eprintid: 69419
rev_number: 10
eprint_status: archive
userid: 12460
dir: disk0/00/06/94/19
datestamp: 2025-01-16 07:45:29
lastmod: 2025-01-16 07:45:29
status_changed: 2025-01-16 07:45:29
type: thesis
metadata_visibility: show
contact_email: muh.khabib@uin-suka.ac.id
creators_name: Richo Bintang Mahendra, NIM.: 22205012005
title: TAKZIM SEBAGAI HABITUS DALAM ARENA PENDIDIKAN PESANTREN  (STUDI ATAS ETIKA TAKZIM DI PONDOK PESANTREN WAHID HASYIM)
ispublished: pub
subjects: 297.77
divisions: fil_isla
full_text_status: restricted
keywords: Takzim, Habitus, Pesantren Wahid Hasyim
note: Dr. Alim Roswantoro, S.Ag., M.Ag.
abstract: As a religious institution, Islam is a religion that experienced rapid development in the Indonesia in the 13th century AD. This rapid development is closely linked to the role of education. Pesantren, which called Islamic Boarding School, is the oldest Islamic educational institution in Indonesia, which has played a significant role in the development of Islam in Indonesia. In general, pesantren implement a dormitory system for the students. In a pesantren, a student is educated to become skilled in the field of religious knowledge. At the beginning of the 20th century, as a result of colonialism, pesantren transformed from salaf pesantren to khalaf pesantren. Pesantren Wahid Hasyim Islamic Boarding School is a modern Islamic Boarding School that combines religious sciences with non-religious sciences. As with most pesantren, the ethics of ta’zim or the respect of students towards the kyai become a value system that is consistently applied in the pesantren culture. Zamakhsyari Dhofier stated that the change in the pesantren curriculum from salaf to khalaf will lead to changes in pesantren traditions, both in terms of social systems and worldviews. However, this does not apply to the Wahid Hasyim Islamic Boarding School, which still emphasizes the culture of ta’zim within the pesantren society. Ta’zim has become a worldview that underlies the interaction between santri and kyai. In this study, the author seeks to uncover the hidden variables of why ta’zim has become a habitus on Wahid Hasyim Islamic Boarding School students in the Selaras region, who are very familiar with critical thinking in higher education.
This research is a qualitative study based on field research. In this study, the author uses triangulation data collection methods, namely interviews, observations, and documentation studies. Data processing is carried out through data reduction, data classification, data presentation, interpretation, and conclusion drawing. The data in this study are analyzed using Pierre Bourdieu on constructivist structuralism. In this theory, Bourdieu explains several key concepts such as arena, agency, capital, habitus, and doxa. These key concepts are used by the author to explain the phenomenon of takzim as a perspective and habit among the students of Wahid Hasyim in the Selaras region.
This research found very interesting findings. First, the Wahid Hasyim Islamic boarding school is a social arena that places agents in a hierarchical position. This position is based on the quantity and quality of the capital they possess. Kyai is the dominant agent, who controls all types of resources (capital), whether economic, cultural, social, or symbolic. Second, in the Wahid Hasyim Islamic boarding school on Selaras region, ta’zim has become a habitus or natural disposition formed through structure (structured structure), while simultaneously structuring the structure. The ethics of ta’zim have become a natural disposition among santri due to the activities of learning the scriptures as a basis for the planting of discourse (doxa), as well as through voluntary practices by the santri. With the symbolic capital possessed by the kyai, in the form of direct recognition as a means of God, the attitude of ta’zim or respect
exhibited by the santri is done voluntarily. Third, the attitude of ta’zim can always persist among students, due to the bandongan method in the study of the Ta’lim al-Muta’llim book. The bandongan method, which is one-way, eliminates the dialogic process between the kyai and the santri. The neglect of this dialogic process causes the ethics of ta’zim to be accepted as is among the student santri, without any critical attitude. In addition to the one-way teaching model, the symbolic capital possessed by the kyai is the main element in perpetuating the attitude of takzim. The symbolic capital possessed is capable of influencing and directing the practice of reverence among the students voluntarily. The symbolic capital held by the kyai is formed through the conversion of cultural capital into symbolic capital.
date: 2024-12-20
date_type: published
pages: 139
institution: UIN SUNAN KALIJAGA YOGYAKARTA
department: FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM
thesis_type: masters
thesis_name: other
citation:   Richo Bintang Mahendra, NIM.: 22205012005  (2024) TAKZIM SEBAGAI HABITUS DALAM ARENA PENDIDIKAN PESANTREN (STUDI ATAS ETIKA TAKZIM DI PONDOK PESANTREN WAHID HASYIM).  Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.   
document_url: https://digilib.uin-suka.ac.id/id/eprint/69419/1/22205012005_BAB-I_IV-atau-V_DAFTAR-PUSTAKA.pdf
document_url: https://digilib.uin-suka.ac.id/id/eprint/69419/2/22205012005_BAB-II_sampai_SEBELUM-BAB-TERAKHIR.pdf