Professional Documents
Culture Documents
Babad Gresik
Babad Gresik
Babad Gresik
Philological-Historical Overview
First of all what is meant by historical philological review is an approach that looks at one text in all its
textual and historical networks. The textual network in question is
This is important because some say that the value of a manuscript is seen from its medium or paper form,
if it is a product of the 20th century, it is said to be unable to speak of the past, not the ultimate primary
reference to talk about the history of the Wali Songo era.
Because it ignores the people involved in interacting with this manuscript long before it was known in the
form of an in situ manuscript in a museum or library
So when we talk about the script, we also have to talk about the people, the audience,
The first question is the nature of nushush (texts). This book sees the text as something that circulates and
spreads (circulative, tadawuli ). That is, it pays attention to the material aspects of a text. Texts are not
objects that can be objectified, just as objects or inanimate objects in the form of “scripts”, for example
those treated by philologists. Nor is it a separate item from its subjects (be it the author, the audience, or
the community of readers). The text, on the other hand, unites and becomes part of the identity-forming
element, the determinant of the audience or community, and also the social driver. The text is never
separated from the base of the community that forms and supports it. Text is not tabula rasa, that is, like a
blank paper that can be done with anything. The text unites and fuses with its history; Likewise, history is
formed by the presence of texts. If you read an article that says there are 100 books that changed history, I
think it shows one of the meanings of this circular text.
Text is a circulative archive, that is, circulating and changing places everywhere. It therefore collects
records and information. But not only in the physical sense in which the records are kept. Nor is it a
passive form or system of documentation, not moving with a static location. We should understand
archives in a Foucauldian context as textual formations that always flow with the passage of time and
space. Understanding the nature of the text by taking the example of this archive understanding, is very
important to help our understanding of the text. Especially to counter the argument of philologists about
the object of their study, which only sees texts as " scripts " ( manuscripts) , as inanimate objects, not as
living texts that are networked and circular between one subject locus to another.
Philologists understand the text as a static collective network of museum objects. Philology treats texts as
manuscripts , that is , as well as museum objects, mummified objects of archaeologists, or exotic artifacts
of anthropologists. From a global political economy point of view, these objects can be moved from one
place to another. Both for research purposes and for the business of rare objects. [1]
History of the Presence of this Manuscript
This manuscript was written in the year….
While the first mention of this anskah…
The manuscript of the Gresik chapter was first introduced to the world by Thomas Stanford Raffle in
his book, History of Java, in volume 2, the section that illuminates the history of Java from Javanese
sources. Although Raffles himself did not directly mention the name of Babad Gresik or Srat babad ing
Gresik. True, there is an manuscript of the Gresik chronicle which was obtained from the regent of
Gresik, Raffles obtained this manuscript from the regent of Gresik, Kyai Tumenggung Harjoadinegoro,
served from 1808-1820.
Tale of Raden Paku : [2]
This is the Malay version of the Javanese manuscript from Gresik entitled Punika Serat Sajarah
Rasulullah Muhammad (in India Office Library, code IOL Jav 12), p. 218-38. This Malay version was
obtained from a translation of the Jawi script between lines in a short Javanese text obtained from the
Adipati Gresik in April 1812. Van der Tuuk himself translated this Jawi Malay translation in 1849 into
the same script (and is now stored in Leiden University Library with code LOr 3302), then published by
Cabaton in 1906. [3]
This part of the story, limited to Sheikh Maulana Ishaq and his son, Raden Paku or Sunan Giri, fits the
two Gresik manuscripts above. ….
Hikayat Raden Paku. This Malay manuscript was originally titled Surat Silsilah Rasulullah , stored in
the Leiden University Library code LOr 3302, from p. f 37r to f. 41v. This is an interlinear Malay
translation of a Javanese manuscript entitled Serat Sajarah Rasulullah Muhammat (code IOL Jav 12, ff.
218-238, consisting of 20 folio pages or 40 pages back and forth) in London. Contains a brief
biographical history of Sunan Giri and his father, Sheikh Maulana Ishaq. Written in typical coastal
Javanese script. The original Javanese manuscript itself (IOL Jav 12, abridged version, only containing
the history of Sunan Giri and his father and adoptive mother) was obtained by Raffles from the Duke of
Gresik during his visit there in April 1812. The Malay version was rewritten by HN van der Tuuk (1824-
[4]
1894) into a separate text, entitled Surat Silsilah Rasulullah, then republished by A. Cabaton in the
journal Revue de l'histoire des religions in 1906, with the title Hikayat Raden Paku .
[5]
manuscript from Gresik which was partially translated by Raffles and published in his famous book,
History of Java, volume 2. There were three informants who provided manuscript materials as primary
sources: Panembahan Sumenep, Kiai Adipati Demak (already deceased when the 2nd edition of History
of Java was published in 1824), and the secretary of Prince Adipati Surakarta.
Raffles resource person; Kiai Adipati Demak [Kiai Adipati Sura Adimanggala, former regent of
Demak], Panembahan Sumenep and Prince Adipati Surakarta (Sasradiningrat II, regent of Surakarta
1812-1846). The narration is mainly provided by Kiai Adipati Demak, who is called Raffles, " the most
continuous, forms the main stream of the narrative ". All years are in Javanese years.
[6]
manuscript was obtained from the property of CPJ Elout (d. 1843), a member of the Raad van Indië. This
manuscript is in the form of important notes, complete with the year about the history of Java, called
Pratela . This Javanese manuscript was obtained by Elout in the Yogyakarta-Surakarta region (
Vorstenlanden ). But the year number has been changed from the sengkala model calendar to the direct
mention of the year number. In 1313, for example, it was written " Sewu ngatus kadhasa Tigang ".
What is unique about this manuscript is the relationship between Giri and Mataram. And that is a
sensitive issue in the context of Javanese historical writing: were these Mataram kings legitimate or not?
In the Babad Gresik script (PB A. 116 MSB) mentions the relationship between Panembahan Senopati
and Panembahan Kawis Guwa, then in this manuscript the story is made that Ki Ageng Pamanahan
himself met Sunan Giri Prapen directly and received the legitimacy blessing. Of course, the difference
between these two stories has broad political implications. In addition to the implications from the
[8]
scriptural and historigraphical side. The history of Java is divided between two opposing historiographical
schools: coastal-based historiography (which is oriented in Giri) and Mataram-based historiography. This
will be discussed in Chapter….
Roorda's manuscript starts from: " Punika Ingkang sajarah kangjeng Prophet Adam kalayan Dewi
Kawa, anggadhahi son of jaler ”.
[9] [10]
…. :
This text quoted by Raffles, simple language, typical of the north coast:
[spelling corrected] h. 456 [ingkang kaping 12] Punika pratelipun Prabu Angka Wijaya hing Mahospahit,
apeputra Marta Wijaya; Marta Wijaya apeputra Prabu Brakumara; Brakumara apeputra Prabu Brawijaya; when
panjenengen punika headed for Nata Caremen came to the land of Jawi saha ambekta [bringing] the sons of estri
kalayan ingkan sentana [relatives], the names of Malik Ibrahim, Mulana Sarip bin Ibrahim Makrup, Mulana Gapur,
Mulana Sakip, Mulana Sayid bin Muhammad, Sayid Jinangpar, Saripul Jalal , dumugi ing Tanah Jawi,
masanggrahan ing Leren hamlet, siti Tandes, for the year of Jawi sewu Tigang ngatus sadhasa Tiga [1313], Nuli
envoy Tiyang Friend Dhasa [40], Sarta Kapala [pinisepuh] Malik Ibrahim, Mulana Sayidin Saribin [Syarifuddin ],
sarta mawi ngaturi [offer] dhalima, winadahan gendaga [put in a small box, een kistje ],
sareng katur, angandika Brawijaya: What nora weruh nata Caremen yen nagara Jawa akeh who dalima, like
wong Mejannaanni [humbles myself]. Mango messenger retreat, tan goodbye, sawab wuninga yen Nata Brawijaya
punika Ratu Buddha, mango sahundure envoy, mango Brawijaya sigra
h. 457: mucang, angrahos taluh [suspecting it to be teluh, witchcraft, poison], nuli mangka dalima, katingal
content sasotiya, ingkang endah, gawok Nata Brawijaya, nuli kanututi emissary, boten katutan, mango sentanane
Prabu Caremen saha sabalingane wawelek [get into trouble], kathah pejah, wonteng ing siti Leren.
Mangka's daughter Nuli is very sick, and Sarta dhipun sundang klayan kang rama [already separated from his
father], Saha anangandika [the father said]: Yen sira estu dadi jodona queen of Java, yes dhawaha ageira [if you
become an arranged marriage with the king of Java, your age will be long], yen si ora, cendeka amurira [but if you
don't, your life will be short].
Boten dangu, Nuli Seda, Kakubur Ing Leren, Sampun Dumugi Pitung Dinten, Naju Dalu I cungkupipun Kang
Putra, Mangka Nata Caremen Sareng Saddalu, Sigro Budal Mantuk Ing Nagari Caremen.
h. 462, [ingkang kaping 18] punika ingkang sajarah kangjeng Rasulullah, ingkang comes to Kangjeng Suhunan
Ratu ing Giri Kedaton, Nabi Muhammat apuputra Dewi Patimah, Dewi Patimah apuputra Bageda Hasan [Husain];
Bageda Hasan apuputra Jenal Ngalim, Jenal Ngalim apuputra Jenal Ngabidin; Jenal Ngabidin apuputra Jenal Kubra;
Jenal Kubra apuputra Sayid Jumadil Kubra; Sayid Jumadil Kubra apuputra Maulana Iskak, Maulana Iskak apuputra
Kangjeng Sunan Ratu ing Giri kadaton. …
descendants up to p.469: punika pratelipun kang sajarah Panembahan Kawis Guwa, once great-grandfather of
kalayan Suhunan Ratu [Sunan Giri], gung sakawan, sami jalu: Panembahan Agung, Panembahan Kelangenan,
Panembahan Ardi Enggal, Panembahan Maben.
[this is the end of Roorda's version of the text. Is this also the end of the text of the Babad Gresik version , as
copied from its coastal baboon? Does this mean that the initial version of this manuscript ended during the time of
Panembahan Kawis Guwa or his son, Panembahan Agung? But on the previous page, the story of the destruction of
Giri's power when the last ruler of Giri named Prince Singasari fled "When panjenengan punika war kalayan
kangjeng Kiaiyahi Tumenggung Jayanagara ing tandes, to the year Jawi 1607, nanging kandap yudhane Pangeran
Singasari late came to Makukur hamlet, siti Ngayogia. Panjenengan Giri's mango disappeared, sawab Karangkeppan
acknowledged Welandhi." ] [11]
Wiselius and Hageman.
The first Dutchman to write the history of Sunan Giri was
Then came Wiselius in the 1870s. The source is the Giri Chronicle from 1629 [de Graaf's notes] which
can no longer be found.
Where did Wiselius' epgon anskah come from?
Even though. 495, he wrote:
Het handschrift wordt nog melding echoes van Panembahan
Sëding Rânâ (overleden te Giri in 1679, here's how to write this passage:
Doch de Adipatie van Soerabaja (Hageman blz. 132
noemt hem prince Pekih), een bloedverwant geworden
van Sultan Agoeng, trok tegen zijn ouden vijand van
Giri op, nam hem gevangen en zond hem naar Mataram,
waar hij verder tot reden gebragt werd. Dien smaad overleefde
Panembahan Agoeng niet lang, hij stierf in 1638
en werd te Giri-Grissé opgevolgd door Panembahan Mas
Witânâ (1638—1660)
De Graaf erroneously commented on this year 1679, with the emnuis of 1629 as the date of the
manuscript, Even though it is supposed to be 1679, the version of this text ends in the story of Sunan
[12]
manuscript from Gresik (written pegoe ). This manuscript belongs to the same family as Raffles' version
of the Gresik manuscript above. Because the content is in the form of an explanation of one event
accompanied by a candrasangkala, chronogram or code for the mention of the year in Javanese or Saka
years. The difference between the Saka year and the Christian year is 78 years. For example, the arrival of
40 Waliyullah envoys from Campa to Gresik led by Sheikh Maulana Malik Ibrahim. It was written in the
year 1303 Javanese year, meaning the year 1381 AD.
This form of chronological writing was only introduced in Giri, then spread to several Giri networks.
In Makassar, the name is lontara', he said, a chronological record of various events. In Bima, Sumbawa, it
is called Bo' Sangaji, the king's diary. In Bali it is called ... In Maluku there is the Hikayat Tanah Hitu .
The writers of the Kartasura era in the 18th century also adopted this approach. As can be seen in the
existence of Babad ing Sangkala manuscripts from the Kertasura period to its derivatives in the Surakarta
and Yogyakarta eras. [14]
There are several manuscript sources that Wiselius uses for comparison.
One source of Wiselius has similarities with the source used by the journal Tijdschrift voor
Nederlandsch-Indie (abbreviated as TNI ) in 1852 which wrote about the history of Gresik starting from
the arrival of King Mirror or Gedah in Java in 1313 or 1380 AD to the time of Sunan Giri and Sunan
Sendang. [15]
There is also a source by Wiselius which is similar to the manuscript of PB A. 116/MSB. In this manuscript,
for example, there is the word Gerwarase which is the same on p. 1 MSB manuscript which reads Gerwarasi . In[16]
another manuscript it reads: Gerawasi . That is, there is one baboon script which later downgraded this MSB script
which both wrote the name Gerwarasi . However, Wiselius did not clarify whether this other manuscript was the
pegon script or the hanacaraka script. However, in the reading at the beginning of the article, Wiselius cites his
sources from the pegoe or pegon manuscripts
Then Hageman. [17]
Hageman, wrote the history of Java since the time of Aji Saka by including the chronology of the year.
This chronology contains more of the journey of the Walis in the process of Islamization. The content of
this chronology is almost the same as the Gresik version, as rewritten by Raffles and Wiselius.
The MSB version of the manuscript has undergone several additions, the addition of etrahir is the year the
version of this manuscript was written at the Yogyakarta Cultural Institution in 1936. The addition at the
end is common in Javanese I writings, as we can see in the Serat Surya Raja manuscript. Initially, it was
written directly by the crown prince of the Yogyakarta Palace, who was given the title Sultan
Hamengubuwono II after ascending the throne. The final addition of this manuscript was also found at the
Cultural Institution, MSB, namely in 1924,
Likewise, the text in Bali, such as Kakawin Gajah Mada, wrote etrkahr on lontar in 1960. However, the
contents were obtained from the amsa-mas asebeu, from the kakawin corpus in the 19th century.
Additions to the Babad Gresik script appear in the Kediri version of the script which is the basis for
writing the MSB and RP 137 hanacaraka scripts.
The RP version was written around the end of the 19th century in Surakarta, consisting of 66 pages. The
last part of the manuscript talks about the restoration of the Giri tomb complex which was carried out in
1876-1880 under the direction of the head of the Haji Muhammad Yusuf. [18]
this book of Ahla-l-Musamarah (completed in 1381 AH/1961 in Arabic). In writing this version of the
Arabic translation, Kiai Abu al-Fadll of course adhered to a Javanese text. The manuscript was then
translated into Arabic. When comparing the results of his translation with the two texts above, it appears
that the compatibility and compatibility of the storytelling plot from beginning to end. Although there are
improvisations or editorial additions, there is even a mention of 1300 as the starting point for the process
of the Wali Songo activities (which is not contained in the two Gresik manuscripts above). However,
Kiai Abu Fadll was clearly more loyal and consistent in rewriting the contents of the Gresik manuscript
text into Arabic.
It is possible that the translation of Kiai Abul Fadll's text was used as a guide by Kiai Bisri Mustafa
Rembang who wrote the Javanese text Tarikhu-l-Awliya : Wali Sanga (completed in 1372 H/1953 in
Javanese script Pegon) as well as the Arabic text of Kiai As'ad Syamsul Arifin Situbondo which wrote
Tarikh Islam Struggle Indunisi (without year, the Indonesian jawi script). Kiai Bisri seems to have studied
the Javanese version of the Gresik manuscript, while Kiai As'ad's work is only more concise, including
the 1300's.
Aboebakar Aceh in the book Biography of KH Wahid Hasjim and Karangan Tersiar (1957), wrote
three special chapters on Sunan Giri: about his father, Sheikh Maulana Ishaq, and the pesantren of Sunan
Giri. The source is cited, only one: the book History of the Life of Sunan Giri , undated , published by the
Committee for the Repair of the Tomb of the Guardians. This book has more value, because it writes a
[19]
special chapter entitled “Sunan Giri and Pesantren”, even though it is from that one source. His students
are called from various regions, including from outside Java.
The History of Sunan Giri's book has similarities with AF Moh's book. Erfan, entitled History of the
Life of K. Sunan Giri (Gresik, undated [circa 1950s]). The author is basing himself on the manuscript
texts stored in Giri provided by the caretaker MH Zainal Abidin. Including Arabic sources used for
example to trace the genealogy of Sunan Giri's father, Sheikh Maulana Ishaq, to the Prophet Muhammad.
chronology of the events mentioned in this book is taken from the Babad Gresik manuscript –
[20] The
Javanese script in prose form, manuscript collection of the Sosnobudoyo Museum, Yogyakarta,
consists of 34 pages, back and forth,
starting from the arrival of Arabs who brought Islam to Java in Java 1293 or 1361 AD, to the
descendants of Sunan Giri and ending with the restoration of the tomb of Sunan Giri in 1879.
The manuscript is accompanied by a summary made at the time of the Panti Budaya institution
(now the Sonobudoyo Museum) M. Sinoe Moendisoera, as many as 3 pages, handwritten,
according to the information in this summary, this manuscript was obtained from RM Ngabehi
Purwadipraja, panewu Kraton Surakarta.
The copying of this manuscript was completed on March 31, 1935 by Marsapranata (p. 35), on
the page it is also called: “baboons from Kedhiri”.
[21]
This Latin script consists of two manuscripts: the Babad Madura and the Babad Gresik, written in Latin,
from the tembang macapat form, consisting of 159 pages back and forth. The first manuscript (pp. 1-115)
is a transliteration of the Javanese script (RP 126 or SMP/RP 57) recounting the marriage of Sunan
Pakubuwono VII to a Madurese daughter.
The second manuscript (pp. 115-158) tells about the beginning of the city of Gresik, starting with the
arrival of a Maghibian Arab du Maulana named Maulana Ibrahim and his brother Maulana Mahfur. Then
talk about Sunan Giri and his descendants, until the restoration of Sunan Giri's tomb in Java 1809/1879
AD. The note at the front of the text of the second part of the text is the result of the transliteration of
Panti Boedaja Yogyakarta from the manuscript collection of the Radya Pustaka Museum (RP 137).
Transliteration of this manuscript was carried out in Surakarta in 1936 on the initiative of Th. Pigeaud
from Stichting Panti Boedaja. [22]
Words de graaf and pigeaud: De jaartallen zijn ontleend aan cod. LOr 6780, een Javaanse proza
verhandelingover de geschiedenis van Gresik en Giri, opgesteld in het middenvan de 19de eeuw op last
van een Madurese Regent van Bangkalan. Also mentioned in this manuscript Sunan Gri traded to
[23]
Banjar. This version was transliterated by Aminuddin Kasdi in addition to the pegon version. But it seems
that the Leiden version was not checked by Kasdi.
The Babad Gresik LOr 6780 manuscript in Javanese prose contains the calendar years for every event in
the history of the spread of Islam in Gresik and the emergence of the Giri Islamic Boarding School. This
manuscript was prepared at the initiative of the Bangkalan Regent in the 19th century.
Lor cod. 6842 (historical notes),
LOr8581 (Gresiknotes), 8582 (genealogy, from Muhammad),NB S 21, KITL V Or 228 (Sasilah). [24]
4. Babad Gresik (RP 137 or SMP/RP 16) collection of Radya Pustaka Surakarta Museum,
hanacaraka Javanese script , prose form , .
The RP version was written around the end of the 19th century in Surakarta, consisting of 66
pages. The last part of the manuscript talks about the restoration of the Giri tomb complex which
was carried out in 1876-1880 under the direction of the head of the Haji Muhammad Yusuf. [25]
The Babad Gresik manuscript , the Pegon and Javanese scripts, which were transliterated by
Aminuddin Kasdi became a single text, with minor differences. The pegon version is transliterated in the
book Babad Gresik: Transcription of the Arabic version of the Babad Pegon (Gresik, 1990); while the
Javanese manuscripts combined with the Pegon manuscripts were translated in Aminuddin Kasdi, Babad
Gresik: Historiographical Review in Historical Studies (Surabaya: University Press, IKIP, 1995).
In the Javanese manuscript there is an additional note on the back cover outside of the text: "
Muhammad Machri, a descendant of Kanjeng Nabi Muhammad Kaping Selangkung [the 25th],
Ibunipun M. Machri Ingkang nami Muslimah Pejah Wonten Kampung Ketapang, Arab village
Surabaya ".
The beginning of the manuscript reads: " Punika cariyos originally wontenipun nagari Gresik, duk
kala panjenengani even queen of the land of Jawi, karaton ing Majapahit, the name Maharaja Brawijaya
" ...
The final part reads: " Ing salebeting Jawi year 1809 ing miwah mosque cupola pasareyan Giri
nglebetipun kajobin between marble ngantos samangke punika" .....
5. The Gresik Babad (KITLV Or 258), in Latin script, is a transliterated manuscript from the
Gresik Babad (RP 137) collection of Radya Pustaka Surakarta. [26]
with the contents of the text he wrote, which one is less understanding.
Such as the variations of the Juk Tomb in the Pegon and Javanese versions (in AK) and the Jak Tomb
in some Javanese versions (MSB, RP).
AK: Juk's grave . Jak's grave : maqam hujjaj? (a position like someone who has gone on a
pilgrimage?); Juk's mausoleum , maqamdzawq , this is more accurate than Jak's grave [this spelling
variant shows that the Pegon version of the scriptwriter knew more about the contents of the manuscript
than the Javanese version]
Similarly, variations in the spelling of Pasir (MSB manuscript, RP) and Pasei (AK manuscript): the
title for Pasai, but what is meant is Malacca in the context of this conversation between Sunan Ampel and
Sunan Giri … (in AK there is a place name called sand , but for the context of the country Blambangan,
and what is meant is sandy).
Variations in the spelling of qadla prayer: AK: ngadani. From the word qadla , make up prayer. Shows
the still strong tradition of santri. Meanwhile, MSB, RP: ngalani , from the word kala , comes from the
word “ qadla ”, which has undergone a process of answering, typical of mustami'.
This once again shows that the AK manuscript copyists are more understanding and smarter than the
MSB, RP manuscript copyists.
There are only a few variations of spelling which show how thick the santri copying is, to the mantri
written by the santri , story of Sunan Giri making the well overturned, so that it is called the karamah
[29] The
of Kanjeng Sunan – there seems to be an exaggeration. While in the MSB and RP scripts as usual, the
depiction of Sunan Giri's humane figure…
Fiber Babad Gresik Manuscript Critics Apparatus (PB A. 116/MSB)
M
In order to better understand the content of one text, it is necessary to involve other collections of
manuscripts belonging to the same clump (corpus) or one family, near or far, with the manuscript being
studied.
In emmnag recommended in philological research. He needs to prioritize the description of the text
completely, then provide a proper critical apparatus and include materials such as concordances and
restore the text by making use of all the manuscripts.
Variants readings ( variants Lectiones ) recorded in the apparatus critic ( critical apparatus ; apparatus
eriticus ).
As a complement and comparison in the preparation and preparation of the manuscript as well as the
critical apparatus , manuscripts that are similar to Laud's manuscripts are used, namely the Raffles 22
manuscript, the Wilkinson manuscript 2756, and the Marsden manuscript.
Transliteration or transliteration by Stichting Panti Boedaja (now Sonobudoyo Museum) Yogyakarta,
Wulandari at Airlangga University, Aminuddin Kasdi
In addition, textual data was added from the translation of Raffles, Roorda van Eysinga, Wiselius,
Hageman, TNI journal, and Erfan from Gresik on related manuscripts.
Therefore, I divide into three types of apparatus:
critical apparatus (complete comparison of the text of the Gresik Babad in one corpus ),
comparison apparatus: some data from other manuscripts outside of the Gresik Babad corpus, in the form
of summary manuscripts, adaptations from Gresik's chronicle corpus or writings about the whole or part
of the contents of the corpus manuscripts
complementary apparatus: additional notes for the corpus in the form of an explanation of the meaning of
terms, names or spelling variations in the corpus
Here are the abbreviations for the sources of the critical apparatus:
RP : Radya Pustaka137 (Javanese script of Babad Gresik script)
PB : Panti Boedaja (now Museum Sonobudoyo) (text PB E. 46/MSB S128, pp. 116-58)
AK : Pegon script and Javanese Babad Gresik manuscript edited and translated by Aminuddin Kasdi
Comparison apparatus:
Ws : Wiselius, “Kroniek van Giri”. TBG , vol. … years, p. 462-
ef : Erfan
BG : excerpts from some of the contents of the Babad Gresik manuscript belonging to Raden Adipati
Aria Suria Winata Surakarta, as published in Bataviaasch Genootchap van Kunsten en Wetenschappen,
Rapporten van de Commisie in Nederlandsch-Indie voor Oudheidkundig Onderzoek op Java en Madoera
(1907) (Batavia: Albrecht, 1909) .
BGL : edited edition Mudlofar, “ Babad Giri Kedhaton Manuscript Editing and Study of Structure ”,
(Thesis, State University of Surabaya, Surabaya, 2002),
Wl : Wulandari
Rf : Raffles, History of Java , vol. 2, p. 113-121 (in cet. 1), p. 122-131 (in cet. 2)
Ro : Roorda van Eysinga, Handboek , Book 3, vol. 1, p. 456-469.
Cb : Cabaton, “Hikayat Raden Paku”, p.
Auxiliary apparatus:
AK ft : Aminuddin Kasdi's footnote on the edited and translated AK manuscript
Hg : Hageman, Handleiding , vol. 1, p. ….
TNI : Journal …..
See Ahmad Baso, Pesantren Studies 2b (South Tangerang: Pustaka Afid, 2019), revised edition, introductory
[1]
section.
Antoine Cabaton, “Raden Paku, Sunan de Giri (Legend Musulmane Javanaise): Texte Malais, Traduction
[2]
Française et Notes”. Revue de l'Histoire des Religions , vol. 54, 1906, p. 394-400.
[3]
MC Ricklefs & Petrus Voorhoeve, Indonesian Manuscripts in Great Britain: A Catalog of Indonesian
Manuscripts in British Public Collections (London: Oxford University Press, 1977), p. 59.
[4]
See Ricklefs & Voorhoeve, p. 59; Donald E. Weatherbee , “ Raffles Sources for Traditional Javanese
Historiography and the McKenzie Collections”. Indonesia , No. 26, October 1979, p. 1987, p. 63-94, p. 68; and, “An
Inventory of the Javanese Paper Manuscripts in the Mackenzie Collection, India Office Library, London, with a
Note on Some Additional Raffles Mss”. Southeast Asia Library Group Newsletter , No. 50/December 2018, p. 96;
Website: http://www.sealg.org/newsletters.html (accessed June 17, 2019).
See Jan Just Witkam, Inventory of the Oriental Manuscripts of the Library of the University of Leiden (Leiden: Ter
[5]
Lugt Press, 2007), vol. 4, p. 110-1; Antoine Cabaton, “Raden Paku, Sunan de Giri (Legend Musulmane Javanaise):
Texte Malais, Traduction Française et Notes”. Revue de l'histoire des religions , vol. 54, 1906, p. 374-400.
Raffles, The History of Java , vol. 2, p. 68. Following is a brief biography of Kiai Adipati Sura Adimenggala:
[6]
Also called Kanjeng Terboyo (1765-1827), the grandson of Ki Bustam and the uncle of the famous painter Raden
Saleh (1813-1880). Initially served as regent of Kendal, then regent of Demak. He resigned from the position of
regent of Demak during the Daendels administration, because he opposed this late ekras in his repressive policies
towards the Javanese people. He was known as an indigenous official who avoided drinking opium or gambling.
During the reign of Raffles, on December 18, 1811, he was appointed Regent of Semarang.
In early 1794 he married the daughter of Mangkunegara I (1726-1795), the first king of the Kraton Mangkunegaran
Solo. In addition to helping Raffles in writing his History of Java , and John Crawfurd for his book, History of the
Indian Archipelago , he also helped translate the Javanese manuscript of the Tuhpah Book of Islamic laws for
Crawfurd. He is known as the guardian of the Javanese coastal manuscripts.
His grandfather, Ki Bustam, came from the Habaib Bin Yahya family. Ki Bustam's real name is Sayid Abdullah
Muhammad Bustam or Ki Ngabehi Kertoboso (1681-1759), who served as an assistant regent in Terboyo, a suburb
of Semarang. Two of his sons and five grandchildren have served as regents in the northern coastal areas of Central
Java. His father's name was Sayid Husain bin Yahya, also known as Kiai Jungke or Wangsa Naya. The lineage of
Raden Saleh the painter met with the name Ki Bustam. The full version is in the version of Habib Luthfi
Pekalongan: Raden Saleh bin Husein bin Aud bin Hasan bin Aud bin Hasan bin Idrus bin Muhammad bin Hasan bin
Yahya. His father, Sayid Husain bin Alwi bin Awd, was the son of Ki Bustam's daughter, Nyai Sayid Alwi bin Awd
bin Yahya. While his mother, Mas Ajeng or Raden Ayu Syarifah Husain bin Alwi bin Awd, is the daughter of Ki
Bustam's son named Kiai Haji Agung Muhammad Bustam.
Two sons of Kiai Sura Adimenggala, Raden Saleh and Raden Sukur, were sent to India to study in Calcutta. Raden
Sukur went home first. Meanwhile, Raden Saleh returned to Java in 1815, and was appointed as a translator in
Bogor. After the Dutch government returned to Java, he was then appointed as regent of Probolinggo, then regent of
Lasem. However, the fate of him and his father changed drastically after the Diponegoro War broke out in 1825. In
December of that year, Kiai Sura Adimenggala and his eldest son, Raden Saleh, were accused of being traitors for
allegedly being involved in the war led by Prince Dipoengoro. The accusation was related to Raden Sukur's
involvement in the fight against the Company. He, who was in his 60s at that time, together with his son, Raden
Saleh, were exiled to Ambon. The application for postponement of sentencing was rejected. Some time later the
ruler of Sumenep and his close friend, Panembahan Abdurrahman Natakusuma, requested that he be exiled to
Sumenep from Ambon. In Sumenep, Kiai Sura Adimenggala died on July 20, 1827.
See Warner Kraus, Raden Saleh and the Beginning of Modern Indonesian Panting , pp. 27-8; H. de Graaf
Het Semarangse geslacht Bustam in de 18e en 19e eeuw; afkomst en jeugd van Radèn Salèh
In: Bijdragen tot de Taal-, Land- en Volkenkunde 135 (1979), no: 2/3, Leiden, 252-281; F. de Haan, Persona der
period van het Engelsche Bestuur over Java 1811-1816', Bijdragen Kon. Institute 92, 1935: 477-611; Kartadiningrat,
Raden Adipati Aria, Boepati Madjalengka, “Salsilah Bestaman”, TBG, vol.XLII, 2 & 3, 1900, pp.135-143. de Graaf
and Kraus wrote the name Awd incorrectly with "Awal" in the names of Sayid Husain bin Alwi bin Awd and Nyai
Sayid Alwi bin Awd bin Yahya.
[7]
PP Roorda van Eysinga, Handboek der Land-en Volkenkunde, Geschied, Taal-, Aardrijks-en Staatkunde van
Nederlandsch Indie (Amsterdam: L. van Bakkenes, 1841), Book 3, vol. 1, p. 456-7, 462-.
discussion of this, see below, in Chapter …. Thing. ….
[8] For a
Oost-Java gedurende de 16e en 17e eeuw”. TBG , vol. XXIII, 1876, p. 458- .... .
See MC Ricklefs, Babad Sangkala.... .
[14]
”Bijdrage tot de kennis van de zeden en gewoonten der Javanen”. TNI , vol. 14, no. 2, 1852, p. 408-15. The
[15]
number 1313 is also mentioned in De gids: nieuwe vaderlandsche letteroefeningen, Volume 12, Part 2; Volume 24,
p. 50.
Wiselius, p. 463.
[16]
J. Hageman Jcz., Handleiding tot de kennis der geschiedenis. aardrijkskunde, fabelleer en tijdrekenkunde van
[17]
Karaton Surakarta) (Ithaca: Southeast Asia Program, Cornell University, 1993., pp. 52-3. Wulandari researched this
manuscript as research material for Universitas Airlangga Surabaya. See …
This book was probably originally written in Javanese and then translated into Indonesian by Abu Fathoni. This
[19]
(Literature of Java 1) Theodore G. Th. Pigeaud Ph.D. Leiden (auth.) - Synopsis of Javanese Literature 900–1900
[24]
Karaton Surakarta) (Ithaca: Southeast Asia Program, Cornell University, 1993., pp. 52-3. Wulandari researched this
manuscript as research material for Universitas Airlangga Surabaya. See …
See Behrend, Manuscripts Catalog , vol. 1, p. 75.
[26]
Compare similar cases for the context of the Jatiswara manuscripts from the coast, and the Jatsiwara from the
[27]
1
Lihat Ahmad Baso, Pesantren Studies 2b (Tangerang Selatan: Pustaka Afid, 2019), edisi revisi, bagian pengantar.
Naskah baabd Gresik ini pertama kali diperkneakan ke dunia oleh Thomas Stanford Raffle sdalam
bukunya, History of Java, pada volume 2, bagian yang mebarakan sejarah jawa dari sumebr-sumebr Jawa.
Meski Raffles sendiri tidak menyebut secara langsung nama Babad Gresik atau Srat babad ing Gresik.
Benar, ada satu anskah babad Gresik ayng diperoleh dari bupati Gresik, Raffles memperoleh naskah ini
dari Bupati Gresik, Kyai Tumenggung Harjoadinegoro, menjabat 1808-1820.
Hikayat Raden Paku.Naskah Melayu ini asalnya berjudul Surat Silsilah Rasulullah, tersimpan di
Perpustakaan Universitas Leiden kode LOr 3302, dari hal. f 37r sampai f. 41v. Ini adalah terjemahan
Melayu antar-baris atas naskah Jawa berjudul Serat Sajarah Rasulullah Muhammat(kode IOL Jav 12, ff.
218-238, terdiri dari 20 halaman folio atau 40 halaman bolak-balik) di London. Berisi sejarah biografis
singkat Sunan Giri dan ayahnya, Syekh Maulana Ishaq. Ditulis dalam aksara Jawa khas pesisir. Naskah
asli Jawanya sendiri (IOL Jav 12, versi ringkas, hanya memuata sejarah Sunan Giri dan ayahnya beserta
ibu angkatnya) diperoleh Raffles dari Adipati Gresik sewaktu berkunjung ke sana pada April 1812. 4 Versi
Melayunya ditulis-ulang oleh H.N. van der Tuuk (1824-1894) menjadi teks tersendiri, dengan judul Surat
Silsilah Rasulullah,lalu dimuat ulang oleh A. Cabaton dalam jurnal Revue de l’histoire des religions
tahun 1906, dengan judul Hikayat Raden Paku.5
2
Antoine Cabaton, “Raden Paku, Sunan de Giri (Legende Musulmane Javanaise): Texte Malais, Traduction
Française et Notes”. Revue de l’Histoire des Religions, vol. 54, 1906, hal. 394-400.
3
M.C. Ricklefs & Petrus Voorhoeve, Indonesian Manuscripts in Great Britain: A Catalogue of Indonesian
Manuscripts in British Public Collections (London: Oxford University Press, 1977), hal. 59.
4
Lihat Ricklefs & Voorhoeve, hal. 59; Donald E. Weatherbee, “Raffles Sources for Traditional Javanese
Historiography and the McKenzie Collections”. Indonesia, No. 26, Oktober 1979, hal. 1987, hal. 63-94, hal. 68; dan,
“An Inventory of the Javanese Paper Manuscripts in the Mackenzie Collection, India Office Library, London, with a
Note on Some Additional Raffles Mss”. Southeast Asia Library Group Newsletter, No. 50/Desember 2018, hal. 96;
Website: http://www.sealg.org/newsletters.html (diakses 17 Juni 2019).
5
Lihat Jan Just Witkam, Inventory of the Oriental Manuscripts of the Library of the University of Leiden (Leiden:
Ter Lugt Press, 2007), vol. 4, hal. 110-1; Antoine Cabaton, “Raden Paku, Sunan de Giri (Legende Musulmane
Javanaise): Texte Malais, Traduction Française et Notes”. Revue de l’histoire des religions, vol. 54, tahun 1906, hal.
374-400.
naskah asal Gresik yang diterjemahkan sebagian oleh Raffles dan dimuat dalam bukunya yang
terkenal, History of Java, volume 2.
Ada tiga informan yang memberikan bahan-bahan naskah sebagai sumber primernya: Panembahan
Sumenep, Kiai Adipati Demak (sudah almarhum ketika buku History of Javaedisi ke-2 terbit di tahun
1824), dan sekretaris Pangeran Adipati Surakarta.
Narasumber Raffles; Kiai Adipati Demak [Kiai Adipati Sura Adimanggala, mantan bupati Demak],
Panembahan Sumenep dan Pangeran Adipati Surakarta (Sasradiningrat II, patih Surakarta 1812-1846).
Narasinya terutama disediakan oleh Kiai Adipati Demak, yang disebut Raffles, “the most continuous,
forms the main stream of the narrative”.6 Semua tahun dalam tahun Jawa.
Perjalanan Naskah Babad Gresik
6
Raffles, The History of Java, vol. 2, hal. 68. Berikut biografi singkat Kiai Adipati Sura Adimenggala:
Disebut juga Kanjeng Terboyo (1765-1827), cucu Ki Bustam dan emrupakan paman Raden Saleh (1813-1880)
pelukis terkenal itu. Awalnya menjabat sebagai bupati Kendal, lalu bupati Demak. Ia mengundurkan diri dari
jabatan bupati Demak di masa pemerintahan Daendels, karena menentang ekras yang etrkahir ini dalam
kebijakannya represif terhadap rakyat Jawa. Ia dikenal sebagai pejabat pribumi yang menjauhi menenggak opium
atau ebrjudi. Di masa pemerintahan Raffles, pada 18 Desember 1811 ditunjuks ebagai Bupati Semarang.
Di awal 1794 menikah dengan putri Mangkunegara I (1726-1795), raja pertama Kraton Mangkunegaran Solo. Selain
membantu Raffles dalam menulis History of Java, dan John Crawfurd untuk bukunya, History of the Indian
Archipelago, juga membantu menerjemahkan naskah Jawa Kitab Tuhpah tentang hukum-hukum Islam untuk
Crawfurd. Beliau dikenal sebagai penjaga naskah-naskah pesisir Jawa.
Kakeknya, Ki Bustam, berasal dari keluarga habaib Bin Yahya. Nama sebenarnya Ki Bustam adalah Sayid Abdullah
Muhammad Bustam atau Ki Ngabehi Kertoboso (1681-1759), pernah menjabat sebagai asisten bupati di Terboyo,
pinggiran Semarang. Dua putra beliau dan lima cucu belau pernah menjabat sebagai bupati di daerah pesisir utara
Jawa tengah. Ayahnya bernama Sayid Husain bin Yahya atau dikenal Kiai Jungke atau Wangsa Naya. Silsilah
Raden Saleh sang pelukis bertemu pada nama Ki Bustam. Lengkapnya dalam versi Habib Luthfi Pekalongan: Raden
Saleh bin Husein bin Aud bin Hasan bin Aud bin Hasan bin Idrus bin Muhammad bin Hasan bin Yahya. Ayahnya,
Sayid Husain bin Alwi bin Awd, adalah putra dari putri Ki Bustam yang bernama Nyai Sayid Alwi bin Awd bin
Yahya. Sementara ibunya, Mas Ajeng atau Raden Ayu Syarifah Husain bin Alwi bin Awd, adalah putri dari putra Ki
Bustam yang bernama Kiai Haji Agung Muhammad Bustam.
Dua orang putra Kiai Sura Adimenggala, Raden Saleh dan Raden Sukur, dikirim ke India belajar di Calcutta. Raden
Sukur pulang duluan. Sementara Raden Saleh balik ke Jawa di tahun 1815, dan diangkat sebagai penerjemah di
Bogor. Setelah pemerintahan Belanda kembali ke Jawa, ia lalu diangkat sebagai bupati Probolinggo, lalu bupati
Lasem. Namun nasib beliau dan ayahnya berubah drastis setelah meletusnya Perang Diponegoro di tahun 1825.
Pada bulan Desember tahun itu, Kiai Sura Adimenggala dan putra sulungnya, Raden Saleh, dituduh sebagai
pngkhianat karena diduga etrlibat dalam pernag yang dipimpin Pangeran Dipoengoro itu. Tuduhan itu dikaitkan
dengan keetrlibatan Raden Sukur dalam perlawanan melawan Kompeni itu. Beliau yang waktu itu dalam usia 60-an
tahun, bersama putranya, raden Saleh dibuang ke Ambon. Permohonan penundaan hukuman ditolak. Beberapa
waktu kemudian penguasa Sumenep dan sahabat akrab beliau, Panembahan Abdurrahman Natakusuma, memohon
agar beliau dibuang ke Sumenep dari Ambon. Di Sumenep Kiai Sura Adimenggala wafat pada 20 Juli 1827.
Lihat Warner Kraus, Raden Saleh and the Beginning of Modern Indonesian Panting, hal 27-8; H. de Graaf
Het Semarangse geslacht Bustam in de 18e en 19e eeuw; afkomst en jeugd van Radèn Salèh
In: Bijdragen tot de Taal-, Land- en Volkenkunde 135 (1979), no: 2/3, Leiden, 252-281; F. de Haan, Personalia der
periode van het Engelsche Bestuur over Java 1811-1816',Bijdragen Kon. Instituut 92, 1935: 477-611;
Kartadiningrat, Raden Adipati Aria, Boepati Madjalengka, “Salsilah Bestaman”, TBG, vol.XLII, 2 & 3, tahun 1900,
hal.135-143. de Graaf maupun Kraus menulis dengan keliru nama Awd dengan “Awal” dalam nama Sayid Husain
bin Alwi bin Awd maupun Nyai Sayid Alwi bin Awd bin Yahya.
Yang menulis kemudian teks Babad Gresik ini setelah Raffles adalah P.P. Roorda van Eysinga. Dalam
satu bukunya yang terbit di tahun 1841, 7Buku ke-3, jilid 1, bab 14 berjudul “Javaansche
Kronijken”.Naskah Roorda diperoleh dari milik C.P.J. Elout (wafat 1843), salah seorang anggota Raad
van Indië. Naskah ini berupa catatan-catatan penting, lengkap dengan tahunnya tentang sejarah Jawa,
yang disebut Pratela. Naskah Jawa ini diperoleh Elout di wilayah Yogyakarta-Surakarta (Vorstenlanden).
Tapi angka tahunnya sudah diganti dari penanggalan model sengkala ke penyebutan angka tahunnya
langsung. Tahun 1313 misalnya sudah ditulis “sewu ngatus kadhasa tigang”.
Yang unikdari naskah ini adalah soal hubungan Giri dan Mataram. Dan itu adalah satu masalah
sentisitf dalam konteks penulisan sejarah Jawa: apakah raja-raja Mataram ini sah atau tidak? Dalam
naskah Babad Gresik(PB A. 116 MSB) menyebut hubungan itu antara Panembahan Senopati dan
Panembahan Kawis Guwa, maka dalam naskah ini dibuat cerita bahwa Ki Ageng Pamanahan sendiri yang
bertemu langsung dnegan Sunan Giri Prapen dan mendapatkan restu legitimasi itu. Tentu perbedaan
kedua cerita ini punya implikasi politik yang luas. 8 Selain soal implikasi dari sisi pernaskahan dan
historigrafis. Sejarah Jawa dibuat terbelah antara dua mazhab historiografis yang berseberangan:
historiografi berbasis pesisir (yang berkiblat di Giri) dan historiografi berbasis Mataram. Ini akan dibahas
dalam Bab ….
Naskah Roorda ini dimulai dari: “Punika ingkang sajarah kangjeng Nabi Adam kalayan Dewi Kawa, 9
anggadhahi putra jaler”.10
…. :
Teks ini yang dikutip Raffles, bahsany sederhana, khas pesisir utara:
[ejaan diperbaiki] h. 456 [ingkang kaping 12] Punika pratelanipun Prabu Angka Wijaya hing Mahospahit,
apeputra Marta Wijaya; Marta Wijaya apeputra Prabu Brakumara; Brakumara apeputra Prabu Brawijaya; kala
panjenengen punika nuju Nata Caremen dateng tanah Jawi saha ambekta [membawa] putra putra estri kalayan
ingkan sentana [kerabat], nama Malik Ibrahim, Mulana Sarip bin Ibrahim Makrup, Mulana Gapur, Mulana Sakip,
Mulana Sayid bin Muhammad, Sayid Jinangpar, Saripul Jalal, dumugi ing Tanah Jawi, masanggrahan ing dusun
Leren, siti Tandes, nuju tahun tahun Jawi sewu tigang ngatus sadhasa tiga [1313], nuli utusan tiyang kawan dhasa
[40], sarta kapala [pinisepuh] nama Malik Ibrahim, Mulana Sayidin Saribin [Syarifuddin], sarta mawi ngaturi
[menawarkan] dhalima, winadahan gendaga [ditaruh dalam satu kotak kecil, een kistje],
sareng katur, angandika Brawijaya: Apa nora weruh nata Caremen yen nagara Jawa akeh who dalima, kaya wong
mejannaanni [merendahkan diriku]. Mangka utusan mundhur, tan pamit, sawab wuninga yen Nata Brawijaya
punika Ratu Budha, mangka sahundure utusan, mangka Brawijaya sigra
h. 457: mucang, angrahos taluh [menduga itu adalah teluh, guna-guna, racun], mangka nuli mecah dalima,
katingalan isi sasotiya, ingkang endah, gawok Nata Brawijaya, nuli utusan kanututi, boten katutan, mangka
sentanane Prabu Caremen saha sabalane sami kenging wawelek [mendapatkan kesusahan], kathah pejah, wonteng
ing siti Leren.
Mangka putri nuli sakit sanget, sarta dhipun sundang klayan kang rama [sudah terpisah bersama sang ayah], saha
angandika [sang ayah berujar]: Yen sira estu dadi jodona ratu Jawa, iya dhawaha umurira [sendainya kamu itu jadi
7
P.P. Roorda van Eysinga, Handboek der Land-en Volkenkunde, Geschied, Taal-, Aardrijks-en Staatkunde van
Nederlandsch Indie (Amsterdam: L. van Bakkenes, 1841), Buku ke-3, jilid 1, hal. 456-7, 462-.
8
Pembahasan soal ini, lihat di bawah, dalam Bab …. hal. ….
9
Dewi Kawa: Siti Hawa, istri Baginda Nabi Adam alaihissalam.
10
Roorda van Eysinga, Handboek, hal. 450.
berjodohan dengan raja Jawa, umurmu akan panjang], yen si ora, cendeka amurira [namun karena tidak jadi, maka
umurmu akan jadi singkat].
Boten dangu, nuli seda, kakubur ing Leren, sampun dumugi pitung dinten, nuju dalu mecuk sila cungkupipun
kang putra, mangka Nata Caremen sareng saddalu, sigro budal mantuk ing nagari Caremen.
h. 462, [ingkang kaping 18] punika ingkang sajarah kangjeng Rasulullah, ingkang dateng Kangjeng Suhunan
Ratu ing Giri Kedaton, Nabi Muhammat apuputra Dewi Patimah, Dewi Patimah apuputra Bageda Hasan [Husain];
Bageda Hasan apuputra Jenal Ngalim, Jenal Ngalim apuputra Jenal Ngabidin; Jenal Ngabidin apuputra Jenal Kubra;
Jenal Kubra apuputra Sayid Jumadil Kubra; Sayid Jumadil Kubra apuputra Maulana Iskak, Maulana Iskak apuputra
Kangjeng Sunan Ratu ing Giri kadaton. …
keturunan sampai hal.469: punika pratelanipun kang sajarah Panembahan Kawis Guwa, kapernah buyut kalayan
Suhunan Ratu [Sunan Giri], gung sakawan, sami jalu: Panembahan Agung, Panembahan Kelangenan, Panembahan
Ardi Enggal, Panembahan Maben.
[ini adalah akhir teks versi Roorda. Apakah ini juga akhir teks versi Babad Gresik, sebagaimana disalin dari
babonnya yang dari pesisir? Artinya versi awal naskah ini berakhir di masa Panembahan Kawis Guwa atau anaknya,
Panembahan Agung? Namun di halaman sebelumnya disebut cerita musnahnya kekuasaan Giri ketika penguasa
terakhir Giri bernama Pangeran Singasari melarikan diri “Kala panjenengan punika perang kalayan kangjeng
Kiaiyahi Tumenggung Jayanagara ing tandes, nuju tahun Jawi 1607, nanging kandap yudhane Pangeran Singasari
larut dateng dusun Makukur, siti Ngayogia. Mangka sirna panjenengan Giri, sawab karangkeppan menghsah
Welandhi.”11]
11
Roorda van Eysinga, Handboek, hal. 467.
De Graaf salah tulis mengomentari taun 1679 ini, dengan emnuis tahun 1629 sebagai asal thun
naskah,12 Padahals ememstinya 1679, yang versi anskah inibeakhri apda kisah Sunan Sendang … seperti
yang diungkap TNI
Kronik Gresik yang dimuat Wiselius dalam jurnal TBG. 13Sumber wiselius: Dari naskah pegon asal
Gresik (ditulis pegoe). Naskah ini satu rumpun dengan naskah Gresik versi Raffles di atas. Karena isinya
berupa pemaparan satu peristiwa disertai candrasangkala, chronogram atau kode penyebutan tahunnya
dalam tahun Jawa atau Saka. Selisih tahun Saka dan tahun Masehi adalah 78 tahun. Misalnya peristiwa
kedatangan utusan 40 orang Waliyullah dari Campa ke Gresik yang dipimpin oleh Syekh Maulana Malik
Ibrahim. Itu ditulis terjadi di tahun 1303 tahun Jawa, berarti tahun 1381 M.
Bentuk penulisan kronologis seperti ini baru diperkenalkan di Giri, lalu menyebar ke beberapa
jaringan Giri. Di Makassar namanya lontara’ bilang, catatan kronologis berbagai peristiwa. Di Bima,
Sumbawa, disebut Bo’ Sangaji, buku catatan harian raja. Di Bali bernama ... Di Maluku ada Hikayat
Tanah Hitu. Penulis-penulis era Kartasura di abad 18 juga mengadopsi pendekatan ini. Seperti terlihat
pada keberadaan naskah-naskah Babad ing Sangkala dari masa Kertasura hingga turunannya di era
Surakarta dan Yogyakarta.14
Ada beebrapa sumebr naskah yang dipakai Wiselius untuk diperbandingkan.
Satu sumber Wiselius punya kemiripan dengan sumber yang dipakai jurnal Tijdschrift voor
Nederlandsch-Indie (disingkat TNI) tahun 1852 yang menulis tentang sejarah Gresik yang dimulai dari
12
Dit laatste duidt op een slechte verstandhouding tot de overwinnaar
en een door deze uitgeoefende druk, waaronder de priestervorst echter
niet bezweek. Integendeel, de overlevering verhaalt, dat de Mataramse
vorst door de hardnekkige weerstand van de Giriër zelf ziek werd.
Het is zelfs niet onmogelijk, dat de priestervorst verder is gegaan
en besloot "de vaan des oproers te ontrollen, om aldus de verloren
magt terug te krijgen", zoals Wiselius uit een niet meer aanwijsbare
Girische kroniek voor het jaar 1629 opgeeft (Wiselius 495).
Naskah versi MSB telah mengalami beberapa penambahan, penambahan etrahir adalah tahun penuisan
versi naskah inid Panti budaya Yogyakarta di tahun 1936. Penamabhan di akhir ini lazim dalam tulisn-
menulsid I jawa, seperti kita lihat pada naskah Serat Surya Raja. Awalnya ditulis langsung oelh putra
mahkota Keraton Yogyakarta yang ekmduian ebrgelar Sultan hamengubuwono II setelah naik tahta.
Penambahan etkahir naskah ini terdapat di Panti Budaya juga, MSB, yakni pada tahun 1924,
Dmikian pula anskah di Bali seperti Kakawin Gajah Mada, penusain etrkahr di atas lontar bertahun 1960.
Tapi isinya diperolehd ari amsa-mas asebeunya,d ari korpus kakawin di abad 19.
Penambahan pada naskah Babad Gresik muncul pada naskah versi Kediri yang menjadi basis penulisan
naskah hanacaraka MSB dan RP 137.
Versi RP ditulis sekitar akhir abad 19 di Surakarta, terdiri dari 66 halaman. Bagian akhir naskah berbicara
soal pemugaran kompelk makam Giri yang dilskanakan pada tahun 1876-1880 di bawah arahan penghulu
Haji Muhamamd Yusuf.18
kitab Ahla-l-Musamarah (selesai ditulis pada 1381 H/1961 dalam bahasa Arab) ini. Dalam menulis versi
terjemahan Arabnya ini, Kiai Abu al-Fadll tentu berpegangan pada satu naskah Jawa. Naskah itu lalu
diterjemahkan ke dalam bahasa Arab. Ketika membandingkan hasil terjemahan beliau dengan kedua
naskah di atas, tampak kesesuaian dan kecocokan alur berceritera dari awal hingga akhir. Meski ada
improvisasi atau penambahan redaksional, bahkan ada penyebutan tahun 1300 sebagai titik awal proses
kegiatan para Wali Songo (yang tidak terdapat dalam kedua naskah Gresik di atas). Namun Kiai Abu
Fadll jelas lebih setia dan runut dalam menulis kembali isi teks naskah Gresik itu ke dalam bahasa Arab.
15
”Bijdrage tot de kennis van de zeden en gewoonten der Javanen”. TNI, vol. 14, no. 2, tahun 1852, hal. 408-15.
Angka tahun 1313 ini juga disebut dalam De gids: nieuwe vaderlandsche letteroefeningen, Volume 12,Bagian
2;Volume 24, hal. 50.
16
Wiselius, hal. 463.
17
J. Hageman Jcz., Handleiding tot de kennis der geschiedenis. aardrijkskunde, fabelleer en tijdrekenkunde van
Java (Batavia: Lange & Co., 1852), 2 volume, vol. 1, hal. …..
18
Lihat Nancy K. Florida,Javanese Literature in Surakarta Manuscripts (Vol. 1:Introduction and Manuscripts of
the Karaton Surakarta)(Ithaca: Southeast Asia Program, Cornell University, 1993., hal. 52-3. Wulandari meneliti
naskah ini sebagai bahan penelitian Univeristas Airlangga Surabaya. Lihat …
Kemungkinan teks terjemahan Kiai Abul Fadll ini dijadikan pegangan oleh Kiai Bisri Musthafa Rembang
yang menulis teks Jawa Tarikhu-l-Awliya: Wali Sanga (selesai ditulis 1372 H/1953 dalam bahasa Jawa
aksara pegon)maupun teks Arab Kiai As’ad Syamsul Arifin Situbondo yang menulis Tarikh Perjuangan
Islam Indunisi (tanpa tahun, dalam bahasa Indonesia aksara jawi). Kiai Bisri kelihatan menelaah versi
Jawa naskah Gresik ini, sementara karya Kiai As’ad cuma lebih ringkas, termasuk penulisan tahun 1300
itu..
Aboebakar Aceh dalam buku Riwayat Hidup KH Wahid Hasjim dan Karangan Tersiar (1957),
menulis tiga bab khusus tentang Sunan Giri: tentang ayahnya, Syekh Maulana Ishaq, dan pesantren Sunan
Giri. Sumbernya disebut, hanya satu: buku Sejarah Kehidupan Sunan Giri, tanpa tahun, diterbitkan oleh
Panitia Perbaikan Makam Para Wali. 19 Buku ini punya nilai lebih, karena menulis satu bab khusus
berjudul “Sunan Giri dan Pesantren”, kendati dari sumber yang satu itu. Murid-muridnya disebut dari
berbagai daerah, termasuk dari luar Pulau Jawa.
Buku Sejarah Kehidupan Sunan Giri punya kemiripan dengan buku A.F. Moh. Erfan, berjudul
Sedjarah Kehidupan K. Sunan Giri (Gresik, tanpa tahun [sekitar tahun 1950-an]). Penulisnya
mendasarkan diri pada teks-teks manuskrip yang tersimpan di Giri yang disediakan oleh penghulu
jurukunci M.H. Zainal Abidin. Termasuk sumber Arab yang dipakai misalnya untuk melacak silsilah
ayahanda Sunan Giri, Syekh Maulana Ishaq, hingga ke Rasulullah SAW. 20 Kronologi tahun-tahun
kejadian yang dsiebut dalam buku ini diambil dari naskah Babad Gresik – meski penulisnya tidak
menyebut secara spesifik naskah ini.
Ada pula buku yang diterbitkan oleh Lembaga Research Islam Pesantren Luhur Sunan Giri Malang,
Sejarah dan Da’wah Islamiyah Sunan Giri (terbit sekitar 1974).
19
Buku ini kemungkinan asalnya ditulis dalam bahasa Jawa lalu dibahasaIndonesiakan oleh Abu Fathoni. Versi
bahasa Indonesia ini yang dijadikan pegangan oleh Aboebakar Aceh.
20
A.F. Moh. Erfan, Sedjarah Kehidupan K. Sunan Giri (Gresik, tanpa tahun [sekitar tahun 1950-an]).
21
Lihat Behrend, Katalog Naskah, jilid 1, hal. 75.
2. Babad Madura-Babad Gresik (PB E. 46/MSB S128)
naskah beraksara Latin ini terdiri dari dua naskah: Babad Madura dan Babad Gresik, ditulis Latin, dari
bentuk tembang macapat, terdiridari 159 halaman bolak balik. Naskah pertama (hal. 1-115)adalah alih
aksara dari anskah beraksara Jawa (RP 126 atau SMP/RP 57) menceritakan perkawinan Sunan
Pakubuwono VII dengan seorang putri Madura.
Naskah kedua(hal. 115-158) bercerita tentang awal-mula kota Gresik, diawali dari ekdatang du maulana
asal Arab Maghibi bernama Maulana Ibrahim dan saudaranya Maulana Mahfur. Lalu berbicara tentang
Sunan Giri dan keturunannya, hingga pemugaran makam Sunan Giri di tahun Jawa 1809/1879 M. catatan
di bagian depan teks naskah bagian kedua inimerupakan ahsil transliterasi Panti Boedaja Yogyakarta dari
naskah koelksi Museum Radya Pustaka (RP 137)….
Alih-aksara naskah ini dilakukan di Surakarta pada tahun 1936 atas prakarsa Th. Pigeaud dari Stichting
Panti Boedaja.22
Kata de graaf dan pigeaud: De jaartallen zijn ontleend aan cod. LOr 6780, een Javaanse proza
verhandelingover de geschiedenis van Gresik en Giri, opgesteld in het middenvan de 19de eeuw op last
van een Madurese Regent van Bangkalan.23 Disebut juga dalam naskah ini Sunan Gri berdagang ke
Banjar. Versi ini yang ditransliterasi oleh Aminuddin Kasdi di samping versi yang pegon.Tapi kayaknya
versi Leiden ini tidak dicek Kasdi.
Naskah Babad Gresik LOr 6780 berbahasa Jawa prosa memuat tahun-ttahun penanggalan untuk setiap
kejadian dalam sejarah penyebaran Islam di Gresik dan munculnya Pesantren Giri. Naskah ini disusun
atas inisiatif Bupati Bangkalan di abad 19.
Lor cod. 6842 (historical notes),
LOr8581 (Gresiknotes), 8582 (genealogy, from Muhammad),NB S 21, KITL V Or 228 (Sasilah). 24
4. Babad Gresik (RP 137 atauSMP/RP 16) koleksi Museum Radya Pustaka Surakarta, aksara Jawa
hanacaraka, bentuk prosa, .
Versi RP ditulis sekitar akhir abad 19 di Surakarta, terdiri dari 66 halaman. Bagian akhir naskah
berbicara soal pemugaran kompelk makam Giri yang dilskanakan pada tahun 1876-1880 di
bawah arahan penghulu Haji Muhamamd Yusuf.25
Bagian awal anskah bebrunyi: …
Bagian akhir berbunyi: …..
Naskah Babad Gresik, aksara pegon dan Jawa, yang ditransliterasi Aminuddin Kasdi menjadi satu
kestuan anskah, dengan perbedaan ekcil. Vrsi pegon ditulis trabsliterasinya dalam buku Babad Gresik:
Transkripsi Babad versi Arab Pegon (Gresik, 1990); sementara naskah jawa disatukan dengan naskah
22
Lihat Behrend, Katalog Naskah, jilid 1, hal. 69-70.
23
Disebut dalam de Graaf n Pigeaud_de eerste Moslimse vorstendommen op java, hal. 285.
24
(Literature of Java 1) Theodore G. Th. Pigeaud Ph.D. Leiden (auth.) - Synopsis of Javanese Literature 900–1900
A.D.-Springer Netherlands (1967), h. 135.
25
Lihat Nancy K. Florida,Javanese Literature in Surakarta Manuscripts (Vol. 1:Introduction and Manuscripts of
the Karaton Surakarta)(Ithaca: Southeast Asia Program, Cornell University, 1993., hal. 52-3. Wulandari meneliti
naskah ini sebagai bahan penelitian Univeristas Airlangga Surabaya. Lihat …
pegon dialihksarakan dalam Aminuddin Kasdi, Babad Gresik: Tinjauan Historiografi dalam Studi
Sejarah (Surabaya: University Press, IKIP, 1995).
Pada naskah Jawa ada catatan tmabahan di sampul belakang di luar teks: “Muhammad Machri,
turunan saking Kanjeng Nabi Muhammad kaping selangkung[yang ke-25], ibunipun M. Machri
ingkang nami Muslimah pejah wonten Kampung Ketapang, kampung Arab Surabaya”.
Bagian awal naskah berbunyi: “Punika cariyos asal-mulaning wontenipun nagari Gresik,duk kala
panjenenganipun ratu tanah Jawi, karaton ing Majapahit, nama Maharaja Brawijaya” …
Bagian akhir berbunyi: “Ing salebeting tahun Jawi 1809 ing masjid miwah cungkup pasareyan Giri
nglebetipun kajobin sela marmer ngantos samangke punika”…..
5. Babad Gresik (KITLV Or 258), dalam askara Latin, adalah naskah hasil alih-aksara dari Babad
Gresik (RP 137) koleksi Radya Pustaka Surakarta.26
6. IOL Jav 12 (b) (ringksan Babad Gresik)
Kajian sebelumnya atas naskah ini untuk konteks Kajian Historiografi Nusantara
Tulisan Aminuddin
Aminuddin Kasdi, Babad Gresik: Transkripsi Babad versi Arab Pegon (Gresik: Pemda Kabupaten
Gresik, 1990)
Aminuddin Kasdi, Babad Gresik: Tinjauan Historiografi dalam Studi Sejarah (Surabaya: University
Press, IKIP, 1995).
Babad Gresik Jilid I versi Radya Pustaka Surakarta: Alih tulisan dan bahasa oleh Soekarman B. Sc..
Surakarta: Radya Pustaka Surakarta, 1990
Babad gresik : suntingan teks dan tinjauan unsur sastra sejarah / peneliti, Retno Asih Wulandari, Dwi
Handayani,
H.J. de Graaf, Babad Gresik (1936)
H.J. de Graaf menyebut dalam “Later Javanese Sources”, dalam Soedjatmoko (editor), An Introduction
toIndonesian Historiography, hal. 133, Serat Babad Gresik, preserved in mansucripts, though of only
recent origin, and contains the traditions regarding the old priest-rulers of Giri”. Apa arti of recent origin?
Apa karena yang ditemukan di Museum radya Pustakad an Sonobudoyo? Malah emngaggap refenrsi
Wiseilus yg epgon itu sudah hilang.
Mesjid Giri, sengkalanya: tingal tunggal wisayaning ratu (mata, melihat, satu istana raja) atau 1512
(1590 M)
Kasdi, 1988. “Babad Gresik sebagai Sumber Sejarah” dalam Media Pendidikan Ilmu Pengetahuan.
Surabaya: IKIP Surabaya No 37 Th IX, dan karya Aminuddin Kasdi yang lain di tahun 2005 seperti
“Kepurbakalan Sunan Giri (Sosok Akulturasi Kebudayaan Indonesia Asli, Hindu-Budha dan Islam abad
15-16). Surabaya: Unesa University Press, 3). Wahju Utomo, Danang. 2011. Gresik: Sebuah Catatan
Perjalanan Sejarah Islam (Makalah dalam iaaipusat PIA). Balai Pelestarian Peninggalan Purbakala Jawa
Timur, 4).
26
Lihat Behrend, Katalog Naskah, jilid 1, hal. 75.
Babad Gresik: Tinjauan Historiografis dalam Studi Sejarah (Aminuddin Kasdi, laporan penelitian,
1987), Grissee Tempo Doeloe (Dukut Imam Widodo, dkk., diterbitkan oleh Pemerintah Kabupaten
Gresik, 2004), Gresik dalam Perspektif Sejarah dan Hari Jadi (Tim Peneliti dan Penyusun, diterbitkan
oleh Pemerintah Kabupaten Gresik, 1991), Gresik dalam Perspektif Sejarah (Tim Penyusun, diterbitkan
oleh Disparinkom, 2004), Sejarah Sunan Drajat dalam Jaringan Penyebaran Islam di Nusantara (Tim
Peneliti dan Penyusun Sejarah Sunan Drajat, 1998), Gresik dalam Lintasan Lima Zaman (Mustakim,
2010), dan Serat Sedjarah Gersik (Kijai Ngabei Mangoenadirdjo, PWGTPP, 1932).
Catatan tentang corak varisi prbedaan antara anskah-naskah: seperti Variasi ejaan ….
Variasi ejaan mempengaruhi penafsiran?
Ejaan varian dapat memberi keterangan tentang asal dan saling hubungan naskah yang mengandung
teks tertentu.28 Termasuk bsia membantu kita karaketr penyalin: mana yang lebih paham dengan isi
anskah yang ditulisnya, mana yang kurang paham.
27
Bandingkan aksus serupa untk konteks naskah-naskah Jatiswara dari pesisir, dan Jatsiwara dai lignkungan rkaton.
Lihat Behrend …
28
van der Molen, Kritik Teks Jawa, hal. 76.
Seperti variasi makam juk dalam versi pegon dan Jawa (dalam AK) dan makam jak dalam sebagian
versi Jawa (MSB, RP)
AK: makam juk. Makam jak: maqam hujjaj? (posisi seperti orang yang sudah naik haji?); makam juk,
maqamdzawq, ini yang lebih tepat dari makam jak [varian ejaan ini menunjukkan penulis naskah versi
pegon lebih mengetahui isi naskah daripada yang versi Jawa]
Demikian pula variasi ejaan Pasir(naskah MSB, RP) dan Pasei (naskah AK): sebutan untuk Pasai, tapi
yang dimaksud adalah Malaka dalam konteks pembicaraan Sunan Ampel dan Sunan Giri ini … (dalam
AK ada nama tempat disebut pasir, tapi untuk konteks negeri Blambangan, dan yang dimaksud adalah
pasisir).
Variasi ejaan qadla shalat: AK: ngadani. Dari kata qadla, mengqadla shalat. Menunjukkan masih kuat
tradisi kesantriannya. Sementara MSB, RP: ngalani, dari kata kala, berasal dari kata “qadla”, yang
sudah mengalami proses penjawaan, khas mustami’.
Ini seklai lagi menunjukkan bahwa penyalin anskah AK lebih paham dan lebih cerdas dibanding
penyalin naskah MSB, RP.
Cuma ada beebrapa variasi ejaan yg menunjukkans aking kentalnya penyalin santri itu, hingga mantri
yang ditulis santri,29 cerita Sunan Giri membuat sumur itu etrguling, sehingga disebut sebagai
karamahnya Kanjeng Sunan – di situ terasa berlebihan. Sementara dalam dalam naskah MSB dan RP
seperti biasa saja, penggambaran sososk Sunan Giri yang manusiawi …
29
Lihat hal … di atas. MSB, RP; mantri; AK: santri.
aparatus pembanding: beberapa data dari naskah lain di luar corpus Babad Gresik, berupa naskah
ringkasan, naskah adaptasi dari corpus babad Gresik atau tulisan tentang keseluruhan atau sebagian isi
naskah corpus
aparatus pelengkap: catatan tambahan untuk corpus berupa penjelsan makna istilah, nama atau variasi
ejaan dalam corpus
Aparatus pembanding:
Ws : Wiselius, “Kroniek van Giri”. TBG, vol. … tahun, hal. 462-
Ef : Erfan
BG : kutipan beberapa isi naskah Babad Gresik milik Raden Adipati Aria Suria Winata Surakarta,
seperti dimuat dalam Bataviaasch Genootchap van Kunsten en Wetenschappen, Rapporten van de
Commisie in Nederlandsch-Indie voor Oudheidkundig Onderzoek op Java en Madoera (1907) (Batavia:
Albrecht, 1909).
BGL : edisi suntingan Mudlofar, “Babad Giri Kedhaton Suntingan Naskah dan Telaah Struktur”,
(Tesis, UniversitasNegeri Surabaya, Surabaya, 2002),
Wl : Wulandari
Rf : Raffles, History of Java, vol. 2, hal. 113-121 (dalam cet. 1), hal. 122-131 (dalam cet. 2)
Ro : Roorda van Eysinga, Handboek, Buku 3, jilid 1, hal. 456-469.
Cb : Cabaton, “Hikayat Raden Paku”, hal.
Aparatus pelengkap:
AK ft : Catatan kaki Aminuddin Kasdi atas naskah AK yang disunting dan diterjemahkan
Hg : Hageman, Handleiding, vol. 1, hal. ….
TNI : Jurnal …..