Journal of Social Studies Education Research

SosyalBilgilerEğitimiAraştırmalarıDergisi 2021:12(2), 305-329

www.jsser.org

Increasing Social Class through Islamic Boarding Schools in Indonesia

Moh. Roqib1

Abstract
To increase social classes in the society, this study describes the community living in pesantren, an
Islamic boarding school in Indonesia. Three research questions to be sought include: (1) What
social class of santri on Pesantren is viewed by society in the pesantren culture and in the social
setting? (2) How is the cultural basis of pesantren as an entity legally perceived throughout the
history of the pesantren? and (3) How is pesantren as a social agency transformed in the community
environment were the research questions. This research used a qualitative approach to data analysis
and described its style as ethnography. Ethnography allowed for direct observation in a natural
setting and embedded the researcher in a specific group to study its attitudes and interactions. The
research participants in this study were 5 kiyai and 2 senior santri. Data were collected through
direct observation, diary studies, video recordings, photography, and artifact analysis. Results show
that pesantren does a good job reflecting the socioeconomic status of students attending the
seminary. The low social class shows that support systems help in the success of the learning
process, while the role of kiyai, the saint people, is vital. Since the Dutch colony, pesantrens have
acted as cultural foundations. The association is legitimized because historically pesantrens have
been agents of changes, cultural legitimacy, and a religious center of the view. Pesantren is a social
reformer, a critical educational institution that can serve as cornerstones for change in society and
the university. Such change is supported by a new modern infrastructural foundation, one built
using modern technology-based systems. Furthermore, a pesantren is not merely a religious school.
Still, the population has modernized the school to an institution that gives competitive knowledge,
science, attitudes, and culture rooted in Islamic values.

Keywords: pesantren, transformation, cultural change, religious agency.

Introduction

This study explores the new trend and demand in Indonesia regarding the issues on Islamic
Boarding School (henceforth, IBS) and its role to increase social status. The growth of IBS in
Indonesia in 2020 is truly remarkable, demonstrating that Islamic life in Indonesia is moving at a
breakneck rate. Pesantren started as a traditional education based on a mosque or boarding school,
but it is now growing into a modern institution that offers education at all levels, including
primary, junior high, high school, and tertiary education. According to the Ministry of Religion,

1
Dr. State Islamic University (UIN) Prof. K.H. Saifuddin Zuhri, Purwokerto, Indonesia; Email:
[email protected]
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there were 28,194 IBS in 2020, with a total of 5 million students. There are 21,263 IBS in Java,
which includes West Java, Banten, DKI Jakarta, Central Java, and East Java, with 1.5 million
students (Ministry of Religion, 2020). The emergence of pesantren indicates a further expansion
of Islamic study groups located in mosques or the houses of kiyai (Van Bruinessen, 1994) and a
symbol of Islamic resistance and identity among the santri community (Isbah, 2020; Azra, 2006;
Ismail, 2021).
The pesantren has now emerged as the epicenter of social transformation, and it is helping
transform the competence of santri into something higher in quality (Isbah, 2020; Putro, 2021). In
the history of IBS, they have proven to be a place where "care" is provided to disadvantaged
children from socially and economically vulnerable families. It is through the pesantren that they
are able to learn to become successful people in life (Ismail, 2021). The religious leaders and ulama
from the pesantren education went on to do various things, from working in various professions
to teaching in non-pesantren mosques and in other regions of the country (Hidayah, 2021). While
a number of them have been able to start IBS and madrasas to meet the spiritual and academic
needs of Muslims, not all have succeeded (Putro, et. al, 2021; Tahili et al, 2021).
The role of pesantren has become prominent to form the social status of the Muslim in the society
in Indonesia that takes various roles in the country. Leaders and politicians that concern with
pesantren are many. For example, KH. Nur Iskandar, SQ, caretaker of the Ash-Shiddiqiyyah
Islamic boarding school, was able to defeat the capital city of Jakarta with their information.
Muhaimin Iskandar, the DPR-Deputy RI's Chairman, Abdul Azis, a member of the DPRD Central
Java, and Imam Akhfas, a member of the DPR-D Banyumas, are among them. KH. Ma'ruf Amin,
Vice President of the Republic of Indonesia, Ida Fauziyah, Minister of Manpower, Khofifah Indar
Parawansa, Governor of East Java, and Asip Kholbihi, Regent of Pekalongan district, are among
the students who are currently executive officers. They are among hundreds, if not thousands, of
santri who have been elected by Indonesians to different positions ranging from village head to
president of the Republic of Indonesia (Putro, 2021). According to Asnawi, et. all. (2016), IBS
have social resilience, are able to develop communities, build scientific and cultural traditions, as
well as being economically independent. This level of competence places pesantren in the
Indonesian social system between the upper- and lower-class categories. In agreement, Siswanto
(2020) suggests pesantren parented students who received social welfare, protection, and the
environment in line with the Child Social Welfare Institution standards (LKSA).

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Pesantren education as a system for academic and personal growth has been studied thus far.
Religious education, along with practical skills, enables santri to be useful members of society.
Andiani & Putri (2019) find that social support is positively linked to santri adjustment. Siswanto's
study (2020) shows that social welfare-based pesantren parenting develops well-rounded, capable
individuals. Specifically, pesantren has performed as a class transformation force in which santris
are raised from the lower social class to competence. Pesantren definitely proves to be an
educational alternative for the poor.
The emergence of muslim as minority and receives minor perception in education and social class
has occurred also in other countries. In Denmark, the social classes of Muslim are perceived
minority (Ismail, 2021), in Germany, education for Muslim is considered not satisfied. Regarding
the issues on Islamic phobia, Muslim in Indonesia are regarded to some contexts as intolerance
because of the conduct affiliated to terrors and misconception of jihad. There has been little
exploration to what extent religious background influences perceptions and behavior regarding filial
obligations. Now a substantial and growing proportion of social status, it is societal relevance
to gain more advanced insight into muslim status in social and education that apply Islamic
education practices.
The main goal of this paper is to supplement the shortcomings of prior studies by analyzing how
the involvement of pesantren in helping students with different educational backgrounds to move
up in their educational careers. In particular, this paper explains not only the potential of the
pesantren in facilitating class change, but also the significance of the role of the pesantren for
pesantren tradition sustainability. The researcher notes that pesantren institutions are not only
places where students learn about religious values, but they are also places where students become
empowered, allowing them to be more well-educated and prosperous. Although IBS provide an
alternative education option for the lower classes of society, they also support the status of the
santri through their efforts. Pesantren has established itself as a key institution, and as a result,
class change is inevitable. Since community development is becoming increasingly relevant, the
importance of pesantren will likely increase from time to time.

Research Questions
Initiated by the background of the social agency attached to the pesantren, the following three
research questions were sought to answer in this research. They are:
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1) What social class of santri on Pesentren are perceived by the society in the pesantren
community and in the social environment?
2) How is the cultural foundation of pesantren as an agency legally perceived during the history
of the pesantren?
3) How is pesantren as social agency transformed in the community environment?

Review of Literature
Madrasah
An Islamic school is referred to as a madrasah or a school in Arabic. In today's world, the term
refers to any form of Islamic educational institution, especially primary and secondary education.
The madrasahs started as lectures given at mosques on a regular basis. Princely and affluent
families donated funds for the design of the building and student stipends. In the 12th century,
mosques, madrasahs, and educational institutions became widespread in Damascus, Baghdad,
Mosul, and many other Muslim cities. Madrasahs served as theological seminaries and law
schools for centuries, until the 20th century. Islamic theology and law were studied in addition to
Arabic grammar, mathematics, logic, and natural science in madrasahs. Tuition was free, along
with food, lodging, and medical care. The course included primarily memorization of textbooks
and lectures from the instructor (Bhat, 2019; Masud, 2020; Nasir, 2020; Silalahi, & Yuwono,
2018). The lecturer gave his students certificates giving them permission to repeat his words.
According to Geertz (1960), in Indonesia pesantren was modeled after Javanese Hindu-Buddhist
monasteries from the 7th to 16th centuries, but the content was replaced with Islamic content
(Geertz, 1960).
The nature of pesentren and madrasah differs from the system of education. Pesantren refers to
IBS whose core business was the provision of Islamic learning for Muslim pupils. Pesantren
are Islamic educational institutions that share many common characteristics. Their physical and
organisational structures commonly share several elements: mosque, dormitory, students
(popularly called santri), and kiyai (Islamic scholar who leads pesantren). The central place is
occupied by a mosque where the students and kiyai pray five times a day, and do other activities
that involve a large number of people, such as public lectures, collective prayers, and public
preaching. The house of the kiyai is commonly located beside the mosque and the dormitory
where the students reside (Dhofier 1999). Today’s pesantren also commonly have classrooms

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and other school buildings. The other characteristic is the teaching of Islamic texts, organised
mainly after prayer times. In a more formal language, pesantren are commonly called pondok
pesantren. Pondok literally means a ‘hut’, while pesantren means ‘a place of the santri’. The
term ‘santri’ denote ‘pesantren’s student’. In the past, pesantren was used only in Java, but today
the term pondok pesantren is also commonly used in other regions of Indonesia as this term
has been adopted by the central government to refer to IBS (Azra, 2006; Hidayah, 2021; Solikhah
& Budiharso, 2019).
The development of pesantren is tremendeous, showing a huge increase all over Indonesia. Table
1 shows the number of pesantren, santri and education units operated by pesantren in Java.

Table 1
Number of pesentren and its santri in Java by 2020
No Province Number of Education Santri staying in Non-staying
pesantren unit pondok santri
1 West Java 8343 5465 148.987 306.728
2 Banten 4579 2884 60.897 96.842
3 DKI Jakarta 102 28 17.355 6.568
4 Central Java 3787 1992 166.605 132.269
5 East Java 4452 794 323.293 241.006
21.263 11.163 717.137 1.500.500

Pesantren as Social Agency

Since the founding of IBS, pesatren has become agencies that have the ability and capacity to
encourage social changes and influence the lives of those they reach (Recht & Grynszpan, 2019).
To understand the importance of pesantren in Indonesia, we must remember that Islamic values
and traditions are an inseparable part of society. In turn, it enables pesantren education to directly
influence people's mindset and social behavior (Mustafa et al. 2018; Ma'rifah, 2015). Because
pesantren teaches and instills values and traditions that are seen as forms of authority and
obedience, it is able to serve as a social control and influence in community development
(Nasution, 2017).
In pesantren, we have everything from social resources, including various models, to ensure that
our practices and the practices of others both support social change (Busyairi, 2017; Bano, 2010;
Garibay, 2018). Pedagogies that emphasize human values taught by the Qur'an and Hadith (known
as Hadith pedagogies) are created and fostered by pesantren, whose goals include encouraging
creativity and promoting social justice (Ma'Arif, 2018; Awabien, 2020). According to Abu-Nimer
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and Nasser (2017), IBS have come to function as institutions that serve to promote peaceful values
and harmony within the community.
Pesantren have been viewed as intermediaries that help to both spread knowledge and generate
progress by encouraging resources, empowering development in all areas, and developing
scientific and technological advancement (Usman, 2013). According to Abdelnour et al., (2017),
the formation of pesantren as a catalyst (agent of change) is also influenced by the support of the
pesantren leader actors. Likewise, the most important actors in educational policymaking are the
ulama, whose efforts, include significant participation in making education policies (Abdelnour et
al., 2017). It is vital that actors play an active role in school initiatives, as they possess significant
agency power and influence student education objectives, especially by fostering positive
character development and development of competency (Parag & Janda, 2014; Fata, 2014).
For years, IBS have served as leaders in the push for a new form of education that focuses on
learning and development from a holistic perspective while also incorporating customs and values
found in the local community (Abubakar, 2018). Rokhman et al. (2014) report that pesantren
sould shape attitudes, behaviors, and mastery of technology. In addition, pesantren act as
information transfer hubs as well as molders of attitudes, character behaviors, and mastery of
technology. Despite its success, however, Heriyudanta (2016) identified there are also failures of
pesantren education to fulfill its role in birthing students who possess the aptitude and mastery of
technology in Islamic sciences which can aid in the transformation of society.

Social Responsibility Pesantren

A pesantren is an educational institution that is responsible for both its functions and objectives in
society. Pesantren also has a social responsibility that consists of two essential components,
namely theological responsibility and management responsibility. In addition to their roles as
messengers of truth, spreaders of goodness, and agents of change, Syahrul (2017) identifies the
theological responsibilities seen in the role of pesantren. At the same time, management
responsibility can be seen in implementing policies and decisions that benefit society. In
agreement, Hedblom et al. (2019) stated that a pesantren's social responsibility is based on spiritual
values aimed at maximizing Islamic teachings by ensuring that the school avoids behavior that
deviates from religion so that the pesantren has a strong influence on shaping values in their
students' daily lives. Also part of the concept of ukhuwah Islamiyah is the concept of pesantren as

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an institution that produces students with good spiritual and spiritual capacities, and as an entity
that is able to apply Islamic values in society (Arpannudin, 2016; Fadhli, 2018; Subagja, 2016).
The Tebuireng Islamic boarding school employed social response in a very straightforward
manner, such as during the Khadratussyaikh KH era. Some others also offer their services in order
to serve the needs of other students. For example, they will help cook or wash clothes in exchange
for having an opportunity to be included in meals or a small amount of money (compensation)
(Mansur & Karyadi, 2010). For as long as the pesantren tradition has existed, the exchange of
mutually-beneficial social interactions such as this has continued. As a religion-based educational
institution, pesantren not only have a spiritual responsibility in practicing Islamic values and
traditions, but are also socially responsible because as an institution, they empower their students
(Thahir, 2014). Zaki et al. (2020) demonstrate that the responsibilities of IBS for empowering their
students are demonstrated by increasing the potential that students have through provision of
numerous types of disciplines and life skills.
In compliance with the teachings of the Qur'an and Hadith, demonstrating commitment to
developing long-term sustainable resources uphold good morals and ethics (Patriadi, 2017; Fua et
al., 2018). IBS emphasize Islamic values in their curricula and instructional methods, as evidence
by the application of curricula and instructional methods that include texts from the Qur’an,
helping students understand their religion (Hussain & Read 2015; Amin et al. 2019). Developing
competence and character based on Islamic religious values and laws was the concern (Hayah,
2017). Students learn many life skills in the process of having sex and in everyday life. Cleanliness,
security, and repair of facilities or pre-IBS also work to improve this competence.

Class Mobility
Pesantren are involved in various aspects of their students' development. In discussing the role
IBS play in facilitating students' ability to take part in dominant national discourses and influence
discourse on Islamic religious values. Baba (2011) stated, "These institutions play a role in
promoting students' skill in adopting the dominant national discourse, with regards to Islamic
religious values." Hefner (2016) feels that religion-based education emphasises leadership training
and da'wah training for students so that many of them will attain well-paying jobs with the aim of
helping them climb the social ladder. Pesantren provide opportunities for students to develop their
life skills through the pesantren business, as explained by Isbah (2016).
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Considering that the majority of students are from impoverished families and have a hard time
financially, pesantren enriches students by letting them take part in businesses according to their
skills where the profits from the business are used to cover education and living expenses for
students in the pesantren (Isbah , 2016). Hasan (2012) believes that the rising use of pesantren
(the type of boarding school often with higher levels of student participation) has given rise to a
new social class of students that adhere to Islamic values but which is separate from the traditional
Muslim class.
IBS helps students master Islamic disciplines. It helps foster financial independence for the
community and self-sufficiency. Pesantren had a notable shift in their positioning and focus on
issues like economic, social, and political issues (Ma'Arif, 2018) when developing, IBS provide
not only Islamic education but also social mobility (Nuha, 2016). Finally, to conclude, Lazuardi et
al (2017) indicated that pesantren contributes significantly to social change, mobility, and the
emergence of democracy, work ethic, and sustainable education.
This definition suggests that IBS have a role to prepare students to explore and master Islamic
science, also known as Tafqquh Fid Din, which results in da'i cadres who study religion and give
fatwas (Istikhomah, 2017). Muhammadiyah organization sees pesantren have a strategic position
in the process of using Islamic principles to build science and in the betterment of the ummah.
Therefore, it is absolutely necessary for Muhammadiyah to have IBS to raise ulama who are
capable of organizing, defending, and supporting Muhammadiyah activities to make their dreams
a reality (Lazuardi et al., 2017).

Methods
Design
This study used an ethnography that used qualitative approach (Holroyd, 2001). Ethnography is a
study through direct observation of users in their natural environment rather than in a lab. As a
qualitative research, an ethnography immersed the researcher in a particular community or
organization to observe their behavior and interactions up close (Caufild, 2021). Ethnography is
flexible to gain a deep understanding of a group’s shared culture, conventions, social dynamics,
and ethical challenges (Lester, 1999). The study focused on the exploration of pesantren
community as an agent of struggle for social progress, the kiyai penderek or santri kamil which
are members of the low socioeconomic class. Specifically, this study examines the phenomenon

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of the increase in students who while at the pesantren develop the qualities of a khadim or kiyai
and khidmah lecturer and give khidmah lectures at the pesantren due to their parents' financial
constraints. Relying on a qualitative approach, this study implemented thematic analysis model
from Miles and Hubermen (1994). Ethnography methods include direct observation, diary studies,
video recordings, photography and artifact analysis such as devices that a person uses throughout
the day. The study took place in Central Java Indonesia.

Participants
In this study, the participants included 5 kiyai and 2 senior santri, each of which holds a position
of status within society their exposure to pesantren education had an impact on their social
standing. The kiyai were aged between 55 to 65 years of age and the santri aged 50 years. Each
participant had been living and involved in the pesantren for more than 35 years. The participants
were recruited using snowball sampling technique, which starts out small but increases in size
because of the incorporation of certain factors (Sugiyono, 2010). The snowball technique was used
to gather new information from each individual informant, so that the information becomes more
and more comprehensive and in-depth. The kiyai were those who are senior and their teachings
have been maintained as the exemplars. In addition, the two senior santri had dedicated their entire
lives, telling their stories to the santri and students.

Data of this Study

Primary data for an in-depth investigation were provided by the interviews of the next three
students, who spoke about their time serving as leaders at the pesantren. The investigation
discovered the students' motivations, educational process, and hidden aspects such as their
experiences and what socioeconomic conditions were like when they were students. Data of
ethnography centered at the social interaction of users in a given environment, providing an in-
depth insight into the user’s views and actions along with the sights and sounds they encounter
during their day. It provides the researcher with an understanding of how those users see the world
and how they interact with everything around them.
The data from the interview was original as the first hand sources, either as a separate object or as
the raw material of the perpetrator, which is referred to as first-hand information (Silalahi, 2012).
As a result, they are analyzed based on secondary data, such as research or findings, which have
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been studied with the results of different references, all of which form a foundation for this theory.
Second-hand information (i.e. data that was already acquired before the research was done) is data
collected from other sources or second-hand information that has previously existed. The second
source includes information regarding the primary sources' comments, perspectives, or discussions
(Bungin, 2006).

Data Collection
Data of this study were collected through an in-depth interview. The researcher interviewed and
recorded via audiotape the participants regarding their experience of ‘being-in- community’ of this
research. Each participant needed 45 to 50 minutes for the interview. The interviews were
unstructured and proceeded with the question: What was your experience of being-in-pesantren
community? This facilitated a free dialogic flow between co-researchers, which allowed other
open-ended questions to be asked during the interview based on the emergent data. The
interviews were transcribed verbatim. However, the procedure for the one of the transcripts was
subject to modifications.
Before reading the transcripts, the first stage of the phenomenological procedure were considered
the ‘phenomenological attitude’. This is a two-fold procedure consisting of the epoché or
bracketing and the eidetic reduction. Both steps are essential to phenomenological
methodology. Bracketing consists of suspending ones ‘natural attitude’, or our taken-for-
granted approach to everyday living informed by culture and education, including our “past
knowledge of the phenomenon encountered” (Giorgi, 1997). Bracketing requires a rigorous
reflection on one’s bias, opinions, and cultural and socio-economic backgrounds. McKenna
(1997) suggests that epoché is a way of making the transition from our more normal way of
considering consciousness and the world to the properly phenomenological way of
considering them. Following epoch comes the eidetic reduction which “involves the movement
from objects as facts to objects as exemplars (essences). In this process, particular features of a
phenomenon are reduced or set aside so that note can be taken of that which shows itself
as universal” (Ehrich, 1999).

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Data Analysis
The analysis model of this study was thematic analysis that focused to map the analysis domains
as a single or multiple domains (Mungin, 2006). When the domain is a single concept, a case study
may be done describing the domain in terms of vertical phenomena (such as history, development
of phenomena, structure of phenomena), or horizontal phenomena (such as dynamics and changes
of phenomena, the transfer between statuses that occur from the people in this case study). Case
studies can be carried out alongside explaining a single phenomenon, as well as explaining the
relationships between the different phenomena. For instance, a case study could look at how the
structural characteristics of the phenomenon connect to its change, like how the way the
phenomenon is structured impacts how it evolves.
Analysis was emphasized to find pattern tern recognition, describe and explore aspects of the
subject. In addition, data tracing in the form of field notes (note taking) to find cultural patterns
were used. Accordingly, data analysis encompassed analyzing data, organizing it, searching for
patterns, and discovering what was important and what was learned. According to Miles &
Huberman (1994), three stages must be followed in the analysis of qualitative research data, with
the first stage, data reduction, being especially important. Removing unnecessary data was meant
to summarizing, looking for themes and patterns, and focusing on the important aspects. This
means that reduced data helps to produce a clearer picture, allowing researchers to collect more
information.

Results and Discussion

Social Class of Santri
The pesantren becomes an agent in the class struggle. It is more than a place for children to learn
about religion and/or grow. Instead, it has become a place for combating "poverty" or "deprivation"
and transforming these negative characteristics into something better. Because the majority of
students at the pesantren are typically also from the lower class of society, they will see the
pesantren grow and develop in the lower-class community, and to bring down the economic and
social standing of the lower classes. Though there is an above-average percentage of santri
(nontraditional village priests) who have parents who are farmers, small traders, or village
officials, it has also been found that some of the santri are children of broken home families,
neglected children, destitute, or lost, whose families are no longer able to care for and educate
Journal of Social Studies Education Research 2021: 12(2), 305-329

them. The fact that in this latter case parents only view pesantren as capable of restoring their
children to a straight and moral path highlights the significance of pesantrens in Muslim society.
Pesantren students who are from lower- or struggling-class families have greatly benefited from
the concrete figures, positive motivations, and nurturing models that they have received. Parents
believe that IBS best prepare their children for success in modern society, and this motivates them
to select that education path for their children.
One of the kiyai said:
“Our santri came from various cities all over Indonesia. At normal, the santri are from
lower social classes who access to social economy and linkages are restricted.”

Care Patterns
In pesantren, the concept of the process of seeking knowledge (thalabul ilmi) and worship to serve
and seek the pleasure of Allah SWT is acted out in the following ways: (1) through the unity of
the kiyai and santri who are accommodated in the boarding school complex with the same intention
(namely, to research and worship to be subservient and supplicate to Allah SWT), and (2-2)
through the optimal use of time allocated for studying various fields of science, most importantly
Islamic sciences. Finally, the Duha prayer, with the exception of kiyai tow students who get
additional tasks for cooking, caring for livestock, or other various jobs, is done by implementing
and applying knowledge in worship and social life and exemplifying this knowledge through kiyai.
Additionally, it also includes demonstrating knowledge through one's actions by performing tasks
that assist people and livestock, thus practicing it naturally, utilizing the facilities and media are
both useful methods for this project.

The Role of Kiyai in the Care of Students

As is seen in the pesantren, the role of the kiyai is central in the practice of the five nurturing
patterns. Designing the process and the method of teaching knowledge, as well as their practice,
is an attempt by successive generations of kiyai to reproduce the educational model of the Prophet
Muhammad. The kiyai positions themselves as a central figure like the Prophet who must be
followed and appreciated by students as friends in various areas of life, from waking up to sleeping,
by repeating the same procedure of going to sleep and then waking up. In daily life, students focus
on studying the classical Islamic literature (also known as the yellow book), on religious practices,

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and on learning everyday life skills. He then shouts kiyai (a Muslim term of praise or exultation)
before going outside to worship, recite verses from the Koran, and offer prayers. Afterward, he
often invites his students to the fields to farm, raise livestock, and even learn to become
craftspeople and to build ships as taught by Abdul Ghofur at the Sunan Drajat Lamongan Islamic
boarding school in East Java.
Two elderly kiyai from Banyumas state have shared their experiences while attending the Islamic
boarding school, and later returning to their hometown, of serving or helping the kiyai. After their
return, they worked their way up the social hierarchy, becoming major kiyai in the community.
Furthermore, Muhammad Hidayat Sokaraja Banyumas, who has served KH. Maksum Lasem,
father of KH. Ali Maksum Krapyak Yogyakarta, a Rois Am PBNU after KH. Bisri Sansuri
Denanyar Jombang, was also with KH. Maksum Krapyak on that day. After having a family and
residing in Sokaraja, Kiyai Hidayat founded a pesantren. In his philanthropic work, he served as
a rois syuriyah PCNU of Banyumas regency, where he was the regency's rois syuriyah PCNU for
two periods. The existence of proof recognizes the quality of science and social communication as
having an impact on the greater public.
Numerous Bahtsul Masail (involving current problems) result in fresh ideas such as bribery and
political money; however, truth may be defended or power seized, all of which helps to avert
corruption in the religious order. It is an admirably charismatic leader. In the district, Kiyai Hidayat
is a role model and reference for both lawyers and organization managers. KH Second, Sobri
Tinggarjaya Jatilawang Banyumas is a charismatic kiyai who cares for the al-Falah Islamic
boarding school, also, A'wan Syuriyah PWNU Central Java mustasyar PCNU Banyumas. This
shows that this person is known for his scientific quality and social interaction. He is a well-known
pesantren kiyai and, as such, regularly offers advice and lectures on the Haj and Umrah
pilgrimages. As a boy, Sobri did [that] KH. Jazuli, the boarding school caretaker, serves his sons,
such as KH. Zainuddin Jazuli, KH. Hamim Jazuli, and others.
His reputation as a scientist and his authority within the scientific community was confirmed, and
he became a respected and respected individual. Although villagers like him might not make as
much money as people with more favorable economic and social statuses, they believe it is their
responsibility to change their destinies by continuing to study and recite the Koran. Both Hassan
and Hassan felt that given the limited funds, the best course of action was to serve the Scholars,
and that would enable them to continue to learn and receive blessings from Allah SWT while also
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bringing them knowledge and pleasure. This reality is in agreement with what KH had previously
stated. Malaysian scholar Hasyim Asy'ari (2001) describes this practice in his book, Adab al-'Alim
wa al-Muta'allim, where he writes that students must serve the kiyai with the intention of worship
in order to receive the reward of Allah SWT. There is no doubt that having an authentic goal will
direct students to acquiring knowledge of dhohir and an awareness of their inner nature, and will
ensure a higher degree of future life.
Other than khadam kiyai, three other students, namely Mudatsir, Ulul Huda, and Najmuddin,
experience the same thing. The first is Mudatsir (a student from a poor family in Bungsingsubo
Pajangan, Bantul, Yogyakorusya), who taunted the kiyai from 1989 to 1999 at Mrs. Nyai
Rosyidah's pesantren, al-Munawwir Krapyak. So it is known as the santri DPR members for the
simple reason that their tasks mostly consist of running a kitchen. Studying religion and the
blessings of life was why he studied and taught kiyai and ndalem. His parents and he both felt that
the kiyai deserved the insults. He decided to join the Krapyak lodge because his family had already
been there and they were motivated by his parents and kiyai.
Simbah Nyai wakes him up for midnight prayers every night, but I sleep through it most of the
time. Sometimes, when she hears Mbah Nyai approaching her room, she pretends to be awake.
Immediately putting on his complete prayer garb, he faced the Qiblat and appeared to be awake
and praying. Even though at first he was only able to go to grade 2 of Madrasah Aliyah, he was
able to go to high school while memorizing the Qur'an. At the end, smart, beautiful, and rich female
students still loved her, and formed a happy family. His wife teaches at ISI Jogjakarta while he is
a teacher at Madrasah Tsanawiyah in Pondok Krapyak.
In addition, there is a lecturer at Jenderal Soedirman University (Unsoed) in Purwokerto named
Ulul Huda, S.Ag. M.Si. This (interview that will take place on 10 February 2021) originated in
Banyuwangi in 1982. He is the son of a village chief elder and is employed as a village teacher at
a pesantren. Starting in 1996, she held the title of khodam, or Lady, of Nyai Robiah, wife of kiyai
Iskandar, and at some point thereafter she assumed the position of khidmah, or housekeeper, to
kiyai Ghozali with the added responsibility of cleaning the kiyai's house and surroundings,
cooking, and doing laundry. Her parents totally surrendered to her mother when she was in her
early teens in order to allow her to attend MTs school, which allowed her to save money and pursue
her education. After graduating from Madrasah Aliyah (SMA), he completed his khidmah and
received a masters in KH. Dr. Noer Iskandar al-Barsani in Purwokerto.

318
 Roqib.

During his time in Purwokerto, he simultaneously functioned as the mayor of the city and a student
at STAIN (now State Islamic University (UIN) Prof. K. H. Saifuddin Zuhri) Purwokerto, utilizing
STAIN officials' educational aid in the process. On his own, he performs duties such as
domesticity, together with his usual studiousness, sometimes by getting involved in menial tasks
such as peddling goods on the side. The important thing is to make money. As of this moment, he
is employed as a permanent lecturer at Unsoed (Universitas Jendral Soedirman) and a lecturer at
LB (Extraordinary) at IAIN Purwokerto. He is involved in the Forum for Religious Harmony,
especially when the issue of religious intolerance arises (FKUB). His current position has helped
him move up in socio-economic status, and he is currently considered a young leader in Banyumas.
In addition, Najmudin (interview on 11 February 2021) Dr. Najmudin, SE., MSi was born on April
10, 1977 in Pelamunan Village, Kec. Kramatwatu Kab. Serang Banten Province, and currently
lives in the Sokaraja Lor, Sokaraja District, Banyumas Regency. First lectur at Al-Hidayah Islamic
boarding school, Purwokerto from 1995 to 2000 are motivated by two main factors: spiritual
training and being a good person, so they could study their life closely; they wanted to gain direct
knowledge and ask for their blessings and prayers. Their desire for a unique experience encourages
them to join, and influential for this time. They are disciplined in praying five times a day and in
congregation, and teach organization (often friendship). The current social (economic-political)
condition is felt, because of their upbringing or the blessing of giving their talents to the
kiyai/pesantren.

Cultural Foundation of Pesantren as an Agency

Historical Legitimacy of Pesantren
Javanese Islamic educational institutions are established by people known as santos (guardians)
and early Islamic scholars on the island of Java and its surrounding islands. Some Muslim boarding
schools trained pupils who became religious scholars in Mecca, and these men would go on to be
leaders in the Holy Land of Mecca and national figures as well (https://era.id/nasional/41391/hari-
santri-nasional-berikut-tokoh-nasional-yang-berlatar-rear-santri). If it is traced all the way back, it
can be mentioned, and it includes other things. See table 2.
Journal of Social Studies Education Research 2021: 12(2), 305-329

Table 2
The history of pesantren in Java
No Initiator Competence Year
1 Sunan Ampel dll. (nine saint) Multitalenta ulama 1500
2 Syekh Mahfudh al-Tamasi, Syeh Khotib as- Famous ulama 1800
Sambasi, dll. Haramain (in Saudi
Arabia)
3 KH. Hasyim Asy’ari, KH. Ahmad Dahlan, Ulama, founder of 1900 to
NU-Muhammadiyah independence 1945
4 KH. Idham Kholid Ulama-politician Old order
5 KH. Prof. Said Aqil Siroj, Prof. Din Ulama, head of Islamic New order and
Samsuddin, Hidayat Nur Wahid organization reform era
6 KH. Mustofa Bisri Ulama and sastrawan Reform era
7 KH. Makruf Amin Ulama, politician Now vice president

Pesantren people who are now viewed as having diverse and extensive professional, economic,
and socio-political capacities have had dramatic effects on the pesantren, which is now able to rise
to greater heights (stories of successful santri)

Cultural Legitimacy: IBS as Cultural Institutions

It is in this academic culture that one can see the seeds of such powerful figures as Julius Caesar,
Genghis Khan, and many others. A pesantren has established a subculture that encourages self-
improvement and in which it is practiced. Many IBS include Islamic education as part of their
cultural approach because they fuse traditional Islamic values with the country's indigenous
culture. Several cultural traditions were founded in pesantren, among them being pesantren
literature and eventually, as Islam Nusantara, which is the term used to describe the shades and
strategies of the da'wah of Islam in Indonesia and Southeast Asia.

Religious Legitimacy: Religion as a "way" out

IBS demonstrate a friendly version of Islam with a message to the community. In order to thrive,
local culture is constructed so that it serves as a way out for itself. Islam's continual efforts to
convey that it is a lively, living religion are aided by boarding schools offering classes in Islamics
such as istiqamah (religion studies) in a cheerful, entertaining environment with comfortable
seating. Islam which has been implanted in this pesantren is anchored in progressive Islam, as it
takes on a different shape while the pupils are eating. The structure of progressive Islam changes

320
 Roqib.

when they eat. Islamic pesantrens aim to uphold a respect for history while also striving to
establish modern and better influences.

Pesantren as Social Agency: Transformational

An important part of a pesantren's mission is to transfer knowledge and values at the same time.
The offer of change is bolstered by strong science and sound ethics. knowledge and moral ethics
which are packaged with attractive material as wisdom (hikmah), mau'idhah hasanah, and stories
that inspire dhikr (mujadalah). Pesantren have become social actors as a result of their prominence
in both exoteric and esoteric aspects. Pesantren alumni appear accepting, malleable, and pliable
in diverse social contexts.
IBS in Modern Era
Science and morality are upheld in the pesantren, both kiyai, santri, and alumni. As a result, public
appreciation grows from time to time. Scholarly expertise can be counted on in important positions
in government, the media, and academic staff. Hafidzliqul Qur'an such as Mudasir above ridiculed
at the Krapyak lodge because of his persistence in memorizing the Koran and obtaining the wife
of a santri who went on to be a lecturer at ISI. There were also politicians clerics like Muslih Ilyas
and Kiyai Krapyak, and Islamic boarding school principal KH. Ahmad Sobri Tinggarjaya
Jatilawang Banyumas, all of whom mocked at the Krapyak lodge because of their focus on
memorizing the Koran. As a result, the level of commitment from parents to placing their children
in IBS has increased. New Pesantren Law regulations, infrastructure development assistance in
the form of boarding school dormitories, and stimuli to ustadz-ustadzah have been distributed as
well.
Pesantren Popularization (not only religious schools)
As well as a growing number of people, both in the community and in the government, providing
more support, the pesantren's popularity has skyrocketed Although opportunities for pesantren
education are growing more diverse, they are still often met by real people's needs. It's not only
that the pesantren offers open religious studies along with classical book studies, but also open
education models of madrassas, schools, and even religious and public colleges. Even in this new
era of global expansion, the spread of information and communication technology (ICT) has
somewhat decreased the popularity of pesantren among cyberspace users. Today, it can be said
that there is no community in the Western Hemisphere that cannot access pesantren information.
Journal of Social Studies Education Research 2021: 12(2), 305-329

This study shows that kiyai's nurturing is able to alleviate children from lower-class communities
from moving up to the middle class and to the upper class. They gained better human qualities
because of their relationship with the pesantren's kiyai. Santri have obtained strategic roles using
Pesantren's social and cultural capital. Pesantrens have an influential role in society because of
this. Alumni achievement has a profound impact on the pesantren's development.
The phenomenal success of pesantren as a way to empower children into the social class is due to
the fantastic care, experience, assistance, facilities, motivation, and prayers provided by the
caregivers. In the pesantren education process, religion has become the cornerstone and
foundation, and so also combines abilities that exist in the physical and the mental worlds. On the
other hand, the pesantren classroom is also an open space that accommodates the needs of those
who are economically disadvantaged, so that they can take advantage of pesantren educational
opportunities.
Pesantren education is said to be effective because of the kiyai's elevated status within society.
Trusted and believed to protect the community, kiyai is found in the upper social strata. The
symbolic legitimacy of the kiyai and the pesantren he serves has now become the primary
community focus, bringing solutions for both religious and moral problems as well as economic
and political issues. Orphanages and dormitories have outdated care models, while pesantren kiyai
show authentic care.
The strategic roles of pesantren and kiyai have been widely studied, as seen in the study of
Horikoshi (1987) who conducted research in several IBS in Indonesia, which stated that kiyai: 1)
don't hinder change but rather aid it, 2) provide fresh perspectives, and 3) come up with social
change on their own. Previous studies have highlighted the role of pesantren as a moral fortress,
but this role has not been examined in terms of how it shapes society's social class. This study
shows that pesantrens are the solution to issues of poverty and income inequality in the
community. This study shows that the agency has become a force that facilitates the growth of
pesantren institutions.
The kiyai of this pesantren model is capable of acquiring or duplicating the type of care and
attention given to children who live in the community or in the community. Daily activities exhibit
an integrated approach to parenting and education when strong totality is part of the design.
Additionally, this pesantren education tradition can be used as a model for other educational
institutions to develop educational institutions that strive to improve the structure of society in a

322
 Roqib.

way that transforms social classes that are widely needed in countries with an unbalanced character
structure.

Conclusion
This finding is that IBS outside of their traditional roles in religious, social, and moral education
are found to be capable of being social agents capable of increasing the social class for "short"
santri or santri who serve pesantren kiyai. Santris who come from poor, disadvantaged families
are delegated to kiyai and students who dedicate themselves to the cause without the knowledge
of their parents. He ends up having "social, intellectual, and spiritual competence needed by
society." And when he returns to society, he will hold a higher social status either as a kiyai,
religious leaders, lecturers, or government officials. The expressiveness of kiyai in the process of
education and the total harmony of students can deliver success. Students from the lower classes
can be served by pesantrens thanks to pesantren kiyai serving as social agents. This in turn
increases public recognition of all pesantrens.
Because this study is not based on a case study that focuses on a specific pesantren, its conclusions
must be taken with a grain of salt. To conclude, then, this paper is unable to present a specific
historical process that took place in a pesantren education institution. To have an in-depth
understanding, you will need comparative and in-depth case studies. In order to overcome these
shortcomings, it is suggested that further research is required to conduct a comparison of several
pesantren.
Journal of Social Studies Education Research 2021: 12(2), 305-329

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