INDONESIANJOURNAL FOR ISLAMIC STUDIES
Volume 5, Number 1, 1998
CHRISTIAN-MUSLIM RELATIONS IN INDONIESIA: THECHALLENGES OF THE TWENTY-FIRST CIENTURY
Ibrahim Abu Rabi'
THE MYSTICAL FIGURE OF HAJI AHMAD MUTAMAKIN FROM THE VILLAGE OF CABOLEK (JAVA)
Edwin Wieringa
K. H. HASVIM ASY'ARI'SCONTRIBUTION TO INDONESIAN INDEPENDENCE
Latiful Khuluq ISSN 0215-0492
8llJDIA1~ Indonesian Joumal for Islamic Studies Vol. v. no. 1, 1998
EDITORIAL BoARD·
Ham11 Nasulrorr Maslulrrr M.
Qurai~h
Slrilmll
A. Azrz Dalrlmr
M Sntnn Effendi Nnbrlnh Lubis M. Yrman Yrrsuf Komaruddin Hidavnt M. Din Synmsuddi11 Muslim Nnsution Wa/tib Mrt'l/ri EDITOR-IN-CHIEF:
Azvumnrdi A::ra EDITORS:.
Sniful Mujnm Hendro Prnsr!tto folrmr H. Meuiemnn DJdin Synfruddin Ali Munlumi[ A SSIST ANTS TO THE EDITOR;
Arief Sublran Oman Falhurrnhmnn Hetri Nuroni ENGLISH LANGUAGE. ADVISOR
Donald Potter ARABIC LANGUAGE ADVISOR.
Nu rsnmnd CoveR DESIGNER:
5. Priuka
STUOIA lSLAMTKA (JSSN 0215-0492) is n jormtal published qum·terly by tire
/ns/r/rll Agamo lsla!ll Nrgeri (lAIN, Thr Stale lnslitute for Islamic Studies) Syarif Hulayatu/lnlr, Jakarta. (S TT DEPPEN No. 129/SK/DITJEN/PPG/STT/1976) and ~pnnsnred by the Department of Rrligious Affairs of the Republic of Indonesia . It SJitcialtzes in Indonesian Islamic studies, and is intnrded to communicate orrgirwl rrsrnrches and crtrrent issues 011 the subject. This journal tuannly welcomes contributions from scholars of related discrplines
All artu:les published do not necessnrUy represent the views of u~~;,ouma/, or other mstitutions to which it zs nffilrateti. Tiley are solely the views of t rt' authors. The arllcles contamPd 111 this joumallrnve bl!rll refrmd by the Board of Editors.
Khoirul Anwar
Pesantren, Kyai and Tarekaz;
Abstract: Kyai (charismatic religious teacherslscholtzrs) and pesamren (traditional Islamic boarding schools owned and run by kyai) have be-
come common sttbjeccs ofresearch among scholars studying Islam i11 Indonesia. Since ].F. B. Brurnund, a Dutch expert ofeduc,ttion> published his book covering the education system in ]awa in 1857, a number ofscholars followed his step by writing a variety of works dealing with the role of kyai and pesantren within Javanese society. Such scholars as van den Berg, Snouck Hurgronje, and Clifford Geertz demonstrated the role of pesantren and kyai in shaping and preserving social" cultural, and reli· gious tradition in ru1·a.! java. Descriptions by Hurgronje and Geertz that stressed the backwardness ofpesamren life such as the simple style oflife led by its community ofstudents, absolute obedience ofthe samri (de-vout Muslim students} to their master (kyai), and the traditional Learn-by-wrote system of teaching based on classical books, hardly expLained the real strength of intellectual and religious traditions t.hat existed in the pesamren. The pesantren institution is a complete framewor·k of traditional Islamic learning in java and Madura. The pesantren cannot be excluded from r1 kyai >s life and worldview as the kyai is the central locus of the 69
~ludilf
Momik •• Vol. J . N<J, I. /99R
structure ofpresamren lift. The kyai ts considered by the pesantren com· munity as possessing a special capability ofkno'l£·ting the will of God. Be· cause of a kyai 's in depth religious knowledge, i;r is also believed that he can interpret the signs of the universe. Therefore, in addition to being an advisor on religious matters, a kyai frequently plays a special role in mediating bet'ween the mundane and the supernatr.m:d u•orlds, 'CJ.!ith the powe·r to give blessings and heal the sick. The kyai 's sup,'!Yrlatural gifts a,·e exemplified by his spiritual activity in tarekat, or t~;awuf, (rnystical sufi or· ders). Most k yai and pesantren in Java are affiliated with one of the main sufi orders. The relationship between pesantren is also formed on the basis of sufi networks. Since their early formation,, in fact, pesantren arzd kyai in java are linked by two important elements. The first element is a continuous structure ofintellectual chains. The second is a spiritual genealogy. The intellectual chains are constituted by eacb successive generation of kyai transmitting knowledge to their student sa.ntri. A kyai, according to such tradition, does not gain special status and popularity because ofhis personal achievement, but because ofthe legitimr-zte intellectual authority that he gains from his preceding generations ofkyai. Meanwhile, the spiritual chains ofkyai and pesantren are in genera/formed through studentmaster links (called silsilah) provided by their membership in sufi orders. That is, each ritual-cum-spiritual/ink in the chain ofa sufi order is taught to subsequent generations through established and continuous silsilah. A kyai, for instance, learns some formula of dzik:r (incantation} from his master, which the master had learnedfrom a grand master. Spiritual chains terminate with the erstwhile founder of the sufi order. Living masters of o;ufi orders are considered as the spiritual gate keepe·rs ofthe orders'founders. The relationship which takes place withi11. the ch~tins ofsilsilah shapes the intellectual and family linkage between different pesantten, Finally, the intellectual and spiritual pesantn~n traditions have deter· mined che social and political attitudes held by pesantren communities in Java. For example, the ~·ise ofpeasant rebelLions in the late nineteenth and the early twentieth centuries {the peasant revolt of Ramen in 1888 and protest movement of Ripangiyah, were greatly influenced by pesantren based sufi orders.
S1udi" r.lttmikA, Vol. J. No. l, /998
Khoirul Anwar
Pesantren, Kiyai dan Tarekat
Abstraksi: Topikdisekitar kiyai dan pesantren telah menjadi obyekpene-
litian para sarjana yang mempelajari Islam di lndone·sia. Sejak JF.B. Brumund, ahli pendidikan berkebangsaan Belanda, menu/is sebuah buku tentang sistem pendidikan di ]awa pada tahun 1857, sejumlah sarjana mengikutinya dengan berbagai karya yang menyangkut pesarmen dan peran kiyai di da!am masyarakat ]awa. Sarjana-saTjana seperti van den Berg, Hurgronje dan Clifford Geertz, dapat dipanddng sebagai sejumlah orang yang berhasif menunjukkan pengaruh pesantr·en dan kiyai dalam membentuk kebidupan sosial, kultural, politik dan A!eagamanaan orang ]awa di pedesaan. Narmm demikian, ciri-ciri yang mereka gambarkan ten tang pesantren- dengan kesederhanaan pola hidup, kepatuhan yang mutlak para santri kepada kiyai, dan dalam beber-apa hal pengajaran kitab-kitab klasik-hanya menyem:uh lapisan Luar da:ri kehidupan pesantren. Gambaran yang demikian belum mampu 1mmangkap kekuatan yang sesungguhnya dan tradisi intelekttlal dan keag.amaan pesantren. Tradisi pesantren merupakan kerangka sistem pendidikan Islam tradisional di ]awa dan Madura. Dalam perjalanan sefarahnya, sebuah pesantren tidak bisa dilepaskan dari pandangan dunia ki)'ainya. Sehingga seorang kiyai- yang terkadang tidak bisa sepenuhnya. dipersamakan dengan u!ama atau tokoh agama dalam tradisi lslam-menempati posisi sentra! dafam stmktur kehidupan pesantren. fa dianggap sebagai seotang 7(
Swdi" lsl•mil
yang memahamaz keagtmgan Tuhan dan, karena keadalaman pengetahuan agamanya serta ketekunan ibadahnya, diyakmi mampu menangkap isyarac-isyarat gaib a/am semesta. 0/eh ka·renanya, seorang kiyai selain menjadi cempac be~unya masalah-masalah keagamaan, tidak jarang ia juga dijadikan cempar meminca berkah, azzmat, dan kesembuhan. Orang jawa biasanya mengkaitkan kemampuan-kemampuan spzriwal kiyai iw dengan akti1.1itasnya dalam kehzdupan utrekac. Men1ang, hampir semua.kiyai dijawa berafiliasi kepadasatu madzhab tarekat atau lebihJ yang dengan sendirinya merup.~kan afiliasi pesamren yang dipimpinnya. Bahkan, tak jarang hubungan ..hubungan an cara satu pesantren dengan lainnya sangat ditentukan atas dasar jaringan rarekat. Menumt penulzs artikel ini, sejak awal pe-ttumb11hannya, pesantren-pesanrren dan para kiyai di jawa selalu terjalin oleh dua hal. Pertama, intellectual chains (mata rantai imelektual}yang ta:k terputus dan, kedua, spiritual genealogy (asal-usul spintualnya}. Mata ramai imelektual biasanya diandaikan dengan hubungan sesama pesanrren )'ang cerbentuk berdasarkan kece,·kaitan bidang pengecahuan yang dipe1·oleh kiyaznya, le'll:at transmisi mte!ekrual yang tersusun mapan. Seorang kiyai, menzmtr tradisi mi, tidak pernah memihki status atatt kemasyhuran karena prestasi pribadin:1•a. Melainkan, karena keabsyahan otoritas intelektualnya yang diperoleb dari proses belaja1· dengan kiyai atau. ulamasebe!tam1ya. Sedangkan mat-a rancai spiritual kiyai dan pesantren umumnya ditetapkan melalui ikc..tan guru-murid yang berlakrt cia/am tradisi tarekat aUtu r11sawuf, yang dzsebut dengan silsilah. Setiap aJaran carekat diajarkan kepada gene~·asz penerus me/alui suacu silsilah )'ttng berkesinambungan. Seora11g kiyaz memperoleh penga1aran dari gurunya, lalu gttrunya memperoleh itu dari gurtmya pula, hingga bersambung sampai pendiri tareka tersebut. 0/eh ka·renanya, syaikh-syaikh (gw·u tarekat) merttpakan peu;aris spiritual dari pendiri-pendiri tarekat. Hubungan yang cerdapat dalam rancai silsifah spzrimal itulah yang melandasi hubungan ince/ekrual dan kekeluargaan amara satu. pesantren dengan pesantren lain. Per/u ditambahkan di sinz, bahwa tradisi pesantren semacam ini berpengaruh pada sikap sosial dan politik pesa1m·en di jawa. Mu?mdnya gerakan protes sosial petani pada akhir abad 19 dan awal abd 20 di }tt'l.t'a, misalnya,pembe~·ontakan petani Ban ten 1988Jgeral~n protes Ripangiyah, dan lain-lain, sangat dipengaruhi oleh tradisz tareleat )'ang berlalm pad11 kehidupan kiyai dan pesantren.
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