung; Syeikh Kahfi is at Gunung Jati, Pangeran Panjunan at Plangon, Nyi Mas Gandasari at Panguragan and Syeikh Magelung at Karang Kendal.
Babad Tjerbon recounts that Walangsungsang (Cakrabuana) and his sister Rarasantang, mother of Sunan Gunung Jati, were the children of the king of Pajajaran from his marriage to a woman from Singapura (4 km north of Cirebon).[12] Cakrabuana took Rarasantang with him on pilgrimage (to Mecca). When they were in Arabia they made a visit to Baitulmaqdis (Beta ’lmoeqdas) at the time when the ruler of Bani Israil in Egypt (Mesir), Maulana Mashuda or Huda, was in mourning because his wife had just passed away.[13] Maulana Huda instructed his minister (qadi or penghulu), Qadi Djamaluddin and his family, to find for him a woman whose appearance was like his former wife. It happened that the qadi met with Cakrabuana and Rarasantang who were on their way to Baitulmaqdis. The minister found that Rarasantang and Maulana Huda's former wife were alike and reported the matter to Maulana. Upon learning this Maulana Huda asked the minister to summon Cakrabuana and Rarasantang to his palace and thence, after Rarasantang stated her requirements and the maulana granted them, the marriage occurred. Among the requirements was that Rarasantang wished to have a son to become a wali who would preach Islam on Java. After his pilgrimage Cakrabuana took a new name, Haji Abdullah Iman (haji Ngabdoellah Dzoe'liman); Rarasantang, upon marriage, took the new name, Syarifah Mudaim (syarifah Moeda'im). After marriage, Maulana Huda and Mudaim went to Mecca on another pilgrimage. They reached Medina in the month of Rabi'ulawwal, visited the Prophet's tomb and stayed in Medina until the month of Shawwal. They continued their journey to Mecca and did an umrah.[14] They stayed in Mecca for a period of time where, on the month of Safar, Mudaim bore a child, Syarif Hidayatullah (Hidajat sjarif). When Syarif was 40 days old, they returned to Egypt.[15]
After acting as the wali at Rarasantang's marriage to Maulana Huda, Abdullah Iman returned to Java but not to Pajajaran (Pedjadjaran) but instead, to Cirebon. He married Riris, the daughter of a local Kuwu and upon the kuwu's death he took his father-in-law's office and position as Kuwu, with the new name Pangeran Carbon (pangeran Tjerebon). From this marriage Pangeran Carbon had a daughter, Pakungwati, who later stayed at the Great House of Jalagrahan (dalem agung Padjalagrahan). Pangeran Carbon himself stayed at Cirebon Girang although his office was at Lemah Wungkuk.[16]
Babad Tjerbon goes on to recount that Maulana Huda passed away when his sons Syarif and Nurullah, were still infants, and thus the sultanate was taken care of by Maulana's brother, Raja Ongkah (radja ‘Oenqah). When Syarif passed adolescence Ongkah took him to a special room where a box, the heirloom from the maulana was stored. Upon opening the box Syarif found a book about the Essence of Muhammadiyah (haqeqat Muhammadiah) written in golden ink.[17] This book inspired Syarif to asked his mother's permission to leave the palace to seek the knowledge about the essence of Muhammadiyah. He told his mother and Ongkah to give his rights to the sultanate to his brother, Nurullah. He then set off on an adventure.[18]
After his spiritual adventure, Syarif returned to Egypt for a reunion with his mother, uncle and other family members. He did not stay with the family for long as he soon asked permission from her mother to leave the palace to study religion from distinguished teachers. First he went to Medina to visit the Prophet's tomb, then to Mecca and studied with Syeikh Tadjmu'ddin al-Kubri. After studying with this Syeikh he moved to another Syeikh, named Ata'ullahi Syadzili, then to another teacher, Maulana Datuk Siddiq at Surandil and took an initiation in the Khalwatiyah order (‘sjoeghoel chalwati wirid’). From Surandil he continued his journey to Java via Banten where he found a Muslim community there due to the work of Sunan Ampel. From there he went to Kundul to see Syeikh Madzkur and to Kudus to see Datuk Bahrul who taught him the whole corpus of Islamic religion comprising the syare't, tarekat, haqeqat and ma'rifat (ma'rifatoe'llahi Ta ‘ala). Datuk Bahrul authorised and suggested him to start preaching the Islamic faith, but Syarif said that he needed to contemplate first at Banyu Putih, (‘banjoe Poetih,’ literally meaning white water) where Maulana Dhofi did the same thing.[19]
When Syarif (Sayid Kamil) visited Sunan Ampel, the sunan advised him to go to Cirebon and to stay first at ‘Gunung Jati Sembung.’ Syarif took the advice and went to Cirebon. On his voyage to Cirebon he met Patih Keling and his men who numbered 100. Syarif asked them to embrace Islam saying that he would be responsible if the conversion angered Patih Keling's master. Patih Keling and his men were convinced and embraced Islam, then escorted Syarif to Cirebon and stayed at Gunung Sembung.[20] In Cirebon Syarif met, and was welcomed with warmth and cheer by, his uncle and all of his family, including Nyi Dalem Pakungwati, daughter of Kuwu Carbon, who later became his wife. Pangeran Cirebon Girang and Kuwu Carbon held a meeting and decided to cease paying the tribute of shrimp paste’ (terasi) to Pajajaran. This angered of the king of Pajajaran who sent a group of inspectors and soldiers to investigate the matter. When the group reached Gunung Kromong by night they saw a light shining at the peak of Gunung Sembung. This light guided them. Before they reached Gunung Sembung however, at the mount Patahunan, they were mysteriously rendered lame, trapped by the marvel of ‘kalimah syahadat’ and were finally converted to Islam.[21]
Haji Abdullah Iman told Maulana Jati to take power and to claim authority as the heir of Pajajaran, to an area from western end of Java (Ujung Kulon) eastward to Cipamali in Brebes (Central Java). Beyond that border eastward, he said, Maulana Jati was not heir (‘dede waris kita’), but the land belonged to Majapahit. Maulana Jati, however, did not take power immediately but left it instead to his uncle, Haji Abdullah Iman, because he wanted to go to Egypt first and bring his mother to stay with him in Java. Moreover, he said, he also wished to visit the Prophet's tomb in Medina for his blessing and Baitulmaqdis for other prophets' permission.[22] Before going to Egypt he went with Pangeran Maqdum and met Ki Gede Babadan whose daughter, Nji Mas Babadan, he married.
On his way to Egypt Maulana Jati stopped in Johor where he obtained a disciple, ‘Abdulrahim. From Johor he went to China to fulfil an invitation from the Chinese emperor who wished to test Maulana Jati's saintship. The emperor summoned his daughter, Nio Ong Tin, and asked Maulana Jati to say whether or not “the unmarried girl's confession that she was pregnant” was true. Maulana Jati answered that it was true that the girl was pregnant. The emperor laughed and said that Maulana Jati was not a true saint, because he was unable to recognise the truth that the girl was not really pregnant. He even denounced Maulana as a liar and asked him to leave China immediately. The Babad recounts that after Maulana Jati had gone the emperor found that his daughter, who had been referred to as “the unmarried girl” was really pregnant. Feeling deeply embarrassed by this affair, he sent a ship with his daughter on board (to Cirebon) at night to avoid detection. He told his daughter to surrender herself to the Maulana.[23]
In Egypt Maulana Jati settled all his family business including the passing on of his rights to the throne to his brother Nurullah, then asked his mother to return with him to Java. Returning from Egypt with his mother, Maulana Jati stopped at Surandil to fetch his friend, raja Lahoet; he landed at Muara Jati. He stayed there to preach Islam and found the Chinese emperor's daughter was already there. He converted her to Islam along with others such as Babu Dempul, Adipati Cangkuang and Patih Gering. Maulana Jati travelled with Adipati Cangkuang through Pajajaran. He reached Banten where Maulana Jati met Putri Kawunganten, married her, and took her to Cirebon to stay at Muara Jati village. From this marriage he had a son Sabakingking, and a daughter Ratu Winaon.
Afterward came hostile white men, who caused serious disturbances. Patih Keling thought that they were from Keling sent to support Pajajaran. Pangeran Carbon, Patih Keling and Adipati Cangkuang made up the necessary preparations and went to battle until all enemies were driven away.[24]
Along with the appointment of the other wali in other places, Maulana Jati was appointed ruler of Cirebon (‘Tjerebon’) by the Wali Council. From this time on Maulana Jati became Sunan Gunung Jati. The Wali Council was mainly concerned with theological issues and was attended by Sunan Bonang, Syeikh Majagung, Sunan Gunung Jati, Sunan Kali Jaga, Syeikh Bentong, Maulana Maghribi, Syeikh Lemah Abang, Sunan Giri and Pangeran Kudus.[25] Soon after his appointment, Sunan Gunung Jati erected the great mosque, (Sang) ‘tjipta rasa,’ located at ‘tegal pangalang-alang’ (the field of wild grass). At that time, another mosque had been erected in Demak, the region where Raden Fatah was the ruler.[26] Babad Tjerbon also says that Sunan Gunung Jati was involved in the defeat of Majapahit by Demak in which he (Sunan Gunung Jati) was responsible for mounting the siege on the west front. The war between Demak and Majapahit is described by the Babad as a total war involving not only physical force but also mystical power, where the superiority of karamat (honour from God) over istidraj (magic) was attested.[27]
Babad Tjerbon recounts Sunan Gunung Jati's marriage to a woman from Tepasan Adi from whom he had a son, Pangeran Pasarean, and a daughter, Ratu Ayu, while from his royal wife (garwa jati) he had Pangeran Kelana Adi and Pangeran Gung Anom (Sedang Lautan). Sunan Gunung Jati entrusted his position to his son, Pangeran Pasarean, while Sunan Gunung Jati himself went about to preach Islam. He converted the people of Bandung, Cianjur, Sumedang, Bogor and Jakarta (‘Djaketra’) but the ruler of Galuh, Kuningan and Ciamis showed animosity toward him. Some of the converts became religious hypocrites (munafik) so that he was forced to send representatives. He appointed Raja Lahut his representative in ‘Djaketra,’ Sabakingking (Seba-kingkin) in Banten, Haji Abdullah Iman in Pajajaran and Raja Sengara in Tegal Luar.[28]
Sunan Gunung jati strengthened his relationship with Demak by establishing a marriage alliance.[29] Sunan Gunung Jati's son, Gung Anom, married Raden Fatah's daughter, Ratu Nyawa. Not long after the marriage, Gung Anom died at sea, becoming known as Pangeran Seda(i)ng Lautan: the prince who died at sea; he was buried at Mundu. Pangeran Pasarean, another Sunan Gunung Jati's son, replaced Gung Anom to become Ratu Nyawa's husband and stayed in Demak.[30]
This alliance was still further strengthened when Sunan Gunung Jati's daughter, Ratu Ayu, married Sultan Demak, the successor of Raden Fatah, from whom Ratu Ayu inherited a set of musical instruments (‘gamelan sekati’). After the Sultan of Demak died, Ratu Ayu remarried a ‘noble from overseas’ (wong agoeng sabrang), named Ratu Bagus Pasei (‘ratoe bagoes Faseh’), and had a daughter, Ratu Nawati Rarasa. Nawati Rarasa married son of Pangeran Pasarean, Dipati Pakungja or Dipati Ingkang Seda(i)ng Kemuning. They begot a son, Pangeran Agung Pakung Radja who, upon Sunan Gunung Jati's death, succeeded to rule Cirebon.[31] The noble man from overseas, named as Ratu Bagus Pasei, is identified by some writers, especially Babad commentators, as Fatahillah, Faletehan or Fadhilah Khan.[32] There is disagreement among some writers, especially historians, on whether or not Syarif Hidayatullah (Sunan Gunung Jati) and Fatahillah alias Faletehan alias Tubagus Pasei alias Tagaril alias Fadhilah Khan are the same person.[33]
According to local commentators, Syeikh Datu Kahfi is locally equated with Syeikh Idhofi, whose tomb is at Gunung Jati (the former Amparan Jati hill). He is believed to have been a religious teacher predating Sunan Gunung Jati. Babad Tjerbon, however, says very little about him. He is referred to firstly as ‘Molana Dhofi,’ the one who had a place of spiritual seclusion (petapan) at ‘banjoe poetih’ (?) Sayid Kamil (Maulana and later Sunan Jati) used this site for meditation before he started preaching Islam.[34] Secondly, the Babad mentions Syeikh Datu Kahfi (‘shekh datoe Kahfi’) in relation to Pangeran Panjunan. Pangeran Panjunan followed Syeikh Datu Kahfi from Baghdad to Java.[35] Babad Tjerbon does not clearly state who Molana Dhofi and Syeikh Kahfi were, nor whether both names refer to the same or to different persons.
According to the Babad Tjerbon the original name of Pangeran Panjunan was Maulana Abdul Rahman. He led a group of Arab immigrants from Baghdad including his own sister, Siti Baghdad, and brother, Syeikh Abdul Rahim.[36] They came to Java in three ships and settled separately in Sembung, Muara Jati, Junti (17 km north of Cirebon) and Japura (13 km east of Cirebon). They followed Datu Kahfi who came to Java much earlier and who settled at Muara Jati. Ratu Hud, Pangeran Panjunan and Sunan Gunung Jati were said to have a kinship relation where Sunan Gunung Jati was Panjunan's cousin (‘sederek misanan’). Pangeran Panjunan initially adopted the Jabariyah school of theology but after having been involved in a theological debate with Sunan Gunung Jati, he took an oath (be'at) to follow Sunan Gunung Jati's way.[37] He and his families, who were engaged in making pottery (awangoen gegetak), were given homage at Panjunan, a site in the city of Cirebon. The Panjunan mosque, one of the antiquities in Cirebon, is attributed to him. Until now, his descendants (local Arabs) who live around this mosque still retain their pottery making traditions. It is said that they do this to preserve their hereditary occupation which lays stress on spiritual rather than economic values. Upon his death Pangeran Panjunan was buried at Plangon (12 km south-west of Cirebon) and thus came to bear the name of Pangeran Plangon (‘pangeran ing Pelalangoen’). His tomb attracts visitors, especially on 27 of Rajab (Rejep) when a festival is held annually.[38]
The locally well-known Nyi Mas Panguragan or Nyi Mas Gandasari and Pangeran Karang Kendal or Syeikh Magelung are important because their tombs have become popular foci of wali veneration in Cirebon outside the Astana grave complex where Sunan Gunung Jati and others are buried. Babad Tjerbon, however, tells very little about these figures. It only recounts that not long after Maulana Jati married Nyi Mas Babadan, he met a young saint (pandita), whose name was Pangeran (ing) Karang Kendal. This pangeran willingly became Maulana Jati's disciple and agreed to travel together to preach Islam.[39] Later, they met a woman, an Egyptian princess (‘poetri Mesir’), younger sister of Tubagus Pasei. The princess requested Sunan Gunung Jati to help her make a decision.[40] Sunan Gunung Jati agreed to help her by saying that if she would rather wait (to marry?) in the hereafter, whereas in this world, she would become Maulana Jati's disciple.[41]
As the Babad Tjerbon does not indicate clearly who the Egyptian princess was (except that she was Tubagus Pasei's sister) a rather intricate explanation about these figures was given by juru kunci (custodians) at Panguragan where Nyi Mas Gandasari was buried. It was said that Gandasari was an Achenes who had been taken by Cakrabuana upon his return from his pilgrimage to Mecca when she was still a child.[42] At fifteen she learned Islam from Sunan Gunung Jati and began to follow the Sufi way under the guidance of Sunan Gunung Jati. Although she was a woman, she was very much interested in and paid special attention to acquiring the art of self defence and had an instrumental role in the defeat of Rajagaluh a vassal-state of Hindu Galuh-Pajajaran. Due to her beauty and with high competence in the art of self defence she could fool Prabu Cakraningrat, the then ruler of Rajagaluh who, in the hope of attracting and then marrying her, took her and showed her everything about the marvels and excellence of Rajagaluh, including the detailed security of the kingdom. This paved the way for Cakrabuana, the army commander of Cirebon, to make the necessary plans to bring about the fall of Rajagaluh. Gandasari was buried at Panguragan and from this the name Nyi Mas Panguragan is derived.[43]
In 1991, her tomb and musoleum were thoroughly renovated with the construction of permanent stone buildings with modern ceramic tiles which cost about Rp 200,000,000.00 (more than A$ 120,000.00). The funds came from a donor named Hellina Ratu Handia, a rich Central Javanese business woman staying in Jakarta who felt obliged to do this for her success in business.[44] According to Pak Yamsir, the key bearer, Ratu Handia was once a visitor at this kramat. She is a business woman initially engaged in jewellery making, who opened a construction firm and won a tender valued at a billion rupiah. Feeling that her success had some relationship with barakah from her visit to this kramat, she offered to fund the renovation.[45]
The legend of Gandasari would be incomplete without incorporating Syarif Syam alias Pangeran Soka alias Syeikh Magelung alias Pangeran Karangkendal. Pak Chaeruman, the juru kunci at Karang Kendal, did not reveal who Syeikh Magelung really was, only that he came from Syam (Syria), hence his name Syarif Syam. He had already adopted the Sufi way when he was young and his presence in Cirebon was as a Sufi wanderer. He is said as to have had very long hair which, when it was loosened, would reach the ground and so he always knotted (gelung) his hair. As a result he was called Syeikh Magelung (the Syeikh with knotted hair). The reason for having the long hair was because no one could cut it. The hair was invulnerable to all cutting devices. He wandered from place to place in search of someone who would be able to cut his hair. Should he find someone, he would be willing to surrender to him and become his disciple. He finally arrived in Java (Cirebon) where, at a site in the city of Cirebon, he found an old man who was able to cut his hair quite easily. The old man was Sunan Gunung Jati; thence Syarif Syam happily became Sunan Gunung Jati's disciple and his name was changed to Pangeran Soka (from suka, meaning ‘like’ or ‘happy’). The place in the city of Cirebon where his hair was cut is called Karang-getas (‘the land easily cut’).[46] He lived in Karangkendal, 19 km North of Cirebon, and after he died he was buried there and from then on, he was known as Pangeran Karangkendal.
His relation with Nyi Mas Gandasari started when he wandered westward from Cirebon and he found a crowd for whom Nyi Mas Gandasari was the centre of attention. Upon completing her learning of tasawuf from Sunan Gunung Jati, Nyi Mas Gandasari was advised to think about taking a husband. There were many offers of marriage, making it hard for her to make a choice. To make the decision easier she announced a competition by which she declared that any man who could beat her in a fight, would be the one she would take as her husband. The watching crowd was made up of both spectators and competitors attempting to win her. There were many princes and knights who attempted but no one succeeded. Pangeran Soka introduced himself and challenged Gandasari to a fight. Although their powers were really equal and balanced, Gandasari, who was exhausted, jumped behind Sunan Gunung Jati to hide from Magelung's attack. Disregarding the fact that there was someone sitting between them, Magelung tried to grab Gandasari and almost hit Sunan Gunung Jati's head; but before his hand reached the head he fell down powerless. Sunan Gunung Jati helped him and mediated by declaring that neither one was winner or loser.
Nevertheless, since the contest was intended to find a partner, while in fact both contestants were Sufi and were not really willing to marry, it was agreed that they would marry not in this world but in the hereafter.[47]
As the association of these figures with Sunan Gunung Jati is limited, it is difficult to judge how important these personages were to him. What these legends reveal is that both Gandasari and Magelung represent Sunan Gunung Jati's sincere disciples. Both are considered as wali but are peripheral figures. They somehow had kinship relations with Sunan Gunung Jati and their share in the process of Islamisation was considered instrumental, especially in the defeat of Rajagaluh and Talaga, vassal states of Hindu Galuh-Pajajaran.[48]
[7] See further section.
[8] Considering the nature of local sources, which are mostly blended with legendary tales, historians such as Husein Djayadiningrat (1983), are reluctant to take them as sources for their accounts. The foreign (European) sources, such as Pinto (1692), a Portuguese, of questionable accuracy on whom historians prefer to rely on, says little about Cirebon and nothing about the figures under consideration. Beyond the main figure of Sunan Gunung Jati, de Graaf and Pigeaud (1989), for example, mentions only Pangeran Pasarean, Panembahan Ratu and Pangeran Girilaya, the 1st, the 3rd and the 4th descendants of Sunan Gunung Jati. These figures, however, have almost no significance in the wali veneration in Cirebon.
[9] Ricklefs (1993), casts a doubt on the authenticity of this version, especially due to its ostensible solution of the problems of distinguishing Sunan Gunung Jati from Faletehan. See his comments in his A History of Modern Indonesia Since c. 1300, 2nd ed, London: MacMillan, p. 38.
[10] Atja takes some other historical sources into account, including Ricklefs' sceptical warning (see the preceding note). Part of his introductory comment is his positive attitude on the value of taking Babad narratives in general, and Carita Purwaka Caruban Nagari in particular, as a source of an historical account through careful selection.
[11] Reliance on this Babad (‘Babad Tjerbon’), however, posed further difficulty because, as we will see, it tells very little about Cirebon and the Cirebonese holy men. More over, some ambiguities also appear in this Babad. This leads to and allow various interpretations both scholarly and popular. Encountered with this shortcomings, some other sources worth considering. For clarity purposes, I shall also consider some other Babad known locally.
[12] In Babad Tjerbon (p 29), Walangsungsang is identified as ‘radja Tjakra boeana,’ Rarasantang as ‘nji dalem Satang,’ and Sunan Gunung Jati as ‘Soenan Gunung jati poerba’ or ‘molana Jati.’ Their brother, ‘radja Sengara’ which this Babad also mentions, has little significance in present day wali veneration in Cirebon.
[13] Beta'lmoeqdas must be the Bayt al-Muqaddas (Dome of the Rock in Palestine), the former direction of Muslims’ prayer. The reference of molana must be an Arabic maulana (our master), a reference to a dignitary (king, ruler, prophet, etc).
[14] Umrah is the pilgrimage to Mecca outside the Hajj season.
[15] Babad Tjerbon, pp 29-36. The Babad says that the date of their return to Egypt is ‘waktoe tatkalaning babar hedjrah rasoeloe'llah lagi pitoeng atoes sangang poeloeh lilima poenjoeling warsi doerjataning kanabijan kang estoe Moehammadihi,’ suggesting that it was AH 795 (p 36).
[16] Babad Tjerbon, pp 37-38.
[17] What seems to be indicated is a Sufi book with a message from the molana advising his son to study Sufism.
[18] Ibid, pp 39-42. The Babad recounts at length (pp 43-64) about Syarif's spiritual journey in search of the real truth or haqeqat Moehammadiah which involved wandering from place to place. On this journey he found strange things and had strange experiences. For example, after 7 days of his journey, he reached the sea-shore and found a speaking dragon and had a conversation with it. After passing south of Syam (Esjam or Syria) and after another 7 days he met a hermit named ‘Afani, who approached him from the sea and suggested to him that they go together to visit the tomb of Salomon; hence, he started a spiritual ascendancy (a kind of mi'raj?). He met satans, reached the country of jinns, met the Prophets Hidr (Hidhir), Ilyas (Elias), Nuh (Noah), and finally the Prophet Muhammad. The latter gave to Syarif a name. ‘Sayid Kamil,’ and taught him among other things, not to prostrate to anyone other than God (‘adja soedjoed pada anjar’), told him to find teachers, try to become a just ‘chalifah rasoel’ (vicegerent of the Messenger). The story is narrated in mythical flavour. As the mythical story tells about spiritual journey, I think, the Babad should be interpreted, as telling about a religio-mystical experience rather than a purely physical one.
[19] Ibid, pp 64-68. Molana Dhofi, probably refers to Sheikh Idhofi or Datuk Kahfi who was traditionally known as an Islamic teacher predating Syarif.
[20] Converting Patih Keling was therefore, Syarif's first work in his career of preaching Islam and Patih Keling and his men were thus his first disciples (Ibid pp 79-80). Later, the descendants of Patih Keling and his men become the hereditary custodians of the Astana Gunung Jati grave complex where Syarif and others were buried (see the next section).
[21] Ibid, pp. 80-81. This is the first event for which the Babad uses the reference of Maulana Jati (‘molana Djati’) to replace, Sayid Kamil which was the previous reference for Syarif Hidayatullah. It seems open to assume the possibility that Babad might have combined various stories about different figures and associated them all with Syarif Hidayatullah. The story about the (Chinese) pregnant girl Nio Ong Tin, associated with Syarif Hidayatullah goes parallel with the story about Ajar Cempaka with a pregnant woman appears in Babad Tanah Jawi, pp 11-12.
[22] Ibid, p. 83-84. This, probably, marked the foundation of Cirebon ruling house by Cakra Buana predating kraton.
[23] Ibid, pp 88-90. In the Babad it is written ‘angaoela ing kakoeng’ which literally means to enslave (herself) to the man (p. 90). See also Chapter Three.
[24] Ibid, pp. 90–94. The coming ‘white men enemies’ might be the Portuguese and thus the battle into which they were involved may be what is traditionally known as the defeat of Sunda Kalapa. Historians note that in 1522 the Portuguese had agreed with Banten to establish a port on its eastern border as a barrier to the Muslim forces from the east. This caused Pajajaran's second port, Sunda Kalapa, to be taken by the Muslims and renamed Jayakarta, meaning ‘prosperous victory’ (Ricklefs 1993:37).
[25] While other wali are well known, Syeikh Majagung and Syeikh Bentong, are not. Babad Tjerbon does not specify who they are. The name Majagung is probably identical to Maja Agung, a place in East Java, suggesting that Syeikh Majagung might be an East Javanese wali. Syeikh Bentong, on the other hand, is described in some (recent) versions of Cirebon Cronicle as one who first met Syarif Syam alias Syeikh Magelung alias Pangeran Karang Kendal. Syeikh Bentong, according to these Babad, advised Syarif Syam to see Sunan Gunung Jati to have his hair cut [See for example, Mahmud Rais and Sayidil Anam, Perjuangan Wali Sanga Babad Cirebon (Pasundan)], unknown publisher, pp 144–146.
[26] Ibid, pp 101–104. When Maulana Jati became Su(suhu)nan Gunung Jati, he held the position as ‘ratoe pandita’ suggesting that besides being a (territorial) ruler he was also a religious leader. This is different from the position of, for example, raden Fatah in which the Babad says: ‘… maring Demak para wali arsa ngangkat raden Fatah djoemenenga ratoe djawi (… the wali appointed raden Fatah the ruler of Java),’ suggesting he was only a territorial ruler, not a spiritual leader (p. 104).
[27] Ibid, 104–110. ‘bala boeda mahabara sakti sarta istidradj bala islam sakti poenjoel linuwih sarta karamat’ (the Buddhists army was powerful with its magic, the Muslim army was more powerful with its karamat’ p. 107).
[28] Ibid, pp. 98–100. Garwa djati was probably, Nyai Pakoengwati, daughter of Pangeran Cakrabuana (Haji Abdullah Iman), the founder of kedaton (Cirebon ruling house). The Babad also mentions Sunan Gunung Jati's marriage with poetri ratoe Tjina (traditionally known as Putri Cina, Nio Ong Tin or Rara Sumanding, daughter of the Chinese emperor), and that this marriage was short lived because the poetri soon passed away. For her honour, a grave complex was established at gunung Sembung employing ki Goesa, an architect from Karawang. After this site became a grave complex, Sunan Gunung Jati moved to Pakungwati palace in the city of Cirebon (p. 114).
[29] One established relation between Sultan Demak and Sunan Gunung Jati was religious. Sultan Demak was Sunan Gunung Jati's disciple having taken an oath (be'at). He followed Sunan Gunung Jati's religious (Sufi?) way. The Babad (p 112) states: “soeltan Demak … mlebet be'at … maring kandjeng sinoehoen Djati’ (soeltan Demak … took an oath … to the master sinoehoen Djati). The Javanese word be'at must be from Arabic bay'ah which, according to Danner (1988:233) refers to “the initiatic pact between the Sheikh and his disciple that implies rebirth and entry into the Path. In return Sultan Demak assisted Sunan Gunung Jati in the construction of the city and palace in Cirebon by sending Raden Sepat, an architect from Majapahit (Babad Tjerbon, p. 112).
[30] Ibid, p 113.
[31] Ibid, 124–125. The ‘soeltan Demak’ (p. 124), husband of ratoe Ayoe, probably refers to the traditionally known as Pangeran Sabrang Lor son and successor of Raden Fatah. He is identified by historians such as Kartodirdjo (1987:38), as Pate (Patih) Unus, the ruler of Jepara. He died in an expedition to Malacca against Portuguese in the new year of 1512/3.
[32] See for example, Hadisutjipto S.Z. (1979), Babad Cirebon, Departemen Pendidikan dan Kebudayaan, especially pp viii–ix; Atja (1986), Carita Purwaka Caruban Nagari: Karya Sastra Sebagai Sumber Pengetahuan Sejarah, Bandung: Proyek Pengembangan Permuseuman Jawa Barat. Sulendraningrat, S. (1985) Sejarah Cirebon, Jakarta: P.N. Balai Pustaka. Abdurrahman, P.R. (1982) Cerbon, Jakarta: Sinar Harapan).
[33] Husein Djajadiningrat (1913), for example, who based his argument on Babad Banten (Brandes' collection No. 269), concluded they were the same person, whereas Babad Tjerbon (and some other versions of Cirebon Chronicles) distinguishes between these personages. (Consider note 11).
[34] Ibid, p 68.
[35] Ibid, p 94.
[36] The story of pangeran Panjoenan appears in Babad Tjerbon (pp. 94–98). Siti Baghdad is locally known as Syarifah Baghdad, she became Sunan Gunung Jati's wife and took a new name, Nyai Mas (Syarifah) Panata Pasambangan.
[37] In the Babad Pangeran Panjunan is described as ‘angangken kadjabariah’ (p. 96), suggesting that he adopted Jabariyah, an Islamic school of theology which held that God compels man to act as he does and thus, man's actions are completely predetermined. Jabariyah emerged as a response to and thus the firm opponent of Qadariyah, which held the doctrine of absolute human free will. Pangeran Panjunan finally learned and followed Sunan Gunung Jati who was supposedly an Ash'arite Sunni. (‘molana Djati woewoesane ahli soeni kang woeroek ming pangeran Pandjoenan.’ p. 97). Al-Ash'ari (d. 324/944) was a religious thinker who adapted certain rational methods to Suni Islam. He was originally a Mu'tazili, the seemingly neo-Qadariyah school of theology. This school sought to apply reason to a broad range of questions by using the methods of argument, reasoning and dialectic. Al-Ash'ari abandoned this school as it did not reflect an adequate understanding of spiritual reality. (See: “Kalam,” The Concise Encyclopaedia of Islam).
[38] Ibid, p. 98. The name ‘Plangon’ is said to have been constructed from pe-langu-an, meaning the place of lelangu (seclusion) where pangeran Pandjoenan is said secluded himself when he was alive.
[39] Ibid, p. 85.
[40] Babad Tjerbon recounts: ‘noeli … teka ajoeh wong wadon atas poetri Mesir … rajine toebagoes Paseh’ anoehoen toeloeng ing djeng molana panjinge ing sawargane …’ which means: ‘then came a beautiful lady, an Egyptian princess, younger daughter of Tubagus Pasei, begging help to lord Maulana to lead her to heaven.’ (Ibid, p.86). It is not clear who ‘poetri Mesir’ (Egyptian princess) really was but local narratives indicate that she was Nyi Mas Panguragan or Nyi Mas Gandasari who was about to make a decision about her marriage (to Pangeran Karang Kendal).
[41] Maulana Jati said: ‘… tatapi deng ridha besoek ing achirat bae doepi ing doenja soenakoe baboenira’ which means: ‘… but you have to be generous that you wait (to marry) in the hereafter, while in this world I take you as my disciple.’ (Ibid, p. 86).
[42] In more recent Babad, Nyi Mas Panguragan was said as foster daughter of Pendeta Selapandan. This pendeta (hermit) obsessed to have a pious child. Due to this obsession he performed a meditation under a ‘pudak’ tree (a tree which is grown for its scenty flower). He gave up his meditation when a (pudak) flower fell onto his lap. Upon his return home he was entrusted to take care Nyi Mas Panguragan under his guardianship. See for example: Babad Tanah Sunda/Babad Cirebon, p.60; Perjuangan Wali Sanga Babad Cirebon (Pasundan), p.134. For a fairly long story about her and her relation with ‘Pangeran Magelung,’ see also: Babad Cirebon (Taryadi's manuscript), pp.77-82. These Babad do not tell who Nyi Mas Panguragan really was nor where she came from. It is her relation Syeikh Magelung (Pangeran Karang Kendal) which indicates that poetri Mesir was Nyi Mas Gandasari.
[43] The story of Nyi Mas Gandasari may remind us to the ‘Feminine Element in Sufism’ described by Schimmel, A. (1975), especially pp. 426-435. Schimmel states among other things that Sufism was more favourable to the development of feminine activities than were other branches in Islam. Beside the fact that the first true Muslim saint was a woman, the well known Rabi'ah ‘Adawiyah (713-801), there were many others whose sainthood position was comparable to men. Maryam of Basra, Rihana, Sayyida Nafisa and Fatima of Nishapur were few examples. Further account on women saints in Islam, see: Smith, M. (1928), Rabi ‘a the Mystic and Her Fellow in Islam, Cambridge.
[44] According to the juru kunci, this name may not be her original name.
[45] Unfortunately, according to the Cultural Section Officer at the Regional Office of the Department of Education and Culture, the renovation was made merely by pulling down and rebuilding everything without taking note of the historical value of the previous buildings. Now, he claims, there are no more important artefacts, as almost everything with any historical value has already disappeared. What now exists is a set of new buildings with new structures. The case would probably be different if his office have been consulted prior to renovation. In that way both renovation and the preservation of historical relics could have somehow been combined. From the kramat side, Pak Yamsir said that what he had in mind was how to do the best for the kramat. He did not really understand nor feel it necessary to have such a consultation. Moreover, he said, much involvement of government officials might even make things complicated and difficult.
[46] Some informants told me that a river in the city of Cirebon which passes Karanggetas, the ‘Sukalila’ river, as bearing its name in remembrance to Magelung's surrender. The name “Sukalila’ is said to have been derived from ‘sukarela’ meaning ‘willingly’ or ‘suka lillah’ meaning ‘willing for the sake of God.’
[47] The story of fighting competition appears in many locally known Babad suggesting another feminist tone of Gandasari legend (see note 43).
[48] Talaga is located about 40 km south-west of Cirebon, in the regency of Majalengka. A kinship relation between the princess (Nyi Mas Gandasari/Panguragan), Tubagus Pasei/Fadhilah Khan/ Faletehan, Pangeran Karang kendal/Syarif Syam/Syeikh Magelung, and Syarif Hidayatullah appears in Sulendraningrat, P.S. (1985), Sejarah Cirebon, Jakarta: Balai Pustaka, pp. 27-28. It states that Syarif Syam was son of Abdurrahman Rumi, son of Ali Zainal Alim, son of Barkah Zainal Alim. Nyi Mas Gandasari was sister of Fadhilah Khan, both were children of Mahdar Ibrahim, son of Abdul Ghafur, son of Barkah Zainal Alim. The latter was younger brother of Ali Nurul Alim, grandfather of Syarif Hidayatullah. This may be a recent construct. Habib Lutfi of Pekalongan (Central Java) however, acknowledged (in personal talk) this kinship relation although he revealed a different version from that of Sulendraningrat. (Habib Lutfi is known by many people as pious, genius and knows a lot about wali on Java. He is associated with four tarekat: Syattariyah, Tijaniyah, Qadiriyah wan-Naqsabandiyah and Syadziliyah. He has many guests for his blessing. Kyai Fu'ad Hasyim of Pesantren Buntet, who took and introduced me to him, was among those who were close to the habib).