Page 173 - INDONESIA ISLAMIC CULTURE

universality, now and in eternity just as ethics and ontological debates, mystical tombstone is indirectly also a token of
it has been since the old days. Through thought can also not be separated from
the mouth of Sunan Bonang who epistemological problems. Thus, the
interpreted the shadow-puppet story mystical foundation should eventually
of the battle between the Kurawas and also include transitory life, so that
the Pandawas, he covertly wanted to the process of achieving essential
disclose the universality of battle as a universality could be realized, be it the
way to know God. Apparently, the suluk unity of “witnes” or that of “existence”. If
shows that the correct view is only a mystical order, backed by its legitimate
attainable by following spiritual guidance. pedigree, is an institution that allows a
Thence, at the highest level, people person to get the right guidance in his
finally see how all oppositions dissolve efforts to achieve essential universality,
within universality. 48 then how about the outside community
that consists of laymen?
The Ideal state: Tajus-Salatin
Attempts to explain the advent of
Mystical reflection stems from the the “Minangkabau realm” from the
awareness of the transiency of life in the point of view of mystical thinking are
world ---we are just “ttravellers”, said common phenomenon, when social
Hamzah; or living in the world is like a life and matters of state have been
“spider-web”, as written on a tombstone thought through. This is done not just
in Samudera Pasai in imitation of a in an attempt to Islamize the concept
Qur’anic verse ---then questioning the of the “Minangkabau realm” that has
relationship between the temporal and no functional political center, but also
the eternal. Therefore, it is not only the displays a tendency towards a Sufi
49
fact that body and spirit are united, which cosmogony. Sultan Malik al-Saleh’s
is problematic, but also, and especially, 49. For a complete version of the Minangkabau
the kinds of relationships between legend, see Edwar Djamaris’ dissertation,
creatures and the Creator (or between 1989; the complete version is reconstructed by
comparing ca. 47 versions that were spread all
humans and the Highest Essence?). In over the Minangkabau. Most of these versions
th
this way, apart from being engaged in were written in the second half of the 19 century.
Thus, they were written when the Padri War, which
48. Drewes, 1986. For a deeper discussion of the had started as radical religious reform, had already
Javanese mysticism see Zoetmulder, 1990 was ended. For an interpretation of the legend, see
originally written in 1938 as a doctoral dissertation. Abdullah, 1972.
164 Indonesian Islamic Culture in Historical Perspectives
throne in order to become a Sufi, was
the absolute recognition that the role quite popular. There are translations
of the king, or sultan, was inseparably in Malay, Javanese, Sundanese, and
linked with the mystical cosmogony Buginese. This tale relates in narrative
system. The role of the king, when form that the foundation of royal power is
properly reformed and well could justice. But what is the position of a just
constitute a guarantee for the formation king? Thus, the Sufi said that, first, a king
of a community that would accelerate must always caution his dignitaries and
efforts for the personal creation of the the people to obey the law. Secondly,
self as the perfect man (insan kamil). people’s complaints must be heard and
The historical experience that kings fail investigated. Thirdly, a king should not
to play their role properly might have led covet wealth. And fourthly, a king must
al-Ghazali and other religious scholars to not discriminate his people based on
keep themselves distanced from kings, their wealth. Of course, it would be very
51
or to cause Hamzah Fansuri to reminding interesting if all these simple words were
the people that: written in modern language along with
“Aho all of you who became poor do political jargon. But that is unnecessary.
not befriend kings and emirs as the What is clear is that this moral theory
Messenger of Allah the Reminder runs parallel with the advice given in the
prohibits us to be saqhir and Tajus-Salatin. 52
infidels.” 50 Apart from the debate about the origin
However, in an attempt to conceptualize of this very famous book, the influence
the formation of an ideal society, and of the Tajus-Salatin in the formation
53
even a perfect personage, the role of 51. Jones, 1985: 164-165. The oldest text of
authorities remains important. This is this translation dates from the 18 century. But,
th
not only reflected in the Sufis’ role in according to Jones the text has probably been
known since the 17 century.
th
accompanying kings as advisers, but 52. Jones, 1985: 164-165.
also in a “social strategy”, and of course 53. Winstedt (1969: 137) thought that the Tajus-
in political thinking. So it is not surprising Salatin (the Crown of all Kings) is a translation
of a Persian text, but other experts tend to think
that the Hikayat Sultan Ibrahim ibn that the book was composed in Aceh (Chambert-
Adham, the story of a king who left the Loir: 1983: 84). The reason is that no original text
in Persian has been found. Iskandar (1965) also
50. Drewes & Brakel, 1986 : 74. thought that the text was composed in Aceh. The
Indonesian Islamic Culture in Historical Perspectives 165