Pesantren and the Preservation of Islam Nusantara

PESANTREN AND THE PRESERVATION OF ISLAM NUSANTARA

Edi Susanto & Moh. Mashur Abadi State College for Islamic Studies (STAIN) Pamekasan Jl. Raya Panglegur KM. 04 Tlanakan Pamekasan e-mail: [email protected]

Abstract: This article describes the background of the rise of an Indonesian moderate Islamic understanding in the midst of a trans-national Islamic movement with the scriptural-puritanical in it’s character which spread out pervasively in the country; and this new Islamic model is intolerant to local traditions. Meanwhile, historically, Islam Nusantara has been deeply rooted among the Moslems in archipelago, and this traditional-moderate Islam has been developed by Walisongo (nines guardians). Islam Nusantara is accommodative to the local cultures and traditions. It produces a moderate and tolerant model of Islam. This article also describes the role of pesantren in protecting the heritages of Islam Nusantara. In this contex, Islam Nusantara is an understanding of Islamicity which is tolreant, peacefull, and accomodative to Nusantara culture. Therefore, it denies radicalism and avoids hostility.

Abstrak: Tulisan ini mendeskripsikan latar belakang timbulnya paham keagamaan Islam yang ramah khas Indonesia, di tengah suasana semakin masifnya penyebaran Islam literalis-puritanis skriptural-transnasionalis yang garang terhadap tradisi lokal. Dideskripsikan betapa paham yang kemudian dikenal dengan “Islam Nusantara” adalah sesuatu yang memang berakar kuat dalam tradisi bangsa Indonesia dan sudah dikembangkan sejak masa paling dini oleh Walisongo, sehingga Islam Nusantara tidak perlu dipandang dengan kacamata curiga karena ia akrab dengan budaya dan karakter bangsa Indonesia sendiri, yang cenderung berwatak moderat dan toleran. Dideskripsikan pula peran pesantren dengan berbagai karakteristik, kelebihan, dan kekurangannya sebagai jangkar pewarisan budaya Islam Nusantara. Dalam hal ini, Islam Nusantara adalah sebuah pemahaman keislaman yang toleran dan damai dan akomodatif terhadap budaya Nisantara. Karenanya, ia menolak radikalisme dan kekerasan.

Key Words: Universal Islam, Islam Nusantara, pesantren, moderate Islam, tolerant Moslem

Introduction world suffers from the degradation of hu- In his speech at the 33th conference manity values; a world filled which chaos of Nahdhatul Ulama in Jombang, KH. A. and bloody conflicts. In the Middle East, a Mustofa Bisri said that nowadays the radical group speaks and claims themself

KARSA: Jurnal Sosial dan Budaya Keislaman Vol. 23 No. 2, Desember 2015: 193-207 Copyright (c)2015 by Karsa. All Right Reserved DOI: 10.19105/karsa.v2312.718 Edi Susanto & Moh. Mashur Abadi in the name of Islam, but their actions and Nusantara is really deserved to get our deeds are in contrast with the genuine attention? There are a lot of reasons for values and spirits of Islamic teachings. that. One of these reasons is given by Said This radical group offers the world with a Aqil Siraj as mentioned below: horrible face of Islam. So, in response to The Moslems propagators, since the early some Moslems who claimed for themself times of their services, never banished as representing Islam, the international immediately the practices of local wisdom society asking themselves where is Islam and tradition –which had spread through- which, supposedly, teaches peace and gi- out Archipelago from a long time ago. They never regarded these “national heri- ves respect to humanity, Islam as rah- tages” of the Archipelago deserved to be matan li al-‘âlamîn, Islam as the great pulled out, and then to be replaced by Is- 1 source of mercy for all human race. lamic symbols literally. This attitude of In the midst of this bewilderment Islam Nusantara towards local wisdom and seeking for a kind of peaceful and mer- traditions is in contrast with the attitude of ciful Islam, a concept of Islam Nusantara2 ISIS, Boko Haram, or As Shahab when is now being promoted and offered to the they ruled a land. They destroyed histo- Moslem world seriously. Why this Islam rical heritages of this land, even the tombs have been violated abruptly. The journey 1A. Mustofa Bisri, ”Islam Nusantara: Revolusi of these Moslem propagators in Archipe- mental dan Amanat Hadratus Syaikh”, Aula: lago had proven that there was no con- Majalah Nahdlatul Ulama, No. 09 SNH XXXVII tradiction between nationalism and Isla- (September, 2015), p. 63. Machasin also mic teachings. They realized that the emphasized, “In Midle East so many practices of process of religious propagation needs a Moslems which expose violences. Today, the ima- conducive situation and a suitable locus ge of Islam worsened and dominated by the for the seeds of the religious values to middle east model of Islam. Whenever a talk have chances to grow well.3 about Islam aroused, it will be percieved as such. Amrullah, ”Islam Nusantara in the International Said Aqil Siraj also emphasized: Struggle”, Aula: Majalah Nahdlatul Ulama, No. 09 Islam in Indonesia has no radical root. The SNH XXXVII (September, 2015), p. 19. rising of radicalism and terrorism in In- 2 The term of Islam Nusantara is artifial and so it’s donesia is the result of religious culture sounded oddly just like the similar terms such as adopted from abroad. Radical Islam in Malaysian Islam, Saudian Islam, Turkish Islam Indonesia is an imported product, and etc. This oddness is resulted from the general then distributed inside the country. The believe of Moslems that Islam is based on the global communication technology makes same source namely The Holy Quran and The people easily absorbs foreign ideas from Prophet Tradition (Sunnah or Hadits). It’s true abroad and this absorption triggered a that Islam has fixed ordinances (tsawâbit), like the the basic teaching of beliefs (aqîdah) and rituals new model which is struggling to gives a (‘ibâdah). These teachings is unchanged. But the new meaning for Islamic teachings and it’s context of Islam Nusantara is nothing to do with practices.4 these basic and unchanged teachings. This Islam Nusantara related with the changing regulations 3 Said Aqil Siraj, “Promoting Patriotism”, in Na- (mutaghayyirât), namely in the domain of human sionalisme dan Islam Nusantara, eds. Abdullah & relations and interactions (mu’âmalah) and the Mohammad Bakir (Jakarta: Kompas dan Lakpes- cultural aspect. Interview with Akhmad Sahal dam NU, 2015), p. 5. about Islam Nusantara, accessed at 4 Ibid., p. 6. http//koranopini.com/tokoh/wawancara/4792. KARSA: Jurnal Sosial dan Budaya Keislaman Vol. 23 No. 2, Desember 2015:192-207 Copyright (c)2015 by Karsa. All Right Reserved DOI: 10.19105/karsa.v23i2.718 194 |

Pesantren and the Preservation of Islam Nusantara

In spite of the facts above, there is Moslems,5 and so Islam which came to still a suspicion in seeing this idea of Islam Archipelago was a syncretic Islam, and it Nusantara at least there are three dangers even became decadent because it was related with Islam Nusantara. First, the polluted by different traditions which has idea of Islam Nusantara basically is a part been passed through by Islam in it’s long of secularization process which has been journey from it’s origin in Arabia to begun at 1980s by Nurcholish Madjid. Archipelago.6 The Idea of Islam Nusantara is no more The perspective mentioned above than secularization in the new cover. In resulted a negative image on Islam his book, Islam, Modernity, and The Nusantara. It is regarded pejoratively as Indonesiacities”, Madjid set forth to build an inclusive Islam, an Islamic model filled 5 Some historians set forth a theory about the with openness and tolerance to other coming of Islam to Archipelago stating that it came from India sub-continent, inspite of came religions and Indonesian culture. This is directly from Arabia and Persia. The first historian the same argumentation which set forth who set forth this theory was Pijnappel, a Ducth by the defender of Islam Nusantara who historian from Leiden university. He explained promoting openness and tolerance to the root of Islam in Archipelago saying that Islam other religions and Archipelago cultures. came to this land from Ghujarat and Malabar. His statement was based on the facts that the Arabic Secondly Islam Nusantara , the idea of has Moslems, who followed Shafi’ite School, migrated great potention to lead Moslems to and dwelled in these cities; and then they brought conflicts triggered by primordial issues. it to Archipelago. This theory, later on, revised by So there will be Islam Nusantara, Middle Snouck Hurgronje. Snouck explained that when East Islam, Turkish Islam. etc. It is a kind Islam came to India sub-continent, it had strong base at the harbour cities in the southern of the of stick and carrot politic which has been country. Several Dakka Moslems who became used by the colonial rulers to weaken mediators in the trade relationship between Moslem societies. They also make Islamic Middle East and Indonesia-Malayan, came to bipolarization by using bipolarity cate- Archipelago as the first propagators of Islam. gories such as modernist-traditionalist, Later on, according to Hurgronje, they were succeded by Arabic Moslems, especially who cultural-structural, spiritual-politic, esote- claimed themself as sayyid (the lord) and syarîf rist-exsoterist Islam. Thirdly, Islam Nusan- (the noble) and they claimed as the descendants of tara will be the greatest hindrance for the Prophet Muhammad, and they propagated conducting Islamic law (sharî’ah) and Islam, wether as ulama (religious man) or as caliphate system. sulthân (ruler) in this land. He said that the most accepted time of this early Islamization in Furthermore, there are also skep- Indonesia-Malayan was around 12th century AD. tics who urged to say that Nusantara Azyumardi Azra, Islam Nusantara Jaringan Global (Archipelago) is the periphery of Islamic dan Lokal (Bandung: Mizan, 2002), p. 24 and Agus World, and that Islam didn’t come to Muhammad, “Islam Nusantara di Tengah Archipelago directly through the Arabic Gelombang Puritanisme”, Tashwirul Afkar: Jurnal Refleksi Pemikiran Keagamaan dan Kebudayaan, No. Moslem propagators, but it was delivered 26 (2008), pp. 25-26. by Ghujarat and Kurdistan traders , and it 6 Abdul Mun’im Dz. “Mengukuhkan Jangkar was also brought by Campa and Chinese Islam Nusantara”, Tashwirul Afkar: Jurnal Refleksi Pemikiran Keagamaan dan Kebudayaan, No. 26 (2008), p. 3.

Edi Susanto & Moh. Mashur Abadi an old fashioned, traditional, rube, super- trade society. Islam also reflected the ficial, and syncretic Islam.7 The Indo- Arabic cosmology, thus it gives esca- nesianists, moreover, regard Islam Nu- tological concept of happiness in the form santara as a different manifestation of of heaven filled with rivers which waters Islam compared to the Islamic practices in flowing underneath. A heaven that peo- Arabia. In Java, according to this per- ple who lives in the desert dreams a lot spective, Islam is no more than a thin about it. 10 layer at the surface of Eastern World with Based on this argumentation, it can it’s teachings contradicting fundamen- be asserted that the Islamic actualization tally with Islamic teachings which gives was coherently related to the locality orientation on transcendentalism and aspects. This was what actually had law. Meanwhile the Eastern World (Java) happened throughout Islamic World gives strong emphasis on the immanent from Arabia, Turk, Persia, India, to nature of divinity. The religious practices Archilpelago. Thus, Islam Nusantara can of Indonesian are strongly influenced by be understood and appreciated within Hindhuism and Budhism, and even the this way of thinking, namely it was a practices of local religion of the native manifestation of Islamic values which Indonesian (Javanese), who worships underwent acculturation process with ancestors, gods and goddesses, and spi- local culture.11 Azyumardi Azra, along rits, are still present on their religious side with this context, gave a definition of life.8 Islam Nusantara i.e. a distinctive Islam resulted from interaction, contex- Islam Nusantara: An Accommodative tualization, indigenization, and vermin- Islam to Tradition culation of universal Islam with the From the very beginning, Islam realities of social, culture, and religions in had a close relationship with culture;9 and Indonesia.12 In short, Islam Nusantara is an Islam underwent altogether a dialec-tical Islamic understanding and practices in encounter with culture and made it a Archipelago and Islam Nusantara is a locus for it’s transformation. Therefore, it product of dialectic between the Text of was natural for Islam to use Arabic idioms because it was born and grew for 10 Moh. Mashur Abadi & Edi Susanto, “Tradisi the first time among Arabic tradition. Ngunya Muslim Pegayaman Bali”, Karsa: Jurnal And so Islam has a rich vocabularies of Sosial dan Budaya Keislaman, Vol. 20 No. 2 (Desember, 2012), pp. 228-229. trade because it grew among the Arabic 11 Abdullah Ubaid & Mohammad Bakir, “Reaktua- lisasi Islam Nusantara: Pengantar Editor”, in Na- 7 Ibid, p.2. sionalisme dan Islam Nusantara, eds. Abdullah 8 Martin van Bruinessen, “Islam Lokal dan Islam Ubaid dan Mohammad Bakir (Jakarta: Kompas Global di Indonesia”, Tashwirul Afkar: Jurnal dan Lakpesdam NU, 2015), p. xi Refleksi Pemikiran Keagamaan dan Kebudayaan, No. 12 See at official Portal of UIN Syarif Hidayatullah 14 (2003), p. 68. Jakarta, cq. Portal of Arabic Literature and Hu- 9 Abd A’la, “Islam Pribumi: Lokalitas dan maniora Faculty. Universalitas Islam dalam Perspektif NU”, Tash- wirul Afkar: Jurnal Refleksi Pemikiran Keagamaan dan Kebudayaan, No. 14 (2003), p. 86.

Pesantren and the Preservation of Islam Nusantara

Islamic Law (shari’ah) with the local ching. This transformation of wayang into realities and culture.13 Islamic nature was a brilliant creativity, Within Islam Nusantara, it will be and through which all stratification of clearly explained how a normative tea- Javanese society –from the peasant to chings of God accommodated into cul- noble and royal family- had converted to ture, which is human made, without Islam. They felt no harm with the present losing each other identities. Arabization of Islam because it was not a threat for or a process of self identification with their traditions. Arabic culture is a process of our with- Based on the facts mentioned drawal from our own culture, and there- above, Islam Nusantara could be offered fore it is not suitable with our needs.14 further as a counter discourse to authen- Islam Nusantara works out seriously to tic, literal-scriptural, transnational, and make religion and culture for not nega- pure Islam, an Islamic model which ting and defeating each other. Islam demands a monolithic practice of Islam Nusantara, thus, harmonize both of them throughout the Moslem world. Instead of by developing a religious reason which is demanding a single form of Islamicity, not taken from it’s authentic religious Islam Nusantara gives a diversity of form literally; a kind of transforming Islamic interpretations of the religious values into a suitable form within certain practices in every different place. And so cultural frame. The result is no more Islamicity as a manifestation of Islamic conflict between religion and culture. For value which undergoes dialectical en- example, the Islamic saints (wali) in Java counter with historical-cultural realities is introduced Islam through tradition, so expressed in diffirent ways within certain they needed to learn and probe kakawin local frames. With Islam Nusantara, it (classical literature of Javanese or Kawi); could be expected there will be no more and different performing arts, and due to self-truth claim that Arabic or Middle their mastery of traditional culture they East Islam has as the pure and sole form composed serat (a kind of classical Java- of Islamic manifestation.15 nese treatise consist of religious ethical Furthermore, clearly Islam Nusan- and moral codes and recited in rhythmic tara works out to criticize a view which tone) or book (kitab). Wayang (Javanese assists on the using of Arabic expression traditional puppet show) which was part as the sole and the most legitimate ma- of poly-theistic ritual of Hinduism was nifestation of Islam. Certainly, this view changed and transformed to become a will diminish and even banish other Isla- popular instrument for the sake of Islamic mic traditions. propagation to deliver monotheistic tea- 15 In the perspective of puritanist Islam, the very 13 Afifuddin Muhajir, “Maksud Istilah Islam existence of local tadition is denied. This opinion Nusantara”, Aula: Majalah Nahdlatul Ulama No. 08 resulted from the reading of tradition by using SNHXXXVII (Agustus, 2015), p. 15. Quranic text which supposed to be transcendent, 14 M. Imdadun Rahmat, “Islam Pribumi: Mencari complete, and coverall. But actually the case is Wajah Islam Indonesia”, Tashwirul Afkar: Jurnal that al-Qur’an and the Prophet Tradition were Refleksi Pemikiran Keagamaan dan Kebudayaan, No. constructed on the base of tradition which is 14 (2003), p. 9. historical and particular.

Edi Susanto & Moh. Mashur Abadi

Viewing local traditions as heresy drawal of Indonesian people from it’s (bid’ah) and astray (dlalal) only brings des- own culture.17 truction and demolition for local trade- Certainly, Islam Nusantara will not tions which have been nurtured by ulama regard all tradition as positive and thus in various non-Arabia lands. Therefore, deserve appreciation. It only appreciates Islam Nusantara takes a brave endeavor to tradition which ensures justice and keep these different cultural expressions prosperity of the society. Furthermore, of religiosity alive in harmony and enrich Islam Nusantara considers that a high each other as well.16 tradition (‘urf shahîh) has authority to put The religious tradition always un- a limitation (takhshish) on general texts of dergoes dialectical encounter with reality the Quran or Hadits.18 Obviously, Islam and this fact makes it becomes changeable Nusantara urges to put a high tradition on according to it’s socio-cultural context. the same plane with religious text itself. Within Islam Nusantara’s perspective, an From the historical perspective, ideal Islam, which is imagined by purita- actually Islam Nusantara takes the spirit nism Moslem, is never exist. The only (élan vital) which has been taught by Islam which is exist is an historical-cul- Walisongo in their propagation at 15th and tural Islam; it lives and grows amid the 16th century in Java.19 Walisongo has cultural diversity of the society. Within inserted the local values successfully into Indonesian context, according to Islam Indonesian Islam. The creativity of Wali- Nusantara, a good Islamic understanding songo produced a new kind of reasoning should be correlated with the needs of for Islam Nusantara which was not a blind Indonesian society, with it’s problems and literal imitation of Arabic Islam. and challenges in the future. Walisongo accommodated culture Islam Nusantara has no pretention into Islam, and so Islam entered the space at all to adopt and implant the local and time of Archipelago to be integrated Arabic traditions in the Archipelago. It and united into it’s realm. For example, fully realizes that such effort of univer- Sunan Kudus toke advantages from Hin- salization of local Arabic culture is not a wise choice because it will decrease local 17 Abdurrahman Wahid, Pergulatan Negara, Agama, traditions. Abdurrahman Wahid, the dan Kebudayaan (Jakarta: Desantara, 2001), p. 111 and 119. pioneer and advocate of the indigeni- 18 Tradition (‘urf) is counted one of the sources of zation of Islam which eventually becomes Islamic law (al-‘âdah al-muhakkamah). On that pla- Islam Nusantara, critically regarded the ne, it is interesting to consider an Islamic Juris- process of self-identification with the prudence (fiqh) theorem, namely “What is strong- Middle East culture will lead to a with- ly settled by tradition is similar to that settled by the Text (al-tsâbit bi al-‘urf ka al-tsâbit bi al-nash). From this theorem its’s clearly seen that ‘ulama 16 Abdul Mun’im DZ, “Mempertahankan Keraga- had given tradition with a high appreciation . man Budaya”, Tashwirul Afkar: Jurnal Refleksi Pemi- 19 Afifuddin Muhajir asserted that Islam Nusantara kiran Keagamaan dan Kebudayaan, No. 14 (2003), p. 7 is a methode (manhaj) of Islam which has been practiced by Walisongo and then followed by Sunite Ulama. Muhajir, “Maksud Istilah Islam Nusantara”, p. 15.

Pesantren and the Preservation of Islam Nusantara

dhuism and Budhism symbols to sacred letter consist of kalimat syahadat, approach and converse the people of and this letter is the most sacred relic of Kudus into Islam. This can be seen clearly Pandawa). Within this same method, se- from the construction shape of Kudus veral syncretic religious rituals aroused mosque, especially the shape of it’s mina- among the Javanese Moslems such as ret, gate, and ablution place which tahlilan, wetonan, and slametan, etc. symbolizes the eight paths of Budhis en- From the explaination above, the lightenment. And as such, Sunan Bonang basic thought of Islam Nusantara can be did by changing Javanese gamelan (Java- inferred as follow: First, Islam gives a nese orchestra), which was strongly great consideration to taditions; and in influenced by Hidhuism aesthetic, as such the case it’s values contradict with the so that it has Islamic recitation (dzikir) local tradition, Islam will approach it nuance and therefore urging people to gradually and appreciate it proportio- enter and love transcendental life. Sunan nally and even transform it by taking it’s Bonang interpreted the epos of enmity form as instrument for developing Isla- between Kurawa and Pandawa as a battle mic propagation. Second, Islam has no between negation (nafyu) of evil side of offence to other faith and religion, it human and affirmation (istbat) of divine builds a strong base for peaceful co-exis- side of human. Likewise, Sunan Kalijaga tential life. Third, Islam comes to revi- chosed art and culture as his propagation talizes obsolete traditions, so it becomes instruments. He was very tolerant to local accepted as a religion but at the same culture; and he believed people would time it is also become tradition. Fourth, stayed away if their culture which con- Islam becomes a traditionalized religion, sists of their hobbies, customs, and a religion which is deeply rooted in tra- fondness were bitterly offended and ditions. denied. They will oppose every kind of The basic thought which sees tra- purification for their culture, so that is ditions friendly above makes Islam easily why Sunan Kalijaga using a gradual accepted by various peoples in Archi- approach to attract them to Islamic tea- pelago with their different cultures and chings. He created a specific shirt for men traditions, and now it becomes the which symbolizes modesty and piety religion of majority in the modern Indo- (baju takwa), sekatenan (derived from nesia; and it is spread out nationwide Arabic syahadatayn; a popular festival in ranging from urban to peasant society , it Yogjakarta preceded another festival even reaches people in the far remote namely the celebration of The Prophet’s lands of Archipelago. For those who have Birthday), gerebeg maulud (part of the opportunities to get adequate religious celebration of the Prophet’s Birthday in knowledge of Islam, they become santri which a gunungan, composition of foods (Moslems who practice Islamic teachings with yellowish rice, meats of chicken, and rituals obediently), and those who vegetables, and fruits shaped like a have not such opportunities and so they mountain carried around The Palace of are lack of Islamic knowledge’s, they are Yogjakarta), and layang kalimasada (deri- identified and called as abangan namely vated from Arabic kalimat syahadat; a Muslems who perform the Islamic rituals

Edi Susanto & Moh. Mashur Abadi loosely, but they hold traditions firmly; Pesantren: The Anchor of Islam Nusan- traditions which are blended with Islamic tara nuances. The history proved that The existence of Islam Nusantara pesantren22 has played as the most impor- has a great and deep implication on the tant first orthodoxy agent of Islam Nu- life of Indonesian people. First, there is a santara and it still regarded as the strong relation between religion and local educational center of the society in all radiations, so from the very beginning aspects, even though it’s early existence is Islam opposes every kind of imperialism, still debatable,23 and there are several both on political or cultural aspects. theories about it.24 Second, from early time of it’s coming, Islam participated actively in defending 22 Pesantren is a Archipelago civilization’s trea- freedom, establishing state, and also toke sure which has been present in the Kapitayan periode namely before the coming of the world an important role in constructing a great religions such as Hindhuism, Budhism, and constitution which is strongly based on Islam. Pesantren, due to it’s encountering with religion and tradition; and hence Pancasila these world great religion, has undergone changes was born as a national agreement. Third, of it’s form and content along side , the nature of due to it’s care and love for tradition and each religion , but it’s mission and messages never changed, namely to give spiritual and moral homeland, Islam Nusantara never toke any values in each daily conducts of the society, from kind of rebellion against a legitimate social, economic activities to state affairs. Said government, because such rebellion is Aqil Siraj, Islam Sumber Inspirasi Budaya Nusantara regarded as a betrayal to the state.20 Menuju Masyarakat Mutamaddun (Jakarta: LTN Within such context, an approp- NU, 2015), p. 3. The interaction of pesantren with Islam is supposed taking place since the riate socialization in offering and pro- widespread of Walisongo propagation, Alwi moting the concept of Islam Nusantara Shihab, Islam Sufistik: Islam Pertama dan Penga- could be actualized and it will produce a ruhnya Hingga Kini di Indonesia (Bandung: Mizan, gentle Islamic order, because, as Azra 2001), p. 221. 23 asserted, “The orthodoxy of Islam Nusan- The core of debate goes arround the question was pesantren an indigenous isntitution of tara developing a moderate (washathiyyah) Nusantara or was it imported from abroad. Karel and tolerant characteristic. Islam Nusan- A Steenbrink, for example, explained that tara is rich with the Islamic legacy, and so pesantren was imported from India, both it’s form it becomes the future hope for a global and system. Karel A. Steenbrink, Pesantren, renaissance of Islamic civilization.21 Madrasah, Sekolah: Pendidikan Islam dalam Kurun Modern (Jakarta: LP3ES, 1994), pp. 20-23. But this view was denied by Martin van Bruinessen , and

he asserted that the assumtion which urged to claim that pesantren was a countinuation of pre Islamic educational institution was not supported 20 Mun’im DZ., “Mengukuhkan Jangkar Islam by accutare evidences. On the contrary, there is a Nusantara,” pp. 7-8; Abdullah Ubaid, “Pengantar strong reason to say that 19th century of pesantren Editor: Reaktualisasi Islam Nusantara,” p. 4. characteristic was not found before the middle of 21 Official Portal of UIN Syarif Hidayatullah 18th century. Martin van Bruinessen, NU: Tradisi, Jakarta, especially portal of the Faculy of Arabic Relasi-relasi Kuasa, Pencarian Wacana (Yogyakarta: literature and Humaniora. LKiS, 1997), p. 19. Furthermore, Denys Lombard also refused an assumtion that pesantren was an

Pesantren and the Preservation of Islam Nusantara

On the contrary, Sutan Takdir all it’s traditional nature, was conserved Alisjahbana has explained that the edu- and taken for granted as such, according cational system of pesantren should be to Alisjahbana, it’s means to defend abandoned or transformed so by which backwardness and stagnation among enabling it to lead Muslims to the gate of Moslem25. rationality and progress. If pesantren, with In other side, recently there are a lot of pesantrens were no more rep- imported institution, He said that it was a co- resenting an indigenous Indonesian edu- untinuation and modification of a local institution cational institution which were labeled as which has been exist before. Denys Lombard, pesantren salafiyyah Nusa Jawa: Silang Budaya (2) (Jakarta: Gramedia, (classical or tradition- 2005), p. 129 and Ahmad Fawaid Sjadzili, “Islam nal) which preserving it’s taditional Nusantara: Pertautan Doktrin dan Tradisi”, Tash- characteristics, namely studying classical wirul Afkar: Jurnal Refeleksi Pemikiran Keagamaan & Islamic books (kutub al-turats) and some- Kebudayaan, No. 26 (2008), pp. 10-11. times these classical Islamic books are 24 The seven theories related to the history of pesantren run as folow. First theory, pesantren is called kitab kuning (yellowish book). an adopted or adapted model of Hindhuism and These pesantrens, on the contrary, worked Budhism education before the coming of Islam out to bring every aspects of life to the into Archipelago. Manfred Ziemek, Pesantren Qur`an and the Sunnah (al-rujû’ ilâ al- dalam Perubahan Sosial, trans. Burche B. Soendjojo Qur’ân wa al-sunnah). They strongly refu- (Jakarta: P3M, 1986), p. 100 and Kuntowijoyo, Paradigma Islam Interpretasi untuk Aksi (Bandung: sed cultures and traditions which Mizan, 1991), p. 57. Second theory, pesantren came previously had become an integrated part from India. Sutari Imam Barnadib, Sejarah Pen- of national life. They wants to change didikan (Yogyakarta: Andi Offset, 1983), p. 24. these national legaies with Middle East Third theory, the model of pesantren was found in traditions especially with Wahhabis tra- Baghdad. This theory put forwarded by George Makdisi in Maksum, Madrasah Sejarah dan dition. These new characteristics filled Perkembangannya (Jakarta: Logos Wacana Ilmu, with an uncompromised attitude towards 1999), p. 80. Fourth theory, pesantren was a different opinions and easily labeled the product of acculturation between Hindhuism- different group as heretics. They are Budhism (pre-Islam in Indonesia) and India, HJ texctualist-literalist in understanding Is- de Graaf, “Islam in South East Asia until 18th century”, in Perspektif Islam di Asia Tenggara, ed. lam so that by which they tend to be Azyumardi Azra (Jakarta: Yayasan Obor radical group. Then these unindegenious Indonesia, 1989), p. 33. Fifth theory, pesantren Indonesian Pesantren claimed themselves resulted from acculturation between Hindhuism as pesantren “Salafi” (pesantren which and Budhism and Arabic culture, M. Dawam follows the teachings of classical piety Rahardjo, Pesantren dan Pembaharuan (Jakarta: LP3ES, 1995), p. 32. Sixth theory, pesantren comes Moslems) and boosted themselfes as the from India and Moslems people in Indonesia, Selo defender of the Qur’an and the Tradition Sumardjan, Perubahan Sosial di Yogyakarta, trans. of the Prophet Muhammad SAW from HJ. Koesoemanta and Mochtar Prabotinggi (Jakarta: YIIS, 1986), p. 275, and seventh theory, 25 See Azyumardi Azra, Pendidikan Islam: Tradisi pesantren was derivated from India, Middle East dan Modernisasi di Tengah Tantangan Milenium III and from earlier local tradition, Martin van (Jakarta: Prenada Media, 2012), p. 121. Bruinessen, Kitab Kuning, Pesantren, dan Tarekat: Tradisi-tradisi Islam di Indonesia (Bandung: Mizan, 1995), p. 22.

Edi Susanto & Moh. Mashur Abadi any deviation of religious practices.26 The artificial pesantren in Said Aqil Siraj’s addressing with confusing name Pesan- term- has pushed pesantren and proved tren Salafi of these new pesantrens has itself as an institution which bequeaths of made a misunderstanding when confron- it’s indigenous30 heritages of Islamic vated with the traditional pesantren. Becau- lues which have been moulded within se these salafiyyah traditional pesantren Archipelago traditions. There are many always conserves and defends Indonesian studies about pesantren with different cultures and accommodates local tradi- perspectives have been done by re- tions and gives more emphasis for ge- searchers, even though these studies, neral benevolence (al-mashlahah al-‘âm- according to Zamakhsyari Dhofier, were mah , tolerant, and avoids to regards other not adequate.31 opinion as heretic. Cliffort Geertz, for example, in his The rising of pesantren salafi27, as writings frequently was not consistent in described above, gives a important sign describing pesantren. In one place, Geertz that intolerant attitude has entered the asserted that pesantren life was indicated heart of Moslem defense center, and by an agressive (active) economical ethic made pesantren as the headquarter of and conduct, filled with an entre- radical cadre training. This practice ob- preneurship and it followed an idea of viously deviated from traditional values freedom in running a bussiness as it was of pesantren which teaches tolerance and clearly seen from the behaviour of kiai as dignity28, therefore violated the paradigm such. So , following their kiai, many of the of pesantren.29 pesantren alumna became entrepreneurs. Sutan Takdir Alisjahbana’s critique But in another place, Geertz also and the rising of new salafi pesantren –or described the riligious life of pesantren only rotated arround hereafter life. The 26 M. Misbah, “Tradisi Keilmuan Pesantren Sala- pesantren life only about “tombs and fi”, Ibda’: Jurnal Kebudayaan Islam, Vol. 12, No. 2 religious rewards”32. Deliar Noer also (Juli-Desember, 2014), p. 242. pesantren 27 Said Aqil Siraj adressing pesantren with Wahabi identified as a conservation nest characteristic, which teachs violence and into- lerance to local tradition, with labelling it as 30 The indigesousity of pesantren is different from “artifial pesantren” (pesantren dadakan). Said Aqil the practice of other educational istitution, so that Siraj, “Kembali ke Pesantren”, in Nasionalisme dan it has a spesific chararacteristics and unique ones. Islam Nusantara, ed. Abdullah Ubaid, pp. 28-30. It has own exellencies in it’s scietific tradition and 28 Zuhairi Misrawi, ”Deradikalisasi Pesantren”, in also in it’s moral transmission and internalization. Nasionalisme dan Islam Nusantara, ed. Abdullah Mardiyah, Kepemimpinan Kiai dalam Memelihara Ubaid, p. 42. Budaya Organisasi (Malang: Aditya Media Pub- 29 The paradigm of pesantren emphasises the lishing, 2013), pp. 1-2. Moderate Islam. Within this perspective, pesan- 31 Zamakhsyari Dhofier, Tradisi Pesantren: Studi tren sees Islam as a belief which must be mani- Pandangan Hidup Kyai dan Visinya Mengenai Masa fested into practice. A faith which necessarily Depan Indonesia (Jakarta: LP3ES, 2011), p. 9. ended in social activities through dialog, honesty, 32 Clifford Geertz, “The Javanese Kyai: The humble, and gives a great benevolence to Moslem, Changing Role of A Cultural Broker”, Comparative nation, and humanity, Abd A’la, “Kembalikan NU Studies in Society and History Vol. 2 (1959-1960), pp. ke Nilai Pesantren”, in Nasionalisme dan Islam 236-238. Nusantara, ed. Abdullah Ubaid, p. 37.

Pesantren and the Preservation of Islam Nusantara

of Islamic old fashioned traditions,33 and had become avant-garde of Islamic so Fuad Amsyari concluded that tra- dissemination in these lands.37 ditional pesantren (salafiyyah pesantren) put The young Moslem and The nation in H.J. de Graaf and Pigeaud noted danger.34 that pesantren in 15th century had But there are many experts who developed and become the religiosity have a positive views toward pesantren. center which it’s role should’nt be Manfred Ziemek, for example, asserted underestimated in introducing Islam to that pesantren was a centre of changes in the people, especially who lived in the fields of education, politic, culture, hinterlands.38 social, and religion.35 Kuntowijoyo saw As an institution, pesantren had a “nowdays pesantren underwent a serious great historical contribution for Indo- development which even denied it’s own nesian as can be seen on sociological facts basic characteristics”36 The most impress- until today. Historically, pesantren was sive statement coming from Soebardi and not only become the centre of educational A. John who exlaimed that pesantren in institution, but it also become the center the periods of 1200-1600 AD was avant- of Islamic propagation, the training garde of Malay-Archipelago Cultural deve- headquarter for freedom fighters againts lopment: colonial rule; and at the same time it had These were pesantren institutions which become forerunner of defending culture had a decisive role in shaping and and Muslem societies from deviated molding an Islamic characteristic of values brought by the colonial rule. Islam kingdoms (in Archipelago), and Sociologically, pesantren becomes centers pesantrens played an important role in of the societies in educational aspects, it spreading out Islam into far remote becomes the keeper of great traditions, hinterlands. From pesantrens came out manuscripts consisting of Islamic te- the advocat of communities interests, and 39 achings in South East Asia which have the centres of spiritual exercises. That is been collected by first wanderers of why from the very beggining, pesantren Dutch and English trade companies in has become the educational centre of the the end of 16th century. To understand society, ranging from religious aspect, deeply about the history of Islamization martial arts, art performances, econo- in these territories, we have to study mical, and state affairs fields. The future pesantrens, because these institutions religious leaders, men of letters, and even

33 Deliar Noer, Modernist Muslim Movement in 37 S. Soebardi, “The Place of Islam”, in Studies in Indonesia 1900-1942 (Oxford: Oxford University Indonesian History, ed. McKay (Australia: Pitman, Press, 1973), p. 300. 1976), p. 42. 34 Fuad Amsyari, Masa Depan Umat Islam Indonesia 38 HJ. de Graaf & TH. G. Pigeaud, Kerajaan-kerajaan (Surabaya: al-Bayan, 1993), p. 112. Islam di Jawa: Peralihan dari Majapahit ke Mataram 35 Ziemek, Pesantren dalam Perubahan Sosial, p. 2. (Jakarta: Grafiti Pers, 1985), p. 34. 36 Kuntowijoyo, Paradigma Islam, p. 57 39 Arifin Suryo Nugroho, “Peranan Pesantren dalam Pelestarian Nilai Kesejarahan Melalui Tradisi Ziarah Walisongo”, Pendidikan Agama Islam, Vol. IX, No. 1 (Juni, 2012), p. 55.

Edi Susanto & Moh. Mashur Abadi princes all have been educated and Ghazâlî which were the dominant trained in pesantren. ideology of Moslem societies in Within pesantren traditions, the kitab Archepelago. kuning (lit. the yellowish book)40 has Within that contexct, Azyumardi become an integrated characteristic and Azra exactly gave a definition of Archi- identity of pesantren. The kitab kuning is pelago Islam as a distinctive Islamicity regarded as standard book and references resulted from Islamic interaction, contex- (marâji’) within Islamic disciplines, both ctualization, nativication, and vernacular- in the field of faith (aqîdah), law (syarî’ah), tion with the realities of social, culture, Islamic ethic (akhlaq), and Islamic and religions in Indonesia. The Archi- misticism (tashawwuf), and history. The pelago Islamic orthodoxy (Ash’arite’s Kitab Kuning is the information source of theology, Shafi’ite’s Islamic Jurispru- Islamic sciences, and also as a cultural dence, Ghazalian mysticism) has develop- treasures which belongs to Pesantren. ped moderate dan tolerant characteristics. Interestingly, the very existence of Kitab Archipelago Islamicity which is rich with Kuning in Pesantren has a commonality as Islamic legacies will be the source of hope the in-structtional materials in all other for the renaissance of global Islamic pe-santrens in Archipelago, and even civilization.41 reached South East Asia range. This commonalitiy indicated that Kitab Kuning The Prospect of Islam Nusantara became shared and traditional curriculum With the development of the of the traditional education institution in puritanist Islam which is now growing Archipelago. The Kitab Kuning which stronger, so it’s worthwhile to ask have been delivered in pesantrens consist question, how is the destiny of Islam of Shafi’ite Islamic Jurisprudence (fiqh) Nusantara in the future? In the midst of books, Ash’arite theology books, and that serious threat, as mentioned above, ethical-mystical books written by al- there is still a chance of Islam Nusantara to become dominant model in the life of 40 The word Kitab Kuning actually attached to the Indonesian Moslems based on the fol- books inhereted from the Islamic middle periodes lowing conditions:42 which are used in pesantren till the present day. First, puritanism in it’s meaning as Kitab kuning always uses Arabic alphabets without Arabic grammatical symbols so this kind of book an extreme, rigid, radical, and cruel is also called kitab gundul (The Barren Book). The ideology is not suitable with the life opf mastery of these classical Islamic books is the Indomesian Moslems which generally distinction of the pupil graduated from pesantren, have moderate, tolerant, and accomo- and by which they get a high respect from the society where they serve as Islamic propagators. 41See the official Portalof UIN Syarif Hidayatullah Furthermore, the process of mastering these Jakarta, especially the Portal Adab (Arabic classical books has it’s own dyna-mic and has Literature) and Humaniora Faculty. shaped a scientific tradition which is supported by 42 Agus Muhammad, “Islam Nusantara di Tengah the mastery of isntrumental sciences, including Gelombang Puritanisme”, Tashwirul Afkar: Jurnal humaniora (adab or literature). Without the kitab Refleksi Pemikiran Keagamaan dan Kebudayaan, No. kuning in it’s more complex meaning, intellectual 26 (2008), p. 45. tradition is hardly able to escape from extremity crisis. Siraj, “Kembali ke Pesantren”, p. 30. KARSA: Jurnal Sosial dan Budaya Keislaman Vol. 23 No. 2, Desember 2015:192-207 Copyright (c)2015 by Karsa. All Right Reserved DOI: 10.19105/karsa.v23i2.718 204 |

Pesantren and the Preservation of Islam Nusantara

dative charateristics of their religiousity moderate culture in performing the reli- life.43 giousity of Islam45. Second, the Indonesia Constitution Within this context, as the anchor gives no chance for the establishment of of Islam Nusantara, pesantren should Islamic state as imagined by the puri- strengthens the fields below: First, tamad- tanist group. The farthest state accomo- dun (progressivity), namely by enginee- dation towards aspirations of this group ring pesantren as a model of open is only in the form of regional regulation educational institution, both scietifically (Perda) which is titled with Islamic and sociologially. Second, tsaqafah (civili- Regional Regulation (Perda Syariah). But zation), namely by enlightening people to the range of this Shari’ah Regulation is become creative and industrious society, very limited, and tends to be ineffective so that pesantren will be able to present and sometime becomes instrumental itself as the agent of beneficial change in commodities in a political struggle. 44 the spectrum of Indonesian nature. Third, Third, traditional Islamic group has hadlarah (culture), namely by building several institutions which supporting the culture. Pesantren should be able to countinuity of religious teachings and preserve and develop great tradition (‘urf practices, namely pesantren. This tra- al-shahîh) in the midst of raging globa- ditional institution of Islamic education lization which poses technologies and by has produced a tolerant (tasâmuh), which enabling it to push the world moderate (tawâzun), and straight national towards a uniformized-monolitic culture. lslamic leaders. Pesantren which faith- fully hold the basic paradigms of pe- Conclusion santren, as A’la said, has moulded a Several important points should be emphasized in this conclusion statement: 43 Persatuan Islam (PERSIS) is a good example of First, The Islamic message is universal, the above reasoning. This group, although it’s still but at the same time it’s also a response to exist until now, does’nt make any significant the specific condition of Arabic land. progress. On the contrary, Muhammadiyyah- eventhough has the common ground of waha- Within this context, actually Islam was bism with PERSIS is more moderate and relatively molded on the local tradition of Arab; in able to get along with the age. another words it’s form was shaped by 44 For example, the implementation of Syariah specific local impertions, and then it was Regulation in Bulukumba South Celebes and in universalized and trancendentalized and severals other regions. The Syariah Implemen- tation in this region has become an instrument to gain political interests, and fequently this imple- 45 Since 1970’s, pesantren began to open formal mentation of syariah regulation is intolerant to the educational institutions, and nowadays almost all local traditions which have been practiced tradi- big pesantrens have their own higher educations , tionally and descendantly. Syamsurijal Adhan & ranging from universities, institutions, and colle- Zubair Umam, “Perdaisasi Syariat Islam di ges. Some of them establishs higher traditional Bulukumba”, Tashwirul Afkar: Jurnal Refleksi Islamic Education (Ma’had Aly) which tries to Pemikiran Keagamaan dan Kebudayaan, No. 20 educate students with wide and deep knowlegde (2006), p. 77 and Rumadi, “Perda Syari’at Islam: of classical Islamic disciplines and contemporary Jalan Lain Menuju Negara Islam”, Ibid., pp. 2-7. Islamic studies as well.

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