The History of Islamic Kingdoms in Kapuas Hulu District: A Manuscript Translation of Pangeran Kesoema

Kapuas Hulu is an area located in the interior of West Kalimantan and has 23 sub-districts well-known for their ethnicity, race and culture. Kapuas Hulu has also small kingdoms originating from the Sintang region. The Muslims in Kapuas Hulu come from Dayak tribe, who later converted to Islam. The sultanate’s presence played an important and strategic role, even determined the development of Islam itself in the territory. At the same time, there were some obstacles to Islamization throughout the coastal Sultanate which caused “Near Pedalaman“ area a bit late in accepting Islam. This article discusses the history of the Islamic kingdom in Kapuas Hulu Regency, which is examined from the translation of the manuscript of Prince Kesoema Anom Soeria Negara. This paper traces the development of Islam and the rulers of Islamic kingdoms in Kapuas Hulu Regency. This article is qualitative research. After the data was collected with heuristics, it was analyzed by source criticism, interpretation, and historiography. Study results demonstrate that the kingdoms in Kapuas Hulu have contributed to leading their respective villages and providing a solid cultural system for maintaining cultural and state assets. Thus, many local residents converted to Islam through the royal system. Kiyai Pati Uda was the first king from Jongkong sub-district. Another finding indicates that the Prince Kesoema Anom Soeria Negara manuscript also includes the names of royal descendants from Kapuas Hulu Regency, namely from Jongkong, Nanga Suhaid, Bunut, and other sub-districts.


Introduction
Indonesia is one of the largest countries in Asia with various ethnicities, races, cultures, and religions (Akhmadi, 2019;Dodego & Witro, 2020;Mubit, 2016;Yanti & Witro, 2019). Indonesia is known as a nation of communal works, hospitality and polite manners in the order of social life as reflected in Pancasila. This country is also known for valuing mutual respect, a value that has been passed down (Kumar, 2017).
Currently, Indonesia is a nation which is able to manage its people of different ethnic backgrounds to live in harmony (Prasojo, 2017a).
Indonesia is a country of Muslim majority, but Indonesia is not an Islamic country. The Indonesian constitution protects several religions as stated in the law. Recognition of religions in Indonesia cannot be separated from the long history of this nation (Witro, 2020).
In Indonesia, there were many kingdoms in each region. Every kingdom in Indonesia has leadership and identity as a feature of existence in society. These kingdoms were located in the urban area and in some islands. Meanwhile, Indonesian archipelago has been influenced by various major world religions (Jamaluddin & Khaerani, 2020: 140).
Rulers, including the kings, have used this influence as a medium for religious preaching. Some studies have explored the spread of Islam and the history of the establishment of kingdoms, one of which was the kingdoms in Kapuas Hulu that have been transferred from one kingdom to another kingdom within the region. The Islamic kingdom of Sintang spread to the Upper Kapuas River (Hermansyah, 2012: 17). Rivers have been vital infrastructure for the people of West Kalimantan (Prasojo, 2017a). The sultanate played a strategic role and determines Islamic development in the area (Yusuf, 2016: 463).
During the Islam spread in the area, people of Kapuas Hulu held diverse religions and beliefs; some still believe in the spirits of their ancestors (Tanggoka & Hawarib, 2021). The spread of Islam in the Kapuas Hulu River was conducted by the successor of Sultan Nata, Ade Abdurrahman Muhammad Jalaluddin or Sultan Aman, who ruled from 1150 to 1200 H (1737-1785 AD). This sultan participated in the spread of Islam in the Kapuas Hulu area (Hermansyah, 2012: 10). Later, it was the descendants of Pangeran Soema Dilaga Mangkoe Negara, a king of an Islam kingdom in 1297 H/1858 AD who brought Islam to West Kalimantan, 278 VOL. 10 NO. 2 DECEMBER 2021 sources such as books, scientific articles, and internet websites related to the issues discussed, namely the history of the kingdom in Kapuas Hulu Regency.
After the data was collected, it was analyzed with the following approaches: 1) Source criticism, which is an attempt to analyze, separate, and search for a source to obtain the validity of the required source. In this case, selectors determine whether the data is accurate or not, both in terms of form and content, so that it can be accounted for (Abdurahman, 1999: 11); 2) Interpretation, namely the interpretation of data or historical analysis, which is a combination of some facts that have been obtained (Sulasman, 2014: 107). This stage of interpretation can be done by synthesis or analysis; and 3) historiography, the writing of history after going through the previous process (Sulasman, 2014: 147).

Literature Review
Some studies on kingdom in Indonesia have discussed the issue of leadership. In Indonesia, a country with 34 provinces, the kingdom is a symbol of a regional leadership, an institution controlled by the King or Sultan in a place such as a city and inland. New settlements were established on lands belonging to the Sultanate. Therefore, the Sultan determined what was right, and the Sultan had the right to lead the kingdom (Nurcahyani, 2009: 38;Badan Pusat Statistik, 2021 (Ibrahim, Prasojo & Sulaiman, 2019;Juri & Santi, 2019;Kartini & Kosandi, 2020;Mackay, et.al., 2013;Syukur, 2017). The studies took their locus on the kingdoms existing in Kapuas Hulu region including the Kingdom of Suhaid, Jongkong, Selimbau, Bunut, Piasak and Ensilat.
In addition, those studies also discuss the issue of religious and ethnic identities. As various ethnic groups had also been found in Kapuas Hulu including the Dayak, Malay, Iban and Chinese, those studies were of importance to local and international scholars. Included in those studies are on the formation of Malay and Dayak ethnic identity in West Kalimantan, in two ways. One, Muslim Malay identity strengthens non-Muslim Dayak identity. Two, Chinese identity develops from a relationship with Buddhism, Confucianism and Christianity. In addition to the studies of religious and ethnic identities, the studies of the Muslims in Kapuas were conducted by some scholars, including Hemansyah and Prasojo. They found that the Kantuk and Dayak tribes are still affiliated with their ancestral religions in addition to Christianity and Islam (Hermansyah, 2012;Prasojo, 2017b).

Result and Discussion
Islam entered the Kapuas Hulu region when the Sintang Islamic Kingdom was ruled by Ade Abdurrahman (aka Abang Pikai) whose title 'Sultan Abdurrahman Muhammad Jalaluddin'. However, there is no definite information regarding the origin of Islam spread in Kapuas Hulu Regency. According to Hermansyah (2012: 32) Radja's ministers in Djongkong are as follows: (1)

The Roles of Islamic Kingdom in Djongkong
From the data, Ibrahim (2015) explains that the Islamic religion adopted by the Djongkong Kingdom, namely since the first opening of the

Bunut Sultanate from 1815 to 1909
The Bunut Kingdom is a kingdom located by the Kapuas River as a link between sub-districts, capital cities, and districts in West Kalimantan Province (Ibrahim et al., 2010). Early settlements (e.g. Bunut in the upper reaches of the Kapuas River) were large, simple, made of nondurable materials (low-quality wood, bark for roofing, and bamboo) (Purmintasari & Kusnoto, 2018: 77 The role of the sultanate in the spread of Islamic teachings was not known for sure, but according to Ibrahim (2015), the legitimacy of the Heritage of Nusantara:

The third descendant of Ade Putit
The third descendant, Ade Putit, had a first child, Utin Zubaidah, and a second child, Utin, who was married to Abang Abdurrahman. They were the grandsons of the first Prince Kusuma Anom Surya Negara. They weres descendants of a royal child. Their descendants lived in the village of Nanga Suhaid, Kapuas Hulu Regency in the Suhaid Palace area. Ade Putit's descendants were one of the first born from the descendants of Prince Anom Surya Negara and Asiah.

The third descendant of Utin Ratena and Abang Ship
The

The third descendant of Utin Masayu and Radin Pati
The third descendant of Utin Masayu and Raden Pati had seven children.  Ibrahim (2015) mentioned that when Siu died, the power in Nanga Silat was continued by his son named Penjalu with the title Pangeran Acit.
When he was young, Prince Acit liked to wander around the islands of Borneo such as Malacca, Brunei, Mempawah, and others. After wandering, Prince Acit returned to a state of embracing Islam.
When Prince Acit was in power in the kingdom of Nanga Silat, the spread of Islam was developed and faced challenges from indigenous people who were still affiliated with the Iban Dayak tribe. According to Ade Ibrahim, the arrival of Islam in Nanga Silat was not only the role of the Acit Sultanate but also due to marriage and others.
After that, a royal princesse named Dayang Ninak married a young nomad from Sanggau who was known to be wise and powerful so that Indies. Both parties agreed upon the contract to avoid a dispute or a violation between the King, the term of office, and the power possessed.

Conclusion
Some important kingdoms in the early era of Islam spreading in West Borneo area found their glories and spanned every sub-district of Kapuas Hulu Regency. The spread of Islam in this region were much influenced by the roles of the local kingdoms found in some sub-district within Kapuas Hulu. Among them are the Districts of Nanga Suhaid, Djongkong, Selimbau, Silat and Bunut which are located in Nanga's water or river area. Rivers helped the kingdoms to spread Islamic teachings. Therefore, in every sub-district, there remain legacies of royal heritage, such as the former Palace of the King, royal documents, and royal descendants. These kingdoms have contributed to leading their villages and providing a solid cultural system that maintains cultural and state assets. Thus, many local residents have converted to Islam through the royal system. One of them is Kiyai Pati Uda, the first king from Jongkong sub-district. The king was highly respected by the people. His