TWO LETTERS FROM THE MAHARAJA TO THE KHALIFAH

More documents

Recommendations

Info

134 S. Q. FATIMI the Iberian Peninsula and attracted the Portuguese and Spanish adventurers to these distant islands. (6) The two rivers mentioned in these letters must be the Jambi and the Musi rivers of Sumatra. On these rivers stood the c~ties of Jambi and Sri Vijaya (Palembang), which at different times served as the capitals of the great empire known as Sri Vijaya. and which are mentioned by the Arab geographers under the names Jabah and Siribizah, respecti~ely.~" VI References in the Chinese dynastic histories, the travel accounts of the Chinese pilgrims collected by I-Ching. and the stone inscriptions found at different places in South Sumatra. the neighbmring island of Bangka and North Malaya-all this evidence shows that the Sri Vijayan Empire of Sumatra and Malaya was at the height of its glory and power in the period extending from the second half of the seventh to the end of the eighth century A.C." According to I-Ching, who visited this part of the world in 671 A.C., and again in 685, when he stayed here for four years, Sri Vijaya and Kha-lang were not only great centres of maritime trade, but were also great seats of learning. He recommended that if a Chinese pilgrim wished to go to Nalanda (Bihar) to acquire knowledge, he should first stay at Sri Vijaya for one or two years and learn the proper rules before proceeding to India. From his memoirs. it appears that many Chinese pilgrims were already acting likewise.% Though the high stage of civilization reached by Sumatra and Malaya of the seventh and eighth centuries has a bearing on the composition of the letters under discussion. yet what is of particular interest to us in the context of our subject, is their religious life. The archaeological evidence and the Chinese writings show that from the first or second up to the beginning of the fifth century A.C. Hinduism, especially of the Saiva cult, was universally accepted in these islands, when Hinaygna Buddhism was introduced here by Gunavarman. By the time I-Ching visited this part of the world Hinayanism had become the dominant religion here. as is evidenced by I-Ching's own statement and corroborated by the inscriptions of the period. In I-Ching's times, i.e. the close of the seventh century A.C., there were only a few followers of the Mahaysna. But the great change-over to the Mahayana started
TWO LETTERS FROM THE MAHARAJA TO THE KHAL~FAH - 135 early in the eighth century. when Vajrabodhi, the great South Indian preacher of this faith, went from Ceylon to China along with his disciple. Amoghavajra, and on his way stopped for five months at Sri Vijaya.=@ Thus, Malaysia must be seething with religious controversy between the Hinayana and the Mahzyiina, when Islam appeared on the scene. The spirit of religious enquiry thus germinated by this controversy is eloquently evident in the letter sent by the Malaysian monarch to 'Umar b. 'Abd al-'Aziz.- and at this stage of our investigations we can safely conclude that this monarch was no other than the ruler of Sri Vijaya. This must be the time of intenee activity in Sri Vijaya, not only in the religious but also in the diplomatic field. In 716 A.C. an embassy from She-li-fo-she (Sri Vijaya) visited China. We have seen above that in 718 a letter with gifts of amber. musk and camphor was sent to the Arab Caliph. In 724 and again in 728 embassies were sent to the Chinese court. The account of the embassy of 724 is significant for us in more than one way. We are told that among the presents sent to the Chinese Emperor was a Ts'eng-ch'i 33 @ (from Arabic Zanji, meaning 'a ~egro')slave-girl." Evidently the Sri Vijayan ruler got this African slave-girl through his newly found Arab relationship, and the Arabic word used by the Chinese chronicler is an unmistakable evidence of this Arab link. This Chinese chronicler also records the name of the ruler of Sri Vijaya who sent these precious gifts. He is called She-li-t'o-lo- pa-mo (Srindra~arman).~' Does it mean that in 724 A.C. the Sri Vijayan MahBrizjzi had already renounced Islam like his contem- porary RBja of Sind ? This is not at all improbable. It is well-known to the students of Southeast Asian history that during the second half of the eighth century A.C. Mah~yZna Buddhism swept through the length and breadth of Malaysia. It found its most beautiful expression in the blossoming-forth of the Javanese art during the period between 760 and 820 A.C., which culminated in the building of the magnificent vihiira of Borobudur. Where Vajrabodhi, Amoghavajra, and a host of other monks coming from Nalanda and other centres of Mahayana Buddhism in India, succeeded. Islam's case went by default. VII Al-Haybam b. 'Adi's report of a letter sent by a monarch of
Page 1 and 2: Islamic Studies (Islamabad) 2:1 (19
Page 3 and 4: TWO LETTERS FROM THE MAHARAJA TO TH
Page 9 and 10: TWO LETTERS PROM THE MAHARAJA TO TH
Page 13: TWO LETTERS FROM THE MAHARAJAH TO T
Page 17 and 18: LETTERS FROM THE MAHARAJA TO THE -

TWO LETTERS FROM THE MAHARAJA TO THE KHALIFAH

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?