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THE COMMAND OF IDEOLOGY
TRANFORMATION FROM ANIMISM TO
ISLAMIS: TRANSCRIPTION AND
TRANSLATION OF PIAGAM KERINCI
Darti Busni1, Mhd. Rasidin2, D.I. Ansusa Putra3, Doli
Witro4*,Nisaul Fadillah5, and Muhamad Taufik Kustiawan6
1,2Institut Agama Islam Negeri Kerinci, Jambi, Indonesia
3 Universitas Islam Negeri Sulthan Thaha Saifuddin, Jambi, Indonesia
4Universitas Islam Negeri Sunan Gunung Djati Bandung, Indonesia
5Western Sydney University, Australia
6Universitas Islam Negeri Sunan Kalijaga Yogyakarta, Indonesia
*Corresponding e-mail: doliwitro01@gmail.com
DOI: 10.31291/jlka.v20.i1.1039
Accepted: 9 March 2022; Revised: 22 June 2022;
Published: 30 June 2022
ABSTRACT
This study analyzes the manuscripts of Piagam Kerinci (Sultan
Kerinci charter) and letter stored in the collection of National Library of the
Republic of Indonesia. The purposes of this study are (1) to describe the
contents of the charter and letters, (2) to explain the development of Islam
in Kerinci as reflected on the content of the manuscript, and (3) to reveal
the message contained in the manuscript. This study uses a philological
approach through historical writing analysis. Several concepts and theories
are used as a tool to analyze the historical phenomena studied. The data
collected are the Piagam Kerinci manuscripts and letters (three
manuscripts) with the code ML 396 D. The study found that the Kerinci
Charter, both Charter A, B, and C contain orders to obey Allah and to
embrace Islam. In addition, there is an order for the people of Kerinci to
establish Islamic syarak (sharia) and leave unruly behaviors in Islam such
as: cock fighting, stealing, alcohols, tree/stone worshipping (as of animistic
beliefs and practices). The presence of orders in these manuscripts suggests
that there was an ideological transformation from animist to Islam belief in
the Kerinci community.
Keywords: Ideological Transformation, Animism, Islam, Kerinci Charter.
Jurnal Lektur Keagamaan, Vol. 20, No. 1, 2022: 147 - 172
148
ABSTRAK
Penelitian ini berfokus pada teks naskah piagam dan surat Sultan
Kerinci yang terdapat di Perpustakaan Nasional Republik Indonesia,
dengan memaparkan suntingan teks. Tujuan penelitian ini adalah (1) men-
deskripsikan isi piagam dan surat-surat sultan Kerinci, (2) menjelaskan
perkembangan Islam di Kerinci sehingga perkembangan khazanah inte-
lektual religius di sana dapat terlihat dengan jelas berdasarkan isi teks,
dan (3) mengungkapkan pesan moral yang terdapat dalam teks. Penelitian
ini menggunakan metode pendekatan filologi melalui penulisan sejarah
analisis. Beberapa konsep dan teori digunakan sebagai alat untuk
menganalisis t fenomena historis yang dikaji. Data yang dikumpulkan
adalah manuskrip piagam dan surat-surat Kerinci yang tersimpan di
perpustakaan Nasional Republik Indonesia sebanyak tiga lembar naskah
dengan kode ML 396 D. Penelitian telah menunjukkan bahwa Piagam
Kerinci, baik piagam A, B, dan C memuat perintah untuk taat kepada Allah
dan untuk masuk ke dalam agama Islam. Selain itu terdapat juga perintah
kepada masyarakat Kerinci untuk mendirikan syarak (syariah) agama
Islam dan meninggalkan hal-hal yang dilarang dalam Islam seperti
menyabung ayam, mencuri, minum minuman keras, menyembah pohon
atau batu besar yang merupakan bentuk kepercayaan animisme. Adanya
perintah dalam naskah menunjukkan adanya transformasi ideologi dari
kepercayaan animisme kepada agama Islam pada masyarakat Kerinci.
Kata Kunci: Transformasi Ideologi, Animisme, Islam, Piagam Kerinci
INTRODUCTION
Kerinci is a district located on the western border of Jambi
Province, adjacent to West Sumatra Province
1
. The majority of
the population of Kerinci is farmer. The residents of Kerinci
Regency are a sub-Malay ethnic group from Jambi
2
, who
1
C. W. Watson, ―Local Lineages in Kerinci, Sumatra,‖ Indonesia and
the Malay World 48, no. 142 (2020): 379–96, https://doi.org/10.1080/1363
9811.2020.1801030; M. Dien Madjid and Johan Wahyudi, ―Local Resistance
in Kerinci in the 20 Th Century : Depati Parbo and the People ‘ s Struggle
Against the Power of the Dutch East Indies ( A Study of Archives and Oral
History ),‖ Tawarikh: International Journal for Historical Studies 9, no. 2
(2018):137–50, https://www.journals.mindamas.com/index.php/tawarikh/ar-
ticle/ view/1011.
2
Mahli Zainuddin and Hilman Latief, ―Preserving Ancestral Land and
Ethnic Identification: Narratives of Kerinci Migrants in Malaysia,‖ TRaNS:
THE COMMAND OF IDEOLOGY TRANFORMATION FROM ANIMISM TO
ISLAMIS: SCRIPT TRANSFER AND TEXT EDITING ON PIAGAM KERINCI —
Darti Busni, et.al.
149
position sharia or the Islamic religion in their customs. Mahli
Zainuddin reported that the role of adat in Kerinci today is in-
creasingly marginalized. This is due to conflicts among residents,
community groups, and so on. The weakening of adat has other
consequences, namely the weakening of the role of religion
3
.
Traced back few centuries ago, the development of Islam
in Kerinci experienced its peak during the time of Haji Abdul
Latif (early 17th century AD). He was a student of Sheikh
`Abdur Rauf Singkil (d. 1105 H/1693 AD), who adhered to the
Syattariyah Order and was of the Shafi'i school. In his preaching,
Haji Abdul Latif taught Islam through religious teachings with
the nuances of tarekat and fiqh, and also developed it through
cultural arts activities, such as rebana (sike) remembrance,
marhabanan, qasidah, and others.
In Zufran Rahman's research (1999) it is also mentioned
that Haji Abdul Latif, besides teaching religious knowledge, also
taught martial arts in the form of Pencak Silat. He taught Pencak
Silat and other martial arts lessons to defend himself from
enemies when preaching. In other words, such skills are not the
goal of da'wah, but only a complement to da'wah. At that time, in
Kerinci, magic power was developing, such as invulnerability,
internal energy, buoyancy (immune from everything that harms
the body), and others. In fact, it is said that no Kerinci people
dared to leave Kerinci before equipping themselves with martial
arts. To equip students in preaching, Haji Abdul Latif taught
them various forms of martial arts
4
.
The da'wah carried out by Haji Abdul Latif turned out to
have a great influence on the development of Islam in Kerinci.
Trans-Regional and -National Studies of Southeast Asia 9, no. 2 (2021): 203–
17, https://doi.org/10.1017/trn.2020.15.
3
Mahli Zainuddin Tago, ―Penguatan Adat dan Revitalisasi Dakwah
Penelitian di Muara Lingkat, Kerinci-Jambi,‖ Afkaruna 9, no. 2 (2013): 162–
74, https://doi.org/10.18196/aiijis.2013.0026.162-174.
4
Zufran Rahman, ―Kompetensi Pengadilan Agama Dan Penerapan
Undang-Undang Nomor 7 Tahun 1989 Dan KHI Dalam Masyarakat Adat
Bersendi Syara‘ (Kajian Terhadap Pelaksanaan Hukum Islam Masyarakat
Kerinci)‖ (UIN Syarif Hidayatullah Jakarta, 1999).
Jurnal Lektur Keagamaan, Vol. 20, No. 1, 2022: 147 - 172
150
Haji Abdul Latif was not only active in developing da'wah stra-
tegies, but also paid attention to da'wah facilities and infra-
structure. In this case, he encouraged the construction of mos-
ques and surau. It can be said that he was a pioneer in promoting
the development of da'wah facilities and infrastructure. Through
this mosque and surau establishment, da'wah is growing in
Kerinci. Once these efforts were successful, each depati area had
a mosque, which was known in customary terms: "Pemuncak
yang Satu [The One Peak]" meaning that the mosque was where
the sharia law, legitimation and invalidation, halal and haram
were discussed.
One of the methods that can be used to track the develop-
ment of Islam in Kerinci Regency is by analyzing various religi-
ous texts found in Kerinci Regency. The existing manuscripts are
the intellectual treasures of previous thinkers in revealing histo-
rical facts. One form of Kerinci manuscripts that is still stored in
the National Library of Indonesia are charters and letters of
Kerinci Sultan. These letters are authentic evidence of the deve-
lopment of Islam in Kerinci. Some of the historical figures des-
cribed above are also mentioned in these manuscripts.
This study analyzes the manuscripts of Piagam Kerinci
(Sultan Kerinci charter) and letter stored in the collection of
National Library of the Republic of Indonesia. These manus-
cripts are described by exploring the text editing. Translating the
manuscript was also part of the analysis, aiming at describing the
underlying messages contained in the manuscripts.
The purposes of this study are (1) to describe the contents
of the charter and letters which has not been studied by the pre-
vious studies, (2) to explain the development of Islam in Kerinci
as reflected on the content of the manuscript, and (3) to reveal
the message contained in the manuscript.
This study is categorized as textual research. The socio-
cultural conditions that support literary works according to histo-
rical and sociological views do not receive special attention in
the study. In accordance with the main problems above, the
purpose of this study is to describe the contents of the charter and
letters of the sultan of Kerinci; and obtain a general picture of the
development of Islam in Kerinci so that the development of
THE COMMAND OF IDEOLOGY TRANFORMATION FROM ANIMISM TO
ISLAMIS: SCRIPT TRANSFER AND TEXT EDITING ON PIAGAM KERINCI —
Darti Busni, et.al.
151
religious intellectual treasures in Kerinci can be seen clearly
based on the content of the text, and finally to examine the
mandate contained in the text.
The primary data in this present study are the manuscripts
of charter and letters of the Sultan of Kerinci as they contain
philological data in the form of historical fact texts. Historical
fact text is a written document that contains pragmatic elements,
such as: the name of the author, the purpose of the text, the year
or period of government when the text was written, and so on
5
.
Methodologically, this research employs a philological ap-
proach through historical writing analysis. A set of concepts and
theories from other social sciences such as sociology, economics,
philology, and so on are used as a tool to analyze the historical
phenomena studied. Through the approach of several social sci-
ences, historical writing is expected to be able to extrapolate va-
rious kinds of structural dimensions in addition to the processual
dimensions. In reconstructing history, facts always occupy a
central position.
6
The data collected are the Kerinci charter and letters in the
collection of the National Library of the Republic of Indonesia as
many as three manuscripts with the code ML 396 D. The
ML396D manuscript is related to the letters and charters given
by the sultan of Kerinci to several tumenggung. Manuscripts
consist of four bundles of manuscripts separated in four folders
or cardboards. Manuscript ML396A contains texts relating to the
laws enacted in Indrapura. These manuscripts were written on
European paper with a size of 21 cm x 16 cm with a total of 132
pages. Meanwhile, the manuscript with the code ML396B only
had two pages relating to the manuscript narrating King
Zulkarnain in Jambi language. Furthermore, the manuscript with
the code ML396C is a charter from the King of Jambi to several
Tumenggung people.
5
Titik Pudjiastuti, ―Sejarah Banten: Suntingan Dan Terjemahan Serta
Tinjauan Aksara Dan Amanat‖ (Universitas Indonesia, 2000), 23.
6
Endang Rochmiatun, ―Naskah-Naskah Piagam Palembang Dan Kai-
tannya Dengan Sosial Keagamaan,‖ Jurnal Lektur Keagamaan 5, no. 1
(2007): 66.
Jurnal Lektur Keagamaan, Vol. 20, No. 1, 2022: 147 - 172
152
Manuscripts were photographed or copied, then identified
for some details such as: the owner of the manuscript, the place
where the manuscript is stored and the codex number of the
manuscript, the title of the manuscript, introductory section, the
time of writing, the place of writing, the author's name, the
reason for writing, the purpose of writing , the writer's hope,
Acknowledgment to God Almighty, to the Prophet and others,
concluding section of the text, the size of the text, the size of the
manuscript, the content of the manuscript, the writing, the type
of language and the variety of languages.
The manuscript being researched is a single manuscript.
Thus, it is necessary to edit the text first, which is to correct mi-
nor errors and inconsistencies, the spelling is adjusted to the
applicable provisions, word division, sentence division, and the
use of capital letters are carried out. Corrections are made based
on comparisons with similar and contemporary manuscripts.
Corrections will be noted in a special place for easy comparison
with manuscript reading and other possible interpretations by
readers
7
.
The edited manuscript then analyzed the contents of the
manuscript in certain sciences such as fiqh, Sufism, monotheism,
politics, history, and philosophy. Thus, it can be found the
contribution of thoughts contained in the manuscript in the form
of a mandate that has intellectual treasures that are useful for the
development of science.
RESULTS AND DISCUSSIONS
Islam versions that entered Kerinci
Before Islam entered Kerinci, the people of Kerinci were
familiar with the teachings of spiritual realm of animism. This
belief in sacred objects and places in the Kerinci community is
known as the palbegu
8
belief. The values of these teachings can
7
Sulatin Sutrisno, Teori Filologi Dalam Metodologi Penelitian Filo-
logi (Yogyakarta: Lembaga Research dan Survey Institut Agama Islam Negeri
Sunan Kalijaga, 1987), 34.
8
Mhd. Rasidin, Adat Basendi Syarak Sebagai Fondasi Membangun
Masyarakat Madani Di Kerinci (Sungai Penuh: Pemda Kerinci, 2006), 57.
THE COMMAND OF IDEOLOGY TRANFORMATION FROM ANIMISM TO
ISLAMIS: SCRIPT TRANSFER AND TEXT EDITING ON PIAGAM KERINCI —
Darti Busni, et.al.
153
be seen in various manuscripts stored in the Kerinci community
9
,
written using the incung script on buffalo horns, wood and
bamboo. The writing tradition in Kerinci is thought to have
started in early 14th century AD. This is based on Uli Kozok‘s
study who found the oldest Malay manuscript in the world
located in Kerinci, estimated to have been between 1305 AD and
1436 AD
10
. However, Kerinci manuscripts discussing about
Islamic themes began to appear around the end of the 19th
century AD
11
.
The arrival of Islam to Kerinci brought major changes to
the teachings that were once embraced by the people of Kerinci.
The animistic teachings were exchanged with Islamic teachings
based on the Qur'an and hadith. When and from which direction
the entry of Islam into Kerinci is not known for certain. This is
because Kerinci's geographical location is far inland and the
archaeological evidence has not been carefully and accurately
traced. Throughout the studies that have been carried out, there
are several versions of the history Islam entrance into Kerinci
region. Some views that the entry of Islam into Kerinci coincided
9
On the origin of Kerinci name, there have been some issues or
opinions. Each opinion is based on natural facts and historical facts. The
opinions are as follows. One, based on the fact that the area is surrounded by
hills, mountains, jungles (including the wild fauna) therefore make it
inaccessible, this area is Kurinci (Minangkabau – locked). Two, based on the
past condition of this area that was both dry (on the higher level) and wet (on
the lower level), it was made two words: kehing or khing (dry), and caye
(wet). Combined together, it results the word khingcaye then Kuncai then
Krinci. Three, the fact that it was found many inhabitants by the river called
Orang Kerinci (by the river people). See: Iskandar Zakaria, Tambo Sakti Alam
Kerinci, Buku I (Sungai Penuh: Unpublished, 1984), 14; Abd. Wahab Karimi,
―Kedudukan Syari‘at Islam dalam Adat Bersandi Syara‘ di Kerinci‖ (IAIN
Sultan Tjaha Jambi, 1984), 5; Ismail Thaliby, ―Hukum Adat Tanah Di Kerinci
Ditinjau Dari Sudut Hukum Islam‖ (IAIN Sunan Kali Jaga Yogyakarta,
1963), 5–6.
10
Uli Kozok, ―A 14 Th Century Malay Manuscript from Kerinci,‖
Archipel 67, no. 1 (2004): 37–55.
11
Mhd. Rasidin and Oga Satria, ―The Writing Tradition Of Kerinci‘s
Scholar: Islamic Manuscript of K.H Muhammad Burkan Saleh‘s (1912–2010)
Legacy,‖ Jurnal Lektur Keagamaan 18, no. 2 (2020): 464.
Jurnal Lektur Keagamaan, Vol. 20, No. 1, 2022: 147 - 172
154
with the entry of Islam into the archipelago, especially the island
of Sumatra.
It is said that the 7th and 8th centuries AD, except for Indian
and Chinese traders and Southeast Asia, Muslim traders from
Arabia, Persia (Iran), and other Middle Eastern countries had
used the Malacca Strait as a shipping route and international
trade. This can be connected with Chinese reports which tell that
during the reign of the second emperor of the T'ang Dynasty,
namely T'ai Tsung, who ruled between 627-650 AD, the South
China area was visited by four Arabs, Muslim preacher. They
lived in Canton Yang Chouw, and Chuang Chouw respectively
to spread the religion of Islam. Among the four preachers the
most famous is Sa`ad ibn Abi Waqash, a companion of the
Prophet, who founded the first mosque as Wai-Shin-Zi (Mosque
of Commemoration to the Prophet).
The news of the 7th century AD was reinforced by news
from the T'ang saga which tells of a community of Ta'shih
people who intend to attack the Holing Kingdom, which was
ruled by Queen Sima (674 AD). However, because of the tough
reign of Queen Sima, the intentions of the Ta'shih people were
not accomplished. Ta'shih, according to W.P. Groenveldt, is an
Arab and it is estimated that the community exists on the west
coast of Sumatra
12
. This strengthens the notion that around the
7th/8th century AD there were contacts of Sumatran traders with
Arabs and Persians. In addition, Islam has begun to enter the
mainland of Sumatra Island, both west and east, around the 9th
century AD, but its spread is still very limited. It was only
around the 13th/14th century AD that the spread of Islam began
to spread.
It is also stated in another news that the caliph Mu'awiyah
ibn Abi Sufyan (661-680 AD) tried hard to control the pepper
12
This Groenveldt‘s view is in line with Hamka‘s who asserts that
Islam entered Indonesia in the 7th century AD (the first Hijri century), brought
directly by Arab merchants. See: Hamka Hamka, Sejarah Umat Islam
(Jakarta: Penerbit Bulan Bintang, n.d.), 189; Cf. Groenveldt, in Uka
Tjandrasasmita, ―Proses Islamisasi Dan Perkembangan Kesultanan Jambi
Serta Upaya Mempertahankan Kedaulatannya,‖ Mimbar Agama Dan Budaya
20, no. 2 (2003): 146–47.
THE COMMAND OF IDEOLOGY TRANFORMATION FROM ANIMISM TO
ISLAMIS: SCRIPT TRANSFER AND TEXT EDITING ON PIAGAM KERINCI —
Darti Busni, et.al.
155
trade, so that the supply of important trading materials did not
depend on the Tang China. The ports of the Umayyad dynasty in
the Persian Gulf had trade relations with East Minangkabau.
Through the intermediary of the merchants and skippers from the
Persian Gulf, Mu'awiyah sent a letter to the king of Sriwijaya/
Jambi (Muara Sabak), Srimaharaja Lokitawarman, inviting him
to convert to Islam and to make direct contact with Damascus.
Mu'awiyah's politics was continued by his descendants,
Sulaiman ibn Abdul Malik (715-717 AD). He ordered his navy
in the Persian Gulf, consisting of 35 ships, to occupy Muara
Sabak, in order to monopolize the pepper trade. Srimaharaja
Lokitawarman's successor, Srimaharaja Srindraswarman conver-
ted to Islam in 718 AD
13
.
From the news above, it can be seen that since the 7th cen-
tury AD, Jambi's trade contacts with the Arabs have been so
extensive. Another interesting news is those from the 9th century
AD whose content is directly related to Jambi. The Chinese news
contained in the Pei-hu-lu book written in 875 AD told of fruits
called areca nuts that were gathered by the Po'sse people of the
land of Chan-pei. In this case, Uka Tjandrasasmita saw that the
so-called Po'sse were none other than the Persians, who at that
time were Muslim traders. The name Chan-pei is none other than
Jambi. Meanwhile, what were called as areca nuts in Malay or
Indonesian in other regional languages, for example in Sunda-
nese, are called Jambe, which is very closely related to the title
"Jambi."
14
From discussion above, it is suspected that Islam entered
Kerinci only in the 13th/14th century AD, through the Batang Hari
River riverside and Batang Merangin, which flew in the Kerinci
Low plain. At that time, there was actually a close relationship
between Kerinci and Jambi, between Kerinci and the western and
northern areas (such as Lunang, Indrapura, and the Pagu River
13
Salmadanis Salmadanis and Duski Samad, Adat Basandi Syarak:
Nilai Dan Aplikasinya Menuju Kembali Ke Nagari Dan Surau (Jakarta: PT
Kartika Insan Lestari, 2003), 26.
14
Tjandrasasmita, ―Proses Islamisasi Dan Perkembangan Kesultanan
Jambi Serta Upaya Mempertahankan Kedaulatannya,‖ 147.
Jurnal Lektur Keagamaan, Vol. 20, No. 1, 2022: 147 - 172
156
(Muara Labuh)). Agricultural products and people's plantations
flowed into the surrounding areas. Thus, it is suspected that
Muslim traders who came from the Batang Hari watershed had
contact with the Kerinci community.
However, there is another version of narrative which states
that Islam in Kerinci came from Minangkabau around the 13th
century AD brought by Siak (Shaykh) Lengih the title Malim
(Mu'allim) Sabiyatullah (another version: Samiyatullah or also
called Shaykh Samiluhalah), a family from Mr. Qadhi Padang
Ganting, Tanah Datar. Siak Lengih was followed by several
Siaks, such as Siak Rajo in Air Warm, Kemantan, Siak Ali in
Koto Beringin, Semurup, Siak Sati in Koto Jelatang, Hiang, Siak
Jelir in Siulak, Siak Beribut in Koto Merantih, Tarutung, and
Siak Ji (Haji) in Lunang
15
. In researching the tombs of these
preachers, Uka Tjandrasasmita found that the tombstones of Siak
Lengih in the village of Pelalag Raya, Sungai Penuh District, and
Siak Rajo in the Village of Air Hangat, District of Air Hangat
Timur, were both made of stone with upright shapes reminiscent
of Magelith Menhir tradition
16
.
While Siaks described the arrival of Islam are believed to
come from Minangkabau, there is also another name for the
spread of Islam in Kerinci, namely Mangku Agung. He is said to
have come from Gresik, East Java. His tomb is considered sacred
and is located on the hill in the village of Kemantan Darat, East
Air Warmer District. From this name also emerges the hypo-
thesis that the Islamic community in Kerinci already has a rela-
tionship with Islam on the island of Java. This relationship does
not mean to describe that Islam in Kerinci entered through the
Java Island route, but what is more dominant is that there was a
presence of Islamic community in Kerinci since the 13th/14th
century AD, although not many have had contact with the
Islamic community in Java.
15
Rahman, ―Kompetensi Pengadilan Agama dan Penerapan Undang-
Undang Nomor 7 Tahun 1989 dan KHI dalam Masyarakat Adat Bersendi Sya-
ra‘ (Kajian terhadap Pelaksanaan Hukum Islam Masyarakat Kerinci),‖ 110.
16
Tjandrasasmita, ―Proses Islamisasi dan Perkembangan Kesultanan
Jambi serta Upaya Mempertahankan Kedaulatannya,‖ 147.
THE COMMAND OF IDEOLOGY TRANFORMATION FROM ANIMISM TO
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157
From these various versions and stories about the entry of
Islam into Kerinci, it is strongly suspected that Islam entered
Kerinci through the two routes mentioned above. These two
directions of the area around Kerinci indicated a good relation-
ship with the natural community of Kerinci. Therefore, through
trade routes with the two regions, Muslim traders had entered
Kerinci from the two regions. It is just that Islamic missionaries
who come from Minangkabau not only spread Islam while
trading, but they have made Kerinci their permanent residence.
From that, the names of Siak who developed Islam in Kerinci
became very popular.
In the spread of Islam in Kerinci, the name Siak Lengih
was a very popular name, because it was him who studied Putri
(Saliro) Pinang Masak,
17
the descendant of Pagaruyung. Putri
Pinang Masak then married Datuk Paduka Berhala alias Ahmad
Salim, a Muslim from Turkey who was stranded on the Island of
Berhala, so he was known as Datuk Paduka Berhala. These two
husbands and wives became the parents of Orang Kayo Hitam.
Based on ancient Kerinci manuscripts, Putri Pinang Masak (Putri
Unduk Pinang Masak), the mother of Orang Kayo Hitam is
Dayang Berani's sister, the wife of Siak Lengih. After studying
religion from Siak Lengih, he left Koto Pandan (where Siak
Lengih lived) for Indrapura and continued to Jambi, in Jambi he
was married to Datuk Paduka Berhala alias Ahmad Salim
18
.
17
In fact, there are various versions of Putri Pinang Masak. One of the
stories identified that she was the sister of Perpatih Nan Sebatang, but because
she had left his hometown for a long time, she no longer knew each other with
herown siblings. Then, when they met Datuk Perpatih Nan Sebatang, there
was a love relationship between the two, which led to marriage. After the
wedding took place, Putri found a scar on her brother's head. At that time she
began to realize and asked her husband about it. After being told in full, she
knew that her husband was none other than her own brother. After both of
them knew each other's real situation, Datu Perpatih then left Kerinci, and
disappeared without his grave being known.
18
Iskandar Zakaria dkk., Penelitian dan Pengkajian Naskah Konu
Daerah Jambi (Jakarta: Departemen Pendidikan dan Kebudayaan, 1989), 24.
Jurnal Lektur Keagamaan, Vol. 20, No. 1, 2022: 147 - 172
158
From the story above, it can be seen that around the 15th
century AD during the reign of Datuk Paduka Berhala and his
consort Putri Pinang Masak, a close relationship had been estab-
lished between Kerinci and Jambi, and at that time Islam had
developed in both areas. At that time, Kerinci was under the
reign of the Depati Empat Delapan Helai Kain, a collective
government by the Depatis. In running the government, Depatis
adhere to religion (Islamic teachings) as the foundation of
government. The Islamic teachings embodied in the Holy Qur'an
and the Prophet's hadith were then applied in the form of
customary law, known as the Adat Basandi Syara', Syara'
Basandi Kitabullah; Syara‟ mengato Adat mamakai. It is the
depatis who held this power who had further implemented
religious law through adat in social life.
In the course of history, Islam entered Kerinci peacefully
(tolerance). Therefore, throughout the process of Islamization,
there has been acculturation, assimilation and transformation of
Islamic teachings and traditions into the social and cultural life of
the community. Thus, it is not surprising that later there had also
been a harmonious journey between customs and Islamic tea-
chings, between the two laws that run side by side in their so-
ciety. Then there was also a close relationship between the two.
It was said that this was what prompted an agreement between
traditional leaders from the Jambi area, Datuk Perpatih Nan
Sebatang and Minangkabau traditional leaders, and the Depati
Four Eight Fabrics from Kerinci, to spark the motto: Adat
Basandi Syara', Syara' Basandi Kitabullah.
The strong influence of Islamic teachings and traditions on
customs in Kerinci, which gave rise to the motto above,
according to Zufran Rahman, was caused by the following five
factors:
First, Islam was brought by traders who were also prea-
chers; they could get along closely with all walks of life. This
would be different from if Islam entered with armed force, which
resulted in a clash between the community and the bearers of the
religion.
Second, Islam came to this area in an evolutionary way and
could enter people's hearts peacefully, so that it did not encounter
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obstacles from people's beliefs, including the Pelbegu belief,
Hinduism and Buddhism, which have been embraced by the
community.
Third, Islam respects the customs of the population as long
as they do not conflict with the basic principles of Islamic
teachings. From that, there was a mingling between the newly
arrived religious law with customary law that had long been
growing in society.
Fourth, some of the principles in the customs of the Kerinci
community were in accordance with the principles of Islamic
teachings, such as the principles of deliberation, justice, compas-
sion and others.
Fifth, the da'wah carried out by the preachers and mission-
naries was conducted with wisdom, gentleness, persuasiveness,
and motivation, so that it is sufficient to provide opportunities for
the public to accept Islam on the basis of awareness
19
. Thus,
when Islam entered Kerinci, there was never any news of any
bloodshed, although the process towards its perfection took a
long time.
The Manuscripts of Piagam Kerinci
1. Inventarizing the Charter and Letter manuscripts
The charter and letter manuscripts are found in various
places, namely in Jakarta (7 manuscripts), Leiden (11 manus-
cripts), and London (one manuscript). Data regarding the distri-
bution of this manuscript were obtained from various catalogs. In
the National Library of Indonesia, all manuscripts related to the
Kerinci Charter Manuscript are compiled in a collection of
manuscripts coded ML 396.
19
Rahman, ―Kompetensi Pengadilan Agama dan Penerapan Undang-
Undang Nomor 7 Tahun 1989 dan KHI dalam Masyarakat Adat Bersendi
Syara‘ (Kajian terhadap Pelaksanaan Hukum Islam Masyarakat Kerinci),‖
110.
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160
2. Physical description of the manuscripts
Of these seven manuscripts, only three were examined by
the authors, namely Charter A, Charter B, and Charter C. These
manuscripts can be examined for their physical existence, both
scripts and micro-films. This manuscript with code number ML
396 D is stored in the National Library of the Republic of
Indonesia, Jakarta. This manuscript contains four Malay texts
with Jawi script. The details about each manuscript is described
below.
a. Charter A manuscript
This Kerinci charter manuscript measures 34 cm x 22 cm
with a text size of 5 mm x 3 mm. The number of pages on one
sheet consisting of 31 lines of text. The manuscript is written in
black ink. This manuscript uses a paper base in the form of
yellowish folio paper.
Some of the pages are perforated and laminated. All sheets
are placed in a thick folder and laminated. The text on the first
page is written in nice and neat writing using tzulusi script. The
text of the script is quite clear written using the Kerinci Malay
language with Jawi letters. All writings are in black ink except
for the stamp at the beginning of the text. The stamp uses a
bluish ink.
Information regarding the year and name of the author of
this manuscript is not contained in this manuscript. This manus-
cript does not have a watermark (paper stamp) and colophon. But
this manuscript provides information about the title by looking at
the content of the text. This one-page manuscript does not have
Kuras, guideline, illumination, manuscript cover, binding, name
of manuscript author, and manuscript date.
b. Charter B manuscript
The manuscript of the Kerinci B charter is stored in the
National Library of the Republic of Indonesia, written using
black ink including the stamp or stamp on the letterhead. The
base of the manuscript used is paper. Physically, the paper is in
good condition and clean, there are no scribbles, the paper is
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yellowish in color. On some pages, there are holes on the edges
of the paper that do not interfere with the continuity of reading.
Manuscript B consists of 9 lines with Tsulusi script. Each
line consists of 48 letters in the Jawi script in Malay, except in
the first line there are only 57 letters. The size of the manuscript
is 21 X 11.5 cm, while the size of the text is 14.5 X 7.5 cm.
The text of this script B is clear and neat, using Malay with
short vowel punctuation and double vowels, without long vowel
punctuation. On the third, fifth and sixth lines there are dots
indicating that this manuscript is unreadable.
c. Charter C manuscript
This Kerinci charter manuscript measures 34 cm x 22 cm
with a text size of 5 mm x 3 mm. The number of pages on one
sheet is 23 lines. The text is written in black ink.
This manuscript uses a paper base in the form of yellowish
folio paper. The edges of the pages are perforated and laminated.
All paper is placed in a thick folder and laminated. The text is
written in good and neat writing using tzulusi khat and using the
Kerinci Malay language with Jawi letters. The entire writing uses
black ink including the stamp at the beginning of the text.
Information regarding the year and name of the copyist of
this manuscript is not found in the manuscript. This manuscript
does not have a watermark (paper stamp) and colophon. But this
manuscript provides information about the title by looking at the
content of the text.
This one-page manuscript does not have Kuras, guideline,
illumination, manuscript cover, manuscript binding, manuscript
author, and manuscript date. The 10th to 13th rows are only filled
with dots. In the last line, there is a sentence that is crossed out
and replaced with another sentence.
The text of Piagam Kerinci (translation and transcription)
The following transliteration is the conversion of the
Kerinci charter text from Malay to Indonesian. From texts writ-
ten in Jawi script to Latin script.
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162
The transliteration of the Kerinci charter below is in a pa-
rallel version, namely critical transliteration. Critical translate-
ration is a careful copying letter by letter, sign by sign, as far as
possible reflecting every feature or specialty of the original text.
Critical transliteration relies heavily on the author's knowledge
during his education and training in the religious text research of
the Ministry of Religion of the Republic of Indonesia during
November 2007.
In translating the language, the author uses transliteration
guidelines issued by the Religious Research and Development
Agency and Religious Education and Training Ministry of the
Republic of Indonesia in the Guidelines for Writing and Pentas-
hihan Religious Books.
1. Text transcription
a. Charter A texts
“Alhamdulillahi Rabbil Alamin wal‟aqibatu lilmuttaqin….. al-
Zhalimina wal Aqibatu was salam ala sayyidina Muhammad wa
ala alihi wa shahbihi ajmain serta diiringi dengan dari niat
ikhlas yaitu dari pada pangeran Sukarta Barang disampaikan
Rabil „ars azim. Apalah kiranya kepada wa jah yang karim dan
qalbu salim yaitu kiyai depati senggaran Agung dan depati
emopat dan depati tujuh dan depati….. serta sanpainya depati
yang ada di dalam Kerinci hafiza ta‟ala…. …. Dunia wal
akhirat amin ya rabbal alamin al-ba‟du kemudian dari pada
itu……depati sembilan negeri denda depati suta negara dan
mangku depati….. inilah cap dari pada pangeran sura Negara
adalah termaktub dalamnya pesan pangeran kepada kamu
sekalian pada depati pangeran minta kembangkan kepada kamu
sekalian syara‟ rasulullah salallhu alihi wasallam mufakatlah
kamu dengan sekalian muallim yang ada dalam alam Kerinci
mendirikan agama Rasulullahu shallallahi alihi wasalam dan
sebulih2nya buangkan oleh kamu barang yang munkar ….. dan
mengarab manyak dengan gendang dan seruan Allah ta‟ala
dan rasulnya karena dunia ini sangatlah akhir. adalah janji
hadist rasulullah yang tak bisa imam mahdi lagi delapan tahun
talhirnya adalah umur dunia tidaklah akan berapa lagi
sebaik2nya kamu dirikan agama yang sebenarnya di dalam alam
Kerinci itu ….. lagi berdiri agama…. Dan para menteri dan
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segala alim mufakatlah mendirikan agama….. demikian titah
pangeran sukarta nenggara habai2 jangan dilalui seperti
titahnya yang di dalam surat serta cap ini tammatil kalam
bilkhair wassalam 25 syahr jumdil akhir hari selasa.”
b. Charter B text
“Ini surat cap piaggam dari pada pangeran tumenggung yang di
teguhkan kepada depati senggaran agung duka baraja akan
perihal piagam sekepal tanahnya seraguk airnya seikur ikannya
sawa lada sanyelirnya sungai semerah senamterinya…..sa
itamarah seputih sininya sepanyung sulanya sepaji yang
sekalam ……sungkan muara Kerinci kedadahnya sungkan bukit
nangka maniq….mudiqini hingga tanjung dalam berbatas
dengan depati pengasi menaguhkan agama segala islam menge-
raskan agama iman dan taat segala suruh surat kepada hari
senen empat hari buloan haji tiulah suruhnya.”
c. Charter C text
“Bahwa ini surat serta jab dari bawah dewi pangeran ratu
Negara dijunjungkan kepada depati segaran agung kepada
depati empat dan depati selapan helai kain hendaklah dibaca
kepada tanah senggaran agung jikalau lagi ingat kepada raja di
tanah kedipan barang kamu ketahuikan hal paduka ihan
pengeran tamenggung mangku Negara telah kembalilah kerah-
matullah min dar al-fana ila dar al-baqa‟ inna lillhi wainna
ilaihi rajiun kepada dua hari bulan rabiul akhir pada hari
selasa selasa pada waktu subuh pada hijrah nabi sallallahu
alaihi wasallam seribu seratus sembilan belas pada tahun
jumadil awal adanya. Maka sekarang ini ialah akan ganti
paduka baginda sekarang ini tetaplah sekarang seperti segala
kembali….. serta nan mendirikan sara‟….. ….. allah alaihi
wassalam….. adanya…..…… …..dan …. Tiada beraja kepada
aku tanda yang sekata jikalau ada seorang depati 2 mendirikan
seperti tuah batu, tapuk tari, sabung, curi, minum makan tuak
dan arak Dinah rani, menyembah batang batu segala berhala
dan mengarak junazah dengan gendang serunai dan bedil dan
sebagainya dari pada larangan Syara‟ Allah jangan kamu
kerjakan, barang siapa tiada mau mengikuti syarak melainkan
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164
dihukumkan oleh depati adanya depati tiada mau mengikuti
seperti titah duli pangeran yang tersebut di dalam cap ini
melainkan didenda oleh pangeran dengan denda pahat—
habaya2 jangan dilalui sekalian titah pangeran yang tersebut
dari pada surat ini serta cap ini adanya oleh wakil pangeran
yang membawa cap ini tuan sayyidina abdul mukmin yang
memegangkan wakil pangeran dan barang yang diperintahkan
syarak itu adanya tammatil kalam”.
2. Stamps and headers
The three manuscripts studied have a stamp at the begin-
ning of each letter or the top of the manuscript. Each stamp or
stamp has a different shape, particularly in the form of decora-
tion. The similarities of the variations of the stamp are found in
manuscripts A, B, and C in terms of the shape of the outer
decoration and the inner circle.
a. Stamp in Charter A manuscript
The stamp is in the form of a circle decorated with eight
corners of the leaf tips on the outside. On the inside, there are
three circular lines. Between the lines of circles one and two,
there are lines made in the form of a triangle. Between the
second and third lines, there is Arabic script written in a circle.
On the inner circle, there is an ornament in the form of a human
face consisting of two eyes, one nose and smiling lips.
Source: Personal archive of Mhd. Rasidin
Figure 1.
Stamp in Charter A manuscript
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b. Stamp in Charter B manuscript
The stamp of charter B is made in the same shape as char-
ter A. On the inside, there are three circular lines that are getting
smaller and smaller. Between the first and second circles from
the outside, there is Arabic writing that reads the sentence tahlil,
pronouncing Lailaha Illallah. Between the second and third lines
inside, there are also Arabic letters that read Prince Suta Negara.
The inner circle has the same shape as the charter stamp A, in the
shape of a human face.
Source: Authors‘ personal archive
Figure 2.
Stamp in Charter B manuscript
Source: Authors‘ personal archive
Figure 3.
Stamp in Charter C manuscript
c. Stamp in Charter C manuscript
The charter stamp in charter C has the same shape as
charters A and B. It is decorated with eight leaf corners. In the
corner of the leaf, there is a line similar to the outline of the outer
line. While on the inside, there are only two circle lines. The
outer circle is written with a good circle, while the inner line
partially merges with the outer row. Looked into the combination
of these two circular shapes, there is a shape of a crescent moon.
In the middle of the inner circle, there are decorations such as
Malay Arabic writings that are difficult to read.
3. The writing of Arabic letters and language
This manuscript is written in Jawi or Malay Arabic script.
The language used is Malay, but in some parts of the charter,
there is also Arabic. The use of Arabic in this charter shows that
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166
the author of this manuscript does not have deep knowledge in
writing Arabic, because in some writings there are many errors
in the Arabic script.
The Commandment of Ideology Transformation
in Piagam Kerinci
The charter in this manuscript is an inscription written by a
king or royal apparatus to a Tumenggung or Sultan which is an
order to be carried out by the holder of the charter. Usually, the
charter or decree of the king is written to a Sultan or Tumeng-
gung or Adipati (in Kerinci language called Depati).
Depati, originating from Javanese language ‗Adipati‘ mea-
ning a position in a governmental structure. Depati has power to
make decision, to rule and charge cases in adat house. His
decision is absolute that nobody could contest. Depati practiced
and rules the law in country. Due to this big responsibility,
Depati really needs to perform his responsibility with extra
caution, so that:
“Jangan terjadi dalam negeri
padi pulut sama setangkai
padi anak Kayu Aro
yang kusut tidak selesai
ujung pangkal tidak bersua.
It means that Depati should be able to solve problems and
resolve issues. Depati should be faithful and fair, as well as wise.
The content of each charter is as follows.
1. Charter A manuscript
This manuscript comes from Prince Sukarta Negara—as
contained in lines 3 and 21 of the text of this manuscript—which
was submitted to Kyai Depati Senggaran Agung
20
, Depati
Empat, Depati Tujuh, and all depatis in Kerinci—as contained on
lines 4, 5, and 6 of this charter text.
20
Depati Senggaran Agung is a customary holder or leader in the
Depati group in Dusun Senggaran Agung. This Depati has full authority to
regulate the people who are under its control.
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This manuscript has six main commandments:
a. Command to develop Rasulullah syarak
This command is contained in the eleventh line saying ―to
all of you Depati, the King command to develop among you the
syara‘
21
of Rasulullah salallahu alaihi wasallam
22
‖
b. Command to Mualim in Kerinci to establish the religion of
the Prophet PBUH.
The command to establish the religion of the Prophet is
found on line 22 of this charter text with the phrase "Consult
with all the Muallims in Kerinci to establish the religion of the
Prophet Salallahu Alaihi Wasallam".
This second command is very different from the second
command. The first command is to follow the syarak (teaching)
of the Prophet, while the second commandment is to follow the
religion.
a. Command to stay away from unruly goods
b. Command to extensively pray to Allah
c. Command to uphold the true religion
d. Command for Mu'alim and Ministers in Kerinci to estab-
lish Islam.
21
Syarak in terms of fiqh is khitabullah muta'alliq bi af'ali al-mukallaf
(words of God related to the deeds of mukallaf). Some people interpret syarak
as rules ordained by Allah. In the sense that the rules of sharia are identical to
the law. So there is the term sharia faculty or faculty related to Islamic law.
Judging from the language editor in the text above, the syarak in question are
teachings.
22
A prophet is a person who receives revelation from God and has an
obligation to convey it to his people. In general, what is meant by Apostles
here are all the Apostles sent by Allah SWT. But with the word "sallallhu
alaihi wasallam" then what is meant by the Messenger of Allah in this letter is
the Prophet Muhammad, because the word is historically sociologically
semantic only for the Prophet Muhammad. The Prophet who is believed to be
the bearer of the Last Message.
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168
2. Charter B manuscript
This second letter or Charter B is an order from Prince
Tumenggung—as contained in the first line—to the Depati
Sanggaran Agung Suka Beraja—as stated in the second line.
The manuscript, which was written on Monday in the
month of Zulhijjah – as contained in the ninth line – has three
main commands.
a. Commands to strengthen Islam
The command is contained in the seventh and eighth lines
with the phrase ―strengthening Islam‖. Usually the strengthening
occurs when something is firstly tied. Judging from the editorial
of this letter, the researcher found that this letter was written after
Islam had developed in Kerinci. As such, the depati received the
task to strengthen the presence of Islam in their territory.
b. Commands to strengthen Faith
This commandment is conveyed on the eighth line of this
charter. In terms of the vocabulary used, there is a difference in
the first commandment of the charter giver using the word
"confirm" while in the second command the word "harden".
―Harden‖ is usually used to describe something solid. The harder
an object, the denser it is, like a rock. Meanwhile, the nature of
hard objects is that they can be cracked or broken. Thus, what is
meant by "hardening faith" in the charter above means that faith
need to be strengthened, to not getting cracked nor easily broken.
The commandment to obey God's commands is found on the
ninth line of this charter.
3. Charter C Manuscript
Charter C originates from Dewi Pangeran Ratu Negara–as
contained in line 1– given to Depati Senggaran Agung, Depati
Empat, Depati Selapan Helai Kain – as stated in lines 2 and 3.
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This script has four main commands
a. To establish Allah's syarak.
b. To stay away from things that are forbidden by Islam
such as fighting (cock), stealing, drinking wine and
wine,
c. To not worship the stone sticks/trees
d. To not carry corpses with a chrysanthemum drum.
This command is found on lines 13 to 17 in this charter.
From the editorial language, the author assumes that before Islam
came and when Islam was first in Kerinci, the Kerinci people
still practiced cockfighting events, drank palm wine and alcohol.
Ideologically, the people of Kerinci at that time still
worshiped big trees, stones and idols. This kind of belief in
theology is called animistic belief. The presence of Islam through
the Queen of the State's order above so that these animistic
thoughts and practices turn into an Islamic tradition that only
worships Allah.
Another tradition such as kenduri sko is still maintained
because it is considered to be in line with Islamic teaching
23
.
Upon the expansion of Kerinci Regency to Sungai Penuh
24
,
kenduri sko becomes a tourism icon annually in the event called
Festival Kenduri Sko
25
.
c. Fines for those who do not follow the above instructions
For those who do not follow this order will be fined by hundred
as stated in line 23 of this manuscript.
23
Asvic Helida et al., ―The Ethnography of Kerinci,‖ KOMUNITAS:
International Journal of Indonesian Society and Culture 7, no. 2 (2015): 283–
96, https://doi.org/10.15294/komunitas.v7i2.4837.
24
K A Bettinger, ―The Secret Valley Divided: Administrative Proli-
feration In Kerinci Valley, Jambi Province, Sumatra, Indonesia,‖ Journal of
Rural Indonesia [JORI] 1, no. 1 (2013): 68–86, http://ejournal.skpm.ipb.ac.id/
index.php/ruralindonesia/article/view/6.
25
Mufdil Tuhri and Deki Syaputra ZE, ―Articulation of Indigenous
Traditions in Tourism: A Case Study of Kenduri Sko in Kerinci, Jambi,‖
Islam Realitas: Journal of Islamic and Social Studies 6, no. 2 (December 31,
2020): 218–30, https://doi.org/10.30983/islam_realitas.v6i2.3251.
Jurnal Lektur Keagamaan, Vol. 20, No. 1, 2022: 147 - 172
170
CONCLUSION
The Kerinci Charter (Piagam Kerinci), both charter A,
charter B, and charter C contain orders to obey Allah and em-
brace Islam. In Charter A, people are ordered to follow the
Prophet and establish a religion, which in this text can be
understood as a message of da'wah to invite entry into Islam. The
text of charter B commands the people to strengthen the position
of their Islamness. They do not only affirm, but also strengthen
the faith that they affirm. When faith is getting stronger, one will
not be easily shaken by any temptation. Meanwhile, charter C
explains that the Kerinci people are ordered to establish Islamic
syarak (sharia) and leave things that are prohibited in Islam such
as: cockfighting, stealing, drinking liquor, worshiping trees or
large stones (which are forms of animistic beliefs). With the
instructions in these texts, there is an ideological transformation
from animist beliefs to Islam in the Kerinci community.
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