THE EDUCATIONAL VALUES IN THE RITUAL OF NGROWOD
(A Case Study in Pondok Pesantren API Al-Masykur, Jombor, Tuntang,
Semarang Regency at 2016)
A GRADUATING PAPER
Submitted to the Board of Examiners as a partial fulfillment of the
requirements for the degree of Sarjana Pendidikan (S.Pd.)
Islamic Education Department of Teacher Training and Education Faculty
State Institute for Islamic Studies (IAIN) Salatiga
By:
ARIEF RAHMADIANSYAH
111 12 180
ISLAMIC EDUCATION DEPARTMENT
TEACHER TRAINING AND EDUCATION FACULTY
v MOTTO
“You (true believers in Islamic Monotheism, and real followers of Prophet
Muhammad SAW. and his Sunnah) are the best people ever raised up for
mankind; you enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has
forbidden), and you believe in Allah. And had the people of the Scripture (Jews
and Christians) believed, it would have been better for them; among them are
some who have faith, but most of them are Al-Fasiqun (disobedient to Allah and
rebellious against Allah’s command)”
vi
DEDICATION
This graduating paper is dedicated to:1. The Rector and the Vice Rector of State Institute of Islamic Studies (IAIN) Salatiga
2. My beloved parents 3. My dearest family
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ACKNOWLEDGEMENT
All praises to Allah, the most gracious and merciful. He is the almighty creator in the world, because of Him, the researcher is able to finish this graduating paper successfully. All the marvelous guidance in wonderful ways is given to the researcher in facing difficulties and uncertainties. Peace and mercy belong to our prophet Muhammad SAW. May we get his blessing in the Judgment day.
However, this graduating paper will not be achieved without support, guidance, encouragement and advice from individuals and institutions. Therefore, the researcher would like to express the deepest gratitude to:
1. Dr. Rahmat Hariyadi, M.Pd. as Rector of State Institute for Islamic Studies (IAIN) Salatiga
2. Suwardi, M.Pd. as Dean of Teacher Training and Education Faculty 3. Sari Famulasih, S.Pd.I., M.A.as Head of International Class Program 4. Setia Rini, M.Pd as my academic counselor.
5. Siti Rokhayati, S.Pd.I., M.Ag. as Head of Islamic Education Department 6. Dr. Mukti Ali, M.Hum., and Hanung Triyoko, S.S., M.Hum., M.Ed. as my
viii ABSTRACT
Rahmadiansyah, Arief. 2016. THE EDUCATIONAL VALUES IN THE RITUAL OF NGROWOD (A Case Study in Pondok Pesantren API Al-Masykur, Jombor, Tuntang, Semarang Regency at 2016). A Graduating Paper. International Class Program.Islamic Education Department of Teacher Training and Education Faculty of State Institute for Islamic Studies (IAIN) Salatiga. Counselor: Dr. Mukti Ali, M.Hum. and Hanung Triyoko, S.S., M.Hum., M.Ed. Keywords: Values, Education, Ritual, Ngrowod
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TABLE OF CONTENTS
TITTLE PAGE ... i
DECLARATION ... ii
ATTENTIVE COUNSELORS’ NOTE ... iii
STATEMENT OF CERTIFICATION ... iv
MOTTO ... v
DEDICATION ... vi
ACKNOWLEDGEMENT ... vii
ABSTRACT ... viii
TABLE OF CONTENTS ... x
CHAPTER I INTRODUCTION A. The Background of the Research... 1
B. The Statement of the Problem ... 4
C. The Objective of the Research... 4
D. The Benefits of the Research ... 5
E. The Definition of Term ... 5
F. The Method of the Research ... 7
G. The Outline of Graduating Paper ... 11
CHAPTER II REVIEW OF RELATED LITERATURE A. The Moral Values of Islamic Education ... 12
B. Ritual of Ngrowod ... 21
C. Pesantren’s Perspective ... 26
xi
B. The General Description of Pondok Pesantren
API Al-Masykur ... 45
CHAPTER IV THE ANALYSIS OF RESEARCH’S RESULT
A. The The Ritual of Ngrowod’s Performed in Pondok Pesantren
API Al-Masykur ... 60 B. Santri‟s Perspectives of the Ritual Ngrowod ... 63 C. The Educational Values of Ritual Ngrowod ... 66
CHAPTER V CLOSURE
A. Conclusion ... 68 B. Suggestion ... 70
1 CHAPTER I
INTRODUCTION
A. The Background of the Research
Ngrowod is one of the rituals happened in Pondok Pesantren
(Islamic Boarding School) Indonesia. Santri (Boarding School‟s students) usually perform ngrowod after getting direction from their Kiai’s (title given to Muslim religious scholars). Then, performing ngrowod means that santri just consume krowodan-belongs to umbi-umbian (all kind of tubers/roots/tuberoses), such as Java sweet potatoes and cassavas. Another definition, ngrowod is not only eating cassavas but also fruit, but some people say that just consuming fruit is called „ngalong‟- it is like kalong
(bat) who eats fruit.
In other hand, ngrowod means just eating special food-Java sweet potato, cassava and other tuber group. In depth meaning, ngrowod is collecting the energy for someone‟s body by eating carbohydrate‟s sources
except rice (main source of energy). This shows some Islamic educational values of our local culture before they eat „rice‟ as essential food in
Indonesia, especially in Java.
According to the socio-politics, the ritual of ngrowod relates to the food‟s prosperity which is the right for people (i.e. farmers) to produce and
2
problems. Food‟s prosperity also determinates how far people‟s authority
works to fulfill their needs.
This condition does not mean that people (farmers) reject import, but it focuses more on the way they respect and prioritize their own healthy products continually.
Food‟s prosperity has the aspect of justice; the food prices are not
only fair for farmers but also for buyers. If the government argues and makes the decision that rice is the only primary food, of course the food‟s
status in Indonesia is getting trouble. So that, we can say that ritual of ngrowod can be the alternative way to make balance between the available
of food and food‟s status based on the economics perspective.
Getting the essential of ngrowod as the way to obtain the diversification of food; the sources of energy as same as 100 g rice can be changed by 100 g cassava or 50 g rice noodle or 50 g corn or 200 g potato or 50 g sago palm or 150 g edible tuber. The cassava which is rich of fiber can help the ingestion in human body and some tuber groups-yellow or purple cassavas-contain the antioxidant.
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and flexible for body to absorb it. Another opinion, cassava can be served uniquely, such as increase the various of cooking, so that people who do not ngrowod will more interest in cassava too.
The above opinion challenges food industries or culinary services to make more cassava‟s products. It will increase positive grade from its
nature products, open a new vocation and increase the business‟ income. As the example, it will change the consumers‟ imagination from having
breakfast with „cornflakes‟ or just „grontolcorn‟ or „blendung corn‟,
although it has same definition of corn.
Some cookies which made from cassava or gethuk are more well known than other cookies that are displayed at bakery and the sense of cassava‟s pancake is also delicious too. We can see that bihun becomes
popular now. It can happen because China-the origin of bihun comes from- always makes innovation from their local culture, as we know that eating noodles (i.e.bihun) is one of their cultures.
Based on the descriptions and reasons above, people should pay more attention to ritual of ngrowod. Ngrowod is a tradition that should be kept generation by generation. It has moral values that always to be good manner for people who want to be better than before.
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The moral values can be accepted by the society as a culture‟s
supporter through learning formally or non-formally.Therefore, there have specific reasons why the researcher is interested to make a research of ngrowod, there are: first, according to the data base of IAIN Salatiga‟s
library, there are no graduating papers/researches which discuss about ngrowod (data until April 2016), and second, the literatures, books and
journals of ngrowod are still limited. From above reasons, the researcher as an element of this institution (IAIN Salatiga) wants to actively participate and share the ideas of ngrowod itself. So that, the researcher proposes the research under title: “THE EDUCATIONAL VALUES IN THE RITUAL OF NGROWOD (A Case Study in Pondok Pesantren API Al-Masykur, Jombor, Tuntang, Semarang Regency at 2016)”. The reason why the researcher chooses this Pondok Pesantren is because of this ritual is performed by Kyai and also his several santri.
B. The Statement of the Problems
The statement of the problems from this research is:
1. How the ritual of ngrowod is performed in Pondok Pesantren API Al-Masykur, Jombor, Tuntang, Semarang Regency at 2016?
2. What are the santri‟s perspectives about ritual of ngrowod?
3. What are the educational values‟ believed in the ritual of ngrowod? C. The Objective of the Research
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1. To know the performance of ritual of ngrowod in Pondok Pesantren API Al-Masykur, Jombor, Tuntang, Semarang Regency at 2016. 2. To know santri‟s perspectives of ritual of ngrowod.
3. To know the educational values‟ believed in the ritual of ngrowod. D. The Benefits of the Research
This study is aimed to give benefit academicaly or practically as follows:
1. Theoritical benefit
This study‟s results can give support for the development of
knowledge, especially for Islamic education. It belongs to the strategy of Islamic education through culture.
2. Practical benefit
People (readers) can take the moral values in this research and apply to their children especially in education sectors.
E. The Definition of Terms
To avoid missunderstanding of the tittle of this research, the researcher explains the terms as follow:
1. Value
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In this context of the research, the definition of values is valuable things and it is conserved generally by the society because of its benefits or purposes to their life; ngrowod is the real product of this reason.
2. Education
According to Hamalik, Oemar (2003: 79), education is a changing behaviour‟s process through several process. In other hand, according
to AD. Marimba (1986: 19), education is counseling or guidance by the educators to the development of students physically and spiritually in order to make betterment personality. Aly, Hamdani (1987: 8) states that the education in general covers all efforts and struggle of previous generation to transfer their experiences, knowledges, skills and abilities to the young generations.
The three definitions above briefly describe that education has educational transformations, the experiences and abilities which are performed by the educators to students in order to increase their responsibilities. In the Islamic contexts, the educational transformations, experiences, skills and others are actually done based on Islamic regulations to make good personality in line with Islamic regulations (Saebani, 2009: 22).
3. Ngrowod
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primary food that can be changed by cassavas, vegetables and others. Another reason, ulama‟ argue that ngrowod‟s fasting is able to purify
someone‟s heart and soul.
Ngrowod is one of Java ascetic performances (i.e. mutih,
ngebleng). Ngrowod or ngrowod‟s fasting is performed by several Javanese people who want to reach their hope or wish in order to be answered by God.
Actually, Islam does not have the definition of ngrowod or ngrowod‟s fasting, but previous ulama‟ salaf (ulama who has deep
understanding of Islamic books „Kitab‟) have performed this
„riyadhoh‟-training, for example Imam Al Ghozaly and others. This
definiton may be included to vegetarian, because ngrowod is to avoid from the primamy food, such as rice generally in Indonesia or wheat flour in Arab and others.
F. The Method of the Research
The type of this research is a descriptive qualitative research. It can be described as follows:
1. The Approach and Outline of the Research
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This research uses case study outline. It is based on Biklen and Bogdan (1988: 27), they state that the primary characteristic of case study is when the researchers makes research on two or more subjects, settings or data collections. The case which is conducted on this research is the educational values in the ritual of ngrowod.
2. The Location of the Research
Semarang Regency has many traditional and modern of Pondok Pesantren (Islamic Boarding Schools). But the researcher chooses
Pondok Pesantren API Al-Masykur which is located in Kalisari
Village, Jombor, Tuntang, Semarang Regency. This Pondok Pesantren leads by Simbah K.H. Ahmad Afif Dimyati. It has many santri (students) (read: more than 100 santri) and has the positive impacts to the community. Geographically, this boarding school is also close to the district-Tuntang.
3. Data and Data Resource
Based on the findings of conceptual educational values in the ritual of ngrowod in Pondok Pesantren API Al-Masykur, Kalisari, Jombor, Tuntang, Semarang Regency, therefore it will be analyzed through modified analytic induction as a stage to develop the theory and experiment on it (Bogdan & Biklen, 1998:65).
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and people‟s interaction, so the research uses theoretical orientation or
theoretical perspective by phenomenological approach.
According to Weber as quoted by Vredenbergt (1987: 13), phenomenological approach is also called verstehen if there will discuss the relations among social problems (not emphaty-comprehend). By using the method of verstehen, the researcher can understand the emicof the concepts, ideas, values, opinions and norms in Pondok Pesantren API Al-Masykur.
This research has two kinds of the data. There are qualitative as a primer source and quantitative data as the second data. Qualitative data can be separated by two; primary and secondary. The primary data are obtained in verbal and the subject‟s behavior.
Then, secondary data come from the documents, pictures, and other things which can be used as the compliment of the primary data. The characteristics of secondary data are informed from the writing‟s
products, recordings, pictures or photos which relate to the subject of the research.
The primary data can be seen by the educational values in the ritual of ngrowod. To collect the data, then applying three methods of collecting data, indepth interview, participant observation, and study of documentation.
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To gain the holistically and integrative data, and also concern on the data relevance by focusing on that purposes, so the collecting data of this research uses three techniques, they are: (1) in-depth interview, (2) participant observation, and (3) study of documentation. These three techniques are the basic technique on the qualitative research which have been arguing by the general researchers (Nasution, 1988: 28). Interview is the primary technique in the qualitative methodology. In this research, interview technique is used to get the meanings basically in the specific interaction.
Participant observation technique is used to complete and examine the interview results which are given by the informant. It may give partial or the entire of situation‟s description. So, the study of
documentation in this research is used to collect the data from non-people resources (things).
5. The Data Analysis
The data analysis is a process to look for and arrange systematically the interview‟s transcripts, field notes and other data.
11 G. The Outline of Graduating Paper
Chapter I is introduction. It contains the backcground of the research, the statement of the problem, the objective of the research, the benefits of the research, the definition of term, the method of the research and the outline of the research; Chapter II is review of related literature, it consists of the moral values of Islamic education, ritual of ngrowod and pesantren’s Perspective; Chapter III is the result of the research. It
includes the general description and social condition of Jombor village, and the general description of Pondok Pesantren API Al Masykur; Chapter IV is the analysis of research‟s results. It consists of the ritual of
ngrowod in Pondok Pesantren API Al Masykur, santri‟s perspective of the
12 CHAPTER II
REVIEW OF RELATED LITERATURE
A.The Moral Values of Islamic Education 1. The Definition of Values
Values are the the valuable thing, to show the quality and helpful for human (Koentjaraningrat, 2004: 12), another definition explains that values are the believed ability which is able to satisfy people (Surayin, 2007: 374). Values also means the quality things that makes them to be wanted, useful, valuable and the interest object (Sjarkawi, 2009: 29). According to Daroeso (2006: 28), value has the characteristics:
a. Value is the abstract reality and it is in the human‟s life. The abstract value cannot be seen by people. The thing that can be seen is only that valuable thing; for example, the honest person. Honesty is a value, but we cannot see that.
b. Value has the characteristic of normative. It means that value has hope, dream and a must so that the value has ideal characteristic (das sollen). The value iscreated on the norma form as the human founadation to act, such as the value of justice. All people hope to get and act which performed the value of justice.
13 2. Islamic Education
a. The Definition of Islamic Education
According to Ali Asyraf (Soeroyo, 1991: 54), Islamic education is an education trained the students‟ feeling with a
particular way, so their life attitude, action, decision and their approach to all kind of knowledge, they are very influenced by spiritual values and aware with ethical Islam.
b. The Essence of Islamic Education
The new ideas of education including Islamic education are depend on the opinion that all human have the positive values of intelligence, creativeness and magnanimity. The role of education is about how these positive values grow up.
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The meaning: [Pharaoh] said, "Did we not raise you among us as a child, and you remained among us for years of your life?”
According to Muhammad „Athiyyah al-Abrasy (dalam Sholeh,
2006: 93-94), he defines that tarbiyah is the effort to prepare the individual to be the perfect life, happiness life, nationality, strength, perfect ethic, systematic thought, deep feeling, creativity, tolerance, competent on language and skilled.
Beside tarbiyah, Islaic education also knows the term of al-ta’lim, it means teaching or educating. It is like Allah said in Al
Baqarah: 31:
The meaning: “And He taught Adam all the names (of everything),
then He showed them to the angels and said: “Tell Me the names of
these if you are truthful”.
Al Qur‟an does not mention explicitly the term ta’lim.
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Another term of education is al ta’dib; education, emendation and disciplinary. Al ta’dibis defined as “educational process which oriented on creating personal characters to be polite child.
The process of al ta’dib should base on the strong commitment to increase human morality and be started on ourselves. Al ta’dib depends on Allah‟s instructions. God has the hand to direct the educators‟ steps.
Meanwhile, Nauqib al Attas defines al ta’dibas introduction and confession gradually given to human whichis related to the all position in the creativity, so that people can be directed to know and recognize the dominance and majesty of God. Nauqib prefers to choose the term of al-ta’lim in order to explain the Islamic education. Accrording to him, Rasulullah‟s interaction with his
friends is the process of al ta’lim.
Education in Islam is also recognized as al tadris, it means educating, teaching, tutoring. This word relates to Allah decree on Al Imran: 79:
The meaning: “It is not (possible) for any human being to whom
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understanding of the laws of religion) and Prophethood to say to the people: “Be my worshippers rather than Allah‟s: Be you
Rabbaniyyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it”.
Al tadris is an educational process theoretically and
practically (experience). It can make students be good personality and able to increase their strong emotion between teachers and children entirely.Al tadris emphasize teachers‟ exploration to give empiric knowledge to the students by their knowledge‟s experience
totally.
The latest idiom known by Islamic education is al riyadlah; training, ethics education. Al Ghazali mentions the Islamic education as term “riyadhlah alshibyan”, it means education at
children‟s stage. The term al riyadlah in the context of Islamic
education is to educate the children‟s soul with good value.
Every terminology has the different meaning base on the various text and the contexts. Muhammad Naquib gives notes that the meaning al tarbiyah is more specific from al ta’lim because it is aimed to the objects which are related to the relational things.
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strength. The concepts give more variation in the Islamic education which has one and only resource, Al Qur‟an and Hadits.
Thinking and making elaboration to the system of the Islamic education should be continued. According to the Indonesia seminar‟s result of Islamic education at 1960, mentioned that the
essence of Islamic education is:
“The guidance to the soul and body‟s growth based on Islam is to
direct, teach, train, look after and control the Islamic preaching”.
It means that the process of Islamic education is an effort to influence children‟s soul gradually in order to get pious
performance. So that, it makes people to do Islamic performance.
c. The purpose of Islamic education
Muhammad Fadhil Al Jamaly (1983: 3) mentions that the purposes of Islamic education are:
1) Introduce people to their roles as humans and responsible in this world.
2) Introduce people to their social interactions and responsibilities in the social life.
3) Introduce people to this nature and ask them to know the benefits of it, and also give the possibility to them.
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Althoughfour purposes above are related each other, but we should know that the first purpos are to reach the last three-purpose. There are ma’rifatullah and be pious to Him. So, it is clear that the excellence of Islamic education is ma’rifatullah and be pious to Him.
Ma’rifat (knowing) herself, society, and the regulation in this
nature are the only medium to take people to ma’rifatullah of God, the Almighty of this world.So that, Islamic education will create people to be pious to Allah and get His will by performing His instructions and leaving His prohibitions.
If people know the regulations coming from the nature, they will obtain goodness, truth and happiness; and people know that all things come from Allah‟s intention. So that we will know that the
pious people will live in the straight way which is given by God. Praying to Allah is to follow His regulations by soul or value. d. Reorientation of Islamic education
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that should get the solutions. This reality as reflection from „education is without the end‟ or actually the Islamic education does
not recognize the last innovative effort.
According to MujamilQomar (2014: 143), this situation is an important challenge to all experts and practitioners. When there has a challenge, so it will turn up a new response. It is like action and reaction. So, all experts should think and act to give the best solution to the problems faced by Islamic education. All experts and practitioners need effort to explore and find the weakness condition of Islamic education and its position among other education sectors.
Muhammad An-Naquib al-Attas (1984:36) states that the fundamental problem in education‟s problems is about the
limitation of Islamic education. This education will avoid the ambiguity which will direct to the divergence, access in the belief and practice generally.
Conceptually, the verses on Al Qur‟an rare to be thought again
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Another case, they are too responsive to the development of western education‟s theories. They are easy to accept the western concept especially on education. They are also amazed the construction of western educational theories and all aspects. So, they support western theories without deep consideration first.T here has strong preference among them to look the verses come from Al Quran or hadits in order to support theoretical concept from Western. This case becomes restless because it is subordinated to the western thought. Although for the renewal, as the effort or new solution to overcome and fix the problems on Islamic education, they make Western country as the central thought without exploring the existence of different cultures.
Munawar Ahmad Annes complains, “Islamic education reformation now days directs to the replica of Western intellectuals than reformulation their aql”. This is actually colonization by intellectual and Western cultures on Islamic world as continuing episode from politic, economic and military‟s colonization on
previous centuries.
Many Islamic education schools in the remote area do not have complete facilitation like other city area (just a few students in the class and so do the teachers). The students‟ intellectual are
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give up. They have strong struggle and fell like preaching in the schools. So, those schools should survive although getting many obstacles. If the condition of Islamic education is still like that, it will make deterioration for Islamic development.
According to MujamilQomar (2014: 143), there have three fundamental steps that should get more attention from experts, practitioners and the head of Islamic education institutions:
First, is to build the awareness to social level. This condition
should be stood through effort and media. If this awareness has been built, the way for Islamic education to reach the progression is easier than before.
Second, strengthen epistemology of Islamic education. This
existence of epistemology is better than another resource because it is an instrumental processing, arranging, formatting and increasing the knowledge of Islamic education.
Third, strengthen the management of Islamic education. If the
key of Islamic development theoretically or as a knowledge is epistemology of Islamic education, so the key to develop Islamic education institutionally is Islamic education management.
22 B.Ritual of Ngrowod
1. The Definition of Ngrowod
Performing thoughtfulness by avoid rice, that is defined ngrowod. As substitution, all kind of tubers especially cassava, tuberoses become primary food. The ritual of ngrowod usually performs at Pesantren-Pesantern Salaf (base on the interview with K.H. Ahmad Afif Dimyati, Monday, August, 1st 2016). It is salaf because santri have to learn books by Salaf’s Kiai (Zamachsari Dhofier, 1994:50).
The ritual of ngrowod is used to perform as part of the requirements of learning. For example when santri begin to recite or learn a special kitab (Islamic book). There is no same and certain standard how long santri should perform ngrowod. It depends on the direction from their Kiai.
Ritual ngrowod-base on general society‟s perspective- as the ritual which relates to magic and cannot be described by description.That opinion is not too false, although it is not true entirely. The ritual of ngrowod actually has good purpose which has social-economical
dimensions and tasawuf (personal aqidah). The purpose is to be independent from rice. Because we know that rice need much processing by hand to hand (interview with K.H. Ahmad Afif Dimyati, Monday, August 1st, 2016).
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other interferences. By ritual of ngrowod, it means that santri will decrease the dependent other parties.Understanding to all santri that many food given by God, not only rice but also other sources. So, when santri have been finishing from their ngrowot‟s performance, they will be more pious
than before (interview with K.H. Ahmad Dimyati, Monday, 1st August 2016).
According to the social-economy dimension, by performing the ritual of ngrowod, santri can be thrift. They have money to buy kitab. Beside that, santri have been helping their parents too, and also decrease their brother‟s need who are still their parents‟ responsibility (interview
with K.H. Ahmad Dimyati, Monday, 1st August 2016).
The philosophy of ritual growod can be an alternative to overcome the problem in this country; food strength. This can be social movement in the center of social life not only as a solution but also as transformation.For example through national ngrowod movement; take one day to avoid rice. This movement can be “remember machine” to
refresh all participants, if there has alternative food which can be consumed and the quality is better as rice; taste and calorie. So, as citizen will not be independent from the existence of rice continually.
2. The benefits of Ngrowod
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a. Thanks to Allah SWT‟s of His creatures
As long as avoid food from this rice, it kinds of a lesson learn to santri that primary food does not come from rice. So, santri are more
understand to Allah intention for His creatures in this world.By performing the ritual of ngrowod, other food resource can be consumed. b. Controlling the passion
Automatically, someone who performs ngrowod will have emotional stable. Principally, ngrowod is aimed to increase the spiritual awareness, not just create „special wish‟ like wealth, power or
strength.
When performing the ritual of ngrowod is still appear those wish, it can be confirmed that it is only the passion which should be left and controlled.
c. Self-purification
When someone performs the ritual of ngrowod, his thoughtfulness is really intended to Allah SWT and purified himself from the passion. Increasing dzikir (remember) to Allah SWT will make someone has „composure level‟ and keep faith. So, performing ngrowod truthfully
without bad willing (just focusing on the world) will be a medium to purify from sin and over worry about something.
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Someone who performs spiritual approach to God should show his certain spiritual fraternity such as ngrowod. This is one of requirements to get deep understand on spiritual fraternity.
e. Decreasing dependence to other His creatures
Ritual of ngrowod cannot consume food which comes from rice. It is because to process rice, it needs several process than other food products.
In this case, several process of rice can be seen from the growth of rice from seed to rice plant until its harvest. So, performing ngrowod trains santri to minimize or decrease the dependence of others‟ role. It means that santri are educated to be independent people.
3. Stage of performing ngrowod
The ritual of ngrowod is thoughtfulness‟ performance without consuming rice as a primary food. Someone performs ngrowod can substitute rice with tubers group; cassava, potato and corn as primary food too. He will consume those foods all day long, and he prefers to drink only fresh water.
Although ritual of ngrowod is close to puasa mutih, but from the essential side, the kinds of food are different enough. Then, those two performing fasting has different purposes too. (interview with K.H. Ahmad Dimyati, Monday, August 1st 2016).
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Santri who perform ritual of ngrowod is differentiated into three
categories and ngrowod has different implementation „amalan’ or wirid. a. Beginner category: performing ngrowod for one year. After sholatfardlu
„obligatory prayers‟, reciting al-ikhlas, al-Falaq, al-Nas, and
al-Kautsar; three times.
b. Middle category: performing ritual of ngrowod for three years, after sholatfardlu „obligatory prayers‟ reading ikhlas, Falaq, Nas,
al-Kautsar and at-Takatsur; seven times, and
c. Advanced category: performing ritual of ngrowod for six years and more. After sholat fardlu reading al-ikhlas, al-Falaq, al-Nas,al-Kautsar and at-Takatsur; eleven times, and after sholat maghrib „sunset prayer‟ and sholat subuh ‟dawn prayer‟ reading al-Fatikhah; 500 times (interview with K.H. Ahmad Dimyati, Monday, August 1st 2016)
C.Pesantren’s Perspective
The word pesantren comes from the word “santri” with adding prefix “pe” and the suffix “an”. It has meaning as boarding for santri (Dhofier,
1994: 18), and another expert states that Pesantren comes from the word “santri”-someone who learns and studies of Islamic education
(Poerbakawatja, 1976: 223).
Professor Jhons states that the word Pesantern comes from Tamil language that has meaning „an Islamic teacher‟. As same as Jhons, Robson
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Another hand, C.C. Berg, Pesantren comes from “shastri”. It belongs to India language; someone who knows the holy books of Hinduism or an expert on Hinduism. Then, according to M. Chatuverdi and Tiwari, the word “shastri” comes from the word “shastra”; the holy books, books of the
religion or books of sciences (Chatuverdi dan Tiwari, 1970: 672).
Many experts have different opinion, but they agree with santri. Jhons‟ opinion explains “shastri” as an Islamic teacher. This is close to the santri‟s
phenomenon as an individual who will teach all about religion (Islam) after finishing from Pesantren.
Then, C.C. Berg states that “shastri” means the holy books or Islamic
books which have relationship between Al-Qur‟an and classical book Kitab Kuning. Chatuverdi and Tiwari relate the word sastra to the holy books,
religion books or science books.
According to team of authors from IAIN Syarif Hidayatullah, PondokPesantren is an Islamic traditional institution which has developed previously centuries in Indonesia. The word “pesantren” is formed by the word “santri” (prefix „pe‟ and suffix „an‟) to be pesantrian (pesantren);
santri‟s living. Santri itself means a someone who learns Islamic religion.
This term of institution is called “pesantren” in Java-Madura, “Meunasah” in Aceh and “Surau” in West Sumatra.According to NucholisMajid, there have
two opinions used to be a reference to the word “santri”.
The first opinion, santri comes from Sanskrit „literary‟ melek huruf. In
28
the group of “literary” in Java, because santri usually know the religion
through Arabic books. This is assumed that to be santri are able to know religion especially on Arabic books.
The second opinion, the word santri comes from Java language
“cantrik”; someone who serves to a teacher. Cantrik always follows the
teacher whenever he lives, in order to be able to learn special skills. This habit still continues until now with different formation. For example when someone wants to master at puppet show, he will follow an expert “Dalangcantrik”.Becoming “guru-cantrik” still continues until that word changes to be “guru-santri” (santri‟s teacher). In the next development, the
word „teacher‟ is used extensively and for excellent teacher, it will be called as Kiai; it means; the oldest, sacral, supernatural and pious person. So, there has a relationship between “guru-santri” and “Kiai-santri” (Madjid, 1998:
20).
Alamsyah Ratuprawiranegara explains that Pesantren is one of the institutions of Islmaic education which has unique characteristics in order to arrange itself in the nation.
1. Independence, PondokPesantern always based on its own ability. All needed facilities such as place, building, education‟s equipment are from Kiai or Ulama.
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3. The system of living together, this gives a description that living togetherness between santri and Kiai‟s family is good relationship. This happens because there has spirit of family togetherness in Islam like what Kiai taught.
4. Cooperation, this is a life foundation of santri to solve the problems. 5. Directed motivation, in general, santri come from pious family. Their
parents really hope that their children will know Islamic rules well (Ratuprawiranegara, 1982 : 77-78).
Another perspective of Pesantren is stated by Haidar Putra Daulay (2001: 8-9) as Islamic education aimed to ger better understanding on Islam and practiced in the daily life “tafaqquh fi al-din”.
Sarijo, Marwan et.al. (1987: 9) describes that PondokPesantren gives education and Islamic knowledge by the system of bandongan, sorogan and wetonan, and santri has been facilitated a boarding, then there has santri kalong (santri who do not live in the boarding, but they follow and learn in pondok) too. Pesantren usually fills the criteria of formal education; school. Pesantren also manages school/institution in several levels and departments base on social‟s needs. Pesantren means Islamic institution by several unique characteristics:
First, implement the systematical education such as good theory,
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institution is the agent of conservation, development, purification Islamic values and culture.Mukti Ali as quoted by Bawani, Imam (1993: 89), states that in the Isalmic education institution called Pesantren, there have the element of Kiai, santri, mosque and boarding. Dhofier, Zamakhsari (1994: 44) says that the important element in PondokPesantren is Pondok, teaching classical kitab (kitab kuning, mosque and Kiai.
From the opinions above, pesantren is a religion institution which is teaching, developing and spreading Islamic religion. If mosque as Islamic center where children and teenagers learn Islam, so that Pesantren is a right place to learn deep understanding of Islam
systematically from Arabic language by the excellect authors of ulama. They are succed in learning, then they are wished to be Kiai, Ulama, Mubaligh, at least they will be an Islamic teacher.
If many pesantren is really an Islamic institution, then can we say that Pesantren is the only the center of spiritual‟s life and that orientation is to the day after? of course they will reject this question.They learn and teach Tauhid, Fiqh, Akhlak or Tasawuf which are included to the religion knowledge, but they will not accept that these knowledge do not relate to the actual problems which are faced in this world.
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Tauhid also should be performed in “akhlak”, or good values in
the sociallife. In Fiqh, it has the rules of the religious service/pray, and also about law. On the highest topic, pesantren discusses Al-Qur‟an in the interpreting science „tafsir‟, hadist or about Nabi Muhammad SAW‟s act
compiled in Imam Bukhari and Imam Muslim.From that discussion, all santri and Kiai will find some problem such as dominance, ethic, trade‟s
rules, production and economy and law that related to the fundamental problem found in the society.
In the „original‟pesantren, there is no social sciences although we
can find Falaq (like astronomy) that needs mathematics or algebra. But the teaching in Pondok Pesantren does not belong to the duniawi, but it also belongs to ukhrawi, just the kinds of teaching seem traditionally and have not been differentiate to other sciences like in the modern era.
Another hand, the lessons which are taught in Pondok Pesantren-although they have not been developed to be modern lesson gives the formation of the cultures in the society. People who are in Pondok Pesantren learn Islamic lesson, but in their understanding they know of the definition of “science”.
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togetherness‟‟-it is really „Indonesia‟ and reflecting Indonesia cultures.
Pesantren is not the institution which is just the only manisfestation of
Islam, but it seems to be “Indonesian‟s identity”, because before Islam
comes to Indonesia, Pesantren has been developing in Indonesia.
Briefly, Pesantren is the result of acculturation of Indonesian to the culture of Hindu-Budha and Islam cultures become other institution by Indonesia identity. It is commonly different from wehat we find in India or Arab. Pesantren with collective lifestyle, is one of the spririt of tradition from lembaga gotong royong generally found in villages‟ area. The Islamic values suh as ukhuwah (brotherhood), ta’awun (cooperation), iitihad (unity), thalabul ‘ilmi (learning), ikhlas, jihad (struggling), that (following the directions from God, Prophet, Ulama or Kyia and „good‟ leader) and other values which have explicitely been written as Islamic lessons support the existence of Pesantren.
The researches‟ findings themed Pesantren have been found in the
scientific research, but it is found by different perspectives. Pesantren has unique magnetic so it makes researchers gets project of their riset on it.
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the facts that cannot be contradicted. The history shows that the existence of Pesantren relates to the development of Islam in Indonesia.
Azra, Azyumardi (1994) has been making a research of a network between Ulama in the Middle East and Nusantara Island at XVII century.
Azra‟s research gives the important information like the first
comprehention of the network between Ulama in the Middle East and Ulama Nusantara Malay arranged by the characteristics expalanation of the network. So that, that research sshows us the intellectual tendention developed in the network of Ulama Malay-Indonesia at 17 and 18 century.
That topic is one of the phenomenal discussions of Ulama network in the opinion transmitions of the development of Indonesia and also the first exploration of the newest renewal in Islamic history in Indonesia.
Exploring the renewal of Islamic thought in Indonesia and its network in the Middle East have started from that century. The implications of this reserach, of course, will ease of discussion and intellectualrecontruction‟ network for next two centuries, the
19th-century and 20th (Azra, 1998: 42).
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Vertical is the relationship between teachers and students at the Haramain (Mecca Madinah). Then, horizontal is the network of crossing-relationships involving teachers and students‟ relationship.
Another subject, Clifford Geertz argues that Kiai acts as "cultural broker”. It means that Kiai is the filtering-information entered to the
environment of santri, by giving the useful lessons and throwing the harmful things to them. More than that, Kiai roles as "guardian" of others culturesthat are very dangerous and harmful for the society where the Pesantren exists. (Suwito and Muhbib, 2000: 53).
Moreover, Geertz also sees the social role of Pesantren‟s network is very significant. According to him, Pesantren‟s life is characterized by a type of ethics and the aggressive economic behavior, full of the entrepreneurship‟s characteristics and follow the business freely, so many
graduates of Pesantren become merchants and entrepreneurs (Geertz, 1960: 228). Meanwhile, the social and political‟ role of Pesantren has been described in detail by Sartono Kartodirdjo in many contra-movements in the rural area in Java by the end of the 19th century and beginning of the 20th century (Kartodirdjo , 1973: 13).
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political supporters (and also as formulator of political legitimacy), and (2) as a controller as well as a pioneer directed to the realization of “alternative community” (Abdullah , 1987: 110).
Prasojo, Soedjoko, et.al (1982), researches on the profiles of some Pesantren and concluded, while criticizing Dhofier, that there are five
kinds of patterns of the Pesantren. 1st pattern; Pesantren consists of mosques and Kiai‟s home; the 2ndpattern consists of the mosque, Kiai‟s home and oondok; 3rd pattern consists of mosque, Kiai‟s home, pondok and madrasah/Islamic school; 4th pattern consists of the mosque, Kiai‟s home, pondok, madrasah and skills‟ room. 5th
pattern consists of a mosque, Kiai‟s home, pondok, madrasah, skills‟ room, university, conference hall, gymnasium and public schools.
The last pattern of pesantren/boarding school usually can be called as "ModernPesantren" which has shops, economic enterprises, libraries, public kitchens, canteens and the other (Prasojo et al, 1982: 62). Pesantren As'adiyah (Sengkang) has been facilitated with Radio Stations
of Mesra (Masjid Raya), likewise at Pesantren al-Badr (Pare Pare) has developed cattle and plantation teak (Arief, 2008: 15).
Kuntowijoyo, with historical and cultural approach, notes the new developments in the boarding school‟ topic since the beginning of the
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Mamba'ulUlum‟s boarding school in Surakarta. Since 1906, this boarding
school began teaching the Western curriculum in the religious education. At the same time, West Sumatra also changes the teaching methods from system Salaf to system Madrasi. In the 1960s there is a new development when many Pesantren changes to be “Foundation”. Being Foundations, it has formed“technocrats” in Pesantren and Kiai is more symbolic.
Pesantren al-Shafi‟iyah in Jakarta, for example, has become the
foundation since 1963 and has a detailed division of the structures (Kuntowijoyo, 1991: 32).
DhofierZamakhsari‟s research is also interesting in Tradition of
pesantren; the Studies of Kiai’s perspective (1992) which is explained the
intellectual relationship among Kiai in Java. Kiai takes part in the transmittingand developing the Islamic character which his committed to Makkah regulation. Although they are bounded on the classical kitab, but Kiai are able to play a role to build the nation's future. Because they are able to renew the classical interpretation of the substance of the classical kitab to be adapted to the dimensions of a new life (Suwito, 2000: 76).
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Networking is an institutionalized social relationship such as tribal affiliation or political dynasties. In general, Miriam Cooke and Bruce B. Lawrence (2005: 1) explain that Muslim network will always involve at least three basic elements, there are trade, travel, and knowledge (science). Extensively context, one of the key words that framed the formation of “Muslim network” is “ummah” (the Global Muslim
Community). Ummahis a flexible term which covers the entire understanding of Islam.
The social network‟s theory sees the relationship from “the
association”. Node is the individual actors in the network, while the “tie”
is the relation among the networks. There are several forms of the association among actors. In its simplest form, a social network is a mapping of all association. Networks can also be used to determine the “social capital” of the individual practitioner. This concept is often
contained in social networking‟sdiagram in which the participant of
network as a poinwhile the network as a “line”.
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organizations and the public is the agent or actor of the network itself. Especially on the network, sociologists can aske a variety of questions about how people gain the power so the function of the organization runs as they did (Johnson, 1995: 188-189). This discussion is in the process of formation of an Islamic boarding school or educational institution such as Madrasah.
According to George Ritzer and Douglas J.Goodman (2004: 420), normatively what made people together is their shared ideas. Network theory rejectes that view by the argumentation that one should focus on the objective that connectsthe members of the society. According to Wellman as quoted by George Ritzer (2004: 420-421), network analysis will discuss the role of the person and the behavior rather than regularity in beliefs of how they ought to behave. However, network analysis tries to avoid a normative description of social behavior. They reject the explanations that are not structurally that treating social processes as the association of individual characteristic and the results of norms‟ application.
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Several principles of network theory as stated by Wellman cited by George Ritzer(2004: 420-421), there are; 1) the connection between the participant usually are symmetrical both in content and in intensity. Each participant supplies it with something different intensities greater or smaller, 2) the connection among individuals should be analyzed in the context of the network‟s structure broadly., 3) Structure of social
conection will make several networks of non-random, 4) the existence of the network group makes cross-connections between the network group and individual, 5) the existence of asymmetrical connection between elements in a network system and the result of the limited resources is not well-distributed, 6) unequal distribution will take on the form of cooperation or competition. Some groups will join to get unlimited resources to cooperate, while other groups are competing and taking over it.
Concerning those explanation, we can explain the network of pesantren, here they are:
1. Genealogical netwoks
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According Zamakhsari Dhofier (1994: 62-62), the primary action to preserve and keep the tradition of pesantren is to build solidarity and cooperation through three ways. First, is the tradition of Kiai, their close family members should be a strong candidate to replace the leadership in pesantren. Second, Kiai develops a network of marriage alienation (endogamous) among Kiai families. Third, Kiai and his family establish the tradition of transmitting knowledge and intellectual links among them.
2. Intellectual Network
Intellectual network is born out of the learning outcomes of both formal and non-formal between teachers and pupils (Kiai- santri). Proof of this intellectual network can be viewed and verified from the curriculum or books which have been studied and then taught to the next students. In addition, intellectual network also born from the horizontal relationships between teachers (Ulama) and among students.
3. Spiritual network (tasawuf)
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continued until now. Experts Sufism argues (Suwito and Muhbib, 2000: 91) that the congregation is aimed to earn the pleasure of Allah SWT, by the exercise of the soul (riyada) and the fight against lust (mujahadah) and also purify yourself of the nature reprehensible (tazkiyah al-nafs).
The involvement of Kiai Pesantren in tareqat affiliation also influences the characteristic of that pesantren which is guided on readings and prayers, wird, tradition haul, tawassul and so on.
4. Theology network and mazhab
This theology network is formed on an equal basis of the same understanding theologywhich is believed and embraced by the Kiai and textbooks used in the pesantren. Another aspect which forme a network of theological and schools can be seen and tracked on the books of the references used in pesantren. It has found many similarities between the book and another book. There are study groups (Majlis study groups) that ask Ustaz and the Kiai of the pesantren as speaker are also taking a significant role in the
42 CHAPTER III
RESEARCH’S RESULTS
A. The General Description and Social Condition of Jombor Village 1. Geographical Position of Jombor Village
Jombor Village is one of villages which is located in Tuntang District, Semarang Regency ± 5 km from the central district to the east.
The villages which are crossed with Jombor Village are: a. The north side is crossed with Candirejo Village
b. The south side is crossed with Sraten Village
c. The east side is crossed with Pulutan Village, Sidorejo District, Salatiga City, and
d. The west side is crossed with Rowosari Village, Tuntang District.
The wide of Jombor Village is ± 6389 ha includng rice fields, gardens, buildings (houses), roads and river. According to the geographical condition, Jombor Village is a village at the level of ± 224 m from the water surface, so it makes this village includes to the middle plateau area.
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village of Kalisari I, Kalisari II, Krajan, Ngelosari, Kerep and CandirejoPermai‟s housing.
2. Social Condition
According to the data of monograph at April 2015, the citizenship of Jombor consists of 913 families (3.360 people). It is collected based on age and gender level as follows:
Tablel 3.1
Total of citizenship based on age level
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(source: Tuntang’s Regencyat 2015)
3. Religion
The religion of Jombor villagers as follows: Table 3.2 Religion Data
(source: Tuntang’s Regencyat 2015)
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1990. This means that parents have high willingness to put their children to pursue higher education although they have to study in another city.
The education‟s level that has been reached by the villagers of
Jombor as follows:
Not graduated from Elementary Schools
No Schools
(source: Tuntang’s Regencyat 2015)
B. The General Description of Pondok Pesantren API Al-Masykur 1. Islamic Boarding School‟s Location
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District Tuntang, Semarang regency, Central Java. This pondok is located southwest of the center of the village administration of approximately 1 km.
As a boarding school, this institution has a history, vision, mission, and goals that are close to with other pesantren. In implementing all activities and setting all regulations, API Al-Masykur broadly follows the teachings and learning of Ahlussunnah waljama'ah which is oriented to the teachings of Nahdlatul Ulama (NU) by implementing Qur'an, hadith, ijma‟ and qias as its main guideline (interview with K.H . Ahmad Afif Dimyati, Monday, 1st August, 2016).
2. History, Vission and Mission of API Al-Masykur Islamic Boarding School
API Al-Masykur Islamic Boarding School is a boarding school that was pioneered by Simbah K.H . DimyatiNawawi who has the vision and mission to create the integrity Muslim, and perform akhlaqul karimah by promoting ta'dzim (follow Kiai‟s directions) to multiply the ritual of riyadloh (Interview with K.H. Ahmad Afif Dimyati, Monday, August 1, 2016).
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a pious woman named SitiKhalimah, she is a daughter of Simbah K.H.Dala'ilSyarkowi-the older brother of K.H. Daqo‟.So that marriage becomes the beginning of the establishment of API Al- Masykur Islamic Boarding School, Jombor.
He begins pioneering the establishment of boarding schools by renovating the mosque, which has stood since 1930 M, built by K.H.Dala'il Syarkowi. He is the founder, the innovator and also a quide of API Al-Masykur Islamic Boarding School.
When the early era of that‟s stood until the 1995s, this
boarding school is controlled by K.H. Dimyati Nawawi. It shows good progressin, proven many of the students who go to these schools from across the region of Central Java. After that, the boarding school seems reduction. It can be seen by just a little santri who learn in Al-Masykur, until the death of K.H. Dimyati Nawawi in 2000 M. He leds Al-Masykur for 70 years, starting from 1930 M to 2000 M. He left a wife and five sons. He was buried in a public grave in Jombor .
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In the family of K.H. Afif Ahmad Dimyati, there has a tradition, when someone becomes adult, then he will be asked to follower thariqah. From his childhood, he performs thariqah. So he is bemursyid ofthariqah after K.H. Dimyati Nawawi. Being a mursyid, it does not mean that K.H. Ahmad Dimyati is K.H. Dimyati Nawawi‟s son, but it is because that he is able to be elected at the age of approximately 30 years.
His Pious has been recognized by Kiai and his friends.
He is also a wise person when he finds fault. His educational history starts from his own father and after graduating from elementary school, he continues to study in Pondok Pesantren Mranggen, under the leadership of Kiai Muslih. Then, he moves to pesantren Tegalrejo Magelang, Central Java, which is become the next learning in Islamic knowledge taught by K.H. Chudlori.
Currently, Al-Masykur, Jombor holds not only Madrasah Diniyah but also Tahfidzul Quran (Reciting the Holy Qur‟an); on Wednesday kliwon, Wednesday Pon, and Friday
mornings. This program is compiled by K.H. Afif Dimyati with his two sons, Gus Ahmad Khanifudin and Gus Muhammad Ulinnuha. Gus Ahmad Khanifudin is K.H. Abdur Rohman Chudlori‟s santri in Pondok Tegalrejo Magelang, and Gus Muhammad Ulinnuha is K.H. Ahmad Basyir‟ssantri from Jekulo Kudus.
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PondokPesantren Al-Masykur belongs to old pondok with limited facilities and infrastructure. But santri and their asatidz (teachers) do not feel the lack of facilities and they still continue to implement the education and teaching and also developed the main vision and mission of pesantren.
The facilities and infrastructure of API Al-Masykur consist of eight rooms for santrion the second floor and a small mosque and a spacious hall on the first floor. The hall is used to recite and hold regular meetings.
The position of the mosque is also close to the boarding school. It is used to be a community center. There has preaching held on every Sunday morning and Friday morning. Mosque is an important element that cannot be separated bypesantren (Zamachsari Dhofier, 1994: 50). Mosque is the central place for pesantren.
The main function of mosque is to pray, perform wirid, i'tikaf and recite Al-Qur‟an (Bawani, 1993: 91-92). But for pesantren, it is considered as a great place to educate santri, especially for practice of five daily prayers and religious lessons using classical books.
50
the continuity of the Islamic education system is centered on the mosque al-Qubanear Medina at the time of Prophet Muhammad SAW and also followed in the days after, still glowing in education system of pesantrenso that pesantren‟s institution always keep
continue to keep this tradition (Dhofier, 1994: 49).
Even for pesantren which becomes the center of thariqah, mosque has additional functions which are used to be a place for all Sufism‟samaliyah such as dhikr, wird, bai'ah, tawajjuhan and others.
4. Learning and Teaching‟s Process a. Teaching‟s Methods
Methods of learning talk about the way of teachers to ease santri getting the knowledge, growing the knowledge on santri‟s
life. To understand that way, the teachers cannot forget the way they can achieve it.
Education and learning in pesantren are still using traditional patterns i.e. the method of classical learning. The methods of learning areorganized according to the custom that has long been held among the general pesantren in general because it is original.
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application of modern systems; schools or madrasah (Faiqoh, 2003: 37).
On the larger topic, the learning methods implemented at the boarding school can be grouped into two major groups namely sorogan and wetonan or bandhongan (Zamachsari Dhofier , 1994:
55) with their unique identity.
The implementation of teaching and learning process in Al-Masykur uses the following methods:
1. The Method of Sorogan
Sorogan derives from the word Sorog (Javanese), which
means thrusting, because the students handed the book to their Kiai. Where the students confront the teacher and there has an interaction each other (Dian, 2007: 67).
Sorogan system has proved very effective as the first stage
of a student who aspires to become pious people. With this system allows a teacher to monitor and assess the development of his students in learning mastery.
Sorogan is a learning activity that is more focused on the
development of the ability of students under the guidance of Kiai (Document of API Al-Masykurat 2015).
2. The Method of Wetonan or Bandhongan
Wetonan system or can be referred to by bandhongan,
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in the classroom and Kiai explains lessons like in the lecturing classes (Nasir, 2005: 113). The students listen toKiai‟s explanation and make a note or ngesahi (interpret), by giving notes on the book. This system is the oldest learning system of the boarding school and is still used in learning, especially Kitab Kuning. However, this requires a system of wetonan as a
classroom or madrasah because given the far greater number of followers.
Method of wetonan or bandhongan is well performance in order to meet the cognitive competence of students and expand the scientific reference for them. In fact, the method of Bandhongan is almost no discussion between Kiai and the students, but this technique does not stand alone. This is balanced by using methods of sorogan and other techniques, so that it can stimulate the activity of students in learning and reading Kitab Kuning (Document of API Al-Masykur 2015).
3. Musyawarah Methods or Bahtsul Masa’il
Method of consultation or the term is referred as bahtsul masa'il is a learning method that is more similar to the method
53
of the students freely to issue its opinion but accompanied by a base.
This method is more focused on the individual's ability to analyze and solve a problem that refer to the certain books. Deliberation is also done to discuss certain material from a book that is considered to be complicated to understand. Basically almost all the activities in schools that reflect the principle of learning by doing. This principle is effective to see and measure psychomotor of the students.
4. The Recitation‟s Method (Muhafadzah)
Method of reciting the certain texts under the guidance and supervision of Kiai or religious man. The result of the recitation students then delivered in front of Kiaiperiodically or incidentallydepends on Kiai‟s directios (Document of API Al- Masykur 2015).
In general, students are memorized by the Qur'an, nadzam, and text of nahwusharf. The main point in this method is the studentsare expected to memorize clearly eventhuogh without text. In carrying out the recitation can be done either individually or group.
b. Material and Curricullum
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there are the basic level s, or commonly called the Islamic Elementary School.
Then, the next level is Tsanawiyah where at this stage students begin to learn Moral, Tauhid, Nahwu, Sharf and Tajweed. The next level is Aliyah, at this stage what is taught at the level tsanawiyah but with a deeper lessons ( Document of API Al-Masykur at 2015).
5. Stuctural Organization
a. Structure of the organization
To ensure the flexibility in order to develop the boarding school, then it is formed the organizational structure as simple as possible though. Simplicity is intended to ensure flexibility for a possible change (reorganization) or development (Salih, Abd. Rachman, 1985: 31-32).
Table 3.4
Structure of Organization The Guide/The
Owner
: K.H. Afif Dimyati
The advicer : Gus Ahmad Khanifudin Gus Muhammad Ulinnuha
The Leader : M. Roziqin Yusuf
