Raja Ali’s code of chivalry: The 12 timeless virtues from "Gurindam Dua Belas"

The lineage and biography of Raja Ali Haji. (Photo:Muhammad Ishlahuddin/Ulasan.co)

Raja Ali Haji: The Gentleman-Scholar of the Archipelago

Born in 1808 on the sacred island of Pulau Penyengat, Raja Ali Haji was a towering figure—both literally and intellectually—in the courtly world of the 19th-century Malay Archipelago.

He was not only a writer and historian but also a codifier of the Malay language and a champion of moral philosophy grounded in Islamic values. He is especially known for being the first to document the foundational principles of Malay grammar through his work Pedoman Bahasa. The standardised form of the Malay language he developed later became the basis for the Indonesian language, which was officially declared as Indonesia’s national language during the Youth Congress on 28 October 1928.

He was a gahara, and descended from a Malay royal lineage; his grandfather Raja Haji Fisabilillah was a warrior prince from Kesultanan Lingga-Riau, and his father, Raja Ahmad, a scholar. Raja Ali Haji, however, brought pen to the battlefield of ideas.

Designated as a Pahlawan Nasional Indonesia (National Hero of Indonesia), his literary legacy continues to illuminate minds, particularly through his Gurindam Dua Belas—a twelve-part poetic code that outlines a gentleman’s spiritual, moral, and societal duties.

Top: Gurindam Dua Belas at mousoleum makam Pulau Penyengat, Indonesia

Bottom: Gurindam 12 at monumen Tanjung Pinang

Photo: Wikipedia.

Gurindam Dua Belas: The Code of Honour

I confess to you, dear readers, that though I've recently studying these verses, I remain but a student of their depths. Let me share this code not as one who has mastered it, but as a new traveler who finds in its wisdom both inspiration and gentle rebuke.

Let us now walk through all twelve stanzas (fasal) of Gurindam Dua Belas, with a chivalric interpretation befitting the gentlemanly ethos:

Fasal 1:

Barang siapa mengenal Allah,
Suruh dan tegahnya tiada ia menyalah.
Barang siapa mengenal diri,
Maka telah mengenal akan Tuhan yang bahari.

Interpretation:
When I first encountered this opening stanza, I realized that Raja Ali Haji was establishing something profound—that chivalry begins not with how others see us, but with how we see ourselves before the Divine. There's something deeply humbling in recognizing that our conduct flows from something greater than social recognition.

Fasal 2:

Barang siapa mengenal yang tersebut,
Tahu memegang amanat yang diperbuat.
Barang siapa mengenal yang rahmat,
Tidak memandang dunia semata.

Interpretation:
The second stanza strikes at the heart of what I believe many of us, including myself, struggle with in modern life—the allure of success divorced from purpose. How many times have I found myself chasing achievements rather than fulfillment? Raja Ali Haji reminds us that the gentleman's eyes are lifted beyond mere worldly gain.

Fasal 3:

Apabila terpelihara mata,
Sedikitlah cita-cita.
Apabila terpelihara kuping,
Khabar yang jahat tiadalah damping.
Apabila terpelihara lidah,
Niscaya dapat daripadanya faedah.
Bersungguh-sungguh engkau memeliharakan tangan,
Daripada segala berat dan ringan.
Apabila perut terlalu penuh,
Keluarlah fi’il yang tiada senonoh.
Anggota tengah hendaklah ingat,
Di situlah banyak orang hilang semangat.
Hendaklah peliharakan kaki,
Daripada berjalan yang membawa rugi.

Interpretation:
Mastery over one’s senses is the foundation of honour. A chivalrous man controls his speech, desires, and movements, practicing dignity in all affairs.

Fasal 4:

Hati itu kerajaan dalam tubuh,
Jikalau zalim segala anggota pun rubuh.
Apabila dengki sudah bertanah,
Datang daripadanya beberapa anak panah.
Mengumpat dan memuji hendaklah pikir,
Di situlah banyak orang yang tergelincir.
Pekerjaan marah jangan dibela,
Nanti hilang akal di kepala.
Jika sedikit pun berbuat bohong,
Boleh diumpamakan mulutnya itu pekung.
Tanda orang yang amat celaka,
Aib dirinya tiada ia sangka.
Bakhil jangan diberi singgah,
Itulah perompak yang amat gagah.
Barang siapa yang sudah besar,
Janganlah kelakuannya membuat kasar.
Barang siapa perkataan kotor,
Mulutnya itu umpama ketor.
Di mana tahu salah diri,
Jika tidak orang lain yang berperi.

Interpretation:
The gentleman guards his heart as the sovereign of his soul. Jealousy, anger, and arrogance destroy honour from within. Humility and introspection, on the other hand, elevate him.

Fasal 5:

Jika hendak mengenal orang berbangsa,
Lihat kepada budi dan bahasa.
Jika hendak mengenal orang yang berbahagia,
Sangat memeliharakan yang sia-sia.
Jika hendak mengenal orang mulia,
Lihatlah kepada kelakuan dia.
Jika hendak mengenal orang yang berilmu,
Bertanya dan belajar tiadalah jemu.

Interpretation:
Nobility is seen not in wealth or title, but in grace, humility, and the pursuit of wisdom. A true gentleman is cultured and endlessly curious.

Fasal 6:

Cahari olehmu akan sahabat,
Yang boleh dijadikan ubat.
Cahari olehmu akan guru,
Yang boleh tahukan tiap seteru.
Cahari olehmu akan isteri,
Yang boleh menyerahkan diri.
Cahari olehmu akan kawan,
Pilih segala orang yang setiawan.

Interpretation:
Chivalry is also discernment in companionship. A gentleman surrounds himself with loyal friends, wise mentors, and noble love.

Fasal 7:

Apabila banyak berkata-kata,
Di situlah jalan masuk dusta.
Apabila banyak berlebih-lebihan suka,
Itulah tanda hampir duka.
Apabila kita kurang siasat,
Itulah tanda pekerjaan hendak sesat.
Apabila anak tidak dilatih,
Jika besar bapanya letih.
Apabila banyak mencela orang,
Itulah tanda dirinya kurang.
Apabila orang yang banyak tidur,
Sia-sia sajalah umur.
Apabila mendengar akan khabar,
Terima jangan engkau sebar.
Apabila mendengar akan aduan,
Cubalah siasat supaya engkau tahu kebenaran.

Interpretation:
The gentleman exercises prudence—speaks little, listens well, and trains the young. He is slow to judge and quick to investigate truth.

Fasal 8:

Barang siapa khianat akan dirinya,
Apalagi kepada lainnya.
Kepada dirinya ia aniaya,
Orang itu jangan engkau percaya.
Lidah yang suka membenarkan dirinya,
Daripada yang lain dapat kesalahannya.
Daripada memuji diri hendaklah sabar,
Biar dan pada orang datangnya khabar.
Orang yang suka menampakkan jasa,
Setengah daripada syirik mengaku kuasa.
Kejahatan diri sembunyikan,
Kebajikan diri diamkan.

Interpretation:
The chivalrous man avoids arrogance, self-praise, and betrayal. He does good silently and never boasts.

Fasal 9:

Tahu pekerjaan tak baik, tetapi dikerjakan,
Bukannya manusia yang boleh diharapkan.
Tahu pekerjaan yang baik, tetapi tidak dibuat,
Itulah tanda binasa umat.

Interpretation:
Knowing good but not doing it is cowardice. Knowing evil yet committing it is disgrace. Honour lies in righteous action.

Fasal 10:

Dengan bapa jangan durhaka,
Supaya Allah tidak murka.
Dengan ibu hendaklah hormat,
Supaya badan dapat selamat.
Dengan anak janganlah lalai,
Supaya boleh naik ke atas balai.
Dengan kawan hendaklah adil,
Supaya tangannya jadi kabir.

Interpretation:
Respect begins at home. A gentleman is dutiful to his parents, guides his children, and is just to his companions.

Fasal 11:

Hendaklah berjasa,
Kepada yang sebangsa.
Hendaklah jadi kepala,
Buang perangai yang cela.
Hendaklah memegang amanat,
Buanglah khianat.
Hendaklah berbuat baik,
Jangan sekali berbuat jahat.

Interpretation:
Leadership requires virtue. To be a true leader, one must serve, protect, and act honourably for the collective good.

Fasal 12:

Raja mufakat dengan menteri,
Seperti kebun berpagarkan duri.
Betul hati kepada raja,
Tanda jadi sebarang kerja.
Hukum adil atas rakyat,
Tanda raja beroleh inayat.
Amanat diberi kepada yang jujur,
Supaya tidak membawa hancur.
Orang yang salah diberi hukuman,
Supaya takut buat kesalahan.
Kayu yang berbuah lebat,
Itulah tanda pokok yang kuat.
Orang yang muda ditunjuki ajar,
Supaya boleh memegang sabar.

Interpretation:
Even kings must rule with justice and consensus. The final stanza teaches governance based on fairness, honesty, and mentorship—principles a gentleman must mirror in all domains of leadership.

Photo credit: GO TV

What Gurindam Dua Belas Taught Me

I'll never forget sitting alone one evening after reading these verses , struck by a painful realization: I had often sought to appear noble rather than simply being noble when no one was watching. The Gurindam Dua Belas had exposed my pretense.

This, I believe, is the genius of Raja Ali's code—it offers no shortcuts to character. It demands integrity from the inside out. While I stumble daily in living these principles, I find strength in the pursuit itself.

Dear readers of GC, perhaps you will succeed where I have often failed. Perhaps in your hearts and hands, the wisdom of this 19th-century Malay scholar-prince will find its fullest expression. Whether you reach these heights or not, I wish you every success.

The Gurindam Dua Belas reminds us that being a gentleman isn't about perfection—it's about direction. And in that truth, I find both challenge and comfort as I continue to study these timeless verses from the shores of Pulau Penyengat.

Recommended Readings

For readers interested in further exploring the literary, philosophical, and historical depth of Gurindam Dua Belas and the legacy of Raja Ali Haji, we recommend the following:

1. “Gurindam Dua Belas” by Raja Ali Haji
   (Available in bilingual editions – original Malay in Jawi/Rumi and modern Indonesian translations.)
   A foundational text of Malay moral literature and chivalric thought.

2. “Tuhfat al-Nafis” (The Precious Gift) by Raja Ali Haji
   A historical chronicle of the Malay world, documenting the genealogies and politics of the Johor-Riau-Lingga Sultanate.

3. “Raja Ali Haji: Budayawan dan Pejuang Bangsa” by Abdul Hadi W.M.
   A biographical and intellectual overview of Raja Ali Haji as both a national hero and a scholar.

4. “Kesusasteraan Melayu Tradisional” by Siti Hawa Haji Salleh
   A scholarly resource on classical Malay literature, including gurindam, syair, and hikayat.

5. “Tradisi Intelektual Islam dalam Kesusasteraan Melayu” by Syed Muhammad Naquib al-Attas
   Examines how Islamic ethical values permeate Malay literary forms.

6. “Etika Melayu: Peradaban dan Kepimpinan” by Dr. Wan Mohd Nor Wan Daud
   An analysis of Malay ethics, leadership, and adab — the philosophical framework underlying Gurindam Dua Belas.