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process of the political traditions of we know God. From knowing God, we construction of how things should be.
editors who transcribed the text, Khalid Husin Southeast Asia is no longer a problem. are able to also understand the nature Because of all these imperatives, the
(in Malaysia) and Jumsari Jusuf (Indonesia), However, the relevance of its influence
also support this opinion (on the basis of both of creation; the world is “a ride” towards text highly depends on quotations from
editions). Like certain parts of al-Raniri’s work, in the way of thinking about the death. With this premise, obviously, the other texts and almost every quote is
the Bustanus-Salatin, the book certainly uses appropriateness of politics and power theory of the state this text wants to accompanied by its source. However,
historical material and Persian moral anecdotes. will become clearer when the text is
All agree that it first became known in Aceh in convey is the imperative typical moralistic although it is “historically void”, the text
1603, and that it was very influential, not only as compared with other texts that also want call for universal harmony. The state, or of which we know has existed since
a guide for Malay kings, but also for Javanese to paint a historical picture. more precisely the kingdom, should be 1603, clearly evokes the atmosphere
rulers. Like the Sirat us-Salatin (Bustanus-
Salatin), the Tajus-Salatin had been translated The Tajus-Salatin begins with a general an environment that allows individuals to of its time. Despite being an attempt to
into Javanese and, according to Babad Yogya gain divine knowledge and to unite under establish an ideal state, the Tajus-Salatin
(quoted by Carey, 1975: 334), was used by Sultan guideline, “man arrafa nafsahu faqad His blessing. This is only possible if all
Hamengkubuwono I (Mangkubumi). On this king arafa rabbahu” --- “who knows himself, also has Sufi characteristics and it uses
see Ricklefs, 1974b. Diponegoro suggested that knows his Lord”, along with the warning parties involved in the state processes stories or anecdotal illustrations for every
his brother, Sultan Hamengkubuwono IV (1814- ---kings, ministers, chief commanders, thought it wants to deliver. It appears
42), should study the book that Diponegoro had that life is like a dream, “and in case he
studied. “Tadjus-Salatin”, said Carey, “is the first awakes from his sleep, he would not dignitaries, and people--- want to abide that the text is directed to a community
text copied in Keraton Yogyakarta, after the War of gain anything from his dreams”, because to and behave in accordance with the that was already “intimately familiar” with
Java, a period showed a renaissance atmosphere moral imperatives of each individual’s the kind of thinking it wants to express.
in writing chronicles in the court, after the massive the world is nothing but a “place to halt”
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robbery of court library collections by the British or “home”. Now you enter, tomorrow position. So, the Tajus-Salatin expounds Its advice and admonitions immediately
in 1812” check quote(Carey, Ibid). During the 19 you leave. Thus, by knowing ourselves, these moral imperatives in detail. All opens up awareness to its audience. The
th
century, it was reprinted four times in Java. In the are illustrated with historical stories
Malay Peninsula, according to Hooykaas (1947) general tasks, the expected people’s behavior, and words, and not the events, are powerful
the Sultan of Johor used it to reject Raffles’ offer the aspects of wisdom in life and the ideal conduct and legends as well as with Islamic only in the context of a cognitive,
that the Sultan would be willing to trade under (on the matters of kifayat (Muslim collective mythologies. intimate community ---in an atmosphere
Singapore. However, on the contrary, Abdullah bin religious obligations), physiognomy, promises and
Abdul Kadir Munshi accused the Malay kings of so on). Chapter 24 consists of general messages At first glance it looks as if the Tajus- of logical validity and accompanying
being decadent and outdated “Therefore, all kings on the 4 kinds of people in of society the text wants sensitivity. From this angle too, it
should put the book Tajus-Salatin (meaning the to reach, first, “the just and believer kings”, second, Salatin was written in a historical is understandable that the Tajus-
55
Crown of the all kings) and chose it at daily basis, “ministers, chief officials and the king’s servants”, vacuum. In a sense it makes no
looking for people knowing and learning that book, third, “people, the righteous “, and fourth “all references to the contemporaneous Salatin became increasingly popular
as well as taking all advice of the scholars in order people of the book “. because its presence was helped by
that Tengku know the all just kings and all the 54. The Tajus-Salatin asserts that this statement situation when it was written. Perhaps
unjust monarchs check quote (Abdullah Munshi, is a prophetic tradition, although it originates it should just be seen as a theoretical various chronicles and other texts that
1965: 107-8). According to Winstedt (1969: 141), from al-Ghazali in his Ihya Ulumuddin. This is strengthened this cognitive communal
Abdullah Munshi tried to read Raffles’ character also mentioned in the Suluk Suksma Lelana by I have not provided all the page numbers of the atmosphere.
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by using chapter 19 of this book. Because he liked Ronggowarsito (Simuh, 1988: 60). This shows quotes because this would result in too many
Raffles very much, it seems that his reading was that Ronggowarsito was familiar enough with the footnotes. Summaries of each article was made by 56. On Islamic Malay chonicles see Haraid, 1953.
correct. The text comprised 24 articles, but on the Tajus-Salatin through a translation in Javanese or Winstedt, 1969: 302-311 (Appendix). However, he always examined these chronicles
basis of the problems it discusses, it may also be directly from the Malay text. The above quote is 55. The Tajus-Salatin delivers its theories on from the perspective of the teachings of (the
divided into 8 chapters, i.e. the ideological basis from article 1 of the Tajus-Salatin. The versions I statecraft with historical and empirical events, see Qur’an and Hadith) as well as from a historcal point
(mystical), the ideal king, good ministers, the king’s used are Yusuf, 1979 and Khalid, 1966. However, Abdullah (1993). of view. Thus the idea came up that their authors

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