THE CONTRIBUTION OF BENDORO PANGERAN HANGEBEHI (BPH) SANDIYO PUTERA AMANGKURAT IV TO THE DEVELOPMENT OF ISLAMIC CIVILIZATION IN THE SULTANATE OF YOGYAKARTA-INDONESIA IN THE 18-19 TH CENTURY

The Contribution of Bendoro Pangeran Hangebehi (BPH) Sandiyo Putera Amangkurat IV To the Development of Islamic Civilization in The Sultanate of Yogyakarta-Indonesia in the 18-19 th Century Licensed Under a Creative Commons Attribution-ShareAlike 4.0 International License Abstract This study discusses the major contribution of Bendoro Pangeran Hangebehi (BPH) Sandiyo to the development of Islamic civilization in Indonesia in the 18-19th century. In 1755, when Mataram Kingdom as one of the major kingdoms in the archipelago split into two by the Giyanti Agreement, BPH Sandiyo and his brother, Sultan Hamengkubuwana I, in the Yogyakarta Sultanate, struggled to restore the kingdom into Mataram Sultanate. This study aims to analyze historical accounts of the contribution of BPH Sandiyo to the development of Islamic civilization in the Yogyakarta Sultanate in the 18th-19th century. The research was conducted using literature review, particularly through a qualitative descriptive study with a historical-analysis to explore data related to the contribution of BPH Sandiyo in Yogyakarta Sultanate. The study revealed that BPH Sandiyo had a considerable contribution to the development of the Islamic Civilization of the Archipelago ( Islam Nusantara ) of the Sultanate of Yogyakarta in the 18-19 Century through his efforts in establishing an Islamic education center, regenerating ulama and fighters, and generating Islamic literacy.


Introduction
The spread of Islam in the archipelago since the 9th century AD or the 3rd century Hijriyah, by ulama as well as traders, was slow and gradual, and thus led the people of the archipelago from the west to the east to massively accept and convert to Islam, as noted by al-Sairafi in the 9 th century AD and added by Ali Thantawi in the Findings and Discussion 1.

Findings Biography of BPH Sandiyo
BPH Sandiyo or better known as Kyai Nur Iman, seen from his family lineage, is an ulama closely related to the Kings of Mataram through blood relation.His lineage is also connected to Sunan Giri who is the descendant of Prophet Muhammad.From the father's line, Kyai Nur Iman was the son of the King of Mataram Kartasura Kanjeng Susuhunan Prabu Amangkurat IV or also known as Raden Mas Suryo Putro who was in power between 1719 and 1727 AD, while Amangkurat IV was the son of Pangeran Puger or Raden Mas Drajat or Susuhunan Pakubuwana I ( in power 1704-1719 AD), son of Susuhunan Prabu Amangkurat I (ruled 1645-1677 AD), son of Sultan Agung Prabu Hanyakrakusuma Ing Mataram (ruled 1613-1645 AD), son of Sultan Prabu Adi Hanyakrawati or Panembahan Krapyak (ruled 1601-1613 AD), son of Panembahan Senopati Ing Alaga Danang Sutawijaya (ruled 1575-1601 AD), the founder of the Mataram Sultanate in Mentaok forest granted by the King of Pajang, Sultan Hadiwijaya Jaka Tingkir (d.1582 AD), the son of Ki Ageng Pemanahan (d.1575 AD), a student of Sunan Kalijaga or Raden Syahid.Ki Ageng Pemanahan was the son of Ki Ageng Ngenis (Enis), the grandson of Ki Ageng Sela, the son of Ki Getas Pandawa, the son of Bondan Kejawen (Lembu Peteng), the son of Brawijaya V, the King of Majapahit (1468( -1546 AD) AD).Meanwhile, based on the maternal line, Panembahan Senopati Sutawijaya was the son of Nyi Ageng Pemanahan, daughter of Ki Ageng Saba who was the son of Sunan Giri II, son of Sunan Giri I, son of Shaykh Wali Lanang, son of Shaykh Maulana Ishak and this lineage continued to the Prophet Muhammad SAW (Imawan, 2021b;Purwadi, 2007).
As for the mother line, Kyai Nur Iman was the son of Raden Ayu Retno Susilowati who was the daughter of Untung Surapati, a warrior who managed to trouble the Dutch VOC and killed one of its leaders, Captain Tack.This action granted Surapati with the title Adipati Wiranegara that he received from the King of Mataram Susuhunan Amangkurat II.Thus, he became Adipati of Pasuruhan, East Java.In Ricklefs' notes, Captain Francois Tack was a Dutch leader who became an ally of Sultan Haji, the son of Sultan Ageng Tirtayasa Banten, who was opposed by Amangkurat II.In November 1685, Tack left Batavia, and on February 4, 1686, he left Semarang for Kartasura to arrest Untung Surapati.When Amangkurat II learned of Captain Tack's target, he had no intention of handing Untung Surapati to him, and with a strategy, he then pretended to launch an attack on Surapati's residence on February 8, 1686 AD.Captain Tack also followed the ambush, but suddenly he was attacked from behind by Surapati and Kartasura's soldiers which got him shot and died with 20 wounds to his body along with the death of his 74 Dutch soldiers (Ricklefs, 2005).Hence, on the basis of BPH Sandiyo' or Kyai Nur Iman's paternal and maternal lineage, it is very clear that he was fully ingrained with the blood relation of leaders and fighters.
Not all of the sons and daughters of Kyai Nur Iman lived in Mlangi, but they lived in various regions in Java to continue spreading religious knowledge and Islamic teaching by establishing Pesantren in many places, such as in Watucongol, Muntilan, Tegalrejo, Magelang, Kalibeber Wonosobo, Berjan Purworejo, Parakan Temanggung, Sempu, Magelang, and even in Jambi, Sumatra (Imawan, 2021).

Discussion Contribution of BPH Sandiyo to the Development of Islamic Civilization in the Sultanate of Yogyakarta a. Establishing an Islamic Education Center
The construction of an Islamic education center was one of the steps taken by BPH Sandiyo in building Islamic civilization in the newly established Yogyakarta Sultanate.The construction of Islamic education center began with the handover of a piece of land in Mlangi village that BPH Sandiyo received from Sultan Hamengkubuwa I to serve as an education center.This land grant was due to the fact that BPH Sandiyo was known to excel in Islamic knowledges as he learned from Kyai Abdullah Muhsin at Pesantren Gedangan, East Java.In Mlangi village, Kyai Nur Iman spent his life teaching the community with Islamic knowledges through the reading and comprehension of yellow book (Islamic classical books) by establishing the Mlangi Mosque; one of the 4 Pathok Negoro Mosques (Patok Negoro Babadan, Patok Negoro Ploso Kuning, and Patok Negoro Dongkelan).He continued this practice until his death, and the service was then carried on by his descendants to this day (Imawan, 2020b).
Pathok Negoro Mosque is a building that represent the territory of the Yogyakarta Sultanate that also functioned as a form of fortress.This territorial pattern was designed by Sultan Hamengkubuwana I, based on the advice of Kyai Welit, a well-known religious figure from Ploso Kuning village, Yogyakarta.The heightened political situation in the face of Dutch colonialism required an establishment of a state defense system with Mancapat pattern (Kiblatpapat limo pancer/Java) (Setyowati et al., 2018).
In this pattern, the mosque not only functions as a place of worship, but also functions as a center for education, a place for religious events or activities, part of the defense system, and part of the Islamic justice system known as the Surambi Court.This court decides the laws of marriage, divorce, as well as the distribution of inheritance, while larger cases (civil or criminal) are decided in the Sultanate Court (Azizah, 2017).
Mlangi is an old village in Yogyakarta Province, and is one of the oldest Muslim settlements that had been established since the pre-Independence period of Indonesia.It has more than 15 Pondok Pesantrens and the surrounding settlement was gradually developed by the existence of these Pondok Pesantren.As one of the significant areas to spread and establish Islam in Yogyakarta, Mlangi has been playing a key role in the development of Muslim community in Yogyakarta.
The countless number of Pondok Pesantren in Mlangi serves as an educational institution that facilitates the santri' life and learning process.BPH Sandiyo taught santri with some branches of Islamic sciences, such as Aqeedah, Fiqh, Islamic Philosophy, Arabic, and others.Interestingly, BPH Sandiyo also taught his santri with some of his own books, such as the book of al-Sunniy al-Muttalib, a book of Sufism like the book of Nahwu al-Qulub by Imam al-Qusyairi.In that book, Kyai Nur Iman explained the combination of the teachings of tasawuf akhlaqi and Islamic philosophy by way of freeing the heart from all its ailments, and adorning the heart with noble qualities as a way to draw closer to Allah by constantly incurring the feeling of being seen and watched by Allah in every step and breath we take.This condition leads us to love no other but Allah (Zakiyah, 2012).BPH Sandiyo also wrote another book, al-Sani al-Mathalib, which was a book that describes the Syatthariyah tariqa as the popular order at that time developed by Shaykh Abdurrauf al-Sinkili and his students in some regions throughout the archipelago (Imawan, 2018a).
BPH Sandiyo also taught the book of Sharaf, which was widely known as Sharaf Mlangi.The teaching of this book at Mlangi was then combined with Alfiyah or al-Khulasah fi al-Nahwu written by an Arabic linguist, Muhammad bin Abdullah bin Malik (w.1274 AD).The teaching was also combined with the book of Nahwu Imrithi written by Shaykh Yahya bin Musa, an ulama from 'Imrith, Egypt, 16th century AD (al-Andalusi, 1428).
Furthermore, Kyai Nur Iman also played a major role in maintaining the yellow book studies in Mataram.Kyai Nur Iman used turats (classical) books written by salaf ulama by maintaining the faith of Ahlussunnah wal Jama'ah, which is integrated with the Shafii Madzhab in Sharia (Islamic Law) as well as Sufism studies to humble the soul.By tracing their origin, these classical books were written in the period of Imam Shafi in the 2nd century H or 8th century AD, and the writing continued into the following periods.The turats books taught in Mlangi are the same as those studied during the Mataram Sultanate period, namely the books of fiqh, tafseer, hadith, knowledge of  (Yunus, 2008), and others as a way to shape a Muslim character with an integrity (Shuhari et al., 2019).
The books taught by Kyai Nur Iman in Mataram are still being taught by his descendants at the Pondok Pesantren Mlangi, Yogyakarta to this day.As seen from the subjects taught, it is clear that since the time of Kyai Nur Iman, Mlangi has always adhered to the thoughts of Ahlussunnah wal Jamaah Asyairah wal Maturidiyah in the field of faith, Shafii Islamic schools in the field of Sharia, and Sunni tasawwuf as taught by Imam Ghazali and others.This subject selection seems to emphasize that Kyai Nur Iman and Pondok Pesantren Mlangi always struggled to continue the religious path taken by the previous ulama since the early spread of Islam in Indonesia.
This fact is well explained by Kyai Hasyim Asy'ari, who noted that the Muslims of the archipelago have always adhered to the same school in fiqh by following the school of Shafi, in Ushuluddin (aqeedah) following Imam Abu Hasan Asy'ari, and in tasawwuf following the school of Imam Ghazali and Imam Abu Hasan al-Syadzili (Indranata & Imawan, 2022).

b. Regeneration of Ulama and Fighters
The regeneration of ulama and fighters was among the contributions of BPH Sandiyo in the development of Islamic civilization in the Sultanate of Yogyakarta.At that time, the Dutch colonialists had succeeded in interfering in the internal politics of the Yogyakarta Sultanate.They even banished Sultan Hamengkubuwana II to the islands of Pinang and Ambon because of his disputes with the Dutch.This intervention led to the outbreak of the Java War in 1825 AD, which was the biggest war in Javanese history.As Carey noted, during the Java War, although the Dutch won victory, they lost 15,000 troops consisting of 8,000 European soldiers and 7,000 locally recruited soldiers; Javanese fighters and other inhabitants of the archipelago.As much as 25 guilders were spent to finance the war in (Peter Carey, Takdir Riwayat Pangeran Diponegoro (1785-1855), IV (Jakarta: Gramedia, 2016), 337; Ricklefs, Sejarah Indonesia Modern, 252).The fact that the Java War was ended with the capture of Diponegoro in 1830 AD confirmed that the Dutch were able to control and colonize Java in the 19th century AD (Hilmy, 2000).
At that time, Mlangi, which was established by BPH Sandiyo, became the center of Islamic education and could manage to generate great leaders and fighters who struggled in the war against the Dutch colonialists, as was done by Kyai Taptojani and Kyai Salim, the sons of Kyai Nur Iman from the first and second wives.(Ma'mun, 2015, pp. 17-18).Both kyai were the main teachers of Pangeran Diponegoro when studying religion at Mlangi in various scientific disciplines, such as Sufism, Ushul Fiqih, Fiqh such as the Taqrib, Lubab al-Fiqh, Sirath al-Salatin, Taj al-Salatin, and other books (Carey, 2016).
In particular, when viewed from the family lineage, Prince Diponegoro or Bendoro Raden Mas Mustahar, the son of Sultan Hamengkubuwana III as a Mlangi student, was also a great-grandfather of Kyai Nur Iman because his great-grandfather was the brother of Kyai Nur Iman, namely Sultan Hamengkubuwana I.The close linkage between Diponegoro's family lineage and spiritual-intellectual spirit of Mlangi's ulama made them unite to fight against the Dutch in the 1825-1830 AD Javanese War.However, the Javanese War ended with the arrest of Prince Diponegoro in 1830 AD, along with his adjutant Kyai Hasan besari, the son of Kyai Nur Iman, who was exiled to Manado and moved to Makassar.It also resulted in the martyrdom of Kyai Salim, the son of Kyai Nur Iman, who later became known as Kyai Syahid and was buried in the village of Ndimoyo.These facts were evidence that Mlangi was the center for fostering fighters and ulama during the Dutch colonial period (Syahid, 2020).
Until now, these Islamic boarding schools have maintained the teachings of the Islamic religion as taught by Kyai Nur Iman Mlangi, by sticking to the beliefs of Ahlussunnah wal Jamaah, Madzhab Syafii, and the Sunniyah Sufiyah Tariqa as a way to shape pious, noble, grateful, patient, happy and sincere individuals anytime and anywhere so that they can transmit this value to the family, community, and the whole nation.

c. Generating Islamic Literacy
Kyai Nur Iman also contributed to reviving Islamic intellectuals afterward.In 1808 AD, Pakubuwana IV wrote Serat Wulangreh in the form of sekat macapat.Literally, wulang means teaching, and reh means command, so that Serat Wulangreh is defined as a literary work containing knowledge to function as teaching material in order to achieve the glory and safety of life.Indeed, Serat Wulangreh contains piwulang or moral lessons for humans to practice in living their lives by behaving in a noble manner, applying human values, and morals both physically and mentally to reach the perfection of life in the world and the hereafter.In addition, Serat Wulangreh teaches an attitude of moral virtue, which is developed with the teachings of religious attitudes, the moral order of social relationships in the sphere of the family, the social environment and the state.Serat Wulangreh advises us to avoid immoral acts that can harm oneself (Panani, n.d).
Another great literary work written in Javanese after Serat Wulangreh is Serat Centhini.Serat Centhini was written in the form of tembang macapat from 1814 AD until Vol.29, No. 1 January -June 2024 it was completed in 1823 AD based on the instruction of Sunan Pakubuwana V in order to gather various fields of science, culture, and religious teachings that cover both physical and spiritual aspects in nature.Serat Centhini is like an encyclopedia, which contains innumerable guidance to how a human being shall lead his lives by doing good deeds, maintaining moral integrity, and happiness.In fact, according to Kamajaya, as quoted by Wibawa, Serat Centhini contains almost every aspects, ranging from the life of Javanese people in terms of physical, spiritual, philosophical, personal, religious, to more complex matters of divinity or monotheism.It also includes traditions, natural wealth, customs, beliefs, artistry, to sexual relations between husband and wife.In short, it is a literary work that contains wide ranging aspects (Wibawa, n.d).
Previously, in 1790 AD, Kyai Yasadipura wrote Serat Menak, and the work was later copied by Jayengutaran in 1893 AD.Serat Menak contains Islamic history, which explains the biography of Prophet Muhammad (PBUH), Abu Bakr, Umar, Uthman and Ali and other friends.Moreover, Serat Menak also mainly contains the concept of governance and leadership.It accounted about an ideal Islamic leader who is able to act justly, wisely, virtuously, lovingly and protect his people.He used his position and wealth for the welfare of the people, instead of enriching and amusing himself in his own palace (Imawan, 2021b).
Serat Angger was another work written at that time by Raden Lurah Atmasuteja, abdi dalem Lurah Ponakawan, Putra ing Kedhaton, based on the main manuscript belonging to Raden Riya Yudaprawira, the regent of Wadana dhistrik in Kalibawang.The writing or copying of the manuscript was done by the order of Sri Sultan Hamengkubuwana VI (1855-1877 AD), who commanded to begin the writing on 1 Mukharram in Jimakir 1796 or 26 May 1865 AD.Serat Angger pradata awal and angger pradata akhir contain legal subjects and formal law that regulates the procedures for judging cases that can be filed in the realm of law and can be raised to legal offenses, criminal and civil matters.The applicable laws that were enacted during the reign of Sultan Hamengkubuwana VI were Kadanurejan law, Surambi law, civil law, and criminal law, besides the law of Mancapat Macalima as the legislation in the villages (Susilantini et al., 2014).
Another important figure who played a major role in the development of Islamic intellectuals during the Mataram period was Yasadipura II, who was also named Bagus Wasista (1760-1845 AD).He was a descendant of Sultan Hadiwijaya (Jaka Tingkir), the ruler of the Kingdom of Pajang; Kyai Yasadipura II, son of Kyai Yasadipura I (Tus Pajang), son of Raden Arya Padmanagara, son of Prince Arya.
Since childhood, Bagus Wasista lived in a a noble environment of Javanese culture (priyayi) with his grandfather, Tumenggung Padmanagara, a district attorney at the Kartasura Palace during the Susuhunan Paku Buwana I era, and also assisted a great ulama named Kalipah Caripu.Meanwhile, his father, Yasadipura I or Bagus Banjar, was also an ulama who learned from Kyai Hanggamaya at Pesantren Kedu Bagelen, a productive ulama with many great works, such as Serat Menak, Serat Anbiya, Babad Giyanti, Babad Prajut, Cebolek, Pesinden Badaya, Serat Bratayuda, Arjunawiwaha, Serat Ramayana, and Serat Dewaruci.These works were translated from Arabic manuscripts into Malay or Javanese, or ancient Javanese language manuscripts.Yasadipura I was appointed as a court poet at the period of Susuhunan Paku Buwana III until his death in 1802 AD.
Meanwhile, Bagus Wasista or Yasadipura II learned a lot about Islamic sciences at Pondok Pesantren Gebangtinatar managed by Kyai Agung Kasan Besari.The students at the pesantren were required to learn reading and writing Arabic as a knowledge basis.Then, students at a higher level were ordered to study the book of Ihya 'Ulumuddin written by Imam al-Ghazali.Yasadipura II had several works, such as Serat Sasanasunu, Serat Dasanama Jarwa, Serat Wicarakeras and Serat Bratasunu that explain manners and morals in Islam as a way to spread this teaching in the archipelago.He was also like his father Yasadipura I who copied ancient Javanese manuscripts, such as Damasonya, Bratayudha, Arjunawiwaha (Suhandjati, 2004), and Serat Rama, which was studied by Barbara McDonald (McDonald, 1981).
The role of Yasadipura II was then continued by his grandson, Raden Ngabehi Ronggowarsito.His full name was Raden Bagus Burhan, son of R.T. Sartono Goroputra bin Raden Ngabehi Yosodipuro II bin Raden Ngabehi Yosodipuro I.He was born in 1728 or 1802 AD and died in 1873 AD at the age of 71 years and was buried in Palar Village, Trucuk, Klaten, Central Java (Widiyanarko, n.d.) Ronggowarsito was a priyayi (nobleman) with a santri (student of Pesantren) personality.He once studied at Pondok Pesantren Tegalsari Ponorogo managed by Kyai Ageng Kasan Besari, who was known as a Javanese poet or court poet because of his productivity in writing literary works, such as Serat Paramayoga, Serat Pustakaraja Purwa, Serat Sabda teak, Serat Sabdatama, Serat Jaka Lodhang, Serat Wedharaga or Serat Kalatida.In fact, Kyai Ageng Kasan Besari was able to elevate the kapujanggan (poet) title to a sacred position.A poet is a claivoyant person given his sharp spiritual vision and mastery of the inner and outer knowledge, and this mental acuity is related to revelation.Thus, people who received kapujanggan revelations were entitled to become poets and Ronggowarsito was the last poet to receive kapujanggan revelation (Simuh, 2016).
One of his works, Wirid Hidayat Jati, in the field of Sufism, explains the oneness of Allah, His character and asthma af'al, and explains the concept of dignity, the essence of human creation, and the purpose of human life.It also elucidates the concept of wahdatul wujud, or the unity of man with God achieved by means of manekung.This teaching was kept secret and can only be taught through the relationship between the teacher and his pupil, which is common in the teachings of tariqa, as a way to avoid any misunderstanding in comprehending the teaching.(Simuh, 2016).
Ronggowarsito also emphasized that every salik or student needs to study the Shari'a before the tariqa or tasawwuf.This emphasis is reflected in his work entitled Suluk Saloka Jiwa, which explains that religion is the way to save the beginning and end of human life.It was also denoted that the main aspect of religion is the science of sharia, which is based on the Qur'an and hadith as well as ijma' and qiyas.Without studying the science of sharia, such as prayer, zakat, fasting and others, a human being will damage the basic foundation of Islam that underpins his belief (Simuh, 2016).
Another notable work during this period was Serat Wedhatama, which was written by Mangku Negara IV (born 1809 AD and died in1881 AD).His real name was R. M. Soedira, and he was the son of P. H. Hadiwijaya I and his mother was the daughter of Mangku Negara II.Serat Wedhatama is a concise and dense book containing the lessons of moral guidance and the main code of conduct for Javanese society in general, especially targeting the priyayi and the royal family.In addition, Serat Wedhatama also elucidates tasawwuf teachings and explains about the concept of Sufism, Manungggaling Kawula Gusti, indicating that the great God lies in the center of the heart.It is the favorite place of the Almighty, and that is where the holy throne is hidden; but it does not apply to the young people who follow their lust and wrath (Simuh, 2016).
Another figure with a considerable role in the spread of Islam and Islamic education in the age of Mataram was Kyai Abdul Mannan al-Tarmasi, Tremas, Pacitan, East Java, who was Ronggowarsito's friends at Pesantren Tegalsari.He was one of the great ulama at that time who succeeded in connecting the ulamahip of Nusantaran ulama with Haramain and Egyptian ulama.He even got the chance to learn directly from Shaykhul Islam Burhanuddin Ibrahim al-Bajuri and Shaykh Muhammad bin Mahmud Syatha al-Dimyathi al-Mashri who were appointed as the Shaykhul Azhar at that time.One of the most noteworthy points of Kyai Abdul Mannan is the fact that he was the grandfather of Shaykh Muhammad Mahfuzh al-Tarmasi who served as a professor at the Grand Mosque with a profound knowledge and wisdom that was largely recognized by the world ulama at that time and until now.Kyai Abdul Mannan had a major work on Islamic law in seven volumes entitled Hasyiyah al-Tarmasi (Imawan, 2018b(Imawan, , 2020a)).

D. Conclusion
The Yogyakarta Sultanate, which was established after the Giyanti agreement in 1755 AD, was able to restore the Islamic Mataram civilization through the cooperation of the umara (leader) and ulama, particularly through the cooperation between Sultan Hamengkubuwana I and BPH Sandiyo.This collaboration indicates BPH Sandiyo's great contribution in building Islamic civilization in the Yogyakarta Sultanate in the 1-19th century AD as denoted by his efforts to build an Islamic education center in Mlangi, to regenerate ulama and fighters who were ready to fight the enemy as a way to protect their religion and nation from the Dutch colonial, and challenges in every era, and to generate Islamic literacy among ulama on the island of Java.