The Javanese text being published here is not appearing in print for the first time: more than half Cli century ago it was published by B.J.O. Schrieke in his doctQr's thesis Ret Boek van Bonang ("The Book of Bonang") (1916). In Schrieke's work, however, the emphasis fell O'n the historical introductiQn to the text rather than on the text itself, the edition of which is nQt free of shortcomings. MoreQver, the analysis of the contents of the text appended to it could not make up Qf a complete translation. for the lack That a new edition and complete translation of this Qld and important text has nQt been made before now is due to the small number of scholars of Javanese - and the even smaller number of those amQng them who concern themselves with the Muslim works of Javanese literature. In short, it is the piQneering character which the study of Indonesian literatures still largely PQssesses that has caused people to be contented with preliminary surveys Qf this extensive field of study j it is true that a number of welcQme milestones have been erected, but it can in no way be said that the cha:rting Qf the whole field is yet complete. After the first publication of a text and summary of its contents people are only too readily inclined to proceed to other projects, mOore attractive because of their novelty.

The Javanese text being published here is not appearing in print for the first time: more than half Cli century ago it was published by B. J. O. Schrieke in his doctQr's thesis Ret Boek van Bonang ("The Book of Bonang") (1916). In Schrieke's work, however, the emphasis fell O'n the historical introductiQn to the text rather than on the text itself, the edition of which is nQt free of shortcomings. MoreQver, the analysis of the contents of the text appended to it could not make up Qf a complete translation. for the lack That a new edition and complete translation of this Qld and important text has nQt been made before now is due to the small number of scholars of Javanese - and the even smaller number of those amQng them who concern themselves with the Muslim works of Javanese literature. In short, it is the piQneering character which the study of Indonesian literatures still largely PQssesses that has caused people to be contented with preliminary surveys Qf this extensive field of study j it is true that a number of welcQme milestones have been erected, but it can in no way be said that the cha: rting Qf the whole field is yet complete. After the first publication of a text and summary of its contents people are only too readily inclined to proceed to other projects, mOore attractive because of their novelty.

This groundbreaking work studies the Arabic literary culture of early modern Southeast Asia on the basis of largely unstudied and unknown manuscripts. It offers new perspectives on intellectual interactions between the Middle East and Southeast Asia, the development of Islam and especially Sufism in the region, the relationship between the Arabic and Malay literary traditions, and the manuscript culture of the Indian Ocean world. It brings to light a large number of hitherto unknown texts produced at or for the courts of Southeast Asia, and examines the role of royal patronage in supporting Arabic literary production in Southeast Asia.

This clearly written text explores the rational theology of Islam, the conflict between the "defenders of God" and the "defenders of reason", and the controversy's historical roots.

Explores the history of Islam in the largest Muslim nation state in the worldLocated on the eastern periphery of the historical Muslim world, as a political entity Indonesia is barely a century old. Yet with close to a quarter of a billion followers of Islam it is now the largest and most populous Muslim country in the world. As the greatest political power in Southeast Asia, and a growing player on the world scene, Indonesia presents itself as a bridge country between Asia, the wider Muslim world and the West.In this survey Carool Kersten presents the Islamisation of Indonesia from the first evidence of the acceptance of Islam by indigenous peoples in the late thirteenth century until the present day. He provides comprehensive insight into the different roles played by Islam in Indonesia throughout history, including the importance of Indian Ocean networks for connecting Indonesians with the wider Islamic world, the religions role as a means of resistance and tool for nation building, and postcolonial attempts to forge an aIndonesian Islam.Key FeaturesThe first comprehensive historical survey of the Islamisation of Indonesia from the arrival of Islam in the 13th century until the presentAn interdisciplinary study of the place and role of Islam in IndonesiaAn overview of the religions growing significance in the formation of what is now the largest and most populous Muslim country in the world

Indonesian Manuscripts from the Islands of Java, Madura, Bali and Lombok discusses aspects of the long and impressive manuscript traditions of these islands, which share many aspects of manuscript production. Many hitherto unaddressed features of palm-leaf manuscripts are discussed here for the first time as well as elements of poetic texts, indications of mistakes, colophons and the calendrical information used in these manuscripts. All features discussed are explained with photographs. The introductory chapters offer insights into these traditions in a wider setting and the way researchers have studied them. This original and pioneering work also points out what topics needs further exploration to understand these manuscript traditions that use a variety of materials, languages, and scripts to a wider public.

The notion of adab is at the very heart of the Islamicate cultures. Born in the crucible of the Arabic and Persian civilisations of the Late Antiquity period, nourished by Greek, Syriac and Indian influences, this polysemic notion could cover a variegated range of meanings, ranging from good behaviour, good manners, etiquette, proper knowledge of the rules, to belles-lettres, and finally, literature. This volume addresses the notion of adab through four perspectives, which correspond to the four parts into which it is divided: “Origins”; “Transmissions”; “Metamorphosis” of the “Origins” and finally “Origins” through the lens of modernity.

The Scope of the Work The main purpose of this work is to give a critical edition of a Javanese text - the Serat Cabolek - together with an Introduction, an English trans lation of the text, and Notes. The present publication is a slighdy revised version of a doctoral dissertation submitted to the Australian National Univer sity in 1967. The Introduction to the text begins with a brief description of each of the extant MSS of the Serat Cabolek to be found in the Manuscript Sections of the Jakarta Museum Library and the Lembaga Kebudayaan Indonesia and in the Griental Manuscripts Section of the Leiden University Library. In addition, a description is given of a printed version of the Serat Cabolek. The eleven MSS and the printed text are compared with one another on the points of form, structure and content, in order to discover their mutual relationship. From this comparison it becomes clear that no matter how much these eleven MSS and the printed text of theSerat Cabolek may differ the one from the other, they all share a common core and all ultimately derive from a single source. The kernel of the Serat Cabolek in all probability comprised only the following sections: (1) the story dealing with the trial of Haji Mutamakin by the Kartasura tribunal; (2) the teaching of Dewa Ruci to Bhima; and (3) a commentary on Dewa Ruds counsel to Bhima.

This collection of Sufi poetry and songs is “an inspiring source to deepen our knowledge of Sufism by the examples and teachings of . . . beautiful and wise Sufi women” (Sufism) The luminous presence of women who follow the Sufi Way—the mystical path of Islam—is brought to life here through their sacred songs and poetry, their dreams and visions, and stories of their efforts as they witness the Truth in many realms. These writings reflect the honor and respect for the feminine in the Sufi worldview, and they are shared in the spirit of inspiration and hope for the flourishing contributions of women to the spiritual development of humanity. Spanning the centuries, from the time of the Prophet Muhammad to the present day, the selections are by or about an array of Sufi traditions in different parts of the world, from Asia, Africa, and the Middle East to Europe and America—from beloved members of the Prophet’s family to the mystic Rabi’a al-Adawiyya to the modern scholar Annemarie Schimmel. Biographical anecdotes and personal memoirs provide a glimpse into the experience of great saints and contemporary practitioners alike, while providing an introduction to the principles and practices of Sufism.

This volume deals with the sultanate of Banten from the outbreak of the rebellion of 1750-52 to the launching of the Cultivation System in 1830. After the suppression of the rebellion by the Dutch East India Company (VOC), local society showed considerable vitality. The introduction by the VOC of forced exploitation of the pepper cultivation did not lead to a significant increase in production, but enabled the local elites to augment their power. In the late 18th century Asian traders (many Bugis and Chinese) and English country traders integrated Banten and its Sumatran territory Lampung into a vibrant inter-regional trading network. This trade pattern, which involved the exchange of pepper and the maritime and forest products demanded by the China market for opium, contributed to the emergence of a new economic order in insular South-East Asia. This study shows how the the society of Banten was in a state of constant transformation in reaction to the Western presence and the shifts of the world economy during the period from 1750 to 1830.