INTERRELATION KIAI AUTHORITIES, CURRICULUM AND LEARNING CULTURE IN PESANTREN INDONESIA

In the education system of `Pesantren salaf (traditional Islamic boarding school), Kiai is the highest authority in determining the direction and policies of a pesantren. The figure of Kiai in Pesantren, has the authority to determine the direction, the purpose of education, curriculum \ learning materials in Pesantren. Kiai has authority in determining the books of certain scholars. Some books are specifically used in Pesantren to guide students in implementing the learning process in Pesantren.Those books are selected by Kiai to guide students in implementing the learning process in this Pesantren. This writing seeks to discuss mutual and interrelated relations among authorities, curriculum and norms of students in learning. This paper will discuss how Kiai with authority to select and specify the books on the provisions of the students in learning. While such rules directly strengthen and perpetuate the leadership of Kiai in Pesantren.


Introduction
Pesantren is a traditional educational institution that was built and developed coincidentally with the arrival of Islam to Indonesia. (Luthfi: 2014). Thus, Pesantren is as the oldest educational institution and indigenous in Indonesian community. (Manfred Ziemik, 1986:100). (Kuntowijoyo, 1990: 57) (Hatim Gazali & Abd. Malik2009). As the oldest Islamic educational institution, Pesantren is considered by some experts as a continuation of the educational system during the pre-Islamic Hindu-Buddhist.
(Gamal Abdul Nasir Zakariya,2010: 46). There are some similarities between Pesantren with the previous educational system such as the location which is usually located in the countryside, founded and led by Ulama (religious figures), patterns and learning materials that lead to asceticism, simplicity, and self-reliance.
In the education system of traditional (salaf) Pesantren, Kiai is the highest authority in determining the direction and policies of a Pesantren. The figure of Kiai in Pesantren has the authority to determine the direction, the purpose of education, and curriculum/learning materials in Pesantren. Kiai has authorities to decide on using books from certain scholars.
Kiai, as leader of Pesantren, uses books of scholars from Madhab Syafiiyah, as the books for the material study ranging in the studies of Islamic sciences, 1 (Saidna Zulfiqar Bin Tahir2015: 210). M. Harja Efendi, 2017:137) such as Qur'an, Hadith, Aqaid (trust and faith), Fiqh(Islamic jurisprudence), Tasawwuf(Islamic mysticism)and Arabic. The selection and determining of books to study in Pesantren entirely become the Kiai authority as supreme leader of Pesantren.
Educational curriculum of Pesantren consists of books that provide in-depth knowledge and understanding in the fields of Aqaid, Fiqh, Tasawwuf, Arabic science, Tajwid (rules governing pronunciation of Quran recitation), Balagha, Tafsir and Hadith Sciences.
Some books are specifically used in Pesantren to guide students in implementing the learning process in Pesantren. The books are written by prominent clerics like

Ihya'Ulumuddin written by Abu Hamid
Muhammad ibn Muhammad al-Ghazali, and Ta'limal-Mutallim written by Burhanuddin al Zarnuji.These two books are widely used in many pesantren, and those are selected by Kiai, as the leader of Pesantren, to guide students in implementing the learning process in Pesantren.
This paper seeks to discuss the relationship of mutual influence between the authorities, curriculum and the norms of students in learning. In this study will be seen how the kiai, with his authority, selects and determines the books which are on the provisions of the students in learning. While such rules directly strengthen and perpetuate the leadership of Kiai in Pesantren.

Islamic Education in Pesantren
Since its inception, Pesantren has been assessed as successful in producing educators, teachers, and disseminators of Islam. That success is inseparable from the educational system which is applied and inherited down from generation to generation. One aspect of the educational system of Pesantren is the goal of education schools that provide directions convening education and learning in Pesantren.
In general, the purpose of education in pesantren can not be found in the written standard formula. Almost all Islamic boarding schools especially the traditional ones -do not formulate their educational goals in writing form. However, it does not mean that Pesantren exists without having educational goals, because it is impossible that Pesantren can stand and survive for hundred years and succeed in bearing the propagator of Islam, without a goal to which become the direction of their educational process. In line with the above, Mastuhu states that there has never been encountered the formulation the clear and standard educational goals of pesantren, which is applied for all pesantren. As a result, some authors formulate the goals of education for Pesantren merely based on assumptions the result of interviews. (Mastuhu, 1994:59).
Meanwhile, Sukamto explained that the purpose of education of pesantren is religious purposes, according to kiai who is as the founder of the Pesantren. Kiai explained that the purpose of education of pesantren with sentences related to religions, which is to guide and educate a person to have Islamic knowledge of Islam and virtuous character toward Allah, parents, and teachers. (Sukamto 1999: 40) Muhammad The formulation of a more comprehensive goal of Pesantren, explained by M. Dian Nafi 'et al., consists of three things. (M. Dian, 2007:163), First: forming a personality that has been exemplified by the Prophet Muhammad. And clerics agreed that the nobility of the character has the highest rating above knowledge and expertise, being manifested in piety that is based on a deep knowledge towards the teachings of Islam. The indications of Pesantren graduates are translated into the educational process in Pesantren through the forging the way of life, daily values and principles of life in Pesantren. (A. G, Muhaimin, 1999: 6) Second, strengthening thesantri competence is through the four levels of interest; i.e., the original purpose (wasâil), the interrelated goals (ahdâf), the main objectives (maqasid) and the final destination (ghayah). Wasâil is mastery of subjects in pesantren in either cognitive, affective and psychomotor. The subjects in Pesantrencover Quran, Tafsir, Hadith, 'Aqidah, Fiqh,Akhlaq, Arabic, and Tarikh. Ahdâf is giving subjects at each level of education (Ula, Al Wusta, 'Ulya) by the purposes and needs of Santri in their daily lives in either as individuals, as members of the community, as well as a leader in the community. Maqasid is the main goal of Pesantren which is to create the Muslims who have deep understanding of religion (tafaqquh fi al-din).
Third, the spread of knowledge through commanding good and forbidding evil (Amr al--nahy al-munkâr) by creating preachers and participation in community empowerment. Abdurrahman Wahid explained that the traditional education system has weaknesses, namely: first, the education process is not planned in detail and rational. Although there are limited planning it does not show any relationship between the various education systems to be developed. Likewise, traditional education still provides many teachings outside the formal curriculum, supplementary teaching which is always changing every year. Thus, there is no mechanism which is said to remain, but it is introducing a leveling system in the teaching and study. (Abdurrahman Wahid, 2001:73-74) Second, the absence of having to make the curriculum in the composition that can be ingested and afford controlled by learners. The teaching method, used to read and translate word by word in a sentence, cannot provide the possibility of using other methods required by learners. The issue of whether the learner can understand the discussion being read in a particular book, never become primary concern.The most important one is that the book should be read, translated and reviewed by the ability and willingness of kiai. In other words, the evaluation of learning outcomes does not get a place in his education system. Third, the absence of a philosophy of education in the educational process in traditional schools. The guidelines are used as a basis to teach the establishment of Shari'ah law in everyday life, by absolutely ignoring the value of education. Therefore, there has not been found the significant and satisfying changes, due to the absence of a strong foundation in the form of educational philosophy.
However, it does not mean that the traditional education system does not have any strengths. In this regard, traditional education in Pesantren is taken as having been able to form an equal attitude of life. Besides that, traditional education can also maintain its characteristics as a subculture in society. (Andik Wahyun Muqoyyidin, 2014;121) Meanwhile, in the process of education, hardly found a traditional pesantren which makes use of learning media, which is known in modern education, (Jeffrey A. Ritchey & Nurhaya Muchtar, 2014:.422) Even if it is used, they only use very simple learning media such as stationery used by students to record any information from kiai. While kiai only uses the book to be taught to his students.

Pesantren
In the implementation of the curriculum in pesantren salaf, the terms of the curriculum are different from the curriculum used in the normal educational institutions. The curriculum in pesantren is called manhaj which can be interpreted as a direction of specific learning.
The manhajat Pesantren salaf is not in the form of elaboration of the syllabus, but in the form of books, funun taught to the students. In the learning process, Pesantren uses manhaj in the form of certain types of books in a particular branch of science. These books should be studied completely before studying higher books and more difficult to understand. Thus, the accomplishment of learning program is not measured in time and not based on the mastery of certain syllabi (topics of discussion), but it is based on the completion of students in studying the book that has been set. The standard competence for graduates of the pesantren is the ability to master (understanding, appreciating, practicing, and teaching) the contents of certain books that have been set. (Departemen Agama RI, 2003: 31).
The standard competence is reflected in the acquisition of books gradually and sequentially from mild to severe, from easy to more difficult books, from thin books to books in volumes.
The books used are usually Kitab Kuning (yellow book) for they are printed on yellow paper. (Martin van Bruinessen, 1994:121 The teaching of these books is in level, and the topics taught are frequently repetitive. The leveling is intended to deepen and widen the understanding of the books so that the students mastery of the content / materials are becoming increasingly unwavering. This is one feature of implementing the learning at pesantren. The main characteristic of the traditional lecture is giving the way of teaching that is emphasized in the understanding every word (harfiyah) on a certain book (text). The teaching is also intended to complete reading and reviewing a book, then continued to study another book.
The textbooks have huge numbers. However, the books which are commonly possessed by many kiai and taught in Pesantren in Indonesia are the books of the work of madzhab Shafi'i (Shâfi'iyyah) scholars (Andi (Zuchairiny, 2013: 277).
At the end of the 20 th century, 900 titles of yellow books are available at Pesantren in Java and Madura. The titles are breakdown of 20% about fiqh, 17 % ushul al-din in Arabic (Science of al-Nahw, Sharf, Balaghah), 12% of Hadith 8% of tasawwuf, 7% of Akhlaq, 6% of guidance for prayer and wird, mujarrabat of 5% and the works of praise to the Prophet Muhammad (qisas al-Anbiya ', Mawlid , ma-Naqib) 6%.
(Martin van Bruinessen, 1999:231) Learning materials provided in Pesantren is how to understand the teachings of Islam contained in the Quran and al-Hadith. From these two sources of Islamic teachings results in various disciplines of naqli sciences, as described better-known asmukhtasar itssyarah namelyFath-al-Qarîbwritten by Ibn-Qâsim al-Ghâzalî. Almost all pesantren use these books and then followed by Fath al-Muin, Minhâj al-Qawîm and so forth. (Bruinessen,Kitab Kuning,p.229) Fish science gets the largest portion in Pesantren. The magnitude of the portion of fiqh is because of its expertise in the field of science that deals with the power. The knowledge of Islamic jurisprudence is a ladder up the most directly toward the higher political and social status. Thus, many people have a great interest in exploring the science of fiqh that it becomes the dominance. (Hasyim Muzadi, 1999: 7) In the discipline of Tawheed ('Aqidah) science -the science that contains the basics of the conviction of a Muslim-known and used books such as asaqidat al-'A-Wam, Sullam al-Tawfiq, Matn al-Sanusi and Tijani. Aqidat al 'Awam is a short book that is in the form of poetic and catered for beginner students. The author of the book is Ahmad al-Marzûqî al-Maliki al-Makki. Meanwhile, there are still other books related to 'Aqâid science that are studied in Pesantrensuch asJauhar al-Tawhidwritten by Ibrahim al-Laqâni and its syarahTuhfah al-Murid, Fath al-Majid was written by Nawawi al-Banteni, Jawahir al-Kamiyah written by Tahir ibn Salih al Jazairi.
The attention of Pesantren to the science is smaller than the Fiqh science, although the science is called as usûl (subject/basic knowledge), while Fiqh is the science of furu'(branches). The less popularity of this study is due to its absence of relation to power (social and political), as owned by the science of Fiqh.
Also, this study is also called theology, which opens the door for philosophical thinking which tends to be speculative and diving tendency of less interest among pesantren to do a deep study.
In the field of Tasawwuf science that addresses and studies the mysticism Islamic

Kiai leadership / authorities in Pesantren
In carrying out its duties and functions, the leader is associated with the basic authority or the foundation of legitimacy. According to Max Weber, there are three basic / sources of authority of a leader. First, the type of traditional authority. It is the authority of a leader that is based on the principles of very strong tradition and very personal relationships within the community. This system tends to be conservative and avoiding change. Second is the authority of a leader that is based on the belief in the validity of the orders given by the abstract and impersonal rules agreed upon. Third is the authority of a leader that is based on certain quality lying in his own personality, which is placed separately and treated as a person who has the power of supernatural, superhuman, or at least, he has quality of specific natural power. (Bryn S. Turner, 1982:37) In Islamic terminology, according to A. Ezzati, leadership has characteristics as follows: 1) leaders must be in accordance with the teachings of Tawheed 2) Allah is the leader of the Muslims and the Prophet as a trust by adhering to the principle of Amr al-Ma'ruf wa al-nahy 'an al-munkar, 4) leadership is as a social responsibility and leader iswaliyât al-ummah. 5) There is no hierarchy and military order in the Islamic leadership. (Ezzati, 1990:34 Public recognition toward their leadership is not only based on their expertise in the sciences of Islam but also their charisma arising from the science, the grandeur of their character and personality and the origin of their generation. Although Kiai is just a non-formal leader, he has certain superiority in moral and Islamic Knowledge. (Yanwar Pribadi, 2013: 5)With that superiority, he is taken into account by the authorities. Imron Arifin asserts that there are several factors which result in such incredible view of the kiai as a leader. First, the existence of the belief in pantheistic animism in the Java community since the days of Hinduism and Buddhism, which gives high honor even sanctifying Shiva priests, Buddhist monks, masters, teachers and Ressi who are considered to have mystical abilities and charismatic. This position was subsequently taken by the wali songo (nine saints) in the 15th century. Thus, the tribute to the ulama (scholars) is a Hindu priests.
Second, there is the concept of waliyyât al-Imam, i.e. leadership is to replace the prophetic leadership in maintaining religion and concrete realization of the leadership style of the Prophet Muhammad which is used as the main criterion by all Islamic leaders Third, the influence of Sufi teachings on the pattern of ki s leadership. In the Sufi teachings, there is confidence that a leader is believed to have transcendental qualities and to have exemplary to be taken as good example. As a leader, kiai is a spiritual leader who teaches and practices the teachings of Sufism to draw closer to Allah and to obtain the transcendental supernatural powers.
Kiai generally holds that pesantren is likened to a small kingdom which is as the absolute source of power and authority in surrounding the Pesantren. In Pesantren, no one can resist the decision ofKiai. On the other hand, the students believe that the Kiais a person who believes fully to themselves either in the matters of Islam religion and in the field of power and management of Pesantren. (Kasful Anwar US, 2010:226) The Kiai, who have great Pesantren, have successfully expanded their influence and as a result they are accepted as the national elite. (Marmiati Mawardi, 2013: 134) Many of them who manage to become ministers, parliamentarians, ambassadors and other government officials. (Jakaria Ma'zumi 2012: 37)Similarly, they have managed to make their students to become kiai in their own regions.
They will set up and lead medium and small Pesantren which culturally and intellectually still depends on the Kiai who had become their teacher. (Zamakhsyari Dhofir, 1994, 56) The above process creates an interdependent relationship between Kiai with big Pesantren and Kiai with medium or small Pesantren; that relationship is that the great Pesantren depends on small and medium Pesantren in the supply of students, while the small and medium Pesantren rely on the big Pesantren in preparing young kiai and religious teachers who later teach in that Pesantren.
The success of a Kiai is generally determined by the charisma of the Kiai themselves. That charisma causes or determines the reciprocation of Pesantren they lead. Kiai through their science and personal, it as well as the structure of the traditional teaching, (Suswanta, 2014: 15), based on the transmission of knowledge from one generation to another by using the individual guidance system (ijâzah system).Ijâzah system is a blessing, permission, and trust of kiai given to his students to teach a book on a particular branch of science in the science of religion he has taught to. This system results that the students will be intellectually Kiai senior teacher. However, in Pesantren that has known the system of organization, the role of the cottage headman is replaced by management structure of Pesantren with job division to take care of daily activities of Pesantren. (Hatim Gazali & Abd., 2009: 300) Nevertheless, there are some Pesantren that still uses cottage headman as the chief of management board. However, though in Pesantren has the board of management to regulate and manage the activity of Pesantren, the highest power is still in the hand of kiai. In other words, the decisions that are taken from the result of meeting and discussion among management board, must have the approval from kiai. So, kiai acts as the owner and sole ruler in Pesantren. (Bambang Budiwiranto, 2009: 267)This position is equal to the feudal nobility which is commonly called as Kanjeng in Javanese culture.
In implementing his leadership, kiai often uses badal (substitute) to teach students. The badal are usually was taken from relatives. In the early period of his career, a kiai, before his own son can become badal, usually provides education to his younger siblings, nephews or other close relatives with the hope that they can help him to develop Pesantren he builds.
The succession of leadership in Pesantren usually occurs when the Kiai died. His successor is the son of the Kiai who is called Gusin Javanese society. During his life, the Kiai always directs and guides his sons (Gus) and prepare them so that they can continue the leadership of Pesantren in the future. If a kiai does do not have any son, then one of his sons-in-law is directed to be his successor. Thus, a kiai provides special education to his sons (gus-gus) to ensure continuity of the leadership in his Pesantren. (Muhammad Latif Fauzi, 2012:135-136) By strengthening the community assessment (public image) that Gus can inherit the spiritual and intellectual abilities attached to his father, Kiai tends to give legitimacy to his sons as his legitimate successor. This is very important because Pesantren the institution associated with the interests of society, but in tradition and history, Pesantren is established, developed, and nurtured by kiai.

Culture in Pesantren
In the leadership of Pesantren, Kiai is believed to be the highest authority and within him is seen as a man of absolute power. (Hanun Asrohah, 2011:72).With that power, kiai can determine the direction, goals, and curriculum of Pesantren. (Ronald Lukens-Bull, 2005:48) In the in Pesantren is due to his excellence in the field of science and personality, Kiai is also as a source of funding of finance (budgeting) for the management of the Pesantren he leads.
Another factor that supports the status of kiai is a doctrine that considers kiai as the chosen figure who inherits the knowledge of the prophets (al-'ulama'warathat al-Anbiya'), so it appears assumptions and myths that Kiai is directly able to master certain knowledges of God without going through the learning process.
With such as high power, Kiai has authority in determining the direction and the goal of education in Pesantren as well as curriculum and learning materials in Pesantren. (Thomas, R. Murray. 1988, 89) Kiai has authorities to determine the books and the works of certain scholars. Kiai, as the owner and the leader of Pesantren, uses books of scholars who have ideology of ahlu al-Sunnah wa al-Jamah.
Some of the books in the curriculum of Pesantren contain teachings that require the students to honor and glorify their teachers. Such teachings generate norms to govern students in the implementation of the learning process in Pesantren. Those norms give legitimacy to the leadership authority.
In Ayyuhal Awlad, al-Ghazali said that the students have to tawadhu nature and to the knowledge and their teacher, as an intermediary for the acceptance of that science. Imam al-Ghazali said that a student should not brag with his knowledge and not oppose his teacher. However, he should give up and entirely surrender himself to his teachers and confidently believe in all their advice, as a sick and stupid man trusts in his skilled and experienced doctor. A student should subject to his teacher, expect teacher. .
Also, in Ihya'ulumuddin al Ghazali stated that students must obey and respect their kiai: "A pious is willing to practice what he has learned, so he is called as a great man in all the dominion of the heavens. Meanwhile, al Zarnuji stated that there are many rules and guidelines for the student,; the requirement to respect the teachers in the studying, should not argue against what is described and explained by teachers, pupils must be earnest in their studies, the contentment of teachers in the study is a must if a student wants his gained knowledge to become helpful and useful.
The view of the two ulama above very strongly appears within Pesantren. Kiai as the teachers (scholars) is highly respected and regarded as a very noble profession. The position of teachers gets a place of honor, too popular, and become a role model to the students, and every teacher's words are heard and obeyed. Obedience to teachers is believed to get the benefit to students, and on the contrary, the wrath of teachers will cause misery for students. These values are becoming the character for the students and form the foundation for students in conducting the learning process in Pesantren, and it is believed to determine the success of students in their learning activities in Pesantren. (Mastuhu,Dinamika,36). The belief is called as barakah (the blessings)that is interpreted as the willingness of Kiai as a reason of beachhead for the students in looking for knowledge. (Karel Steenbrink, 2015: 4).
The robust homage of students to kiai is strengthened by the statement of Ali ibn Abi Talib, that is very famous in the world of Pesantren, stating that "I am willing to be a slave for my teachers who taught me even though just 96-100 http://journal.uinjkt.ac.id/index.php/tarbiya | DOI: 10.15408/ tjems.v5i1.7781 This is an open access article under CC-BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) a letter. It is up to him whether I would be sold, freed or remained a slave". (Burhanuddin Al Zarnuji). This is by the conditioning principles of Ivan Pavlov, who makes repetition and regular exercise as requisite in learning process. (Thomas J. Shuell, 2001:154) The intended condition is the creation of attitudes and behaviors accompanied by respecting to teachers (scholars) that should be highlighted by the students when they study at Pesantren. The attitude of students in paying high homage to the kiai becomes a behavior that is automatically and permanently located in their learning activities. , as a transmitter of the Islamic teachings, areas the chain of continuity of Islamic teaching on the earth. In this role, Kiai are believed to have religious authority, that with it, they are deemed to have an excess of religious knowledge and are often seen as people who understand the greatness of Allah and the secrets of nature. They are considered to have the ability and in a very high position and are greatly admired by the local community and their students. In some cases, they show the specificity in the form of clothing which become the symbol of their high science, namely white kopyah (cap) and view. (Zamakhsyari Dhofir: 1994: 520) Third, the depiction that kiai has supernatural/magic abilities that can be an intermediary for the students to receive the luck and the glory of Allah.
In this case,Kia is believed to have such these abilities. The depiction of kiai, as the one who has those superiorities, gives an overview of how Kiai has incredible greatness among his students, namely on the one hand Kiai is recognized as the man who is pious and has deep Islamic knowledge, and on the other hand, kiai is believed to have a supernatural ability. The actual impact felt by the students through their lives is the belief that the kiai has magical powers thatkiai can drive away the evil spirits, expel Jins, treat the sick, and give his magical power to his students. (Sukamto, Kepemimpinan, 1999:27)  The depiction of Kiai as depicted above is a positive reinforcement that is often performed by a kiai or senior students inside and outside the learning process. In the process of learning is conducted as an explanation for the above chapters in the book that discusses the obligations of students to respect and glorify Kiai ( dan ). While outside of learning, it is conducted in non-formal moments (hidden curriculum), which is when talking-formally with a group of students. At that moment, it happened "guidance" from the senior students to junior students.
In the context of enforcing the values, is also performed negative enforcement of conviction that when students do not respect and give honor to kiai, those students will not receive useful knowledge and they will not receive barakah (blessings) that according to Abdurrahman Wahid defines that barakah is the willingness of kiai as a reason of beach heading for the students in looking for knowledge.
On the other hand, the leadership of kiai is also reinforced by the conviction that the kiai must also be followed with respect to his children, wives and even to relatives. They occupy a high position (directly below thekiai) in the leadership of the Pesantren behavior in honoring and glorifying kiai at Pesantren become the culture of Pesantren that is defined by Schein as "the collective sum of beliefs, values, meanings, and Assumptions that are shared by social group and that help to shape the ways in the which they respond to each other and to Reviews their external environment " Thus, it can be affirmed that the Pesantren culture that puts kiai as a figure to be respected, honored and obeyed is a unity that cannot be separated between beliefs and values taught in Pesantren with the behavior of students producing several basic assumptions. Such assumptions are communicated and shared by the majority of member of Pesantren in various forms, namely: shared feelings, shared doings, saying shared, and shared things (grasping objects with the same light).
The culture of Pesantren that puts kiai as a figure to be respected, honored and obeyed in totality that directly strengthens and perpetuate the leadership authority of kiai in Pesantren, because Kiai, in st and teacher, who taught science to students

Conclusion
Kiai as the holder of the highest authority has absolute powers which can be as the way to determine the direction, goals, and curriculum of Pesantren. Kiai determines the policies for the continuity of Pesantren. Thus, Kiai is one important element and most dominant for the life of Pesantren.
Kiai, with his power, has the authority to determine the use of the books of certain scholars. Some books in the curriculum of Pesantren contain the teachings that require students to respect and glorify their teachers.Those values animate the students and become their fundamental basis in looking for knowledge at Pesantren and it is believed to nducting the learning activities at Pesantren.
The fervent of values and beliefs which are based on the conviction above, generates a learning culture in Pesantren namely students in learning is accompanied by the attitude of respecting and glorifying kiai.
The leadership of Kiai is also reinforced by obedience toward their kiai should be followed