THE POTENTIAL CREATIVE INDUSTRY
BASED ON ISLAMIC BOARDING SCHOOL LITERATURE AS THE LOCAL GENIUS OF
JAVANESE COASTAL COMMUNITIES
Fathur Rokhman
Semarang State University, Faculty of Languages and Arts, Departement of Indonesian Language and
Literature, Semarang, Indonesia
fathurrokhman@yahoo.co.id
Abdurrachman Faridi
Semarang State University, Faculty of Languages and Arts, Departement of English Language and
Literature, Semarang, Indonesia
pakdur@yahoo.co.id
Ahmad Syaifudin
Semarang State University, Faculty of Languages and Arts, Departement of Indonesian Language and
Literature, Semarang, Indonesia
asyaifu@yahoo.co.id
ABSTRACT
The aim of this work was finding the potential creative industry based on Islamic
boarding school literature as local genius of Javanese coastal communities. The research
design used Research and Development approach. This research was done in some
Islamic boarding school located in Central Java, specifically North Coast (Pantura). The
subject of research was purposely chosen. Data collection in this study was taken by
using questionnaires, observation, documentation, and focus group discussions, not to
mention the study of literature (review). Data collected were analyzed by quantitative
descriptive analysis and qualitative descriptive analysis. The findings of this study was
the potential creative industry based on Islamic Boarding School literature as local
genius of Javanese coastal communities was found in the forms and types of literary
works. Seeing from the origin of creation and the language used, Islamic boarding school
literature can be classified as follows (1) universal Islamic boarding school literature, (2)
local Islamic boarding school literature. Universal Islamic boarding school literature can
be found in two forms, prose which contains story / biography of holy figures, and
poetic tale (kasidah). However, Local Islamic Boarding School literatures were born and
introduced to certain local Islamic schools or certain local Muslim communities. The
genres of these literatures are various, such as syi’ir, shalawatan, suluk, and tembang,
which use local language (Javanese or mixture), combined with Arabic.
Keywords: creative industry, Islamic boarding school literature, local genius, coastal
communities
[54]
INTRODUCTION
Islamic boarding school literature of
Javanese coastal communities is a cultural treasure
of Javanese coastal communities, which has
existed in Indonesia for years. The exoticism of
Islamic boarding schools can be seen from several
point of views such as the environment, education,
teaching, human beings, even from the customs
and art. At the Islamic boarding school, the
students are educated and taught various kind of
religious knowledge, such as syntactic Arabic
(Nahwu and morphology sharaf), Islamic
jurisprudence (fiqh), the system of Islamic
jurisprudence (usul fiqh), hadith, Qur'anic exegesis,
Islamic theology (tawhid), Sufism / mysticism
(tasawwuf), various texts on the history of Islam
(tarikh), rhetoric (Balagha) (see Dhofier 1982:60,
Ziemek 1986:163), including science of adab
(literature or arudz, poetic). The reference sources
are called the yellow book (Wahid, 1984), it was
because generally the books which were written by
the Far East theologian, were published in yellow
paper.
Not only containing some kinds of Islamic
law in all its branches, but the yellow books also
contains the history of the prophets, the trustee’s
saga, one’s stories, and poems. Even, some Islamic
boarding schools teach mysticism, wirid, and
shalawat and syi'iran in Java language to the
students. These kinds of works, which were
included in literary works, are called Islamic
boarding school literature.
The teaching and developing method of
Islamic boarding school literature of every single
school is different. In one hand, some schools are
less concerned with the development of the
literary arts. On the other; some schools also
provide a spacious place to express literary arts of
schools for the students, even the surrounding
community. The high artistic superintendent
usually drives these schools. School's literary arts
created and introduced in their lesson or on the
sidelines of their daily routine.
In the Islamic point of view, artsy and
cultured can be seen from its function, that is to
beautify your life, as the words of Prophet
Muhammad SAW (Innalaha jamilun yahibbul
jamal) “Allah is beautiful and He loves all beauty”.
But, one thing for sure, the concept of beauty has
to be in line with the Islamic concept of tawhid,
which teaches us that the purpose of life is to
devote themselves solely to God. It means that we
life for worship, thus the activity of art and
literature are also intended as a way of worship. In
order to worship, literary artistic expression that is
shown cannot be separated from those functions.
In other words, literature becomes a vehicle of
worship, through various kinds of religious
ceremonies that are "performances of the lyrics"
(mawalid, sholawat, and madih) and "local
expression", such as mysticism and songs that use
local language of folklore associated with Islam
that generally contains Islamic mythological figures
(Wahid 1984:233).
In line with the potential of creative
industry, the Islamic boarding house’s literature,
art and culture, not to mention the uniqueness of
its community can be developed as creative
industry that has selling point in society. It is based
on the belief that the creative industries have
contributed positively to the increase in the
nation's economy. Contributions can be proved by
the addition of foreign exchange through the
addition of Gross Domestic Product (GDP). In
Indonesia, during 2008, at least the creative
industries can absorb 5 million workforces by
about 6.3% GDP contribution (Tempo, August 8
2008). Even, the President of Indonesia directly
invited the community to develop creative
industries by utilizing the potential of Indonesia.
Here are the excerpts of President’s speech when
he opened Bulan Kreatif Indonesia in 2008:
"Creative economy is an advantage. Do not
be wasted. Because we excel at the world
economy, especially the creative use of cultural
values, heritage, and local values ".
[55]
Indonesia's experience in the creative
industry, wrestle a concrete step that is very
capable as a source of creative inspiration. From
the aspect of nature, the natural wealth of
Indonesia including in tropical climates, has 17,504
islands and inhabited only 1068 tribes and 665
languages through the archipelago. Likewise, with
art and culture, Indonesia has at least 300 styles of
traditional dance from Sabang to Marauke and
enriched with flora and fauna (Savitri 2009:46). For
the creative industries, socio-cultural diversity of
Indonesia can be a source of inspiration that will
never run dry (Department of Trade 2008:20).
METHOD
This research used Research and
Development approach. It was done in some
Islamic boarding schools around Central Java,
specifically in North Coast (Pantura), the research
subjects were clerics, students, community
leaders, local tourism office and stakeholders who
were focused on the development of the creative
industries based on Islamic Boarding School’s
literature as a local genius of Javanese Coastal
Community.
The place and subject of research were
purposely chosen. Data collection in this study was
done by using questionnaires, observation,
documentation, and focus group discussions, in
addition to the study of literature (review). The
data collected were analyzed by quantitative
descriptive analysis and qualitative descriptive
analysis.
that is a place for people who are going to study
the books which were written in Arabic words.
Other version showed that pesantren means santri
which get affixes pe and suffixes an. In Javanese
Language, santri is generally called cantrik which
means one who always follows his teacher
wherever he goes.
Terminologically, Islamic boarding school is
a social institution of religious education for
Muslims who want to explore religious sciences.
Boarding school in terms of religion is a religious
Islamic educational institution; however, it has a
social icon as a social developer in society. This is
because Islamic boarding school has distinctive
social modalities, namely (1) persona clerics, (2)
students, (3) independent and self-reliant, and 4) a
strong social network among alumni of the
boarding school (Farchan & Syarifudin 2005).
According to the Islamic Education Statistics
Book Academic Year 2010/2011, that contains
information about the data collection of Diniyah
Institutions and Islamic boarding school in the
academic year 2010-2011, states that there were
27,218 Islamic boarding schools spread across
Indonesia. From the 33 provinces in Indonesia, the
largest population of Islamic boarding school in In
Indonesia is in West Java, East Java, Central Java,
and Banten, which is 78.9% of the total Islamic
boarding school in Indonesia. Based on the
typology of the boarding school, there are 13 446
(49.4%) Islamic boarding schools of Salafiyah, 3064
(11.3%) khalafiyah / ashriyah, and 10 708 (39.3%)
the combination of both believe (Figure 1).
FINDINGS AND DISCUSSION
Literally, pondok pesantren (Islamic
boarding school) is formed by 2 words “pondok”
(boarding) and “pesantren” (school). Pondok
means a dorm which was build from bamboo; or
originally from Arabic language that is funduq,
which means hotel or dorm (Dhofier: 1982). While
according to Madjid (1997) pesantren means santri
(students) which comes from Sansekerta language
which has meaning literate. It is proved by the
social fact that pesantren is literacy class (literate),
[56]
14,000
12,000
10,000
8,000
6,000
4,000
2,000
0
13.446
(49,40%
)
10.708
(39,34)
3.064
(11,26%
)
Figure 1 The distribution of Islamic Boarding
School Based Typology
The number of students in the whole of
Islamic boarding schools in Indonesia were
3,642,738, consisting of 1,895,580 (52.0%) male
students, and 1,747,158 (48.0%) female students
(Figure 4). Based on this data, the ratio of every
single Islamic boarding school students is 134,
which means that generally in every Islamic
boarding school, the students are 134.
The teachers of Islamic boarding school as a
whole were 339 839, consisting of 221 783 (65.3%)
male teachers and 118 056 (34.7%) female
teachers (Figure 5). The majority of non-civil
servant teachers were 334 239 (98.4%) teachers
and only 5600 (1.6%) teachers were civil servants.
With a ratio of boarding school students and
teachers is 11, which means that on generally, in
Islamic boarding school, one teacher was guiding
11 students.
Based on educational background, the
teachers who were graduated from non degree
were 288 729 (85.0%) teachers, while those who
were graduated as bachelor degree were 51 110
(15.0%) teachers (Figure 6 ). From the number of
these teachers as tenure, the position Ustadz /
teachers had the greatest composition 79.3%,
while the other served as Kyai, Badal clerics or
Lecturer.
The Typology of Islamic Boarding School in
Coastal Java (North Coast)
Generally, Islamic schools are known as an
institution that teaches and bequeaths the culture
and traditions of Islam. However, nowadaysIslamic boarding school has been changed
indirectly. Thus, we can see the condition of
modern Islamic boarding school. The same
condition also occurs in coastal areas of Java,
especially Central Java. The models that were
developed are salafi, kholafi and combination
(takmili / finisher).
1.
Islamic boarding school of Salafi
The words salaf comes from Arabic words
salaf that has meaning the former believe or
clasical (Hielmy 1999:32). This is a boarding school
that maintains the system (teaching materials)
from the source of the classics of Islamic or Arabic
alphabet books which is bare (without any line).
The teaching methods used in here are Sorogan,
Weton, and Bandongan method (Anhari 2007:2627) but they usually apply Sorogan and Weton
method. The term weton means time in Javanesse
language. The method is called weton because the
teaching and learning activity is done in a certain
time after praying. The students learn to the clerics
not merely acquire knowledge, but also to get their
grace and blessing. To take the advantage, the
students are very tawadhu ' and obey the clerics.
2.
Islamic Boarding School of Kholaf (Modern)
Literally, khalaf derived from the word "Alkhalaf" means the people who come after the first
Muslims, they were ikhtilaf or disagree (Hielmy
1999:35). Termically, kholafi school can also be
called as a modern Islamic boarding school. This
kind of school introduced a system of classical
teaching (Madrasi), providing general science and
religion as well as provide educational skills.
Another term explained that kholafi
boarding school is a boarding institution that
includes general subjects in their school
curriculum, or an Islamic boarding school that
organize a public schools such as Primary school,
Junior High School, Senior High School or even
University in its environment. Thus, a modern
Islamic boarding school is a boarding school that is
refurbished or modernized in certain aspects to
suit the school system of modern era. At least it
has held a modern leadership and management
education, such as educational institutions that
tiered, classy or Madrasi, a curriculum, evaluation
and the teachers who teach not limited to the
authority clerics, but also those trusted teachers.
3.
Combination of Islamic Boarding School
(takmili/finisher)
An Islamic boarding school blends the value
of salafiyah and kholafiyah. It means schools
[57]
whose existence as a complement to the existing
educational institutions, such as Diniyah to
complete a general education from elementary,
junior high, senior high school and also educational
institutions ma'had 'ali who recently build a
religious college such as UIN / IAIN and STAIN.
The improvements were based on the
demands of society (social demand) in order to get
such progress. Therefore, some parents also
expect Islamic boarding schools to give extra
lesson in order to provide the knowledge required
by the modern individual.This phenomenon is
applicable for the industry, as it is now demanding
the estabilshment of another human from
educational institution. The lessons that are
demanded are international languages such as
Arabic and English and practical science after
graduate. Consequently, Islamic boarding schools
are no longer just teach the standards of religion
philosophy such as fiqh, hadith, tafsir, and several
other religious knowledge, but also teach general
science and skills that are packaged in the form of
formal educational institutions.
Discussion
It's not the time for the institution of Islamic
boarding school to just struggle with the issues of
education and teaching with traditional
educational methods, because it is certainly going
to reduce its role as an agent of development.
However, as the oldest educational institutions in
Indonesia, they should be able to explore the
world of business, especially the creative industry.
This is because the institution has a strategic
position in carrying out the roles of education and
socio-economic development of the surrounding
community. Islamic boarding school has
experienced a variety of internal development that
enable them to act as an agent of development in
order to bridge and solve the social and economic
problems (Sakdiyah 2010:288).
Islamic boarding school is considered has an
enormous potential in the development of the
juvenille as an asset of potensial human resources.
Not only in religion, but also to spread knowledge
in disseminating information and innovations. The
endeavor of them mostly are directed at religious
activities, while activities perceived skills in the
business still needs to be improved.
Islamic boarding school as an agent of
devolepment is an educational institution, which
becomes the national asset that is quite rooted in
people's lives. As a missionary agency, this school
have great role in coaching people who have
scored a cadre of scholars, to educate the public
and have to be able to inculcate the spirit of
entrepreneurship, self-sufficient and capable of
giving spirit to be a pioneer to develop the society
around them, so the scope of activities will
increase widely and profoundly. The activities are
no longer confined to religious education,
preaching, coaching people and other social
activities, but have also penetrated the economic
activity. One of the the creative industries frame.
In Java, the students have professional
reformers as traders or entrepreneurs who have a
high entreprenuership ethos. The future prediction
is the students will perform as elite indigenous
entrepreneurs in this country (Geertz 1995). This
optimism will be existed if from 2574 Islamic
boarding school Central Java and 27,218 others
through Indonesia want to move in the field of
creative industries. This undoubtedly can sustain
significant improvement for national economy.
Globally, according to the Ministry of
Commerce, the creative sector in the world of
economy is currently growing at a rapid pace, as
reflected in the value of the estimated global
creative economy, with a growth rate of five
percent per year, will grow from 2.2 trillion dollars
in January 2000 to 6.1 trillion dollars in 2020.
Therefore, economists predict the creative culture
based economy will become the fourth rank of the
global economy after the era of agricultural
economics, industrial economics and the
economics of information. Therefore, based on the
cultural heritage of the creative economy, it can be
the backbone of the Indonesian economy, which
could give a major contribution to the life of the
people as measured by its contribution to GDP, job
vacancies, poverty reduction and empowerment of
SMEs, and the young man as the culprit.
[58]
As an entity of strong cultural heritage
guards in community, especially in panturan,
Islamic boarding schools have great potential for
the creative industries and cultural heritage. One
of them focused on Islmaic boarding school
literature.
As a subculture that serves expressions and
copyrighted works as part of the cultural shaper
archipelago, Islamic boarding schools are able to
display what is known today as the regional
literature arose in part due to the mixing of Islamic
boarding schools in shaping the character of the
archipelago. Realizing that Islamic boarding school
literature referred to as sense (expression) of
beauty and purpose as well as a means of
propaganda, it generally developed through the
education system of Islamic boarding school, thus
these literary works known as Islamic boarding
school literature.
Anhari Basuki (1989:29) define Islamic
boarding school literature is all works of literature
(written or oral) which were born and developed in
the Islamic boarding school, particularly in the
period after the boarding school was born in
Indonesia, which was developed in Java. The
characteristics of them are (1) created in Islamic
boarding school, (2) the literature is rooted in the
Qoran, hadith, and the sacred stories of Islam, (3)
the introduction comes after the 1800's, (4) using a
mixture (Arabic and Java), and characterizes the
Arabic letter writing is equipped with punctuation
(Pegon) (Basuki 1988:31) or the existing Arabic
translation in Java. Among those literary works,
they are formed of some literary types such as
syi'ir, mysticism, wird, qasida, manakib, etc.
(Thohir 1999:271).
Based on those characteristics, the Islamic
boarding school literature can be classified based
on the origin of creation and the language used as
follows (1) universal, (2) local. The universal
literary work is the types of literature that is not
merely recognized by Indonesian Islamic boarding
school, but it is also known by most Moslem all
over the world. The universal Islamic boarding
school literature can be found in two forms. First,
prose which contains stories/ biographies of holy
figures, such as the story of the companions of the
Prophet, and Abdul Kadir Sheikh manakib Jaelani.
Second, the poetic form (kasidah), such poems of
maulid of prophet Muhammad SAW, as was stated
in the book Ad Dziba; An Nasar, and Syaeful Anam.
Unlike the universal literature, the local
Islamic boarding school literature was born and
introduced to certain local Islamic schools or
Muslim communities. Those are present in the
form of syi'ir, Shalawatan, mysticism, and the song,
which uses the local language (Java or mixed) with
Arabic. The examples of these literature are Syi’ir
Laki Rabik by Haji Zakaria, Syi’ir Erang-erang
Panjang by Kyai Sirat Payaman Magelang, and
Syi’ir Badrul Bahi by Sayyid Abdurrahman bin
Ahmad (Basuki, 1988). In addition, it can be
classified also in the form syi'ir (poetry) and nathr
(prose). Islamic boarding school literature of poem
usually in the form of Syi’ir, whereas for natrh
(prose) is usually in the form of a manakib / history
or other stories.
The Islamic boarding school literature can
be categorized in the form of written and oral
literature. Examples of these literary works are the
script of Manakib Sheikh Abdul Qadir Al-Jilani, alBarzanji Script, Nadlaman, Nashar, Qasidah
Burdah, Syi’ir, wird, hizb, wifik and rajah (tattoo).
Those kind of Literary texts are usually read in
religious rituals, such as birth ceremonies,
circumcisions, and other celebration. In the ritual
events of literary texts that are read in a show
accompanied by music as a performing-art
tambourine.
At the Islamic boarding school, students are
educated and given lessons in various fields of
religious knowledge, such as syntactic Arabic
(Nahwu and morphology sharaf), Islamic
jurisprudence (fiqh), the system of Islamic
jurisprudence (usul fiqh), hadith, Qur'anic exegesis,
Islamic theology (tawhid), Sufism / mysticism
(tasawwuf), various texts on the history of Islam
(chronicle), rhetoric (Balagha) (see Dhofier
1982:60, Ziemek 1986:163), including the science
of adab (literature or arudz, poetic). Reference
sources or used is the yellow book (Wahid, 1984),
because the books were generally written in
[59]
classical Arabic by theologian from Far East on
yellow paper.
Those books contain Islamic law in all its
branches. The yellow book is attractive because it
also contains the history of the prophets, the
trustees saga, one stories, and poems. Even some
Islamic boarding schools also teach mysticism,
wird, and salawatan and syi'iran that use Javanese
language to the students. All of these literary
works are called Islamic boarding school literature.
Furthermore, the sense of Islamic boarding
school literature is growing richer. Instead of
deriving from Far East Theologian, it becomes
more growing by a number of literary works
written by local theologian or even theologian
from Java itself. Thus, the tradition of writting such
literature emerged and grew out at the Islamic
boarding school, especially the works that contain
religious values.
Some works that are written by the teacher,
neither the cleric nor theologian for the purpose of
religious instruction is limited to the interests of
the transfer of knowledge for the students in their
own schools. But some of it also written and
expanded using, because it is considered to have
good quality of content. This writing tradision,
though not in the scale of high productivity, but
maintained and passed on from generation to
generation. It was proven by the authors who were
born from Islamic boarding schools, or at least
have a background of it.
The authors of literature ,who create the
Islamic boarding school as their suplement of
creation, have such proximity to the culture and
tradition of Islamic boarding school. At least, they
ever study in it. Therefore, writing fiction with
Islamic boarding school background can be done
by the caregivers, faculty, and its students.
KH. Mustofa Bisri (Gus Mus), for example, a
caregiver of Roudlatul Ulum Islamic boarding
school in rembang is a productive author of short
stories and poems. His short stories were
published entitled Lukisan Kaligrafi (2003). The
stories in this book are inspired by the stories of
distinctive cultures and traditions in Islamic
boarding school. Kiai Bisri Musthofa, his father, is
the author of Kasykul, in which is the collection of
anecdotes.
Leading novelist named Ahmad Tohari from
Jatilawang, Banyumas and who came up with
trilogy of Ronggeng Dhukuh Paruk also born and
raised in the culture of Islamic boarding school. He
grew up in a culture of Javanese Islam because his
father ran an Islamic boarding school that is now
fosterage. In different places Kyai Abdurrahman Al
Roisi also published dozens of volumes of stories
entitled 30 Kisah Teladan.
In terms of poetry, Kyai Mansur Ali Badar
from Tuban composing a very popular Shalawat
and become obliged Shalawat for the students of
East Java. Not to mention Gus Ishom, the grandson
Kiai Hashim, who composed the prayer before the
study in the form of 12 nadzam (rhythmic rhyme) A
must-read Arabic-language for students of Islamic
boarding school in Tebuireng Jombang.
Kyai Abdul Hamid Pasuruan also make a
poem called Sullam At Taufiq - a book of Sufi’s fiqh
which is patterned as ghozalian and come into
mainstream understanding of Indonesia Sunni
Muslims in 553 stanzas. In addition, he also
telecasts the 99 names of Allah, known as Al-Asma
'Al-Husna, and much more.
The students produced more works than
their teachers. Some writers are still in Islamic
boarding schools, and others had ever been there
in short or longterm. But usually most of the
writers had been studying there when they were
on the bench of Tsanawiyah and Aliyah level.
Until now, most of the students are learning
to write in self-teaching and self-learning which
means without any tutor. Existing space in schools
usually only for qira'at al-Qur'an, calligraphy, and
music, there is no dedicated space for learning to
write. Consequently, it is possible for Islamic
boarding schools to be the intellectual center that
will bear more writers if only there is a conducive
environment, including: 1) teaching system which
should support the tradition of writing, 2) role
models of writer from the teachers, and 3) place to
accommodate the students writing.
[60]
The teaching and developing method of
Islamic boarding school literature of every single
school is different. In one hand, some schools are
less concerned with the development of the
literary arts. On the other; some schools also
provide a spacious place to express literary arts of
schools for the students, even the surrounding
community. These schools usually driven by the
high artistic superintendent. School's literary arts
created and introduced in their lesson or on the
sidelines of their daily routine.
The works were introduced and accepted by
public by the students while they back to their
villages when they became a fad citizens. Later
they will be a teacher of religion or theologian who
will become a public figure in the village /
community where they live. Through them some of
the literary works in the public schools is
widespread.
As an entertainment (perfoming art),
literary works were read and sung in certain events
or activities at schools, such as waiting time filler of
praying or studying. Even it were chanted in rituals
/ traditions, such as tahlilan, barjanji, istighosah,
aqiqah and also in art performance like in
blantenan (Abdullah 1990). Thus, Islamic boarding
school literature was a document of culture which
is necessary to understand its meaning, to explore
and develope its potential, especially being part of
the content elements that strengthen the creative
industries of tourism.
Although art still remains problematic in
mainstream and paradigm of Islam believers,
Islamic boarding school literature shows some
significant progress. The productivity students
dramatically increased both qualitatively and
quantitatively. This shows the role of schools as
the centre civilization and social change is never
end. Islamic boarding school literature continues
to change its themes and forms based on the
needs and tastes of its readers, it begins from
literary works that contains subsansial moral
teachings of Islam to accommodate the popular
literature lovers of modern literature.
For popular literature, schools have
produced many prolific young writer. Those are
Santri Semelekete (by Ma'rifatun Baroroh), BolaBola Santri (Shachree M Daroini), ), Kidung Cinta
Puisi Pegon (Pijer Sri Laswiji), Dilarang Jatuh Cinta
(S. Tiny), dan Santri Baru Gede (Zaki Zarung)
Salahkah Aku Mencintaimu (Ahmad Fazlur Rosyad)
and so on. Although labeled as popoler literature,
the circulation of this type of literature is not only
done for financial interests. Naturally it is able to
enrich the literary treasures of Islamic boarding
school literature in Indonesia.
Although it is devepoled productivelly,
literature as a form of art had experienced cultural
challenges in religious paradigm of Indonesia. Arts
(fan) and cultural (al-Fannan) matters are
considered as inessential, even suspected of being
something that could intoxicate people, make the
lover lazy, and neglect the shari'ah (Zainal Arifin
Toha, 2002). This claim was reinforced by the
existence of a historical hysteria, wherein a lot of
classic scientific literature (fiqh), which labelled the
as syubhat, makruh even haram endeavor.
The real problem arises because the laws of
jurisprudence that label as syubhat, makruh even
haram endeavor is understood by a narrow, rigid,
blind, and not accompanied by extracting the
hermeneutic insight. Interpretation of fiqh texts on
art should be critical and comprehent in
considering a variety of contexts (asbabul wurudl)
which removed certain legal jurisprudence;
situation of socio-culture, historical circumstances,
political situation, even when it's psychological
situation.
However, as the development of knowledge
about the position of art in religious life, the clash
about art was getting lower. People and students
themselves begin to receive literature and the arts
as an integral part of human life. It makes the
theme of Islamic boarding school literature
develop across boundaries of the previous theme.
Today, writers who were born from the
culture of Islamic schools, are no longer makes
Sufism as a grand theme (great theme) of their
works. Slowly, it can be observed some wildness
that represent anxieties of the students on the
various issues of life, both religious affairs, politics,
social relations, to the internal affairs of schools. A
[61]
master piace which makes its readers surpriced
because it reveals the dark side of Islamic boarding
school is Mairil (Pillar Media, 2005)by Syarifuddin.
Mairil tells about the sexual disorientation
of studens due to the restrictions and segregation
of male students and female excess. This novel has
been criticized because it was feared if it could
create a bad image of Islamic school that perhaps
being generalized. However, it can prove that the
students works are no longer confined to the
central themes of religion. Islamic boarding school
literature has grown from the anxiety and concern
of students to the problems in various fields of life.
CONCLUSION
As an institute that creates future leaders
and community empowerment centers Islamic
boarding school should be able to educate young
generation in order to prepare their skill in
globalization. Therefore, it should be able to
changa the sense of globalization, which initially
was a barier, to be a great oportunity to develop
Indonesian skill. Surely, it should proceed and
change based on the needs of a global society by
not leaving the good old tradition.
The potential of Islamic boarding school
literature based creative industry as local genius of
Javanese coastal communities can be found on the
types of literary works. Judging from the origin of
creation and the language used, Islamic boarding
school literature can be classified into (1) universal
Islamic boarding school literature, (2) local Islamic
boarding school literature. The universal literary
work is the types of literature that is not merely
recognized by Indonesian Islamic boarding school,
but it is also known by most Moslem all over the
world. The universal Islamic boarding school
literature can be found in two forms. First, prose
which contains stories / biographies of holy figures,
such as the story of the companions of the
Prophet, and Abdul Kadir Sheikh manakib Jaelani.
Second, the poetic form (kasidah), such poems of
maulid of prophet Muhammad SAW, as was stated
in the book Ad Dziba; An Nasar, and Syaeful Anam.
Unlike the universal literature, the local Islamic
boarding school literature was born and
introduced to certain local Islamic schools or
Muslim communities. Those are present in the
form of syi'ir, Shalawatan, mysticism, and the song,
which uses the local language (Java or mixed) with
Arabic.
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