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Abstrak :
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.

Abstrak :
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.

Abstrak :
Tesis ini akan membahas Pendidikan Agama Islam di kalangan Remaja. Metodologi Penelitian yang dilakukan adalah menggunakan pendekatan penelitian kualitatif, bersifat deskriptif, studi kasus dengan obyek kasus adalah Remaja Masjid Raya Pondok Indah. Karakteristik data adalah kegiatan Remaja Masjid Raya Pondok Indah yang meliputi Kegiatan Pendidikan Agama Islam dan Kegiatan Pengamalan Ajaran Agama Islam di masyarakat. Pengumpulan data dilakukan melalui observasi dan wawancara. Ruang lingkup Penelitian akan meliputi, a) Karakteristik Remaja, Psikologi belajar agama pada tingkat remaja; b) Metode pengajaran Pendidikan Agama Islam yang sesuai dengan karakteristik Remaja; dan. Materi (sesuai dengan dasar ajaran Islam): Aqidah, Syari'ah (ihadah, mu'amalah), Akhlak; c) Hasil yang diharapkan : menjadikan RMRPI sebagai wadah ikatan Remaja Islam dalam pembinaan karakter dan potensi remaja melalui kegiatan pendidikan agama Islam. Dari hasil temuan terlihat bahwa meskipun remaja lebih menyukai belajar agama Islam melalui ikatan remaja di mesjid, dibandingkan pendidikan di sekolah maupun di rumah namun pada kenyataannya terlihat peran serta remaja dalam kegiatan kegiatan remaja Islam Masjid belum optimal, dan bahkan dapat dikatakan lesu. Mengapa? Di sinilah tantangan Pengurus Remaja Islam Masjid Raya Pondok lndah untuk mencari strategi metode pengajaran yang efektif sesuai dengan jiwa remaja dan kebutuhan remaja agar kegiatan-kegiatan di mesjid menjadi menarik dan produktif. Salah satu alternatif solusi adalah menggunakan metode yang menarik bagi remaja dengan menggunakan metode pengajaran " Quantum Teaching", dalam mengenal Allah dan mengenal diri remaja itu sendiri, melalui ESQ model, untuk menjadikan Remaja, generasi muda yang mempunyai integritas tinggi, shaleh dan bertindak sesuai nilai-nilai Islam. Menyiasati tantangan diatas dengan melakukan pendekatan kerangka "market-lag" dengan positioning yang tepat atas kegiatan RMRPI, differentiation yang sesuai dengan kompetensi pengurus dan branding yang sinkron dengan kedua aspek pertama positioning dan differentiation sehingga RMRPI memiliki nilai (value) yang lain dengan memberikan suatu tempat di benak remaja.

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The thesis encompasses the Islam Education with the teenagers. Meanwhile the methodology is done within qualitative approach, through descriptive and case study taking the youngsters of Masjid Raya Pondok Indah as the sample. The data collated encompassing the activities from the theoretical study of Islam until the applied practices of the study in the community. The data was collated through various means such as observation and interviews. The scope to study covering the various angles, namely: a) characteristic and psychological make-up of teenagers studying islam, b) teaching methodology of Islam in line with the teenagers characteristics covering the basic standard of Islamic study namely, the aqidah, syariah (ibadah, muamalah), akhlak c) the result expected making RMRPI to be come a solid Islam Teenagers Club (Ikatan Remaja Islam). It is observed clearly although youngsters prefer to study Islam among friends in Masjid rather than in school or at home, yet their role in the RMRPI is very low. The above condition could be improved through the enhancement of the methodology and learning process, to offset their reluctance to participate in the RMRPI activities. How would this be materialized? The first and main challenge would be to seek the best strategy in the way of teaching to be able to attract youngsters in line with their psychological make-up so as the activities become dynamic and interactive. One of the possible alternative would be adopting the "Quantum Learning? in the study of ALLAH The Benevolent through the ESQ Model that has made abundant youngsters deeply engrossed with the study of ISLAM. The second and major challenge would seek means to market the organization through "market-ing" [in the form of activities not concept], through the precise positioning in accordance with the target and segmentation then making specific differentiation to support the positioning which is in line with the competence of the teachers and RMRPI management, finally the organization should then have the desired brand which augment the first two strategy: positioning and differentiation. Therefore RMRPI will have value that will win the mind and heart of the teenagers.

Abstrak :
Penelitian ini ingin mengetengahkan suatu pola penyesuaian (adaptasi) sebuah Lembaga Pendidikan Tradisional Agama Islam yang disebut Pesantren yang selama ini terkenal dengan tradisi lamanya. Tradisi Lama yang dimaksud adalah keseluruhan tradisi pesantren yang sangat kuat diwarnai oleh doktrin keagamaan. Seluruh tradisi pesantren berpijak pada Kitab Kuning dan kitab-kitab klasik Islam. Kurikulum pesantten berpijak pada kitab-kitab klasik itu. Dalam system pendidikan dan pengajaran pesantren tidak ada system klas. Santri dianggap menyelesaikan pendidikan apabila mampu dan menguasai kitab kuning dan kitab-kitab klasik lainnya. Dengan kuatnya pijakan terhadap doktrin keagamaan, maka pesantren yang bcrwawasan konservatif ini tidak menerima unsur-unsur luar yang bersifat non agama. Sikap "tertutup" ini telah berlangsung berabad-abad lamanya dan merupakan kekhasan utama yang ada pada sistem tradisional ini. Sejalan dengan kemajuan zaman dan perubahan masyarakat, sistem tradisional ini tidak begitu saja dipertahankan. Untuk dapat mengimbangi perkembangan dan dinamika perubahan masyarakat perlu ada penyesuaian (adaptasi). Adaptasi ini menyentuh berbagai bidang seperti pendidikan dan kurikulum, bidang sosial, ekonomi, dan politik. Proses penyesuaian diri sebuah pesantren terhadap dinamika dan perubahan masyarakat ditunjukan oleh pesantren Daaml 'Uluum di Kotamadya Bogor yang menjadi lokasi utama penelitian ini. Tulisan ini bersifat deskriptif analitik yang lebih mengandalkan wawancara dan pengamatan. Wawancara dilakukan terhadap berbagai komponen pesantren seperti Kyai (4 orang), Guru/Ustadz (4 orang), Samri (14 orang), orang tua santri ( I6 orang), tokoh masyarakat (5 orang). Mereka dianggap dapat mewakili unsur-unsur yang yang menjadi subyek penelitian. Dari hasil wawancara dan pengamatan intensif terhadap proses adaptasi pesantren Daarul 'Uluum terhadap dinamika dan perubahan masyarakat, penelitian ini menemukan berbagai perubahan antara lain bahwa ciri khas pesantren tradisional dimana dominasi pendidikan dan pengajaran adalah penguasaan kitab-kitab klasik Islam perlahan-lahan ditinggalkan dengan teradopsinya kurikulurn Nasional yang mewajibkan semua lembaga pendidikan baik yang agama maupun yang umum menyelenggarakan sistem pendidikan Nasional. Penelitian ini menemukan bahwa pesantren Daarul 'Uluum tidak lagi bersifat tradisional eksklusif, namun sudah mengarah ke modern inklusif. Indikatornya adalah adanya adaptasi kurikulum, adaptasi sistem pendidikan dan pengajaran, adaptasi di bidang keuangan dan ekonomi, sosiai, budaya dan politik. Implikasinya di masa depan adalah bahwa pesantren ini akan bisa menghadapi berbagai perubahan dan dinamika Zaman karena sifatnya yang sudah terbuka (modern-inklusif). Penulis akhirnya berkesimpulan bahwa karena adanya kemajuan cara berpikir dan dinamika masyarakat maka sistem pesantren yang selama ini diramalkan sangat "eksklusif" dan tradisional perlahan-lahan ditinggalkan dan disesuaikan dengan perkembangan masyarakat yang ada.

Abstrak :
Skripsi ini membahas bagaimana perkembangan salah satu pondok pesantren tertua di Tambakberas, Jombang, Jawa Timur mampu bertahan keberadaanya di tengah semakin dikekangnya keberadaan pondok pesantren oleh pihak kolonial. Usaha untuk merevitalisasi pondok pesantren dilakukan oleh salah satu pimpinan pondok tersebut yaitu K.H. Wahab Hasbullah dengan mendirikan madrasah Mubdl Fan. Hal ini bertujuan agar keberadaan pondok pesantren ini tetap menjadi tempat menggali ilmu bagi masyarakat sekitarnya. Dari awal kepemimpinan K. H. Wahab Hasbullah, pondok pesantren ini mengalami perkembangan dan pembaruan baik dari segi fisik maupun non fisik. ......The focus of this study about development one of the oldest boarding school in Tambakberas, Jombang, East Java. This boarding school able to maintance its existence in the middle of the limitation by the Dutch Colonial. Efforts to revitalize the boarding school conducted by one of the leaders, K.H. Wahab Hasbullah. He built madrasah Mubdl Fan intended that the existence of the boarding school remains a place to explore the science surrounding communities. From the beginning of leadership K.H. Wahab Hasbullah this boarding school is experienced growth and change in bot physical and non-physical.

Abstrak :
Skripsi ini menjelaskan tentang pengaruh pemikiran Ahmad Surkati terhadap perkembangan pendidikan Islam Indonesia pada tahun 1911-1943. Fokus utama dari skripsi ini menitikberatkan pada pengaruh pemikiran pendidikan Islam dari Ahmad Surkati. Metode yang digunakan yaitu dengan pendekatan sejarah, melalui tahapan heuristik, kritik, eksplanasi dan kausalitas serta historiografi. Dari penelitian ini, terbukti bahwa pemikiran Ahmad Surkati memiliki pengaruh terhadap perkembangan pendidikan Islam Indonesia. Hal tersebut dibuktikan dengan pemikiran pembaharuan Islam Ahmad Surkati, khususnya tentang revolusi pendidikan yang diterapkan di madrasah Al-Irsyad. ...... This research describes the influence of Ahmad Surkati’s thoughts to the Islamic education development (1911-1943). The main focus of this research emphasizes Ahmad Surkati’s points in viewing the development of Islamic education. This research uses historical, heuristic steps, critics, explanation and causality, along with historiography approaches. Through this research, it is proven that Ahmad Surkati’s thoughts have some influences to the Islamic education development. The influences are proven by Ahamd Surkati’s thoughts of Islamic renewals, especially about the education revolution which emerges in his Madrasah Al Irsyad.

Abstrak :
Mohammad Natsir idea and support from Persatuan Islam in setting up Pendidikan Islam (Pendis) became the focus of this research. Pendis appear as Natsir?s effort to improve the education in Hindia Belanda soil, which is at that time has not reach all the Bumiputera people. Most evidence came from historical archieve with four stages, which are heuristic, verification, interpretation, and historiography. This research is an analytical descriptive research. Research end in a conclusion that Pendis is needed for Bumiputera people whose before can not get a proper education in public school own by government. Persis and Natsir worked together in developing this school until finally closed by Japanist Goverment in 1942. The reason is because Japanist Government had new policy to erase all the Islamic thougt in order to maintain their existention.