| dc.description.abstract | This paper attempts to reveal how the doctrine leads a person's 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 the 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 kawula, 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 God's 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 16th 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); | en_US |
