Jan Manjan, as it is believed by Bima People who reside in Bima, Sumbawa Island, West Nusa Tenggara, is the father of all spirits and gods as well as anscendent of Bima Kings. Over the course of time, this view has become the ground of legitimation for Bima Kings’ authorities and also formed Bima people’s notion of their identity and view of life.

1. Prologue

Bima people are one of the ethnic groups occupying Bima region in Sumbawa Island, the easternmost island of West Nusa Tenggara Province. Bima is geographically surrounded by waters. It borders Flores Sea at north, Indian Ocean at south, Sape region at east, and Dompu Regency at west (http://bimacenter.com).

At first, Bima indigenous called themselves Dou Donggo, meaning Donggo people, and adhered to an ancestral belief called Marapu. As people from Bugis, Sumbawa and Lombok came in and took their place, they started to become extinct. The late comers referred to themselves with the name Dou Mbojo or Mbojo people. [1]Dou Mbojo speak Ngahi Mbojo language and the majority of them embraced Islam (Henri Chambert-Loir, 2004, Siti Maryam R Salahudin, 2004: 99, and http://melayuonline.com).

As an ethnic group that had established a long reigning kingdom in Sumbawa Island, it is interesting to know more about an aspect of their view of life, namely the origin of djinn and gods. It actually explains the origin of Bima people themselves which is related to the character Bima in Hindu wayang epic. This view is comprised in a Bima Kingdom dossier dated back from between 17 and 19th centuries, translated to Malay by a German scholar, Schoemenn (Loir, 2004).

The story of djinn and gods is found in one of the dossier manuscripts entitled “The Genesis of the Djinn and Gods” that is put in the same section with other two manuscripts, “Story of Bima” and “Song of Bima Kingdom”. The original documents of the manuscripts are kept in Berlin Museum, Germany, while Bima Sultanate only possesses the copies.

The mixture of myths around Bimanese kingdoms and Mahabharata epic makes Bima people’s understanding of djinn and gods unique. Bima, one of the Pandava (the five acknowledged sons of Pandu), is believed to be the ascendant of Bima Kings. Although this mixture results in its being difficult to understand, the manuscript is scientifically proper to become an object of study.

The story is even more interesting as it embodies Islamic teachings. The story of djinn and gods in Bimanese culture roots from an idea that they both are created by the Islamic God, Allah. The manuscript in fact begins with an Islamic reading Bismillah Ar Rahman Arrahim. Some believe that Jan Manjan is an adaptation of a story in the Koran, Yajuj Majuj (Loir, 2004). This opinion is understandable since the manuscript was written after Bima Kingdom turned into an Islamic Sultanate under the influence of Gowa Kingdom from South Sulawesi (Ahmad Amin, 1971, Christian Pelras, 2006).

The view is still believed by Bima people these days. The majority of them are Muslims and they treat the manuscript as a supplement to their belief in Islamic teachings. In other words, Islamic cosmology bases the view of the origin of all Bimanese djinn and gods. Moreover, the djinn and gods are believed to have once mated one another, descending Bima kings (Loir, 2004).

In this descriptive writing, the story of the origin of djinn and gods will be retold based on its translation edited by Henri Chambert-Loir in his book Kerajaan Bima dalam Sastra dan Sejarah (Bima Kingdom in Literature and History) (2004) published by Gramedia Pustaka and Ecole Francaise d’Extreme-Orient. The following chapter will present the story outline.

2. The Concept of Djinn and All the Gods

Bismillah Al Rahman Al Rahim

The story begins with a wise priest telling a story of the origin of djinn and all the gods. The priest told that djinn and gods are creations of Allah Subhanahu Wataala. It was these djinn and gods who would become kings and rule the world.

The first to be created by Allah was the father of djinn, Jan Manjan. Jan Manjan was created from smokeless fire a thousand year before Adam. Allah bestowed Jan Manjan the nature of  kahar as He assigned to him a great duty to undertake a journey around the world out of Jabal Kaf (Mount Kaf).

As predestinated by Allah, Jan Manjan had three sons. The first named Sang Hyang Tunggal, the second Sang Hyang Winaya, and the third Sang Hyang Jaharanang. Sang Hyang Winaya, the second son, would later descend the gods and Sang Hyang Jaharanang, the latest, would father all the fairies. The first son, Sang Hyang Tunggal, would succeed Jan Manjan as the ruler of djinn and gods. Sang Hyang Tunggal had thousands of soldiers who carried majestic banners.

Sang Hyang Tunggal had two brave sons, namely Batara Indra Guru and Sang Hyang Wawutang. When it was time, Batara Indra Guru would become the ruler of djinn and gods, replacing Sang Hyang Tunggal. While his brother, Sang Hyang Wawutang would descend ghosts and satans.

Batara Indra Guru fathered two sons who were named Batara Indra Brama and Maharaja Loka, the blind one. Batara Indra Brama would be the heir of his father to become the ruler of all djinn and gods in Masyriq (the eastern kingdom) and Maghrib (the western kingdom).

Batara Indra Brama had a brave son, Batara Indra Manis who would later father Maharaja Indra Palasyara. When his time came, he would be the king of djinn and gods in the whole world.

Maharaja Indra Palasyara had two sons, Maharaja Tunggal Pandita and Batara Indra Ratu. Batara Indra Ratu was assigned by his father to be the king of all djinn in Masyriq. He had a large number of soldiers and big and majestic banners. The Masyriq was a big kingdom, described as having seven layers in which it would take seven months to go around each. It was Batara Indra Ratu who descended the kings of Luwu Kingdom. One of them had a son called Sangir Gading.

Batara Indra Ratu sired two courageous sons, namely Begawan Basugi and Begawan Biyasa. Both would later succeed Batara Indra Ratu to be king of the djinn, only Begawan Basugi was enthroned king of the djinn in Maghrib. Begawan Basugi brought forth a daughter so gorgeous named Princess Julus Assyikin that everyone looked at her would certainly crave for the same moment to death.

The princess would be married by Sri Paduka Sultan Iskandar Zulkarnain, brother of wazir almuazam Prophet Khidir. Sultan Iskandar Zulkarnain was believed to be the first king on earth to be entitled “sultan” by Allah through angel Jibril (Gabriel). Soon, Sultan Iskandar Zulkarnain would engage war against all djinn in both the east and west kingdom who refused to believe in Allah.

In short, Sultan Iskandar Zulkarnain and his subordinate kings unanimously came to a decision to attack the kingdom of djinn in Maghrib which was lead by Batara Tunggal. After obtaining permission from Prophet Khidir, the troops headed to Maghrib, taking four months journey.

Apparently, Batara Tunggal heard about Sultan Iskandar Zulkarnaen’s coming with his troops. Right away Batara Tunggal commanded his minister, Batara Loka, to see Sultan Iskandar Zulkarnain.

Before entering the town, Sultan Iskandar Zulkarnaen’s troops camped down. It was then that Batara Loka asked the Sultan of his intention. The Sultan replied:

“We have come to call on Sripaduka Raja Batara Tunggal in an expectation that there would be an agreement between you djinn and we men that your king deigns to obey and believe in Allah and His messengers, because djinn and men share similar duty, as Allah has said to His prophet Idris: ‘and I created djinn and men to do nothing but worship Me.’ And if your king Batara Tunggal refuse to take what we offer, it is better for you to be ready and prepare your weaponry because we will attack your king’s town until everything is demolished.”

Sultan Iskandar Zulkarnain’s offer was refused by Batara Tunggal. The King of Djinn preferred war to faith in Allah and His messenger. War was unavoidable. Sultan Iskandar Zulkarnain was backed by his troops and subordinate kings. Among the kings are King of Khaibar, Lahad, Kubra, Kabar, Jasa, Jasi, Bagdad, Egypt, China, Peranggi (France), Rome, Hindi, and Hindustan. The war broke out and lasted for seventeen years with more death tolls from Sultan Iskandar Zulkarnaen’s side. He was the weaker side until he and Prophet Khidir prayed Allah to help him. The situation was turned around with the divine interference. Batara Tunggal finally gave up.

With Batara Tunggal behind him, Sultan Iskandar Zulkarnaen entered the kingdom’s palace. Since then, Maghrib was ruled by Sultan Iskandar Zulkarnain while Batara Tunggal and his people converted into the Prophet Noah’s religion. In the night, a big party was held in the palace. There was delicious food served by female djinn who were so gorgeous, wearing transparent gowns showing their body figures.

In the party, Batara Tunggal offered one of his daughters (unanimous) for Sultan Iskandar Zulkarnain. Sultan accepts the offer and married the princess. From his second marriage, he fathered three sons who would all become kings when they came of age. The oldest became king in Japan, the second in China, and the youngest ruled Andalas Kingdom in Minangkabau. It was the third son who sired the kings of Minangkabau, including the current.

After conquering Maghrib, Sultan Iskandar Zulkarnaen along with other kings, Batara Tunggal, Maharaja Syah Peri (king of fairies), Maharaja Toghan Argonu, Maharaha Soghan Addi (king of gods) planned to attack the other Djinn Kingdom in Masyriq which was ruled by Batara Indra Ratu.

Same as when he was attacking Maghrib, Sultan Iskandar Zulkarnaen first sent a letter to King Batara Indra Ratu to inform him that he was heading to his kingdom to offer him the religion of Allah and His messengers. If the offer was refused, Sultan Iskandar Zulkarnain would have to engage war against him. Through his minister Johan Sogan, Batara Indra Ratu told the Sultan that he turned down the offer. He preferred war to obedience to Sultan Iskandar Zulkarnain.

Sultan Iskandar Zulkarnaen took up the gauntlet as war was inescapable. Troops of both sides were ready. War-drums were hit, banners were waved. Both sides moved to the battlefield. The war lasted for nine years with Sultan Iskandar Zulkarnain’s side suffered more victims.

It was a great and devastating war. However, Sultan Iskandar Zulkarnaen’s troops managed to get through the kingdom until the twenty eighth layer. Seeing this, Batara Indra Ratu decided to give up. and waved a white flag. Sultan Iskandar Zulkarnaen likewise waved a white flag as well to signal the war end. The King of Masyriq Djinn then said to Sultan Iskandar Zulkarnain:

“I beg your mercy, Your Honor. I will hand over this kingdom to you.”

Sultan Iskandar Zulkarnain answered:

“Do not you beg mercy to me. We should together beg mercy to Allah. For that you should pronounce Ashadu an la ilaha ilallah washadu ana Nuh nabi Allah.”

Since then, Maharaja Batara Indra Ratu, the King of Masyriq Djinn, and all of his people converted into the religion of Prophet Noah and believed in Allah and His messengers. They finally entered Masyriq together and cheerfully. For the next seven days, there was a party every night with food as plenty and delicious as that of Maghrib.

The manuscript also mentions that Begawan Biyasa, the king of djinn who ruled the Empyrean, had two children, a son entitled Maharaja Pandu Dewanata who would come after his father and a daughter named Nadzraja. As they grew up, the brother and sister fell in love with each other. They married and had five sons, namely Maharaja Darmawangsa, Bima, Kula, Rajuna, and Dewa.

It was told that Bima went down from the celestial Empyrean World to the land of Java. As he arrived there, Bima was attacked by King Maharaja Boma, the king of Javanese djinn. In the fight, Maharaja Boma was helped by his guard Batara Wilmana. They fought fiercely, shooting arrows on each other. One of Batara Wilamana’s arrows hit Batara Peri, Bima’s guard, but then Batara Wilmana himself was killed by an arrow of another Bima’s guard, Batara Cendra. The war broke even more dreadfully. All troops entered the battlefield and countless Bima’s soldiers were killed. Rajuna who helped Bima was also dead after Maharaha Boma’s arrow penetrated into his body.

When the Empyrean World heard about Rajuna’s death, Maharaja Darmawangsa descended to the land of Java to help his brothers fight Maharaja Boma. Maharaja Boma was defeated and he went up to the Empyrean. All the land of Java was ruled by Bima and his son, Katut Kaca.

Maharaja Darmawangsa was delighted by the victory. He flied around until he found Mount Sumawe in Pasai, Ace (Aceh), a kingdom that had formerly been converted into Islam by Allah. Upon the mountain, Maharaja meditated and read the Koran. It was believed that a long time ago, Mohammed told Abu Bakar, Umar, Usman, and Ali:

“When I die, you should ask all the kings of djinn and men dwelling above and below the wind to adhere to Islam. And should anyone go down below the wind to Mount Sumawe in Pasai, Ace, he should pay homage to the king’s son, the king of djinn named Maharaja Darmawangsa.”

However, since they had not converted all the lands above the wind into Islam yet, they did not go down.

It was told by the storyteller that Bima once walked to the east. Then, Bima encountered a woman who was daughter of the Dragon King in Satonda Island. They starred at each other and the woman magically got pregnant. She then bore a girl named Princess Indra Tasi Naga. When she grew up, the woman was married by Bima and had two sons, Maharaja Indra Kemala and Maharaja Indra Zamrut. By their mother, both of them were thrown away to the sea. The babies were drifted by the waves to the land of Dompu.

Pata Kula, one of the residents of Dompu, saw the babies’ bodies flaring like fire. The babies were raised by the people of Dompu and made brothers when they grew up. Maharaja Indra Kemala and Maharaja Inra Zamrut liked to sail and catch fishes. One day they sailed to the land of Bima and decided to live there. At the end of the story, it was told that Maharaja Indra Zamrut became the first king of Bima Kingdom whose territory covered Java, Bali, Sumbawa, Ende, Sumba, and Manggarai. All of the kingdoms paid tribute to Bima Kingdom. Maharaja Indra Zamrut was believed to marry a fairy called Air Te.

3. Social Implication

Bima people’s belief of the origin of djinn and all the gods has impacted on various aspects of Bima people and kingdom’s life. Among the implications are as follows.

• The belief that Bima kings are descended by djinn. As the story tells it, Bima is believed to be the ascendant of the kings. Bima himself was a son of Bagawan Biyasa, the king of djinn who ruled the Empyrean and had two children, namely a son entitled Maharaja Pandu Dewanata who later came after his father and a daughter named Nadzraja. They fell in love with each other and sired five sons, namely Maharaja Darmawangsa, Bima, Kula, Rajuna, and Dewa.
• The belief that Islam is true. This is inspired by the story that all djinn and gods are creations of Allah and would finally believe in Allah and His messengers after being warred on by Sultan Iskandar Zulkarnain helped by Prophet Khidir.
• The belief in Bima Kingdom’s greatness. This is based on the story that Maharaja Indra Zamrut was the first king of Bima Kingdom whose territory covered Java, Bali, Sumbawa, Ende, Sumba, and Manggarai. All of those subordinate kingdoms paid tribute to Bima Kingdom. Maharaja Indra Zamrut was believed to marry a fairy named Air Te. This is planted a belief in Bima people’s mind now that their kingdom once ruled (read: conquered) Java that is famously known to have a great empire such as Majapahit (Loir, 2004).
• The belief in the power of king at that time. Bima Kings were descendants of djinn and gods. The myth surely sustained the legitimacy of the kings’ authority. This made the people fear the kings.
• The belief that Bima Kingdom had to be changed into Bima Sultanate. Around the 17th century, Bima Kingdom turned into Bima Sultanate. The change was impacted by the influence of Muslim Gowa Sultanate from South Sulawesi (Loir, 2004). Consequently, Bima converted into Islam and wrote over their traditional law (hadat) in accordance with Islamic teachings. The story of the origin of djinn and gods is in fact so influenced by Islamic teachings. This is apparent in some aspects such as:

• The story opens with Basmallah reading
• Mentioning the name of Allah and His messengers such as Noah, Adam, and Khidir, who are all Islamic prophets.
• Some verses of Koran are quoted, such as when Sultan Iskandar Zulkarnain advised Batara Indra Ratu to believe in Allah.

4. Epilogue

The belief of the origin of djinn and all the Bimanese gods is always interesting to be studied. Apart from its being a myth, the view of life could set the first step to know more about Bimanese culture from the early period until the establishment of Bima Kingdom and later changed into Islamic Bima Sultanate. The manuscript illustrates that Bima people as one of Malay sub-ethnic groups have undergone a dynamic life and produced a unique culture.

Based on the manuscript, Bimanese culture seems to be polymorphic (diverse), not monomorphic (uniform). The fact will of course sustain the view that Malay is a big ethnic group that it is not proper to give Malay a label such as Malay is Islam. Furthermore, the story will hopefully be able to motivate Malay people to preserve their ancestor’s rich tradition.

Yusuf Efendi (bdy/19/03-10)

Translation by Reza Daffi (trns/13/03-10)

References

• Ahmad Amin, 1971. Sejarah Bima: sejarah pemerintahan dan serba-serbi kebudayaan Bima. Jilid 1. Bima: Pelestarian Naskah Bima.
• Aliuddin Mahyudin, 1983. Surat-surat dan catatan harian Kerajaan Bima. Jakarta: Dinas Pendidikan dan Kebudayaan, Proyek Penerbitan Buku Sastra Indonesia dan Daerah.
• Asrarudin Hamid. Simply Bima (Kesahajaan Bima). [Online] Available on http://asrarudin.wordpress.com [accessed on March 4, 2010].
• Christian Pelras, 2006. Manusia Bugis. Jakarta: Nalar Publisher in cooperation with Jakarta-Paris Forum.
• Dinas Kabupaten Bima. “Mbojo Berasal Dari Bismillahirrahmanirrahim?”. [Online] Available on http://www.bimakab.go.id [Accessed on March 4, 2010].
• Henri Chambert-Loir, 2004. Kerajaan Bima dalam sastra dan sejarah: cerita asal bangsa jin dan segala dewa-dewa, Hikayat Sang Bima, dan Syair Kerajaan Bima. Jakarta: Gramedia and Ecole Francaise d’Extreme-Orient.
• Sarwan et al., n.d. “Letak Geografis”. [Online] Available on http://bimacenter.com [Accessed on March 10, 2010].
• Siti Maryam R. Salahuddin, 2004. Hukum adat undang-undang Bandar Bima. Mataram: Lengge.
• Syarifuddin Jurdi, 2007. Islam, masyarakat Madani dan demokrasi di Bima. Yogyakarta: CNBS.
• Yusuf Efendi. “Hukum hadat tentang irigasi dan tanah Kesultanan Bima, Nusa Tenggara Barat”. [Online] Available on http://melayuonline.com [accessed on March 3, 2010].
• Source of Photo: http://asrarudin.wordpress.com

Insert your comment here :