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php/konfiks THE LEADERSHIP VALUES OF SULTAN AGUNG IN THE BABAD
SULTAN AGUNG: A LEVI-STRAUSS STRUCTURALISM STUDY
Diah Ayu Wardani.
Ken Widyatwati.
Master of Literature.
Faculty of Humanities.
Diponegoro University Jl.
Antonius Suroyo.
Tembalang.
Kec.
Tembalang.
Kota Semarang.
Jawa Tengah 50275 E-mail: deawe463@gmail.
E-mail: kenwidyatwati@gmail.
Abstrak Penelitian ini menganalisis model kepemimpinan tradisional Jawa yang sarat nilai-nilai moral dan spiritual melalui telaah terhadap Babad Sultan Agung.
Babad sebagai teks historiografis tidak hanya merekam peristiwa sejarah, tetapi juga membentuk konstruksi mitos kepemimpinan yang ideal.
Tujuan penelitian ini adalah mengidentifikasi dan menganalisis nilai-nilai kepemimpinan Sultan Agung yang tercermin dalam struktur naratif dan simbolik Babad Sultan Agung.
Penelitian ini menggunakan metode kualitatif deskriptif dengan pendekatan strukturalisme LyviStrauss.
Objek utama penelitian adalah teks Babad Sultan Agung yang telah ditransliterasi dan diterjemahkan.
Data dikumpulkan melalui studi kepustakaan dan pembacaan mendalam terhadap teks.
Teknik analisis dilakukan dengan mengidentifikasi struktur oposisi biner dan alur naratif transformasi tokoh berdasarkan model inisiasi .
emisahan, transisi, dan pengukuha.
Hasil penelitian menunjukkan bahwa kepemimpinan Sultan Agung dikonstruksikan melalui nilai-nilai seperti legitimasi spiritual-ilahiah, kecerdasan strategis, asketisme, keadilan moral, dan otoritas Figur Sultan Agung diposisikan sebagai raja ideal yang bukan hanya pewaris tahta, tetapi juga tokoh yang terpilih secara spiritual dan simbolik.
Penelitian ini menunjukkan bahwa Babad Sultan Agung berfungsi sebagai teks mitologis yang memperkuat ideologi kepemimpinan Jawa, dan relevan sebagai rujukan nilai kepemimpinan dalam konteks budaya dan pendidikan karakter saat ini.
Kata Kunci: Sultan Agung, kepemimpinan, babad, strukturalisme, oposisi biner Abstract This study analyzes the traditional Javanese leadership model, which is rich in moral and spiritual values, through an examination of the Babad Sultan Agung.
As a historiographical text, the Babad not only records historical events but also shapes the construction of an ideal leadership myth.
The purpose of this study is to identify and analyze the leadership values of Sultan Agung as reflected in the narrative and symbolic structure of the Babad Sultan Agung.
This research uses a descriptive qualitative method with a Lyvi-Strauss structuralist approach.
The main object of this research is the Babad Sultan Agung text, which has been transliterated and translated.
Data was collected through literature study and in-depth reading of the text.
The analysis technique was carried out by identifying binary oppositions and the narrative flow of character transformation based on the initiation model .
eparation, transition, and confirmatio.
The results of the study show that Sultan Agung's leadership was constructed through values such as spiritual-divine legitimacy, strategic intelligence, asceticism, moral justice, and religious authority.
The figure of Sultan Agung is positioned as an ideal king who is not only an heir to the throne but also a spiritually and symbolically chosen figure.
This study demonstrates that the Babad Sultan Agung functions as a mythological text that reinforces Javanese leadership ideology and remains relevant as a reference for leadership values in the context of contemporary culture and character education.
Keywords: Sultan Agung, leadership, babad, structuralism, binary opposition Permalink/DOI: https://doi.
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php/konfiks AuJeneng sira iku bakal ratu Jawa ing sabanjure sarta lajering ratu tanah Jawa kang bisa nurunake ratu jawa ing Ay Translation:
AuKnow that your name will become the next king of Java, and from your descendants will come the subsequent kings of Java.
Ay (Babad Sultan Agung, p.
INTRODUCTION
Sultan Agung Hanyakrakusuma was one of the most important figures in the history of the Islamic Mataram Kingdom.
He was the king of Islamic Mataram who was known for his efforts to unite the archipelago and his resistance against the VOC (Susilo, 2.
He was not only known as a king who wielded military and political power, but also as a cultural figure who passed down a distinctive Javanese leadership vision that was religious, spiritual, and rich in symbolism.
His leadership was not only documented in official historical records but also recorded through traditional literary works such as babads.
Babad is a historiographical literary work that combines elements of history, mythology, and legend into a single narrative (Ricklefs, 1.
Javanese writing tradition, babad serves as a medium for recording history wrapped in elements of myth, symbolism, and noble cultural The historical stories in babad not only serve as records of past events but also contain ideological and educational purposes for society.
Babad Sultan Agung, as one of the historical manuscripts, describes the life and leadership of Sultan Agung Hanyakrakusuma from his birth until he ascended the throne.
The Babad Sultan Agung does not merely convey historical chronology, but frames Sultan Agung's leadership journey as a spiritual process rich in symbols, myths, and supernatural legitimacy.
The figure of Sultan Agung in the Babad Sultan Agung is portrayed as a spiritual traveler who obtained his legitimacy of power from divine revelation and the blessing of his ancestors.
Sultan Agung is depicted not only as the heir to the throne, but also as a figure who Aungambah wana wasaAy .
anders in the wildernes.
in order to obtain spiritual guidance.
He meets figures such as Sunan Kalijaga and Raden Janaka, who then acknowledge his suitability to become king.
This is expressed by Raden Janaka in the following excerpt from Babad Sultan Agung:
This quote shows that in Javanese cosmology, leadership is not solely the result of lineage, but rather through spiritual validation and unity with the universe (Ahimsa-Putra, 2009.
Zoetmulder.
The story of Sultan Agung in this chronicle reveals a narrative structure that is not only centered on political power struggles, but also highlights the importance of spiritual processes, moral legitimacy, and personal perfection as absolute prerequisites for His presence in the chronicle not only marks the importance of political leadership but also shows the effort to pass on the values of ideal leadership in Javanese cultural imagination (Pigeaud, 1967.
Ricklefs, 1.
In the context of Javanese culture, leadership is not merely a product of lineage or political power, but rather the result of harmony between destiny, spiritual practice .
, and cosmic An ideal leader must be united with spiritual values and sacredness (Ahimsa-Putra.
Zoetmulder, 1.
This reflects the Javanese worldview that the king is a cosmic leader who maintains harmony between the human world, ancestors, and the supernatural The narrative in Babad Sultan Agung is not without issues.
There is a conflict between blood legitimacy and spiritual legitimacy, as shown in the opposition between biological rights and the sabda pandhita ratu (Riyadi, 2.
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but dialectical between the earthly and the divine, the center and the periphery, and tradition and In this context, myths function as a means to articulate social, symbolic, and ideological tensions ( Lyvi-Strauss in AhimsaPutra, 2.
Previous studies have examined these aspects Slamet Riyadi .
in his article AuTitah Baginda versus Hak Putra MahkotaAy highlights the legitimacy of Sultan AgungAos power as the son of Panembahan Senapati and Ratu Retna Dumilah, not the son of Hanyakrawati as in the Babad Tanah Jawi version.
Based on the Babad Nitik sarta Cabolek manuscript.
Riyadi emphasizes the importance of spiritual decree as a form of sacred legitimacy .
abda pandhita rat.
that creates an opposition between biological rights and spiritual rights to the Mataram throne.
This study uses Wellek and Warren's structural theory developed by Teeuw and analyzes the narrative structure of the babad through the opposition between tradition and innovation.
Another study was conducted by Ghulamudin .
in his thesis AuThe Reflection of Sultan Agung's Leadership Attitude Toward Literary Education in the Film Sultan Agung,Ay which highlights how Sultan Agung is not only understood as a military and political leader but also as a cultural preservator and educator.
Through the film Sultan Agung: Tahta.
Perjuangan dan Cinta .
, it is shown that Sultan Agung reopened the educational center as a form of reflection and atonement for the people who died in the war against the VOC.
This study phenomenology approach to interpret leadership attitudes in moral, philosophical, and educational Both studies emphasize that the figure of Sultan Agung was shaped through a complex narrative: between political legacy, bloodline, spirituality, and cultural values.
Riyadi's research focuses on the structure of power conflicts and succession myths in the chronicles, while Mirza https://journal.
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This study takes a position between the two, examining the Babad Sultan Agung narrative as a mythologicalstructural text that shapes the construction of Javanese leadership values.
Based on this.
Lyvi-Strauss's structuralist approach is used in this study.
Lyvi-Strauss views myths not as literal interpretations of their content but as structures and binary oppositions that form He states that myths provide models for resolving social and symbolic conflicts through collective narratives (Ahimsa-Putra, 2.
Therefore, the figure of Sultan Agung in the chronicle does not merely function as a historical figure but also as a symbol of ideal leadership values in Javanese culture.
This study aims to understand the chronicle not only as a literary text but also as a vehicle for transmitting leadership values in Javanese culture that are still relevant today.
The leadership values of Sultan Agung in the Babad Sultan Agung will be elaborated through the identification of narrative structures, binary oppositions, and mythical transformations that shape the myth of the ideal king in Javanese cosmology.
METHODS
This study uses a descriptive qualitative approach with Lyvi-Strauss' structuralist This approach was chosen because it is relevant for unraveling the narrative structure, myths, and symbolic systems contained in traditional literary texts, especially babads, which are rich in values, symbols, and binary According to Ratna .
, the structural approach in literary studies focuses on the relationships between elements in a text and how these elements form collective meaning.
Lyvi-Strauss states that myths are not interpreted based on their literal content, but rather through the structures and oppositional relationships that form them (Ahimsa-Putra, 2.
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The main object of this study is the Babad Sultan Agung text stored at the National Library of the Republic of Indonesia with the manuscript code NB105, which has been transliterated and This manuscript contains a narrative about the life journey of Raden Mas Rangsang (Sultan Agun.
from the womb to receiving the revelation of leadership.
The data collection technique in this study was conducted through library research that focused on close reading of the Babad Sultan Agung text.
This process included identifying important narrative segments that represent leadership values, character transformation processes, and mythological symbols in the text.
Additionally, the researcher collected supporting data from various scientific articles, journals, and books on structuralism theory, as well as studies on Javanese leadership, to serve as contextual and comparative materials.
Data analysis techniques were carried out using Lyvi-Strauss' structuralist approach, which emphasizes reading patterns and oppositional relationships in the text.
The initial step of the analysis involved compiling a narrative sequence based on the transformation of the character of Sultan Agung, starting from his childhood, exile, spiritual encounter, to his coronation as king.
Then, the researcher identified the binary oppositions that emerged, such as centerperiphery, political-spiritual, or older brotheryounger brother, which form the basis of the narrative structure in the myth.
Each element was analyzed symbolically to reveal the values contained within it, including the values of leadership, piety, and the ethics of power.
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The following table summarizes the binary oppositions and main narrative structures based on the text Table 1.
Binary Oppositions in the Babad Sultan Agung Binary Opposition Descent vs.
Spiritual Legitimacy Older Brother vs.
Younger Brother Center vs Periphery Politics vs Spirituality Worldly vs Divine Symbolic Meaning The succession to the throne is The struggle for power is not A journey of self-discovery beyond formal Legitimacy also divine Power is twodimensional:
Leadership Values Divinely Destined Chosen Leadership Wisdom.
Intelligence, and Strategic Acumen Spiritual Greatness and Asceticism Justice Upholding the Principle Truth Religious Authority and Protection Tabel 1.
Narrative Structure of Sultan Agung Initiation Stage Separation Transition RESULTS AND DISCUSSION Within Lyvi-Strauss' structuralist framework, mythical structures are formed through oppositional relationships and patterns of transformation (Ahimsa-Putra, 2.
The character of Sultan Agung (Raden Mas Rangsan.
is positioned as the center of narrative Incorporation Permalink/DOI: https://doi.
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26618/qbh68v08 Events in the Narrative Abandoned, expelled from the palace Meditation, religious study, spiritual figures (Sunan Kalijaga.
Raden Janak.
Receiving the recognition as king by the Meaning and Function Disconnection from comfort zone and old Spiritual and moral testing Symbolic into the power p-ISSN: 2355-2638, e-ISSN: 2746-1866.
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Based on the two previous tablesAiwhich map out the binary opposition and narrative structure of the initiation riteAithe values of Sultan Agung's leadership as constructed in the Babad Sultan Agung can be analyzed in depth.
These values are not only revealed through the actions or dialogues of the characters, but also through a symbolic structural system that demonstrates how Javanese culture shapes the ideal figure of a king.
Using Lyvi-Strauss's structuralist approach, these values can be analyzed as follows:
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php/konfiks shaping Sultan AgungAos identity as a legitimate His sacred mandate was reaffirmed through meetings with spiritual figures such as Sunan Kalijaga, who recognized him as Authe future king of Java and the progenitor of future kings.
Ay AuMangertiya menawa jeneng sira iku bakal ratu Jawa ing sabanjure sarta lajering ratu tanah Jawa kang bisa nurunake ratu jawa ing sabanjure.
Ay Translation :
Divinely Destined and Chosen Leadership AuKnow that your name will become the next king of Java, and from your lineage will be born the subsequent kings of Java.
Ay One important dimension of Sultan Agung's leadership was the divine legitimacy that accompanied his ascension to the throne.
This legitimacy was not only political, but also spiritual and symbolic, showing that his power was believed to come from a higher power.
This is reflected in the narrative in the Babad Sultan Agung, which implies that Sultan Agung's leadership was predestined even before his birth.
(Babad Sultan Agung, p.
He also met Raden Janaka, who confirmed his destiny to Auproduce the future kings of Java.
Ay AuApoma welingku sapa wonge sing bisa tekan sangareping gilang iki, iya iku isih mratandhakake manawa iku lajer ing tanah Jawa, ya kang bisa nurunake ratu Jawa ing sabanjure,Ay Sultan Agung's future as king was predicted by his father.
Panembahan Senapati, even before he was born.
Translation :
AuLeh Purbaya, dadiya kawruhamu besuk kang bisa anurunake ratu ing tanah jawa sak banjure, yaiku ari nira kang isih dikandhut ing ibu nira yayi Ratu Retna Dumilah.
Ay AuAwhoever is able to reach this place, he is certainly still part of my lineage and a sign that he is the successor of the land of Java.
He is the one who will bring forth the kings of Java in the future.
Ay Translation :
(Babad Sultan Agung, p.
AuLeh Purbaya, know that the one who will be able to establish kings in the land of Java in the future is your younger sibling who is still in your motherAos womb.
Ratu Retna Dumilah.
Ay Raden Janaka's advice states that only his descendants can reach Ausangareping gilang,Ay a sacred place that marks the acceptance of the revelation of leadership.
The quote also emphasizes that Sultan Agung's leadership is not only a bloodline inheritance but also a divine revelation that can only be received by those who are spiritually entitled.
(Babad Sultan Agung, p.
This explicitly affirms the existence of a predetermined destiny of leadership even from within the womb.
This shows that the concept of a Audivine kingAy or a leader chosen from heaven has become a strong narrative framework in The pinnacle of this divine legitimacy was the descent of the royal revelation to Sultan Agung Permalink/DOI: https://doi.
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after forty days of meditation, explicitly signifying divine approval of his authority.
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In his heart, he sensed that his younger brother had already shown signs of being a great and wise king.
Ay AuKyai Ageng waspada ing tingel yen wahyu ning karaton sampun dhumawah lajeng amurugi Barama Rangsang.
Ay (Babad Sultan Agung, p.
Prince Arya Purbaya's recognition of his infant brother .
ho would later become Sultan Agun.
shows that this figure's wisdom and greatness had been recognized from an early age.
In Javanese culture, this recognition was not merely a personal observation, but a form of early spiritual legitimization, that a person's leadership had been evident from natural and spiritual signs since Translation :
AuKyai Ageng, with full awareness, realized that the royal revelation had descended and entered the body of Barama Rangsang.
Ay (Babad Sultan Agung, p.
This revelation symbolically and spiritually declared that Sultan Agung had received divine blessing to lead.
This process not only signified the kingAos mental and spiritual readiness, but also demonstrated that his leadership had a transcendental dimension that ordinary leaders did not possess.
The concept of a AudestinedAy and Audivinely chosenAy king is part of the traditional Javanese narrative structure, which aims to strengthen the king's authority and political stability by emphasizing the sacred aspects of his His extraordinary intelligence was evident when Sultan Agung became a Santri Adi, mastering and memorizing religious texts quickly, prompting Kyai Paker to acknowledge him as Auno ordinary child.
Ay AuSak lebetipun dipun mulang, punapa ingkang dipun mulangaken sanalika lajeng apal.
Kitab punapa kemawon pundi ingkang dipun mulangaken sadaya lajeng saged.
Ay Translation :
Wisdom.
Intelligence, and Strategic Acumen AuWhen taught.
Santri Adi could immediately memorize what was taught.
Any book that was taught to him, he could master immediately.
Ay Sultan Agung is described as a leader who was not only great in politics and military affairs, but also excelled in wisdom, intelligence, and strategic thinking.
In the Babad Sultan Agung, this character has been portrayed since childhood and became the foundation of his legitimacy and leadership success later on.
From infancy.
Prince Arya Purbaya considered him to be Aua great and wise future Ay AuKala samanten Bapa Apurubaya amriksani mandeng dhateng ingkang rayi jabang bayi.
Karaos anythet salebeting panggalih, pancen ingkang rayi sampun maca pratondha manawi calon ratu gung binathara.
Ay (Babad Sultan Agung, p.
This quote indicates that Sultan Agung did not only learn passively, but also had a deep understanding of spiritual and religious This intelligence does not merely demonstrate academic ability, but also symbolizes mastery of knowledge, which in the traditional Javanese context is closely related to supernatural powers and clairvoyance.
His ability to solve the riddle of the Auwarangka randhanAy demonstrated his deep insight into the hidden AuflawsAy of his brother.
Amangkurat Adi, and validated his own claim to the throne.
Translation :
AuAt that time.
Prince Arya Purbaya looked at his younger brother, who was Permalink/DOI: https://doi.
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AuSantri Adi : AuNuwun inggih kang mas, pambatang kula makaten, sangking karsa dalem kula kakarsakaken anutupi wawadon dalem awit panjengan dalem sapunika boten kakung, dene bibit saka witipun nalika perang mengsah kaliyan paman Adipati Pragola ing Pathi.
Ay https://journal.
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Sultan Agung's leadership was built on a strong foundation of intellectual intelligence, moral integrity, and the ability to manage conflicts wisely.
Thus, he was not only a king in the political sense but also a cultural and spiritual leader for his people.
Spiritual Greatness and Asceticism Translation :
AuSantri Adi: Please excuse me.
Sir.
guess is this: from my innermost desire.
I wish to conceal the innermost secret, for you are not a man at this time.
Meanwhile, the seed from that tree originated from the war against Uncle Adipati Pragola in Pati.
Ay His extraordinary spiritual strength and asceticism are among the most prominent aspects of Sultan Agung's character, as reflected in the narrative of Babad Sultan Agung.
His period of wandering and his long life in the wild for Aualmost two years,Ay seeking Aujustice from the Almighty,Ay underscore his devotion and spiritual (Babad Sultan Agung, p.
He cunningly devised a strategy involving his AudisappearanceAy and a staged AucontestAy .
to ascend the throne, demonstrating political acumen and a compassionate approach to his brotherAos difficulties.
AuSalebeting ngambah wana wasa ingkang kadhahar, namung pisang wana utawi wowowan waras sanesipun.
Sareng Sampun angsal tiga tengah tahun laminipun ing ngriku lajeng kesasar dumugi wana Ketongga.
Ay AuSantri Adi : AuYen marengi karsa dalem kakang bok ratu garawa dalem angenipun bobot athik etikan punika lajeng kadhawuhan ana ambucal sarta panjengan dalemAAy Translation :
AuDuring his journey in the forest, his food consisted only of bananas or occasionally other food found there.
After nearly three and a half years of walking, he became lost and eventually arrived at the Ketongga forest.
Ay Translation :
AuSantri Adi: AuIf it pleases you.
Kakang.
Kakang Bok Ratu, who is pregnant, pretends to have had a miscarriage.
Then you announce a contest that the baby in Kakang Bok Ratu's womb has disappeared without cause.
(Babad Sultan Agung, p.
During his journey.
Sultan Agung finally arrived at the Ketongga Forest, a place considered sacred and an important point in achieving high spiritual power.
He obtained Auhigh-level mystical knowledgeAy .
igh spiritual powe.
which included self-control and soul union, important attributes for a leader.
(Babad Sultan Agung, p.
By using a riddle contest as a selection tool.
Sultan Agung placed the process of power transfer in a spiritual and intellectual context, not merely a political one.
He did not seize power, but allowed a cultural and symbolic process to declare himself the most worthy to lead.
AuRaden Janaka : AuPutuku ger, aja wa sumelang maneh rasaning ati sira jawata yen pengupas lelakon, mula mangkono nanging titah yamu kudu anlakoni awit manawa ora mangkonomu ndak ilang utamaning ratu AAy The above data shows that Sultan Agung's wisdom, intelligence, and strategic acumen were not only present in his actions, but also constructed symbolically in the narrative of Translation :
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Know that if the gods have determined a personAos path in life, then they must follow it.
For if they do not, the honor of a king will be lostAAo steadfastness in living a simple life.
This discipline affirms that leadership, in Sultan AgungAos view, is formed through purity of heart, patience in suffering, and the ability to detach oneself from worldly pleasures.
(Babad Sultan Agung, p.
Thus.
Sultan Agung's asceticism and spiritual strength were not only personal foundations, but also important aspects of the legitimacy of his His character was shaped through a long process of contemplation, voluntary seclusion, and deep self-denial.
He was not merely a king by virtue of his lineage, but because of his ability to subdue himself and draw closer to the Almighty.
Sultan Agung gained the strength that the suffering and spiritual practices he underwent were an integral part of the path of leadership.
Raden Janaka emphasized that to become a true king, one must first be able to overcome worldly temptations and unite with spiritual practices.
This advice indicates that the supernatural powers obtained are not merely supernatural abilities, but rather the manifestation of self-control, spiritual unity, and steadfastness in pursuing the sacred Justice and Upholding the Principle of Truth Another leadership trait reflected in the Babad Sultan Agung is steadfastness in the principles of justice and morality that transcend blind obedience to power.
This is clearly seen in the attitude of Prince Arya Purbaya, who refused the order to kill his younger brother.
Raden Mas Rangsang.
Sultan Agung's asceticism was evident from his youth when he studied at Kyai Paker's hermitage as a Santri Adi.
During his education, he demonstrated high spiritual discipline.
Not only did he quickly master the religious teachings, but he also lived a life of inner silence and avoided physical pleasures, including never eating while studying.
AuYen aku nuruti karsane ingkang sinuwun nyuwit lalakone Dhimas Rangsang utawa aku ora nuhoni dhawuhe Kangjeng Rama kang wus Ay AuKyai Paker sadangunipun dipun ngengeri Santri Adi namung tansah ngunguning panggalih.
Dene punapa ingkang dipun wulangaken sadaya katampi lajeng saged lan apal sarta salebetipun tidak akan Paker boten nate purun nedha.
Ay Translation :
AuIf I follow the SultanAos wish to kill my younger brother.
Rangsang, it means I am disobeying the command of my late Ay Translation :
(Babad Sultan Agung, p.
Au.
Kyai Paker, after teaching Santri Adi for a long time, was always amazed.
Because whatever he taught was always well received, quickly memorized, and perfectly understood by Santri Adi.
fact, during his stay at Paker, he never wanted to eat.
Ay The above quote demonstrates a high level of ethical awareness that not all commands of authority are worthy of obedience, especially if they conflict with moral values and ancestral This refusal indicates that within the palace environment, there was room for moral consideration and that loyalty did not have to be synonymous with absolute obedience, but could also mean the courage to reject injustice.
(Babad Sultan Agung, p.
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Sultan Agung's principle of justice is also evident in his decision regarding royal burials.
Sultan Agung's decision to hold royal funerals in Pajimatan (Imogir.
emphasized that even a prince who Auwronged his kingAy would not be allowed to be buried there, setting a clear standard of justice and accountability within his own https://journal.
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ounder of religion and first caliph of Allah in Matara.
, recognizing him as a prominent religious leader.
AuApanetepana agama kalipat tolah kang kaping 1 di nagara MataramAy Translation :
AuAHis Majesty Sultan Agung, the founder of religion and the first caliph in the Mataram Kingdom.
Ay AuIngkang Sinuwun : AuKangmas Purubaya dalah kadang kula para pangeran, ing tembe wingking samiya sumare ing siti suci, inggih ing Dene ingkang kagungan kersa boten sumare ing pajimatan inggih boten dados punapa,sanadyan putra ning panjenengan nata manawi lepat ing ratu boten kenging sumare ing Ay (Babad Sultan Agung, p.
This title was not merely a symbol of status, but a form of recognition of Sultan Agung's religious authority, which was equivalent to the function of caliph in Islamic tradition.
He not only performed administrative duties as king, but also acted as a moral guide and guardian of Sharia law in his realm.
Translation :
The strengthening of Sultan Agung's spiritual position was also symbolized concretely through the acceptance of Tunggul Wulung, a sacred black banner believed to be a relic of the Prophet Muhammad SAW.
The acceptance of Tunggul Wulung symbolized his legitimacy as an Islamic ruler and a candidate for the banner of the Javanese kings.
AuIngkang Sinuwun: 'Kangmas Purubaya, along with all the princes, we will all be buried in the sacred land, namely Pajimatan.
However, for those who do not wish to be buried here, it is not a Nevertheless, even if someone is the son of a king, if he commits an offense against his king, he is not permitted to be buried in Pajimatan.
Ay AuAdene ingkang minongka panebusing dosa kalepatan kula kangjeng sultan kula caosi pusaka agem dalem swargi kangjeng nabi awujud serban sutra cemeng, punika lajeng kaparingna ing wayah paduka.
Ay (Babad Sultan Agung, p.
This stance demonstrates that Sultan Agung prioritized the principles of accountability and responsibility, both in life and after death.
Thus, moral values are placed as the main foundation of the power system.
There is no room for deviation, even if the perpetrator is a member of the royal This also reflects the understanding that power is not an unlimited privilege, but a mandate that is subject to the norms of justice.
Translation :
AuAAs atonement for my mistakes.
I will present to him the heirloom that once belonged to the Prophet, a black silk Please convey this turban to your Ay Religious Authority and Protection (Babad Sultan Agung, p.
Sultan Agung's leadership not only encompassed political and military dimensions, but was also very prominent in religious aspects.
He was awarded the title AuPanetepana agama kalipat tolah kang kaping 1 ing nagara MataramAy Sultan AgungAos commitment to Islam extended beyond symbolic gestures.
demonstrated a strong focus on the practical implementation of Islamic teachings within Permalink/DOI: https://doi.
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He encouraged the congregation to perform the Hajj pilgrimage and endowed a waqf house in Mecca for their residence, demonstrating his support for religious practices and the welfare of his people.
https://journal.
id/index.
php/konfiks processes, divine legitimacy, and symbolic transformations rich in cultural meaning.
Through Lyvi-Strauss' structuralist approach, it was found that the values of Sultan Agung's leadership were shaped through the narrative structure of initiation .
eparationAetransitionAe incorporatio.
as well as binary oppositions such as politicalAespiritual, worldlyAedivine, and centerAe The ideal and complete leadership model in Javanese culture is a leader who is wise, sacred, fair, intelligent, and morally and spiritually responsible.
This study has a number of important contributions as well as several weaknesses.
terms of contributions, this study successfully unravels the construction of leadership in Javanese Lyvi-Strauss' structuralist approach, which highlights binary oppositions and initiation rites in the Babad Sultan Agung, thus showing that Javanese leadership is not only political but also symbolic, spiritual, and moral.
However, this study has several limitations, including the scarcity of sources, as it relies solely on one version of the Babad Sultan Agung manuscript, the lack of integration between real historical context and visual symbolism to support the narrative, and the failure to explicitly elaborate on the applicability of the findings in contemporary contexts, such as in education, politics, or organizational culture.
AuKajawi punika saking panuwun kula wontena karsa dalem dan hawuhaken dhumateng para kawula dalem sadaya samiya minggah kaji dhateng Mekah yen Ay Translation :
AuAdditionally, we also request your permission to issue a decree to all your subjects that, if they are able, they should perform the Hajj pilgrimage to Mecca.
Ay (Babad Sultan Agung, p.
This action was not only an expression of concern for the spiritual well-being of his people but also reflected an integrative strategy between political power and religious service.
This action shows that Sultan Agung understood the role of a king not only as a ruler of the state, but also as a protector of the faith and worship of his people.
Sultan Agung's religious authority was built through a combination of symbolic legitimacy, acceptance of spiritual heritage, and concrete attention to the needs of the people.
His leadership reflected the model of an IslamicJavanese kingdom that combined elements of political power with moral-religious leadership, in which the king acted as both caliph and servant of the people.
This legacy became one of the important foundations in the formation of the Mataram kingdom's identity as a major power based on Islamic values within the framework of Javanese culture.
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This study shows that Sultan Agung's leadership, as constructed in the Babad Sultan Agung, was not only based on political power and lineage, but more deeply rooted in spiritual Permalink/DOI: https://doi.
org/10.
26618/qbh68v08 p-ISSN: 2355-2638, e-ISSN: 2746-1866.
Hal.
10-20 Vol.
12 No.
3, 2025
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