AL-AQL AL-SIYASI AL-LUGHAWI LI-MAMLAKAT MATARAM AL-ISLAMIYAH (AL-TAHLIL AL-NAQDI LIL-KHITAB AN MUASSASAT AL-LUGHAH AL-ARABIYAH FI JAWI FI NUSKHAH JUBULIK)

Muhammad Muchlish Huda, NIM.: 1630016033 (2020) AL-AQL AL-SIYASI AL-LUGHAWI LI-MAMLAKAT MATARAM AL-ISLAMIYAH (AL-TAHLIL AL-NAQDI LIL-KHITAB AN MUASSASAT AL-LUGHAH AL-ARABIYAH FI JAWI FI NUSKHAH JUBULIK). Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Cebolek Manuscript is one of the authoritative manuscripts of the Mataram kingdom because it was composed by the official poet of the kingdom in the era of Raja Amangkurat IV and Pakubuwono II. This manuscript discusses the contestation of two narratives of Islamic culture that existed in the archipelago in the 17th century between Javanese Islam which is acculturative versus Normative Islam. Interestingly, in this manuscript written by Yasadipura I, quite a lot of interference languages from Arabic were found. The historical fact that can not be avoided from this phenomenon is that at the birth of the Cebolek Manuscript there was a massive process of Islamization in the Mataram kingdom. This research seeks to uncover the historical interrelations that surround the preparation of the manuscript, especially on the basis of what the author uses so many Arabic terms while the Javanese language equivalent that can be used is actually available. By using three models of Norman Fairclough's Critical Discourse Analysis theory, researchers found historical data regarding the massive use of Arabic language that led to the strong identity politics that occurred in the era of the Mataram kingdom. There are at least two factors, internal and external that support the assumptions above. Among the internal factors is the discovery of the amount of Arabic interference in the cebolek manuscripts which reached 1483 words, the use of the title Sultan and Sunan by the king obtained from Mecca and strongly suspected of being used to legitimize the power and supremacy of the king, the rehpenghulon system that existed in the royal government so accommodating to the development of Islam, the commencement of the Hijri calendar in the Javanese calendar system and the practice of applying Islamic culture which was legally confirmed by the kingdom. The external factors such as the strengthening of the three buffering Islamic kingdom (buffer state) after the collapse of the Abbasiah Dynasty, namely Ottoman Turkey, Persian Syafawi Persi and Mughal India are a number of other historical facts that reinforce the above assumptions. The conclusion of this research is that Indonesia has a long history of identity politics genealogy since the kingdom era. The identity politics has at least strengthened through the three phases of the development of Islamic discourse in the archipelago. The first is the period of Islamization in the era of the Nusantara kingdoms and colonialism, the second is the era of Islamism in the post-independence era and the new order era and the era of the opening of democratic taps in Indonesia, and the third is the post-Islamism era in the reform and post -uth era.

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