By
M. Muhar Omtatok
The Great Man Theory,
introduced by Thomas Carlyle, On Heroes, Hero-Worship, and the Heroic in
History (1841), posits that leadership qualities are inherent and that great
leaders are born with distinctive traits such as intelligence, responsibility,
creativity, and other personal attributes that enable effective leadership.
Empirical evidence supports this view; for instance, a study published in The
Leadership Quarterly estimated that approximately one-quarter of the variation
in leadership behavior across individuals can be explained by genetic
inheritance. This perspective aligns with the traditional leadership system of
the Malay community in North Sumatra, where sultans, kings, and local chiefs
were believed to inherit charisma and leadership competence by birthright.
Leadership
within Malay tradition is an integral concept derived from the root word “pimpin”, meaning to guide or to lead.
Etymologically, leadership refers to “the affairs of a leader” or “the ways of
leading.” In the Malay cultural framework, leadership is not confined to
structural functions; it also involves moral, spiritual, and social processes.
Malay leadership, as an integrated moral, spiritual, and social process
embedded in the life of the community, reveals that Malay leadership is not
merely about the management of power, but rather a moral value deeply
interwoven with the cultural practices and values of Malay society. This
article seeks to reinterpret the concept of Malay leadership by integrating
traditional and moral values.
In the worldview of the Malay people, leadership is associated with the
responsibility to protect, to guide, and to ensure justice for the community. A
leader is not only judged by his authority or position, but also by his ability
to uphold the values of truth, fairness, and wisdom.
Traditional Malay sayings emphasize this: “Raja
adil raja disembah, Raja lalim raja disanggah” (a just ruler is obeyed, a
tyrant ruler is opposed). This maxim reflects the moral principle that
leadership is legitimate only when grounded in justice and morality.
Thus, the role of leadership is closely tied to religious values, customs, and
cultural norms. In Malay society, leadership is seen as a trust (amanah) that must be exercised with
responsibility before God and the people.
The Malay community has long practiced forms of governance based on traditional
leadership structures. Historically, Malay leadership developed within kingdoms
and sultanates, where rulers served as the highest authority while also
functioning as symbols of cultural and spiritual identity.
The sultan or raja was regarded as both a political leader and a moral
exemplar. He was expected to be wise, just, and protective of his people.
Beneath the ruler, traditional leadership also extended to village heads, clan
leaders, and community elders, all of whom played roles in maintaining harmony
and order.
Leadership was thus not limited to the state level but was manifested across
multiple layers of social life, from the royal court to village communities.
Malay leadership places significant emphasis on morality. A leader is required
to embody noble character, humility, and compassion. He must avoid arrogance,
greed, and tyranny.
In Malay thought, leadership is a form of service, not domination. A true
leader prioritizes the welfare of his people, ensures justice, and upholds
customs and religion. This perspective highlights that leadership is
essentially a moral responsibility rather than a mere position of authority.
The integration of morality in leadership is also reflected in Malay proverbs
such as: “Berat sama dipikul, ringan sama
dijinjing” (heavy burdens are carried together, light loads are lifted
together), which emphasizes the shared responsibility between leader and
people.
Although traditional Malay leadership was rooted in kingdoms and sultanates,
its moral values remain relevant today. The principles of justice, humility,
responsibility, and service to the community are universal values that
transcend time.
In contemporary society, leadership often tends to be interpreted merely as the
exercise of power or administrative function. However, the Malay perspective
reminds us that leadership must be rooted in morality and tradition.
By re-integrating these values, modern leadership—whether in politics,
government, or social organizations—can be enriched with ethical foundations
that ensure justice and harmony.
Leadership in Malay tradition represents an integrated process of moral,
spiritual, and social values. It is not solely about power but about
responsibility, justice, and service.
The Malay worldview places leadership as a trust (amanah) that must be fulfilled with accountability to God and
humanity. Through the integration of traditional and moral values, the concept
of Malay leadership offers important insights for shaping leaders who are just,
wise, and humane.
Traditional Leadership
The position of a leader holds a special place in
Malay tradition. This is reflected in the old Malay maxim which states:
“Yang
dinamakan pemimpin,
Didahulukan
selangkah,
Dilebihkan
sehari,
Dilebarkan
setapak tangan,
Ditinggikan
seranting,
Dilebihkan
sebenang”.
“What is called a leader,
Placed a step ahead,
Granted a day more,
Widened by a palm’s breadth,
Raised by a branch’s height,
Given a thread’s length.”
This saying illustrates the ideal of a leader who remains close to his people. "Didahulukan selangkah, dilebihkan sehari" - “Placed a step ahead, granted a day more” signifies that the leader stands in front to provide direction and serve as an example, yet never too far from his community. Meanwhile, "Ditinggikan seranting, dilebihkan sebenang" - “Raised by a branch’s height, given a thread’s length” suggests that just like a branch attached to the trunk or a thread woven into cloth, the leader is honored and given status, but never detached from the people he leads. He remains united with them, without creating a dividing gap.
Another saying declares:
“Dituahkan
oleh orang banyak, dikemukakan oleh orang ramai”.
“Endowed with dignity and getting privileges from
the crowd, being favored by the crowd”.
This expression emphasizes that a leader is respected and acknowledged by the wider community—not because of age, but because of his quality, wisdom, and sound leadership. Such a leader becomes a role model, capable and willing, and therefore rightfully positioned to lead.
A Malay leader must also understand the relationship between “adat” (customs) and religion within Malay culture. In Malay tradition, adat must be grounded in and derived from “syarak” (Islamic law) and the Qur’an, so that adat itself is regarded as a manifestation of true syarak, referred to as “adat sebenar adat” (customs grounded in truth). This principle ensures that customs never contradict religious teachings but instead become an integral part of the Islamic identity of the Malay community.
This principle is expressed in the Tunjuk Ajar (Malay Guiding Teachings)
“Adat ialah
syarak semata.
Adat
semata Quran dan sunnah.
Adat
sebenar adat ialah Kitabullah dan sunnah Nabi.
Syarak
mengata, adat memakai.
Ya
kata syarak, benar kata adat.
Adat
tumbuh dari syarak, syarak tumbuh dari Kitabullah.
Berdiri
adat karena syarak”.
“Adat is none other than syarak.
Adat is solely the Qur’an and the Sunnah.
True adat is the Book of Allah and the Sunnah of the
Prophet.
Syarak speaks, adat acts.
What syarak affirms, adat confirms.
Adat grows from syarak, syarak grows from the Book
of Allah.
Adat stands because of syarak.”
Furthermore, Malay wisdom across generations states:
“Pemimpin
harus banyak tahu-nya,
Pemimpin
harus banyak arif-nya,
Pemimpin
harus banyak bijaknya,
Pemimpin
harus banyak cerdik-nya”.
“A leader must be knowledgeable,
A leader must be wise,
A leader must be prudent,
A leader must be intelligent.”
This advice underscores the importance of leaders
possessing broad knowledge, wisdom, prudence, and intelligence in order to make
sound decisions, overcome challenges, and bring prosperity to their followers
and community.
The
Manuscript Tajus Salatin by Bukhari al-Jauhari
The manuscript Tajus Salatin by Bukhari al-Jauhari (1603) was considered essential reading for Malay sultans and kings in governing their realms, almost as if it were a prerequisite for leadership and ensuring the welfare of their people. As a literary work, this text belongs to the genre of adab literature—works that address ethics, socio-political thought, and governance, both in theory and practice. For this reason, it came to be known as the Crown of Kings.
In his treatise, Bukhari al-Jauhari sought to
explain how Malay rulers who professed Islam should lead a polity that was
multi-ethnic, multi-religious, multi-racial, and multi-cultural. He presented
an ideal model of statehood and the role of a just and righteous leader. At
least five foundational principles are identified as requirements for a leader
or as criteria in selecting rulers of a state or region:
1. Hifz
(Preservation and Trustworthiness) – Literally meaning to preserve, guard,
and uphold trust. A nation will prosper if it is led by one who safeguards
public trust, fulfills promises, and upholds responsibility. Hifz also implies
a sharp memory, intelligence, and learning—qualities that serve as the
foundation for building a prosperous state.
2. Faham
(Understanding and Responsiveness) – A leader must be perceptive and
responsive to the needs of the people. True leadership is based on a sound
grasp of public needs rather than personal or factional interests. Such a leader
understands the diverse needs across different regions and is able to
accommodate them.
3. Fikir
(Thought and Ideals) – Referring to an idealistic outlook, sharp intellect,
and broad vision. A leader should not be distracted by wealth and the privileges
of office but dedicate himself to the welfare of his people. Caliph ʿUmar is
cited as an exemplary leader who served without limitation of time, devoting
his life to his people. Brilliant ideas are vital instruments for building the
nation.
4. Iradat
(Vision and Mission) – A leader must possess vision, mission, prospects,
and clear targets. His priorities should rest on the welfare and prosperity of
the people as a whole, including eradicating poverty. His vision extends beyond
building infrastructure to preparing future generations through education,
intellectual growth, and faith-based values—ensuring resilience against
external influences, whether religious or cultural.
5. Nur (Light or Illumination) – Symbolizing purity, honesty, and integrity. The leader should be free from corruption and personal vice. Nur represents glory, prosperity, and compassion, illuminating the nation with love and benevolence rather than authoritarianism, radicalism, or militarism. A leader must be firm and decisive, yet rational, never swayed by base desires or corruption.
The Tajus Salatin, consisting of 24 chapters, outlines these principles of leadership, which Malay sultans in eastern North Sumatra, for instance, were expected to uphold under the maxim: “A just ruler is obeyed; a tyrant ruler is opposed.” This teaching implies that just and wise rulers are respected and obeyed by their subjects, while oppressive rulers are resisted and even replaced if necessary. Good governance brings prosperity and loyalty, while tyranny invites opposition from the people, who deserve honest and trustworthy leadership.
The Tajus Salatin, written in the 17th century, also
prescribes four divisions of time that a ruler must observe:
• Time for fulfilling religious
obligations,
• Time for attending to governance,
• Time for eating and sleeping,
• Time for rest and family life.
Referring to noble character and conduct, the Tajus Salatin reminds readers that prophets exercised power for spiritual purposes—for the worship of the Divine—not for material gain or self-enrichment. Kings and leaders should emulate this principle.
The text further sets out ten conditions for
becoming a good ruler:
1. Maturity and education (akil baligh),
enabling discernment between right and wrong.
2. Knowledge, to ensure a broad worldview.
3. The ability to select trustworthy advisors
who are knowledgeable and capable in their fields.
4. Good appearance, though more importantly,
good character if physical beauty is lacking.
5. Generosity, a trait of nobility and
virtue.
6. Gratitude toward those who have rendered
assistance.
7. Courage to reprimand subordinates.
8. Moderation in eating and sleeping.
9. Avoidance of fornication, as it is
unbefitting of one with noble character.
10. Male gender—though women may assume
rulership if no qualified men are available.
Tunjuk Ajar (Malay Guiding Teachings)
In Malay society, Tunjuk Ajar refers to ancestral wisdom and counsel, handed down from generation to generation, that is regarded as improper to transgress.
The Malay tradition holds the saying: “Menjeput tuah menjunjung marwah”—to seek fortune while upholding dignity. This expression applies to the traditional leadership model, which places utmost importance on “tuah” (fortune or divine blessing) and “marwah” (honor and dignity). A leader must embody both. He may be elevated and granted broad authority, but never to the point of exceeding the bounds of “tuah dan marwah”.
A unique cultural feature is the mode of address between subjects and their sultan or king. Subjects referred to themselves with the pronoun “patik” (“your servant”) and addressed their ruler as “Duli Tuanku” (“Dust of Your Majesty’s Feet”). Etymologically, “patik” means a "cute puppy" —helpless, innocent, and incapable of defending itself or even feeding independently. In this way, subjects humbled themselves before their ruler. Meanwhile, “duli” literally means the dust of the sole of the foot. Thus, the formulaic address—“Berampun patik ke hadapan Duli Yang Maha Mulia Tuanku, sembah patik harap diampun” (“Your servant begs forgiveness before the Dust of Your Majesty’s Feet”)—carries a profound ambiguity.
The subject humbles himself completely, admitting ignorance yet with the potential to learn. He exalts his ruler to a near-divine status, but simultaneously lowers that exaltation to the dust beneath the feet, ensuring that such greatness is never equated with God Himself.
This traditional relationship between subject and ruler is reflected in the maxim: “Raja alim raja disembah; raja lalim raja disanggah”—a just and learned king is obeyed, while a tyrant king is opposed.
The concept of leadership expressed in this Malay saying is simple yet firm, offering clear guidance for both rulers and the ruled. The first phrase, “Raja alim raja disembah”, consists of raja (king, ruler) and alim (learned, knowledgeable, pious, devout, and God-fearing). A ruler who embodies such qualities of knowledge and virtue is one who deserves obedience, respect, and loyalty. Disembah means to be paid full homage, symbolized in traditional gestures of reverence, such as placing joined hands at the forehead. Thus, the phrase signifies that a ruler of good character and morality is to be honored and followed.
The second phrase, “Raja lalim raja disanggah”, conveys the opposite. A ruler who is
tyrannical, unjust, or lacking in virtue is not to be respected, and indeed
should be opposed, resisted, or even deposed.
History and folklore recall figures such as Hang Jebat, who defied the sultan after his master and sworn brother Hang Tuah was unjustly sentenced to death without trial. Believing the ruler had acted recklessly, Hang Jebat challenged the king, seizing the palace and even driving the sultan from his throne. Likewise, Megat Seri Rama of Bintan exacted vengeance when the ruler killed his wife—he retaliated by killing the sultan during a royal feast.
Nevertheless, for both leaders and subjects, the
principle of “Sedar Diri”
(self-awareness and propriety) remains paramount. Malays are taught never to “membuang tuah”—to squander fortune or
divine favor. In the Malay language, “tuah” means good fortune, luck, or prosperity. The term refers to
the belief or phenomenon that a person may encounter favorable events that
bring wealth, well-being, or success.
As the sayings
remind:
“Meninggikan
orang lain, bukan berarti kita rendah.
Tahu
bertutur, berarti tahu tunjuk ajar.
Terlajak
perahu boleh diundur,
Terlajak kata buruk padahnya”.
“To elevate others does not mean we ourselves are
diminished.
To speak wisely is to embody Tunjuk Ajar.
An overturned boat can be righted,
But careless words bring lasting harm.”
Thus, both ruler and subject must know what is
proper. A life conducted in propriety fosters harmony between those who lead
and those who are led.*
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