Page 178 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

pluralistic atmosphere. So, in facing the believers’ chief). Know that you so called “rivers” must always remember ---when slander could be rampant--- is a
hypothetical situation of the sustainability are the spring, and all ministers, that the king is no more than a servant of situation that has to be avoided.
of pluralism or of “mixed society”, the chief commanders are only rivers in God, who has been blessed by God with But what is justice? Citing its sources,
Tajus Salatin tends to encourage the parable. If the spring is pure it won’t “royalty” and “majesty”. That is why their the Tajus-Salatin confirms that “ justice is
use of power mechanisms. Article 21 matter if every river is muddy. But it is main task is to maintain the sanctity of the glory of religion and that of the sultan
describes the strategy that should be useless if the spring is muddy and all the trust that God has bestowed on them.
used to deal with social groups that were the rivers are pure.” 58 and the goodness of all mankind as well.”
still un-Islamic, which was to make them Of course the ideal situation is when both Because “adil” or justice is the beginning So, justice is not only something that is
believe gradually, without coercion, so “spring” and “rivers” are pure. And, the and the foundation of everything, the religiously required and indispensable
that the pagan groups would ultimately Tajus-Salatin is the text made for this king and his aides have to meet several for humanity, but also beneficial for the
abandon their religion. Although they purpose: “This book is the sign of Divine requirements. A king should be mature, affirmation of the sultan’s power. Thus,
were allowed to freely practice their blessing for the goodness of the world knowledgeable, good-looking, generous, for power “justice is divine wisdom”. And
religion, according to the advice in the and the hereafter.” grateful, courageous, and sharp (by a story was used to say that apart from
Tajus-Salatin the infidels should not be lessening eating meals and sleep), the justice of a ruler --- repeating what
allowed to build new houses of worship. From the beginning to the end, it is clear keeping his distance from women, and had already been said by al-Ghazali---
that for the Tajus-Salatin unity of divinity he should be a man, because women its reward equates sixty times performing
This is understandable as the text in the context of power revolves around were less rational. The latter is described the hajj. Or, to cite another source,
actually departs from the notion that the necessity of creating an atmosphere at length, but the text offers a solution. “one day is more recompensed than
an ideal state is an atmosphere of total of justice. And, as key element, the When there is no other option because sixty years of prayers and on the Day
unity and harmony between creatures king should ensure that his atmosphere of the absence of acceptable male heirs, of Resurrection a just king will gain the
and the Creator, between people and is created. Using the Sheikh Shaqiq’s then a woman can also be a king, “from shade of the Divine Throne.”
all the dignitaries and the king. If so, parable, everything starts with the the joy of all the servants of Allah so that
what exactly did this famous text want “spring”. no slander arises between the people so For the Tajus-Salatin, the validity of
to convey? Although it talks about many that they would perish.” In other words, power or sovereignty (daulat) depends
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different things, it is clear that the Tajus- He is the Sultan Khalifat al-Rahman on the bonds between power and the
Salatin’s main target was completely (the Sultan, the vicegerent of God the in line with classical Sunni political concept of justice. Without justice validity
consistent with its title i.e. the Crown of Merciful) and Sultan Zill Allah fi al-Alam thought, the presence of authority is a also vanishes. The text clearly says, “The
all Kings (Mahkota Segala Raja-Raja). (the Sultan, the Divine Shadow in the non-negotiable requirement. Anarchy loss of sovereignty was due to tyranny”.
Universe). Otherwise, “the king is the 59. Khalid, 1966: 64; Jusuf’s content is slightly Later in Malay tradition the following
In one of the stories quoted in this text shadow of the devil and the deputy of different. It might be true that the assumption that expression became known “a just king
we are told that Sultan Harun al-Rashid Satan, the enemy of Allah, instead.” But, Iskandar Tsani was succeeded by his consort is a king who is worshipped, an unjust
emotionally justified the sayings of no matter how just a king may be, the (1641), Sultanah Taj Alam, was on the advice in king is a king protested”. But, another
the Tajus-Salatin (Iskandar I965d). In line with the
Sheikh Shaqiq, the ascetic, ministers, officials, and commanders, the Sunni political tradition in force since the time of problem emerged. Does this protest have
“Yes, Amirul-mukminin (lit. the 58. Khalid Edition, 1966: 77. the Caliphs, the presence of legitimate power is to take the form of a “rebellion” against
better than anarchy.

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