Introduction THE BASIC STANDARD OF OBIDIENCE TOWARD THE RULER IN JAVANESE CULTURE

The Basic Standard of Obedience toward the Ruler in Javanese Culture Critical Study of Serat Siti Jenar Ingkang Tulen By: Aris Fauzan Doctoral Program S3 of Psychology of Islamic Education PIE Postgraduate of Muhammadiyah University of Yogyakarta e-mail: mas_arisfauzanumy.ac.id and mas_arisfauzanyahoo.co.id Abstract This paper attempts to reveal how the doctrine leads a persons political obedience in the context of the background setting of the monarchy system power in Islamic kingdom in Demak 16-17 centuries.The Islamic kingdom of Demak was known as the first Islamic Kingdom as the continuation of Majapahit Hindu kingdom. The doctrine that the writer means is taken from Serat Siti Jenar Ingkang Tulen . This serat Text especially is about the disobedience of Syekh Siti Jenar a member of Walisongo towards the Islamic kingdom of Demak. Because of his attitude, Syeikh Siti Jenar finally had to be beheaded in front of the King and other Walisongo members. To reveal that doctrine, the writer read the whole content of that script from the beginning to the end, then analyzed by using a descriptive method towards the whole content from the beginning to the end in Serat Siti Jenar Ingkang Tulen . The writer got at least six instruments of doctrine for a person or group or institution that is considered to meet the basic standard of obedience towards the ruler. The instruments are: first, the person or group or institution has to accept and understand the system of pattern and religious identity that is same as the ruler; second, the person or group or institution has to attend the Jumat prayer in mosque or worship place that is built by the kingdom. Although a prayer is personal matter, in the context of praying which is done together, hierarchically it cannot be done personally or forming a group of their own pilgrims. Third, periodically, they have to attend the meeting in the central government as t he ruler’s initiative, as the form of monoloyalty to the ruler. This attendance is as controlling medium to the regional leaders under the central ruler. Fourth, they are not carelessly to use the word ingsun I, because the word ingsun is the ruler’s, not the common people. Ingsun is only used by the ruler and noblemen. In this context, for the common people, when they mention first person pronoun, they are only allowed to use the word saya I in the form of ka wula , kula , mami , manira , patik , and ulun . These six first person pronouns literally mean slaves. In other words, the public is consciously constructed to make themselves as slaves in front of the ruler. Fifth, the person or group or institution is forbidden to teach philosophy and Sufism to any people with different backgrounds. Moreover, the philosophy is related to the creation, human nature, and the nature of God. Because when the material is considered to be able to inspire common people to question the existence of ruler who considered as Gods representative on earth. Sixth, a person or group or institution may not coordinate or gather the family or supporters of political opponents by any reason or pretext. This can lead to a number of interpretations that lead to political suspicion. Keywords: Ruler, obedience instrument, monoloyalty, ingsun, philosophy-Sufism.

A. Introduction

The Islamic kingdom of Demak, which is estimated to be located in Demak, Central Java, was the first Islamic kingdom in Java in the 16 th century. Raden Patah, the first king of the Demak kingdom, was a direct descendant of the breed of Hindu kingdom , Majapahit. The kingdom that existed less than a century was colored by various ideological and political conflicts. However, to maintain the stability of his power, the ruler of Demak implemented a number of strict rules that lead to the attitude of the people that were submissive and obedient to the ruler. The principles of the rule implicitly are contained in the text of Siti jenar, a text containing life and a way of dying of Sheikh Siti Jenar amid the Islamic kingdom rulers of Demak. Actually texts or manuscripts containing the story of life, teachings and philosophy of life of Sheikh Siti jenar figures are very diverse. The diversity can be seen from language styles Surakarta, Yogyakarta, Cirebon, coastal Central Java, and East Javanese; from the letters used Java letter, Arabic letter and Latin letter; from the languages used Javanese, Dutch, Malay; and from his way to narrate poetrysong, prose, and novel. This research succeeded in finding a note that there are at least 50 kinds of the texts or manuscripts 1 containing the life story of Sheikh Siti Jenar. However, in this short research, I will focus on one text, namely SeratBuku Siti Jenar Ingkang Tulèn. 2 Text of SeratBuku Siti Jenar Ingkang Tulènn can be referenced in a catalog of Girardet and Ricklef. Girardet noted that Buku Siti Jenar of Kangjeng Sunan Giri Kedhaton’s work was printed in Kedhiri in the Latin letter of the Javanese language with registration number 31525 247; 3 and Serat Siti jenar ingkang Tulen from of Kanjeng Sunan Giri Kedhaton’s work was printed in the Javanese letter and language with registration number 31695 192, 4 and Ricklef noted one text with the title Book Siti jenar with registration number 231242. 5 Furthermore, 1 See Aris Fauzan, “Konsep Ingsun dalam Paham Tasawuf Siti Jenar,” Tesis Doktoral Yogyakarta: Postgraduate of UIN Sunan Kalijaga, 2013, not published. 2 Text is the content of the manuscript consisting of content and form. Nabilah Lubis, Naskah, Teks dan Metode Penelitian Filologi Jakarta: Yayasan Media Alo Indonesia, 2001, p. 30. The content contains ideas or a mandate that wants to be deliverd by the author to the reader. While the form is the content of the story or the lesson that is to be read and studied by various approaches through plot, characterization, style, and so on. Robson, Pengkajian Sastra-sastra Tardisional Indonesia, Bahasa dan Sastra Tahun ke-6 Jakarta: Pusat Bahasa dan Sastra, 1978, p. 7, see in Nabilah Lubis, Naskah, Teks…, p. 30. 3 Nikolus Girardet, Descriptive Catalogue of the Javanese Manuscripts and Printed Book in the Main Libraries of Surakarta and Yogyakarta Wiesbaden: Franz Steiner Verlag GMBH, 1983, p.. 518. 4 Nikolus Girardet, Descriptive Catalogue of the Javanese Manuscripts , p. 525. 5 M.C. Ricklefs, Indonesian Manuscripts in Great Britain: a Catalogue of Manuscripts in Indonesian Languages in British Public Collections Oxford: University Press, 1977, p. 50. the text of Serat Siti Jenar Ingkang Tulèn of Mas Harjawijaya’s work was used by the author as the material object.

B. Regarding