Al-Ma'had al-Turathi wa Taqwin al-Jama'ah: Tajribah Ma'had Hidayatullah

INOONESIANJOURNAL FOR

ISLAMIC STUDIES VolumeS, Number2, 1998

P.ILGRIMAGES AND LOCAL ISLAM ON JAVA Huub de Jonge

MAI:lFd:Z AL-TIRMISi (D. 1338/1919): AN INTELLECTUAL BIOGRAPHY Abdurrahman Mas'ud

ISLAM OBSERVED: THE CASE OF CONTEMPORARY MALAYSIA Laurent Metzger

"THE CLASH OF CIVILIZATION":

A PROGNOSIS OF THE FUTURE OR THE LURE OF THE PAST Taufik Abdullah

811JDIAISIAMIKA

Indonesian Joumal for Islamic Studies Vol. v, no. 2, 1998

EDITORIAl BOARD: Ht1rw1 Nasutior1 Mastuhu

M, Quraish Sl1iha/l

A. Aziz Dahlan

M . Sa/ria Effendi Nabilah Lubis /vf. Yu11n11 Yusuf Komamddin Hidayat

M . Din Syamsuddin Muslim Nasutio11 Wallib Mu'thi EDITOR· IN-CHIEF:

AZ,IJimrardl Aua

EDITORS:

Saiful MuJani ffendro Prase/yo fohau H. Meuleman Didin Syafruddin Ali Munhanif AssiST ANTS TO TH£ EDITOR:

Arief Subha11 Omm1 FatiJUrralunan Heni Nuroni

ENGLISH LANGUAGE ADVISOR:

Douald Potter

ARABIC lANGUAGE ADVISOR. Nttrsamad

ｃｯｶｾｲｮ＠ DESIGNER; 5. Pri11ka

STUDJA ISLAMIKA ([SSN 0215-0492) is a journal published quarterly by the lnstitut Agama /slt7111 Negen (JAIN, the State Institute for lslam{c Studies) Syarif Hidayalullah, Jakarta . fSTT DEPPEN No, 129/SK/DIT/EN/PPG/STT/1976) and sponsored by the Department of Religwus Affairs of the Republic of Indonesia. II specializes in Indonesian Islamic studies, and is mtended to communicate original researches and curm1l issues on

the sub;ect. This journal warmly welco111es coutributions from sclwlurs of related

disci-plines.

All artirles p11blished do not necessarily represwt tire views of the joumal, or oll1er

SiroiudinAbbas

Al-Ma'had

｡ｬＭｔｵｲ｡ｴｨｾ＠

wa

ｔ｡ｱｷｾｮ＠

al-Jama'ah:

Tajribah Ma'had Hidayatullah

Abstraksi: Mengidentifikasi institusi pondok pesantren sebagai lembagapen-didikan keagamaan-tenttama. dari sisi perannya. yang spesifik dalam bid4ng penyebaran dan pelestarian paham keagamaan tradisional dari khazanah kitab klasik (kitab kuning) serta reproduksi ufama- tampaknya, tidak lagi cukup untuk rrzenje/askan perkembangan yang terjadi dalam tiga dasawarsa terakhir. Apa lagi dengan menempatkan.nya di dalam kategori modem/ tradisional. Sejak dekade 1970-an, gambaran pondok pesantren di Indonesia telah mengalami peragaman yang tidak bisa dijelaskan. dari sudut pan dang

atau kategori di atas. Peragaman ini disebabkan muncuJnya sejumlah

santren jenis baru yang memiliki karakteristik khas yang tidak dimiliki pe-santren-pesantren ｴｲｴｾ､ｩｳｩｯｮ｡ｬ＠ umumnya.

Dengan mengambil kasuspesantren HidtJ:yatul!ah, Balikpapan, Kaliman-tan Timur, artikel ini mendiskusikan beberapa karakteristik khas pesantren jenis baru ini. Kekhasan pesantren ini terutama pada aktivitasnya. yang tidak menempatkan pengkajian kitab kuning dan bahasa Arab sebagai bagi-an pokok kegiatbagi-an sehari-hari para sbagi-antrinya; melainkbagi-an pada pembinabagi-an watak pribadi santri yang diarahkan untuk membentuk sebuah jamaah Is-lam yang solid dan mandiri berdasarkan pandangan keagamaan pemimpin-nya. Ken dati perhatian utamanyapadafungsi paham keagamaan pemimpin pesamren ini, sebagai kekuatan pendisiplin. dan pembentuk jamaahj artikel ini juga mengungkap bagaimana pandangan keagamaan tersebut dirumus-kan menjadi mewde dan materi pembinaan dan pembentudirumus-kan jamaah yang sistematis.

ter-JJ2 SirojFKii11 Abb.s

lebih dahulu mengubah hutan di Gunung Tembak-sekuar 32 km dari kota Balikpapan-yang tandus menjadi !ahan pe11:anian dan pemukiman. Sejak diresmikan pendiriannya tahun 1976 oleh Mmreri Agama, Dr. Mukti Ali, pesantren ini mengintensifkan kegiatannya dalam bidangpenghijauan dan

ｰ･Ａ･ｳｴ｡ｾｩ｡ｮ＠ lingkungan hidup. Hasilnya, pada tl.lfmn 1984 pesantren

ini-melalui Abdullah SaZ:d- menerima penghargaan Kalpataru dari Presiden

ｳｾｴｨ｡ｲｴｯ＠ sebagai tokoh yang berjasa di bidang penghijauarz dan pelestarian

lingkungan hidup. Kini tercatat, tidak kurang dari tiga puluh cabang Hi· dayatullah yang didirikan di selwuh indonesia. Selain telah menyelenggara-kan pendidik4n madrasah yang dikhususmenyelenggara-kan bagi para santri dan orang· orang tidak mampu, pesantren ini pun telah melakukan kegiatan bisnis yang cukup herhasil, khususnya di hidang agribisnis dan agroindustri, jasa, dan perdagangan.

Abdullah Said adalah tokoh yang paling menentukan dalam proses perin· tisan hingga perkembangan pesantren ini. Dapat dikatakan, pemiki,·an dan obsesi keagamaan tokoh kefahiran Sinjai, Sulawesi Selatan tahun 1945 ini, mendominasi format Pesantren Hidayatullah secara keseluruhan.la menci· ta<itttka11 kebangkitan kembali Islam di abad ini. Adanya sebuah jamaah yang solid, sebagaimana di/ihatnya dalam sejarah dakwah Nabi Muham· mad, diyakini sebagai prasyarat menuju kebangkitan tersebut. Menuntt dia, kekuatan jamaah hanya mungkin disusun jika makna syahadat yang her· fungsi sebagai perekat umat !slam menjadi satu kesatuan telah benar-benar diyakini uma:t Islam. Rendahnya kualitas syahadat adalah penyebab utama kemunduran umat Islam.

Untuk mengembalikan kualitas syahadat, sehingga mampu membangun jarnaah yang solid) diperfukan reevaluasi menyeluruh terhadap bangunan keitnanan umat Islam. Reevaluasi harus dilakukan melalui proses ｰ･ｮｳｵｾ＠

cian rohani dalam Lima fase pra kenabian Muhammad: yakni fase menjadi yatim,fase menggembala,fase berdagang,fase berkhadijah {tnenikah dengan Khadijah}, d1JJ1 fase bergua Hira. Kelima fase ini dijadikan metode pemhi-naan dan pembentukan jamaah Hidayatullah. Selain icu, umat IsLam, kht-tSUS· nya jamaah Hidayatuliah, harus mencoba rnerealisasikan kandungan rnak-na lima surat {wahyu) pertama ai-Qur'an yang disebutnya sebagai

»sistema-tika ｷ｡ｨｹｵｾ＠ Kelima sur at rersebut adaiah a/-'Aiaq {5 ayat), al-Qalam (7 ttyat},

al-Mzaammil {1 0 Ayat), al-Muddatsir (7 ayat} dan aL-Fatihah (7 ayat}. &rdasarkan pemikiran dan obsesi keagamaan.Abdullah Said pesantren Hidayatttllah didhikan sebagai eksperirnen pembentukan watakJ karakterJ

cJ:m

budaya hidup jamaah Is/ami. Dengan kata lain) Pesantren Hidayatul· fah menjadi semacam saran a eksperimentasi penerjemahan dan pembahasaan ai-QurJan dalam kehi.dr.tpan sehari-hari.

Sirojt-tdin Abbas

Al-Ma'had al-Turath1 wa Taqw!n al-Jama'ah:

Tajribah Ma'had Hidayatullah

Abstract: DtJ.ring the last three decades, pesantren in Indonesia have

shown a variety of institutional developments. The identification

ofpe-santren as Islamic Learning institutions- especially in terms of their

spe-cific role in preserving intellectuaL tradition and reproducing

'ulama'-may no longer be sufficient to explain that development. Such a trend

can be seen in theestttblishmentof a significant number of Islamic learn-ing institutions in the country with different visions and characteristics of leam in g. One of the leading mstitutions representing this new form of

pesantren is Pesantren Hidayatullah, Balikpapan, East Kalimantan.

The uniqueness of this pesan tren is mainly displayed in its

education-al activities and methods. This pesantren uses various approaches to

edu-cate che student to have a basic understanding of Islamic teaching, but

does not consider kitab kuning (yellow books) reading and Arabic

gram-mar studies as the prigram-mary educational curricula. Rather, the curricula is

drawn as an attempt to develop the personality of its students and is

di-rected towards establishing a certain form of Islamic community deri7.•ed

from the religious vision of its leaders. Interestingly, pesantren uses a

systematic means to return the students to «the reallslamzc community".

Pesantren Hidayatullah was established in 1971 by five young

Mus-lim preachers, i.e., Abdullah Said, a self-educated religious master; Hasan Ibrahim from Krapyak, Yogyakarta; UsmanPalese, Bangil; Hasyim fronl Pesantren Darussalam, Gontor; and Nasir Hasan a graduate of Muham-madiyah Religious Training, Yogyakarta. Together with the Balikpapan

society, they srarted establishing the pesamren by turning the forest of

Gummg Tembak-abouc 32 km from the city-into agricultural land.

Since 1976, when it was officially inaugurated by the Minister of

I H Simjudin Ablws

gtousA!foirs, Dr. Mukti Ali, the pesantren has mcenstfied zts educanonal activities. Another achievement of the pesantren is that, in 1984 the pe-samren earned a Kalpataru award from President Soeharto; a prestigious award for people and institutions who have worked for envi?·onmental safety and conservation in Indonesia.

An interesting fact about this pesantren is that they have relatively big business firms, particularly in service, agrobusiness and agro

indus-try. The firms, owned by the pesantren and managed by the students and alumni, succeed in supplying and servicing the basic needs of Balikpapan society.

Abdullah Said is the most prominent figure in the de'l,'elopment of the

[image:6.425.37.395.32.475.2]

pesantren. One may say that the religious thought and acti'lJism of this figure has dominated the direction and the pattern of the pesamren edu-cational system. Said is obsessed with revitalizing a blessed community based on the Islamic way of life, with its religio-politicaf nature. To build an integrated form of society, as Said perceives from the history of Prophet Muhammad's mission, is a precondition for the rise of ummah. Accord-ing to Said, the power of the community may only be formed when the meaning ofShahadah (Muslim creed on the oneness of God and the proph-ecy of Muhammad) has been convinced deeply as an integrated part of human life by the Muslims. The lack of understanding of the Shahadah is the root of the Muslim's backwardness.

Therefore, Said conceives that in order to revitalize the quality of

Shahadah for Muslims, it is a necessary to ree·valuate the entire founda-tion of the structure of ummah. The steps of such a reevaluation can be derived from the "preconditions» of Muhammad's prophecy. Said gives five phases which Muhammad, and all Muslims should also do so, worked with, i.e., the phase of becoming an orphan; the phase of trading; the phase of marriage with Khadijah; and the phase of contemplating in the Cave Hira. These five phases became the learning method used to develop the personalities of the students in Pesantren Hidayatttllah. Besides, the Hi-dayatullah community, including students, alumnae and the people near-by, has to try to realize the inner meaning of the five important sutah of the Qu1·'an. Those are: al- 'A laq (5 verses), ai-Qalam (7 verses}, al-Muzam-mil {10 verses), ai-Muddatsir (7 verses) dan ,ti-Fatihah {7 verses).

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