Perkembangan Teori Kepemimpinan Islam-Melayu di Pascabima sejak Kedatangan Islam hingga Kini

Abstract

ABSTRAK: Ilmu kepemimpinan (dan ilmu akrabnya, kepengurusan) ditunjukkan sarat nilai, iaitu berbeza daripada yang dimiliki oleh suatu bangsa dengan suatu bangsa yang lain. Ini bukan sekadar mengikut teori amnya tentang tidak neutralnya barang ilmu seperti yang dibahaskan oleh sarjana Barat (yang biasnya diwakilkan kepada Kuhn) dan Timur (yang biasanya diwakilkan kepada Nasr) tetapi menerusi kajian etimologi istilah pimpin dan urus itu sendiri berbanding dengan istilah sepadannya dalam bahasa Inggeris, lead dan manage. Bukti juga ditunjukkan menerusi berbezanya andaian sifat manusia, yang menjadi sumber landasan pembinaan dan wadah penerapan sesebuah teori kepemimpinan itu, mengikut falsafah Barat dari zaman Yunani hinggalah pasca-modenisme berbanding dengan 23 sifat manusia yang diperoleh daripada al-Qur’an. Bukti lainnya menerusi catatan buku-buku kepengurusan yang dinyatakan asas falsafahnya termasuklah yang agak baru dan menjadi rujukan perbandingan utama di dalam makalah ini, iaitu teori kepengurusan Kirkeby kerana pendekatan beraksiomnya dan pengakuan asas falsafahnya, Katholikisme. Teori kepemimpinan Islam-Melayu yang dianggap tertua ialah yang dicungkil daripada Hikayat Raja Pasai oleh anu diikuti daripada Taj al-Salatdin oleh al-Jawhary, Sejarah Melayu oleh Tun Sri Lanang, dan Bustan alSalatdin oleh al-Ranyry. Namun kemungkinannya juga yang tertuanya ialah yang dicungkil daripada peribahasa yang dibicarakan awal-awalnya lagi di dalam makalah ini. Kelemahan setiap teori ini diserlahkan. Perkembangan teori kepemimpinan Islam-Melayu kontemporer yang dibicarakan di sini ialah teori Alhabshi dan teori PAS dan UMNO menerusi Islam Hadhari-nya. Kelemahan ketiga-tiga teori ini juga ditonjolkan dan sebuah teori kepemimpinan Islam-Melayu mutakhir yang berasaskan pada gabungan teori PAS dan Islam Hadhari itu diutarakan menerusi 8 aksiom kepimpinan. Akhirnya dipaparkan sebuah ringkasan ulasan kepada teori kepemimpinan terbaru karya Ary yang didakwanya sebagai pengislaman teori Nisbah Emosi Goleman dan Nisbah Rohani Zohar-Marshall untuk menghasilkan teori ESQ beliau. Kesimpulannya banyak kelemahan dan pertentangan teori Ary itu dengan gagasan pengislaman ilmu dan malangnya dengan Islam sendiri.

Kata kunci: tabii ilmu kepemimpinan dan kepengurusan, kepemimpinan Islam-Melayu, aksiom kepemimpinan, sejarah teori kepemimpinan Melayu, pengislaman teori kepemimpinan, kritikan ilmu kepemimpinan, kajian perbandingan teori kepemimpinan

ABSTRACT: Science of leadership (and its close ally, managership) is shown to be value-laden, i.e knowledge varies with race and ethnicity. This is not just in accodance with a general theory of noneutrality of knowledge discussed by Western scholars (normally attributed to Kuhn) and the Eastern scholars (normally attributed to Nasr) but through etymological studies on the Malay words pimpin and urus compared with the corresponding English words, lead and manage. The proof is also shown through natural differences on the nature of man which becomes the source of a foundation and mould whereby a theory of leadership is constructed, according to the Western philosophy from the Greek antiquity to the present post-modernity in comparison with the 23 natural characteristics of human being which we obtained from al-Qur’an. Ther other proof is via notes in books on managership (management) which state its basic philosophy including in a relatively new book by Kirkeby which becomes our main comparative reference in this article because of his axiomatic approach and his acknowledgement of his work on catholicism. The Malay-Islamic theory of leadership which we obtained and regarded as the oldest is implicitly in Hikayat Raja Pasai by an anonimous author, followed by the famous Sejarah Melayu by Tun Sri Lanang, Taj al-Salatdin by al-Jawhary and Bustan al-Salatdin by al-Ranyry. However the leadership theory based on the Malay proverb which we discuss earlier in this article could may well be the oldest. The weaknesses of each leadership theory is highlighted. A development of the contemporary MalayIslamic theory of leadership is discussed here based on the work of Alhabshi, PAS on his concept of Islamic State and UMNO based on his Hadhari Islam. The weaknesses of the three theories are also discussed and a new theory is proposed based on a combination of UMNO and PAS theories to obtain our 8 axioms of leadership. Finally, we present a summary of our critique on the islamic leadership theory proposed by Ary which he claims as an islamisation of the EQ of Coleman and the SQ of Zohar-Marshall to produce his ESQ theory. Our critique has a conclusion that Ary’s work have many weaknesses and contradictions with the well accepted concept of islamisation and unfortunately to Islam itself

Key words: the nature of science of leadership and managership, Malay-Islamic leadership, axioms of leadership, history of Malay leadership theory, islamisation of theory of leadership, critique on science of leadership, comparative studies on theories of leadership