The Making of Islamic Political Tradition in the Malay World

Burhanudin, Jajat

doi:10.15408/sdi.v8i2.687

Cited by 2 publications

(6 citation statements)

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“…His birth was believed by the people had the signs the resurrection of the Prince Jayabaya. Likewise, the sign was repeated when he started his resistance that shown by the eruption of Mount Merapi (Burhanuddin 2001).…”

Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 96%

“…Babad Tanah Jawa (Burhanuddin 2001), according to (Ras 1986) reinforces its role in the legitimacy of the kings of Mataram. BTJ of Balai Pustaka edition according Ras (1986) has in common with Pararaton and Negarakertagama, which began the story that King always has a direct relationship and gain the legitimacy of his power based on the concept of the macrocosm, upper realm.…”

Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 99%

“…Ratu Adil who will enforce the law as Caliph (leader) and messenger of God, God's messengers who carry out the order. Ratu Adil described in the Book of Quraisyn Adammakna is the hybrid concept between Islamic teachings on Messiah or Mahdisme and pre-Islamic Hindu-Buddhist tradition (Burhanuddin 2001). The Hindu-Buddist tradition can be seen from the figure of Prince Jayabaya who was the incarnation of the god Vishnu (King Maker).…”

Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 99%

“…According to Reuter the Jayabaya prophecy not only contains forecast or prediction, but it contains imagination that actively participates to shape the future. In other word Jayabaya prophecy takes part to shape the perception of the motivation and expectations (Burhanuddin 2001), who actively participate to shape the future. The imagination or the shadow of the coming of Ratu Adil inspires the emergence of "heroes" leaders.…”

Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 99%

“…Then, it follows cultural stereotyping of political leadership based on ethnicity in Indonesia. Jajat Burhanuddin sees that Melayu has democratic political culture, while Jawa has otoritarian political culture based on the creed "Manunggaling Kawula Gusti"Unity between God-ruler or Subject-ruler (Burhanuddin 2001) (Trompenaars F and Turner 2004). Does not explain the nature of the creed in Javanese typical political leadership (Naim 2014).…”

Section: Introductionmentioning

confidence: 99%

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Tracing the Concept of Political Leadership of Islam Nusantara

Faddad

2017

JMIS

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Certain community both based ethnicities and nationalities have different characteristics on the notion of political leadership. Studies on the political leadership concept in Indonesia cannot escape from the Javanese political leadership characteristics. The reason is simply, because most of Indonesian leaders are from Java. Ben Anderson (1990) sees the Sukarno and Suharto leadership as the representation of Islamic Mataram Kingdom that was absolute and totalitarian typical leadership. Then, it follows cultural stereotyping of political leadership based on ethnicity in Indonesia. Jajat Burhanuddin (2014) sees that Melayu has democratic political culture, while Jawa has authoritarian political culture based on the creed “Manunggaling Kawula Gusti” –Unity between God-ruler or Subject-ruler. However Burhanuddin (2014) does not explain the nature of the creed in Javanese typical political leadership. Naim (2014) controversially sees that there are bipolar characteristics of political leadership in Indonesia. Jawa has absolute and totalitarian typical leadership that is influenced by Javanese local belief; otherwise Melayu (Outside Jawa) has egalitarian and democratic political leadership that is strong influenced by Islamic teaching. This paper tries to dig the understanding of principles on political leadership in Indonesia by making comparison both Jawa and Melayu on the nature of political leadership. The paper engages Talal Asad (2009) conceptual frameworks on discursive tradition. Thus from Asad point of view political leadership is the result of a dynamic process between agency and structure. That is a process of negotiation between the ruler and subjects in a certain structure.

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Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 96%

Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 99%

Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 99%

Section: Traditional Belief On Political Leadership In Jawamentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

See 3 more Smart Citations

Tracing the Concept of Political Leadership of Islam Nusantara

Faddad

2017

JMIS

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Bustān al-Salāṭīn: Representation of Malay Islamic Civilization (Aceh) in the 17th Century

Azizah

Hamzah²

2022

JIC

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Bustān al-Salāṭīn is a traditional Islamic text that tells about the history of Malay Islam, especially Aceh. Written in the 17th century by Shaykh al-Islām named Nūr al-Dīn al-Ranīrī (d. 1659), who was then under the rule of Sultan Iskandar Thani (1636-1641). This article discusses how Bustān represents the formation of the Aceh sultanate government system, the sultan who was in power when this manuscript was written, their political behavior, to the evidence of artifacts found based on information in the Bustān manuscript. The manuscript also contains 17th-century intellectual discourse as a marker of the early development of Islam in the Malay world. Reform of Muslim religious practices to change wujūdīyah Sufism. The preparation of Bustān was based on socio-religious conditions in the Aceh sultanate was advancing in the fields of politics and Islamic intellectual development. This article argues Bustān is not only a traditional Malay Islamic ancient text but more than that which can be proven archaeologically whose existence still exists today. Besides that, Bustān contributed to the pilgrimage tradition of the ‘auliyā’ where this practice is common in Java and other parts of the Muslim world. Bustān al-Salāṭīn adalah sebuah naskah tradisional Islam yang bercerita tentang sejarah Islam Melayu khususnya Aceh. Ditulis abad ke-17 oleh Syaikh al-Islām bernama Nūr al-Dīn al-Ranīrī (w. 1659) yang saat itu bawah kekuasaan Sultan Iskandar Thani (1636-1641). Artikel ini membahas bagaimana Bustān merepresentasikan pembentukan sistem pemerintahan kesultanan Aceh yang berkuasa saat naskah ini ditulis, perilaku politik mereka, hingga bukti artefak yang ditemukan berdasar informasi di dalam naskah Bustān. Naskah tersebut juga berisi wacana intelektual abad ke-17 sebagai penanda awal Islam berkembang di dunia Melayu. Reformasi praktik keagamaan umat Islam untuk mengubah sufism wujūdīyah. Penyusunan Bustān didasarkan pada kondisi sosial keagamaan yang pada saat itu kesultanan Aceh maju di bidang politik dan perkembangan intelektual Islam. Artikel ini berargumen bahwa Bustān bukan saja naskah kuno tradisional Islam Melayu, melainkan lebih dari itu yang dapat dibuktikan secara arkeologis yang keberadaannya masih ada sampai sekarang. Disamping itu Bustān berkontribusi pada tradisi ziarah para ‘auliyā’ dimana praktik ini lumrah terjadi di Jawa dan belahan dunia Muslim lainnya.

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The Making of Islamic Political Tradition in the Malay World

Cited by 2 publications

References 0 publications

Tracing the Concept of Political Leadership of Islam Nusantara

Tracing the Concept of Political Leadership of Islam Nusantara

Bustān al-Salāṭīn: Representation of Malay Islamic Civilization (Aceh) in the 17th Century

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