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In attempts to explain the characteristics than though the spectacles of fiqh or occurred in the past thrown backwards. Sejarah Melayu, which was written at
of just conduct, the Tajus-Salatin says the law. However, before we continue History had become a myth that provided the palace of the sultanate of Johor, the
that it is truly subjective. What the king with this, as having been said above, a an intimate atmosphere among others by successor of the Sultanate of Malacca,
perceives as right, be it an action or a king is not an abstract concept. A king “resolving” all the possibilities of “what (bu finally complete at Samalanga, a
law imposed upon him, will also be felt is an empirical reality. Thus, a king had was believed” with “what happened”. It “province” of the Sultanate of Aceh)
well by the people. Contrarily, what he proof his legitimacy as ruler. He also was the myths that became part of the offers a picture that the Sultanate of
feels is bad for him, is also bad for the had to account to his people for his cultural consciousness. Myths were what Malacca was originated from Palembang,
people. So the simple rule is common actions, and to the normative tradition. constituted and simultaneously received where the son of Alexander the Great
sense. This is the beginning of justice, Accountability is also the ideological tool validation in the knowledge system of the alighted. In this way, Johor became a
and this is also the main basis of true to ensure the continuity of the dynasty cognitive community. link in the uninterrupted chain. Moreover,
“sovereignty”. “Sovereignty”, then, is and to increase his power. Perhaps, in Malacca also played an important role
not merely the foundation of power this respect, Berg was right that one of Thus, the Sejarah Melayu, the Babad as a center of Islamic propagation. In
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legitimacy, but in fact is also a reflection the functions of the works of court poets Tanah Jawi, and the Tarsila in the Sulu fact, if necessary, Malacca could also
of shared feelings. “Sovereignty” is was to enlarge a king’s magical powers. and Mangindanao traditions confronted try to stand up to Pasai’s position as the
rooted in the unity between the people The constrained bureaucratic system in themselves in their efforts to offer the center of religious learning. The Tarsila
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and the king. Moreover, it is based on practice was more in need of other styles basic legitimacy of the institution of the also states that the organization of the
justice, is a step to approach the king, of more integrative tools. ruling dynasty. For it was in this context first supra-village style of power center
the creature, to God ---as he becomes that, the king’s presence and his power was established by Sharif Kabungsuan,
“the divine saint, the perfect connector”. It is in this effort to accountability that were acceptable. So Senapati, the a maulana a disseminator of Islam. Not
works like the Tajus-Salatin could serve founder of the Mataram dynasty was
The normative objective to be achieved is termed the legitimate heir, because he only that, he was also a descendant of
the entire cosmos. Irrespective whether as points of reference as to how the was not only a descendant of Brawijaya the Prophet. It was the same in Sulu.
it is reflected in odes or in advice, cosmic ideal should be. But whatever the case, (the last king of Majapahit) but also the The fundament of the royal tradition
unity is the overall ideological basis of that ideal had to meet real facts. The first Sunan Giri (one of the Wali Sanga). was laid by Raja Baginda, who came
the Islamic kings in Southeast Asia; dialogue between the ideal necessity and If this were not enough, the Babad from Minangkabau. This was confirmed
not only are they always depicted by historical reality was unavoidable. Thus, Tanah Jawi states that he was also the by his son-in-law, Sayyid Abu Bakar, a
using mystical idiom, they are also often historical experience was also provided recipient of the wahyu cakraningrat and preacher. He became the first king of
involved in a mystic sphere regardless of with normative significance. It was the the husband of Nyai Loro Kidul. The Sulu. So, the Sultanate of Sulu cannot be
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the style or the nature of their monistic provision of normative significance to Graaf on the possibility of using a chronicle as a
understanding. It is not exaggerated to history that formed one of the elements 67. On this see Anderson, 1972, Moertono, 1968, historical source.
Moedjanto, 1986. Because “the mythical blanket”
say that, apart from their differences, of the mythologizing process, a process that covered Senapati is so thick, Berg, in his 68. See Roolvink, 1965. The Sultan of Malacca
most works produced by the court poets that sometimes turned history into review of de Graaf’s book on Senapati (1954) inquired about a religious problem of which he
or palace writers can only be understood empirical knowledge about events that doubted that this figure was historically real. Berg already knew the outcome, but the Sultan of Pasai
was unaware of this. This is told in one of the
tended to treat him as a mythological figure. This
by using a mystical approach rather 66. Berg, 1938/1974: 84. incited a heated debate between Berg dan de versions of the Sejarah Melayu.

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