Pesantren dan Islam Puritan: Pelembagaan Tajdid Keagamaan di Lembaga Pendidikan Islam

Abstract

In the 18th century, the leaders of Muslim reformers focused their movement to break the internal rigidity in the form of tauh} îd purification against the dominance of schools and heretical eradication which commonly called the religious purification (tajdîd al-fikr al-Islâmî). Therefore, at the end of the 19th century popping figures reformer (mujadid) which called on Muslims to take modern civilization that support progress in the sense of rationalization and technical. At that time also, a wave of renewal of thought emerged in Indonesia as echoed by Ahmad Dahlan, Sheikh Ahmad Soorkati, KH. Zamzam, etc. Movement purification of Islam in Indonesia is implemented with the establishment of educational institutions such as pesantren and formal schools, as the form and attempt to inherit and maintain ideological purists like Pondok Modern Muhammadiyah Paciran, Lamongan; Pesantren al-Ishlah Sendangagung, Paciran Lamongan; Pesantren al-Islam Tenggulun, Lamongan Solokuro; Pesantren Maskumambang, Dukun Gresik; and Pesantren Persis in Pasuruan Bangil. These five pesantrens have been selected as the research because that had been considered to represent the ideological purists in Indonesia and some organizations and institutions that embrace the puritan ideology. This paper will discuss the topic of pesantren and Puritan Islamic from the standpoint of its history and dynamics, relation with tajdîd, and renewal of existing typologies in boarding schools, as well as how tajdîd be implemented in boarding institutions.

Indigenous Islam and Puritan Islam in Indonesia through Nasr Hamid Abu Zayd's Hermeneutic Studies

“…Perhaps what makes it challenging to understand how the movement of puritan groups in Indonesia is because their movement is not organized even though their number has reached 13,000 people, and currently, this kind of movement has various forms and various goals (Mu'ammar, 2016). We can understand puritans as a belief that cannot be compromised or tolerant in seeing pluralism, so they cannot be dynamic (Wahyudi, 2011).…”

“…Such as Farida (2015) and Zuhdi (2017), who explains the face of Islam in Indonesia based on the process of da'wah and the fusion of Muslims with localities; Susanto and Karimullah (2016), who explain the characteristics of Islam from the archipelago which are accommodative to the colors of the locality; to critical studies related to the acculturation of Islam with its culture such as Siregar's (2014), Burga (2019), to Putra (2020). The typology of the two types of Islamic groups has also been explained well, such as Jinan (2008), Wahyudi (2011), Fitriah (2013), Mu'ammar (2016, Boenga (2020), andThaib &Nusi (2021).…”

Peran Pesantren dalam Melahirkan Kepemimpinan Muhammadiyah: Analisis Historis Terhadap Profil Ketua Umum Pimpinan Pusat Tahun 1912-2020

“…Beliau belajar di beberapa pesantren tradisional di Gresik termasuk pesantren Bungah dan Pesantren Maskumambang Gresik (Ahmad Azhar & Sumarno, 2018). Pesantren Maskumambang pada saat itu memiliki dua kyai yang sangat terkenal, yaitu KH Muhammad Faqih dan KH Ammar Faqih, keduanya merupakan bapak-anak, tetapi memiliki sikap yang berbeda terkait dengan gerakan pembaharuan di Saudi Arabia, yaitu wahabisme (Mahiroh, 2019;Mu 'ammar, 2015). Walaupun KH Faqih Usman alumni pesantren murni, tetapi kemampuan beliau dalam politik, organisasi, serta bidang keagamaan sangat luar biasa.…”

Dynamics of Islamic Unity Education Institute

“…Meanwhile, in Java, most of them are influenced by Hindu-Buddhist traditions. This makes Islamic teachings forced to adapt to traditions that have long been embraced by the local community so that Islam sometimes loses its purity (Mu'ammar 2015). This is what raises various problems in carrying out Islamic teachings, such as superstition occurrence, bid'ah, belief in superstitions, and behavior of shirk.…”