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The text known under the name Klopak pluralistic atmosphere. So, in facing the believers’ chief). Know that you so called “rivers” must always remember
Ferrara, following the name of the library hypothetical situation of the sustainability are the spring, and all ministers, that the king is no more than a servant of
where the text is preserved (Ferrara, of pluralism or of “mixed society”, the chief commanders are only rivers in God, who has been blessed by God with
Italy), originates from the late 16 century Tajus Salatin tends to encourage the parable. If the spring is pure it won’t “royalty” and “majesty”. That is why their
th
and, as revealed by Drewes, shows the use of power mechanisms. Article 21 matter if every river is muddy. But it is main task is to maintain the sanctity of
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atmosphere on the north coast, which describes the strategy that should be useless if the spring is muddy and all the trust that God has bestowed on them.
was still a mixed community, so that used to deal with social groups that were the rivers are pure.” 58
this text clearly differentiates between still un-Islamic, which was to make them Of course the ideal situation is when both Because “adil” or justice is the beginning
Islamic and Hindu behavior. Therefore, it believe gradually, without coercion, so “spring” and “rivers” are pure. And, the and the foundation of everything, the
is not surprising that one of the political that the pagan groups would ultimately Tajus-Salatin is the text made for this king and his aides have to meet several
programs that emanates from one of the abandon their religion. Although they purpose: “This book is the sign of Divine requirements. A king should be mature,
oldest texts is actually the expansion were allowed to freely practice their blessing for the goodness of the world knowledgeable, good-looking, generous,
of the Islamic community. In other religion, according to the advice in the and the hereafter.” grateful, courageous, and sharp (by
words, the text is an invitation to master Tajus-Salatin the infidels should not be lessening eating meals and sleep),
the social system, through changing allowed to build new houses of worship. From the beginning to the end, it is clear keeping his distance from women, and
behavioral patterns from un-Islamic to This is understandable as the text that for the Tajus-Salatin unity of divinity he should be a man, because women
Islamic. This is not so with the Tajus actually departs from the notion that in the context of power revolves around were less rational. The latter is described
Salatin which was written in a historical an ideal state is an atmosphere of total the necessity of creating an atmosphere at length, but the text offers a solution.
context when power was already in unity and harmony between creatures of justice. And, as key element, the When there is no other option because
the hands of Islamic rulers. This text and the Creator, between people and king should ensure that his atmosphere of the absence of acceptable male heirs,
emerged in a situation when disbelief all the dignitaries and the king. If so, is created. Using the Sheikh Shaqiq’s then a woman can also be a king, “from
had been abandoned and religious what exactly did this famous text want parable, everything starts with the the joy of all the servants of Allah so that
homogeneity had already replaced the to convey? Although it talks about many “spring”. no slander arises between the people so
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did not master the Islamic teachings well or they different things, it is clear that the Tajus- He is the Sultan Khalifat al-Rahman that they would perish.” In other words,
slipped in pre-Islamic assumption or deviated from Salatin’s main target was completely (the Sultan, the vicegerent of God the in line with classical Sunni political
the original Arabic and Persian sources. Therefore, Merciful) and Sultan Zill Allah fi al-Alam thought, the presence of authority is a
these chronicles also offered historical distortions. consistent with its title i.e. the Crown of
Had the author seen that the essence of chronicles all Kings (Mahkota Segala Raja-Raja). (the Sultan, the Divine Shadow in the non-negotiable requirement. Anarchy
is as texts, not as attempts to execute teachings or Universe). Otherwise, “the king is the 59. Khalid, 1966: 64; Jusuf’s content is slightly
history, their valuation would certainly have been In one of the stories quoted in this text different. It might be true that the assumption that
different. Moreover, in his elucidation he forgot shadow of the devil and the deputy of Iskandar Tsani was succeeded by his consort
that initially, these chronicles were delivered orally. we are told that Sultan Harun al-Rashid Satan, the enemy of Allah, instead.” But, (1641), Sultanah Taj Alam, was on the advice in
If they were written (then) copies of these texts emotionally justified the sayings of no matter how just a king may be, the the Tajus-Salatin (Iskandar I965d). In line with the
underwent a variety of changes. On the oral nature Sheikh Shaqiq, the ascetic, Sunni political tradition in force since the time of
of these chronicles, see Sweeney. ministers, officials, and commanders, the the Caliphs, the presence of legitimate power is
57. Drewes, 1979: 76. “Yes, Amirul-mukminin (lit. the 58. Khalid Edition, 1966: 77. better than anarchy.

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