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

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