Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS)

Vol. 7 No. 2 (2024)

EXPLORATION OF SOSROKARTONO'S MORAL

TEACHINGS AND THEIR RESONANCE WITH
THE AXIOLOGY OF ISLAMIC EDUCATION
Nuryanto1*, Supriyanto Abdi2
1Al-Azhar Yogyakarta
2Universitas Islam Indonesia, Yogyakarta, Indonesia

*[email protected]
Article Info
Submitted : October 23, 2024 DOI: 10.20885/ijiis.vol7.iss2.art4
Accepted : December 23, 2024
Published : December 23, 2024

Abstract
This study aims to explore and examine the moral teachings of Raden Mas
Panji Sosrokartono, an important figure in Javanese moral and spiritual
tradition, and their resonance with the axiology of Islamic education. More
specifically, the study examines Sosrokartono's moral teachings as reflected in
his symbolic names (sinandi) such as "Sang Alif," "Mandor Kloengsoe," and
"Djoko Pring," which contain deep spiritual and social values. It also looks at
his wider moral teachings as contained in his Ilmu Catur Murti and Ilmu
Kantong Bolong that emphasize harmony, sincerity, simplicity, and selfless
devotion. This study is library research with a historical-critical-philosophical
approach. The study found that the Sosrokartono’s moral teachings strongly
resonate with the axiology of Islamic education in relation to the values of faith
(aqidah), worship (ibadah), morality (akhlaq), and nationalism. The study
argues that Sosrokartono’s locally rooted moral teachings are highly compatible
with the axiological aims of Islamic education to form individuals who are
pious, have noble character, and love for their nation. Sosrokartono's holistic
moral teachings, combining intellectuality, morality, spirituality, and
harmonization with divine, humanistic, and cultural values, are thus very
relevant to the development of Muslim personalities and national values.
Keywords: Moral Teachings; Sosrokartono; Axiology of Islamic Education

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| 180 | Nuryanto & Abdi

INTRODUCTION
Culture plays an important role in the development of Islamic teachings.
Islam and culture can go hand in hand, and both shape individual behavior in their
social life. In Java, in particular, Islam peacefully coexists with local wisdom as
expressed in puppets, gamelan, traditional dances, and other cultural expressions.
This process creates a distinctive and unique cultural blend, where Islamic values
are integrated with Javanese traditions through a subtle and symbolic approach.
The acculturation of Islamic teachings and Javanese culture is reflected in
the moral teachings of one of the most important Javanese moral teachers in the
modern period, Raden Mas Panji Sosrokartono. He is known for his deep
understanding of the values of Javanese wisdom that prioritize harmony, patience,
and virtue. He is also known for his spiritual and moral teachings that emphasize
simplicity and inner enlightenment, in harmony with the Javanese mysticism
tradition that is full of philosophical depth. His moral teachings on harmony,
patience, and virtue are articulated in his many famous noble statements (pitutur
luhur) such as ‘sugih tanpa banda’, ‘ngluruk tanpa bala’, and ‘menang tanpa
ngasorake’.
On a closer look, these noble teachings teach holistic human consciousness
that is in harmony with fundamental goals of Islamic education (Absa, 2021, p.
40). As Bajuri asserts, Islamic education is tasked with shaping the personal
integrity of Muslims individually, socially, and intellectually (Bajuri, 2020, p.
165). In a similar vein, Arifin suggests that Islamic education has the purpose of
shaping the human person from the physical and spiritual aspects based on the
principle of God (ḥablun min Allāh), relationship to others (ḥablun min an-nās),
relationship to nature (ḥablun min-'ālam), and love of the homeland (ḥablun min
al-waṭan) (Arifin, 1991, p. 11).
Againts this backdrope, this study seeks to explore and examine the extent to
which Sosrokartono’s moral teachings resonate with fundamental values of
Islamic education. This study in important because Sosrokartono's views may

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 Exploration of Sosrokartono's Moral Teachings | 181 |

offer a viable model of learning and embracing divinity, humanity, and culture
simultaneously, without any opposition between the three. Philosophically,
Sosrokartono’s teachings also include the intersection of Islam and nationality,
opening opportunities for Islamic education to remain in line with national values.
The results of the study will enrich the literature on Islamic education, especially
from the perspective of culturally rooted spiritual and moral values, offering an
important guide for educators in integrating these values into a holistic Islamic
education.

METHOD
This study is a library research, which is a series of activities to collect data
from various literary sources (Hafni Sahir, 2021, p. 16). This study uses a
qualitative content analysis approach (Azwar, 2009, p. 91). In addition, the study
also uses a historical-critical-philosophical approach to critically trace historical
roots to understand the reasons why a character rolls a certain idea, as well as look
at the background (Abdullah, 1996, p. 88).

RESULTS AND DISCUSSION

Western Perspective on Moral

Moral means a habit or way of life addressed to humans (Berten, 2002, p. 4).
Western concepts of morality develop dynamically along with the changing times.
The Western concept of morality is very different from one era to another. The
concept of the so-called good and bad is an arena of thought that has never ceased
by Western philosophers, from the Greek Age to the present day. In Ancient
Greece, philosophers proposed many "ethics of virtue" as the basis of a good life.
Today, however, morality in the West has become more complex, dynamic, and
often open to debate, reflecting a profound shift in the values and moral
orientation of its society. The values and moral orientation of Western society
reflect the ever-growing openness (Al-Attas, 1993, p. 16).

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In the Middle Ages (600-1050 AD), morals in the West were influenced by
Church authority. Pope Gregory, for example, could dictate political policies,
including the power of the monarchy and the Roman Empire. The Church has the
power to excommunicate rulers who do not obey Christian rules by revoking their
leadership mandates. Thomas Aquinas (1225–1274 A.D.) in the Summa
Theologiae stated that the highest happiness comes from contemplation of God,
not physical pleasure. He put forward four laws: eternal, natural, civil, and divine
law (Russell, 2004, p. 606). Nevertheless, this view is still seen as a focus as a
supporter of the church's theology, which is unable to remove man from the
authority of the church itself.
In the Renaissance century, thinkers such as Descartes emerged with the
concept of free will, and Baruch Spinoza, a rationalist, developed a view of ethics
and goodness based on reason (Amor Dei Intellectualis) (Hadiwijoyo, 2011, pp.
24–25). In addition, John Locke emphasized more experience (empiricism)
(Russell, 2004, pp. 803–806). The placement of reason in determining morality
continued in the 18th century, the Age of Enlightenment (Aufklärung) (Brouwer,
t.t., p. 63). Positivism then emerged as a binder of rational and empirical measures
of knowledge, with positivist intellectuals such as Auguste Comte limits
philosophy to objective phenomena (Russell, 2004, pp. 1013–1014).

Islamic Perspective on Moral

Morality in Islam is better known as akhlaq which is rooted in the word
khuluq which means character, behavior, personality, and many others. In Islam,
the source of morality is the Qur'an and the Sunnah, which are the moral and
ethical guidelines of Muslim life. Al-Mawardi stated that morality is the core of
Islam, encompassing traits such as patience, honesty, and generosity (Rahman
Assegaf, 2013, p. 98). Ibn Miskawaih structured his moral thought based on a
principle of vision or knowledge preceding action (Miskawaih, 1996, pp. 1–4).
Abu Hamid Al-Ghazali is of the view that morality is a process of self-

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 Exploration of Sosrokartono's Moral Teachings | 183 |

improvement through the formation of good character and does not oppose the
decree of Sharī'ah. Although ratio can determine the good or bad of an action, for
him the judgment is always illuminated by the teachings of Sharī'ah (Al Ghazali,
1927, p. 59).
The views of Ibn Miskawaih and Al-Ghazali above have differences in the
emphasis of moral views. Ibn Miskawaih emphasizes morality on virtue or
happiness which focuses on intellect or rationality and social integrity, while Al-
Ghazali stresses the importance of self-based training efforts and based on the
provisions of Sharī'ah. Meanwhile, contemporary scholar Fazlur Rahman asserts
that morality in Islam must be understood in the context of the objectives of sharia
(maqasid al-shariah) (Rahman, 1992, p. 165). Muslim scholars place morality as
the basis of individual and societal life, balancing intellect, soul, and religion.
Their goal is to achieve happiness and well-being through moral improvement
and a just social order.
More specifically, Yusuf al-Qardhawi opines that morality in Islam is related
to the application of Islamic values in daily life (Qordhawi, 1989, p. 7). Moral
values in Yusuf al-Qardhawi's view are formulated in various dimensions,
namely; the value of monotheism (rabbāniyyah), the value of humanity
(insāniyyah), the value of universality (syumūl), the value of balance
(wasatiyyah), the value of realistic or contextual (wāqi'iyyah), and the value of
clarity (wudhūh). (2017, p. 54–56).

Axiology of Islamic Education

Axiology comes from the Greek word, axios, which means value, and logos,
which means science (Gatriyani (ed)., 2019, p. 108). John Sinclair explains that
axiology is a branch of philosophy that studies values. The focus of axiology is
the question of good and bad, right and wrong, and how these values affect various
human actions in the context of life (N., 2019, p. 5). Axiology is a theory of value

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related to the usefulness of science in the form of social responsibility in building

civilization (Gatriyani (ed.), 2019, p. 103)
The value of virtue is universal and applies everywhere. For example,
honesty is good everywhere, while lying is bad everywhere. Values are open and
free from single-truth claims (Abadi, 2019, p. 190). Bremel in Suseno divides the
values in axiology into three parts, namely: 1) Moral conduct, which is a moral
action, which gives birth to a special discipline called ethics. 2) Esthetic
expression, which is the expression of beauty, which gives birth to aesthetics. 3)
Socio-political life, which will give birth to social philosophy (Suseno, 1993, p.
65). These three things will always be related to the world of education.
The axiology of Islamic education is closely related to moral, aesthetic, and
socio-political life. Islamic education is rich in values that not only form character
and morals but also influence the mindset and actions based on the principles of
goodness and justice. This is due to values such as truth, justice, and wisdom,
which are an integral part of Islamic education (Tafsir, 2012, p. 30). The main
goal of Islamic education is the internalization of morals and ethics that are
balanced between this world and the hereafter. Knowledge must encourage piety
and get closer to Allah. According to Al-Ghazali, the purpose of Islamic education
is to get closer to Allah, not to seek position or materiality (Al-Ghazali, 2015, p.
9).

The Moral Teachings in the Symblic Names (Sinandi) of

Sosrokartono

Sang Alif
Sang Alif is a nickname of Sosrokartono. This nickname was given to
describe his spiritual depth. This epithet symbolizes spiritual consciousness that
emphasizes a direct relationship with God, free from pride and worldly interests
(Priyanto, 2018, p. 4). Conventionally, alif is the first letter in the Arabic alphabet,

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shaped perpendicular without variation. As the first letter, alif is considered to be

the main and has a high position (Priyanto, 2018, p. 91).
According to Ciptoprawira, in Pengetan Pengalaman Darussalam by
Sutanto, Alif is interpreted as "God + I = Ana," which means Jumbuhing Kawulo
Gusti (unity between servants and God). Although "jumbuh" and "manunggal"
have different meanings, they are often equated, which means the union of man
with God (Ciptoprawiro, 1991, p. 15). Alif has a very sacred meaning for
Sosrokartono. This is reflected in a letter he sent from Tanjung Pura on October
26, 1931.

“Masang Alif poeniko inggih kedah mawi sarono lampah. Mboten kenging
kok ladjeng dipoen tjentelaken kemawon ladjeng dipoen tilar kados mepe
rasoekan.” (Aksan, 1995, p. 20)
“Installing Alif must also be done with an effort to ‘experience’. It is not
allowed to just hang it, then leave it, like drying clothes".
In December 1925, Sosrokartono met with K.H. Hasyim Asy'ari, talking
about the Arabic language, the Javanese people, and various other matters. From
that meeting, Sosrokartono was given the nickname "Sang Alif," which means
ma'rifatullah, which led him to create amulets, rajah, and hizb (Irawan, 2018, p.
323–324).

Mandor Kloengso
"Mandor" means someone who heads and supervises workers. However,
there is a view that "mandor" is derived from the Arabic words "man" (human)
and "dour" (circle without beginning and end). Meanwhile, "klungsu" is the seeds
of sour fruits. The word "asem" is considered a metaphor for the Arabic word
"asma," which refers to the name of Allah. Sosrokartono teaches that humans
must continue to believe in Allah SWT and do good deeds without stopping,
reflecting the meaning of life that has no beginning and no end (Priyanto, 2021,
p. 106). Sosrokartono began to use "Mandor Kloengso" in his letter from Medan,

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May 12, 1931. These terms vary, such as "Mandor Kloengsoe" (July 5, 1931) and
"Pak Kloengsoe" (July 9, 1931) (Suxmanto, 1996, p. 6–12).
There are various values in interpreting Mandor Kloengsoe. Some of them
are the value of divinity and servitude to God by serving His creation (ngawoelo
dateng kawoelaning Goesti) (surrender to God's will) (Priyanto, 2021, p. 106).
Kloengsoe also appeared along with the humble attitude possessed by
Sosrokartono. He often called himself an ordinary person with the rank of mandor
(tijang bijoso kemawon ingkan namoeng pangkat mandor) (Priyanto, 2021, p.
105-106).

Djoko Pring
Djoko Pring comes from "jaka," which means single or unmarried man.
Some associate it with the Arabic word "zakka," which means sacred (Priyanto,
2018, p. 108). Word pring can also be found in a letter from Bindjai dated
November 12, 1931. In this letter, the verse entitled "Adji Pring" is conveyed as
follows:

"Adji Pring"
Soesah podo soesah/Equally difficult
Seneng podo seneng/Equally happy
Eling podo eling/Equally remember
Pring podo pring/Equally made of bamboo
(Suxmanto, 1971, hlm. 88–89)
Pring podo pring, weruh podo weruh, eling podo eling emphasizes human
equality. The word "podo" means "same," reflecting the view of Sosrokartono that
human beings are equal and must remind each other of kindness, even though they
are far away (eling tanpa nyanding) (Priyanto, 2018, p. 109).

Moral Teachings on Ilmu Catur Murti

Ilmu Catur Murti was developed by Sosrokartono and used as a life guide to
achieve the goal of being a servant of Allah. Catur Murti means four incarnations,
namely thoughts, feelings, words, and deeds. This philosophy emphasizes the

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harmony of the four through truth in thoughts, feelings, words, and deeds to
achieve perfection of life and virtue (Aksan, 1995, p. 70). The emotional stage is
the beginning of all actions, in the form of an impulse to act. The mind stage then
processes the impulse, determining whether to manifest it or reject it. The speech
stage is the first step to verbally express the decision of the mind, as a tangible
manifestation of the will that has been considered (Moesseno, 2018, p. 91).

“Wajib tiyang gesang sinau anglaras panginten saha raos,” (Suxmanto,

1996, hlm. 34)
"Man must learn to harmonize thoughts and feelings."
In the above statement, Sosrokartono emphasizes feeling and logic. For him,
the two must go in harmony, complementing each other in human life. Logic is
necessary for clear and rational thinking while feeling serves as a moral and
humanitarian guide. When the two are balanced, one can face life wisely without
being easily caught up in negative emotions or unfair decisions (Priyanto, 2018,
p. 15).

The Moral Teachings on Ilmu Kantong Bolong

Sosrokartono’s "Ilmu Kantong Bolong" teaches sincerity, simplicity, and
sincerity. This teaching emphasizes the importance of helping others selflessly,
with sincerity as the main key.

“Noeloeng pedadane ora nganggo mikir wayah, wadoek, kantong yen ono
isi loemoentoer marang sesami”(Suxmanto, 1996, hlm. 87)
"Helping the troubled without thinking about time, energy, or the contents of
the pocket; If you have anything, let it flow to others."
Ilmu Kantong Bolong teaches selflessly helping others as a form of devotion
to God, by prioritizing the interests of others and rejecting selfishness. Each
individual is invited to help unconditionally and distribute sustenance to those in
need (Mulyono, 2018, p. 30). The teachings of Sosrokartono emphasize that trust
in God must be realized concretely, one of which is by helping others selflessly.

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This action frees a person from fear and gives inner freedom, similar to the views
of Sufis and mystics in religion (Mulyono, 2018, p. 5).

The Resonance of Sosrokartono's Moral Teachings with the

Axiology of Islamic Education
Islamic education forms individuals who are pious, diligent in worship, and
active in charity, based on divine and human values as a guideline for life (Abudin,
2008, p. 2). Divine values come from belief in God, while human values come
from human cultural interactions, both individuals and groups (Isna, 2001, p. 98–
99). Ki Musa Al Machfoeld refers to Sosrokartono as mutashawwif, a scholar of
Sufism, who is classified as a khos because of his spiritual depth and highest
attainment in Sufism (Al Machfoeld, 1971, p. 1). In Priagung Dar Oes Salam, the
levels of Sufism are divided into awam, khos, khowasul khowas, and A khos as
the peak. This is in contrast to Al-Ghazali, who added the khowasul khowas level.
The meaning of A khos is difficult to understand in general Sufism terminology,
so its interpretation is limited (Maftukhin, 2012, p. 16).
Sosrokartono practices divine and human values through devotion to God
and service to others, preaching with da'wah bil ḥāl – practice without words (Al
Machfoeld, 1971, p. 2). Sosrokartono prioritized simplicity and universal
brotherhood, viewing meaningful life through the role of easing the burden of
others, not from wealth or status.

“Ancas koelo boten sanes namoeng moegi-moegi kaparengo kiyat saget urun
budi, memayoe ayoening oerip, memayoe awonipun gesang, nyoewito
kawoelo, bekti dhateng sesami” (Suxmanto, 1996, p. 16)
"My goal is none other than to benefit, preserve life, improve living
conditions, save others, and serve others."
Sosrokartono believes that universal brotherhood transcends the boundaries
of ethnicity, religion, and state, with love and empathy as the basis of human
relationships. For Sosrokartono, differences can be overcome with sincere

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humanity. He believes that a peaceful world is realized through selfless love,

acceptance, and respect for differences.

“Wajib tiyang gesang sinahoe anglaras batos saha raos. Mila sanget anggen
koelo moejoedaken soepados para sedherek kaparengo saget anggen among
roekoen, among goeyoep” (Suxmanto, 1996, p. 17)
"It is mandatory for everyone to live by prioritizing the heart and feelings.
Therefore, we need to show how we should behave towards our brothers and
sisters so that we can take care of each other and help each other."
In Islam, humans are called al-insan or al-basyar. Al-insan means "happy,
docile, harmonious" (from uns) or "forgetful" (from nasiya) (Shihab, 1997, p. 87).
Al-insan refers to the psychological aspects of humans, while al-basyar refers to
biological aspects, such as eating, drinking, and other physical needs (Buzrizal,
2022, p. 24). Islamic education aims to build human beings and humanity by
respecting the dignity and equal rights of every individual. Education is an effort
to understand the universe and humanity, as well as to prepare maturity, skills,
personality, and morals through guidance (Saleh, 2005, p. 3). Zakiyah Daradjat in
Abdul Rahman Saleh asserts that Islamic education is a guidance so that students
can understand and practice Islamic teachings as a view of life (Saleh, 2005, p.
6). In the perspective of Sosrokartono, there is a phrase "tiyang gesang sinahoe
anglaras batos saha raos." This phrase means that human beings must live in
harmony with their minds and feelings. This concept shows the relationship
between mind and feelings.

Resonance with Faith (Aqidah) Values

The value of aqidah is rooted in a belief in Allah, faith in angels, His books,
messengers, and the last day, as well as qada' and qadar, which are the basis of
Islamic education. Aqidah does not include philosophical schools such as idealism
or existentialism (Sa'adillah et al., 2021, p. 44). Abu Bakr Jabir al-Jazairy, as
quoted by Yunahar Ilyas, states that aqidah is the truth accepted by human beings
based on reason, revelation, and fitrah, which is imprinted in the heart and

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believed to be valid, and rejects everything that contradicts it (Ilyas, 1993, p. 1–

3).
Aqidah education based on the Qur'an and Sunnah aims to form a solid
foundation of monotheism so that students carry out Allah's commands and apply
the value of aqidah in life. Tawhid is the core of Islamic teachings and the main
element of aqidah. The value of aqidah according to Buseri is a form of awareness
of the Divine (monotheism). These Divine values include the value of attitude and
belief (ilahiah-imaniah), the value of worship (ilahiah-ubudiah), and the value of
relationships with others (ilahiah-muamalah). Meanwhile, the concept of divinity
in the view of Sosrokartono is reflected in the name sinandi "Sang Alif," which
means God = I = Ana. This meaning describes the unity of divinity and humanity
in a universal and humanist perspective (Aksan, 1995, p. 16).
In various records, Sosrokartono more often refers to the name of God as
"Gusti." The following are same examples:

"Jumbuhing Kawula-Gusti" (Suxmanto, 1996, p. 6)

"Servant's Surrender to God"
"Ngawulo dhateng Kawulaning Gusti" (Suxmanto,1996, p. 7)
"Serving the servant of God"
"Kulo mboten gadah ajrih sebab payung kulo Gusti kulo" (Suxmanto, 1996,
p. 7)
"I don't feel afraid because my protector is my God"
In Javanese society, "gusti" is an honorary title that symbolizes majesty,
holiness, and power, especially used in the palace or aristocratic circles. Literally,
"gusti" means "master" or "the noble" (Riyadi, 2014, p. 79). In his letters, the
mention of the word "gusti" is often associated with serving others. This is
reflected in the phrase "ngawulo dateng kawoelane Gusti". Linguistically, this
phrase means "serving the servant of God". He included this text in the third
paragraph of the Letter from Medan, May 12, 1931 (Suxmanto, 1996, p. 7).
The divine value of Sosrokartono is based on essential humanity, seeing
others as servants of God (kawoelane Gusti). For him, serving (ngawoelo) means

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serving sincerely, responsibly, and faithfully to God, without expecting anything

in return. This statement is in line with the next statement of Sosrokartono,
namely:

“Lan memayoe hayoening oerip, tanpo pamrih, tanpo ajrih; jejeg mantep,
mawi pasrah”(Suxmanto, 1996, p. 7).
"And protect the safety of life, selflessly, without fear; firm and steady,
accompanied by submission."
Sosrokartono proposed the concept of "Jumbuhing Kawula Gusti," which
means the harmony of human beings with God, similar to "Manunggaling
Kawula-Gusti. The concept of "Manunggaling Kawula-Gusti" itself developed in
the Sufistic Javanese Islamic tradition and Javanese mysticism. This concept was
popularized by Ronggowarsito, but it is believed to have originated from the
Giripuro era in Gresik before the collapse of Majapahit. This concept reflects a
blend of Hindu and Islamic mysticism, as seen in Suluk Sheikh Siti Jenar and
Suluk Wali Songo, which are thought to have been composed during the Mataram
period (Riyadi, 2014, p. 79).
Sosrokartono also inserted taḥmīd (alhamdulillāh) in several places. For
example:

“Yen Alhamdulillah, wonten poeloeng kehormatan dhumawah ing saliro

koelo...”(Suxmanto, 1996, p. 7)
"If Alhamdulillah, there is an honorary award bestowed on me..."
The word alhamdulillāh reflects the Islamic side of Sosrokartono. The word
al-ḥamd consists of three letters, namely ḥa, mim, and dal which means praise to
Allah (Sahabuddin, 2007, p. 279). The use of Gusti and alhamdulillāh reflects the
spirituality of Sosrokartono who harmonizes Javanese traditions with Islamic
values. Sosrokartono certainly contains a deep understanding of divine values.
The understanding of submission (pasrah), and confidence (mantep) implies
every action that acknowledges and believes in the majesty of God. Faith in God
teaches absolute confidence in the existence and oneness of God. This is in line

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with the surrender to God. The majesty of God (Gusti) is the center of belief.
Sosrokartono emphasizes the importance of understanding and respecting God's
will in all things, which is in line with the concept of tauhid in Islam. Sosrokartono
combines the perspective of Javanese culture with Islamic principles. While there
are similarities with the pillar of fauth (arkan al-iman), especially in faith in God
and destiny, its approach is more based on local values, suggesting a blend of the
two frameworks.

Resonance with Worship (Ibadah) Values

Ibadah as an integral part of Islamic teachings, has a binding aspect to people
who are legally bound (mukallaf). Muslim scholars categorize worship into two:
1). ‘ibadah maḥḍoh and 2). 'ibādah ghairu maḥḍoh (H. Saleh, 2008, p. 6). 'Ibādah
maḥḍoh is related to muamalah ma'a al-khaliq (worship in the sense of the
relationship between the servant and Allah). Meanwhile, 'ibādah ghairu maḥḍoh
relates to interaction with fellow human beings (ḥabl min al-nas) (Saleh, 2008, p.
2).
The moral teachings of Sosrokartono are connected to ibadah, both mahdhoh
and ghoiru mahdhoh. His concept of "pasrah datheng Gusti" describes the
importance of submission to God, while his "ngawoelo dhateng kawoelaning
Gusti" teaches devotion to fellow humans, reflecting equality between humans.
"Ganjarane Ayu lan Aruming Sesami" is another Sosrokartono’s important
concept that teaches that goodness and beauty in life come from good
relationships with others. Good rewards ("Ayu") are obtained through mutual
respect, help, and maintaining harmony between individuals ("Aruming Sesami").
This concept emphasizes the importance of coexistence in affection and
cooperation, where the beauty of life is measured not only by personal
achievements but also by the quality of the social relationships we build with
others. This concept has a deep philosophical meaning describing how ibadah is
not only about the vertical connection between servants and God but also the

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 Exploration of Sosrokartono's Moral Teachings | 193 |

horizontal relationship between human beings that is reflected in kindness and

mutual respect. This reflects the integration between ibadah mahdhoh (ritual
worship) and ibadah ghoiru mahdhoh (social worship) in Sosrokartono’s
teachings. Ibadah for Sosrokartono is not only limited to ritual forms such as
prayer or fasting but also includes a way of life in interacting with fellow humans.
For him, devotion to God is reflected in devotion to others. Thus, ibadah in the
view of Sosrokartono is a picture of the balance between submission to God and
devotion to others.

Resonance with Moral (Akhlaq) Values

According to Al-Ghazali, morality is a trait that is embedded in the soul,
encouraging actions without consideration of the mind (Jamaludin.,(ed), 2018, p.
3–4). Sosrokartono is a simple figure. Although he was a nobleman, he introduced
himself as Joko Pring or Mandor Klungsu. Joko Pring is a dynamic simplicity,
which is very strong and can withstand a variety of conditions. While the Mandor
Klungsu is humble like a small klungsu, it produces many things (Aksan, 1995, p.
37–41).
In Al-Ghazali’s Ihya Ulumuddin, the virtues of morality are divided into four
main types which include: (a) wisdom (hikmah), (b) courage (shaja'ah), (c) self-
preservation (iffah), and (d) balance ('is). These four points are considered to be
able to summarize all branches and types of moral virtues (Al-Ghazali, 1964, p.
50). Sosrokartono, humbly admitted that he had no students, even though many
people studied directly from him.
Sosrokartono taught that true learning comes from the experience of life and
suffering of others, resulting in beauty in human relationships ("arume sesami").
The value of "lila" or "rilo" (willing) and the teaching of "suwung pamrih tebih
ajrih" teach sincerity without selflessness and courage without fear, as written in
a letter from Tanjung Pura, October 26, 1931 (Suxmanto, 1996, p. 30).
Sosrokartono’s teachings also emphasize honesty through the term bares and

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| 194 | Nuryanto & Abdi

determination through the term manteb (Suxmanto, 1996, p. 56). Regarding

honor, Sosrokartono places honor not on property, things, and positions but on
humanity itself (Aksan, Surabaya, p. 44).
Sosrokartono taught the principle of sugih tanpa banda (being rich without
wealth), emphasizing that true wealth is inner wealth (innerlijke rijkdom) (Pa'
Soesno, n.d., p. 38). Sosrokartono also put honor and independence, ngaluruk
tanpa bala (invading without troops). Menang tanpa ngasorake (winning without
condescending) is the principle of placing honor according to Sosrokartono. One
can get victory without having to demean others. In this case, he teaches us about
the importance of collaboration in the direction of victory (Pa' Soesno, n.d., p. 39).
Meanwhile, regarding justice, Sosrokartono firmly taught "...Tan Ngusak
Adil" (It is not permissible to undermine justice), as well as "Adil, Jejeg, Jeneng"
("Fair, steadfast, known") (Aksan, Surabaya, p. 52). "Adil, Jejeg, Jeneng" reflects
the principles of Islam, where Jejeg (teguh) means istiqamah in carrying out
religious teachings, and Jeneng (good name) is the result of living a just and firm
life, reflecting a good reputation as an obedient servant of God and a man of noble
character.

Resonance with the Values of Nationalism

Sosrokartono showed loyalty to Javanese culture since childhood. He gave
great importance to Javanese customs and respected the advice of his parents and
the aristocratic environment. Even when he was in school, even though he lived
with a Dutch family in Semarang, he still upheld Javanese customs while
respecting Western culture (Priyanto, 2021, p. 8–9).
In a letter from Bindjai dated November 12, 1931, Sosrokartono affirmed his
love for his own nation. Sosrokartono gave the title "Lampah and Maksoedipoen"
which has six points where the fourth point inserts a message about the teachings
of exalting one's own culture (Budoyo Jawi):

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 Exploration of Sosrokartono's Moral Teachings | 195 |

“Angloehoeraken bongso kito; tegesipun anyebar wineh boedi Jawi,

Gampilaken margining bongso ngoepoyo papanpanggesangan." (Suxmanto,
1996, p. 88)
"Upholding our nation, means spreading the seeds of Javanese, facilitating
the nation's path, getting a livelihood"
In the same letter, told by Sosrokartono told about the life of the Javanese
people on the island of Sumatra and how Sumatrans treat Javanese people who
seek a living there. In his notes, Javanese and Sumatran people have been able to
coexist, need each other, and work hand in hand in seeking a livelihood.
Sosrokartono taught the Javanese people in Sumatra to realize that what they had
obtained could not be separated from the generosity and kindness of the king and
sultan in Sumetera (Priyanto, 2021, p. 91).
At that time, Indonesia had not yet been formed. So it is not surprising if the
spirit of Sosrokartono's love for water is addressed to the Javanese people. This
statement was corroborated by a letter from Medan on May 12, 1931.

“Yen Alhamdulillah, wonten poeloeng kehormatan dhumawah ing saliro

koelo. Para sederek koelo atoeri anggagas mekaten. Mugi poeloeng
kehomatan waoe sampoen dipoen anggepo dhoemoenoeng dateng koelo.
Namoeng dipoen anggepo, lan dipoen tampio dhumawah dhateng bangsa
kito, angluhoeraken asma jawi dan bangsa jawi” (Suxmanto, 1996, p. 7)
"Alhamdulillah, there is an honorary award bestowed on me. To my brothers
and sisters, I encourage you to think so. Hopefully, the honor will not be
considered as my personal property, but will be considered and accepted as
belonging to our nation, to make the name of Java and the Javanese nation
proud."
This letter confirms that Sosrokartono loves his homeland very much as the
identity of nationalism, namely the Javanese nation. This is emphasized in the
same letter in the next paragraph which reads;

“Ingkang dadhos polanipun lampah kulo inggih puniko; jawi bares, jawi
deles, jawi sejati”(Suxmanto, 1996, p. 7)
"What guides my life is: firm Java, straight Java, true Java."

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| 196 | Nuryanto & Abdi

Sosrokartono taught the importance of maintaining the good name of the

Javanese nation and cultural identity. Even though he studied in the West, he still
wore a baju takwo (takwo shirt) as a symbol of pride and respect for Javanese
culture. Baju takwo is a reflection of confidence and commitment to upholding
the values of nobility, politeness, and simplicity (Suxmanto, 1996, p. 8). Wearing
baju takwo gives a sense of confidence because it respects the identity of the
nation. Baju takwo is not only a garment, but a symbol of the greatness of
Javanese culture that remains relevant in the modern era. Proudly wearing a baju
takwo, someone emphasizes that local culture can be on par with global values
without losing the essence of Javaneseness. Baju takwo is a statement that the
Javanese nation can preserve and revive cultural heritage with confidence.

CONCLUSION
The moral teachings of Sosrokartono can be found in his symbolic names
(Sinandi), namely Sang Alif, Mandor Kloengsoe, and Djoko Pring. The moral
teachings of Sosrokartono can also be found in his Ilmu Catur Murti, which
teaches harmony in thoughts, feelings, words, and deeds, and his Ilmu Kantong
Bolong which teaches sincerity, simplicity, and sincerity in living life.
The moral teachings of Sosrokartono resonate a lot with the axiology of
Islamic education in terms of the goals, objectives, and values to be achieved
through the Islamic education process. This includes the resonance with the
aqidah values, reflected in his spiritual interpretation of Sang Alif; resonance with
ibadah values, reflected in his teaching about ibadah mahdhoh through the
concept of the servant of God (ngawulo datheng Gusti) and ibadah ghoiru
mahdhoh through the concept of ngawoelo dhateng kawoelaning Gusti; resonance
with moral values, reflected in his teachings about simplicity in life and equality
in looking at and understanding fellow human beings; and resonance with the
value of nationalism, indicated by his devotion to Javanese cultural customs
(ngoegemi adat jawi).

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 Exploration of Sosrokartono's Moral Teachings | 197 |

The moral teachings of Sosrokartono show ethical and moral values that an
important contribution to Islamic education. The teachings of Sosrokartono which
prioritize the principles of humanism, simplicity, and spirituality strongly
resonate with the axiology of Islamic education. The integration of these moral
teachings in the Islamic religious education curriculum can enrich the learning
approach to achieve a more holistic educational goal, namely the development of
a balanced character integrating physical, spiritual, and social qualities in students'
lives.

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