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"The Ta'lim Al-Muta'allim book is one of the yellow books taught in Islamic Boarding Schools. Among the IBS, there are still many teachers/ustadz who deem that this book as a good conduct book containing the formulation of standard and final ethics. Meanwhile, a yellow book should be understood contextually, by taking notes the historical, social and politics backgrounds. A yellow book along with all of its contents is not an absolute truth, but also reflecting the culture, requirements and public opinion in its place and era. This paper attempts to see how is the concept ta'dhimu syuyukh in the book positioned correctly, and should the contents of that book be understood in this modern era."

"Penelitian ini berupa penelitian kepustakaan yang akan meneliti ayat-ayat Al-Qur'an yang secara khusus mengandung ketentuan tentang konsep pendidikan anak, lebih khusus lagi AI-Qur'an surat Luqman ( 31) ayat 13 sampai dengan 19. Pendidikan anak merupakan permasalahan yang mendasar dalam kehidupan keluarga; masyarakat dan bangsa. Dalam kehidupan seorang manusia, masa kanak-kanak merupakan masa peletakan dasar kepribadian yang akan menentukan perkembangan keperibadiannya dimasa dewasa sampai menjadi orang tua. Di dalam agama Islam, melalui sumber ajaran utamanya yaitu Al Qur'an, masalah pendidikan anak mendapat perhatian yang serius. Al Qur'an sebagai kitab suci yang lengkap memuat konsep pendidikan anak yang sesuai dengan fitrah hidup manusia. Konsep pendidikan anak tersebut tentunya memberi harapan bahwa anak akan tumbuh secara wajar dan secara pasti menuju terbentuknya kepribadian seorang manusia yang beriman dan bertaqwa. Dari hasil penelitian yang dilakukan terhadap Al Qur'an khususnya Q.S. Luqman (31) ayat 13 sampai dengan 19 dapat dikemukakan bahwa (I) pentingnya pendidikan tauhid terhadap anak yaitu menanamkan keimanan kepada Allah S.W.T. sebagai Tuhan Yang Maha Esa. (2) Pendidikan Shalat dan lbadah (3) Pendidikan sopan santun dalam keluarga, masyarakat kehidupan sosial) (4) pendidikan kepribadian dan (5) pendidikan pertahanan dan keamanan dalam dakwah Islam. Dengan demikian konsep pendidikan anak menurut Al Qur'an diarahkan pada upaya menolong anak didik agar dapat melaksanakan fungsinya yaitu mengabdi kepada Allah S.W.T. Seluruh potensi yang dimiliki anak didik yaitu potensi intelektual, jiwa dan jasmani harus dibina secara terpadu dalam keselarasan, keserasian dan keseimbangan. Yang tergambar dalam sosok manusia seutuhnya (sempurna) dan keterlihatan manusia secara intens dalam pendidikan anak amat dituntut Iebih khusus kedua orang tuanya yang lebih bertanggung jawab dalam rangka menyiapkan masa depan yang diharapkan bersama."

"The education is well-administered in the event that Islamic school as education administration is able to provide a qualified teaching staff with the support of condition of the school environmental and community surrounding the school which in fact lives in order and stability. This condition would be complete if, one of other determining factors, parents' involvement which in this matter is represented by the Islamic School Committee is also able to perform properly its four main functions as advisory agency, supporting agency, antrolling agency, and mediator. This research attempts to measure the effectiveness of performance of Islamic committee by way of observing the extent to which the foregoing functions may be appropriately performed."

"The results of this research indicate that Islamic schools' preparedness in attaining the minimum education service standards (educators and education personnel according to Education National Standards) is categorized as fair. However, the Islamic schools' preparedness has not either reached ideal condition or maximum level as there are still weaknesses found in several components in terms of educators/teachers, Islamic school principals or supervisors. Teacher competence (at Islamic Elementary School and Islamic Junior High School) is categorized as fair with an average score of 3.9; school principal competence (at Islamic Elementary School and Islamic Junior High School) is categorized as fair with an average score of 3.8; meanwhile, supervisor competence is categorized as fair with an average score of 3.6."

"ABSTRACT

This thesis essentially, wants to explain the integration process in pesantren and how the pesantren coordinates all of its elements and integrative powers in order to maintain its unity and sustainable of tradition. The frames of thinking in interpreting analyzing some elements and phenomena of pesantren living are system approach and functional analysis. In term of these integration viewed as an action of pesantren to consolidate and coordinate its elements, so that the harmony and synchronization can be reached with configuration of tradition. Thought differences and contrasts often appear this eventually can be handled by harmonisizing process, so that the unity and integration can go on and integration can be avoided.

Since it founded, pesantren has based its existence on a particular basic of tradition. Some experts of pesantren called it pesantren's tradition or pesantren subculture. It called as a subculture due to it has a specific and unique tradition, and in many ways differs from the others society's culture, particularly in tradition of religion, education and society. If pesantren founded without this basic of tradition, it would be difficult accepted by its supporting society, especially the traditional Moslem society which is not only-as its major supporter, but also as the basic of santri's recruitment.

Lirboyo's Pesantren, one of the pesantrens which have called it self as pesantren salafi (ancient/non modern pesantren) and using salafi as the guided line of pesantren (khittoh), has been the pesantren whose stronger orientation to its past tradition. Using tradition of salafi, Lirboyo's always attempts to maintain its sustainable and existence through an on going socialization process and social control. It wishes through these two mechanisms to integrate and maintain its tradition of pesantren, especially the tradition of religion. Even, in the tradition of religion, members of pesantren idealized religion and religiousness as something that cannot be changed. Therefore according to them, integrating the tradition of religion is the same as continuing the past tradition in the present, without need adaptation and changed. However if the tradition of religion used without reinterpretation and reactualization based on the here-now context or situation, it would be historical fossils of tradition.

After living in its own tradition some 40 years, Lirboyo's faces pressure, through aspirative suggestions of its supporting society and changing processes of its environment, to make its education of pesantren more adaptable and modern. By changing pressure, Lirboyo's has dilemmatic choices, survives with its salafi tradition, changes with abandoning its khittoh or combines the two choices. Its same that the Lirboyo's chooses the third way, survives its salafi tradition while changing, follows the modern trend of education. In the beginning, it succeeds in developing school's system, pesantren's organization, the administrative rules of pesantren, etc. However when it founded the modern madrasah and UIT (Universitas Islam Tribhakti) and tried to integrate them in one system of traditional education of pesantren, it failed.

Impact of an unsuccessful offer to combine two scientific traditions is the appearance of educational dual patterns, traditional education of Pesantren and MHM (Madrasah Hidayatul Mubtadiin), and a modern education institution TRIBHAKTI. Each of institutions different systems consolidates and integrates its tradition. The dual patterns make on one side pesantren and MHM become more resistant in accepting every changing pressure and reformation, and on the other side TRIBHAKTI's educational institution go away with its adaptive character.' Moreover every changing pressure will be absorbed and managed, but then the pesantren will make canalization to flow it to the appropriate way.

It is not exact to relate the foundation of pesantren to its surrounding society's supports, because it relates to the kyai"s success in consolidating the network of supporting society. In the case of Lirboyo's since it founded, it have never succeed to influence and consolidate its surrounding society. The society has tradition and orientation, which differ from pesantren. To overcome this problem, the kyai and pesantren through their network of supporting society, always consolidate and accumulate their influence continually. Moreover the basic influence of kyai appears and become a source of santri's recruitment.

The network of supporting society also becomes instrument to santri in society, specifically in the rural. If kyai and his kinship network well-known as the heart of santri"s tradition, pesantren is a place of its development and the supporting society, consisting of alumni, santri's parent and pesantren's sympathetic people and pesantren, is the outer circles that spreads the tradition of pesantren to the other part of society. This network consolidate continually, and contact and communication done through activities among others, pengajian, meeting, reunion, halal bi halal and so on. All of supporting societies make the kyai and pesantren as centre of orientation in their religious living and morality."

"ABSTRAKPenelitian ini fokus membahas peran Majelis Agama Islam dalam perkembangan pendidikan Islam di wilayah Pattani. Makalah ini didasarkan pada penelitian kualitatif deskriptif dengan teknik pengumpulan data wawancara, observasi lapangan, dan studi literatur. Kajian terdahulu Joseph C. Liow mengemukakan dua tokoh penting dari Pattani terhadap reformasi dan pendidikan Islam di Pattani, pada penelitian ini akan membahas peran lembaga Islamnya. Permasalahan penelitian adalah apa saja yang dilakukan oleh Majelis Agama Islam dalam pengembangan Pendidikan Islam di wilayah Pattani dan bagaimana hubungannya dengan pemerintah. Dengan menggunakan teori peranan, ditemukan bahwa majelis tidak membuat norma secara tertulis untuk dipatuhi lembaga pendidikan. Majelis melakukan beberapa kegiatan terkait Pendidikan Islam yaitu dengan menjaga dan menambah pustaka di Pattani, meningkatkan kualitas guru, dan menaungi langsung sekolah Mahad Darul Maarif. Majelis Agama Islam Pattani berusaha untuk bersikap netral dan berpikiran hubungan institusional dengan masyarakat sekitar dan pemerintah. Sehingga kedudukan Majelis Agama Islam saat ini adalah sebagai lembaga yang diberikan kewenangan penuh untuk mengurus hal-hal yang berkaitan dengan Islam dengan pemerintah.

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ABSTRACTThis study focuses on discussing the role of the Islamic Religious Council in the development of Islamic education in the Pattani region. This paper is based on descriptive qualitative research with interview data collection techniques, field observations, and literature studies. Previous studies Joseph C. Liow revealed two important figures from Pattani for reform and Islamic education in Pattani, in this study will discuss the role of Islamic institutions. The research problem is what is done by the Islamic Religious Council in the development of Islamic Education in the Pattani region and how it relates to the government. Using role theory, it was found that the assembly did not make written norms for educational institutions to adhere to. The Assembly carried out several activities related to Islamic Education, namely by maintaining and adding literature in Pattani, improving the quality of teachers, and directly overseeing the Mahad Darul Maarif school. The Pattani Islamic Council seeks to be neutral and think of institutional relations with the surrounding community and the government. So that the position of the Islamic Religious Council at this time is as an institution that is given full authority to take care of matters relating to Islam with the government."

"Kyai dan sistem pendidikan pesantren berpengaruh dalam menentukan pandangan hidup seorang santri. Pengaruh kyai yang dominan tergantung pada ajaran kyai, kewibawaan kyai, moralitas kyai, ilmu sang kyai, relasi kyai dengan masyarakat sekitar. Sedangkan sistem pendidikan merupakan variabel yang berpengaruh, jika sistem itu tepat digunakan. Dalam sistem pendidikan yang mempengaruhi pendangan hidup santri tergantung pada kurikulum yang diberikan, metode pengajaran, hubungan antara kyai dan santri, dukungan peralatan dalam proses belajar dan mengajar.Dalam Pondok Pesantren Islam Al Mukmin Ngruki Surakarta, tidak ditemukan sosok kyai seperti yang dideskripsikan dalam pesantren pada umumnya. Namun sosok kyai dapat ditemukan dari fungsi ustad di pesantren ini. Ustad adalah guru yang mengajarkan ilmu di sekolah-sekolah formal dan non formal di pesantren ini. Tidak semua ustad membaur atau hidup bermukim dalam pesantren. Ustad senior hidup di rumah sendiri bersama kelurga yang jaraknya reatif jauh dari pesantren. Sementara Ustad junior hidup dan bermukim bersama para santri. Dalam kehidupan bersama ini terjadi transfer ilmu dan keyakinan dan pola periaku dari ustad junior kepada para santri.Dalam pesantren Ngruki ini tidak terdapat pola kepemimpian yang sentralistik Pengambilan keputusan dilakukan lewat musyawarah dalam suatu rapat yang dilaksanakan oleh Dewan Direktur. Hal ini wajar karena sistem kepemimpinan pesantren Ngruki tidak dikenal seorang kyai atau ustad senior, tetapi berada di tangan Dewan Direktur.Pondok Pesantren Ngruki ini tergolong pesantren modern, yang tampak dari sistem pendidikan yang digunakan. Dalam sistem pendidikan ini mengunakan sistem klasikal, yang terdiri dari tingkatan atau jenjang pendidikan. Bahasa pengantar yang digunakan adalah bahasa Indonesia, bahasa Inggris dan bahasa Arab. Di samping pendidikan formal yang berlangsung dalam kelas, juga terdapat pendidikan non formal seperti pramuka, pencinta alam, silat dan sebagainya.Berkaitan dengan ketahanan dan keamanan nasional, pesantren ini dapat mendukung ketahanan nasional mengingat sumber daya yang dimiliki. Dengan jumlah santri yang mencapai 2000 orang, maka alumni setiap tahunnya menyebar di masyarakat. Sumber daya alumni yang berkualitas yang dimiliki pesantren sangat membantu dalam pembangunan. Namun hal ini juga tergatung pada persepsi yang dibangun para alumninya pada waktu menjadi santri di pondok tersebut. Persepsi yang negatif seperti tidak mau menghormati bendera, akan berpengaruh dalam ketahanan nasional.

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Study on two variables such personality of Kyai and educational system of pesantren has an effect on determining a variable of perception of life for a santri. Meanwhile the dominant Kyai influence depends on his teaching, authority, morality, knowledge, and relationship with his society around. On the other hand, the education system represent a variable having an effect on, if the system is precisely proceed. In the system influencing perception of life of a santri depends on a given curriculum, instruction method, relation between santri and kyai, and tools for supporting the course of learning and teaching.

The study shows that in the Pesantren Islam Al Mukmin. Ngruki in Surakarta case, there is no such of figure of which is described as common sense in pesantren life. However, the figure could be found from ustad function in this pesantren. The ustad is a teacher, which is teaching knowledge in formal schools and non-formal in this pesantren. Furthermore, all ustad do not all mixed or life live in pesantren. Meanwhile, senior ustad prefers to live at home with his family, which is relatively far from pesantren, whereas junior ustad prefer to live together with santri. In this coexistence happened the transfer of beliefs and knowledge and behavioral patterns from junior ustad. There is no centralistic leadership pattern, thus the decision-making depends on discussion in Board Of Directors of Pesantren. It can be understandable since the leadership system and style of the Ngruki pesantren do not in recognizing a senior ustad or kyai, but residing in Board Of Directors hand.

The Pesantren Ngruki pertained modem pesantren, visible from education system, which is used. In the education system that classical system used, consist of education ladder or level. The medium of instruction is Indonesian, Arabic and English. There is also education of non formal such boy scout, natural adventure, martial art and etc, beside formal education which is taking place in class.

In conjunction with national security and resilience, the pesantren could support national resilience in term of possession of the resource. With amount of santri to 2000, hence its alumni in every year disseminate in society. The qualified alumnus is a valuable resource for development. However, it also depends on their perception of its alumni when becoming santri in the pesantren. A negative perception such as saluting respect national flag will have an effect on in national resilience."