Civil Law Agreement and Its Implication on Regulation  for Prevention of Corruption within Covid-19 Pandemic


 

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Journal of Social Studies Education Research 

SosyalBilgilerEğitimiAraştırmalarıDergisi 

 

2020:11 (4),114-148 

  

Typical Literary Works of Pesantren on Righteousness Teaching within Cultural 

Transformation 

Fadlil Munawwar Manshur1 

 

Abstract 

This research explores the learning of Islamic Arabic literary works (Al-Adab Al-'Arabi) typical of 

Pesantren (Islamic boarding schools) and the role of Kyai in the cultural transformation of the 

teachings of piety in Arabic literature. This study used a phenomenological design and applied 

qualitative approach for the data analysis. The qualitative studies are focused on three research 

themes, namely (a) learning Arabic literature; (b) cultural transformation in pesantren, and (c) 

teaching pesantren.a qualitative approach that aims to understand cultural transformation in 

Pesantren, interpret the Arabic literature learning typical of the pesantren, interpret the behavior of 

Kyai and santri, and connect meanings based on empirical reality. This research was conducted by 

involving 20 Santris and 7 Kyaisat the Pesantren of Darussalam Ciamis and Pesantren Miftahul Huda 

II Bayasari as participants. Data collection was carried out by in-depth interviews, observation, and 

documentation. The data accuracy was checked by digging and collecting data from phenomena and 

contexts from the cultural transformation of the teachings of truth in a typical Islamic boarding school 

experienced by the students in accordance with their belief level. Researchers describe data in 

patterned language about what the individual has seen and felt. Furthermore, the fundamental 

integration of the collected data's descriptions into one statement is the essence of the Arabic literary 

learning experience in the scope of cultural transformation.The results showed that the students had 

the experience of learning Arabic literature typical of pesantren, which influenced their behavior. 

Kyai and center made  Arabic literature as a way of life. Interestingly, these characteristics make 

Arabic literary works typical of pesantren capable of fostering a sense of language and literary 

sensitivity (Al-Tadzawwuq Al-Adabi), building character education for santri (students), encouraging 

the growth oftasamuh (tolerance) and  culture. This finding would likely serve as a reference to 

increase the development of traditional pesantren. The government should support any efforts 

attempted to preserve Islamic culture by examining Pesantren-specific Arabic literature for the 

archipelago's Islamic community. 

 

Keywords: Cultural Transformation, Literary, Pesantren, Righteousness Teaching. 

 

Introduction 

Arabic literature is a medium of Islamic studies ; it was significantly used, particularly in Islamic 

countries, to develop Islam globally. It definitely served as a reference in developing students' 

potential andworld civilization embryo. With the Arabic literature learning method,  the Islamic 

civilization would develop to a quality education  (Halik, 2016; Subich, Mingazova, & 

                                                 
1 Faculty of Cultural Sciences, Universitas Gadjah Mada ,Yogyakarta, Indonesia, fadlilugm666@gmail.com 

 

mailto:fadlilugm666@gmail.com


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Rafaelevich, 2018). In its development, exploring Muslim religious teachings and attitudes was 

intriguing; thus, modern Arabic literature studies had to be examined since  strong local culture 

and attitudes could likely affect religious life and drag Muslim society into the  Government socio-

political climate (Situmorang & Aslam, 2020). However, unfortunately, most Muslims residing in 

outside Arab countries possess poor literacy skills in understanding Arabic texts (Kembaren, Noor, 

& Lubis, 2019) despite the fact that in the historical period of Arabic literature, great literary works 

was made by Arabic writers during the Jahilliyah period as  a meaningful learning .  First, 

Mu'allaqatwas described as long Qasidah or a collection of seven beautiful golden poems  partially 

hung on the walls of the Ka'bah. Second, Mufaddaliyat: a number of diwan (anthology) containing 

120 kinds of poetry and quotes from diwan al Khamsah (Wargadinata & Fitriani, 2008). 

In Indonesia,  the learning of Arabic literature developed rapidly. According to historical records, 

the learning of Arabic literature on the island of Java increased tremendously. The learning method 

used the literal translation model, namely; the learning process by translation with the help of the 

book of Syamil (Mahbubah et al., 2020). Upon its development, Arabic literature was blended with 

Islamic culture in Malay and Arabic literary works by using regional languages to make it more 

comprehensible to students (Kembaren et al., 2019). This was a form of contribution  the 

development of regional culture and Arabic literacy. However, over periods of  time, the Arabic 

literature in Java has encountered various challenges such as modernization and poor literacy level 

of Arabic literature. However, the transformation brought about to classical Arabic literature has 

an impressive meaning to the santri. As a result, they improve theirbehavior in Pesantren, support 

the socio-cultural role and surrounding community wherein Arabic literature is well taught by the 

Kyai (a term in Javanese language by which Islamic scholars are addressed as they are respected 

for their religious knowledge) (Wekke, 2018). Pesantren (Islamic boarding school) is an 

educational institution acting as a forum for providing further studies in  religious knowledge, 

maintaining Islamic traditions, and creating generations with good morals, and manners and 

possessing sound skills and insights about Arabic literature (Zakaria, 2010) as well as the teaching 

of literature for students which is designed in the contemporary religious school education 

curriculum (Maydangalieva et al., 2018; Silalahi & Yuwono, 2018). 

Therefore, the author discussed about the typical learning methods of the Sundanese Pesantren 

and the transliteration of the yellow books as Arabic literature in the pesantren, which has been 



  Manshur 

 

 

116 

 

accepted by the most local Muslims within the community culture. The author limits the discussion 

to the extent of  Islamic boarding schools in West Java  to concentrate on the core of problems. 

 

Research Questions 

Based on the research background described, the researcher identified two research questions --to 

guide the research process, as follows: 

1. What are the typical Arabic literature learning method applied at the Sundanese Pesantren in 

Indonesia? 

2. What is the role of Arabic literature learning method typically leading to cultural 

transformation at the Sundanese Pesantren? 

 

Purposes of the Study 

Based on the problem formulation the researchers put forwardthe typical literary works taught at 

Pesantrenas the Teaching of Truth in Cultural Transformation. Therefore, this study has two main 

objectives, as follows: 

(i) todetermine the Arabic literary learning methods taught in Sundanese Islamic boarding 

schools in Java.  

(ii) to reveal the role and contribution of the Kyai in the conception of Arabic literature in 

Indonesia, precisely at the Sundanese Islamic boarding schools in West Java as well as to 

expose the Kyai during the tremendous transformation of Sundanese pesantren to Arabic 

books 

Literature Review 

 

Learning Arabic Literature (al Adab al ‘Arabi) 

Literature (al Adab) is terminologically defined as 'Aduba, Adaban, Ya'budu' which means zaruf 

wa tahdzibto refer to being polite, virtuous and good at language (Ma’luf, 2002). The word al Adab 

is a form of conveying the values and elements of art by cultivating a deep sense of worthy various 

values, whereas art is a form of expression based on certain principles. The purpose of learning 

Arabic literary texts is to increase students’ knowledge and comprehension (Albantani, 2018). 

Albeit it is slightly different from the  earlier definition (Brogan, 1994) describedal Adabas the 

varied literary arts branches produced by scientists, poets or writers, and writers. The scope of 



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Arabic literature is divided into three groups as illustrated in the following picture:

 

Figure 1. Arabic Literature Learning 

Source: (Albantani, 2018) 

 

Syahatah (n.d.) divided the criteria for learning al Adab into three parts, namely: 1) al Nushus 

(texts) which means a place of goods and good literary heritage (in the form of selected verses and 

prose) including ideas, expressions, and a sense of language; 2) al balaghah is considered as a 

collection of various principles of beauty enabling students to learn good literature or create 

beautiful language; 3) al Naqd (criticism), namely the determination of the beauty of 

balaghahaimed to develop a literary measure and explain the strengths and weaknesses of 

literature. 

Al-Zayyat (1996) revealed that learning in the history of Arabic literature is divided into five 

periods. First, it was the Jahiliyah period (al 'ashr al Jahili) (456 to 610 AD). At the time, Arabic 

literary works were divided into two, namely poetry (syair) and prose (nastr). Poetry refers 

towazan and qafiyah, while prose is words that offer wazanwithout havingqafiyah. There were 

eight objectives of learning al Adab in the Jahiliyah period, namely tasybih or gazal (depicted 

women and their beauty), hammasah or fakhr (pride in something), madah (praises or praised 

someone), ratsa ' (remembered the virtues of the deceased), hija ' (scorn), i'tidzar (made 

apologies), washfun (described an event or incident), and hikmah(wisdom related to the meaning 

of life). Meanwhile, the prose was divided into five types, namely: khutbah, wasiat, hikmah, 

matsal, and qishshah. (Wargadinata & Fitriani, 2008; Allen & Richards, 2006). 



  Manshur 

 

 

118 

 

Second, it was in the Islamic Period wherein the Umawiyah dynasty (al Shadr al Islam)  (610 to 

750 AD). TheArabic literature learning in this period was oriented to spread religious beliefs and 

stipulate a law, to carry out jihad fi sabilillah and al Hijaas a form of praise for others, and the use 

of the word love in literary language. In addition, within this period political poetry (syi'r al siyasi) 

also began to emerge such as poetry which reflected a polemic of life (syi'r al naqaid), and 

expressed love (syi'r al gazal). 

Third, it was the period of the Abbasid dynasty (al 'Ashr al' Abbasi) (750 to 1258 AD). In this 

period, Arabic literature learning began to be influenced by literary works from Europe 

(Renaissance era). The method used in the literature learning showed the tendency to apply 

hyperbolic language style and  make beautiful remarks with figurative language. The prolific 

Arabic writer during this period was Abu Uthman 'Umar bin Bahr al jahiz with his work of al 

Hayawan. 

Fourth, it was the period of the Ottoman Turks (al Ashr al Turki) (1258 to 1798). Historically, at 

the time Arabic was no longer a medium of communication in politics and government 

administration. Instead, it was merely spoken in regards of religious matters. There were a few 

changes made in Arabic literature learning in this period which covered the ways of expressing 

things and language use was slightly developed in its  theme. 

Fifth, it was the Modern Period (al Ashr al Hadith) (1798 to the present). With regard to modern 

literature, the most interesting lessons were related to allegory and metaphorical expressions. The 

prominent writers in the modern period were Khalil Gibran and Ahmad Syauqi (Al-Jundi, 1968; 

Al-Bagdadi, 2014). 

Furthermore, Madzkur (2000) developed methods and techniques of learning Arabic literature 

which was divided into three types, namely: 1) the historical method is a literary learning by 

studying the periodicity from theJahiliyyah tomodern era; 2) the literary arts method is a learning 

process concentrated on classical and modern literature in forms of poetry, prose, and papers; 3) 

thematic literary method is  a learning process by selecting specific themes to be studied in depth. 

Furthermore, Thu’aimah (n.d.) divided thelearning Arabic literature into three levels, namely: 1) 

basic level (mubtadi'), literary teaching materials in forms of simple examples which aim to 

introducemufradat and tarkib; 2) intermediate level (mutawassith), literary teaching materials that 

aim to master many mufradat, nahw, sharf, and the beauty of balaghah (ma'ani bayan); and 3) 



Journal of Social Studies Education Research                                                     2020: 11(4), 114-148 
   

advanced level (mutaqaddim), teaching materials that aims to study aspects of balaghah (badi') 

and literary criticism. 

 

Cultural Transformation in Pesantren 

Translation and transformation in modern Arabic literature are part of Arabic literature 

empowerment, provided indigenous people with  a clear understanding of  the content of existing 

Arabic literary texts (Bardenstein, 2005). It is necessary to use a relevant theory to the formal 

object, namely the cultural transformation theory. This theory defines "culture"  as  'cultivation';  

cultural transformation can be translated as a human understanding process. If "planting" means 

growing and developing, then the meaning of culture can mean developing human minds and 

hearts through inter alia, art, and literature, or an appreciation of cultural heritage passed on by 

past generations who live harmoniously together in cultural diversity (Ahmed, 2016; Bhat, 2019; 

Suryo, 2015). 

Humans always live in a cultural universe, and even they are the creators of culture, including art, 

language, and literature (Adams, 2019; Addai-Mununkum, 2019). If culture is defined as a general 

text (Kristeva, 1980), then art, language, and literature are part of the general text. The life of art, 

language, and literature is nothing but to develop harmony in human's minds and souls to create a 

happy society both physically and spiritually (Soyer, 2019).   

Previous studies revealed that pesantren's dynamic development is evidence of its ability to adapt 

to changing conditions. The pesantren environment is known for its ability to transform. Pesantren 

has a strong differentiation mechanism because of its integrative and unique characteristics as a 

sub-culture that preserves tradition. The main principle is to maintain the good old traditions and 

acquire new, better traditions for the common good. There are four characteristics of a typical 

pesantren cultural transformation, namely: 1) the ability of the pesantren to adapt to its surrounding 

environment; 2) achievement of broad goals; 3) integrative ability in uniting various unique aspects 

of the sub-culture of the archipelago, which are by Islam; and 4) the ability to preserve a culture 

of healthy living and the discipline typical of the pesantren (Asrohah, 2011). 

Furthermore, according to Fauzi (2017)  the pesantren could produce a local wisdom value system 

as a subculture of learning typical of the pesantren that is built by the Kyai's understanding of the 

al-Quran and al-Hadith. This view refers to the internalization of spiritual and monotheistic values 

that can inspire all social action, coordinate and control and inspire students and the surrounding 



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community. In the process of cultural transformation in Islamic boarding schools, the elements of 

openness and the human foundation of Islamic teachings are inseparable. Pesantren are also agents 

of value transformation that function to build democratic societies, promote awareness of gender 

equality, improve service quality to society, and encourage an integrated paradigm shift in the 

pesantren environment (Ma’Arif, 2018). 

 

Pesantren Teaching 

Pesantren is a religious school or institution that is part of an education system and focuses on 

religious teaching, especially for learning Arabic literature (Wekke & Hamid, 2013). The 

traditional Islamic concept led by a Kyai is a hallmark of Islamic boarding school teaching (Hicks, 

2012). Another characteristic is the teaching of Sufism, which is knowledge about education and 

appreciation of the belief or belief in Islam inherent in the conscience. The purpose of teaching 

Sufism morals is to provide a view of life and practice good words and deeds in all aspects of life. 

The teaching of Sufism morals teaches on values that can regulate the relationship between humans 

and God, humans and fellow humans, and humans with the surrounding environment and 

themselves (Kusnadi, Sobur, & Aziz, 2017). 

In the education theory put forward by Durkheim (1961) it is stated that education is an agent of 

moral socialization. According to Weber (1968), teaching as a system or process of providing 

instruction to students is planned, implemented, and evaluated systematically to achieve teaching 

goals. In achieving teaching objectives, there are three theories used based on educational 

strategies in social science, namely: 1) Transfer of knowledge; 2) The process of cultural 

inheritance; and 3) Facing the social environment. In addition to theory, there are also teaching 

models that are generally used, namely: 1) cooperative teaching methods; 2) teaching using the 

contextual method (teaching and learning); 3) based teaching on identifying a problem, and 4) the 

TGT (Teams Games Tournament) method (Kusnadi et al., 2017).  

Kyai (leaders in pesantren) not only teach religion but also encourage students to contribute to 

advancing the world through various skills, academic and non-academic abilities that are acquired 

during their education. Also, the teaching of Arabic literature in the city is very closely related to 

the surrounding environment, including the daily habits of students who are obliged to use Arabic 

to communicate. Community culture also has a considerable influence in pesantren, for example, 



Journal of Social Studies Education Research                                                     2020: 11(4), 114-148 
   

in the form of rules in memorizing Arabic vocabulary, muhadharah activities (Arabic speech), and 

discussions using Arabic (Wekke & Hamid, 2013).  

In the teaching process at pesantren, the most important material is that students take the initiative 

to participate in an effective teaching and learning process (Westera, 2012). This is supported by 

the role of a Kyai and teacher.  Al-Issa (2005) 's findings explain that an educator needs to consider 

the most appropriate method to help students achieve teaching goals. Therefore, Pesantren's 

methods, techniques, and teaching activities continue to develop to be more effective for students. 

Furthermore, Smith (2014) revealed that Kyai is very important as a unique leader in education. 

 

Methods 

Design 

In this study, phenomenological design was used to investigate social phenomena, interpreting 

socio-cultural regarding cultural transformation in the pesantren (Moleong, 2013).  Descriptive 

qualitative approach was used to analyze the data. by collecting all information obtained from 

observations, interviews, and documentation.The research focused on understanding and 

emphasizing the concept of transformation of a typical pesantren literary work on the teachings of 

truth as Patton (2005)mentioned that a qualitative approach aimed to see the world from the  views 

of research subjects who were directly  involved and related to the transformation from which  the 

participants shared their common and meaningful experiences.  

Subsequently, what the participants said textually and structurally was analyzed and from which 

the researcher explored the values implemented by the Kyai and students in daily life at the 

Pesantren.   

In addition, the study used the qualitative paradigm proposed by Yin (1994) to summarize the 

steps. The analyzed theme categories included (1) Learning Arabic Literature (al Adab al 'Arabi); 

(2) Cultural transformation in pesantren; and (3) pesantren teachings, namely teachings about the 

truth which are then converted into narrative texts. 

This research  was conducted at Pesantren Darussalam Ciamis and Pesantren Miftahul Huda II 

Bayasari, West Java Province, Indonesia in January - June 2020.The selection was made because 

the two pesantrens had all the supporting aspects to ensure the success of the research and these 

schools practiced a typical Islamic tradition of pesantren in terms of the teachings of the truth, 

applying methods through the Arabic literature learning that was robustthere. Thus, it should reveal 



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122 

 

the cultural transformation in the teachings of truth in shaping individual character and as a 

preserver and connector of social-ethical values. 

Participants 

This study involved 27 participants consisting of 7 Kyais and 20 students. The Kyaiswere the 

leaders of the pesantren as well as those who taught Arabic literature. While Sastriwas a student 

aged between 17-25 years when the research was conducted and has lived for more than 2 year. 

The majority of santri come from various regions on the island of Java and some of them are 

children from the community around the pesantren. 

The criteria for participants in this study were; (a) Kyais of the Sundanese pesantren, (b) students 

of the Sundanese pesantren, (c) adult participants, (d) the extensive knowledge of Kyais in Arabic 

literary works; (e) santri had attended Arabic literature learning; and (f) participants voluntarily 

worked as the subject of this study. This criterion aimed to ensure that the participants actually had 

the same experience and sufficient views regarding the typical literary works of pesantren and the 

teachings of truth in cultural transformation. Based on the predetermined criteria, participants 

comprisedof a) 4 Kyai Pesantren Darussalam Ciamis and 10 students; b) 3 leaders (Kyai) and 10 

students as in Table 1. 

Table 1.  

Participant Description 

Variable Characteristica Frequency Percentage 

(%) 

Length of stay in 

Pesantren  

Gender Male 

Female 

13 

7 

65 

35 

Over 2 years 

Age group 17-25 years old 

26-35 years old 

51 years old & 

above 

17 

3 

7 

27 

63 

11 

26 

100 

3 < and > 2 years 

< 3 years 

> 3 years 

Participant Kyai Haji 

Santri 

7 

20 

26 

74 

 

 

Data and Sources of Data 

The data of this study consisted of primary data and secondary data The primary data sources were 

the results of interviews with participants and Kyais.Resources  obtained from the participants 

were considered the most extensive, detailed and closely related to the themes discussed. The 



Journal of Social Studies Education Research                                                     2020: 11(4), 114-148 
   

theme consists of three parts, namely Language Learning Arabic Literature, Pesantren teaching, 

and Cultural Transformation in Pesantren. 

Apart from being informed from participants, researchers also used written sources used in the 

pesantren. The documents consisted of: (1) The book nahwu and sharaf (Arabic grammar) explains 

the scientific treasures of non-Shari'a’; (2)The yellow book (al-kutub al-Qadimah) which contains 

the sciences of sharia, particularly related to the science of fiqh. Written sources refer to the value 

of the Islamic sciences, namely Sufism, tafsir, hadith, faith, and tarikh; (3) Learning manuals; 

learning notes containing teaching materials in forms of scientific principles, such as fiqh 

proposals and mustalah hadith; (4) The Pesantren’s curriculum guideline; The rules and code of 

Conduct  for the santri; (5) Curriculum and learning guideline in pesantren which covers 8 

elements of cultural transformation, namely knowledge systems, law, clothing, behavior, art, 

language communication, traditions, and value systems. 

Table 2  

Types of data based on research themes 

Theme Data Focus Primary Data Secondary data 

 

Language Learning 

Literature Arabic 

 

Typical values and norms 

of literary works in 

pesantren 

The participants' knowledge related to 

the characteristics of Arabic literature 

learning typical of the Sundanese 

Islamic Boarding School focuses on the 

values and norms of typical Arabic 

literary works in Islamic schools 

1.The book ofnahwu and sharaf (Arabic 

grammar) which explains the scientific 

treasures of non-Shari'a 

2. Learning manuals; learning notes contained 

teaching materials informs of scientific 

principles, such as fiqh proposals and mustalah 

hadith 

Pesantren teaching 

 

Attitudes and traditions 

of truth teaching in 

Pesantren 

Attitudes were reflected following the 

tradition of truth teaching in pesantren. 

Participants understood and learned the 

Arabic literature well 

1.The yellow book (al-kutub al-Qadimah)  

contained the sciences of sharia, especially the 

science of fiqh. Written sources were referred 

to the value of the Islamic sciences, namely 

Sufism, tafsir, hadith, faith, and tarikh. 

2. Pesantren curriculum guideline ; The rules 

and code of Conduct  for the santri 

Cultural 

Transformation in 

Pesantren 

 

Various kinds of cultural 

transformation 

 

Cultural transformation 

in pesantren consists of a 

system of knowledge, 

law, clothing, behavior, 

art, language 

communication, 

 

Participants' interpretations of cultural 

transformation were focused on 

internalizing Islamic education and 

Islamic boarding school wisdom 

 

The curriculum and learning guidelines in 

pesantren which covered 8 elements of cultural 

transformation, namely knowledge systems, 

law, clothing, behavior, art, language 

communication, traditions, and value systems 



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124 

 

traditions and value 

systems. 

 

Instruments 

The instruments of this study,which included observation and the interview guides, were 

developed by the researcher himself. Observation guidelines focus on research studies as follows; 

(1) Cultural transformation in Pesantren consisting of portraits of learning Arabic literature, 

Pesantren wisdom, and implementation of the internalization of Islamic values education; (2) 

Performers, participants who carry out Arabic literature learning activities, including assessing the 

experience they feel is shown through the expression of feelings, actions, facial expressions, and 

body movements; (3) Time, each Arabic literature learning activity within a period of one six 

months. Meanwhile, through interviews, researchers prepared several questions. To assemble the 

items into a series of questions used, each theme is represented by at least one instrument item. 

The question instrument is specifically applied to collect data about the cultural transformation of 

the teachings of truth in Pesantren. Namely, referring to the basics of the participants' world view 

and world picture and their universal values in Islamic boarding schools. For this study, the 

instrument was not tested and analyzed empirically because it required special expertise and took 

additional time. So what is done is to arrange for the instrument by writing the instrument items 

and examining the items. Regarding the feasibility of the instrument being studied is based on the 

judgment and consideration of experts in the field of Islamic cultural transformation, Arabic 

literature learning, and research methods. Expert validation was carried out using the group 

discussion method. In the discussion, the researcher conveyed ideas and concepts as discussion 

material to the experts. The researcher verified the results of the discussion and collected them to 

be used as a valid research instrument. 

The interview instrument consisted of 9 question items. Items focus on three theme categories, 

namely (i) typical values and norms of Arabic literature in pesantren; (ii) attitudes and traditions 

of truth teaching in Pesantren; (iii) various types of cultural transformation in pesantren, see table 

3.  

Table 3. 

Instrument Questions 

RQ1: What are the Arabic literature learning method applied at a typical  Sundanese Pesantren in Indonesia? 



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Arabic literature learning 

methods 

1. What have you comprehended about the learning methods at this pesantren? 

2. How was your experience while in the pesantren 

3. How did you like the Nahwu and Sharaf book's teaching particularly related to Arabic 

literary works that you learned while studying at the pesantren?  

 

Pesantren Typical Teaching 1. Have you mastered the yellow book (al-polar al-Qadimah) which contains the sciences 

of sharia, especially the science of fiqh? 

2.Did you apply the knowledge you obtained from learning in daily life at the pesantren? 

3. Did you understand the curriculum and code of conduct at this pesatren well? 

 

RQ2:What is the role of cultural transformation in Sundanese Pesantren? 

Cultural Transformation in 

Pesantren 

1. How didyou portraitthe Arabic literary learning in pesantren? 

2. What were the  values of Islamic boarding school wisdom that  affected your current 

activities and outlook in life? 

3. What efforts were  made to internalize Arabic literature learning and Islamic values 

inculcation in pesantren? 

 

Data Collection Procedures 

Data collection refers to document analysis, observation, and interviews. In obtaining data, 

researchers used the instruments to collect data, namely research notebooks, voice recordings, and 

cameras to capture images of the object the researcher observed.  Initially, the researcher conducted 

document analysis. The documents needed were related to the cultural transformation of the 

teachings of truth, consisting of the Nahwu and Sharaf books, the Yellow book or al-Kutub al-

Qodimah, and Fiqh well as Arabic literature learning guidelines in Islamic boarding schools. 

Subsequently, the observations were made by collecting data obtained from taking a closer look 

at the pesantren's cultural traditions, including observing participants during the learning process 

of Arabic literature. 

The next stage was to conduct interviews to reveal participants' perceptions and attitudes. They 

focuseD on the cultural tradition of reading and writing Arabic literature. This procedure was 

performed to collect primary data on the cultural transformation of the teachings of truth in Islamic 

boarding schools. All interviews and participant observations were conducted independently by 

the researcher in coordination with the Pesantren’s leader.  

The aspects observed were the participants' activities in reading and writing Arabic literature and 

their experiences and thoughts about cultural traditions in Islamic boarding schools. Each 



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126 

 

participant was given an in-depth interview for a maximum duration of 15 minutes. The results of 

the interview were then documented in a voice recording. 

The interview guidelines used were based on focused data, each coded as: (1) Learning Arabic 

Literature (al Adab al ‘Arabi) (Q1); (2) Cultural transformation in Pesantren (Q2); dan (3) 

Pesantren teaching (Q3) Furthermore, manual coding is carried out according to participant 

numbers: Participant 1 = P1, Participant Number 2 = P2, and so on. Finally, coding consistency 

was assessed to infer the coded data. 

 

Data Analysis Techniques 

Analysis to find themes in the document in this study used content analysis. According to Creswell 

(2014), analyzing data in qualitative research using content analysis is a process of examining all 

available data obtained from data collected from interviews and observations, interpretation, and 

reporting of results simultaneously and collectively so that it required continuous reflection, yet it 

was continuously against the data. The analysis aimed to find observational data in the form of 

themes or schemes relevant to the research. Meanwhile, the interview analysis became a theme 

that is converted into a unit of analysis relevant to the research question. The collected data 1, 2, 

and 3 that have been collected are then combined as narrative text. The texts are based on a theme, 

and each theme has been coded. 

It was explained that the data analysis technique consisted of six stages as follows; 1) described 

the researcher's experience of the object of study understudy to identify personal judgments and 

prejudices so as not to affect the analysis process carried out; 2) developed a list of instruments 

from the subject, this process is called horizon lining data so that data does not overlap; 3) 

employed instruments from the horizon lining process and then group them into meaningful units; 

4) wrote a description of what participants experienced about the phenomenon; 5) next, described 

how the experience occurred by reflecting on the setting and circumstances in which the participant 

experienced the phenomenon; 6) The final stage was to write a combined description between the 

textural description and structural description stages. At this stage is the essence of the experience 

and described the pinnacle aspect of phenomenological research. The researcher c identified the 

relationship between the phenomenon that occurred and the participants' thoughts about 

predetermined themes. 

 



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Result and Discussion 

Learning Arabic Literature at the Typical  Sundanese Pesantren in Indonesia 

Arabic literature learning was essential in establishing basic knowledge of norms, moral values, 

deeds, and philosophy in Islamic boarding schools. This was the characteristic of the tradition of 

reading and writing Arabic literature typical of the pesantren. The evidence showed that the books 

in the pesantren, namely the nafwu book, the Sharaf book, and the yellow book (al-Kutub al-

Qodimah), place the fundamental teachings the teachings of the truth. Drawing this evidence, the 

research revealed that Arabic literature in Islamic boarding schools provided the basicways of life 

and Islamic values and it wascapable of generating thoughts and values for strengthening 

individual faith. Arabic literature was included in a learning process accepted in an open, 

communicative atmosphere. It also encouraged activism, the tradition of writing books and 

developed into the main social language in pesantren. 

The assessment results obtained from the interviews on  learning Arabic literatureshowed that 

participants learned and mastered the values and norms conveyed in the learning methods applied 

in the pesantren. These results were identified based on the students' learning assessment notes 

from and the Kyai`steaching materials. Teaching materials were formed in scientific principles of 

Arabic literature such as fiqh and hadith;they should be derived from the nahwu and sharaf (Arabic 

grammar) books. These books were explained in details about non-sharia scientific treasures such 

as art, namely writing Arabic literary works. As a result, they could articulate their experiences 

before and after studying the yellow book at the pesantren. Participants (Santri) in this study 

admitted performing the similar daily activities during the learning process of Arabic literature at 

the Pesantren Darussalam Ciamis (Sundanese Pesantren) and Pesantren Miftahul Huda II Bayasari 

in Indonesia. In addition,  the participants described the Arabic literature learning from the yellow 

book was divided into different levels. The participant (Kyai) explained that the adjustments, 

particularly regarding the yellow book, were also made according to the age level, memorization 

skills, and  reading comprehension and writing skills using the yellow book in the learning process. 

The observations revealed that santri and kyais always did the routines with the yellow book since 

it provided good teachings  could possibly be applied as a manual and guideline for life. 

Based on its history, the yellow book (Kutub al-Qadimah) as a source of Islamic studies developed 

in Indonesia has been integral and inseparable from the existence and function of pesantren as one 

of the centers of education.  Apart from the yellow book, other famous books containing sharia 



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knowledge were related to Sufism, interpretation, creed, and date. Whereas, books discussing non-

sharia scientific treasures were the books of nahwu and sharaf (Arabic grammar) books (Ritonga, 

Lahmi, & Hakim, 2020). These two entities were inseparable  because the yellow book was 

employed as the permanent subject matter taught at a pesantren as well as a manual or guideline 

in daily life.  

Furthermore, Tasawuflearning related to Morals is another subject matter taught at Islamic 

boarding schools that reflects the typical teachings of Arabic literature at the pesantren. Sufism 

morals are seen to influence the characteristics and behavior of participants while studying at the 

pesantren. The majority of santri admit that the Sufism Morals learning method motivates students 

to increase their faith in God Almighty. Students feel more confident because of their Arabic 

language skills and abilities. Santri can establish social relationships with their environment. Kyai 

believes that learning Morales Sufism has contributed greatly to changing the behavior of santri. 

This is in line with the results of a study of the yellow book owned by the pesantren. The yellow 

book in question is the yellow book (al-Kutub al-khadimah), which contains the science of sharia, 

which focuses on Islamic values, namely Sufism, tafsir, hadith, faith, and dates. From this book, 

participants understand and develop knowledge of the teachings of truth. The moral values that 

come from learning Arabic literature are developed in social interaction and behavior. 

See data (1)the Kyais stated, 

(1) “The teachings of Sufism (Tasawuf) character form good and praiseworthy deeds (al akhlaq 

al karimah). Sufism morals contain ethical values, moral hazard, and manners. There are at 

least three things of exemplary value, namely: exemplary in saying, doing, and acting or in 

Arabic terms is qauun wa fi'lun wa amalun bil arkani. This controls student behaviorsso as 

not to fall into heinous and evil deeds. These values are the basis of the santri's behavior in 

social interaction in the pesantren environment.” 

 

The above argument shows the important position of learning Sufism morals for students. The 

Kyais hope that with this knowledge, the students can become courteous to older people, have 

tolerance, love peace, and are obedient in worshiping Allah.  

Furthermore, it is known that the learning objectives carried out by the Kyai are not much different 

from the objectives of learning Arabic literature in general. The point is that learning is intended 

so that both students can master the basics of Arabic-language knowledge. Make it easy for 



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students and the public to absorb the information contained in Arabic literature. This is part of an 

effort to build character education for students. For example, the characters at tawassuth(fair and 

impartial attitude to one extreme), 'i'tidal (perpendicular), at tawazun (balance in the life of the 

world and the hereafter), and Amar makruf nahi munkar (upholding the truth and forbidding the 

wrong) (Ibrahim, Prasojo, & Sulaiman, 2019; Saefudin & Al Fatihah, 2020). With the 

transformation between Arabic literature and local culture, the community can understand Arabic 

literature, which contains various meanings about a good life to serve as a guide for life to obtain 

the safety of the world and the hereafter (for example, the methods of mashlahah mursalah, 

istihsan, and urf) (Masduki, 2018). This is part of an effort to build tolerance or tasamuh attitudes 

through Islamic education, especially Arabic literature (Sari, 2017; Nugroho, 2019; Saeed, 1999). 

Tasamuh was seen as a way of appreciating different perspectives and respecting others and 

societal and cultural issues. Kyai Hasyim in the book al Mawa'idz revealed, “O scholars ... your 

differences of opinion should not be used as a tool for enmity and division. If you see someone who 

practices an action with the proof of taqlid from an imam of the mazhab, this is not the place for 

that person to make you an enemy. If you don't agree, remind and show him gently ... O Muslims 

... unite ... please help in kindness and piety, because happiness will be further away for us as long 

as we continue to be enemies. Even though we are one Islam, have one Syafi'i sect, live one in Java 

and have one Ahlussunnah wal Jama'ah (Asy’ari, 1998).” 

This goal was supposedly achieved through the transformation the Kyai practiced. . Although 

Ahmad Dahlan (Darwis) refused the existence of tradition as a bid'ah (innovation) and khurafah 

(superstition) (Mukani, 2018),these differences in the views or the transformation of Arabic 

literature contained various meanings of life and Islamic religious guidance that emphasized the 

tasamuh attitude. 

This finding was supported by the research of Subich et al. (2018) which stated that Arabic 

literature most likely brought a great influence on the formation of cultural heritage, encouraged 

the creation of tolerance and fighting against extremism. It was further explained that religious 

schools helped introduce new languages in the academic syllabus. This was an effort to optimize 

the educational process and form a creative personality in developing one's abilities. 

Based on the results of the observations made on the attitudes and traditions of truth teaching in 

Pesantren, it can be seen that the participants (santri) really enjoyed the learning process of Arabic 

literature. They were diligent and disciplined in studying Arabic grammar books (Nahwu and 



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Sharaf) taught by the Kyai. Participants could respond to the questions when researchers asked 

about their experiences during learning. 

See data (2) the participants said: 

(2) “In learning Arabic literature, we will be tested for its abilities by the kyai, namely by 

memorizing and writing Arabic literature. While the typical learning tradition here is 

mudzakarah (independent learning activities by reciting and keeping the classics). The goal 

is to determine the next stage of learning to be carried out. We are also taught using the 

maharah al qira'ah (reading skills) method. We realize that the more we study the yellow 

book and the Nahwu and the Sharaf books, the more we understand the importance of 

Islamic values that can benefit life.” 

 

Furthermore, other participants (santri) added, (3) The experience and knowledge we get while 

studying at the pesantren is very different from when we were outside. We get a lot, for 

example, discipline in time, respect for parents, love for cleanliness, and proper worship. 

We also regularly read and memorize the Quran together, which makes us feel like close 

brothers. The longer we are here, the more we feel the need to improve. 

 

The opinion above shows an explanation of participants' experiences (students) during the learning 

process of Arabic literature found in the Nahwu and Sharaf books. The values and norms 

characteristic of Arabic literary works that are most prominent in this pesantren are Sufism morals, 

which focus on ethical values, moral hazard, and manners. This is the meaning of learning Arabic 

literature as contained in the book.They realize that there are many important lessons they can 

learn from studying Arabic literature. 

In practice, ethical values, moral hazard, and manners are clearly visible in the pesantren's 

curriculum guidelines and rules. Most of the participants, especially the students, also understand 

the curriculum and code of ethics in pesantren. They also practice it in daily life, such as the 

tradition of reciting the Koran in the morning (ba'da fajar) and maintaining cleanliness and 

dressing like a Muslim and Muslimah. The pesantren also has a tradition of Arabic literary arts 

such as calligraphy (khat), the art of reading the Koran (tilawat al Quran), Arabic speech training, 

marh direction training. Other participants argued, 



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(4) When we first studied Arabic literature, we experienced a little difficulty because we were 

not fluent in pronouncing, understanding, and writing the contents and re-translating them. 

Especially in learning with the maharah al qira'ah method. But over time, thanks to the 

care of the Kyai and our discipline in learning, we become more proficient. The Kyai often 

tell uniquely and give examples of life that come from the yellow book, Nahwu and Sharaf. 

As far as I understand, the contents describe how human life should be carried out. 

Everything leads to Allah's commands and away from Allah's prohibitions. 

 

Regarding the learning method, a participant (Kyai) explained the qira'ah learning they gave to the 

students in-depth. See data (5) to find out what the participants conveyed; 

(5) The maharah al qira'ah learning essentially emphasizes understanding the content of the 

reading text. Reading skills are carried out through the process of identifying and 

understanding all types and speeds of reading. Read aloud, and students are trained to 

pronounce correctly, use linguistic structures orally, and understand the meaning and 

meaning of qira'ah text. 

 

To further strengthen the understanding of this qira'ah learning method, there are several criteria 

mentioned by previous researchers.A good maharah Qira'ah must meet 15 (fifteen) criteria, 

namely: 1) the suitability of the makharijul letter and the students can distinguish it; 2) adjusting 

to makhraj rules; 3) understand Arabic literary texts perfectly and in detail; 4) convey the vowel 

of the letter 'ain' perfectly; 5) maintaining long and short vowels; 6) avoid changing italics; 7) 

avoid the occurrence of similar letters; 8) avoid adding letters; 9) avoid deleting letters; 10) 

maintaining perfect waqf; 11) analyze fundamentally the main ideas of the qira'ah text; 12) 

differentiate the main ideas and supporters; 13) living Arabic literature reading; 14) analyzing and 

criticizing; and 14) eliminate doubts in reading (Hai & Harianto, 2017). 

Based on the criteria that must be met, it can be understood that the development of Arabic 

literature learning methods typical of Sundanese Islamic boarding schools is more specific in terms 

of reading and writing Arabic literature compared to learning Arabic literature in historical periods, 

literary arts, or thematic methods that emphasize the creation of Arabic literary works. Whereas 

the Qira'ah method is not only creation but also reading with the correct technique. The Qira'ah 

method is more than that, this learning method has various kinds of learning strategies and consists 



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of two types, namely reading aloud orally (qira'ah jahriyyah) and reading silently (qira'ah 

shamitahah) which are intended for students to be able. understand the meaning of the works of 

satra and apply it to everyday life so as to create characteristics or moral behavior. 

According to Yusuf & Anwar (1995), qira'ah learning emerged due to dissatisfaction with direct 

methods that did not provide proficiency in reading. Researchers argue that it is impossible to teach 

Arabic literature with limited time and includes language skills in listening, speaking, and writing 

well. 

This is different from the pesantren in West Papua, such as in Mayamuk, Aimas, Kaimana, Misol, 

Waisai, and Teminabuan. There, the learning method used is a communicative approach by 

practicing linguistic expressions without special emphasis on grammar mastery. This indicates that 

differences in learning objectives and the methods used can affect Arabic literature learning 

(Wekke, 2018).  

Basically, the purpose of learning and seeking knowledge is the essence of Islam. Contextually, 

education in Islam aims at producing a good individual. Individuals who have an understanding of 

the rules of Islamic behavior and broad knowledge of and commitment to the basic principles of 

Islam, namely Tauhid (monotheism) (Halstead, 2004). The transformation of Arabic literature as 

a typical Islamic boarding school learning method not only produces Arabic literature but also real 

and consistent in social life. 

The transformation of Arabic literature as a typical Islamic boarding school learning method not 

only produces Arabic literature but also real and consistent in social life. The influence of the rapid 

development of modernization has made changes to the curriculum and learning structure carried 

out by Islamic boarding schools in Indonesia. This is what is said to be a modernization 

transmission process that has influenced the learning model in traditional Islamic boarding schools. 

Arifin (2013) further explains that in the process of cultural transformation, learning cannot be 

separated from the role of a Kyai. The modernization and rationality of the pesantren have 

challenged and strengthened the charismatic authority of the Kyai. They have contributed to 

increasing the number of students.  

 

The Role of Pesantren Typical Arabic Literature in the Cultural Transformation of the 

Sundanese Society 



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Drawing the evidence at a look, the study reveals thatthe presence of Islamic tradition in Islamic 

boarding schools has developed  Arabic literature and enabled the growth of a literary tradition. 

Along with this, the Arabic literary thinking and mobility of individual spirit has developed. The 

tradition of reading and writing Arabic literature, Islamic boarding school wisdom values, and the 

internalization of these teachings are interrelated and influence one another, form the foundations 

of activism, individual rationality, social piety, and intellectual traditions. Without the three of 

them, cultural transformation in the pesantren shall never occur. Although cultural transformation 

was studied in the contemporary context, the inculcation of Islamic values through Arabic 

literature in Islamic boarding schools continues to function well, especially in shaping the students' 

piety character, forming the wisdom values of the pesantren and warding off the negative impact 

of the penetration of foreign cultures. Pesantren wisdom values were clearly reflected from the 

peaceful and harmonious atmosphere of the pesantren since the at Pesantren learning focused on 

aqidah, sharia, and morals education as contained in the yellow book. 

Kyai acted as a learning mediator for the students while studying at the Pesantren. Kyai taught 

about the values of truth contained in Arabic literature. The truth value referred to waswritten in 

the three main books in the pesantren. First, the book Kitab nahwu and sharaf (Arabic grammar) 

explained the scientific treasures of non-sharia. Second, the yellow book (al-polar al-Qadimah) 

contained the sciences of sharia, especially the science of fiqh. Written sources refer to the value 

of Islamic sciences, namely Sufism, interpretation, hadith, faith, and dates. These three books are 

the foundation and philosophy of the transformation that the Kyai considered acceptable. The 

reason is that the book teaches Islamic religious values and norms with one of its mediums is 

through Arabic literature learning. 

Based on written sources, two  other specific aspects for teachings were found, related to books 

for learning, namely bandongan and sorongan apart from the Kyai’s involvement albeit he was 

considered a religious figure who mastered Islamic teachings. Therefore, they became a group of 

role models and  were highly respected by society and students. Through this kyai, transforming 

cultural values was imprinted in the lives of the students and the surrounding community. 

The cultural transformation in the pesantren began as the presence of the Kyais was accepted by 

the students and the surrounding community. Consequently, the values taught by the Kyais were 

well accepted by them. There was a cultural transformation from which they accepted the lessons 

conveyed by the Kyai as a new culture in their daily lives. Likewise, the students learned from the 



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Kyai to read, and rewrite and master the contents of the yellow book, Nahwu and Syaraf.  Both the 

Kyai and the Santri acted as translators and communicators for the content of Nahwu and Syaraf, 

the yellow books Such learning and teaching process were referred to as a cultural transformation 

in Pesantren. The students were involved in a ideologizing process that changed the  old culture's 

mental before studying at the pesantren  and gained a new culture during the study in the pesantren. 

Santri studied and understood Arabic literary works derived from the yellow book that contained 

moral values and ways to be applied in their daily behavior. 

Not a few students and Kyai wrote Arabic literature inspired by the yellow book, Nahwu and 

Syaraf. Things like that gave birth to intensive cultural transformation activities in the pesantren 

community, which developed Arabic literature in the archipelago, especially in the Sundanese 

pesantren community. With this cultural transformation, the students' perspective on literary works 

was able to produce universal religious and human values. (Astutiningsih & Pujiati, 2019). 

Based on the participants' responses, the second finding explains the role of Arabic literature 

specifically for pesantren in the Cultural Transformation of Sundanese people. The Kyais stated as 

in data (6) that, 

(6) “The main foundation of cultural transformation in Arabic literature refers to the book 

nahwu and sharaf. Meanwhile, the rules and code of conduct refer more to the yellow book, 

which contains Islamic values. Philosophically, the cultural transformation in pesantren 

focuses on worldly values and does not eliminate the spiritual values embedded in everyday 

life. As in the Al Quran, there is in Surat Al Qashash verse 77 about the advice to balance 

this world's life and the hereafter. As well as a warning not to do earth damage. We strive 

to mean developing the minds and hearts of the students through Arabic arts, language, 

and literature. In this pesantren, the most visible cultural transformation is in the pesantren 

learning guidelines, rules of conduct, dress, art, communication with others (language) 

and older people, and the unique pesantren tradition, and the Arabic literature learning 

assessment system itself.” 

 

Based on the above opinion, it shows that cultural transformation in the pesantren focuses on 

everything expressed, manifested, and carried out by the students based on the books that have 

been the guidelines during their existence in the pesantren to date. In particular, the cultural 

transformation of the teaching of truth through language is the students' Islamic values . Among 



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other things, in the form of Sundanese-Javanese literary works, both in the original Sundanese 

language and transformational texts in the form of translation. Through this language, the students 

can transform Arabic literary works taught to the Kyai and produce their own works. 

This finding is in line with research conducted by Kutsiyah (2020) which reveals that the  

pesantren environment contributes to socio-cultural development, especially through the 

preservation of regional or local culture. The transformation of Arabic literature that is accepted 

by society is part of internalized social capital and encourages social interaction. As has been 

explained by previous research. Participants (Kyai) explain as in data 7 that, 

(7) "Pesantren has its own way of internalizing the education of Islamic values. Namely 

implementation through several learning methods. Among them are the sorongan and 

bandungan methods. In Javanese the terms are the sorongan method (offering material 

that students want to learn and be guided individually/specifically) and bandongan 

(listening together). From this method students absorb knowledge. And this is part of the 

cultural transformation that we mean. The most obvious is social interaction, which 

includes routine recitation activities, association with alumni, and togetherness in the style 

of pesantren, istighozah, haul, termination of employment, and collaboration with other 

institutions outside the pesantren.” 

 

Furthermore, the observations made explain that learning Arabic literature in Pesantren is part of 

the character development of santri (honest behavior, simplicity, and trust), development of 

knowledge, and the embodiment of independence. While in the pesantren, students are taught to 

study Arabic literature using the sorongan and bandongan methods. The Kyais argue that the 

philosophy of Islamic values as the foundation of cultural transformation that can be accepted by 

santri is shown from changes in good behavior, the use of more qualified Arabic, and participation 

in various artistic and religious traditions while the students are in the pesantren. Pesantren are 

very strict in enforcing disciplinary rules, including in terms of Muslim dress, which must comply 

with Islamic law as per the Yellow book's guidelines. The male santri in the pesantren generally 

wear a black skullcap as a head covering, and female students put on long veils or head covers. 

Meanwhile, a sarong and skullcap is a typical pesantren outfit. 

Another cultural transformation activity is practiced in the Barzanji tradition during the celebration 

of Muslim holy festivals such as the Prophet's birthday and the isra miraj celebration. On such 



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occasions the students usually performed talent shows and exhibited their mastery of Arabic 

literature learned at the Pesantren publicly. 

Based on the learning guidelines in Pesantren, the value system was inseparable from the two 

main elements of the Islamic philosophy of behavior, namely religion (revelation) and 

philosophical teachings (scientific paradigm). This recognition of scientific truth values is shown 

from learning Arabic literature, which contains Islamic values. 

Among the Arabic-language books with literary patterns is the Qasidah Burdah book, which is an 

Arabic literary work that has received great acceptance from the pesantren community in West 

Java. This shows that the text of the transformation of literary-style books (Qasidah Burdah) can 

be viewed as literary facts and social facts of Sundanese society, which in turn proves the existence 

of Arabic literary activities in the pesantren community in West Java. Qasidah Burdah as a work 

of Arabic literature with religious nuances, written in Arabic, has become part of the literary 

repertoire in Indonesia, especially in West Java. Arabic religious writing plays an important role 

in Indonesian culture, including regional culture, especially Sundanese culture, in enriching the 

literary treasures of the archipelago (Sumpena, 2014). 

Islamic boarding schools are one type of traditional Indonesian Islamic education to deepen the 

knowledge of Islam, and practice it as a guide for daily life, or called tafaqquh fiddin, by 

emphasizing the importance of morals in social life. The uniqueness of the pesantren is seen in its 

education system which prioritizes religious and moral education. Kyai Romli's example illustrates 

the following meanings (Muhtadi, 2019), 

“In the life of the pesantren, the role of the Kyai appears to be dominant in the process of 

reciting Arabic books. This means that the Kyai plays an important role in transmitting 

(creating) religious texts, especially Arabic literary texts contained in these books. Among 

the books taught by the Kyai were religious books with literary patterns, such as Barzanjy, 

al-Maulidud-Dibâ`îy, and Kasidah Burdah, even the three books at the pesantren were not 

only greeted with written traditions but were greeted with oral tradition. The students 

chanted verses of Salawat poetry to the Prophet Muhammad, especially from the book 

Barzanjy or Kasidah Burdah every Friday night. The response of the pesantren community 

to religious works, especially books of literary style, especially books of praise to the Prophet 

in the form of poetry, is based on the Prophet's Hadith which reads "In fact, there is wisdom 



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in poetry" (ad-Damanhûry, t.t.:3). This hadith underlines the belief of the pesantren 

community in reading religious poetry which is believed to bring wisdom.”  

 

The interesting thing about the terms and designations of santri is that the word does not come 

from Islamic terminology even though santri are people who study Islam. In this case, it can be 

seen that  Muchtarom (1988) views the origin of the word santri used in the world of Islamic 

education. The term santri, which was originally used to refer to students following Islamic 

education, is a change in shape to the Indian word shãstri, which means one who knows and 

understands the holy books (Hinduism). The word shãstri is derived from the word shãstra which 

means holy book, or religious or scientific work. In this context, it can be said that santri are people 

who study Islam from people who are knowledgeable about religion. 

Based on the evidence, research reveals that the cultivation of values in pesantren is different from 

that in public schools. The characteristics of pesantren are learning that is oriented towards the 

afterlife so that the methods used by the Kyai in instilling Islamic values as pesantren wisdom are 

also very distinctive. There are at least three ways that have been done, namely prayer and 

endeavor to Allah, tawakal to Allah, and Husnu Zhan or kind .Participants (Kyai) revealed the 

values of pesantren wisdom that occurred in the pesantren, as in data 8 that, 

(8) “The core values of Islam consist of faith values, Islamic values, and Islamic values. This 

is the fundamental basis of our pesantren philosophy. These values develop into pesantren 

wisdom which consists of sincerity in doing pious deeds, being grateful for all the blessings 

that Allah has given, wara 'and zuhud (oriented to the hereafter without forgetting the 

happiness of the world), ta'awun (help in goodness), and implementing patterns. living 

simply in a pesantren.” 

 

From the explanation given by the participants, it was revealed that what is called the pesantren 

tradition is the activity of the kyai in conveying Islamic teachings to students and the community 

around the pesantren through pesantren wisdom. As explained by Sauri (2017), the basic values 

of local wisdom consist of three types. First, the value of faith, namely, having faith in Allah, 

requires students to monotheism Allah. Second, worshiping Allah, namely, worship, includes 

special services (mahdhah worship such as prayer and fasting) and social worship. The meaning 

of prayer for students' lives includes cleaning the body and spirit, instilling inner calm, cultivating 



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leadership, the concentration of mind, improving morals, training discipline, developing 

personality, and fostering unity and integrity. Third, Ihsan (perfection or the best), namely 

attaining perfection as if seeing Allah, so that the person imagines that Allah actually sees all his 

deeds. 

As a form of local wisdom, internalizing this education in pesantren has distinctive local wisdom. 

Islamic boarding schools also play an important role in producing Arabic books with literary 

patterns called Arabic literary works specifically for pesantren. Arabic literary works learned from 

the yellow book are characteristic of Islamic boarding schools, which result from the 

transformation of the kyai and students into books that are studied and used as references for the 

daily life of the pesantren community. Furthermore, the participants (santri) added that, 

 

(9) “Internalization of values through learning Kyai literary works is carried out based on 

several methods. One of the easiest methods to learn is the uswah Hashanah (exemplary) 

method, namely by following the example of the Kyai. In addition, there is a method of 

habituation, which is to familiarize oneself with performing worship with discipline. And 

the last is the sorongan and bandungan method. The mechanism is carried out by reciting 

books organized by the pesantren for santri, centered in mosques or buildings on the 

pesantren campus. The mechanism of reading books is characterized by reading and 

interpreting Arabic books in a literary style that is directly guided by the kyai and followed 

by us as students.” 

 

The author's observations justified this participant statement. The findings revealed the activities 

of reading and interpreting books in pesantren whereby Arabic books were interpreted in a literary 

style. It was the Kyais whoactually changed previous scholars' views from Arabic books to books 

in regional languages, especially Sundanese. 

As explained by that, pesantren is an important center of Indonesia's Islamic learning and culture 

(Smith & Woodward, 2013). The leadership of the Kyai as Ulama and Umara made the pesantren 

one of the centers for Arabic literature books as a result of cultural transformation in Sundanese-

Java Pesantren. This finding is in line with research conducted by Islam & Aziz (2020), the 

pesantren tradition has implemented an inclusive culture-based paradigm. Furthermore, it was 

explained that cultural transformation in pesantren was not much influenced by changes in the 



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socio-political economy and external culture to become a forum for deepening religious 

knowledge. 

Pesantren has a fairly strong differentiation mechanism because of its integrative and unique 

characteristics as one of the sub-cultures to preserve tradition. There are four characteristics of a 

typical pesantren cultural transformation, namely: 1) the ability of the pesantren to adapt to its 

surrounding environment; 2) achievement of broad goals; 3) integrative ability in uniting various 

unique aspects of the sub-culture of the archipelago by Islam; and 4) the ability to preserve a 

culture of healthy living and discipline typical of pesantren  (Asrohah, 2011). These characteristics 

have preserved Arabic literary works learned at typical pesantren to today’s time. 

According to Fauzi (2017), cultural transformation in Pesantren has given birth to a local wisdom 

value system as a subculture of learning that is built by the Kyai's understanding of the Koran and 

al-Hadith. One example as stated by Sauri (2017) the value of Islamic boarding school wisdom in 

fostering the characteristics of studentsborn from cultural transformation to be  charismatic, polite, 

ethical, disciplined and to be a role model and own sound manners. In the Gontor pesantren these 

characteristics are called 'Panca Jiwa', namely sincerity, simplicity, independence, ukhuwah 

Islamiyah, and freedom in determining the field of struggle and life. The philosophy should be 

able to ensure the continuity of the tradition in the pesantren. 

One of the things that emphasize the value of local wisdom in the cultural transformation of the 

teachings of truth in Islamic boarding schools. Where there is no universal truth without local 

wisdom. 

Based on previous research findings, it was apparent that internalized cultural transformation in 

pesantren enabled the fostering of spiritual and tauhid values that initiated all social actions, 

inspired students as well the neighboring community. Pesantren are also agents of value 

transformation that function to build democratic societies, promote awareness of gender equality, 

improve service quality to society, and encourage an integrated paradigm shift in the pesantren 

environment (Ma’Arif, 2018). Therefore, it is important to maintain a dynamic Islamic boarding 

school's unique learning tradition and pass down Arabic literature for the next generation. 

Based on the previous findings of the eight elements that characterize Pesantren's cultural 

transformation, namely the system of knowledge, law, clothing, behavior, art, language 

communication, traditions in pesantren, and the value system (Munir, 2016). This study has a 

broader scope of cultural transformation in Pesantren that focuses on the teaching of truth. This 



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teaching of truth is obtained from learning Arabic literature. The Arabic literature learning in 

question contains Islamic values , which consist of several books, Pesantren. From the results of 

a review of some of these books. It was explained that the nahwu and sharaf books focused on 

Arabic grammar which emphasized non-sharia scientific treasures such as art and traditions in 

Islamic boarding schools. While the yellow book (al-Kutub al-Qadimah) emphasizes more on 

sharia science such as laws or rules in Pesantren, worship, and value systems. The results of 

interviews, observations, and written traditions identify that the Kyais exemplify these eight 

elements in their daily life and followed by the santri. The santri become more disciplined, 

understand Islamic and values, have a plus point because they understand more deeply about 

Arabic literature and behave in a commendable. The strongest cultural transformation can be seen 

from how to dress properly according to Islamic sharia, the behavior of the students, to develop 

skills and memorization of Arabic literature (knowledge and language systems) which are entirely 

believed by the Kyais to be part of the philosophy of the pesantren. Furthermore, this philosophy 

was based on the Koran and hadiths such as learning Sufism. moral philosophy or Islamic ethics 

that are instilled  by the Kyai through cultural transformation. 

This research  successfully revealed that the cultural transformation process in Pesantren has 

created pesantren wisdom in which sincerity, simplicity, independence, ukhuwah Islamiyah, and 

freedom in determining life  was instilled to the students and determined the characteristics of the 

pesantren. The novelty of the research can be seen from the findings, which reveal that the 

pesantren's wisdom consists of three main parts, namely the tradition of reading and writing Arabic 

literature, the basic values of pesantren wisdom, and the internalization of Islamic values 

education. Without these three parts, cultural transformation in Islamic boarding schools will not 

occur because cultural development relies on a communicative atmosphere, social interaction, and 

thoughts that must interact well.  

Based on the evidence, this study reveals that the three of them are closely related and able to 

influence the students' character. Pesantren as a place for cultural transformation from the 

teachings of the truth not only function as the center for the development of Islamic civilization 

but can also shape pesantren's wisdom, which is a distinctive advantage of pesantren compared to 

public schools. The main guidelines for praiseworthy behavior refer to the nahwu, Sharaf, and 

Yellow books that the Kyai teaches. The implication of this study seeks to describe cultural 

transformation through Islamic boarding school wisdom, which is expected to be a reference in 



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the development and fostering of Islamic values, especially through learning Arabic literature. 

Whereas from these books, the values and norms regarding the teachings of truth are applied in 

Islamic boarding schools. When the wisdom of the pesantren is understood and accepted by 

students, students will apply it in their daily behavior, including expertise in Arabic literature. 

Students are expected to become educators, community liaisons, and leaders through Arabic 

literary expertise and Islamic science, exemplified by the kyai. This is a strong reason that 

pesantren wisdom has contributed to the development of Arabic literary works typical of 

Sundanese-Javanese Islamic boarding schools and has a strong influence on the character 

development of a generation of noble morals 

 

Conclusion 

There are two findings the researcher described in conclusion. First, this finding was on thelearning 

Arabic literature and teachings in Islamic boarding schoolsas they contained Islamic values and 

norms referring to the pesantren's written tradition, namely the Nahwu and Sharaf books. Both 

books contained Arabic grammar describing non-sharia scientific treasures.  Second,it was the 

attitudes and traditions related to the teachings of truth in pesantren. The teaching of truth referred 

to the yellow book (al Kutub al-Qadimah) containing the sciences of sharia. This book was the 

teaching materials for the Kyais functioning as a guideline for Sufism's rules and learning 

containing  moral and ethical values. 

Studying Arabic literature (al Adab al 'Arabi) could lead to the growth of tolerance (tasamuh) and 

noble behaviors. This can be seen from the interviews results discussed earlier in the findings and 

discussion. The underlying factor to make the transformation possible because Arabic literature 

learning method typical of pesantren reflected noble moral values and guidelines in the world's 

life and the hereafter. 

The second finding showed that the pesantren kept its own uniqueness and integrative nature that 

ensured the survival of Arabic literature learning at the typical pesantren.  The pesantren's strong 

philosophy in maintaining Islamic values and the cultural transformation of the teachings of truth 

in pesantren created various elements of cultural transformation itself due to the students’ 

acceptance towards the teachings of the Kyai. Cultural transformation in pesantren can foster 

spiritual and monotheistic values that could likely inspire all social values. The  reinforced values 



  Manshur 

 

 

142 

 

of learning Arabic literature at the typicalPesantren by cultural transformation appeared effective 

in encouraging awareness to preserve religious traditions. 

This research finally revealed the significance of Arabic literature learning based on Islamic 

boarding schools' wisdom values and the internalization of Islamic values education in Indonesia. 

In other words,Pesantren wisdom was brought about by the transformation of Islamic culture 

through Arabic literature. The core values of Islamic boarding school wisdom related to the 

teachings of the truth consisted of five types; 1. to perform righteous deeds sincerel; 2. to feel 

grateful; 3. wara 'and zuhud; 4. ta'awun; and  5. to lead a simple life, could be found in the Nahwu 

book, the Sharaf book, and the yellow book (Al-Kutub al-Qodimah). Empirically, this study's 

scope was limitedto the participants’ experience and observations made by researchers at 

Pesantren Darussalam Ciamis and Pesantren Miftahul Huda II Bayasari in Indonesia. This research 

can be developed to nurture Islamic boarding schools' wisdom and the internalization of Islamic 

values education regarding Arabic literary works at the typical pesantren in Indonesia. 

As mentioned earlier, this study focused on three main topics, namely learning Arabic literature 

and Islamic boarding school teachings, which are studied through the values, norms, attitudes, and 

traditions of truth teaching in Islamic schools. Meanwhile, cultural transformation was referred to 

the pesantren's wisdom, which was developed based on previous research. The three themes 

referring to Nahwu, Sharaf, and yellow books was also  a research limitation, where  the elements  

were examined to characterize the culture in Islamic boarding schools based on the experiences of 

students and kyai as well as the written traditions of the Sundanese-Javanese pesantren. Further 

research can be developed by developing elements of the cultural transformation of the teachings 

of truth in pesantren and other public schools.  The wisdom of Indonesian pesantren whose 

methods are different, undoubtedly, which may result in different methods of internalizing the 

education and implementation of values. It was implied that the pesantren wisdom brought by the 

Kyai contains the Teachings of Truth should benefit both students and society. Furthermore, the 

wisdom of this pesantren has become the hallmark and ensured the pesantren survival to this day.  

Whereas, efforts to cultivate Islamic boarding school wisdom values and the implementation of 

internalization of Islamic values education through Arabic literature are expected to be a reference 

in implementing values and character building in public schools. 

 

 



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