KAWISTARA VOLUME 3 No. 2, 17 Agustus 2013 Halaman 117-226

RELIGIOUS LEADER AND CHARISMATIC LEADERSHIP IN :THE ROLE OF IN IN JAVA

Ferry Muhammadsyah Siregar Inter-Religious Study Universitas Gadjah Mada Email:[email protected]

Nur Kholis Setiawan Universitas Islam Negeri Sunan .alijaga

Robert Setio Universitas Nristen 'uta :acana

ABSTRAK Tulisan ini membahas tentang peran kyai di pesantren di Jawa dengan fokus pada peran-peran pemimpin agama (kyai) di pesantren serta menggunakan konsep dan teori Max Weber tentang kepemimpinan agama dan karisma. Tulisan ini menggunakan data kualitatif untuk analisis bahan yang dikumpulkan dari pengamatan dan penelitian kepustakaan. Penelitian ini menemukan bahwa struktur dan pola kepemimpinan kyai dalam pesantren yang masih kuat di mana kyai diposisikan sebagai tokoh utama. Hal ini dapat dilihat pada bagaimana seorang kyai membangun peran strategis sebagai pemimpin non- formal dalam masyarakat melalui komunikasi yang intensif dengan masyarakat. Karisma kyai juga memperoleh dukungan rakyat karena stabilitas moral dan kualitas keimanan. Proses ini pada awalnya dimulai dari kelompok terdekat sekitar pesantren dan kemudian menyebar secara luas.

Kata Kunci: Pemimpin Agama, Kepemimpinan Karismatik, Karisma, Peran kyai, Pesantren.

ABSTRACT This paper discusses on the role of the kyai in pesantren in Java. It addresses on the roles of religious leader in pesantren. It applies Max Weber’s concept on religious leadership and charisma. It uses qualitative data for analysis of materials collected from observations and library research. This research Ànds that the structures and patterns of leadership and power of Kyai within pesantren are strong in which kyai is positioned as the main Àgure. It can be seen on how a kyai build his strategic role as the non-formal leader in society through intensive communication with the people. The charisma of a kyai also gains people’s support, to some extents, caused by his moral stability and faith quality. This process at Àrst starts from the nearest group around the pesantren and then spread out to distant places.

Keywords: Religious Leader, Charismatic Leadership, Charisma, Role of Kyai, Pesantren.

140 Ferry Muhammadsyah Siregar -- Religious Leader and Charismatic Leadership in Indonesia: the Role of Kyai in Pesantren in Java

INTRODUCTION In Java, the most essential characteristics In the history of , for a pesantren is the existence of a kyai. According to Martin van Bruinessen (Marschall, Basically, a kyai is an honorable name for a 1994: 121-145), the pesantren is not the only person who possesses Islamic knowledge. A institution of Muslim religious education, and kyai usually is the initiator of the establisment the tradition it embodies is only one out of of a pesantren in which he must lead the several tendencies within Indonesian Islam. pesantren and become the policy and decision Modernist, reformist, and fundamentalist maker in it. Kyai is the founder of the pesantren currents emerged partly in opposition to it, and in common. Martin van Bruinessen wrote: to some extent developed into rigid traditions themselves. One of Indonesia’s great traditions “Highly motivated students went from is embodied in the Javanese pesantren. The main pesantren to pesantren, studying in each the goal of these institutions is the transmission of texts in which its kyai was specialised. After traditional Islam. a few in Banten, they would go on to pesantrens in Bogor, Cianjur, , The term ‘kyai’ in has Central or and Ànally, if their more than one meaning. It identiÀes things families could afford it, to Mecca, the most as well as men, measured by their special prestigious centre of Islamic learning. The characteristics. For example, it is said that a pesantrens were typically (although not person (empu) is powerful if he can put his uniquely) located in rural districts, away from power into his own weapon (keris). That keris the major roads. Their geographical isolation is called kyai (Ziemek, 1986: 55). This kind of symbolised, as it were, their ideological powerful weapon is always adored as the distance from the state. The pangulu, as a source of spiritual power (heirloom). It is state ofÀcial, and the independent teacher, also related to the loss of political power also the kyai, were two contrasting types, in Banten as well as elsewhere in Java” (van because the owner has ignored rituals to keep Bruinessen, 1995: 165-200). the power embodied (Moebirman, 1979: 34). Aside from giving predicate to weapons This paper discusses on the roles of the and heirlooms, in the context of Javanese kyai of pesantren and how the charismatic culture, kyai title is also given to men who are leadership functions in religious institution elderly, wise and respected. Even with the like pesantren. spread of Christianity, the term is still used to refer to some natives (Javanese) Christian DISCUSSION missionaries, in order to distinguish it from the Religious leader and Charisma Western missionaries (Dirdjosanjoto, 1999: 20). Religiosity or religious level is the Some Indonesians refer the kyai as level of knowledge, conÀdence, execution ulama. This word is actually the plural form and appreciation of someone’s religion to of the Arabic word alim which means a what he or she believes in, or an attitude of knowledgeable person. Through common submission to a power beyond themselves usage in Indonesia, the word ulama grew realized and believed in daily activities to signify a high-level kyai, even though this and behaviors that covers Àve aspects, is a grammatical misuse of the Arabic word namely the religious beliefs (ideological), (DhoÀer, 1994: 63). A kyai is not a cleric in the religious worship or ritual (ritualistic), same way as a priest or a monk in Buddhism. religious knowledge (educational), living There is no governing body that ordains or (experiential), and the consequence of authorizes a kyai. Likewise, no organization religious practice (consequential) (Abdullah can defrock a kyai or remove him from his et al, 2008: 87, Anchok and Suroso, 2005). position. The reason is that a kyai has his Religious knowledge is knowledge about position and authority because people listen religion that covers various dimensions. to what he says (Lukens-Bull, 2005: 96-97). Religious experience is a feeling experienced

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by religious people, such as a sense of calm, lecture by kyai/ustadz). It is held not only in peace, happiness, gratitude, obedience, obey, pesantren, but also in other villages once a week fear, regret, repent, and others. Religious or once a month, and sometimes once in three practice is the actualization of religious or six months. Additionally, religious leaders doctrines experienced by individuals. It also often get invited to give lectures in special forms kind of attitude, speech, and behavior events such as maulid event, the Islamic new or action. In fact those dimensions are not year, Isra ‘Mi’raj and other religious events completely existed in a person, while the and festivals. The same thing also happens in attitudes, words and actions are not always the pesantren Ihya’ussunnah and Mu’allimin in at the instigation of religious teachings. which ustadzs often get invited to give religious Religious belief is a theological perspective lectures in special moments. Pesantren Krapyak of religious doctrines that enter and grows also holds the khataman and haul of the kyai. In in human being since every religion has to these events, there are many , alumni, maintain a set of beliefs in which its adherents and parents come and gather to celebrate. are expected to obey (Abdullah et al, 2008: 87; The khataman is the graduation event for Ancok and Suroso, 2005). students who completing their memorizing of Religious leaders within the society are the Quran. The haul is the event to remember sometimes recognized as charismatic leaders. death anniversary of the kyai. They are leaders who have the ability to affect Most of have their own pesantren people with certain advantages. Someone is that serve as a religious home-base for his said to be the charismatic leader when his religious preaching and teaching activities. leadership came from extraordinary powers Gradually, pesantren organizes formal which is termed as the charismatic authority. teaching equipped with classrooms, student This type of leadership is based on a person’s dormitories, and a curriculum, and other psychological identiÀcation with others. The religious instructions. Pesantren attracts meaning of identiÀcation is an individual students from within and outside the village. emotional involvement with another Some of them live (mondok) in the pesantren individual that ultimately the fate of their for study. Once they Ànished their education own deals with others. For the followers, the in pesantren, some of them choose to engage in leader is the hope for a better life; he was a religious activities such religious preaching savior and a protector (Baharuddin, 2007: 33). in their hometown. This phenomenon Power is distributed in all social relations happens in pesantren Krapyak, Ihya’ussunnah and it cannot be reduced to a building and and Mu’allimin. This pesantrens also attracts the determination of centralized economic the santris from their alumni who already had or a legal and judicial character. But the kind of sense of belonging to these pesantrens. power may form a capillary isolation that They come from Java and other Indonesian exists in the whole network of social order. islands, even from abroad. Furthermore, power has an impact to the Some of them choose to continue their formation of forces, making them to grow studies abroad like in Mecca, Medina, and and organizing them rather than hinder and Cairo in the Middle East. They study abroad making them surrender or destroy (Foucault, in order to get kind of religious authority 1980: 136). Religious leaders build and and legality from well-known ulama to be the maintain the existence of their inÁuence in prophets’ inheritants (successors-waratsat al- the community as they maintain and build Anbiya) when they come back into their origin power through social relations. villages to teach Islam. In this aspect, the Charisma and the status of religious pesantren alumni have become an important leaders grow up along with the increasing element in delivering religious teachings number of their Jama’ah (followers) or students received from their religious leader to people who started attending the pengajian (religious around their areas.

142 Ferry Muhammadsyah Siregar -- Religious Leader and Charismatic Leadership in Indonesia: the Role of Kyai in Pesantren in Java

Religious leaders would have wishes to is different from the pesantren’s vision and maintain the existence and inÁuence in society. mission. The networks built by religious leaders In some cases, if it is not recommended become very important for religious leaders by the kyai and pesantren, they will not be to reproduce the power. First, they maintain accepted as a teacher in pesantren. Their the tradition of learning from the successful wishes to be a next religious leader will be ulama and authoritative institutions. For rather difÀcult to achieve. If they become them, ulama are religious people whose strong a teacher in pesantren, they are referred as religious roots, knowledge, and thoughts. a religious teacher and religious leader. If Second, they establish good communication the does not have a clear religious and cooperation with Syekhs in Indonesia basis in the future, it will be difÀcult to be and Middle East. It is kind symbolic a kyai or ustadz. In this case, the pesntren legitimacy given by the ulamas in the Middle become the place to legitimize a person as East and it gives considerable implications for religious leader. For those who have got an strengthening the inÁuence of the religious opportunity to teach in the pesantren, they leaders within the community. Third, they will also be given the opportunity to deliver join with other religious leaders who have religious lectures in the community. Some of a great popularity in the community. The kyais have already received Master degree; ties are often seen in the attitude of those some even have received Ph.D degree. who raise the popularity of mutual friends The inÁuence of kyai in pesantren is in the community or in their respective highly strong. They preserve the traditional congregations. For example, a kyai is often values and norms continuously. The idea of invited by other kyai to give lectures at other innovation is recognized in pesantren but it is pesantren, and so with the others. They often so tiny and slow. In some cases, the formula of invite religious leaders from other areas from faith explained by kyai shows some progress. other areas that are still in an alliance in their However, the structure of their life has put network and their organizations. Fourth, they the idea of innovation aside (DhoÀr, 1999: provide recommendations for their students 81). It means that the progress of spiritual to continue their study to the Middle development in pesantren does not reÁect the East countries such as Egypt or to other reality. Spiritual development in pesantren is places. Besides to build a network between the representation of kyai resistency to the idea pesantrens, they also maintain caderization of modernism and secularism in 20th century in the pesantren. Those who have completed of Java. Change, development and progress study in the pesantren, some of them are are grand narrative of modernism that tends directed to continue their studies abroad. to eliminate the micro narrative such as There are two reasons of why the Middle traditional institution represented by pesantren East Universities like Al-Azhar in Cairo are in the case of Islamic traditional institution. being their favorites: First, it has a similar However, the duty represented by understanding to Sunni teachings that pesantren is a continuous role. Although become a main role model for most common Snouck Hurgronje (1906 in Azra, 1996: 126) people in line with lessons in the pesantren, described that the condition of traditional Second, it is well known in the community as Islam in Indonesia is static but this statement an educational institution who has delivered is close to myth rather than reality. Modernity many scholars in the Islamic world, especially does not come from the vacuum as it is a the religious leaders in the community. continuous development traced back to For some of pesantrens, although Islamic traditionalism. Pesantren is based on the idea University of Medina gives scholarships, of continuity of tradition resulting latter the the kyai usually did not recommend to study change and innovation. Though, it is worth there. It is because the religious afÀliation noting here that the idea of development in

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the Àeld of religion is not easily understood. Islam. However, it is too exaggerated to say For kyai, religious values, mission and that the idea of secularism is purely west. system of social education in pesantren According to H.A.R Gibb, in every advanced are much more important than the idea of civilization, including the Islamic medieval modernism. Element of secularism is very civilization, secularism must be viewed in much considered as a serious threat for the level of larger scale or smaller, whether Islamic institution. In

144 Ferry Muhammadsyah Siregar -- Religious Leader and Charismatic Leadership in Indonesia: the Role of Kyai in Pesantren in Java he spreads his message and inÁuence both knowledge and moral integrity are through his teaching, and da’wah activities the very basic capital of kyai in order to be (Hasyim et.al, 2011: 97). recognized by students. Pesantren offered religious education to Kyai is regarded as a capable person of students or santri centered on a respected teaching the lssons to his students. However, religious teacher or kyai. A kyai who earned regarding the way kyai teaches, the title of a reputation as a person of great wisdom and ‘guru’ (teacher) for kyai is different from the high moral standing would attract santri from teacher of Qur’an recitation. The concept the local area as well as from further aÀeld. of guru to call kyai is rather an analogy of Certain kyai were also considered to be experts guru who teaches at the schools. Kyai’s Àrst in particular traditional religious texts, and commitment is teaching Islamic doctrines to students would often move from pesantren his students. If non-Islamic things found in to pesantren seeking speciÀc knowledge of pesantren, it will be modiÀed in order to be the texts these kyai had mastered. Because of Àt with Islamic principle. In doing so, kyai this knowledge and high moral standing, kyai employs various ways, such as adapting were highly respected not only within the local tradition in delivering Islamic values pesantren but also within the community more and doctrines. broadly: in many rural communities, the local Kyai is regarded as the source of pesantren was the centre of religious life and knowledge and integral element of the kyai had, signiÀcant authority on religious intellectual tradition in pesantren. Though matters. intellectual traditions in pesantren are varied, Kyai is usually perceived as a person the role of kyai is signiÀcant in synthesizing who possesses an extraordinary knowledge. the Islamic tradition and scientiÀc one. Based Therefore, he could be perceived as an on fundamental spirit of Islam, pesantren elite class different in many ways from has long been synthesizing religious values the ordinary people. Kyai obtained their and intellectual tradition by deconstructing knowledge through various ways. Some kyai the rigid boundary of knowledge, reason have learned in various pesantren and some and faith as it is done by modernist. This others learned directly from their father. synthesis will be an effective source to carry Kyai specialization is the basis on which the out a socio-cultural function with special coming students based their choice to seek preference to the virtue of Islam. the knowledge, or ‘ngelmu’. One of kyai specialization is capability The Keeper of Islamic Tradition and to understand the Qur’an. They have an Culture authority in this Àeld due to their broad Pesantren has long been rooted in knowledge in Arabic. Their broad knowledge Indonesian society due to its spiritual of Arabic gives them a credit point on the function. Pesantren is representative of eyes of their students. By mastering Arabic, Indonesian culture as well as cultural Islam. kyai have an access to the Àrst source of Hence, pesantren and its students are obliged Islam which is written in Arabic, including culturally to protect Indonesian cultures. the Qur’an. It is this Arabic capability that The issue of ‘cultural’ preservation is highly made a kyai recognized by their students. relevant for the pesantren world. Preservation Through this language, kyai are capable of of local culture is the trade mark of pesantren, understanding the content of the Qur’an and santri community has long been known transmitted from the salaf. as the avant garde in maintaining the culture. Students’ recognition on kyai legitimacy This fact could be traced back from the era as the source of knowledge is also supported of Wali Songo. In this regards, the cultural by kyai integrity. Knowledge cannot be task of pesantren could be perceived as the separated from personal integrity. Hence, expression of ‘civilized Islam’. The idea of

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cultural preservation is also reÁected from aiming at various goals; in addition to its the intellectual tradition in pesantren. traditional role as an Islamic social institution, In Java, especially

146 Ferry Muhammadsyah Siregar -- Religious Leader and Charismatic Leadership in Indonesia: the Role of Kyai in Pesantren in Java quality that is possessed by a person is given sacred of old tradition. The status of a leader by God. Weber identiÀed that this leadership is determined by old customs practiced by characteristics are must be had by those society in any traditions. who become the religious leader. Someone’s Thirdly, leadership can be perceived as appearance is identiÀed as a charisma that the ability within an individual. This means can be known from its physical character like that in some aspect from someone has given shining eyes, strong voice, bold chin, and powerful appeal and may cause other people many other signs. to accept his will as something that must be The charisma term also points to the followed. He is believed to have Divine guide, personal quality, so that it can be differentiated profane quality, and can gain mass from the with many people. He is considered, even society. In the perspective of Max Weber, believed as to have spiritual power. The the leadership that has the source from an existence of someone that possess that incredible power is called the charismatic character can be seen as a leader, that even authority (Weber, 1966: 358). This type of though he does not gain any support from leadership is based on the psychological many people, he can still search and create identiÀcation from someone with other a good proÀle to describe himself. Related to people. IdentiÀcation here means that the this, Max Weber stated: emotional aspect will be also involved among people. To the followers, a leader is like a “The term charisma will be applied to a hope for a better life in the future and he is certain quality of an individual personality seen as the protector as well as a savior. by virtue of which he is set apart from It is often that someone is considered to ordinary men and treated as endowed have charisma because many people believe with supernatural, superhuman or at least that he has the power and wonderful ability speciÀcally exceptional powers or qualities” (Weber, 1966: 358). and he is able to show it in front of the society. Due to that, he may often think about There are three perspectives in understanding something unreal, do meditation to Ànd the leadership phenomena. Firstly, leadership inspiration that makes him separated from does not concentrate on individual power, other people. Even so, a charismatic person rather on the position or status he is holding. does not need the entire characteristic to be In Weber’s perspective, a leadership with him. For him, the most important are concentrating on legal procedure is called the outstanding capacities that other people legal authority. Normative procedure and think about the attributes. the rights to lead should abide with legal The followers of charismatic leaders are procedures. In relation to this, Richard N. labile and easy to change mind. For some Osborn (1984: 245) stated that legal base degree they are so loyal that they disregard would dominate since it concentrated on their duty and are willing to pay some price scientiÀc rationally and efÀciency. In the legal to abide with their leaders. Thus, there exists, base, the authority Àgure dominates via legal as in a family, a tight relation between the procedure followers generally consider just. leader and his followers, and such relation Legal authority is manifested in bureaucratic is also found among followers in that organization. A leader’s responsibility in the particular community. This relation brings organization is not determined by individual out moral obligation for the leader to direct performance but by the procedural rules his followers sustainably, either required or approved by community. Emotional elements voluntarily. The leader comes out in difÀcult are to be replaced by rational elements. situation. In this context, the leader’s advice Secondly, traditional type of leadership and motivation are seen as a powerful and is based on an established belief upon the extraordinary, where for some degree it is considered divine, thus, the followers’

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credence upon it gets stronger and more for long. This movement appears to restore the belief of its ability to read everything the leadership, so a leadership quality can happens to his followers. Here, that belief be fully maintained. In a leader election is known as ma’rifat among the followers of process, the leader candidate should, at Tarekat. least, convince all group members that he Charismatic leaders usually come out already possessed the leadership quality his in times of crisis and chaos. Such situation charismatic predecessor owned. In relation to requires an urgent total solution to make this distinctive feature of charismatic leader, the social condition quickly turns normal. in Weber’s perspective, it is not compatible Therefore a Àgure capable of solving the crisis with the idea of “routinization”. It is even immediately is requisite. For that reason, it is seen as a threat to the “routinization” as not a surprise, if a charismatic leader is close well as to the established structure, it is to an authoritarian leader; ignorant of general also a disruption to a rational leadership consensus, rational and legal formal, despite for it (rational leadership) relies more on a he might be personally democratic. set of rules which are legally and ofÀcially This kind of leadership is generally acknowledged. found in traditional society; a society which A leader will always be born, either in a is highly homogenous; sharing the same small community or in a big one. This gives values, belief, worldview as well as life sign that there will be no social organization style. The homogeneity will, in turn, create without the existence of a leader, along with collective consciousness, sharing life style, the existence of those who are easy to be direct relation among members of the group, directed and to be inÁuenced. Usually, the as well as the inexistence of impersonal inÁuencing part consists of those who are work division (Johnson, 1986: 63). This type in minority group but they are dominant, of society is easily bound by a charismatic while the inÁuenced group is usually inÁuence. in the subordinate position and great in The followers who continuously abide numbers, so that the concept of leadership with their charismatic leaders will rely on can’t be separated from the social, cultural, the advice, guidance and direction of their and political aspect (Kartodirjo, 1990: 7-9). leaders. The problem is on how they will To deÀne leadership as an effort to direct overcome their life in times when their people’s behavior for reaching their aim has leader is out of reach, how they preserve a meaning that a leader play an important the leadership quality, how to inherit the role as the initiator in deciding the structure, individualistic charisma into the established, condition, ideology, and its group activities stable and sustainable organization. In short, (Haiman, 1971: 228; Susanto, 2007: 114). the problem is on how to turn the personal All leaders do their leadership functions capacity of the leader into mutual (communal) appropriate with their Àeld, and this different strength. The charismatic inheritance Àeld also differentiates among the leaders. must, however, be institutionalized into In the other words, in one organization, a a permanent and stable system of rules in leadership may have the most vital role. the social system of society. The charisma The applied leadership model will affect which is initially personal will, in turn in the intensity of the member’s involvement certain condition be depersonalized and within the organizations plans. Even so, the institutionalized (Bendix, 1962: 308-311). leadership factor is still becoming the decisive This process of inheriting charisma factor to the efÀcient and the affectivity of from the main source which is personal one organization, and it is right to say that into a bigger communal life, by Max Weber, a leadership is about social judgment to is called ‘charisma routinization’. This is the personality of a person related with the meant so a leadership crisis will not last social system applied. This means that as

148 Ferry Muhammadsyah Siregar -- Religious Leader and Charismatic Leadership in Indonesia: the Role of Kyai in Pesantren in Java long as the person that is called as a leader village to another village, just to deliver is considered by his followers to be able to Islamic message to the society. To this type fulÀll the criteria that they need, then at that of Kyai, he is called Kyai Teko or Kendi. This time he can keep the emotional relationship Kyai preacher is analoged as a full of water among his followers, and still also keep his teko, that also shares it to many people who leadership (Abdullah, 1987: 64; Susanto, need to drink the water. While the title given 2007: 114). to a Kyai who has a pesantren is Kyai Sumur The meaning of kyai in the context of (Sukamto, 1999: 85-86). modern Indonesia has experienced some transformations in the meaning, which CONCLUSION only gives the title to the founder and the The leadership of a kyai is often being leader of pesantren that dedicates his life to identical with the attribute of charismatic Allah and spreads out as well as deepens leader. In this context, Sartono Kartodirjo Islamic teachings and perspectives through stated that many kyai in pesantren, were and education. The semantic quality from the are, being the most inÁuential Àgures that can term ‘kyai’ here has covered absolutely the shape our social, cultural, and religious life component of traditional Javanese, including for Indonesian Muslim society (Kartodirjo, to lead the pesantren. The title is in one 1970: 114). The inÁuence of kyai to his student traditional synthesis and also covers the is not only limited to when they are still in spiritual dimention within the society that pesantren environment, but also it will long is believed to have a spiritual power, for last until the rest of their life when they have example, as a mystician or teacher or even already involved in the society. the leader in one prestigious region that has The process of leadership will create a legitimation to his authority based on the Àgure of a leader. This name is existed when a people’s trust. person may have an ability to know another’s Due to that, the kyai predicate is always behavior, possess special characteristic, and related to a respected title that emphasizes also special ability that other people may on honor and admittance given voluntarily not have. If that character is related with to the religious leader and local leader as the the activity to mobilize the people, then a honorary symbol in the social life, and it is populist will be born, and if it is related with not related at all with any academic title that the government and ofÀcial organization, must be gained through some levels of formal then the ofÀce leader is emerged. If it is education (Ziemek, 1986: 131; Susanto, 2007: related with the administrative affair, then 111). In this context, it is needed to state that an administrator is come out. The same kyai and Ulama is the title for the Islamic thing if it is related with tarekat organization, master that in the West literature these two then the name of murshid is appeared, and terms are often misunderstood and the use is the same happen with the title “kyai” if it is misplaced, but in fact, both term has different related to pesantren, even though not all kyai meaning in status and role. lead a pesantren (Susanto, 2007: 114; Sukamto, In the perspective of Javanese and 1999: 19). Maduranese society, the position of Kyai is The role of pesantren and religious much higher than Ulama. An Ulama with leader (kyai) is interesting phenomenon to all sufÀcent condition in sometimes may be be studied. The life of kyai makes pesantren upgraded into a Kyai (Horikoshi, 1987: 1-3). have multi-dimensional functions. Kyai is With this term, it will only use the word not only a leader in the Àeld of religious and “kyai” as Muslim leader recognized by the ritual affairs, but he is also often asked for to society to have charisma. Indeed, not all solve religio-social difÀculties and problems Kyai has a pondok pesantren. There are also happening in society. The role of kyais is cases that a kyai only teach religion form rooted in the community when their presence

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