lndoneslan,rounul FoR rslamrc studies

(1)

lNDONESlAN,rounuL

FoR rsLAMrc sTUDIES Volume5, Number2,1998

FtenruRces Rruo

Loc*

lsuN

oru Jnvn

Huub de Jonge

MnnruZ nl-Ttnutsi (0. 1338/te1e1: Aru lrurru-ecruAL BtocnRpHv

Abduirahman Mas'ud

lsllrrr OaseRVED:THE CnsE

or

CorurEuponRRv MRuvstR Laurent Metzger

"TnE

Cusn

oF ClvlLlzATloN";

A Pnocruosts oF THE Furune oR THE Lunr

or

rnE Pnsr Taufik Abdullah

(2)

$II]DHN,Ail|ilfi

ffi

Vol.v n0.2,1998 Epnoruer Boanp' Harun Nasution Mnstuhu M. Quraish Shihab A. Aziz Dahlan M. Satria Et't'endi Nabilah Lubis M. Yunnn Yusuf Komaruddin Hidayat M. Din Syamsuddin Muslim Nasution Wahib Mu'thi Eprron-rx-Cnrrp, Azyumardi Azra Eonons, Saiful Mujani Hendro Prasetyo lohan H. Meuleman Didin Syat'ruddin Ali Munhanif Assisrelirs ro rHE EDrroR:

Arief Subhan

Oman Fathurrahman

Heni Nuroni

Er.rcr-rsH LeNcuecs Aovrson' Donald Potter

Anesrc LeNcuecn Aovrson,

Nursamad

CovrR DrsrcNrn'

S. Prinka

STUDIA ISLAMIKA (ISSN 0215-049D is a journal published quarterly by the lnstitut

Agama Islnm Negeri IAIN, the State _{lnstitute t'or}Ishrmic Studied Syarif Hidayatullah, Jnkarta. (SIT DEPPEN No. L29/SK/DITIENIPPGISTT/l.97O and sponsored by the Depnrtment of Religious At't'airs of the Republic of Indonesia. It specializes in Indonesian lslamic studies, and is intended to communicate original researches and current issues on

the subject. This journal warmly welcomes contributions _t'romscholars of related disci-plines.

All nrticles published do not necessarily represent the aiews of the journal, or other

institutions to which it is _ffiliated.They are solely the aiews of the authors. The articles contained in this journal haoe been ret'ereed by the Board of Editors.

(3)

Sirojudin

Abbas

Al-Ma'had

al-TurAthi wa

Taqwin al-Jami'ah:

Tajribah

Ma'had HidAyatullAh

.F'rb staksi: Mengidcntifikasi institusi pndok

pannm

sebagai bmbaga

pt

didihzn hcagamaan-tm,tuma dari sisi puannya yang spnfik dalam kdang

pmyebaran dzn pkstarian paham keagamaan nadisional dmi khazdnah

kitzb klasik (kiab kuning)smareproduksi ularna-wmpaknya, tidak kgt

cukup untuk mmjelaskan pkcmbangan yang ter7adi dalam tiga dasawarw

tsakhir. Apa kgt dengan mmempatkznnya di dalam kategori modern/

tradisional. Sejak dekadp 197han, gambaran pondokpwnnm di Indonesia

telah mmgakmi peragaman yang tidak bisa diklaskzn

dni

sudut pandang atau kategori di atas. Peragaman

ini

disebabkan munculnya squmlah

p-santrm jmis baru yang memiliki karaktsistik khas yang tidak dimilihi

p.

sanrre n -F s antr m tr adi si o na I um um ny

a

Dengan mmgambil kasas

pantrm

Hidayatullah, Balikpapan,

Kakman-tan Timur, mtikel ini mendiskusikan fuberapa kzrakteristik khas pesdnlrm

jmis

bmu ini. Kekhasan pesdntren

ini

teruuna pada aktivitasnya yang tidak mmempatkan pngkajizn kitzb kuningdan bahasaArab sebagai bagi-an pokok fug,ot*t sehari-hari para santrinya; melainknt pada pembinazn

uauk pribadi santi yang diarahkan untuk membmtuk sebuah jamaah

Is-hm yang so lid dan mandiri berdasmkan pandangan kcagamaan pemimpin -nya Kmdati

phatinn

uammya pada _fungsi pah am kcagamaan pemimpin Fsantren ini, sebagai kckuaan pendistplin dan

pnhntuk

jamaah; arcihzl

ini j uga mmgtngkap bagaimana pandangan keagamaan wsebut dirumus-kan menjadi metode dan materi pembinaan dan pmbmtukan jamazh yang sistematis.

Pesantren Hidayatullah dirintis sejak 1971 oleh lima orang dai muda yakni Abdulkh Said yang bekjar agamd secdra autodidak, Hasan tbrahim

dari pewnrrm Krapyak, Yogakartz; (Jsman _Palese_dari_{Pesantrm Pusis,}

Ba.ngil; Hasytm dari Pesantrm Darwsakm, Gontor; dan Nasir Hasan dari

P mdidikzn MQ lis TarTih Muhmnmddiydh, Yo gahzr-u"

fu

sama masymakat

fulikpapan mqeka merintis pmdirian

psantm

Hidayatullah dmgan

(4)

132 Sircjudin Abbas

lpbih dahulu mmgubah hutan di GunungTanbak-sekitn 32 km dari kow

fulibpapanlangrandus mrnjadi lahan

prunian

dan

pnukiman.

Seiak

diresmikzn pendiriannya uhun 1976 oleh Msnwi Agama, Dr. Mukti

Ali,

Fsantrm ini mmgintensifkan kegiaannya dakm kdangputghiiauan dan

pekstarian lingkungan hidup. Hasilnya, pada tahun 1984 psantren

ini-melalui Abdullah Said-mmqima ptgbargaan Kalpataru dmi Presiden Strharto sebagai tokoh yangboj^o di birkngFnghijauan dan peleswrian

lingkungan hidup.

Kini

tercatat, tidak kurang dmi tiga puluh cabang

Hi-dayatullah yang didirikzn di selwuh Indonesia^ Sekin telah

mmyelengara-kan pndidikz,n madrasah yang dikhususknn bagi pma

wnti

dan orang'

orang tidak mdmpu, _Fsantrmini pun te lah me lakukan kegtatan bisnis yang

cukup bqhasil, khususnya di bida,ngagribisnis dan agroindttstri, jasa, dan

pdagangan.

Abdullah Said ddakh tok oh yang paling mmentukan dakm proses perin -tisan hinga p*kembangan psantrm ini. Dapat dikawhzn,

pnikiran

dan

obsei kcagamaan tokoh belahiran Sinjai, Sulawei Selatan ahun 1945 ini,

mmdominasiformat Pesanrren Hidayatullah secaru keselwuhan. Ia

mmci-ucitzkan kebangkian fumbali Iskm di abad

ini.

Ada.rrya seboah jamaz]j

yang solid, sebagaimana dilihatnya dalarn sejmah dakuah Nabi

Muhmn-mad, dryakini sebagai prasymat mmuju kebanghian wsebut Mmurut dia,

hektaun

j"h

hanya mungkin disusun jika makna syahadat yang

fu-funsn sebagai

pekat

umat Islam mmjadi satu kesatuan rchh bmar-bmar diyakini umdt Iskm. Rmdahnya kualias syahadat adakh pnyebab utdmd

hsnunduran umat Iskm.

U ntuk mengembalikzn ktalitas syahadat, sehinga mampu munbangun jamaah yang solid,

diplukan

reeualuasi mmyelwuh rnhadap bangunan

heinanan unat Ishm. Renaloasi hmw _{dilaku.kan melalui Wses}

Wsu-cian rohani dalam kmafase pra kenabian Muhammad: yaknifase mmjadi

yatim, _fasemenggembala _{fase berdagang fdse berkhdd.ijah}(menikah dmgan Khddijdh), _{dan fase}

bg

Hira

Kelimafase ini dijadikzn rnetodc

pmk-naan dan pmbmuhan ja,.maah Hidayatullah. Se lain iw, umat Iskm,

khws-nya jamaah Hidayatullzh, hdnas mmcoba mqealisasikan kandungan

mak-na

lina

surat (ualryu)ptana al-Qwhn yang disebutnya sebagai

"sistema-tikawalryu". Kelima surat wsebut adalah al-Alaq (5 ayat), al-Qalam (7 ayat),

al-Muzzmmil (10 Ayat), al-Mtrddatsir (z oyot)

d*,

al-Fatihah (z oyot).

fudasdrkan pemikiran dan obsesi kzagamaan Abdullah Said psanrrm

Hid4tatullah didirikan sebagai ekspimm

pmhntukan

uatak, kmakwr,

dpn budzyahidup jamazh

kkmi.

Dmgan kzta

kin,

Pesantrm

Hidayatul-lah menjadi vmacatn sarana eksprimmtasi ptujemahan dan pmbahasa,n

al-Qur'an dakm kehidupan sehmi-hmi.

(5)

Siroiudin

Abbas

Al-Ma'had

al-TurAtht wa

Taqwin

al-Jamd'ah:

Tajribah

Ma'had HidAyatullAh

Abstract:

During

the

lat

three decafuq pesanrren

in

Indonesia have

shoutn a oariery of institutional deaelopments. The identification of

pe-santren as Iskmic lcarning institutions-especially in terms of their

spe-cific role in presentingintellectual nadition

andrqroducing

'ukmh'-may no longer be

sfficient

to explain tbat development. Sucb a trend

can be seen in the esablisbrnent of a significant number of Iskmic

learn-ing institutions

in

tbe country

uith

different oisions and characteristics of learning. One of the leading institutions rqresenting this new _form

of

pesantren is Pesantren Hidayatullah, Balikpapan, East Kalimdntan.

The uniquenes of tbis pesantren is mainly displayed

in

its education-al actiaities and methods. This pesantren uses aarious approaches to

edu-cate the student to haae a basic undersanding of Islamic tearhing, but

does not consider kitab kuning (yellou books) reading and Arabic gram-mar studies as the primary educational curricula. Ratber, tbe cunicula is

drawn ds dn attempt to deoelop the personaliry of its students and

is

di-rected toaurds esablishing a cerain _formof Iskrnic community derizted

from

the religious aision

ofits

leaders. Interestingly, pesantren uses d systematic n'ted.ns to return the students to "the real Iskmic communiry'.

Pesantren Hidayatullah was established

in

1971

_b

_fio,

young

Mus-lim preachers _{, i.e.,}Abdullah Said, a self-educated religious master; Hasan Ibrahim _{from Kmpyak, Yogyakara;}flsman Palese, Bangil; Hasyim

_from

Pesantren Darussalam, Gontor; and Nasir Hasan a graduate of

Muham-madiyah Religious Training Yogyakara. Together

with

the Balikpapan

society,

thq

surted esablishing

#e

pesantren by turning the _forest

of

Gunung Tembak-about 32 km

_from

tbe

ciry-into

agricultural land. Since 1976, uhen

it

uas

_fficially

inaugurated by tbe Minister

of

(6)

134 Sirofudin Abbas

gious Affairs, Dr. Mukti

Ali,

the pesantren has intensified its educational

aniaities. Another acbiwement of the pesantren is that,

in

1984 tbe pe-santren earned a Kalpauru auardfrom President Soebarto; a prestigious

auard _forpeople and institutions uho haoe uorked

_for

environmentzl

safety and conserudtion in Indonesia.

An

interesting _{fact about}this pesanrren is that

thq

have relatioely big business _firms,particukrly

in

seroice, agrobusiness and agro

indus-try. Tbe _fi.rms,ouned by rle pesantre n and managed by the students and alumni, succeed in supplying and senticing the basic needs of Balihpapan

society.

Abdullzh Said is the most prorninentfigure in tbe development of the

pesantren. One may say that the religious tbougbt and activism of this fi,gure has dominated the direction and the pattern of the pesantren

edu-cationdl systenT. Said is obsessed

uith

reviwlizing a blessed community

based on the Ishmic a)ay of

_{W, uith}

its religio-political nature. To build

an integratedform of sociery, as Said perceiaesfrom the history of Prophet

Muhammad's mission, is a precondition

_for

the rise o/ummah.

Accord-ing to Said, the power of the community may only be _{formed uhen}the

meaning ofShahldah (Muslim creed on the onenes of God and the

proph-eq

of Mubammad) has been conztinced

d"Eb

as an integrated part

of

human

_W

by the Muslims. The lark. of undrsanding of the Snahidah zs the root of tbe Muslim's barkwardness.

Tberefore, Said conceiues that

in

order to reuialize the qualiry

of

ShahAdah/or Muslims,

it

is a necessary to reersaluate the entire

founda-tion of the structure o/ummah. Tlte steps of such a reeaaluation can be

deriaedfrom the "preconditions"

of

Mubammad\ propheq. Said gioes

fiae phases uhich Muhammad, and all Mus lim s sb o uld also do so, worked

uith, i.e., the pbase of becoming an orphdn; the phase of nading; tbe phase

of marriage

uith

Khadijah; and the phase of contemplating in the Caoe

Hira.

Tbese _fivephases became tbe lemning method used to deaelop the

personalities of tbe students in Pesantren Hidayarullah. Besidu, tbe

Hi-daryatullah _{community, including}_students,_{alumnae and}_tbe_people

near-b,

b^

to try to realize tbe inner meaning of the _fizteirnporunt surah

o/

tbe

_Qur'hn.

Those are: al-'Alo4 _Overses), al-Qalam _Qaerses),

al-Muzam-mil (tO verse), al-Muddatsir (z verse) dan al-Fatibab (T verse).

It

is based on Abdullah Said\ religious oision and thought thar rhe

Pesantren Hidayatullah exists and, is a unique phenomenon among pe-santrens in Indonesia. In other words, Pesanten Hidayatullah has

creat-ed an exemplar of a ne@ pattern o/pesantren , especially related to its role

as re _{ligious learning institution.}

(7)

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L+4 Sircjadin Abbas

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