The attachment of spiritualism to pesantren is nothing new in the world of pesantren but the phenomenon of labeling of “spiritual pesantren” by the founder is something new. One of the pesantren explicitly using the term “spiritual” is Dzikrussyifa’ Asma’ Berojomusti spiritual pesantren. This study examines why Dzikrussyifa’ is named a spiritual pesantren while the term pesantren has contained the values of spirituality. Through qualitative method it is found that the foundation of Dzikrussyifa’ pesantren aims to fill, respond a space that has not been optimally filled by other pesantren. The founder would like to offer the paradigm of a pesantren oriented to “spirituality” referring to the Walisongo pesantren. Dzikrussyifa’ pesantren is the concrete understanding of the meaning of spirituality influenced by Islamic Sufism and Walisongo Sufism. The spirituality meaning is actualized in all activities in the pesantren from its objective, students, lecturers and subjects. It is concluded that the meaning of spirituality is close to the understanding of the term Sufism or the more practical aspect of Sufism namely tarekat. Its meaning of spiritualism is influenced by Sunni tasawuf. Dzikrussyifa’ pesantren takes the path of populist spirituality or tarekat rakyat to fill the model of tasawuf considered non-optimum AbstrakSpiritual dijadikan predikat oleh sebuah pesantren bukan hal barudalam dunia ke pesantrenan. Tetapi terdapat fenomena pesantren yang diberi label oleh pendirinya dengan sebutan “pesantren spiritual”. Salah satu pesantren yang secara eksplisit menggunakan kata “spiritual” adalah Pesantren Spiritual Dzikrussyifa’ Asma’ Berojomusti. Mengapa Pesantren Dzikrussyifa’ diberi predikat “spiritual”, bukankah dalam istilah pesantren sendiri mengandung nilai-nilai spiritualitas. Melalui metode kualitatif ditemukan bahwa pendirian pesantren Dzikrussyifa’ adalah untuk mengisi, merespon, menanggapi sebuah ruang yang belum maksimal diperankan oleh pesantren-pesantren lainnya. Pendiri Pesantren Dzikrussyifa’ ingin menawarkan sebuah paradigma pesantren yang berorientasi “spiritual” dengan pijakan ala pesantren Wali Songo. Eksistensi Pesantren Dzikrussyifa’ adalah hasil konkret yang dipengaruhi dari pemaknaan sang pendiri terhadap arti spiritualitas yang dipengaruhi oleh para sufi dunia Islam dan sufistik ala Wali Songo. Pemaknaan spiritualitas tersebut diwujudkan dalam seluruh bentuk aktivitas di pesantren. Disimpulkan bahwa pemaknaannya terhadap spiritualitas lebih dekat kepada pemahaman istilah sufisme (tasawuf) atau dengan aspek yang lebih praktis dari tasawuf, yakni tarekat. Pemaknaannya terhadap spiritualitas dipengaruhi oleh tasawuf Sunni. Pesantren Dzikrussyifa’ mengambil jalan “spiritual kerakyatan” atau “tarekat rakyat” dalam rangka mengisi model tasawuf yang terasa kurang daya dorongnya.
Salafischools are lately emerging as new model schools. Salafiboarding schools have their own orientation and way of seeing education. Salafischools genealogically and intellectually have nothing to do with traditional Islamic boarding schools (salafi yah) and other modern boarding schools. The Salafi boarding schools have certain religious ideas which can be connected with the salafimovement in Indonesia and Islamic world. The Salafiboarding schools are experiencing significant growth. One of the Salafiboarding schools is Pesantren Assunah Kalitanjung Cirebon. Assunah boarding school has a positive and negative place amongst the people of Cirebon. In fact, pesantren Assunah has been accused of planting the seeds of violence that leads to terrorism. This research uses a qualitative research approach by interviewing a number of pesantren leaders and preachers of Assunah, organization leaders, representatives of Islamic universities as well as by observing the Assunah boarding school campus, studying the documents that exist in schools, and obtaining data and information relating to the Assunah school. The conclusion is that the Assunah salafiboarding school is carrying out a mission oriented toward an educational culture by implementing the concept of cultural transmission. Akhir-akhir ini muncul pesantren model baru yang sering disebut “pesantren salafi”. Pesantren model salafimemiliki orientasi sendiri dalam cara memandang dan mengartikulasikan pendidikan yang diselenggarakan. Pesantren model salafisecara genealogi dan jaringan intelektual tidak memiliki kaitan dengan pesantren-pesantren tradisional (salafiyah) dan pesantren modern model Gontor dan jaringannya. Pesantren model salafiini memiliki paham keagamaan tertentu yang dapat dihubungkan dengan gerakan salafi baik di Indonesia maupun di dunia Islam lainnya. Pesantren model salafiini mengalami perkembangan yang cukup signifikan. Salah satu pesantren salafiadalah Pesantren Assunah Kalitanjung Cirebon. Pesantren Assunah ini mengalami pro dan kontra di kalangan masyarakat Cirebon. Bahkan, Pesantren Assunah pernah dituduh mengajarkan benih-benih kekerasan yang mengarah kepada terorisme. Melalui pendekatan penelitian kualitatif dengan mewawancarai sejumlah pimpinan dan ustadz pesantren Assunah, tokoh ormas, pihak perguruan tinggi Islam; mengobservasi kampus pesantren Assunah; dan mempelajari dokumen-dokumen yang ada di pesantren, didapatkan data dan informasi terkait dengan pesantren Assunah. Dengan menggunakan konsep “cultural transmission”, disimpulkan bahwa Pesantren Assunah sedang melakukan misi kontinuitas kultur salafidalam orientasi pendidikannya.
This writing constitutes a research outcome regarding the Mosque based Islamic education in Guangzhou, China that aims at finding out the form of the mosque based Islamic education in relation to the implementation, student, teacher, material, means and facilities and financing. This research adopts an explorative qualitative approach with data collection through interview, site observation and documentation study. Through an observation against four mosques in Guangzhou, it is found a mosque role in the Islamic religion education. The Islamic religion education is conducted by its management and congregation of the mosque. The learning place is conducted in a building separated from the mosque although some of them conducts the learning process at their mosque. A material is regarding the Islamic basic teaching and Arabic language. The teacher comes from the management of the mosque itself who is Leader (Ahong). The students come from youth, teenagers and adult ore even elderly.
Historically, pesantren has a cultural institution was born by, from, for the society. Since its emergence in society, pesantren has a strategic role in developing community life. Though most pesantrens have positionized as education and religious institution (tafaqquh fiddin), but, in 1970’s there was a change in paradigm, where many pesantrens tried to do reposition on responding the dynamic social life. One of that reposition is a replacing pesantren as the agent of economic development. Pesantren Tiga Dimensi Foundation in Pangkep, South Sulawesi, is one of many pesantrens which do economic develompment, i.e. as agent of agrobussiness and maritime program centers. The initiative of this model come from the Regent of Pangkep, Baso Amirullah, not from pesantren community itself. Pesantren community were not involved in determining the culture of economic development in pesantren, but in this case, the bureaucracy were dominantly intervening to those programs. This condition caused the effectivity of economic development in pesantren run down.
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