Philological Studies on Ahmad Mutamakkin Court in Kajen Text Perspective

The Kajen Text Manuscript is a very important reference regarding the history of Haji Ahmad Mutamakkin, which the hands of philologists have not touched. This philological research aims to find out the trial process of Haji Ahmad Mutamakkin from the perspective of the Kajen community through the Kajen Text. This type of research is qualitative research with a philological approach that seeks to answer problems through library research. The results of this study inform that Kajen's text places Haji Ahmad Mutamakkin as a respected faqih because of his far-reaching and broad views. As a professor of religion, Mutamakkin preached from one place to another, which was considered the right target. The accusation of heresy is the implication of a leaflet that intends to corner Mutamakkin. The Kajen's text describes the trial of Mutamakkin's case, which shows Mutamakkin's expertise in providing arguments for his convictions. An advantage possessed by Mutamakkin as described in Kajen's text is his firmness in upholding the principles of establishing his creed. His demeanor seemed calm, and he looked elegant in front of the audience. Kajen's text states that the King eventually became Mutamakkin's disciple after following Mutamakkin's allegiance to teachings, ending with Mutamakkin's acquittal of all his charges.


Introduction
Ahmad Mutamakkin was a neo-Sufis who lived in 1645 -1740 (mid XVII -mid XVIII century) during the Mataram Kartasura era of Sunan Amangkurat IV and reason. After listening to the story told by Demang Urawan, namely Mutamakkin's attitude in reading Dewa Ruci's story during the trip from Cebolek to Kertasura, to his attitude of choosing to be less talkative during the trial, Pakubuwana II believed this to be the right action. Mutamakkin is considered to practice the teachings of rights for himself. Pakubuwana II then concluded that the teachings of rights believed by Mutamakkin were for himself (Hakim, 2020).
The Kajen text is a manuscript containing the life history of Haji Ahmad Mutamakkin written by KH. Ahmad Rifa'i Nasuha is still a descendant of Mutamakkin.
According to Bizawie (2002), the source of Kajen's text is taken from stories told by the community and Kajen figures. In the introduction to the Kajen Text, KH. Ahmad Rifa'i Nasuha wrote the Kajen Text on Friday Pahing, 13 Jumadil Akhir, or 27 February 1953. It is estimated that in that year KH. Ahmad Rifa'i is 43 years old. The 32-page Kajen Text Manuscript, the researchers found at the al-Inayah Pesantren in Kajen Village, Pati Regency, as a private collection. Al-Inayah Pesantren was founded by KH. Ahmad Rifa'i is the author of the Kajen Text (Bizawie, 2002).
Kajen's text research is very important for several reasons. First, Kajen's text is still a manuscript written in Arabic Pegon in Javanese, so not everyone can read and understand its contents. This research will present an edition of the Kajen Text accompanied by the Arabic Pegon transliteration and its translation so that the general public can read and understand it. Second, Kajen's text is a private collection and has not been widely printed so it cannot be accessed in general. With this research, it is hoped that it will present an edition of the Kajen Text that the public can access. Third, Kajen's text presents the history of Haji Ahmad Mutamakkin from the perspective of Kajen's figures and people so that it has more accurate data accuracy than the palace version. Fourth, academics, when discussing the history of Mutamakkin, only refer to "Serat Cebolek", written by Yasadipura I, as a result of Soebardi's dissertation. Serat Cebolek has received a lot of criticism, among the criticisms against it, that the main purpose of writing Serat Cebolek is none other than to strengthen the legitimacy of the King who is enthroned as a religious leader (panata agama). This research provides a new version of the history of Mutamakkin, which is different from the Cebolek Fiber.
Fifth, the discussion on the Mutamakkin trial has the largest portion in the Kajen Text  (Hakim, 2022). This research is philological research. Philological research is research that races on ancient manuscripts as the main object of research. This research uses a single manuscript method because it only examines one manuscript, namely the Kajen text manuscript. This research uses a qualitative descriptive approach. A qualitative descriptive approach is an approach that describes an object of study in research. Then, the study results are described in detail to get maximum research results.
Since about the 3rd century B.C., experts in Alexandria have used the term philology. It is said that their activity was to try to study old texts of Greek origin. Their assessment of the texts aims to find their original form to discover the author's intentions by setting aside the errors contained therein. Trying to see differences in readings contained in the text (variants) will be known to have damaged readings (Corrupt). The task of philology is to purify the text by critiquing the text, and the purpose of text criticism is to produce a text closest to the original (Almakki, 2017).
In its development, philological studies focused on the differences in various texts as creations and saw differences as positive alternatives. In this connection, a manuscript is seen as a (new) re-creation since it reflects the active attention of its readers. Meanwhile, various existing readings or variants are articulated as disclosure of creative activities to understand, interpret, and correct texts considered inappropriate. In the correction process, this must be attributed to the linguistic, literary, cultural, religious, and political systems that existed in his time (Septiana & Rosyid, 2018 Mutamakkin. Secondary data in this study are books and scientific journals related to the history of H. Ahmad Mutamakkin, which function as supporting information and are useful for the research process of data collection and recording, according to (Subandiyah, 2015) is carried out by three methods, namely:

1) Literature Study Methods
A Biblical Study is to carry out a manuscript tracking search of a particular text based on the various sources available. In this case, the primary research data source is a catalogue of manuscripts found in various libraries, universities, and museums. A catalogue is written information about the existence of Nusantara manuscripts in certain places, both at home and abroad. In the manuscript tracing step, the researcher interviews the manuscript storage officer takes pictures, and records the written information in the catalogue.

2) Field Study Methods
In this method, researchers track manuscripts to see and ensure the existence of manuscripts informed in catalogs in various places or regions. The primary purpose of monitoring the manuscript is to check the correctness of the information in the catalog.
In addition, to deepen information about the manuscript and the text in question.
Tracking the truth is necessary because there are times when what is written in the catalogue is different from the actual state of affairs on the ground. This error can occur because the conditions in the field when logging in to the catalog and tracking by researchers have changed or are different. In this case, the researcher conducted a field study in the form of a personal visit to the Al-Inayah Pesantren in Kajen village, Margoyoso district, Pati regency. Al-I'anah Pesantren became the only visit because a suitable manuscript had been found for research.

3) Data Collection from Various Other Sources
In addition to doing the two things above, collecting data from various other sources such as reviews, excerpts of text in potpourri, or its oral tradition of talking about the text is no less essential. In this case, it is also carried out the recording and transcription of the content of the text of the story makers in their memory of the text under study.
The text manuscript of Kajen was analyzed using descriptive analysis techniques.
Descriptive analysis is an analytical technique to describe the meaning of data so that it creates clarity and is easily understood by readers (Supratno, 2015). In this descriptive method, all manuscripts and texts found are described with the same pattern, namely: manuscript title, manuscript number, manuscript storage place, manuscript origin, manuscript size and text, number of pages, number of lines per page, manuscript material, script/text, manuscript language, writing time, genre (text form), the outline of the content of the story, and other things obtained from the manuscript and text. Therefore, the manuscript of the Kajen text is analyzed using a descriptive method so that readers easily understand the results (Subandiyah, 2015).
Researchers follow Dr. Oman Fathurahman's philological research method with the following flow: text determination, manuscript inventory, manuscript description, manuscript and text comparison, text editing, text translation, and content analysis (Fathurahman, 2015). However, the researcher did not use the manuscript comparison method because the manuscript is to be studied as a single manuscript. So the proper method in this study is the single manuscript edition method (coder unique), by choosing a diplomatic edition (edition diplomatic), which is to publish one manuscript as carefully as possible without making changes (Suryani, 2012). . Even though they were only treated to a gereh meal, the guests were so devoured that the dishes were finished by all, including salted fish heads, which in the eating habits of people in Kajen and its surroundings were not eaten.
In the evening, the guest is treated to a meal with gereh side dishes. When the guest eats, it's just a glance. It turns out that the salted fish even until its head is all gone (Translation of appendix 6).
Seeing this (how to eat students) Haji Ahmad Mutammakin just laughed and said softly that such a way of eating is not good, even the dog that Haji Ahmad Mutammakin wants to eat salted fish heads, if that means it is better for the dog than the student. After saying goodbye to go home, the student then wrote a letter to the ulama in the eastern region of Java. In the letter, he reported that in Juwana, precisely in Cebolek Kajen Village, there was a Hajj who had violated sharia law and it was well known that his knowledge was not like the ulama in general. That Hajj Ahmad Mutammakin had violated the shari'a of Prophet Muhammad SAW even what was praised was the opinion of his teacher alone which was considered the highest.

Demands for punishment for Haji Ahmad Mutamakkin continued, even
demanding not only the clerics, but also government officials. Even when the firewood and oil have been collected, it will be used to burn Haji Ahmad Mutamakkin.

"sedoyo ulama dipun kerek angempal ing dalemipun Kyai Patih Danurejo. Pakumpulan sekatahe tiyang alim meniko dipun mufakati poro wedono ing pesisir lan ing monconegoro-poro wedono Derek ing Kertosuro mufakat menggah pengukuman meniko-ing ngeriku sampun dating kayu engkang bade kangge ngobong sampun numpuk kibik-kibikan wonten ing alun-alun lisah blek-blekan cecawisan ipun Mbah Haji Ahmad Mutammakin. Sedoyo ulama sampun rembagan"
(Transliterasi lampiran 10). All the ulama in the sleigh to gather at the house of Kayai Patih Danurejo, the gathering of many alim people was followed by the wedana on the coast and from abroad-the wedono participated in the Kertosuro consensus against the execution of the punishment-there had come the wood that would be used to burn already piled up hyang placed in the square and the oil with jerry cans prepared for Mabah Haji Ahmad Mutammakin, all ulama' have finished deliberations (Translation appendix 10). After reaching Kertosuro Tuan Haji went straight to the residence of patih Danurejo. Before all the ulama' had gathered there. Before Mr. Hajj sat down the clerics' clamored that Mr. Hajj was already infidel. In front of the Danurejo patih Mr. Haji was asked: is it true that you keep dogs? Yes, that's right, I keep dogs. All the ulama cheered and shouted loo... that's right, Mr. Haji is an infidel. Patih asked again, is it true that you take puppets or wewayangan every Saturday? Mr. Hajj said yes that's right (Translation of appendix 12).

According to the information obtained regarding the case of Haji Ahmad
Mutamakkin, the King has not been able to decide to give a sentence. It was not until it was urged by the clerics' and also Patih Danurejo that it was decided that the court would be conducted tomorrow at eight o'clock and all the clerics and the wedana to assemble and the punishment of Haji Ahmad Mutamakkin would be decided. Then the King asked Demang Urawan for consideration. By Demang Urawan, it is said that the king must know for himself the form of knowledge possessed by Haji Ahmad Mutamakkin, the knowledge is salty or bargaining, and then can make decisions.
"panjenengan puniko dereng nate ngicipi ilmune Haji Mutammakin menopo asin menopo towo, yen asin kaspundi asinipun, yen tawa kaspundi kaspundi tawanipun" (Transliterasi lampiran 12 Tomorrow has gathered all, the ulama and penghulu face east. The one in the east of the regents, facing the west. Meanwhile, Patih Danurejo facing east is a bit in, out of respect for the ulama. At exactly 8 o'clock Raden Demang came to the scene. Everyone who came down was out of respect for the coming of Raden Demang. At that moment all of them were equally seated. Raden Demang immediately talked about Nata's message from gusti's decision. You are all ordered to disperse because both are true, there the lord Hajj and the clerics and regents and the wadana are all silent no one speaks. Dihati H. Mutamakkin was very relieved that the matter was over and he was safe (Translation of appendix 18-19).
For a moment after the official announcement was made, the atmosphere that had been excited fell into a dead silence. The entire previously joyful audience became silent in a thousand languages. But apparently there was still a cleric who kept his neck strained while fixing his turban, he expressed dissatisfaction with the king's decision.
The cleric is a ketib anom from Kudus who is rumored to be notoriously astute and capable in every way. However, the statement and all the reasons put forward were immediately responded to by some other ulama' including Ki Kedung Gede.
Among them, there was a fierce debate so that the atmosphere was tense again.
In such a situation, the raden demang who received the full mandate of the king's father did not remain silent. He immediately used his authority and was angry at them not to make the country calm.
Finally, on the discretion of the king's father, it was affirmed that the decision was his will and that all parties were considered equally right towards one goal. It is also recommended that the two sides do not denounce and slander each other, but should forgive each other to lead to the unity of the ummah. At that time, it was also announced that the king's paduka would perform Friday prayers for the first time. The wisdom and declaration of the king's paduka, they welcomed with joy and full of impressions.
Eventually they returned to peace and Haji Ahmad Mutamakkin remained unpunished.
Haji Ahmad Mutamakkin and Ketib anom were summoned by the King's paduka, they were served to eat with all due respect. And to each of them was given a gift as a gift and a gift from the King's father.

In Kartasuro ruled by Susuhunan Amangkurat IV approximately in 1725 Haji
Ahmad Mutamakkin was once prosecuted in the Kartasuro court to be held accountable for all his actions considered by Javanese ulama to be contrary to Islamic shari'a. The event occurred around 1725-1726 when the Kartasuro government was under the rule of Susuhunan Amangkurat IV and then continued in the reign of Paku Buwono II. The king conveyed the demands through Patih Danurejo. After the king heard and studied as necessary and immediately commissioned patih to take care of him and several Javanese clerics.
Haji Ahmad Mutamakkin left for Kartasuro followed by his students and sons.
During the journey after prayer, he always told the God Ruci and the Holy Bima and was very confident in the truth of the teachings. Around 1725 at the invitation of the king housed in the Kartasura Duchy, Haji Ahmad Mutamakkin was tried before the clerics and government apparatus of 142 envoys. In the trial of the ulama two groups were pro and con with his teachings. In the trial, prominent figures were Ketib Anom, Patih Danurejo and Demang Irawan, whom the king assigned to seek information and dive into the course of the trial. Haji Ahmad Mutamakkin's calm demeanor during the trial in the face of any eventuality and sticking to the stand. After the king's visit, the matter of Haji Ahmad Mutamakkin was considered over and declared free from Miftakhul Munif, Mohammad Khatib, Muhammad Agus Jauhari, Khoirotun Nisa', Maulidatul Ahadiah