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epistemological problems. Thus, the
164 Indonesian Islamic Culture in Historical Perspectives
the absolute recognition that the role quite popular. There are translations
mystical foundation should eventually of the king, or sultan, was inseparably in Malay, Javanese, Sundanese, and (in Malaysia) and Jumsari Jusuf (Indonesia),
also include transitory life, so that linked with the mystical cosmogony Buginese. This tale relates in narrative also support this opinion (on the basis of both
editions). Like certain parts of al-Raniri’s work,
the process of achieving essential system. The role of the king, when form that the foundation of royal power is the Bustanus-Salatin, the book certainly uses
universality could be realized, be it the properly reformed and well could justice. But what is the position of a just historical material and Persian moral anecdotes.
unity of “witnes” or that of “existence”. constitute a guarantee for the formation king? Thus, the Sufi said that, first, a king All agree that it first became known in Aceh in
1603, and that it was very influential, not only as
If a mystical order, backed by its of a community that would accelerate must always caution his dignitaries and a guide for Malay kings, but also for Javanese
legitimate pedigree, is an institution efforts for the personal creation of the the people to obey the law. Secondly, rulers. Like the Sirat us-Salatin (Bustanus-
Salatin), the Tajus-Salatin had been translated
that allows a person to get the right self as the perfect man (insan kamil). people’s complaints must be heard and into Javanese and, according to Babad Yogya
guidance in his efforts to achieve The historical experience that kings fail investigated. Thirdly, a king should not (quoted by Carey, 1975: 334), was used by Sultan
essential universality, then how about to play their role properly might have led covet wealth. And fourthly, a king must Hamengkubuwono I (Mangkubumi). On this king
see Ricklefs, 1974b. Diponegoro suggested that
the outside community that consists of al-Ghazali and other religious scholars to not discriminate his people based on his brother, Sultan Hamengkubuwono IV (1814-
laymen? keep themselves distanced from kings, their wealth. Of course, it would be very 42), should study the book that Diponegoro had
51
studied. “Tadjus-Salatin”, said Carey, “is the first
Attempts to explain the advent of or to cause Hamzah Fansuri to reminding interesting if all these simple words were text copied in Keraton Yogyakarta, after the War of
the “Minangkabau realm” from the the people that: written in modern language along with Java, a period showed a renaissance atmosphere
in writing chronicles in the court, after the massive
point of view of mystical thinking are “Aho all of you who became poor do political jargon. But that is unnecessary. robbery of court library collections by the British
th
common phenomenon, when social not befriend kings and emirs as the What is clear is that this moral theory in 1812” check quote(Carey, Ibid). During the 19
century, it was reprinted four times in Java. In the
life and matters of state have been Messenger of Allah the Reminder runs parallel with the advice given in the Malay Peninsula, according to Hooykaas (1947)
thought through. This is done not just prohibits us to be saqhir and Tajus-Salatin. 52 the Sultan of Johor used it to reject Raffles’ offer
in an attempt to Islamize the concept infidels.” 50 Apart from the debate about the origin that the Sultan would be willing to trade under
Singapore. However, on the contrary, Abdullah bin
of the “Minangkabau realm” that has However, in an attempt to conceptualize of this very famous book, the influence Abdul Kadir Munshi accused the Malay kings of
no functional political center, but also of the Tajus-Salatin in the formation being decadent and outdated “Therefore, all kings
53
displays a tendency towards a Sufi the formation of an ideal society, and should put the book Tajus-Salatin (meaning the
Crown of the all kings) and chose it at daily basis,
cosmogony. Sultan Malik al-Saleh’s even a perfect personage, the role of 51. Jones, 1985: 164-165. The oldest text of looking for people knowing and learning that book,
49
this translation dates from the 18 century. But,
th
tombstone is indirectly also a token of authorities remains important. This is according to Jones the text has probably been as well as taking all advice of the scholars in order
not only reflected in the Sufis’ role in known since the 17 century. that Tengku know the all just kings and all the
th
49. For a complete version of the Minangkabau accompanying kings as advisers, but unjust monarchs check quote (Abdullah Munshi,
legend, see Edwar Djamaris’ dissertation, 52. Jones, 1985: 164-165. 1965: 107-8). According to Winstedt (1969: 141),
1989; the complete version is reconstructed by also in a “social strategy”, and of course 53. Winstedt (1969: 137) thought that the Tajus- Abdullah Munshi tried to read Raffles’ character
comparing ca. 47 versions that were spread all in political thinking. So it is not surprising Salatin (the Crown of all Kings) is a translation by using chapter 19 of this book. Because he liked
over the Minangkabau. Most of these versions of a Persian text, but other experts tend to think Raffles very much, it seems that his reading was
were written in the second half of the 19 century. that the Hikayat Sultan Ibrahim ibn that the book was composed in Aceh (Chambert- correct. The text comprised 24 articles, but on the
th
Thus, they were written when the Padri War, which Adham, the story of a king who left the Loir: 1983: 84). The reason is that no original text basis of the problems it discusses, it may also be
had started as radical religious reform, had already throne in order to become a Sufi, was in Persian has been found. Iskandar (1965) also divided into 8 chapters, i.e. the ideological basis
ended. For an interpretation of the legend, see thought that the text was composed in Aceh. The (mystical), the ideal king, good ministers, the king’s
Abdullah, 1972. 50. Drewes & Brakel, 1986 : 74. editors who transcribed the text, Khalid Husin general tasks, the expected people’s behavior, and
Indonesian Islamic Culture in Historical Perspectives 165