In the Banten Sultanate, tariqah, aside from becoming a means of obtaining spiritual strength, was also trusted in palace circles as a medium for attaining support, legitimising and increasingly strengthening their position as rulers (Bruinessen 1994b).Īmong the prominent features and characteristics of the teachings of neo-Sufism during the period of al-Qushashi and al-Shinawi was a desire to reconcile the tasawwuf traditions and the traditions of shari‘ah. Other Shattariyyah murshid included Mbah Muqayyim, a Kraton Muslim leader, who later established an Islamic boarding school (pesantren) in Buntet, which has now become one of the most important bases for the Shattariyyah order in the Cirebon region (Muhaimin 1997:10). Sulediningrat, who was also a descendant of Sunan Gunung Djati. In the Kraton Cirebon (Cirebon Palace), for example, several followers became murshids, specifically in Shattariyyah, such as P.S. Several sources explain that a number of senior kingdom officials in the Sultanate of Cirebon and Banten were students of tariqah and directly related to murshids in Mecca (Bruinessen 1994a: 13). Ī similar situation also took place in other regions, such as Cirebon and Banten, in subsequent periods. Similarly, Abdurrauf al-Sinkili (1615-1690 A.D.), who was the prime caliph of the Shattariyyah order in the Malay-Indonesian world, was trusted by Sultanah Safiatuddin for his entire career to hold the position of Qadi Malik al-‘Adil or religious law adviser for the Kingdom, with responsibility for various social-religious issues. 1658 A.D.), who was one of the prime teachers in the Rifa‘iyyah order, became the Shaikh al-Islam–one of the most senior positions in the Sultanate under the Sultan himself – during the reign of Sultan Iskandar Tsani (1637-1641 A.D.) and the early reign of Sultanah Safiatuddin (1641-1675 A.D.). In Aceh for example, Nuruddin al-Raniri (d.
In several specific areas, tariqah became a palace phenomenon, when followers and some tariqah murshids (teachers) became part of the family or became officials in the palace. This meant that tariqah, as organisation within the world of tasawwuf, could soon be found in all the regions of Malay-Indonesian world where Islam was spreading. Tariqah (Sufi order) has played an important role in the Malay-Indonesian world since early times, particularly because the Islam that came to this region was originally of a mystical nature (tasawwuf).
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