Pesantren, Kyai and Tarekat

Hru DONES|AN.rounNAL FoR tsLAMtc sTUDIES Volume5. Number 1.1998

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 I ah, _{I akar} t a. (STT DEPPEN N o. 129 / S K/DITI EN /P P G / STT /197 O- an'd sponso,red by the Department of Religious Affairs of the Republic of Indonesia. It

specializes in Indonesian Islamic studies, and is intended to communicate original

researches and current issues on the subject. This journal zoarmly uelcomes contributions 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

be-come common subjects of research dntong scholars studying Islam in

In-donesia. 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

reli-gious 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

k-lamic 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

com-munity as possessing d specidl cdpabiliry of knouingthe uill of God. Be-cduse 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

me-dinting between the mundane and the supernatural uorlds, qitb the pouter

to giae blessings and heal the sick. The kyait supernaturdl girts are

exem-plified 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 ba-sis 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

gene-alogy.

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 spiri-tual chains ofkyai and pesan' .ren are in general _formed through student-mdster 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

deter-rnined 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.

Khoirul Ana)al

Pesantren,

Kiyai

dan

Tarekat

Abstraksi: Topik, di sekitm kiyai dan psantren relah menjadi obyek. pene-li ti an p ara sarj an a yan g m emp e kj ari I s I am di I n do n e si a S ej ak J. F. B. Br

u-mund, abli pendidikan 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 tra-disional di _Jaua dan Madura. Dalam perjalanan sejarahnya, sebuah pe-santren tidak bisa dilepaskzn dari pandangan dunia kiyainya. Sehingga seorang kiyai-yang terkadang tidak bisa sepenuhnya dipersamakan

de-ngan ulama atau tokoh agdmd dalam tradisi Islam-menempdti posisi

sentral dalam struktur kebidupan pesantren. Ia dianggap sebagai seorang 71 Sttdit Isl4m;k4, Vol. 5,No. 1, 1998

72 Kboirsl Ana'ar

yang memdbamai keagungan Tuhan dan, karena keadalarnan

penge-td.hudn agamdnyd serta ketekunan ibadahnya, diyakini mampu me-ndngkdp 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 _J aut 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-pe-sdntren dan para kiyai di _Jaua selalu terjalin oleh dua hal. Pertama,

in-tellectual 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 sesa-rnd. pesantren yang terbentuk berdasarkan keterkaitan bidang

penge-tahuan yang diperoleh kiyainya, lez.t;at tansmisi intelektual yang

tersu-sun rndpan, Seorang kiyai, menurut tradisi ini, tidak pernah memiliki

stdtus atdu kemasyhuran karena presusi pribadinya. Melainkan, karena

keabsyahan otoritas intelektualnyayang diperoleh dari proses belajar

de-ngan 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

lne-landasi hubungan intelektual dan kekeluargaan dntdra s4tu pesdntren

den.gan pesantren lain.

Perlu ditambahkan di sini, bahua tradisi pesanven semdcdm ini

ber-pengaruh 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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