Hru
DONES|AN.rounNAL
Volume5. Number 1.1998
FoR tsLAMtc sTUDIES
CHntsrtnru-Must-tv RrmrloNS
lN
I
t'toorurstn:
rHE CHRt-le NGES oF THE Twrrurv-Ftnsr Crrurunv
lbrahim Abu Rabi'
THE
Mvsrtcnl FIcunr or HRltAHuno MurRvRrtru rnovrHe VTLLAGE orCnsoLEr (Jnvn) Edwin Wieringa
K, H ,
Hnsvnrt Asv'nnt's CoNTRIBUTIoN
ro
lruoonestRx lruorpruoeruce
Latiful Khuluq RSl.l@154492
SII]DHN,Ail|iliA Joumalfor lslamic Vol. v, n0. 1, 1 998
Eorronrel Boeno, Harun Nasution Mastuhu
M. Quraish Shihab A. Aziz Dahlan M. Satria Effendi Nabitah Lubis
M. Yunnn YunLf Komaruddin Hidarlat
M. Din
Synmsuddin
Muslim Nasution Wahib
Mu'thi
Eprron-rru-Currp' Azrlumardi Azra '
EprtoRs'
Saiful Muiani nenaro !!rnsetvo Iohan H. Meuieman
Didin Suafruddin Ali Muihanif AssrsteNrs ro rHE EDrroR: Arief Subhan Oman Fathurrahman
Heni Nuroni Er.rct-tsu LeNcuecs Apvrson, Donald Potter
Anearc Lerucuecr Aovrson, Nursamad
Covrn
DssrcNrsn, S. Prinka
STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the l_nstitttt Agama Islam Negeri (IAIN,The State lnstitute for lslamic Studieil Syarif Hiday at ul ah, I akar t a. (STT DEPPEN N o. 129 / S K/DITI EN /P P G / STT /197 O- an'd I
by the Department of Religious Affairs of the Republic of Indonesia. It in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal zoarmly uelcomes contributions
sponso,red
specializes
from scholars of related disciplines.
All
articles published do not necessarily represent the aiezus of the jottrnal, or other instittttions to tuhich it is ffiliated. They are solely the aiezus of the authors. The articles contained in this journal haae been refereed by the Board of Editors.
Khoirul Ana)ar
Pesantren,
Igoi
and Tarekat
Ab stract: Ky ai
(c h ari sm atic re li gi o us te ac h er s /sc h o lar ) an d p esantr en (traditional Islamic boarding schook ouned and run by kyai) hatse become common subjects of research dntong scholars studying Islam in Indonesia. Since J.F.B. Brumund, a Dutch expert of education, published bis bo o k c opering th e e duc ation s! stem in J aua in 1 I 5 7, a n umber of sc h o lars folloued his step by uriting a aariery of uorhs dealing uith the role of kyar and pesantren uithin Javanese sociery. Such scholars as pan den Berg, Snouck, Hurgronje, and CWrd Geertz demonstrated the role of pesantren andkyai in shaping and preserving social, cubural, and religious tradition in rural Java. Descriptions by Hurgronje and Geertz that stressed rhe backwardness o/pesant ren life such as the simple sryle of ffi led by its communiry of students, absolute obedience of the santri (deaout Muslim studcnts)to their master ky^i) and the traditional learn-by-twote system of teaching based on classical books, hardly explained the real strength of intellectual and religious traditions tbat existed in the
pesantren. Tlte pesantren institution is a complete framez.uork of traditional klamic learning in Java and Madura. The pesantren cdnnot be excluded from a kyait life andztorldztieu as tbekyai is the central locus of the 69
Studid Isldm.;ha, VoL 5, No. 1, 1998
Kboirul Anuar
structure o/presantre n ltfe. Thekyai is considered by the pesantren community as possessing d specidl cdpabiliry of knouingthe uill of God. Becduse of a kyai t indepth religious knozaledge, it is also belieoed that he can interpret the signs ofthe unioerse. Therefore, in addition to beingan advisor on religious mdtters, akyaifrequent/y pldys a special role in medinting between the mundane and the supernatural uorlds, qitb the pouter to giae blessings and heal the sick. The kyait supernaturdl girts are exemplified by his spirirual actiai4t in tarekat, or tasawuf, (mystical sufi or-
dul. Mosrkyai and pesanrren in Java are ffiliated uith one of the main sufi orders. The relationship betueen pesantren is also formed on the basis of sufi netuorks. Since tbeir early formation, in fact, pesantren and kyai in Jaoa are linked by two important elementl The first elemenr is a continuous structure of intellectual chainl TIte second is a spiritual genealogy. The intellectual cbains are constituted by each successiae generation
of
kyai transmitting knouledge to tbeir student santri. A kyai, according to such tradition, does not gain special status andpopulariry because ofhb personal achievement, but because of the legitimate intellectual authoriry that he gainsfrom his precedinggenerations ofkyai. Meanuhile, the spiritual chains ofkyai and pesan' .ren are in general formed through studentmdster links (called silsilah)provided by their membership in sufi orders. That is, each ritual-cumspiritual link in the chain of a sufi order is aught to subsequent generd,tions through esablished and continuozs silsilah. ,4
kyai,
for
instance, learns some formula of dzikr (ncanation) from bis
master, uhich the master had lemnedfrom a grand master. Spiritual chains terminate uith tbe erstuhilefounder of the sufi order. Liuingmasters of sufi ordprs are considered as the spiritual gate keepers of the ordrs'foundqs. The relation.ship uhich akes place uitbin the chains o/silsilah shapes the in te I le c tua I an d fam i ly lin kage betu e en dffi r e nt p esanr re n.
Finally, the intellectual and spiritual pesantren taditions haae deterrnined the social and political axitudes held by pesanrren communities in Java, For example, the rise of peasant rebellions in the late nineteentb and the early twentieth centuries (tbe peasant reaolt of Banten in 1888 and protest mooement o/Ripangiyah, were greatly influenced by
pesantren
based
sufi orders.
Stadia Islamika, Vol,
t,
No, 1, 1998
Khoirul Ana)al
Pesantren, Kiyai dan Tarekat
Abstraksi:
Topik, di sekitm kiyai dan psantren relah menjadi obyek. pene-
I s Iam di I n do n e si a S ej ak J. F. B. Br upendidikan mund, abli berkebangsdan Belanda, menulis sebuah buku tentdng sistem pendidikan di Jaua pada ahun 1857, sejumlah sarjana mengikutinya dengan berbagai karya yang menyangkut pesantren dan peran kiyai di dalam masyarakat Jawa. Sarjana-sarjana seperti van den Berg, Hurgronje dan Clffird Geertz, dapat dipandang sebagai sejumlah ordngyangberhasil menunjukkan pengarub pesdntren dan kiyai dalam membentuk kehidupan sosial, kuhural,politik dan keagamanazn orang Jaua di pedesaan. Namun demikian, ciri-ciri yang mereka gambarkan tentdng pesantren-dengan kesederhanaan pola hidup, kEatuhan yang mutlak para santri kepada kiyai, dan dalam beberapa hal pengajaran kitab- kitab klasik-h anya menyentuh lapisan luar dari kehidupan pesan tren. Gambardn yang demikian belum mampu menangkap kekuatan ydng sesungguhnya dari tradisi intelektual dan keagamaan pesantren. Tradisi pesantren merupakan kerangka sistem pendidikan Islam tradisional di Jaua dan Madura. Dalam perjalanan sejarahnya, sebuah pesantren tidak bisa dilepaskzn dari pandangan dunia kiyainya. Sehingga seorang kiyai-yang terkadang tidak bisa sepenuhnya dipersamakan dengan ulama atau tokoh agdmd dalam tradisi Islam-menempdti posisi sentral dalam struktur kebidupan pesantren. Ia dianggap sebagai seorang li ti an p ara sarj an a yan g m emp e kj ari
71 Sttdit Isl4m;k4,
Vol. 5,No. 1, 1998
72
Kboirsl Ana'ar
yang memdbamai keagungan Tuhan dan, karena keadalarnan pengetd.hudn agamdnyd serta ketekunan ibadahnya, diyakini mampu mendngkdp isydrdt-isydrdt gaib alam semesa. Oleh karenanyd., seordng kiyai selain rnenjadi tempat bertanya masalah-masalah keagamaan, tidzk jarang ia juga dijadikan tempat meminta berkah, azimat, dan kesembuhan. O ran g Jaut a biasanya m en gkaitkan kemampuan kemampuan spiritual kiyai itu dengan aktivitasnya dalam kehidupan tarekat. Mernang, hampir semua kiyai di Jawa berafiliasi kepada satu madzbab tarekat atau lebih, yang dengan sendirin))d merupdkan afiliasi pesdntren yang dipimpinnya. Bahkan, ak jaranghubungan-hubungan dntard sdtu pesantren dengan lainnya sangat ditentukan atas dasar jaringan arekat. Menurut penulis artikel ini, sejak awal pertumbuhannya, pesdntren-pesdntren dan para kiyai di Jaua selalu terjalin oleh dua hal. Pertama, intellectual chains (mata rantai intelektual)yang tah. terputus dan, kedua, sp i ri tu al ge n eo logy (asa l u s u I spiritualny a). Mata rantai inte/ehtual biasanya diandaikan dengan hubungan sesarnd. pesantren yang terbentuk berdasarkan keterkaitan bidang pengetahuan yang diperoleh kiyainya, lez.t;at tansmisi intelektual yang tersusun rndpan, Seorang kiyai, menurut tradisi ini, tidak pernah memiliki stdtus atdu kemasyhuran karena presusi pribadinya. Melainkan, karena keabsyahan otoritas intelektualnyayang diperoleh dari proses belajar dengan kiyai atau ulamasebelumnya sedangkanmaurantai spiritual kiyai dan pesantren umumnya ditetapkan melalui ikatan guru-murid yang berlaku dalam tradisi tarekat atau wsawuf, yang disebut dengan silsilai. Setiap ajaran tarekat diajarkan kepada generasi penerus melalui suatu s i I s i I ah y an g b er ke s in amb un gan. S e or an g kiy ai m emper o Le h p e n gaj ara n dari gurunya, la/u gurunya meffiperoleb itu dari gurunya pula, htinga bersarnbung sarnpai pendiri tareka tersebut. Oleh karenanya, syaikbsynkh (guru tarekat) merupakan pewaris spiritual dari pendiri-pendiri tarekat. Hubungan yang terdapat dalam rantai sikilah spiritual itulah yang lnelandasi hubungan intelektual dan kekeluargaan dntdra s4tu pesdntren den.gan pesantren lain. Perlu ditambahkan di sini, bahua tradisi pesanven semdcdm ini berpengaruh pada sikap sosial dan politik pesuntren di Jaua. Munculnya gerakan protes sosial perani pada akhir abad 19 dan aual abd 20 di Jawa, misalnya, pmberonukan peuni Banten 1988, gerakan protes Ripangiyah, dan lain'lain, sangat dipengaruhi oleh tradisi arekat yang berlaki pada kehidupan kiyai dan pesantren. -
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