Tatanan Demokrasi dalam Succesion Kepemimpinan Perguruan Tinggi

The succession of leadership in higher education is an internal constitutional event laden with values of democracy, ethics of power, and moral responsibility. This opinion article examines the meaning of “democracy in the ivory tower” from the perspective of Constitutional Law (HTN) Siyasah, emphasizing that the election of campus leaders is not merely an administrative procedure, but a public trust that must be carried out based on positive law and the values of justice in Islam. This study is normative-reflective and impartial to any candidate.

Higher education institutions are often referred to as ivory towers, quiet spaces where knowledge, ethics, and rationality grow. However, when the leadership succession process takes place, the ivory tower is no longer sterile from the dynamics of power. It becomes a meeting space between procedural democracy, institutional interests, and moral responsibility. From the perspective of Constitutional Law Siyasah, leadership succession, including that of the rector, is a form of delegation of public power that must adhere to law, ethics, and the principle of public interest.

HTN Siyasah views power as a trust that originates from the community and must be exercised for the common good (maslahah ‘ammah). Al-Mawardi in The Rules of Sovereignty emphasizes that the legitimacy of a leader is based on two things: ability (competence) and justice (integrity). This principle aligns with the concept of a modern rule of law (rechtsstaat) which places power under the supremacy of the law, not above it.

Allah the Almighty says:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ

“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.” (QS. An-Nisā’: 58)

Al-Ṭabari interprets trust as all forms of public responsibility, including government positions, which should only be given to those who are competent and just. Al-Qurṭubi asserts that this verse serves as the basis for the prohibition of nepotism and abuse of power, as trust is a right of the community, not the property of the ruler. Meanwhile, Fakhruddin al-Razi interprets justice in this verse as procedural and substantive justice, meaning fairness in the way of selection and fairness in exercising power. M. Quraish Shihab in Tafsir al-Mishbah emphasizes that trust encompasses moral, professional, and social responsibilities; a leader who is incompetent, even if popular, is still considered to be wasting the trust. Several world figures remind us that democracy without ethics will give rise to a new tyranny.

Nelson Mandela once said that “ A good head and a good heart are always a formidable combination,” which means that a true leader is a combination of intelligence and conscience. Nurcholish Madjid wrote that democracy without morality will only transfer power from one hand to another without changing the fate of the people. Furthermore, Yusuf al-Qaradawi emphasized that political legitimacy is not sufficient with just votes, but must be perfected with justice. These teachings are very relevant to the campus world, as academic democracy should not stop at the election procedures alone, but must be able to produce moral and just leadership.

The process of rector succession takes place within the framework of national law which includes several important regulations, including Law No. 12 of 2012 on Higher Education (jo. Law No. 6 of 2023 - Job Creation), Law No. 30 of 2014 on Government Administration, Law No. 23 of 2014 on Regional Government which emphasizes the principle of good governance, Ministerial Regulation No. 67 of 2023 on the Statute of State Universities, Ministerial Regulation No. 53 of 2023 on Quality Assurance in Higher Education, and Government Regulation No. 4 of 2014 on the Implementation of Higher Education (jo. Government Regulation No. 57 of 2021). These regulations emphasize the principles of transparency, accountability, non-discrimination, and professionalism in the management of higher education institutions, so the rector succession process not only follows legal procedures but also upholds the principles of good governance and dignified leadership.

The campus ideally practices the concept referred to by Jürgen Habermas as deliberative democracy, namely democracy based on rational argumentation, not on emotional mobilization. Therefore, the process of rector succession should not resemble practical political contests filled with polarization, but rather become an intellectual event that showcases civility, ideas, and integrity. Democracy in the ivory tower should be reflected as a democracy free from intrigue, yet loud in upholding integrity. In the perspective of constitutional law (constitutional law) and politics, the ideal campus leader is someone who holds public trust, acts as a servant of knowledge, and is responsible as a moral guardian of the institution.

Whoever is elected, true legitimacy does not only arise from votes, but from the ability to bear the trust justly.

As the principle of politics in Islam states, tasarruf al-imām ‘alā al-ra‘iyyah manūṭun bi al-maṣlaḥah, which means that every leader's policy towards the people must always be based on the public good. This principle emphasizes that leadership is not merely administrative power, but a moral responsibility to ensure that every decision and policy benefits and protects the public interest.

Thus, the succession of campus leadership is a test of the maturity of academic democracy, not a power struggle, but a public ethical event.