In the Kraton Cirebon (Cirebon Palace), for example, several followers became murshids, specifically in Shattariyyah, such as P.S. Several sources explain that a number of senior kingdom officials in the Sultanate of Cirebon and Banten were students of tariqah and directly related to murshids in Mecca (Bruinessen 1994a: 13).

Ī similar situation also took place in other regions, such as Cirebon and Banten, in subsequent periods. Similarly, Abdurrauf al-Sinkili (1615-1690 A.D.), who was the prime caliph of the Shattariyyah order in the Malay-Indonesian world, was trusted by Sultanah Safiatuddin for his entire career to hold the position of Qadi Malik al-‘Adil or religious law adviser for the Kingdom, with responsibility for various social-religious issues.

1658 A.D.), who was one of the prime teachers in the Rifa‘iyyah order, became the Shaikh al-Islam–one of the most senior positions in the Sultanate under the Sultan himself – during the reign of Sultan Iskandar Tsani (1637-1641 A.D.) and the early reign of Sultanah Safiatuddin (1641-1675 A.D.). In Aceh for example, Nuruddin al-Raniri (d. In several specific areas, tariqah became a palace phenomenon, when followers and some tariqah murshids (teachers) became part of the family or became officials in the palace. This meant that tariqah, as organisation within the world of tasawwuf, could soon be found in all the regions of Malay-Indonesian world where Islam was spreading. Tariqah (Sufi order) has played an important role in the Malay-Indonesian world since early times, particularly because the Islam that came to this region was originally of a mystical nature (tasawwuf).

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