By: Dr.
Mehmet Ozay
This paper is a summary of the main text prepared to
present for the seminar titled “Hubungan
Deplomatik Antara Kerajaan Aceh dengan Turki” and held by The Center For
Research and Study of Islamic Culture (Pusat Penelitian Dan Pengkajian
Kebudayaan Islam) (P3KI) at IAIN Ar-Raniri in Banda Aceh, on 18th
August, 2007.
I.
Introduction
The aim of this paper is to examine the relationships
between Aceh-Ottoman which were significant Islamic states one in the far-east
and the other in the west of Islamic world in the 16th century. “In the
beginning of the sixteenth century the Indian Ocean witnessed the course of
events which greatly affected the economies of the Mediterrenean as well as the
Ottoman and Arab countries.”[1]
We should add that not only the heartland but also the periphery in the
far-east of the Islamic world, the Sultanate of Aceh, as well affected by this
development.
The researches have been conducted by scholars until
today give us some ideas about the content of the relationships, but it cannot
be said that all aspects of this relationship have been uncovered.
For this aim, I would like to raise some questions
below. Why have Turks been so much important in the social conciense of
Acehnese as it is seen in oral tradition and some legendary works? Why did the Aceh
Darussalam Sultanate (ADS) choose Ottoman not the other power around Asia or
Middle East, let’s say ‘Safavid Sultanate’? Did the ADS requested just military
aid from Ottoman against classical colonialist*
? An how did the Ottoman State respond this demand? Was this relationships
limited by military help? How did Turks from different social sectors come to
Aceh? etc.
As a fact, I should say that Ottoman historiography
has not been uncovered yet. Beyond discovering this historiography, all data
will be needed to be commented and analyzed. To understand the relationships
between Aceh-Ottoman, all the related records in some countries, such as Aceh, Portuguese,
Yemen, India, Iran, Dutch should be collected. I believe that after all data
has been collected a new understanding can occur about this topic. Because of
this reason, not only historians but also some other social scientists need to
cooperate, do comparative and interdiscipliner studies.
For this paper I used primary sources such as the
Ottoman archieve and some articles written during Ottoman era, and secondary
sources which belong to the modern era. If I need to mention, the important
ones are “Bir Osmanlı Filosu’nun Sumatra Seferi” (Saffet Bey), “Tarih-i Açe”
(Mehmed Ziya). In relation to the Dutch War in Aceh, the journal ‘Basiret’ published
many news between 1873 and 1874[2].
There are about 75 news and critics about this event in Basiret.
Beyond these, I should mention the names of some distinguished
modern Turkish scholars who have countributed to the uncovering of Ottoman
influence in the Indian Ocean: Salih Özbaran (1978, 1985, 1993), Cengiz Orhonlu
(2002), Rızaulhak Şah (1967), Ahmet Asrar (1972), Halil İnalcık (2000, Turgut
Işıksal (1969), Şehabeddin Cansever (1969) Yılmaz Öztuna (1983), Cezmi Eraslan
(1992), İsmail Hakkı Göksoy[3]
(1994; 2004).
The sources which have been used by the academicians
and researches mentioned above are taken mainly from Başbakanlık (Turkish
State) Archieves. Especially Salih Özbaran could also reach some Portuegese
sources to support the data found in the Ottoman archieve.
The main sources in relation to the Aceh-Turkish
Relationships are in the Turkish State Archieves (Mühimme Defterleri: Important Books) in Istanbul. But the data in Mühimme dates back until the half of the
16th century. Beyond this it is not possible to reach the data between the
years 1554-1559, and 1561-1564. It seems that some more documents were not
recorded or lost in the Ottoman archieves. But the periods mentioned above look
like important to uncover some facts about the relationships. Because during
this era, trade relationships between Ottoman and the Indian Ocean reached its
highest level. Regarding the importance of the relationships between
Aceh-Ottoman relationships, we unfortunately see that the documentation of
Aceh-Ottoman in the Ottoman archieves is not satisfying.[4]
The relationships cannot be based on just a request
from the Sultanate of Aceh and responded by Ottoman sending military aid. But
these contacts between two states should
be taken into consideration as an interesting phase of cooperation of Islamic
world and civilization. For this reason, I want to involve in this paper not
only political and military, but also religious, cultural and economic aspects
of the relationships. According to Amirul Hadi, Aceh in the 16th century was
developing in four aspects: military, politics, economic development and
intellectual life.[5] At
that time Ottoman Turks reached the highest level of Turco-Islamic civilization
and experienced big improvements in every aspect of civilization: politically
it had sovereignty in three continents -including Europe, northern Africa and
Asia –and important sea ways -including The Mediterrenean Sea, The Hurmuz
Strait, Hijaz; militarily it overcame the western powers in Balkanian area
until central Europe, and the Mediterrenean Sea; economically it prospered well
by controlling the significant trade ways; it introduced Islamic civilization
to the peoples and implementing its sovereignty all in these lands and it
became the center of science and culture of the Islamic world.
This success of the Turks in this age is not a
surprising one, adversely, it should be seen as a continuation of the previous
centuries. For instance, the Turks started to serve to Islam in Abbasi Caliphs
in Baghdad as mercenary and volunteer Turkish soldiers who became in the 9th
century a powerful political force.[6]
2. Four
Aspects of the Relationships
The contacts between the states can be seen as uniting
efforts of the elements of the same civilization. For this reason I would like
to express my idea regarding this relationship not only diplomatic and military
but also but economic and especially religious and cultural aspects. I would
mention just some crucial points in each aspect below.
2. 1.
Diplomacy between two states
As
the first step of the diplomatic relation between two states it is important to
take part into consideration of the intention of the first sultan of the Aceh
Darussalam Sultanate, Ali Mughayat Shah. We can get the idea of building up
bridges with Turks from the foreign politics of Ali Mughayat Syah. He
determined the basic international politics of the sultanate. He mentioned to
establish relationships with Turks as one of the principals of foreign policy
of the sultanate. [7]
As a political and
theological matter it is crucial to mention the Safavi State. As the propagator
of the radical syiah ideology the Safavids in Iran should be mentioned in
relation to the relationships between the Sultanate of Aceh and Ottoman. Since
it started to implement its policy around Middle East and especially among the
Turkmens in Anatolia, the Ottoman central administration was weakened. This was
seen at that time, the most serious peril facing the state since Timur’s
invasion.[8]
The Safavid Dynasty stimulated solidarity of Sunni world, between the Sultanate of Aceh and
the Ottoman State. In this case, it is supposed to be the reason of Aceh
Sultanate, in 16 century, to recognize Ottoman Dynasty as caliphs and protector
against Portuguese eventhough the distance between Aceh and Persia was closer
than Ottoman Dynasti.[9]
During Suleyman The Magnificient (Lawgiver),
in 1547 an Aceh envoy visited İstanbul. But there is no any official document
in İstanbul. Alaaddin from the Indian rulers must be the Acehnese sultan Alaaddin
Riayat Shah al-Kahhar. This event was mentioned by autentic Ottoman croniclers
and Von Hammer during the coming of a Christian envoy’s in İstanbul, there was
an envoy from one of the Indian rulers.[10]
Von Hammer also mentions another Aceh envoy to
İstanbul, dated 12th June 1562, according to a report of Venetian ambassador in
İstanbul.[11] This
visit highly possible to have been realized since it is not possible to reach
the data in official Ottoman documents between the years 1554-1559, and
1561-1564.[12] Even
the date of the letter thougt to have been sent by Al-Kahhar was 1562. Hammer’s
information is confirmed by the Portuguese sources as a completing one. According
to this source, Aceh sent envoys to İstanbul in 1563 to ask for assistance
against Portuguese. By symbolical support Aceh attacked 1568, 1573 and 1575 to
Malaca.[13]
After this, the envoy sent by the Ottoman sultan reached Aceh in 1565.[14]
The previous diplomatic
relations is supported and confirmed by a well known letter from Al-Kahhar to
Sultan the Magnificient. This letter was discovered by Rızaulhak Shah in
Ottoman Palace Archieve under the file titled India. It was dated 7th January
1566. Al-Kahhar mentions in this letter about the Acehnese ambassadors’ names
are called Umar and Hüseyin, the name of the Ottomans ambassador to Aceh is
Lutfi, 1564-65. We can also read some important aspect of this
relationships which is still remembered
by Acehnese ‘Lada Secupak’. Al-Kahhar informed that “The cannoneers came here
and theri place near us is very high…”.[15]
As an evidence of
diplomatic relations the banner sent by Ottoman Sultan is very significant.
According to ‘Tarih-i Açi’, written by Mehmed Ziya, Süleyman the Magnificient
sent a fleet and an Ottoman banner to Aceh sultan.[16]
Sultan Selim II, after
welcoming the Acehnese envoy, immediately ordered an ambassador, named Mustafa
Çavuş, to go to Aceh. Sultan Selim states in his letter to Aceh sultan, that to
accept this request is a religious and traditional duty of the Ottoman Sultans.[17]
It is very important mentioned not only religious but also traditional. It means
Ottoman helped much when anyone or any nation/state needed help during his era.
For instance, to France, to Protestants and the Jewish in Spain. Even the
sultan ordered a navy to be prepared, because of Yemen riot during this period
this voyage could not be realized. Some two letters were exchanged by two
states. In his second letter, Sultan Selim II mentioned that he had to deal
with the case of not only Yeman, but also Cyprus and Tunisia. During this long
process, it seems that Ottoman could send just two ships with personnel, and
artillery, especially in 1568-69.[18]
2.2. Military Aid
16th Century
Beyond organized activities, some Turkish seamen were
sailing from the Red Sea shores and Indian seaports to the other geographies in
South East Asia. This personal initiatives of Turkish seamen in Turkish history
is known as GAZA. For instance Rumi Mustafa Topçu entered in the service of
Indian Mughul empire during the first years of 16th century. The other important example can be taken
from the campaign of Selman Reis. When he arrived Basra and made war with
Portuguese he needed to leave the area. He left some ships in his fleet and
soldiers to the sultan of Gucerat. He turned back with some fifty soldiers by
using a long land way to Anatolia. [19]
Related to Gaza
tradition, early military contribution
to Aceh was highly possible on an individual basis. During the Batak War around
1539, during the period of Al-Kahhar, some hundreds of Turkish soldiers took
part in this war. Al-Kahhar extended Aceh’s army forces. The richness of Aceh
enabled him to hire trained soldiers from abroad. So Aceh’s army contained
large contingents of Turkish.[20]
It is presumed that some of the soldiers of Hadım Süleyman Pahsa, who set off
Diu in 1538, could have gone as far as Aceh. During the Dutch War, it seems
that some Turkish soldiers and cannoners could go to Aceh individually.[21]
We can regard this initiative of individual Turkish soldiers as a gaza
tradition.
The war against
Portuguese in 1547 there were some qualified Turkish soldiers in the Aceh army.
It is mentioned that this group of soldier as a responce of Ottoman to Aceh
envoys in İstanbul.[22]
During Sultan Selim II,
even less number of soldiers and war equipment might have been sent to Aceh.
The supportive idea for this military aid can be seen in the history of Gampung
Bitai. The first and the biggest military academy was founded by Ottoman
military experts and they taught not only Acehnese men but also women, like
Malahayati, who became later the admiral of Aceh navy forces.[23]
Aceh military structure
was established as similar as Turkish military structure. This is
understandable, since many military experts came from Turkey to Aceh in 16th
century.[24]
19th Century
After a long silent
period, starting from the first years of the second part of the 19th century,
Aceh envoys visited three times Istanbul. During this period, the main mediator
between Istanbul and Aceh envoys were the Ottoman authorities in Hijaz and
Yeman governors. In the second part of the 19th century, three times, -1851,
1868 and 1872- the Sultanate of Aceh during the time of Sultan Ibrahim Mansur Shah
and Sultan Mahmud Shah sent envoys to İstanbul to renew the old relations and
seek the protection as a vasal country to be saved from the Dutch invasion.[25]
Although the envoys presented all details of the conditions in Aceh to the
sovereigns of the Ottoman State, nothing happened to revive the relations. And
these efforts ended in failure and Aceh envoys turned back with empty hands. We
can see some facts behinds this development. For instance, because of the
decisions of some statesmen who did not give positive response to the petitions
of the Aceh envoys and the pressure of international circles especially the
ambassador of Dutch in Istanbul these visits did not bring to a successful end.
But when we look at the history from now, undoubtly it seems that the wrong
decisions taken by the Ottoman bureaucrats in Istanbul prepared the end of two
states after some decades.
During the visit of Abdurrahman Zahir Efendi to
İstanbul, contrary to the Ottoman bureaucrats uncouraged decisions, as we saw
the journal ‘Basiret’, some media
gave much importance to the Aceh case and published articles with strong ideas
that the Ottoman State should give its support to the Acehnese. Beyond this,
the journal called ‘Servet’[26]
gave places some photos in relation to the social life in Aceh to create
sensitivity to the Aceh case in the Ottoman society.
In relation to the Dutch War in Aceh in the second
half of 19th century the journal ‘Basiret’ puslished many news between 1873 and
1874[27].
There are about 75 news and critics about this event in Basiret.
2.3.
Contacts In the field of Economy
One of the earliest data
about the Turkish traders comes from Tome Pires. He mentions Turkish trading
activities in North Sumatra, Pasai in 1511 at the very beginning of 16th
century. He mentions the name Rumi, Turks, Turkomans. It is higly possible to
guess from the word ‘Turkomans’ that Turks from Central Asia also took part in
this trading activities. [28]
During Iskandar Muda,
Turkish traders from İstanbul could visit Aceh.[29]
2.4.
Cultural and Religious Influences
Beyond the diplomatic and military relations, cultural
and religious ones seem much more important and have not yet been discovered
wholely. According to researches, the ancestors of Dayah Tanoh Abee, el-firus
el-bağdadi, one of the important religious school in Aceh, came from Bagdat
which was at that time in the border of Ottoman State. The other disginguished
figures are Baba Davud and Teungku Di Bitai. Baba Davud was one of the leading
students of Syaikh Abdurrauf es-Singkili. Tunku di Bitay, who came from
Jerusalem (Kudüs), lived in the well known Turkish village, Gampung Bitai or
Baitul Mukaddis.
Dayah Tanoh Abee
The founder of the
Dayah, Firus el-Bağdadi, migrated from Bagdad in 1627 with other six ulama to
Aceh. He settled near the Banda Aceh with his three brothers and tried to
taught students in the Dayah. During this period Acheh Darussalam Sultanate was
governed by Sultan İskandar Muda (1607-1636). Muda gave importance both to
build up the relationships with other Islamic countries, especially in the
Middle East, in the context of economic and military relations and make a
progress in the development of the religious sciences during his governance.
For that reason, he supported ulama to come to Acheh, visit other Islamic
regions, write about different topics such as Islamic law, etc. and apply
Islamic rules in his sultanate.
Dayah Tanoh Abee has been a leading center of
some distinctive sufi orders such as Naqshbandiyya and Shattariyya. Beyond
this, invaluable manuscripts in the library of this Dayah gives a distinguished
importance to it in South East Asia. After many students coming from both local
and other regions around Sumatra Island studied in the religious school Dayah
Tanoh Abee, the students visited various parts of the South East Asia to
proselytize native people to Islam by founding their own religious schools. In
its long process, nearly four hundred years, the dayah is traditonally to have
become distinctively known as one of the significant religious teaching centers
in South East Asia.[30]
Baba Davud
The full name of Baba Davud, one of the students of
Syiah Abdurrauf es-Singkili, is Davud bin Ağa İsmail bin Ağa Mustafa el Cavi
er-Rumi.* Rumi is well known in
this region and used for people who came from Anatolia. According to historical
writings there were some more individuals came from and they were called by
local people as Rumi.[31]
Turkish Settlements: Emperoum and Bitai
Some different sources mention Ottoman Turks in Aceh.
Saffet Bey admits in his article that some artizans from Syria which belonged
to the Ottoman State at that time were settled in a gampung near the palace.
Because of their home town in Syria, this gampung was called Gampung Baitul Makdis.
In time the name was converted as Gampung Bitai. There is still a cemetery in
Gampung Bitai including the graveyard of Teungku Di Bitay from Syria.[32]
Denys Lombard also mentions a group of Turkish people including artizans,
military experts existed in Aceh at the beginning of the 17th century. This
group of people named as Rumi or Turki and were in the service of the palace.[33]
In Gampung Bitai, there were two graveyard complexes.
There was the graveyard of Sultan Alaaddin Riayat Syiah, the son of Sultan
Alaaddir Riayat Şah al-Kahhar (1539-1571). There was a military academy in
Bitai in the place of current graveyard. The scholars of this academy came from
Turkey. Besides Bitai, there was another one village, called Emperioum, which
means Turkish sultanate. It is said that in this group there were 300 military
experts came to Aceh during Sultan Suleyman I (926-974/1520-1566).[34]
Ibni Batuta mentions the similarity of the state
traditions between Samudra-Pasai sultanate and Turkish Delhi Sultanate, in India.
The adoption of Turkish
Memluki Sultans’ names, such as Malik es-Saleh, Malik el-Zahir by names of
sultans of Samudra-Pasai sultans. Beyond this we should mention some other
great turkish sultans’ names such as Malik Shah (d. 1092), the sultan of the Great
Seljuk State.
Ahmet Kasturi
Ahmet Kasturi, one of the religious scholars from 14th
century is mentioned that he came from Turkey. His grave is in the quarter of
ACC center, in Darussalam. Even though we do not have any much information
about him, it is well known that some more religious scholars and sufis came to
South East Asia aroud and after 13th century. Islamic influences had reached
Melayu and small ocean in India where at that time it was under the rule of
Mogul-Turkey. Syeich and Sufi experts became the first energy of Tariqat
formation.[35]
Çelebi Ahmet ve Çelebi Rıdvan
Two
‘çelebi’ from İstanbul came to Aceh to find traditional medicine for the
illness of the Ottoman Sultan, Ahmet I (1603-1617). Muda was in the Deli
campaign during this period. After ending the campaign Muda came and met the
envoy in his palace and he welcomed them. When this envoy turned back to Turkey,
they informed much about the condition in Aceh, how the sultan of Aceh
proselytized Islam, was a protector of Muslims in the region and improved the
cultural and intellectual life in Aceh. [36]
[1]Özbaran, Salih, “A Review of Portuguese and Turkish Sources For The
Ottomans In Arabia and The Indian Ocean In The 16th Century”, TTK Belleten, No.. 193, Vol. XLIX,
April, 1985, p. 65.
*I use here the concept of “classical
colonialist”, since there have been some more post-modern colonial efforts in
the global world for a while.
[2]The dates between 3 Muharrem 1290 and 21 Rabiulakhir 1291 H.
[3]Prof. Dr. İsmail Hakkı Göksoy was one of the
participants of the First International Conference On Aceh from Turkey in
February, 2007, in
Banda Aceh.
[4]Özbaran, Salih, “A Review of Portuguese and Turkish Sources For The
Ottomans In Arabia and The Indian Ocean In The 16th Century”, TTK Belleten, No.. 193, Vol. XLIX,
April, 1985, p. 74, 76.
[5]Hadi, Amirul, Islam and State In
Sumatra -A Study of Seventeenth Century Aceh-, Brill, 2004, p. 21.
[6]Stripling, W. Frederick, The
Ottoman Turks and The Arabs -1511-1574, Porcupine Pres, Philadelphia, 1977,
p. 5.
[7]Hasjmy, Ali, “Banda Aceh Darussalam Pusat
Kegiatan Ilmu Dan Kebudayaan”, Seminar Sejarah Masuk Dan Berkembangnya Islam Di
Aceh Dan Nusantara, Aceh Timur, 25-30 September 1980, s. 5.
[8]Bacque-Grammont, Jean Louis, “The Eastern Policy of Süleyman the
Magnificient -1520-1533”,in
Halil İnalcık and Cemal Kafadar, Süleyman
The Second And His Time, The Isıs Pres, İstanbul, 1993, p. 219.
[9]Azra, Azyumardi, Islam Reformis
Dinamika Intelektual Dan Gerakan, p. 138.
[10]B. J. Von Hammer, Büyük Osmanlı
Tarihi, p. 368.
[11]Göksoy, İ. Hakkı, Güneydoğu Asya’da
Osmanlı-Türk Tesirleri, Fakülte Yayınları, Isparta, 2004, p. 38.
[12]Özbaran, Salih, “A Review of Portuguese and Turkish Sources For The
Ottomans In Arabia and The Indian Ocean In The 16th Century”, TTK Belleten, No. 193, Vol. XLIX, April,
1985, p. 74.
[13]Tjandrasasmita, Uka, “The Indonesian Harbour Cities and the Coming of
the Portuguese”, Ed.: Ivo Carneiro de Sousa, Richard Z. Leirissa, Indonesia-Portugal: Five Hundred Years of
Historical Relationship, CEPESA, p. 60.
[14]Göksoy, İ. Hakkı, Güneydoğu
Asya’da Osmanlı-Türk Tesirleri, Fakülte Yayınları, Isparta, 2004, p. 40.
[15]Rızaulhak Şah, “Aci Padişahı Sultan Alaaddin’in Kanuni Sultan
Süleyman’a Mektubu”, Tarih Araştırmaları
Dergisi, AÜDTCF Tarih Araştırmaları Enstitüsü, Vol. V, No. 8-9, Ankara
University Publishing House, 1967, p. 374-376.
[16]Mehmed Ziya, Açe Tarihi,
1312, İstanbul, p. 85.
[17]Göksoy, İ. Hakkı, Güneydoğu
Asya’da Osmanlı-Türk Tesirleri, Fakülte Yayınları, Isparta, 2004, p. 42.
[18]Göksoy, İ. Hakkı, Ibid, p. 46, 51.
[19]B. J. Von Hammer, Büyük Osmanlı
Tarihi, Vol. 8, p. 471-2.
[20]Tjandrasasmita, Uka, “The Indonesian Harbour Cities and the Coming of
the Portuguese”, Ed.: Ivo Carneiro de Sousa, Richard Z. Leirissa, Indonesia-Portugal: Five Hundred Years of
Historical Relationship, CEPESA, p. 60.
[21]Göksoy, İ. Hakkı, Güneydoğu
Asya’da Osmanlı-Türk Tesirleri, Fakülte Yayınları, Isparta, 2004, p. 89.
[22]Rızaulhak Şah, “Aci Padişahı Sultan Alaaddin’in Kanuni Sultan
Süleyman’a Mektubu”, Tarih Araştırmaları
Dergisi, AÜDTCF Tarih Araştırmaları Enstitüsü, Vol. V, No.8-9, Ankara
University Publishing House, 1967, p. 374.
[23]Cab Sıkureueng (Segel sultan Aceh), Pemkumpulan Pecinta Peninggalan Sejarah Dan
Kepurbakalaan Aceh (PSSKA), Banda Aceh, 1998, p. 20.
[25]BOA, YPRK.EŞA, 28/66, 1315.5.13; Y.A.HUS, 1316.1.1
[26] For example: ‘Servet’, 7 Ramazan 1316/19 Kanuni-sani 1889.
[27]The dates between 3 Muharrem 1290 and 21 Rabiulakhir 1291 H.
[28]Tjandrasasmita, Uka, “The Indonesian Harbour Cities and the Coming of
the Portuguese”, Ed.: Ivo Carneiro de Sousa, Richard Z. Leirissa, Indonesia-Portugal: Five Hundred Years of
Historical Relationship, CEPESA, p. 48-9.
[29]Tjandrasasmita, Uka, “The Indonesian Harbour Cities and the Coming of
the Portuguese”, Ed.: Ivo Carneiro de Sousa, Richard Z. Leirissa, Indonesia-Portugal: Five Hundred Years of
Historical Relationship, CEPESA, p. 61.
[30]Özay, Mehmet, “Güneydoğu Asya’nın İslam Kültür ve Medeniyetine Katkısı
Bağlamında Açe’de Bir Osmanlı Tekkesi: Dayah Tanoh Abee”, Journal of The Faculty of Divinity (Marmara Üniversitesi İlahiyat Fakültesi Dergisi), Issue 30, 2006,
İstanbul, p. 191-213.
*Ali
Hasjmy used the name of ‘Ali’ instead of
‘el-Cavi’: “Şeyh Davud bin İsmail bin Aga Mustafa bin Aga Ali Er-Rumi”. See:
Ali Hasjmy, 59 Tahun Aceh Merdeka,
Bulan Bintang, Cakarta, 1977, p. 117. On the other hand, Azyumardi Azra gave
Baba Davud’s full name “Davud el-Cavi el-Fansuri bin İsmail bin Aga Mustafa bin
Aga Ali el-Rumi” şeklinde verir. See: Azra, Azyumardi, Jaringan Ulama -Timur Tengah dan Kepulauan Nusantara Abad XVII dan
XVIII-, Penerbit Mizan, First published 1994, p. 211.
[31]Tarih
Boyunca Malay-Türk İlişkileri,
Editor: Hasrizal Abdul Jamil, B.A. (Hons.) SHARIA Mutah University, Jordan, (http://www.saifulislam.com/artikel/melayuturki.html.
[32]Saffet Bey, “Bir Osmanlı Filosu’nun Sumatra
Seferi, Tarihi-i Osmani Encümeni Mecmuası,
1 Teşrin-i Evvel 1327 (1912 M),
p. 605-6.
[33]Lombard, Denys, Kerajaan Aceh -Jaman Sultan Iskandar Muda -1607-1636, Balai Pustaka, Jakarta,
1986, p. 159.
[34]Cab Sıkureueng (Segel sultan Aceh), Pemkumpulan Pecinta Peninggalan Sejarah Dan
Kepurbakalaan Aceh (PSSKA), Banda Aceh, 1998, p. 20.
[35]Tarih
Boyunca Malay-Türk İlişkileri,
Editor: Hasrizal Abdul Jamil, B.A. (Hons.) SHARIA Mutah University, Jordan, (http://www.saifulislam.com/artikel/melayuturki.html.
[36]Djajadiningrat, Raden Hoesein, Kesultanan Aceh, Seri Penerbitan Museum Aceh 2, Suatu Pembahasan Atas Bahan-Bahan
Yang Tertera Dalam Kayra Melayu Tentang Sejarah Kesultanan Aceh, Alih Bahasa:
(Introduction) Teuku Hamid, Editör: Zekeriya Ahmed, 1979, Proyek Rehabilitasi
Dan Perluasan Museum Daerah Istemewa Aceh, p. 49.
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