Available online at TARBIYA: Journal of Education in Muslim Society Website: http://journal.uinjkt.ac.id/index.php/tarbiya TARBIYA: Journal of Education in Muslim Society, 5(1), 2018, 86-100 INTERRELATION KIAI AUTHORITIES, CURRICULUM AND LEARNING CULTURE IN

Mohammad Muchlis Solichin Institut Agama Islam Negeri Madura, Indonesia E-mail: mohammad [email protected] Received: 22th April 2018; Revised: 25th Mei 2018; Accepted: 28th June 2018 Abstract In the education system of `Pesantren salaf (traditional Islamic boarding school), Kiai is the highest authority in determining the direction and policies of a pesantren. The figure of Kiai in Pesantren, has the authority to determine the direction, the purpose of education, curriculum \ learning materials in Pesantren. Kiai has authority in determining the books of certain scholars. Some books are specifically used in Pesantren to guide students in implementing the learning process in Pesantren.Those books are selected by Kiai to guide students in implementing the learning process in this Pesantren. This writing seeks to discuss mutual and interrelated relations among authorities, curriculum and norms of students in learning. This paper will discuss how Kiai with authority to select and specify the books on the provisions of the students in learning. While such rules directly strengthen and perpetuate the leadership of Kiai in Pesantren. Keywords: kiai, authority; learning culture; leadership; pesantren Abstrak Dalam sistem pendidikan Pesantren salaf, Kiai adalah otoritas tertinggi dalam menentukan arah kebijakan pesantren. Sosok Kiai di Pesantren, memiliki wewenang untuk menentukan arah, tujuan pendidikan, kurikulum\materi pembelajaran di Pesantren. Kiai memiliki otoritas dalam menentukan kitab-kitab para Ulama tertentu. Beberapa kitab secara khusus digunakan di Pesantren untuk membimbing siswa dalam melaksanakan proses pembelajaran di Pesantren. kitab tersebut dipilih oleh Kiai untuk membimbing siswa dalam melaksanakan proses pembelajaran di Pesantren ini. Tulisan ini berusaha untuk membahas hubungan timbal balik dan saling terkait antara otoritas kiai, kurikulum dan norma-norma siswa dalam pembelajaran. Tulisan ini akan membahas bagaimana Kiai dengan wewenangnya memilih dan menentukan kitab-kitab belajar siswa. Sementara aturan tersebut langsung memperkuat dan melanggengkan kepemimpinan Kiai di Pesantren. Kata kunci: kiai, otoritas; budaya belajar; kepemimpinan; pesantren How to Cite: Solichin, M. M. (2018). Interrelation Kiai Authorities, Curriculum and Learning Culture in Pesantren Indonesia. TARBIYA: Journal of Education in Muslim Society, 5(1), 78-85. doi:10.15408/tjems.v5i1.7781. Permalink/DOI: http://dx.doi.org/10.15408/tjems.v5i1.7781

TARBIYA: Journal of Education in Muslim Society, p-ISSN: 2356-1416, e-ISSN: 2442-9848 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018

Introduction Aqaid, Fiqh, Tasawwuf, Arabic science, Tajwid (rules governing pronunciation of Quran Pesantren is a traditional educational recitation), Balagha, Tafsir and Hadith Sciences. institution that was built and developed (Charlene Tan, 2014:14). coincidentally with the arrival of Islam to Some books are specifically used in Indonesia. (Luthfi: 2014). Thus, Pesantren is as Pesantren to guide students in implementing the the oldest educational institution and indigenous learning process in Pesantren. The books are in Indonesian community. (Manfred Ziemik, written by prominent clerics like 1986:100). (Kuntowijoyo, 1990: 57) (Hatim Ihya'Ulumuddin written by Abu Hamid Gazali & Abd. Malik2009). As the oldest Islamic Muhammad ibn Muhammad al-Ghazali, and educational institution, Pesantren is considered Ta'limal-Mutallim written by Burhanuddin al by some experts as a continuation of the Zarnuji.These two books are widely used in educational system during the pre-Islamic many pesantren, and those are selected by Kiai, Hindu-Buddhist. (Gamal Abdul Nasir as the leader of Pesantren, to guide students in Zakariya,2010: 46). There are some similarities implementing the learning process in Pesantren. between Pesantren with the previous educational system such as the location which is usually This paper seeks to discuss the relationship located in the countryside, founded and led by of mutual influence between the Ulama (religious figures), patterns and learning authorities, curriculum and the norms of materials that lead to asceticism, simplicity, and students in learning. In this study will be seen self-reliance. how the kiai, with his authority, selects and determines the books which are on the In the education system of traditional (salaf) provisions of the students in learning. While Pesantren, Kiai is the highest authority in such rules directly strengthen and perpetuate the determining the direction and policies of a leadership of Kiai in Pesantren. Pesantren. The figure of Kiai in Pesantren has the authority to determine the direction, the purpose of education, and curriculum/learning Islamic Education in Pesantren materials in Pesantren. Kiai has authorities to Since its inception, Pesantren has been decide on using books from certain scholars. assessed as successful in producing educators, Kiai, as leader of Pesantren, uses books of teachers, and disseminators of Islam. That scholars from Madhab Syafiiyah, as the books for success is inseparable from the educational the material study ranging in the studies of system which is applied and inherited down 1 Islamic sciences, (Saidna Zulfiqar Bin from generation to generation. One aspect of the Tahir2015: 210). M. Harja Efendi, 2017:137) educational system of Pesantren is the goal of such as Qur'an, Hadith, Aqaid (trust and faith), education schools that provide directions Fiqh(Islamic jurisprudence), Tasawwuf(Islamic convening education and learning in Pesantren. mysticism)and Arabic. The selection and In general, the purpose of education in determining of books to study in Pesantren pesantren can not be found in the written entirely become the Kiai authority as supreme standard formula. Almost all Islamic boarding leader of Pesantren. schools especially the traditional ones - do not Educational curriculum of Pesantren formulate their educational goals in writing consists of books that provide in-depth form. However, it does not mean that Pesantren knowledge and understanding in the fields of exists without having educational goals, because http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 87-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018 it is impossible that Pesantren can stand and Pesantrencover Quran, Tafsir, Hadith, 'Aqidah, survive for hundred years and succeed in bearing Fiqh,Akhlaq, Arabic, and Tarikh. Ahdâf is giving the propagator of Islam, without a goal to which subjects at each level of education (Ula, Al become the direction of their educational Wusta, 'Ulya) by the purposes and needs of process. In line with the above, Mastuhu states in their daily lives in either as individuals, that there has never been encountered the as members of the community, as well as a leader formulation the clear and standard educational in the community. Maqasid is the main goal of goals of pesantren, which is applied for all Pesantren which is to create the Muslims who pesantren. As a result, some authors formulate have deep understanding of religion (tafaqquh fi the goals of education for Pesantren merely al-din). (Mulyani Mudis Taruna, based on assumptions the result of interviews. 2012:110).While ghayah is the ultimate goal of (Mastuhu, 1994:59). achieving ridhallah). Meanwhile, Sukamto explained that the Third, the spread of knowledge through purpose of education of pesantren is religious commanding good and forbidding evil (Amr al- purposes, according to kiai who is as the founder -nahy al-munkâr) by creating of the Pesantren. Kiai explained that the purpose preachers and participation in community of education of pesantren with sentences related empowerment. explained to religions, which is to guide and educate a that the traditional education system has person to have Islamic knowledge of Islam and weaknesses, namely: first, the education process virtuous character toward Allah, parents, and is not planned in detail and rational. Although teachers. (Sukamto 1999: 40) Muhammad there are limited planning it does not show any relationship between the various education The formulation of a more comprehensive systems to be developed. Likewise, traditional goal of Pesantren, explained by M. Dian Nafi 'et education still provides many teachings outside al., consists of three things. (M. Dian, the formal curriculum, supplementary teaching 2007:163), First: forming a personality that has which is always changing every year. Thus, there been exemplified by the Prophet Muhammad. is no mechanism which is said to remain, but it And clerics agreed that the nobility of the is introducing a leveling system in the teaching character has the highest rating above knowledge and study. (Abdurrahman Wahid, 2001:73-74) and expertise, being manifested in piety that is Second, the absence of having to make the based on a deep knowledge towards the curriculum in the composition that can be teachings of Islam. The indications of Pesantren ingested and afford controlled by learners. The graduates are translated into the educational teaching method, used to read and translate process in Pesantren through the forging the way word by word in a sentence, cannot provide the of life, daily values and principles of life in possibility of using other methods required by Pesantren. (A. G, Muhaimin, 1999: 6) learners. The issue of whether the learner can Second, strengthening thesantri understand the discussion being read in a competence is through the four levels of interest; particular book, never become primary i.e., the original purpose (wasâil), the interrelated concern.The most important one is that the goals (ahdâf), the main objectives (maqasid) and book should be read, translated and reviewed by the ability and willingness of kiai. In other the final destination (ghayah). Wasâil is mastery of subjects in pesantren in either cognitive, words, the evaluation of learning outcomes does affective and psychomotor. The subjects in not get a place in his education system.

http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 88-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018

Third, the absence of a philosophy of and more difficult to understand. Thus, the education in the educational process in accomplishment of learning program is not traditional schools. The guidelines are used as a measured in time and not based on the mastery basis to teach the establishment of Shari'ah law of certain syllabi (topics of discussion), but it is in everyday life, by absolutely ignoring the value based on the completion of students in studying of education. Therefore, there has not been the book that has been set. The standard found the significant and satisfying changes, due competence for graduates of the pesantren is the to the absence of a strong foundation in the form ability to master (understanding, appreciating, of educational philosophy. practicing, and teaching) the contents of certain books that have been set. (Departemen Agama However, it does not mean that the traditional education system does not have any RI, 2003: 31). strengths. In this regard, traditional education in The standard competence is reflected in the Pesantren is taken as having been able to form an acquisition of books gradually and sequentially equal attitude of life. Besides that, traditional from mild to severe, from easy to more difficult education can also maintain its characteristics as books, from thin books to books in volumes. a subculture in society. (Andik Wahyun The books used are usually Muqoyyidin, 2014;121) (yellow book) for they are printed on yellow Meanwhile, in the process of education, paper. (Martin van Bruinessen, 1994:121). hardly found a traditional pesantren which (Yanwar Pribadi, 2013: 3). (Herdis makes use of learning media, which is known in Herdiansyah1, 2016: 3) modern education, (Jeffrey A. Ritchey & The teaching of these books is in level, and Nurhaya Muchtar, 2014:.422) Even if it is used, the topics taught are frequently repetitive. The they only use very simple learning media such as leveling is intended to deepen and widen the stationery used by students to record any understanding of the books so that the students information from kiai. While kiai only uses the mastery of the content / materials are becoming book to be taught to his students. increasingly unwavering. This is one feature of implementing the learning at pesantren. The Curriculum of Islamic Education in The main characteristic of the traditional Pesantren lecture is giving the way of teaching that is emphasized in the understanding every word In the implementation of the curriculum (harfiyah) on a certain book (text). The teaching in pesantren salaf, the terms of the curriculum is also intended to complete reading and are different from the curriculum used in the reviewing a book, then continued to study normal educational institutions. The curriculum another book. The textbooks have huge in pesantren is called manhaj which can be numbers. However, the books which are interpreted as a direction of specific learning. commonly possessed by many kiai and taught in The manhajat Pesantren salaf is not in the form Pesantren in Indonesia are the books of the work of elaboration of the syllabus, but in the form of of madzhab Shafi'i (Shâfi'iyyah) scholars (Andi books, funun taught to the students. In the (Zuchairiny, 2013: 277). learning process, Pesantren uses manhaj in the At the end of the 20th century, 900 titles of form of certain types of books in a particular yellow books are available at Pesantren in Java branch of science. These books should be and Madura. The titles are breakdown of 20% studied completely before studying higher books http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 89-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018 about fiqh, 17 % ushul al-din in Arabic (Science In the discipline of Tawheed ('Aqidah) of al-Nahw, Sharf, Balaghah), 12% of Hadith science - the science that contains the basics of 8% of tasawwuf, 7% of Akhlaq, 6% of guidance the conviction of a Muslim-known and used for prayer and wird, mujarrabat of 5% and the books such as asaqidat al-'A-Wam, Sullam al- works of praise to the Prophet Muhammad Tawfiq, Matn al-Sanusi and Tijani. Aqidat al (qisas al-Anbiya ', Mawlid , ma-Naqib) 6%. 'Awam is a short book that is in the form of (Martin van Bruinessen, 1999:231) poetic and catered for beginner students. The Learning materials provided in Pesantren is author of the book is Ahmad al-Marzûqî al- how to understand the teachings of Islam Maliki al-Makki. Meanwhile, there are still other books related to 'Aqâid science that are studied contained in the Quran and al-Hadith. From these two sources of Islamic teachings results in in Pesantrensuch asJauhar al-Tawhidwritten by various disciplines of naqli sciences, as described Ibrahim al-Laqâni and its syarahTuhfah al- above. Those scientific disciplines are explored Murid, Fath al-Majid was written by Nawawi al- by scholars of Shafiiyah into the books of essays Banteni, Jawahir al-Kamiyah written by Tahir that are commonly used in Pesantren. (Ronald ibn Salih al Jazairi. Lukens-Bull, 2010:10). The attention of Pesantren to the science is The study towardFiqh Science is generally smaller than the Fiqh science, although the used books such as Bughîyat al-Mustarshidîn, science is called as usûl (subject/basic Bidâyat al-Mujtahîd Safinât al-Najâh, al-Taqrîb, knowledge), while Fiqh is the science of Fath al-Qarîb, Fath al- furu'(branches). The less popularity of this study Kifâyat al-Akhyâr, Minhâj al-Qawîm. (Hasan is due to its absence of relation to power (social Madmarn: 2001). The books in - [the Fiqh and political), as owned by the science of Fiqh. science are the commentary (Sharh) from other Also, this study is also called theology, which books or records (hâsiyah) or summary opens the door for philosophical thinking which (Mukhtasar) from any other book in the same tends to be speculative and diving tendency of tradition. The most popular book is al- less interest among pesantren to do a deep study. Taqrîbwhich is better-known In the field of Tasawwuf science that asmukhtasar addresses and studies the mysticism Islamic itssyarah namelyFath-al-Qarîbwritten by Ibn- books areBidayat al-Hidayat, Ihya''Ulûm al-Din, Qâsim al-Ghâzalî. Almost all pesantren use these Al Hikam, Minhaj al-'Abidin and others. The books and then followed by Fath al-Muin, popular Sufism books in pesantren are the work Minhâj al-Qawîm and so forth. (Bruinessen, of Al-Ghazali such asBidayah al-Hidayah, Kitab Kuning, p.229) Minhaj al-'Abidin, Arba'in fi Usul-al-Din, Ihya Fish science gets the largest portion in Ulum al-Din. Also, there are other books such as Pesantren. The magnitude of the portion of fiqh Cut al-Qulubwritten by Sidi al-Shaykh Abu is because of its expertise in the field of science Talib al-Makki, Risâlat al-Qushairiyahwritten by that deals with the power. The knowledge of Shaykh Abû Qasim al Qushairi that is elaborated Islamic jurisprudence is a ladder up the most by Syaik al Islam Zakariya al-Ansari, Al- directly toward the higher political and social Ghunyahwritten by Sayyid al-Shaykh 'Abdu al status. Thus, many people have a great interest Qadir al Jailani and Al-Futuhat Ilahiyyah written by Syaikh al-Islam Zakâriya al-Ansâri. in exploring the science of fiqh that it becomes the dominance. (, 1999: 7) In the study of Arabic science, there are some books which study Arabic grammar and

http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 90-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018 morphology (Nahwu, sharf And Balagha) which Table 1. Educational Curriculum of Pesantren are known as a tool science (ilmu alat) in No. Level Field Books Pesantren. (Faiqoh, 2012: 219-227) In the Science 1 Eleme Al-Quran al-Jawahr al-Kalamiyyah dan science of Nahwu, the books used for beginner ntary / Umm al-Barohim areal-'Awâmilwritten by 'Abd al-Qahir ibn' Abd basic Tauhid Safinahal-Sholah Fiqh Safinat al- - al-Rahman al Jurjûnî, al muqadimaat al- Taufiq dan Sullam al-Munajat Jurûmiyahwritten by Abu 'Abdallah ibn Dawud Akhlak al-Washaya al- -akhlaq li al-Banin/Banat ibn al-Sanhâjî-Ajjurum. For Intermediate level, Nahwu Nahw al-Wadih dan al- Ajrumiyyah the books used are al-Durât al-Bahiyah, 'Imriti Sarraf al-Amtsilah al-Tashrifiyyah Syarf written by Yahya ibn al-Ansari al-Imritî, al- 2 First Tajwid Tuhfah al-Athfal , Hidayah al- interm Mustafid Mutammimah written by Shams al-Din ediate Mursyid al- Muhammad ibn Muhammad al-Ru'yânî al al-Rahman Tauhid Aqidat al-Awwam dan Al Dina Hattâbî. Furthermore, for high level, the books al-Islami used are Alfiyah Ibn Malik with its comment Fiqh Fath al-Qarib (Taqrib) Minhaj al-Qawim known as Ibn 'Aqil written by Abdallah ibn 'Abd Safinat al-Sholah al-Rahman al-'Aqil. In Sarf science, the books Akhlak - Nahwu Mutammimah, Nazham used are al-Bina 'wa al-Asas, Tashrif al-Izz, Amthilât al-Tasrîfah. In the field of al-Makudi dan Al- Sarraf Nazaham al- Maksud Balaghahscience, the books used are al-Jawahir al al-Kailani Maknûnah fi al-Ma'ani wa al-Bayan wa al-Badi' Tarikh Nur al-Yaqin 3 Advan Tafsir dan Tafsir al- written by Abd al-Rahman al-Akhdâri And the ce Ilmu Tafsir Al-Maraghi dan Al-Tibya fi book of al-Murshid' ala 'Uqud al-Juman fi' Ilmi l- Hadith dan Mabahith fi al- - al-Ma'ani wa al-Bayanwritten by Jalaluddin al- Mushthalah Suyuti. (Martin van Bruinessen, 1999:228-229) al-Hadith Manahil al- al-Arbain al-Nawawi Mukhtar al-Ahadith In the Science of Tajweed, the books Bulugh al-Maram used are Hidayat al-MustafidAndTuhfat al-Atfal. Jawahir al-Bukhari al- -Shaghir While in Balaghahscience, the book used is al- Minhah al-Mughith Balagha Samarqandi and Jau-har al-Maknun. In Tauhid al-Baiquniyyah Tuhfah al-Murid the field of hadith science, the books used are al-Husun al-Hamidiyah Hadith al-Arbain al-Nawawiyah, Sahih Bukhari, al-Aqidat al-Islamiyah Sahih Muslim, Riyad al-Salihin, Tanqîh al-Qaul. Fiqh Kifayat al-Awwam al-WaraqatAl-Sullam, al-Bayan While in the the field of Tafsir science, the dan al- books used areal-Jalâlaini, al Munir, Tafsir Ibn Nahwu/ Alfiyah ibnu Malik Sarraf -Lughah al- Kathir, Jami'al Bayan. Arabiyyah Syarh Ibnu Aqil For more details, the educational al-Syabrawi curriculum of Pesantren, According to the a- -Sharf version of the Directorate General of Islamic Akhlak Minhaj al-Abidin dan Irsyad Institutional of Religious Affairs is as follows: al- Tarikh Ismam al-Wafaq (Departemen Agama RI, 2003: 32) Balaghah al-Jauhar al-Maknun

4 Higher Tauhid Fath al-Majid level Tafsir Ilmu -Azhim (Ibnu Tafsir Katsir) Fi dhilal al- Hadith dan Riyad al-Shalihin http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 91-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018

No. Level Field Books Science Kiai leadership / authorities in Ilmu Hadith Aa- -Marjan Shahih al-Bukhari Pesantren Shahih al-Muslim Tajrid al-Shalih In carrying out its duties and functions, the Fiqh Fath al-Wahhab al- leader is associated with the basic authority or al-Muhadzzab the foundation of legitimacy. According to Max al-Mahalli al- -Madzahib al- Weber, there are three basic / sources of authority of a leader. First, the type of traditional Bidayat al-Mujtahid Usul al Fiqh -Iyarah authority. It is the authority of a leader that is Ushul al-Fiqh based on the principles of very strong tradition - al-Asybat wa al-Nadhair and very personal relationships within the Nawahib al-Saniyah Akhlaq -Din community. This system tends to be conservative Risalat al- and avoiding change. Second is the authority of Bidyat al-Hidayah Bahasa Arab -Durus al-Arabiyah a leader that is based on the belief in the validity Mantiq Sullam al-Munauraq of the orders given by the abstract and Balaghah Uqud al-Juman Al-Balaghah al-Wadihah impersonal rules agreed upon. Third is the Tarikh Tarikh al- authority of a leader that is based on certain Mushtalah al Alfiyah al-Suyuthi quality lying in his own personality, which is placed separately and treated as a person who has Those books are generally used in a standard the power of supernatural, superhuman, or at recitation by many Pesantren. In addition to least, he has quality of specific natural power. those mentioned above, there are many books (Bryn S. Turner, 1982:37) that are used for the deepening and expansion of knowledge of Islamic teachings. Those books are In Islamic terminology, according to A. as follows: 1) In the field of Tafsir and Tafsir Ezzati, leadership has characteristics as follows: Ma'ani Al-Qur'an, Al-Basith, al-Bahal al- 1) leaders must be in accordance with the Muhith, Jami'al-Ahkam al-Quran, Ahkam al- teachings of Tawheed 2) Allah is the leader of Qur 'an, Mafatih al-Ghaib, Lubab al-Nuqul fi Asbabi Nuzul al-Qur'an al-Burhan fi'Ulum al- the Muslims and the Prophet as a trust by Qur'an 2) In the Science of Hadith / Hadith; Al adhering to the principle of Amr al-Ma'ruf wa Muwatta ', Sunan al-Turmudzi, Sunan Abu al-nahy 'an al-munkar, 4) leadership is as a social Dawud, Sunan al-Nasa'i, Sunan Ibn Majah, al- responsibility and leader iswaliyât al-ummah. 5) Musnad, al-Targheeb wa al-Tahrib, Nail al- There is no hierarchy and military order in the Atuhar, subul al-Salam, 3) In the field of fiqh; al- Islamic leadership. (Ezzati, 1990:34). Sharh al-Kabir, al-Umm, al-Risalah al-Muhalli, The religious leadership above is as the Fiqh al-Sunnah, Min Taujihan al-Islam, Al- leadership which continues to the present day. Fatawa al-Mughni li Ibn Qudaamah, al-Islam The religious scholars (Kiai), with their high Aqidah wa Sharia, Zaad al -Maad, Matn al-Bina science and charisma, hold the legitimate wa al-Asas. religious leadership in the midst of Islamic society. (Mukhamad Shokheh, 2011:160) leadership is directly accepted and gain legitimacy in society. (Inayah Rohmaniyah &

http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 92-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018

Public recognition toward their leadership absolute source of power and authority in is not only based on their expertise in the surrounding the Pesantren. In Pesantren, no one sciences of Islam but also their charisma arising can resist the decision ofKiai. On the other from the science, the grandeur of their character hand, the students believe that the Kiais a person and personality and the origin of their who believes fully to themselves either in the generation. Although Kiai is just a non-formal matters of Islam religion and in the field of leader, he has certain superiority in moral and power and management of Pesantren. (Kasful Islamic Knowledge. (Yanwar Pribadi, 2013: Anwar US, 2010:226) The Kiai, who have great 5)With that superiority, he is taken into account Pesantren, have successfully expanded their by the authorities. influence and as a result they are accepted as the Imron Arifin asserts that there are several national elite. (Marmiati Mawardi, 2013: 134) factors which result in such incredible view of Many of them who manage to become ministers, the kiai as a leader. First, the existence of the parliamentarians, ambassadors and other belief in pantheistic animism in the Java government officials. (Jakaria Ma'zumi 2012: community since the days of Hinduism and 37)Similarly, they have managed to make their Buddhism, which gives high honor even students to become kiai in their own regions. sanctifying Shiva priests, Buddhist monks, They will set up and lead medium and small masters, teachers and Ressi who are considered Pesantren which culturally and intellectually still to have mystical abilities and charismatic. This depends on the Kiai who had become their position was subsequently taken by the wali teacher. (Zamakhsyari Dhofir, 1994, 56) songo (nine saints) in the 15th century. Thus, The above process creates an interdependent the tribute to the ulama (scholars) is a relationship between Kiai with big Pesantren and Kiai with medium or small Pesantren; that Hindu priests. relationship is that the great Pesantren depends Second, there is the concept of waliyyât al- on small and medium Pesantren in the supply of Imam, i.e. leadership is to replace the prophetic students, while the small and medium Pesantren leadership in maintaining religion and rely on the big Pesantren in preparing young kiai and religious teachers who later teach in that concrete realization of the leadership style of the Pesantren. Prophet Muhammad which is used as the main The success of a Kiai is generally determined criterion by all Islamic leaders by the charisma of the Kiai themselves. That Third, the influence of Sufi teachings on the charisma causes or determines the reciprocation pattern of ki s leadership. In the Sufi teachings, of Pesantren they lead. Kiai there is confidence that a leader is believed to through their science and personal, it as well as have transcendental qualities and to have the structure of the traditional teaching, exemplary to be taken as good example. As a (Suswanta, 2014: 15), based on the transmission leader, kiai is a spiritual leader who teaches and of knowledge from one generation to another by practices the teachings of Sufism to draw closer using the individual guidance system (ijâzah to Allah and to obtain the transcendental system).Ijâzah system is a blessing, permission, supernatural powers. and trust of kiai given to his students to teach a book on a particular branch of science in the Kiai generally holds that pesantren is science of religion he has taught to. This system likened to a small kingdom which is as the results that the students will be intellectually http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 93-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018 dependent to their kiai and they make kiai as badal are usually was taken from relatives. In the their lifelong mentor. early period of his career, a kiai, before his own On the other hand, the pattern of such son can become badal, usually provides charismatic leadership can become a weak point education to his younger siblings, nephews or for Pesantren in preserving its continuity and other close relatives with the hope that they can efforts to avoid the destruction (survival). The help him to develop Pesantren he builds. loyalty to a kiai is difficult to translate as loyalty The succession of leadership in Pesantren to the institution. The death of Kiai as the leader usually occurs when the Kiai died. His successor of Pesantren is often becoming the cause is the son of the Kiai who is called Gusin ofPesantren pullback as long as that Pesantren is Javanese society. During his life, the Kiai always not capable of bringing forth Kiai who has directs and guides his sons (Gus) and prepare higher ability or at least commensurate with the them so that they can continue the leadership of previous Kiai. Pesantren in the future. If a kiai does do not charisma contains dynamic elements have any son, then one of his sons-in-law is directed to be his successor. Thus, a kiai provides that cause relatively easy to make changes, if desired by the leader of that Pesantren. With special education to his sons (gus-gus) to ensure such quite flexible charisma, Pesantren can continuity of the leadership in his Pesantren. defend itself from future possible attacks and (Muhammad Latif Fauzi, 2012:135-136) threats. By strengthening the community assessment (public image) that Gus can inherit the spiritual Kiai senior teacher. However, in Pesantren that has and intellectual abilities attached to his father, known the system of organization, the role of the Kiai tends to give legitimacy to his sons as his cottage headman is replaced by management legitimate successor. This is very important structure of Pesantren with job division to take because Pesantren the institution associated with care of daily activities of Pesantren. (Hatim the interests of society, but in tradition and Gazali & Abd., 2009: 300) history, Pesantren is established, developed, and nurtured by kiai. Nevertheless, there are some Pesantren that still uses cottage headman as the chief of Authorities, Curriculum and Learning management board. However, though in Pesantren has the board of management to Culture in Pesantren regulate and manage the activity of Pesantren, the highest power is still in the hand of kiai. In In the leadership of Pesantren, Kiai is other words, the decisions that are taken from believed to be the highest authority and within the result of meeting and discussion among him is seen as a man of absolute power. (Hanun management board, must have the approval Asrohah, 2011:72).With that power, kiai can from kiai. So, kiai acts as the owner and sole determine the direction, goals, and curriculum of ruler in Pesantren. (Bambang Budiwiranto, Pesantren. (Ronald Lukens-Bull, 2005:48) 2009: 267)This position is equal to the feudal In the traditional education system of nobility which is commonly called as Kanjeng in Pesantren, Kiai is the central figure who has full Javanese culture. authority to determine the policies for the In implementing his leadership, kiai often development and survival of a Pesantren. The uses badal (substitute) to teach students. The life of Pesantren also relies much on

http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 94-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018 expertise and depth of knowledge, charisma, believe in all their advice, as a sick and stupid authority and skill concerning to management. man trusts in his skilled and experienced doctor. kiai is A student should subject to his teacher, expect one important element and most dominant in the life of a Pesantren. Even, at a given moment, teacher. (al-Ghazali, tt: 57-58). he is as the only master of the Pesantren. (Asfa Also, in Ihya'ulumuddin al Ghazali stated Widiyanto, 2014: 271-307). The figure of Kiai that students must obey and respect their kiai: in Pesantren is due to his excellence in the field "A pious is willing to practice what he has of science and personality, Kiai is also as a source learned, so he is called as a great man in all the of funding of finance (budgeting) for the dominion of the heavens. Meanwhile, al Zarnuji management of the Pesantren he leads. stated that there are many rules and guidelines Another factor that supports the status of for the student,; the requirement to respect the kiai is a doctrine that considers kiai as the chosen teachers in the studying, should not argue figure who inherits the knowledge of the against what is described and explained by prophets (al-'ulama'warathat al-Anbiya'), so it teachers, pupils must be earnest in their studies, appears assumptions and myths that Kiai is the contentment of teachers in the study is a directly able to master certain knowledges of must if a student wants his gained knowledge to God without going through the learning process. become helpful and useful. With such as high power, Kiai has authority The view of the two ulama above very in determining the direction and the goal of strongly appears within Pesantren. Kiai as the education in Pesantren as well as curriculum and teachers (scholars) is highly respected and learning materials in Pesantren. (Thomas, R. regarded as a very noble profession. The position Murray. 1988, 89) Kiai has authorities to of teachers gets a place of honor, too popular, determine the books and the works of certain and become a role model to the students, and scholars. Kiai, as the owner and the leader of every teacher's words are heard and obeyed. Pesantren, uses books of scholars who have Obedience to teachers is believed to get the ideology of ahlu al-Sunnah wa al-Jamah. benefit to students, and on the contrary, the Some of the books in the curriculum of wrath of teachers will cause misery for students. Pesantren contain teachings that require the These values are becoming the character for the students to honor and glorify their teachers. students and form the foundation for students in Such teachings generate norms to govern conducting the learning process in Pesantren, students in the implementation of the learning and it is believed to determine the success of process in Pesantren. Those norms give students in their learning activities in Pesantren. legitimacy to the leadership authority. (Mastuhu, Dinamika, 36). The belief is called as barakah (the blessings)that is interpreted as the In Ayyuhal Awlad, al-Ghazali said that the willingness of Kiai as a reason of beachhead for students have to tawadhu nature and to the the students in looking for knowledge. (Karel knowledge and their teacher, as an intermediary Steenbrink, 2015: 4). for the acceptance of that science. Imam al- Ghazali said that a student should not brag with The robust homage of students to kiai is his knowledge and not oppose his teacher. strengthened by the statement of Ali ibn Abi However, he should give up and entirely Talib, that is very famous in the world of surrender himself to his teachers and confidently Pesantren, stating that "I am willing to be a slave for my teachers who taught me even though just http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 95-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018 a letter. It is up to him whether I would be sold, Kiai is a religious leader who has the lineage to freed or remained a slave". (Burhanuddin Al the Prophet Muhammad, throughWali Zarnuji). This is by the conditioning principles Songo(nine saints). (Ronald Lukens-Bull, of Ivan Pavlov, who makes repetition and regular 2008:3). By attaching as the descendant of the exercise as requisite in learning process. (Thomas Prophet puts kiai in a high degree among J. Shuell, 2001:154) Muslims. Second, kiai is believed to be as The intended condition is the creation of scholars (ulama) and as the inheritors of the attitudes and behaviors prophets, as mentioned in the Qur'an. The accompanied by respecting to teachers (scholars) explanation is described by Zamakhsyari Dhofier (1994; 520) that should be highlighted by the students when they study at Pesantren. The attitude of students , as a transmitter of the Islamic in paying high homage to the kiai becomes a teachings, areas the chain of continuity of behavior that is automatically and permanently Islamic teaching on the earth. In this role, Kiai located in their learning activities. are believed to have religious authority, that with it, they are deemed to have an excess of religious The learning behavior is showed when students follow the lecture of the yellow books knowledge and are often seen as people who held at Pesantren with Bandongan method, as understand the greatness of Allah and the secrets follows: of nature. They are considered to have the ability and in a very high position and are greatly The learning process by using admired by the local community and their wetonan/bandongan can be described as follows: students. In some cases, they show the specificity kiai reads, translates and explains are yellow in the form of clothing which become the book (Kitab gundul). The pupils, with holding symbol of their high science, namely white the same Kitab gundul do pendhabithan kopyah (cap) and view. (Zamakhsyari Dhofir: (putting vowel words and lexical translation) 1994: 520) directly under the intended word to get better understanding of the text. The position of the Third, the depiction that kiai has students in learning by using this method is supernatural/magic abilities that can be an encircling and surrounding the Kiai or ustad intermediary for the students to receive the luck (religious teacher) as to form halaqah (circle). In and the glory of Allah. the translation, Kiai or ustad can use various In this case,Kia is believed to have such languages that become the primary language of these abilities. The depiction of kiai, as the one his students, for example: from Arabic language who has those superiorities, gives an overview of being translated into Javanese, Sundanese, or how Kiai has incredible greatness among his Indonesian. (Departemen Agama RI, 2004:.4). students, namely on the one hand Kiai is recognized as the man who is pious and has deep Islamic knowledge, and on the other hand, kiai The conditioning of values and is believed to have a supernatural ability. The behavior in giving high homage to Kiai is very actual impact felt by the students through their strongly conducted at Pesantren. The lives is the belief that the kiai has magical powers strengthening of the belief and thatkiai can drive away the evil spirits, expel Jins, behavior to salute kiai is done by reinforcing the treat the sick, and give his magical power to his image and perception of santri toward Kiai at students. (Sukamto, Kepemimpinan, 1999:27) pesantren within various forms, as follows: First:

http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 96-100 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) TARBIYA: Journal of Education in Muslim Society, 5(1), 2018

The depiction of Kiai as depicted above is a separated between beliefs and values taught in positive reinforcement that is often performed by Pesantren with the behavior of students a kiai or senior students inside and outside the producing several basic assumptions. Such learning process. In the process of learning is assumptions are communicated and shared by conducted as an explanation for the above the majority of member of Pesantren in various chapters in the book that discusses the forms, namely: shared feelings, shared doings, obligations of students to respect and glorify Kiai saying shared, and shared things (grasping ( dan ). objects with the same light). While outside of learning, it is conducted in The culture of Pesantren that puts kiai as a non-formal moments (hidden curriculum), figure to be respected, honored and obeyed in which is when talking-formally with a group of totality that directly strengthens and perpetuate students. At that moment, it happened the leadership authority of kiai in Pesantren, "guidance" from the senior students to junior because Kiai, in st students. and teacher, who taught science to students In the context of enforcing the values, Conclusion is also performed negative enforcement of conviction that when students do not respect Kiai as the holder of the highest and give honor to kiai, those students will not authority has absolute powers which can be as receive useful knowledge and they will not the way to determine the direction, goals, and receive barakah (blessings) that according to curriculum of Pesantren. Kiai determines the Abdurrahman Wahid defines that barakah is the policies for the continuity of Pesantren. Thus, willingness of kiai as a reason of beach heading Kiai is one important element and most for the students in looking for knowledge. dominant for the life of Pesantren. On the other hand, the leadership of kiai is Kiai, with his power, has the authority to also reinforced by the conviction that the determine the use of the books of certain kiai must also scholars. Some books in the curriculum of be followed with respect to his children, wives Pesantren contain the teachings that require and even to relatives. They occupy a high students to respect and glorify their position (directly below thekiai) in the leadership teachers.Those values animate the students and of the Pesantren become their fundamental basis in looking for knowledge at Pesantren and it is believed to behavior in honoring and glorifying kiai at nducting Pesantren become the culture of Pesantren that the learning activities at Pesantren. is defined by Schein as "the collective sum of The fervent of values and beliefs which are beliefs, values, meanings, and Assumptions that based on the conviction above, generates a are shared by social group and that help to shape learning culture in Pesantren namely students in the ways in the which they respond to each other learning is accompanied by the attitude of and to Reviews their external environment " respecting and glorifying kiai. 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