Page 180 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

the power that is no longer morally Problem: We should deny everything people with a miracle, by which Moses but traditional historiographies have to
legitimate? Is “losing sovereignty” the an unjust king says and does, how do could cross the sea. But God punished provide cultural accountability to dramatic
result of the people’s actions by way of we follow his words? the pharaoh. He and his army drowned in events people experienced.
disobeying a despotic ruler or is the loss Answer: We follow what he says to the sea. Perhaps it is here that we may see
of legitimacy in fact God’s punishment?
avoid slander and the destruction of This story is derived from the Scripture. the superiority of this genre within the
We should not forget that this text the country, if it were no hardship, we But why is this story used to answer the traditional literary tradition. Traditional
on political theory was generated or would never have to follow his words hypothetical situation of living under a historiography is like a “forum” of ideas,
formulated in Aceh at the time it had and his deeds, nor see his face, despotic king? By using this story as an when two things must be reconciled
not yet escaped a power crisis. Aceh because an unjust king turns away illustration to explain the ethical dilemma and harmonized: the concept of what
Darusalam at the time of the birth of the from Allah’s law; so one who turns between the need for justice by resorting should happen and what had happened.
Tajus-Salatin, as told by al-Raniri in the away from God’s law and denies His to rebellion, then the conclusion to be From the attempts to describe and
Bustanus-Salatin, was a kingdom often Sharia is the enemy of God and His drawn is that the text states that the explain two opposing things, traditional
suffering from the assassination and messenger. We have to be hostile to king’s despotic “sovereignty” cannot historiography must not only question
dethroning of kings by the nobility. So Allah’s enemies.60 be taken away by the people who have the nature of power, as will be discussed
the historical situation indeed showed been treated despotically, but by God. later, but also seek the ideological basis
that “justice” and “rebellion” were real If we have to be hostile to God’s Submitting the solution to the dilemma to of the formation of the Islamic political
problems. In fact, the question often enemies, does this mean that a a transcendental decision, it is clear also tradition, which is closely related to the
came up, as also told in the text, whether tyrannical king must be opposed? Is it that the Tajus-Salatin is a continuation of local socio-cultural situation.
an unjust king who did not follow the lawful to rebel against a legitimate but the Sunni political tradition that started its
orders of Allah and the Messenger tyrannical authority? The text does not growth in the early days of the Caliphate; The Ideal Raja: Appraisal and
would be obeyed? If yes, would this not, elaborate on this hypothetical problem, a legitimate but unjust government is History
as this text also asks hypothetically, but it offers a historical illustration. Moses better than a rebellion. For the Tajus-Salatin, the kingdom
mean following a “perfidious, ignorant, and his people left Egypt, which was The issue of “sovereignty” and cannot be separated from the king. In
and infidel” king? So, the Tajus-Salatin ruled by a despotic pharaoh. Moses did “rebellion” is one of the key issues in one of its stories it mentions that the
answers the hypothetical question it asks not ask his people to fight. During their political thinking. Moreover, the problem “presence of the king in the kingdom
itself: escape to avoid tyranny, Moses and his is like the spirit within the body. When
people were pursued by the pharaoh relates to actual historical experience.
Answer: We follow just kings who and his army. Allah saved Moses and his This is a problem various traditional the spirit is separated from the body,
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conduct two things of Divine law. 60. Jusuf’s edition, 1979: 29-30; This part is historiographies face when the texts surely the body will perish.” Milner’s
First, we follow what he says, second missing in Khalid’s edition. Perhaps it is an explain actual events that happened and comparative study on Malay-Islamic
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we follow all he does. As for all unjust interpolation. But the ambivalent attitude the text were experienced. The Tajus-Salatin kingdoms also shows that a kingdom
kings we follow their words, but we do shows is supported by the ambivalences of other has the “luxury” to make hypotheses 61. Khalid edition, 1966: 68.
texts when faced the last historical events, as will
not follow their wrong deeds. be discussed later. See also Abdullah (1993). and provide rather ambivalent answers, 62. Milner, 1982, 1983: 82.

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