Philosophical Leadership Values Sunan Gunung Jati Leaderships:
Relevance for Leadership Moral Development in Indonesia
Eman Suryaman1, Bambang Sudaryana1*
1 Nahdlatul Ulama University of Cirebon, West Java Province, indonesia
*Corresponding author: [email protected] Accepted: 15 April 2022 | Published: 1 May 2022
DOI:https://doi.org/10.55057/ajrbm.2022.4.1.26
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Abstract: This research is proposed to study and understand more deeply and comprehensively about the philosphy’s values of Sunan Gunung Jati’s leadership, chiefly occurred in his ‘petatah- petitih’. And also, his leadership’s attitude, thereby forming its possibility and its relevance for ethic and moral leadership building in Indonesia recently, for at least it’s able to form a new spirit to construct the future of nation, which has higher moral and dignity. The essence of this research is to understand the characteristic of Sunan Gunung Jati’s leadership, also as a leader of saints, ruler of nation and leader of politic. This research is library research, the points are Sunan Gunung Jati’s leadership values which were written in any ancients’s manuscript and researches that existed before. Related with specific problems to reach philosophical understanding, the researchers conducted various interviews with figures who have capabilities on understanding the figure of Sunan Gunung Jati. In this case, the study involved the officers of Keraton Kasepuhan, Kanoman and Kacirebonan. For reaching comprehensive understanding and clearly, the study used trough analysis philosophical methods with perennial apporoaches. The result of this research is to explain the leadership figure of Sunan Gunung Jati. He was a leader who transcended and immanent. In his hands, they combined between political and spiritual powers.
The combination political and spiritual power made him not only capable to control things that were related with spiritual and religious ceremony, but also capable to control things that were related with social and cultural fields, like economy, education, defense and security and public policies as well. This unique capability made him a successful leader, this occured by the construction of two Islamic civilization such as Cirebon and Banten. Most importantly are Sunan Gunung Jati’s leadership system, mostly found stature of models as a wise leader, and also moral messages in form of ‘petatah-petitih’, which is related with moral values and essential philosophy.
Thereby those values chiefly formed in four principal teachings, like the teachings of faith and piety, discipline, wisdom, and about ethic. These four teachings besides having universal ethic, also has similarity with Pancasila’s values. Therefore, it is expected to provide strong foundation for Indonesian moral and leadership ethic based on national cultures and local wisdom.
Keywords: leadership; Sunan Gunung Jati; construction of ethic and moral nation
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1. Introduction
Based on the problems above, this study raises the leadership model that has been carried out by
the trustees, especially Sunan Gunung Jati in a dissertation study with the title "The Philosophical Values of Leadership of Sunan Gunung Jati (Their Relevance for Building Moral Leadership in Indonesia)". This issue is very important to study considering that Indonesia is still experiencing leadership. By exploring the philosophical values of Sunan Gunung Jati's leadership style, it is hoped that it will become a new spirit in managing a more moral and dignified future for the nation.
The reason why Sunan Gunung Jati is used as a central study to answer the various problems of the nation above, is because the leadership style carried out by Sunan Gunung Jati is very unique and interesting, mainly based on two reasons. First, according to a reliable source, Sunan Gunung Jati's father, Syarif Abdullah, is one of the kings of Egypt, so it can be seen that he is still a descendant of the king of Egypt from his father's side. Second, according to the same source from his maternal line he is also a descendant of the king of Padjajaran, his mother named Nyai Rarasantang is the daughter of King Siliwangi (Ekadjati, 2004: 25-26). The combination of two backgrounds
This culture, namely local culture and Islamic culture exemplified by the Prophet and the leaders after him made him a leader that can be accepted by all parties.
Another reason is that Sunan Gunung Jati is a transcendent and immanent leader, in his hands a combination of political power (political power) and spiritual power (spiritual power). The combination of political and spiritual power makes him not only able to control matters relating to rituals and religious ceremonies alone, but also to be able to control in the social field, such as those related to problems, economy, education and defense and security and as well as political policy. This uniqueness made him a successful leader, as evidenced by the construction of two Islamic civilizations at that time, namely Cirebon and Banten (Sulendraningrat, 1975: 20-21). In addition to the reasons above, in the leadership system of Sunan Gunung.
2. Literature Review The Concept of Value
The distinction between values and ideal objects is generally also made with the statement that the ideal object "exists" (are), while the value "does not exist" (aren't); they only have value. The differences between various objects are usually confused, but are easy to criticize theoretically (Frondizi, 2001:1).
Welter G. Everett. It divides into eight categories of values:
1) Economic Value (economic values).
This value includes all objects that can be traded and the value can be shown by the market price of an object. Values are only a means to achieve other values.
2) Body Values (corporal values).
This value includes various objects that help achieve human physical well-being such as health, efficiency and beauty.
3) Value of recreation (recreational values).
An award given by humans for giving birth to relaxation in their lives through games and coming to recreational places that are useful to give birth to a new spirit of life.
4) Value of association (union values)
The values here are more emphasized to achieve a common goal, including regarding various forms of human associations such as friendship, association. This value is sometimes also called social value.
5) Character Values
This value emphasizes the human behavior aspect which includes all desirable personal and social virtues (desirable personal and social viruses), including justice, generosity, self-control, honesty and solidarity.
6) Aesthetic Values (aesthetic values)
These values are the values of beauty as found in nature and works of art.
7) Intellectual Values
This group of values includes the values of knowledge and truth.
8) Religious Values (religious values)
This type is related to personal matters which include rituals, worship, prayers and religious ceremonies. The goal is to have harmony with God and nature through the order of the cosmos.
2.2. Leadership
Basically, the task of a leader is to make decisions (decision making). Whether or not the decision to be taken is effective depends on the effectiveness of human relations between the leader and the person being led. In line with this concept, Siagian (1994:24) suggests as follows:
1) The benchmark for the effectiveness of a person's leadership is not his appointment or appointment as "head", but the acceptance of others to the leadership concerned because of certain privileges he has, either because of experience, education, achievement or because of genetic factors.
2) The effectiveness of a person's leadership is reflected in his ability to grow in his position as seen from the increase in his abilities or skills which can indeed be developed, even though it does not reach the culmination point.
3) Leadership effectiveness requires the ability to "read" situations such as those related to the work climate in organizations which often show symptoms in various forms such as high absenteeism, many employees asking to quit (labor turnover), low discipline, low productivity.
in accordance with expectations, complaints, both explicitly and covertly, and various other manifestations of dissatisfaction.
4) Behavior is not formed immediately but through a process of growth and development that is influenced by how many factors, including genetic, educational, experience and environmental factors.
5) A dynamic organizational life can only be realized if every member wants to have the same perception, vision, way of thinking and acting in line with common interests, and does not do things that only seek personal gain or selfish attitude.
2.3. Sunan Gunung Jati
Sunan Gunung Jati, whose real name is Syarif Hidayatullah, is a descendant of the King of Egypt from his father's side. His mother named Nyai Rarasantang son of King Siliwangi who married Syarif Abdullah, king of Egypt. Born in Mecca in 1448 AD, and died in Cirebon in 1568 at the age of 120 years, then he was buried in Pasir Jati, the top part of the Mount Sembung tomb complex (Atja, 1986: 69-70). Ekadjati (2002). The figure of Sunan Gunung Jati is a different historical
figure from Fadilah Khan or Falatehan, because in the Gunung Sembung burial complex there are two different tombs, one is the tomb of Sunan Gunung Jati (died 1568), and the other is the tomb of Fadilah Khan (died 1570). Pusposaputro (1976): in his thesis, "Hikayat Susuhunan Jati: A Hagiography of a Moslem Saini in Java" concluded that the figure of Sunan Gunung Jati is a legendary sacred figure who was passed on by word of mouth to the people of West Java.
As an ancestral heritage for the Indonesian context, Sunan Gunung Jati's leadership values also animate the values contained in the constitution, namely Pancasila, because Pancasila itself as a way of life for the Indonesian people has its roots in the nation's culture, which is extracted from the noble values of the nation's culture. and religion.
Research on philosophical values in the leadership system of Sunan Gunung Jati, which concerns values related to human life, both as individual beings, natural beings, social beings and God's creatures. Thus, the approach used is a phenomenological approach and perennial philosophy to capture and understand the philosophical values in the leadership system of Sunan Gunung Jati.
While the issue of ethical values is a problem that must be considered in development, especially the development of moral leadership in Indonesia.
3. Method
The data analysis of this research was carried out using a descriptive approach method with the following methodical elements:
1) The description is done by describing the object that is used as the main study in order to obtain a clear picture as it is, namely:
2) By looking for data that is considered accurate related to the values and leadership system of Sunan Gunung Jati.
3) Analysis is a critical effort that discusses and examines various phenomena that appear in the life of Sunan Gunung Jati which are recorded in literature data and through oral traditions that are conveyed from generation to generation, in order to obtain a clear picture of the style and system of his leadership.
4) The synthesis is used to combine different opinions and views, so that a more complete and complete unity of opinion is found regarding the leadership values of Sunan Gunung Jati.
5) Interpretation is used in order to explore the available data to reveal the meaning contained in it. The interpretation method is carried out because all kinds of research will deal with facts in the form of symptoms, namely something that appears as a sign of an event. Through interpretation, it is hoped that a precise, complete and in-depth description of the values and leadership system of Sunan Gunung Jati is expected.
6) Coherence is used in order to examine the suitability and harmony with actual human problems related to the values and morals of Sunan Gunung Jati's leadership, so that the correct interpretation can be made about it.
7) Historical continuity, this method is used to see the continuity between the traditions and values of Sunan Gunung Jati's leadership with the current leadership tradition, especially in the Indonesian context. This is in line with the understanding that humans are historical creatures, they develop in their experiences, thoughts along with their environment and time. The sequence between one value and another and the tradition that precedes it and the tradition that
follows is an unbroken link. By looking at historical continuity, we will be able to capture the essential meaning of a value and social phenomenon, especially in relation to the leadership values of Sunan Gunung Jati.
4. Results and Discussion
A. The Leadership Values of Sunan Gunung Jati and Its Contribution to the Moral Development of the Nation
(Lasiyo, 1983: 9-10). From these three ethical areas, Sunan Gunung Jati's contribution to the nation's moral development can be explained:
1) Theistic Ethics
Sunan Gunung Jati realizes that faith and piety are the foundations that make the building of individuals, communities, countries and nations strong, because the teachings of faith require a person to be able to understand who he is, what he is there for, what is the purpose of his existence, who made it. This is a fundamental question that makes a person have an awareness of divinity, which in Islamic concepts is known as the term man 'arafa nafsahu faqad 'rafa rabbahu (whoever knows himself will know his Lord). Allah, then Allah made them forget themselves they are the wicked (Surah Al-Hasr/59:19). In this regard Socrates once said: Know yourself. Knowing yourself will lead to a contemplation of the existence and recognition of the existence of the Supreme Absolute.and also the title of nobility.
2) Personality Ethics
Regarding personality ethics in the teachings of Sunan Gunung Jati, it is divided into two, namely;
1). Personality related to discipline, 2). Personality related to wisdom and wisdom. The teachings of this discipline were intended by Sunan Gunung Jati so that his descendants and Muslims in general were consistent in carrying out their mandate as rulers (caliphate) in the mummy and also consistent in upholding Islamic teachings. As he explained, Aja nyindra mubarang promises (don't break promises). Someone who has converted to Islam has said the creed means he has promised to be consistent with his Islam, people who can be consistent with Islam based on faith and piety in daily life will never break a promise (Efendi, 1994: 8).
3. Social Ethics
As for the emphasis for the teachings of social ethics are issues related to human relations with other humans and also the universe. This social ethic in the teachings of Sunan Gunung Jati is clearly seen in his petitih proverb about politeness and etiquette. As explained in the description of the previous chapter, the teachings of Sunan Gunung Jati etiquette include: 1. Manners towards parents, 2. Manners towards ancestors, 3. etiquette towards fellow humans, namely by loving others, 4. Manners towards guests, namely by respecting them, 5. The etiquette of inheritance is to love and honor it (wildan, 2003: 302).
As a waliyullah Sunan Gunung Jati understands very well that after obeying Allah and His Messenger is to respect parents with great affection, because Allah's pleasure is for the pleasure of both parents and Allah's wrath is also due to the wrath of parents, even in the hadith of the prophet it is said that heaven is located in under the soles of the feet. This can be seen when a young Sunan Gunung Jati named Syarif Hidayatullah wanted to go on an odyssey to deepen his Islamic knowledge, the first thing he did was to ask for his mother's blessing (Sulendraningrat, tth: 23).
B. Leadership Ethics of Sunan Gunung Jati in Symbols of Culture and Tradition
Islamic income which was built by Sunan Gunung Jati in Cirebon and Banten or Java in general has contributed greatly to a worldview that emphasizes theocentric aspects. God as the absolute Substance from which life begins and to Him the evolution of life ends. This is different from the concept of Western civilization which emphasizes an anthropomorphocentric worldview, namely humans as the center. The theocentric view of the world makes humans more human, because there is no absolute against humans. The humanism movement in the West which is centered on humans tends to be absolute against humans, even human freedom is taken away by humanity itself.
This theocentric world view was also in line with the cosmological view of the Javanese society at that time. because this world view provides answers to the basic structure of reality, accepts the basic structure of reality which is meta-empirical. This view is not human who is full of meaning.
the difference is that for traditional Javanese people it doesn't matter which religion they follow because the emphasis for them is not on truth, but on the truth the extent to which it can be practically meaningful can calm his mind (Suseno, 2001: 134).
A theocentric world view allows an individual as well as a society to become introspective human beings because they are aware of their servant function, namely as a representative of God who serves the interests of his creatures on earth. In the teachings of Sunan Gunung Jati this is symbolized, by the Shari'a, the tarekat, the essence, and makrifat. Shari'a is symbolized by wayang as the embodiment of humans as servants, while the dalang is God as the regulator. The tarekat is symbolized by the barong, the essence is symbolized by the mask and makrifat is symbolized by the ronggeng. (Wildan, 2002: 307).
C. The Leadership Teachings of Sunan Gunung Jati and Pancasila as the Foundations of Leadership Ethics in Indonesia
This can be seen from the content contained in the Pancasila precepts, namely: 1). God Almighty, 2). Just and civilized humanity, 3). Indonesian Association, 4). Democracy led by wisdom in deliberation/representation, 5). Social justice for all Indonesian people (Minutes of Session of BPUPKI & PPKI, 1995: 8-28).
The five precepts contained in Pancasila are also contained in the leadership teachings of Sunan Gunung Jati, namely the teachings of Piety and Faith, Discipline, Wisdom and Wisdom, and the fourth is the teachings of etiquette and courtesy. These four teachings cover the values contained in Pancasila. The precepts of the One Godhead are included in the teachings of piety and faith, the second precepts of a just and civilized humanity are included in the teachings of politeness and manners and the third precepts of Indonesian Unity are summarized in the teachings of discipline by the wisdom of wisdom in deliberation. representation, as well as the fifth precept Social justice for all Indonesian people is included in the teachings of wisdom and wisdom in the teachings of Sunan Gunung Jati.
The above facts are proof that the values contained in the leadership teachings of Sunan Gunung Jati are in line with the values contained in Pancasila. On the other hand, it is a justification that the values contained in Pancasila are rooted and sourced from the cultural values of the nation that existed in the past, and are ancestral heritage originating from the archipelago's springs which are
a mirror for the nation's personality.
D. The Future of Leadership Ethics in Indonesia
Ethics is a guide to morality which refers to a high respect for humanity. Ethics puts the value of life and continuity of life as part of its commitment to existence. Ethics maintains the value of harmony in life, both individually and in society, because ethics functions to build and strengthen the value of fairness, especially in competition and alliances. Even ethics strengthens the values of politeness on the basis of values that live in the midst of the wider community. Ethics is made. The real purpose of ethics is to build a complete human being in the context of human existence (Moeljono, p. 138).
The important question is whether the ethics of leadership in Indonesia still has a future? If you still have a future, what kind of leadership ethics is suitable for Indonesia? What are the ethics adopted from more Western countries that are economically advanced and ethically knowledgeble rooted in and sourced from the nation's personality?
To formulate the future of leadership ethics in Indonesia, perhaps there is no need to create a dichotomy between East and West ethics, as well as between Sunan Gunung Jati's leadership ethics and Pancasila ethics. Both East and West have agreed universal ethical values, such as corruption, killing, stealing, tyrannizing people, including values that are equally disapproved in both Eastern and Western ethics. On the other hand, justice, humanity, love, honesty, are universal values that are agreed upon as a virtue by any nation in the world. the difference may be from emphasis and motivation. In Western ethics the emphasis is only on personality and social ethics. While eastern ethics, especially Indonesia, has more emphasis on theistic ethics. In addition, the difference lies in the motive for a moral action, in the West moral for moral. A leader provides welfare for his people only because of human values. In the East morals as devotion to God.
5. Conclusion
The principle of Sunan Gunung Jati's leadership system is decentralization. When the central power is unable to manage the already large and wide area, then autonomous power is given to local authorities. While the style of government of Sunan Gunung Jati at that time was a royal style. The king became the supreme leader who was assisted by local government leaders and also royal advisors. Or rather, is the pattern of royal government on the coast with the port being a vital location that supports the continuity of government, the government structure is Tumenggung as the highest leader, then followed by the Commander of the Dipati and Senopati troops and regional leaders, namely the Ki Gede.
The government built by Sunan Gunung Jati still adopts leadership values from the Sundanese and Javanese traditions, but the Islamic spirit is thicker. This can be seen from the example he displayed as uswatun hasanah which was different from the Javanese rulers before and after him. In addition, there are also many places of worship, Islamic boarding schools (pesantren) where they gain knowledge, which were built by Sunan Gunung Jati, what is more important is that the mosque is made as a center for people's activities and a place for deliberation to solve people's problems and state problems. The mosque was made as a center of activity and this Deliberation imitated the pattern that had been carried out by the Prophet and also the caliph after him. The mosque is a
symbol of the unification of the power of the world with the power of the hereafter, so that there is a balance between the outer and the inner, between the microcosm and the macrocosm.
The philosophical, ethical and moral values in Sunan Gunung Jati's leadership system are contained in the petitih proverb and his leadership behavior. The values of the petitih proverb contain noble teachings that must be possessed by a leader which are broadly categorized into four groups, namely teachings on faith and piety, teachings on wisdom, teachings on discipline, teachings on etiquette and courtesy. These four teachings can be grouped into theistic ethics, personality ethics, and social ethics.
The leadership values of Sunan Gunung Jati contained in the proverbs and also his leadership behavior have influence and relevance in building the morale of Indonesian leadership today.
Because the moral and ethical values in the leadership of Sunan Gunung Jati have a very deep philosophy and are rooted in the traditions and culture of the Indonesian nation and are able to be understood and translated according to the current context. In addition, the content of values in the leadership system of Sunan Gunung Jati can be said to be universal ethical values. Its value principles are appropriate for every age and time. Such as faith, wisdom, honesty, discipline, humanity. It is a wealth of national traditions in the past that are still relevant to be safe today.
The crisis of leadership, morals, ethics and trust or a multi-dimensional crisis hit the Indonesian nation. Especially the loss of the values of faith, honesty, discipline, justice, humanity, vulnerability to disintegration and the increase in criminal behavior requires the values of local wisdom from past traditions rooted in the nation's culture as in the values of leadership of Sunan Gunung Jati. In addition, the leadership values of Sunan Gunung Jati are in harmony with the values contained in Pancasila, such as values, faith or divinity, humanity, unity, justice, and democracy, and even become the spirit for building the constitution of the Indonesian nation.
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