Pesantren Tradition Research Articles

Pemahaman Pendidik dan Tenaga Kependidikan tentang Pendidikan Umum dengan Kekhasan Agama Islam di MAN 3 Malang

<p>Discourses on Islamic school curriculum can be divided into theoretical and practical levels. In this paper, the practical level of the curriculum is examined in terms of its philosophical meaning within teachers, the translation of the philosophical view into school curriculum, and what strategy is being used to sharpen the curriculum messages. This article discusses the understanding of the school teachers and administrators towards the specific religious characteristics of public education at Madrasah Aliyah Negeri (MAN) 3 Malang. From the field research, this article finds three important results. First, the educators in MAN 3 Malang perceived their institution as the agent of amalgamation between Pesantren tradition and secular education to uphold excellences in academic and non-academic areas. Second, in order to materialize such philosophical thought, the educa-tors developed and implemented particular schemata. Third, in order to strengthen Islamic characteristics through curriculum development, the school applied the strategy of religious activity, direct monitoring and evaluation, educative activity designs, and implementing school’s vision through strategic platforms.</p>

Sinergi Pesantren Dan Perguruan Tinggi ( Studi Pengembangan Kurikulum Ma’had Sunan Ampel Al-Ali Malang)

Pesantren education model developed with the name and style varied, in the development of pesantren faced with two problems: on the one hand schools should organize themselves in accordance with the demands of the times without having to leave the pesantren tradition itself, on theother hand how to form the product of competent scholars in the Islamic religion in order to preserve the identity of the Islamic boarding school in contributing in planting akhlaqul karimah.In the present study found some of the fidings including the following: fist, planning a curriculum that begins with the formulation of curriculum objectives, the foundation in curriculum planning and the formulation of curriculum content; both, in the implementation of the curriculum, thediscovery of the policies in developed curriculum, the ability of teachers in implementing curriculum and the constraints encountered in developing the curriculum, and the third, evaluation, the evaluation found the use of summative evaluation with a closed approach.Keywords: Islamic School, University.

MEMBONGKAR NU MAGELANG (Menakar ke"NU"an warga Nahdhiyin Magelang antara NU Kultural dan Struktural dan Pengaruhnya Terhadap Pemberdayaan Masyarakat)

Magelang is one of territorial base of NU in Central Java, as a santri territory it has very strong tradition of pesantren. The pesantren tradition deep-rooted in NU, has a princip that the kiai is a figure cannot be opposed by its santris or its followers. The strong pesantren tradition in the NU's affiliate influences the way ofNU's organization in many levels whether it is in regency level (cabang), district level (anak cabang), and village level (ranting). The ideal ofNU's organization not only exists and operates in the level of regency (cabang) and district (anak cabang) but also should exist and operate in every villages (ranting). However in reality, NU at Magelang regency in structural/jamiah/organizational level is very alarming. This is proven by the very few ofNU's organization in the level of village/ranting that exist and operate. Some ofMagelang residents are more proud to declare theirself as cultural NU than structural NU. Many NU's affiliates do not want to be verified as a member of NU's organization, having Kartanu (NU member card), moreover became NU's officer, though culturally they are NU's affiliate. This condition besides has an effect in NU's organization also has consequence in political reality in Magelang regency, such as the defeat in legislative election and Magelang regent election. Therefore by carry out field research, researcher will try to describe objective condition the respons ofNU's affiliate in Magelang regency towards NU's organization Magelang regency from the perspective of cultural NU's community as the target object and their influence to the empowerment of Magelang community.

Review of Thomas Pierret, Religion and State in Syria: the Sunni Ulama from Coup to Revolution.

Thomas Pierret has done us a great service with this book, which documents and theorises the practices of Syria’s Sunni religious scholars over the last 15 years, and their relationship to social and political power. His work fills an important gap in our knowledge; despite its presence in the headlines, Syria remains an understudied country, and much of the literature on Syrian Islam in the modern period concentrates on the better-known Muslim Brotherhood. Religious scholars – those whose authority is grounded in mastery of the classical legal-ethical written traditions of Islam – play an important social role, in Syria as in other Muslim-majority societies, yet scholarly analyses of their place in the modern world remain surprisingly thin on the ground. For exceptions to this, see Dhofier (1999, The Pesantren tradition, Arizona State), Eickelman (1985, Knowledge and Power in Morocco, Princeton), Skovgaard-Petersen (1997, Defining Islam for the Egyptian State, Brill), Vogel (2000, Islamic Law and Legal System: Studies of Saudi Arabia, Brill), Zaman (2002, The Ulama in Contemporary Islam, Princeton), and Zeghal (1995, Gardiens de l’Islam, Paris Sciences). Religion and State in Syria addresses this lacuna in style, taking the reader through the Sunni scene in Damascus and Aleppo, from the French Mandate (1920–1946) to the current uprising. In doing so, it offers two broad and innovative arguments that challenge and illuminate our understanding of the landscape of Sunni Islam in Syria. The first is that Syria’s Sunni religious scholars (ulema) have pioneered a social movement. Starting with a new generation of petit bourgeois clerics in the 1920s, the ulema have not just survived in a context of modern secular education, but flourished. They have done so not by doctrinal reform (the path taken by Salafis and modernist Islamic intellectuals) but by new ‘modes of practice’: in particular, organising religious education for graduates of secular schooling. Their preaching and teaching in organized circles of disciples nevertheless retained the traditional form of personal master-disciple Cont Islam (2015) 9:405–407 DOI 10.1007/s11562-014-0310-2

A HISTORICAL ANALYSIS ON THE GENEOLOGY AND THE TEACHING OF BULUGH AL-MARAM IN PESANTREN AL-MUNAWWIR KRAPYAK YOGYAKARTA INDONESIA

This article discusses the history of the teachings (kitab) of Bulugh al-Maram as they have developed in the pesantren tradition. It became popular in Indonesia since Indonesian Islam is generally of the Sunni-Syafi’i school. Aside from being influenced by the different streams of Islam that have made their way to Indonesia, Islamic scholars who have studied or worked in the Mecca and return to Indonesia with new knowledge continue to spread the teachings of the Syafi’i school of thought. The reputation of Ibn Hajar has been brought back by Indonesian Islamic scholars who have been to the Middle East. The effect of this movement of Islamic renewal has put pressure on the Al Quran and the Sunnah. There are three methods used in studying the kitab at the Pesantren Al-Munawwir in Krapyak. Firstly, the lecture method, which is a method practiced in most of the areas of study in this pesantren. Secondly, the question-answer method, in which the Kiai/Nyai invites santri to comment and ask questions about matters they do not yet understand. Thirdly, assignments method, in which one student is given the task of reading the Kitab Bulugh al-Maram min Adillat al-Ahkam aloud, and when a section is complete the other students give their interpretation of the text one by one.

ILMU KANURAGAN AT ROHMATUL UMMAH ASSALAFY PESANTREN OF JEKULO KUDUS

Pesantren are one source of knowledge, especially in Indonesia. Almost in every district in Java region in particular there is a boarding school, from which inhabited tens to thousands of students. The style of education offered also varied, from the shape of the Salaf to modern. There is also a yellow book offers study programs in an effort to preserve the concept of shariah brought by salaf scholars who in fact are the inheritors of the prophets. In addition to studying the book of yellow, there is also a boarding school who study science kanuragan (supernatural power) or martial arts. All have their respective advantages which aims to preserve Islamic values berasas on the Qur’an and hadith. Yellow Book and science kanuragan into a Pesantren tradition that can not be released. Science kanuragan very beneficial, especially before the independence of Indonesia. Therefore, the students participate in running the missions and fight against criminals and invaders. Science kanuragan , when it plays a lunch the students to fight for independence and the provision of da’wah. Teaching science kanuragan felt to be more urgent for the “protection” in the face of the enemy. At that science to be excellent kanuragan interesting to study.
 
 Keywords: ilmu kanuragan, pesantren, Jekula kudus

YOUNG WOMEN WRITERS FROM THE PESANTREN TRADITION: Self-Initiative, Learning Environment, and the Education System

The first section of this paper provides a brief description of the writing tradition in the pesantren. It examines how the writing tradition has been developed in the pesantren. The next section describes women’s involvement in writing in pesantren and explores some differences between older generations and the new generation, and then moves on to focus on several young women writers from the pesantren tradition and the two pesantren in Yogyakarta. In analyzing these writers’ experiences, I try to determine family assistance, environments, and schooling factors that have had significant influences on their careers, as well as looking for evidence of an educational atmosphere in which talented girls are encouraged. The paper concludes with the proposal of various steps that could be considered by pesantren in order to support an ongoing regeneration of women’s writing.

Kepemimpinan Kiai dalam Memelihara Budaya Organisasi di Pondok Modern Gontor , Lirboyo Kediri, dan Pesantren T ebuireng Jombang

Islamic Boarding has been known as a model of education institution which has a competitiveness either in the tradition of knowledge seen as one of the great tradition or in its moral transition and transmission internalization. In the other sides, pesantren is also an education that can play the empowerment role and civil society transformation effectively . Kiai as a leader of pesantren has also an important role in developing pesantren tradition to form institution character that can differentiate with the other. Because institution character as organization identity can be meant as a substantial point of the institution competitiveness in forming process that indicates two points, namely: the growth of scientific tradition and the clean system of pesantren education management. This research is to answer research questions by analyzing: 1. the structure of culture organization developed by Kiai as leader, 2. Kiai leadership in keeping culture organization, 3. the similarity and difference of the three pesantren. Based on qualitative paradigm, this research uses qualitative paradigm in terms of phenomenological approarch which is meaningful in comprehending event in relation to people in certain situation. The process of this research uses multi-case studies because it is as inquiry that investigates empirically the phenomena in the real life context. The naturalistic paradigm chooses a sample purposively or by theoretically , three pesantren, namely: Pondok Modern Gontor, Lirboyo Kediri and Pesantren Tebuireng Jombang. The reason of choosing the setting is based on some consideration on their specialty, uniqueness, interest, and suitable with the research topic.

Tradition and Sentiment in Indonesian Environmental Islam

In 2010-2011, new public messages circulated in Indonesia’s public sphere to “green” Islam. Formal and semi-formal religious education increasingly reflected and supported new ecological curricula and models. Messages of “eco-dakwah” (religious and environmental outreach) by religious authorities connected theory and practice, long established in the pesantren (madrasa) tradition. This paper highlights two affective strategies that were emerging as forms of environmental Islam: first, adapting “tradition” to be a resource for experiential awareness; and, second, the related expectation that feeling and emotion carry persuasive power to alter perception and inspire action. This dakwah cast moral sentiment and action in this world with respect to natural states anticipated in the world to come.

Islamic Education and Civil Society: Reflections on the Pesantren Tradition in Contemporary Indonesia

Previous articleNext article No AccessIslamic Education and Civil Society: Reflections on the Pesantren Tradition in Contemporary IndonesiaFlorian PohlFlorian Pohl Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Comparative Education Review Volume 50, Number 3August 2006Special Issue on Islam and Education—Myths and TruthsGuest Editors: Wadad Kadi and Victor Billeh Sponsored by the Comparative and International Education Society Article DOIhttps://doi.org/10.1086/503882 Views: 261Total views on this site Citations: 28Citations are reported from Crossref © 2006 by the Comparative and International Education Society. All rights reserved.PDF download Crossref reports the following articles citing this article:Muh. Idris, Saidna Zulfiqar Bin Tahir, Evra Wilya, Yusriadi Yusriadi, Leeda Sarabani, Ehsan Rezvani Availability and Accessibility of Islamic Religious Education Elementary School Students in Non-Muslim Base Areas, North Minahasa, Indonesia, Education Research International 2022 (Jun 2022): 1–11.https://doi.org/10.1155/2022/6014952Abdul Karim, Amsal Bakhtiar, Jamali Sahrodi, Paul H. Chang Spiritual leadership behaviors in religious workplace: the case of pesantren, International Journal of Leadership in Education 12 (May 2022): 1–29.https://doi.org/10.1080/13603124.2022.2076285K Ismail, K Alauddin, Y Abdul Talib, N Salleh Conceptualization of cultural sustainability for elderly Pondok Village (EPV), IOP Conference Series: Earth and Environmental Science 881, no.11 (Nov 2021): 012024.https://doi.org/10.1088/1755-1315/881/1/012024Yanwar Pribadi Sekolah Islam (Islamic Schools) as Symbols of Indonesia's Urban Muslim Identity, TRaNS: Trans -Regional and -National Studies of Southeast Asia 9 (Jul 2021): 1–16.https://doi.org/10.1017/trn.2021.15Arip Purkon POLITICAL PARTIES AND ISLAMIC LAW POSITIVIZATION IN CONTEMPORARY INDONESIAN GOVERNANCE, Humanities & Social Sciences Reviews 9, no.22 (Mar 2021): 75–86.https://doi.org/10.18510/hssr.2021.928Muhaemin Latif, Erwin Hafid, Luís Tinoca multicultural attitudes in an Islamic boarding school of South Sulawesi – Indonesia, Cogent Education 8, no.11 (Aug 2021).https://doi.org/10.1080/2331186X.2021.1968736Melanie C. Brooks, Jeffrey S. Brooks, Agus Mutohar, Imam Taufiq Principals as socio-religious curators: progressive and conservative approaches in Islamic schools, Journal of Educational Administration 58, no.66 (Jun 2020): 677–695.https://doi.org/10.1108/JEA-01-2020-0004Samuel Bazzi, Gabriel Koehler-Derrick, Benjamin Marx The Institutional Foundations of Religious Politics: Evidence from Indonesia*, The Quarterly Journal of Economics 135, no.22 (Dec 2019): 845–911.https://doi.org/10.1093/qje/qjz038Leonora C. Angeles, Omer Aijazi Revisiting the Madrassa Question in Pakistan: Worlding Lived Religion and Religious Education in Urban Spaces, Humanity & Society 43, no.33 (Nov 2018): 295–326.https://doi.org/10.1177/0160597618814878M. Abdul Fattah Santoso, M. 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The Pesantren Tradition: A Study of the Role of the Kyai in the Maintenance of the Traditional Ideology of Islam in Java. By Zamakhsyari Dhofier. Tempe: Arizona State University Program for Southeast Asian Studies Monograph series, 1999. xxxi, 254 pp. $19.95 (paper).

The Pesantren Tradition: A Study of the Role of the Kyai in the Maintenance of the Traditional Ideology of Islam in Java. By Zamakhsyari Dhofier. Tempe: Arizona State University Program for Southeast Asian Studies Monograph series, 1999. xxxi, 254 pp. $19.95 (paper).

The Influences of The Meccan Education on the Pesantren Tradition with Special Reference to Shaykh 'Abd al-Ḥamīd Kudus

This article looks at the influence of Meccan education on the pesantren tradition. The author will deal with the rise of Javanese religious scholars in Mecca seen from two interrelated perspectives: textual and intellectual networks. The author will attempt to discuss these indications and link them to the pesantren environment. The author will also shed light on some discourses related to Islamic reforms stimulated by the Javanese ulama (religious scholars) in Mecca and how they influenced the construction of pesantren ideology. The author will end this article with a case study of Shaykh 'Abd al-Hamid Kudus. This study is meant to portray the intellectual career of a Javanese teacher at the Masjid al-Haram in Mecca.DOI: 10.15408/sdi.v15i3.526

Darut Tauhid: Modernizing a Pesantren Tradition

This study presents a case study of the Daarut Tauhiid Pesantren in Bandung, West Java, which represents an emerging trend in recent years in Indonesia, that is, the growing popularity of what we refer to here as the 'virtual pesantren'. Employing such a term in relation to the pesantren tradition - a tradition that has existed in Indonesia for many centuries - palpably indicates the changing nature of the tradition.DOI: 10.15408/sdi.v12i3.583

Tārikh al-Ma’had al-Turāthī wa Thaqafātuhu

Within the Indonesian context, the history of pesantren cannot be alienated from that of Walisongo (The Nine Saint), who were said to be responsible for the spread of Islam in Java in the 16th-17th centuries. Maulana Malik Ibrahim (died 1419), the "spiritual father" of the Walisongo, is usually considered by the santri comntunity in Java to be "the teacher of the teachers" of the pesantren tradition. Some of the well-known pesantrens in Java, claim that they received their inspiration from the dakwah (ie.Islamic propagation) of Maulana Malik lbrahim. Moreover, oral histories indicate that old and influential pesantrens outside of Java -such as Nahdlatul Watan, established in 1934 in East Lombok NTB and now home for about 10,000 santris scattered throughout its branches- also had Inspiration from the Walisongo teaching. This, in turn, has made Maulana Malik lbrahirn as the father of the Walisongo even more well-know.DOI: 10.15408/sdi.v7i1.718

MIGRASI TRADISI PESANTREN JAWA KE MALAYSIA AWAL ABAD KE-20

This article reveals the Java pesantren tradition in Malaysia, especially ini the main areas where Javanese peole live, such as negeri Selangor, Perak and Johor. The discussion focuses on three kiai who come from Java and got education in Java pesantren and build pesantren in Semenanjung Tanah Melayu. They are a part of outstanding kiai who built pesantren in those three negeri. They represent the three negeri: Kyai Muhammad Ali Qaribun (from Bantul, Yogyakarta) in Selangor, Kyai Salleh(from Purworejo,Jawa Tengah) in Perak dan Dato‘ Kyai Shamsuddin Ridhwan (from Madiun Jawa Timur) in Johor. The result of the research shows that in the end of 19 century until the beginning of 20 there were many Javanese migrated to Semenanjung Melayu. They came from various places in Java and migrated there for some reasons; spreading religion, hate the colonialism, and the need of survive. The kiai continued the Java pesantren tradition in Semenanjung Melayu. They still have good relationship with their ancestral land in Java so they still send their santri to Java to continue the study.