Sunan Giri dalam Legitimasi Kekuasaan Mataram pada Babad Tanah Jawi

Sunan Giri was the Islamic priest in Java who had enough enormous influence especially in 15-17 th AD century. The name of “Sunan Giri” is not limited referring to Raden Paku (Sunan Giri I) who started the political entity of Giri Kedhaton, but also refers to almost all of the sunans from Giri who are also descendants of Sunan Giri I. The Babad Tanah Jawi (BTJ) as a historical literature book of the Mataram palace in addition to telling the history of Java from the pre-Demak era to Mataram, on the other hand also mentions a lot about the existence of Sunan Giri. This research seeks to reveal the legitimacy narratives of the Islamic Mataram Kingdom in BTJ involving Sunan Giri as a religious figure who can exert political influence on them. By using a qualitative-descriptive method, the writer analyzes the text data of BTJ's narratives that contain elements of legitimacy involving Sunan Giri. From the philological data, it is then balanced with historical data from several historical works to find out how the socio-political conditions occurred in the 15th-17th century AD, especially in Java. The mention of legitimacy related to Sunan Giri in BTJ occurred in the early of Demak, early of Pajang, early until the mid of Mataram. Those stories are closely related to the existence of Sunan Giri as a priest with enormous influence both in Java and outside Java. Therefore, BTJ, which contains such information, has become one of the media for the legitimacy of power by the kings of Mataram.

Ketika Pangeran Minta Jabatan: Kajian Filologis terhadap Sepucuk Surat untuk Raffles (1811)

In this article, I discuss a letter from three high-ranking officials of the Cirebon Sultanate to Thomas Stamford Raffles. The letter written on 25 Syaban 1226 AH (September 11, 1811 AD) is a collection of the National Archives of the Republic of Indonesia and is coded ID-ANRI K66a, File 3584, Folio 683. Through the letter, they the letter, in essence, they asked for a position to Raffles. As the “old people” in the Cirebon Sultanate, they felt worthy and could occupy certain positions which they submitted themselves to Raffles. In this article, the letter firstly was studied by using the philology theory that contains the method of manuscript study (codicology) and the method of text study (textology). Furthermore, the manuscript content was dialogued to the historical fact in the Cirebon Sultanate, especially in the context of the British plan to occupy Java, so that we obtained a complete understanding of the context of writing the letter. The result shows that when the letter was written, the British had not fully controlled Java. The three high-ranking officials of the Cirebon Sultanate only took advantage of the situation because they knew that power in Java would soon transfer to the British hands. However, until the end of the British interregnum period in 1816, there is no evidence that the request was granted by Raffles.

Some Thoughts About Genre in Old Javanese Literature

Robson in 1983 and 1988 in his reconsideration of the poetics of kakawin epics and Javanese philology drew readers’ attention to the importance of genre for the history of ancient Javanese literature. Aoyama in his study of the kakawin Sutasoma in 1992, making judicious use of Hans Jauss’s concept of “horizon of expectation”, offered the first systematic discussion of the genre of Old Javanese literary works. The present essay offers a commentary on the terms which mpu Monaguna and mpu Prapañca, authors of the thirteenth century epic kakawin Sumanasāntaka and the fourteenth century Deśawarṇana, themselves, employ to refer to the generic characteristics of their poems. Mpu Monaguna referred to his epic poem as a narrative work (kathā), written in a prakṛt, Old Javanese, and rendered in the poetic form of a kakawin and finally as a ritual act intended to enable the poet to achieve apotheosis with his tutelary deity and his poem to be the means of transforming the world, in particular to ensure the wellbeing of the readers, listeners, copyists and those who possessed copies of his poetic work. Mpu Prapañca described his Deśawarṇana differently. Also written in Old Javanese and in the poetic form of a kakawin—he refers to his work variously as a narrative work (kathā), a chronicle (śakakāla or śakābda), a praise poem (kastawan) and also as a ritual act designed to enable the author in an ecstatic state of rapture (alangö), and filled with the power and omniscience of his tutelary deity, to ensure the continued prosperity of the realm of Majapahit and to secure the rule of his king Rājasanagara. The essay considers each of these literary categories.

Ada Aksara di Antara Angka dan Bulatan Itu: Sakala Dihyang dan Upaya Penafsirannya

Sakala Dihyang is a kind of chronogram that considered as puzzle in the Merapi-Merbabu manuscript collection. This article purposes to discuss the issue about how to interpret this kinds, especially through the list of the numbers, alphabets, and circles combination that found in the manuscript 6 L 107 (folio 25r) and ms. 14 L 290 (folio 16v). The amalgamation of numbers and circles in sakala dihyang constructs the series of—preciselly four—disyllabic words, arranged in aṅkānāṃ vāmato gatiḥ principles, the writing moves from right to left, and every disyllabic words represents a specific number. Sakala Dihyangis similar to sakala milir (in Javanese: sěngkalan lamba), a kind of chronogram used bhūtasaṃkhya system, but it uses the implicit expression. The interpretation to sakal dihyang can assisted by other chorongram (mělok, milir, dan koci) that are used in the same discourse simultaneouslly. The kakawin contains the list of words used in chronogram, i.e. Candrabhūmi, is also functioned in the interpretation process. The arranging pattern of disyllabic word structureused in sakala dihyang is also become obstruction in its interpretation process—especially when it compares to Candrabhūmi. Because of disyllabic structure is the necessity in sakala dihyang composition, conversely the words in candrabhūmi list do not always shave disyllabic structure, and so its modification pattern is also discussed in this article.

Naskah-Naskah Karya K.H. Ahmad Rifa'i Kalisalak di Kabupaten Wonosobo

K.H. Ahmad Rifa’I is one of the scholars in Indonesia who until now has loyal followers and spreads in various regions. One of the da'wah that he taught was to write religious books. The manuscript is still used by the congregation. One of the storage areas for manuscripts by K.H. Ahmad Rifa’i is in Wonosobo, at the house of K.H. Amin Ridlo (Rifa’iyah figure). Some of the manuscripts are thought to have not been disclosed. This study aims to reveal the manuscripts of K.H. Ahmad Rifa’i Kalisalak in Wonosobo kept by K.H. Amen Ridlo. This qualitative descriptive research was carried out with inventory and transmedia activities of the manuscript. Based on the data collection, there were 14 manuscripts by K.H. Ahmad Rifa’i and also the work of his students that have been successfully transferred to the media. These manuscripts contain various titles and themes, and some of them are in accordance with the inventory list that has been compiled by the Rifa’iyah organization.

Konsep Kesempurnaan Hidup Orang Jawa: Sebuah Tinjauan Filologi Terhadap Serat Madurasa

Serat Madurasa manuscript contains moral guidelines, life instructions for humans, advice for individuals in dealing with God, as well as social relationships and personal self, especially for Kawruh Hardapusara followers. This Manuscript is the work of R. Sujanareja who is a member of Penghayat Kawruh Hardapusara, as well as Ki Kusumawicitra's favorite student. Penghayat Kawruh Hardapusara was initiated by Ki Kusumawicitra from Purworejo. The purpose of this study is to present the results of the text edition so that the manuscript can be read and understood by a wide audience, and to analyze the contents of the manuscript. This study uses a philological study approach. From this research, it can be seen that the efforts of the members of Penghayat Kawruh Hardapusara in achieving the perfection of life are based on the Serat Madurasa.

Etika Islam dalam Naskah Petikan Qur'an Katut Adab Padikana Karya H. Hasan Mustapa

This research is entitled Islamic Ethics in the Petikan Qur'an Katut Adab Padikana by H. Hasan Mustapa, a Sundanese manuscript made in 1920 AD. Good relationship between being and God as well as among fellow beings themselves. The purpose of this research is to reveal the verses that show a good relationship between a being and God as well as between the creatures themselves, and to reveal the metaphoric verses in the manuscript. This research method uses the qualitative methods, which seeks to collect data, process and analyze it qualitatively. While the approach used is the Maudu'i interpretation and semiotic theory. Petikan Qur’an Katut Adab Padikana were printed by the Mendakna Committee in 1937 AD after Hasan Mustapa asked for three years before he died to be copied. There are 115 articles consisting of 57 Surah of 356 paragraphs. Starting from the Surah al-Baqarah, to Al-Nass, the explanation uses the van Ophuysena spelling (1907-1947) and the writing process starts from the left corner, namely the verses of the Qur'an then the right corner of the writing of the verses of the al-Qur'an is in the language Latin, and after that the content of the meaning of the verse is explained by using the Sundanese language so that it is easily understood by the people of the Sundanese area.

Struktur, Pandangan Dunia, dan Struktur Sosial dalam Hikayat Mareskalek Karya Abdullah bin Muhammad al-Misri: Tinjauan Strukturalisme Genetik

This research aims to reveal the structure, world view, and social structure in Abdullah bin Muhammad al-Misri'sHikayatMareskalek (HM) with the theory of genetic structuralism by Lucien Goldmann’s perspective. This research used the first version of HM text or HMa Cod. Or. 1724 edited by Zaini-Lajoubert. The data of this study were obtained by using the reading-note technique and dialectical method. The data for the three research variables are HM text; philosophical, cultural, and ideological texts; as well as texts of social research results, such as economics, politics, and the like that are relevant to HM. These data are analyzed by a dialectical method to show the relationship between variables by placing them in the overall social structure. The results of this study indicate that the structure of the Hikayat is formed from various oppositional relations which generally show colonial opposition to the natives and the Chinese,as well as Islam and Islamism to colonialism. The structure depicts Mareskalek's interiority as a troubled hero, but he wants to unite with the world. By borrowing a novel concept of Lukacs, HM is a type of education. The worldview expressed is leadership elitism and Islamism. The first world view appears from the structure that puts the colonial as superior to other social classes. Meanwhile, Islamism can be seen from the structure that declares Islam and Islamism above colonialism. Both of them are contradictory related. On the one hand, al-Misri stated the values of colonial superiority by manipulating historical facts. On the other hand, he was against colonialism though not directly. This is made possible by the social changes that occurred as a result of Daendels' various policies. In addition, the author is in an intermediary position. As part of the Arab community, he is below the colonial and above the natives in the structure of the Dutch East Indies society.

Babad Awak Salira: Intertekstualitas Naskah Sunda Islami

This paper shows that the interrelationship between the texts is present in the ancient manuscripts of the archipelago. Babad Awak Salira (BAS) manuscript is a Sundanese manuscript which contains Islamic teachings. The amount of influence contained in Islamic teachings is presented in several stanzas that are bound by rules or meters. The method used in this research is descriptive analysis, with the use of an intertextuality approach in literary works. The analysis using the intertextuality approach shows that the BAS text has links with other texts; Javanese manuscripts and Islamic books. This paper resulted in the findings of several hipogram or text backgrounds that were “borrowed” in the compilation of BAS. At least 11 hipogram were found to be applied, by conversi, expansi, modification, or exerp. This paper shows that an intertextuality approach can be applied to old manuscript objects. Thus, an intertextuality approach will explore and derive borrowed forms from the background text or hipogram. The cultural linkages between Javanese and Sundanese can be recorded in a manuscript. It is seen from the text, that several Javanese macapat metrums are consistently carried over in the BAS manuscript.

Pakubuwana IV Sebagai Maecenas: Tinjauan Kritis Beberapa Teks Pengětan Sejarah Wayang

Pakubuwana IV (reigned 1788-1820) despite of his popularity in political history and literature, also considered a founder of the iconography and performance principles of Surakartanese style wayang kulit (shadow puppet) as written in the pengětan (i.e. “memorial”) texts, particularly in Surakarta version. The pengětan text genre as a literary work was rarely studied and only taken for granted by the puppeteers in Java because of its legitimative and semi-mythological nature. It leads to an uncertainty about the facts contained inside and causing a dispute in the society. This article would objectively discover about “how was the real influence of Pakubuwana IV in the Surakartanese style wayang kulit’s history and development?” and “did pengětan text were able to provide objective facts in minor field of historiography, including art history?” This article aims to discover the real influence of Pakubuwana IV in Surakarta-style wayang kulit history and development through textual approach using pengětan texts comparison as the its method, along with contextual approach with the contemporary wayang artefacts. The result of this research shows that Pakubuwana IV gave a crucial contribution in Surakarta-style wayang kulit. On the other hand, critical readings of pengětan manuscripts are needed to analyze the historical and political nature on its narrative so it could give a much comprehensive facts dealing with art and culture historiography.