CATUR PUJIYANTO 113 100 86 ENGLISH DEPARTMENT OF EDUCATIONAL FACULTY STATE INSTITUTE ISLAMIC STUDIES (IAIN) SALATIGA 2015

AN ANALYSIS OF KH. HASYIM ASY’ARI’S
THOUGHT ABOUT THE CONCEPT OF ISLAMIC
EDUCATION

A GRADUATING PAPER
Submitted to the Board of Examiners as a Partial Fulfilment
of the Requirements for the Degree of Sarjana Pendidikan Islam
(S.Pd.I)
In the English and Educational Department

By:

CATUR PUJIYANTO
113 100 86

ENGLISH DEPARTMENT OF EDUCATIONAL FACULTY

STATE INSTITUTE ISLAMIC STUDIES (IAIN)
SALATIGA
2015

DECLARATION

Bismillaahirrahmaanirrahiim
In the Name of Allah the Most Gracious and the Most Merciful
Hereby the writer declares that this graduating paper is made by the writer
herself and it is not containing materials written and has been published by other
people and other people’s idea except the information from the references.
The writer is capable to account her graduating paper if in the future it can
be proved of containing other’s idea or in fact, the writer imitates the other’s
graduating paper.
Likewise, the declaration is made by the writer and she hopes that this
declaration can be understood.

Salatiga, February 2nd, 2015

Catur Pujiyanto
113 100 86

MINISTRY OF RELIGIOUS AFFAIRS
STATE ISLAMIC STUDIES INSTITUTE SALATIGA (IAIN) SALATIGA

Jl. Tentara Pelajar 02 Telp. (0298) 323706, 323433 Fax 323433 Salatiga 50721
Website : www.stainsalatiga.ac.id E-mail : administrasi@stainsalatiga.ac.id

Dr. Sa’adi,M.Ag

Salatiga, February 2nd, 2015

The Lecturer of English and Education Department
State Islamic Studies Institute of Salatiga

ATTENTIVE COUNSELOR NOTES
Case: Catur Pujiyanto Graduating Paper

Dear:
The Head of State Islamic Studies Institute of Salatiga

Assalamu'alaikum Wr. Wb.
After reading and correcting Catur Pujiyanto’s Graduating Paper entitled
“AN ANALYSIS OF KH. HASYIM ASY’ARI’S THOUGHT ABOUT THE
CONCEPT OF ISLAMIC EDUCATION”. I have decided and would like to

propose that if it could be accepted by educational faculty. I hope it would be
examined as soon as possible.
Wassalamu'alaikum Wr. Wb.

Consultant,

Dr.H. Sa’adi, M. Ag
NIP : 19630420 199203 1 003

MINISTRY OF RELIGIOUS AFFAIRS
STATE INSTITUTE FOR ISLAMIC STUDIES (IAIN) SALATIGA
Jl. Tentara Pelajar No.2 Phone (0298) 323706, Fax. 323433 Salatiga 50721
Website: www.IAINsalatiga.ac.id Email: Administrasi@IAINsalatiga.ac.id

GRADUATING PAPER
AN ANALYSIS OF KH. HASYIM ASY’ARI’S THOUGHT ABOUT THE
CONCEPT OF ISLAMIC EDUCATION
COMPILED BY:
CATUR PUJIYANTO
NIM: 113 100 86

Has been brought to the board of examiners in English Department of
Education Faculty State Islamic Studies Institute (IAIN) Salatiga on February 2th,
2015 and hereby to completely fulfill the requirement of the Degree of Sarjana
Pendidikan Islam (S.Pd.I) in English and Education Department.
Board of Examiners,
Head

: Dr. Zakiyuddin, M.Ag.

Secretary

: Dr. Sa’adi, M.Ag.

1st Examiners : Hanung Triyoko, M.Hum, M.Ed.
2nd Examiner : Sari Famularsih, M.A.
Salatiga, May 7th 2015
Dean of Teacher Training and
Education Faculty
Suwardi, M. Pd
NIP. 196701211999031002

iv

MOTTO
Either do it with a whole heart or don’t do it.
A first single step of doing something new is the
hardest pace to go through,but it is the precious time to show
your truly maximum capacity.
Without the single step, you won’t get your next.

DEDICATION

This graduating paper is dedicated to:
1. My God the Almighty
2. My dearest mother and father (Narti and Paino), who teach me to love Allah
SWT and knowledge, thank for your sacrifices.
3. My dearest brother and sister (Eko Daryono,Purnomo and Ponco Siswanto ),
thankful for your motivation, kindness, and love.
4. My dearest niece, little Astri Wulandari, who relieving my tired by your
innocent cuteness.

5. All teachers of English Department of Educational Faculty
6. All of my friends in English Department ’10.
7. My beloved friends (Kang Sururi, Putri Armita Misbach), thank for your
support.
8. All my friends at An-nibros Al-hasyim Boarding House.

ACKNOWLEDGEMENT
Assalamu'alaikum Wr. Wb.
Alhamdulillaahirrabil‟aalamiin, firstly the writer said as praise and thanks
to Allah SWT with his blessing, finally this graduating paper can be completed.
However, this success would not be achieved without the support, guidance,
advice, help, and encouragement from individuals and institutions.
Therefore, let her say thanks to:
1. Bapak Rahmat Haryadi the head of State Islam Studies Institute (IAIN) of
Salatiga.
2. Dr. Sa’adi,M.Ag., the consultant, who has allowed me to conduct this research
and guided me patiently in the process of accomplishing this graduating paper.
3. Sudiyanto, SH, the chief of library and all of librarians staff who help given so
that I can find any reference books needed.
4. My parents, my brother, my sisters, my niece for their love, endless prayer,

understanding and encouragement that have meant very much in my graduate
study.
5.

My families in Kemusu, there are no more word left in this world to express. I
am sign thank to you all, cause attention, guidance and encourage material and
spiritual and love in my life, especially in the finishing this graduating paper
more than enough.

6.

The big families of CEC and PMII, have always give support and successful.

7. Thank also to all sides who help me, it is impossible for me to mention one by
one here, for the help, suggestion and guidance.

Also we have effort as maximum as possible in finishing this graduating
paper, but the writer believes that there is many lack in this. Therefore, the writer
hopes the critique and suggestion for the completion of this graduating paper is
able to give the function for the writer, the readers, and the further researchers.

Wassalamu'alaikum Wr. Wb.
Salatiga, February 2nd, 2015
The Writer

Catur Pujiyanto
11310086

TABLE OF CONTENT

TITLE ............................................................................................................

i

DECLARATION ...........................................................................................

ii

ATTENTIVE COUNSELOR NOTES .......................................................

iii

STATEMENT OF CERTIFICATION ...........................................................

iv

MOTTO .........................................................................................................

v

DEDICATION ..............................................................................................

vi

ACKNOWLEDGEMENT ............................................................................. vii
TABLE OF CONTENT .................................................................................

ix

ABSTRACT ..................................................................................................

xi

CHAPTER I

CHAPTER II:

INTRODUCTION
A. Background of the Study ................................................

1

B. Problem of the Study .....................................................

3

C. Purpose of the Study ......................................................

3

D. Limitation of the Study ..................................................

3

E. Benefit of Study .............................................................

4

F. Definition of Key Terms ...............................................

4

G. Review of Previous Research ........................................

5

H. Research Method ...........................................................

6

I. Outline of Paper ............................................................

9

Theoretical Review of Islamic Education and Secularism ... 11
A. Definition of Islamic Education ..................................... 12

B. Elements of Islamic Education ....................................... 13
C. Principle of Islamic Education ....................................... 16
CHAPTER III: BIOGRAPHICAL SKETCH OF K H. HASYIM ASY’ARI
AND HIS THOUGHT OF ISLAMIC EDUCATION ........... 18
A. K.H Hasyim Asy’ari Background ................................... 18
B. Educational Background ................................................. 20
C. Pesantren Milieu............................................................. 21
D. Political Activities .......................................................... 24
ANALYSIS OF K.HHASYIM ASY’ARI’S ISLAMIC

CHAPTER IV:

EDUCATIONAL THOUGHT........................................... 36
A. The People of Tradition and Community......................... 36
B. K.H Hasyim Asy’ari Islamic Thought ............................. 37
C. Theology ......................................................................... 38
D. Sufism ............................................................................ 39
E. Substantive Law .............................................................. 40
F. Significance ..................................................................... 42
CHAPTER V: CLOSURE .............................................................................. 50
A. Conclusion ...................................................................... 50
B. Suggestion ...................................................................... 53
BIBLIOGRAPHY
CURRICULUM VITAE

ABSTRACT
Pujiyanto, Catur. 2015. An Analysis Of KH. Hasyim Asy’ari’s Thought about the
concept faith education Graduating Paper. English Department of
Education Faculty State Institute of Islamic Studies (IAIN) Salatiga.

Keywords: The thought and Islamic Education

The term people of tradition and community was also used by the
traditionalist to buttress their position vis-à-vis the reform movement launched by
the modernist Muslims. For example, Ahmad shiddiq an NU leader, insisted that
the people of tradition and community are not averse to reform and that they have
always sought to eliminate the deviation and confusion in understanding the
Qur’an and prophetic tradition

CHAPTER I
INTRODUCTION
A. Background of the Study

Faith organization have an exceptionally long and pioneering
tradition of providing education in school, dating back to medieval times
but essentially consolidated through provisions made in the Victorian era.
The church schools founded in the nineteenth century aimed to offer basic
education to the poor at a time when the state made no such provisions
(Lathiful Khuluq 1871: 9-10).
The early providers were motivated by the firm Islamic conviction
that each child was made in God’s image and that free access to education
would help them realize their potential, flourish as human beings and thus
escape poverty and degradation (Siroj, Zaenuri 1991: 32)
As the state and faith communities are now partners in the provision
of education, the role of the faith providers in education has evolved. The
present purpose is not simply to provide the basic education needed for
human dignity and a fair society, but to offer young people the explicit
opportunity to explore a spiritual dimension to their lives while in
education. Moreover, with a proven historical commitment towards
inclusion schools with a religious character are proactive in the provision
they make for those with additional learning needs, helping them to

achieve their full potential while in education (Latiful Khuluq, 1947:1314).
Both the Indonesian

Government and schools with a religious

character believe that such historical goals remain valid today and make a
significant case for offering parents/careers and children an additional
choice when it come to high-quality school provision. Schools with a
religious character now play an invaluable role as first-class providers
within the system, providing an approach to education that helps to make
an increasingly diverse School, a more tolerant nation characterized by
justice and prosperity (Muhammad Hisyam Kabbani, 1997: 42)
As a family of schools, schools with a religious character share
many common values and hold a mutual interest and respect for one
another’s ethos and spirituality. The schools are full partners with the
Indonesian Government in public life and together we wish to draw
attention to our shared priorities, common purpose and overlapping values.
We do this as the basis for greater mutual understanding and respect
between us, while remaining true to the diversity of faith perspectives
among the providers and respecting the dignity of all faith positions in
School (Siddiq, 1997:38-40).

B. Problem Statements
Based on the above consideration, there are some problems as below:
1. What are the intrinsic elements in the thought of Hasyim Asy’ari on
education?
2. What is the concept of Islamic education according to K.H Hasyim
Asy’ari?
C. The Objectives of the Study
Purposes of the study are:
1. The writer wants to describe and explain the basic elements in
education about the thought of Hasyim Asy’ari.
2. The writer wants to find the concept of education of K.H Hasyim
Asy’ari.

D. Limitation of the Study
`

The research entitled “an Historical Analysis Of KH. Hasyim

Asy’ari’s thought about the concept of faith education” is a part of Islamic
education, so the writer intend to limit the research is below:
1. The intrinsic elements used in the thought of KH. Hasyim Asy’ari.
2. The existence of difference of the thought of KH. Hasyim Asy’ari.

E. Benefit of Study
The writer hopes that the result of this research will give contribution for
the readers and the researchers.
1. This graduating paper is beneficial for further research to develop
study especially in existential of the thought of KH. Hasyim Asy’ari.
2. The readers are getting additional information and able to understand
of the thought KH. Hasyim Asy’ari.
3. The writer is getting new improvement of understanding on the
thought.

F. Definition of the Key Terms
To avoid misinterpretation and make easy to understand this research
title, the writer would like to clarify and explain the terms used in this
study as follow:
1. Analysis
According Oxford Learner‟s Pocket dictionary, analysis is study of
something by examining its part or statement of the result of the study
(Martin H. Manser, 1991: 87).

2. The Thought
Thought embraces two series of the vital lessons mentioned above,
with some additional articles, following out the same line of teaching.
The order of the lessons has been somewhat changed in the
combination and for further continuity and clearness, new lesson
titles, in the form of chapter headings, have been selected. The
publishers have preferred to retain the familiar unstudied style of the
lessons, as originally written, rather than to subject the articles to the
literary revision by the author, which usually precedes publication in
book form. They contend that Mr. Atkinson's mightiest influence, his
greatest strength and power, lies in his simple, straightforward, and at
times even colloquial language the kind which "even my little son can
understand," as wrote in gratitude one earnest student.(Leon,
Donna.2003:45)
G. Review of Previous Research
This research is descriptive qualitative research. Qualitative
research is conducted through an intense and/ or prolonged contact
with a “field” or life situation. These situations are typically “banal”
or normal ones, reflective of the everyday life of individuals, groups,
societies, and organizations. The researcher’s role is to gain a
“holistic” (systemic, encompassing, integrated) overview of the

context under study; its logic, its arrangements, its explicit and
implicit rules (Leon Donna. 2003: 23).
There was a previous research that has been done by Miftakhul
Khoiriyah 2007, her title about the Analysis of K.H Ahmad Dahlan
views on Islamic Educational. Her graduating paper’s also invites to
the other mainly the student of Islamic university to always study.
The other research has been done by Hukma Darojati (2013).
Her title research about Lexical and Contextual Analysis In The Holy
Qur’an Surah An-Nisa Verse 34 Interpreted By Dr. Muhammad
Taqiuddin Al Hillali Ph.D. Her research was focus on the relation
between signifiers, such as words, phrases, sentences. Her research
discussed about the noble of duty as husband to the wife. A husband
as the leader of household and the wife is the manager. It also talked
about the way of husband remind the wife who can not the duty of
wife.
H. Research Method
In this research the writer describes research approach, object of
the study, source of data, method of collecting data, and method of
data analysis
1. Research Approach
The method used in the research is qualitative research The
object of the research is analyzing books (Tim Pengembang Ilmu
Pendidikan FIP-UPI. 2007).

2. Primary Data
Thought of KH Hasyim he wrote in the book Adab al-alimwa almutaalim, actually he proved in the everyday life. For example,
because of the great progress made by boarding school of Tebuireng,
Dutch Government awarded to KH Hasyim a gold and bronze
badges1937. Because of concerns get a reward from God by gaining
the attention of humans hold sincere principles and away from riya, he
refuse of awards and explain the reasons for her to the students. This
paper get the data by collecting from books (Misrawi, 233:1994).
3. Secondary Data
In this research, the writer gets the materials from many books
and some useful information from the internet. Sources of data are
collected from many books, while another data as reference, such as:
a. Leon, Donna. Hasyim Asy‟ari Religious Thought and political
Activities. New York. Atlantic Monthly press. 2003
b. Lathiful Khuluq. Fajar Kebangunan Ulama. Yogyakarta. LKIS
Yogyakarta.2000.
4. Method of Collecting Data
Michael Hiberman (1994: 10-11) that has been cheated by
Miftakhul Khoiriyah (2007: 9-10) defined analysis as consisting of

three current flows activity: data reduction, data display, and
drawing conclusion or verification.
a. Data Reduction
Data reduction refers to the process of selecting, focusing,
simplifying, abstracting and transforming the data that appear in
written up field or transcriptions. Data reduction is a form of
analysis that sharpens, short, focuses, discards and organizes data
in such a way that “final” conclusions can be drawn and verified.
Qualitative data can be reduced and transformed in many ways:
through, selection, summaries of phrase and so on.
b. Data Display
Data display is an organized, compressed assembly of
information that permits conclusions drawing and action.
Designing a display deciding on the rows and columns of a matrix
for qualitative data and deciding which data, in which form, should
be entered in the cells are analytic activities.
c. Drawing Conclusion and Verifications
From the start of data collection, the qualitative analysis is
beginning to decide what thins mean-is noting regularities, patterns,
explanations,

possible

configurations,

casual

flows

and

prepositions. Verification may be as brief as a fleeting second
thought crossing the analyst’s mind during writing, with a short
excursion back to the field notes, or it may be through and

elaborate, with lengthy argumentation and review among
colleagues to develop “inter subjective consensus” or with
extensive efforts to replicate a finding in another data set. The
meanings emerging from the data have to be tested for the
plausibility, their sturdiness, their “confirmatibility”-that is, their
validity.
5. Method of Data Analysis
The steps of analyzing the data are presented as follow:
a. The research data from K.H Hasyim Asy’ari thought about the
concept Islamic Education.
b. The researcher will interpret what the author means in context of
utterances in the thought.
c. The researcher analyzes data from the books.
d. The researcher makes the conclusion.
I. Outline of the Paper
This research is divided into five chapters: Introduction, KH.
Hasyim Asy’ari Biographical Sketch, K.H Hasyim Asy’ari Religious
Thought, K.H Hasyim Asy’ari Political Activities, Conclusion.
The first chapter is Introduction. This chapter consists of
backgroud of

the study, problem statement ,the objectives of the

study, limitation of the study, benefit of the study, definition of the key
terms, previous research, research method and outline of the paper.

The second chapter is Theoretical review of Islamic Educational
consist of: Islamic Educational, Definition of Islamic Educational,
Element of Islamic Educational, Principle of Islamic Educational.
The third chapter is K.H Hasyim Asy’ari’s Religious Thought.
This chapter consists of The People of Tradition and Community (Ahl
al-sunnah wa al-jama‟ah), Theology (Tawhid), Sufism (Tasawwuf),
Substantive Law (Fiqh), Significance.
The fourth chapter is Analysis of K.H Hasyim Asy’ari Islamic
Educational Thought.
The fifth chapter, closure. It states conclusion and suggestion of the
research and the last allocation is bibliography.

CHAPTER II
THEORITICAL REVIEW OF ISLAMIC EDUCATION

Words do not always the same meaning within differing context.
This is especially true in the perspective of different civilization.
Therefore, it is necessary to define what is meant by religion and
secularism in relation to Islam before discussing their significance. To
anyone familiar with Islam it is only too obvious that these terms do not
have the same meaning in languages connected with Muslims civilization
as they have in various European languages. In fact there exist no term in
classical Arabic or Persian that is exactly synonymous with the word
secularism. Nor is thee in Islam, the distinction between the religious and
secular, or he sacred and the profane, as there is Christianity (Seyyed
Hossein Nasr, 1995: 14).
In the unitary perspective of Islam, all aspects of life, as well as all
degrees of cosmic manifestation, are governed by a single principle and
are unified by a common center. There is nothing outside the power of
God and in a more esoteric sense nothing outside his being, for there
cannot be two orders of reality. Lailahaillah means ultimately that there is
no being or reality other than the absolute being or the absolute reality. in
essence, therefore, everything is sacred and nothing profane because
everything bears within itself the fragrance of the Divine (Amin
Muhammad, 1955: 22).

A. Definition of Islamic Education
Islamic Education present several instances in which foreign ideas
have intruded within the world view of Muslim civilization, ideas which
have in more than one instance been secular in the sense defined above.
The first set of historical circumstances in the career of Islam concerned
the Arab environment in which Islam was revealed. There were many
“pagan” Arabian practices and tradition such as bloods-feuds, absolute
allegiance to the tribe, and cults of idol worship which were banned in the
universal perspective of Islam (Amin Muhammad, 1955: 22).
The important element inherent in education is its content, which is
here indicated as, something. This is done deliberately because even
though we all know that it must refer to knowledge, we have still to
determine what we mean by it. The teaching and learning of skills alone,
however scientific and no matter if what is taught and learned is
encompassed in the general concept knowledge, does not necessarily
constitute education. The teaching and learning of the human, natural and
applied sciences alone does not constitute education in the sense we are
clarifying. There is a something in knowledge which if it is not inculcated
will not make it teaching and learning and assimilation an education (AlJurjanji, 1998:160).
In spreading northward into what was previously the domain of the
Persian and Byzantine empires, Islam encountered another set of political,

administrative, and fiscal institutions and laws which presented a
challenge to the unified structure of the earlier Medinan community. By
the power of integration inherent within Islam, many of these institutions
was Muslims and absorbed within the structure of Muslim society so that
they lost their foreign attributes. yet, certain other adaptation of Byzantine
and Persian customs and procedures especially in the field of taxation,
introduced a certain heterogeneity into Muslim law which played no small
role in the secularization(M. Smith, 1995:213).
Nowhere is the intrusion of secularism into the Islamic world more
evident than in the field of education. Proposed at this stage of our
deliberation to define educations as envisaged in the context of Islam, and
to formulated the form of the system education thus defined, as the nature
of education and of its form is in truth not yet realized and is generally
unknown among Muslims the world over. Once the definition is clarified
and the form known and realized, the formulation of the curricula that
would correspond to the requirements of the definition and the form,
would be comparatively a less problematic matter (Muhammad Naquib,
1980:12).
B. Elements of Islamic Education
Each man is like a kingdom in miniature; a microcosmic
representation of the macro cosmos. He is dweller in his self city wherein
is enacted his din. Since in Islam the purpose of seeking knowledge is
ultimately to become a good man, as we have described, and not a good

citizen of a secular state, the system of education must in Islam reflect man
and not the state. The highest and most perfect systematizations of
knowledge design to reflect the universal, it must also be a reflection not
just of many man, but of the universal or perfect man (al-insan al-kamil).
The modern universities, which are based on western models, do not
reflect man, but rather reflect the secular state (Mc. Gill, 1988:34).
The following cursory schemata of man, knowledge, and the
university will clarify the corresponding relationship that obtain between
them:
1. Man
a. His soul and inner being
(ruh, nafs, qalb, aql)
b. His body and physical faculties and senses.
2. Knowledge
a. The God given knowledge
b. The acquired knowledge

3. The University
a. The religious sciences (fardu „ayn)
b. The rational, intellectual and philosophical sciences (fardu
kifayah).
When we superimpose the schema of knowledge on the schema of
man, it becomes clear that the God given knowledge refers to man’s

spiritual faculties and senses; while the acquired knowledge refers to his
physical faculties and senses. K.H Hasim Asy’ari intellect is the
connecting link between the physical and the spiritual, for the „aql is in
reality a spiritual substance which enable man to understand spiritual
reality and truth. In the same way, when we superimpose, the schema of
the university reflecting man on those of knowledge and man, its become
clear that the religious sciences represent the fardu „ain knowledge at the
core of university (Naquib al-attas, 1988: 14)
The division of the two kinds of knowledge maybe briefly
summarized as follows:
4. The Religious Experience
a. The Holy Qur’an: its recitation, and interpretation (tafsir and ta‟wil).
b. The Sunnah: The life of holy prophet; the history and massage of the
prophet before him; the hadith and its authoritative transmission.
c. The shari‟ah: Jurisprudence and law; the principles and practice of
Islam (Islam, Iman, Ihsan).
d. Theology: God, His essence, Attributes and names and Acts (altawhid).
e. Islamic Metaphysic (al-tasawwuf); psychology, cosmology and
ontology; legitimate element of Islamic philosophy including valid
cosmological doctrines pertaining to the hierarchy of being.
f. Linguistic Sciences: Arabic, its grammar, lexicography, and
literature.

5. The Rational, Intellectual and Philosophical Science
a. The Human Sciences
b. The Natural Sciences
c. The Applied Sciences
d. Technological Sciences
With respect to the rational, intellectual and philosophical sciences,
each branch must be imbued with Islamic element and key concepts after
the foreign elements and key concept have been isolated from its every
branch. This process constitutes its islamizations. The Islamization of
knowledge means the deliverance of knowledge from its interpretations
based on secular ideology; and from meaning and expression of secular
(Sayyed Muhammad, 1978: 43).
C. PRINCIPLE OF ISLAMIC EDUCATION
With reference to the rational, intellectual and philosophical
science, and to the isolation of foreign elements and key concepts that
have been infused into them, the foreign elements and key concepts are to
be identified as originating from western religious and intellectual
tradition, and they are:
1. The concept of dualism which encompasses their vision of reality and
truth.
2. Their dualism of mind and body; their separation of intellects and
ratio, and their stress upon the validity of ratio; their methodological
cleavage pertaining to rationalism and empiricism.

3. Their doctrine of humanism; the secular ideology.
4. Their concept of tragedy-mainly in literature.
The isolation of these keys concept of every branch of the rational
intellectual and philosophical science is it islamization. Islamization is
liberation of man first from magical, mythological, animistic, nationalcultural tradition, and then from secular control over his reason and his
language. The Islamization of language brings about the Islamization of
thought and reason. Deislamization is the infusion of alien concept into the
minds of Muslims, where they remain and influence thought and
reasoning. It is the causing of forgetfulness of Islam and of the Muslim’s
duty to God and to his Messenger, which is the real duty assigned to his
true self; and hence it is also injustice to the self (Naquib al-attas, 1980:
12).
In the first instance, the term tarbiyah understood in the sense of
education as used today is not found in any of the great Arabic lexicon,
some of which we mentioned at the beginning. Ibn Manzur did record the
form tarbiyah together with several other forms from the roots raba and
rabbaas report by al-Asma‟i, means to feed, to nourish, to nurture. Its
application in the Arabic language is not restricted to man alone (Ibn
Manzur, 1991: 12).
In the second instance, and with reference to the argument that
tarbiyah, conceived as education is evolved from Qur’anic usage relating
to the terms rabba andraba conveying identical signification. When we

are exhorted by God to lower the wing of humility out of loving kindness
to our parents and say in sup-application (Al-Halabi, 1989: 28).

CHAPTER III
BIOGRAPHICAL SKETCH OF K.H HASYIM ASY’ARI
AND HIS THOUGHT OF ISLAMIC EDUCATION

K.H Hasyim Asy’ari’s life may be described by the simple phrase,
from the pesantren, back to the pesantren. He was brought up in the
pesantren milieu, spent most of his time in the acquisition of religious
knowledge at various pesantrens, then after seven years in Mecca, during
which time he performed the pilgrimage and studied in pesantren – like
environment of the al-Haram and al-Nabawi mosques (in Mecca and
Medina respectively), he returned to establish his own pesantren where he
spent the rest of his life devotedly teaching his students (Abu Ja’far
Muhammad, 1986: 13).
A. KH. Hasyim Asy’ari’s Background
Given the name Muhammad Hasyim by his parents, he was born to
an elite Javanese kyai family on 24 Dhul Qi Da 1287/14 February 1871 in
the village of Gedang, about two kilometers east of Jombang. His father
Asy’ari was the founder of the pesantren Keras in Jombang, while his
grandfather, kyaiUstman was a well known kyiai and founder of the
pesantren Gedang, established in the third quarter of the nineteenth
century. Moreover, his great grandfather, kyai Shihah was the founder of
the pesantren Tambakberas, in Jombang. Naturally K.H Hasyim Asy’ari
imbibed the religious milieu of his family’s pesantrens, and acquired at

their hands his formidable knowledge of the religious sciences of Islam
(Saifuddin Zuhri,1992 :14).
K.H Hasyim Asy’ari was the third of many siblings , their names being
Nafi’ah, Ahmad Saleh, Radiah, Hasan, Anis, Fatanah,

Maimunah,

Maksum, Nahrawi and Adnan. He spent his first five years at Pesantren
Gedang under the Tutelage of his parents and grandparents. His santri kin
observed the teachings of Islam and studied the various religious sciences,
and this environment undoubtedly impacted on K.H Hasyim Asy’ari’s
character, instilling in him both modesty and diligence (DawamRaharjo,
1974: 42).
As the leader of a Pesantren, K.H Hasyim Asy’ari’s role also included
informal responsibilities. Kyiais are sometimes sought out in cases of
illness and the help of K.H Hasyim Asy’ari was often solicited.
Interestingly, services extended beyond the needs of his own community
to that to the Dutch settlers. Once, son of the Dutch boss of the local sugar
factory fell ill. He is reported to have recovered after drinking water
blessed by K.H Hasyim Asy’ari. As a result he became popular among the
workers among factory. As such he was not only perceived a good teacher,
but also as a healer and adviser to his community (Sudjoko Prasodjo, 199:
30).

B. Educational Background
In K.H Hasyim Asy’ari’s youth, two system of education were
available to the native Indonesian population. The first was provided by
sentry muslims in the pesantrens. Where the focus was on religious
knowledge. The second was the Western educational system, introduced
by the Dutch colonial government, which aimed at preparing students for
the lower and middle administrative government positions. However, the
number of Dutch-native schools (Holland InlandscheScholen), established
beginning in 1914, was very limited and admission for Indonesians was
heavily restricted. From the ranks of the indigenous people, only the
children

of

high

priyayi

families

(the

nobility)

could

enroll

(Selosoemardjan, 1962: 350).
K.H Hasyim Asy’ari’s education was typical of most santri Muslims of
his age. We have already heard that his early education, up to the age of
fifteen, was undertaken under his father’s supervisions. He was taught the
basic of theology (tawhid), jurisprudence (fiqh), Qur’anic exegis (tafsir),
and prophetic tradition (hadith), among other subjects. K.H Hasyim
Asy’ari then continued his education at various pesantrens in Java and
Madura, namely, pesantren Wonokoyo ( Probolinggo), Pesantren
Pelangitan (Tuban), Pesantren Trenggilis, Pesantren Kademangan
(Bangkalan, Madura), and Pesantren Siwalan Panji (Sidoarjo).It was
traditional for student to attend various pesantrens as each was famed in
particular field of knowledge (Mizan,1995 : 131).

K.H Hasyim Asy’ari travelled to the Hijaz to pursue his higher
education. For three years he was accompanied by his brother in law, Kyai
Alwi, who was to become his closest assistant and most stalwart ally in
establishing Pesantren Tebuireng. K.H Hasyim Asy’ari education in the
Hijaz began with session taught by syaikh Mahfuz of Termas (1920), the
first Indonessian „alim (scholar) to teach the Shohih of Bukhari in Mecca.
Syaikh Mahfuz was former student of Syaikh Nawawi of Banten and was
an expert in hadith, K.H Hasyim Asy’ari became so interested in this field
that, upon returning to Indonesia, He established

his own pesantren

specializing in the teaching of hadith (Kuntowijoyo, 1962: 7).
In the Hijaz, K.H Hasyim Asy’ari also came under the influence of
local, contemporary development, such as anti colonial sentiment, the rise
of Arab Nationalism and Pan-islamism (Peter Mansfield, 1976: 163).

C. Pesantren Milieu
As noted earlier, K.H Hasyim Asy’ari returned from Mecca in 1900,
and taught for a few months in his fathers pesantren, before endeavoring
to establish his own pesantren in his father in law’s region, Plemahan
(Kediri). This firs attempt, however, was not successful. Undeterred, he
tried again and this time successfully established pesantren in the village
of Tebuireng, about two kilometers from his Father’s pesantren Keras. To
start the new pesantren, he brought 8 students with him from his father’s
pesantren , a common phenomenon in the pesantren tradition, especially

in young kyais who are close relatives of senior kyai (Basit Adnan,1982 :
32) .
The location of the pesantren Tebuireng is very strategic. It lies in the
kelurahan Cukir district, about 8 kilometers south east of Jombang where
transportation is made accessible by good roads. A sugar mill was
established in the area in 1853. At the time, sugar was an export
commodity for the Dutch colonial government and became a symbol of the
so called benefit of western technology. Initially, the factory caused
cultural up heavily for the villagers who work there. The workers, un
accustomed to being paid with money, received a “culture shock” from
their remuneration, reportedly spending their earnings on such things as
alcohol and gambling (Dhofier, 1996: 149).
The rapid development of pesantren Tebuireng cannot be separated
from the personality of K.H Hasyim Asy’ari, who was both and erudite
scholar and a good administrator as well. His senior students, who were
also his close relatives, were given the opportunity to take part in the
running of the pesantren and to contribute to its advancement. The
institution was finally registered by the Dutch government on 6 February
1906. From a small pesantren, it had developed into one of the most
influential ones in java during this century. Furthermore, many students
who had acquired their basic religious knowledge at others pesantrens
enrolled at the pesantren Tebuireng to further their education under the
direction of K.H Hasyim Asy’ari (Atjeh, 1994 : 99-100).

K.H Hasyim Asy’ari was a master of the Qur’an and hadith, knowledge
was the regarded as a new field in the pesantrens. So by providing
instruction in these two subjects, K.H Hasyim Asy’ari can be regarded as
an innovator and reformer within the traditionalist Indonesian scholars.
Pesantren Tebuireng may be seen as a pesantren for higher learning,
particularly since many students came to it after mastering certain religious
science at other pesantrens. Kyiai Abdul Wahab Hasbullah , for example,
studied at pesantren Tebuireng after finishing his education at Kyai
Kholil’s pesantren. Similarly, Kyai Chudlory (1912-1977), the founder of
pesantren Jamsaren (Magelang) also studied at Pesantren Tebuireng for
five years where he focused on Arabic grammar and literature and delved
into such masterpiece as the al jurumiyah of ibn Aljurrum, al imriti of
sharaf b, Yahya al Ansharial- ImritiIzzi of izz al- Din Ibrahim al Zanjani,
Maqsud (an anonymous work sometimes attributed to Abu Hanifah),
Qawaid al I‟rab of Ibnu Hisham and the Alfiyah of Ibn Malik
(Muhtarom,1984 : 41).
Like many others Kyais, Kyai Hasyim Asy’ari also assisted his senior
students in establishing their own pesantrens. This would occur when a
certain student was declared competent enough to establish a new
institution, K.H Hasyim Asy’ari would then usually arrange his marriage
to the daughter of a rich person who could finance the building a new
pesantren for him. The building a new pesantren usually commenced with
the construction of a musallah (a small space for prayer). K.H

HasyimAsy’ari also provided the departing students with their own
elementary student to assist in developing the new pesantren, a gesture
similar to the one he had received to establishing pesantren Tebuireng
(Wahid, 1989 : 59).
Change was also effected by K.H Hasyim Asy’ary nephew, Kyai
Ilyas, who start teaching the Dutch language and history in 1926 from
1929, began subscribing to Malay newspaper in order that the students
might read them, an act which was controversial at the time because the
Malay (Indonesian) language printed in Latin script still seemed alien to
people on java. In the madrasah kyai Ilyas taught the Malay language,
geography and Indonesian history. The books used for these subjects were
written in the latin script. Nevertheless the Arabic language continued to
be used for Islamic history. The use of languages other than Arabic was a
radical departure from the traditional style in which Arabic was regarded
as sacred language and one which all serious scholars should strive to
master (Kafrawi, 1978: 56).
The educational reforms at Pesantren Tebuireng and its inclusion of
both secular and religious knowledge, impacted, in positive sense, on the
graduates of pesantren. This impact became apparent during the Japanese
occupation, when the use any language except Malay printed in Latin
script was prohibited. It was the deliberate policy of the Japanese, so
different than that of the Dutch to ingratiate themselves with the santris
and to mobilize, through them, the general population, in building a

defense establishment against possible Allied infusion (Kuntowijoyo,
1993: 106).

D. Political Activities
Early in his career, K.H Hasyim Asy’ari was neither an Islamic political
activist nor a vigorous opponent of the Dutch occupation. He never
concerned himself with Spreading Islamic political ideas, and was largely
indifferent to colonial policies which were not of direct harm to Islamic
religious practices. In this respect, he did not resemble H.O.S
Cokroaminoto and Haji Agus Salim, the leading figures of the syarekat
Islam, or Ir. Sukarno the founder of the Indonesian nationalist party and
the first Indonesian president (Akarhanaf, 1987:59-60).
To understand better his role in the political development of Indonesia
and its emergence as an independent nation, his ideas must be examined
and their effect upon contemporary Muslim leader discerned. Indeed, his
ideas had enormous impact upon his contemporaries who were greatly
inspired by them. Moreover, the role played by pesantren student in the
political arena should also be analyses. In addition his teaching treading
activities and the role he played as a renowned pesantren teacher and
spiritual leader will also examined (Hamid al Gadri, 1994:4).

a. Struggle against the Dutch Colonial Authorities.
K.H Hasyim Asy’ari’s early awareness of political matters came as a
result of Muslims encounters with colonialism in Indonesia and the Middle
East. The armed struggle of Indonesian Muslims against the Dutch during
the second half of the nineteenth century, as seen in the MinangkabauPaderi war(1821-1837), the Javanese Diponegoro war (1825-1830), and
the Achehnese war (1873-1904), to mention but a few, must have
influence young Hasyim who grew up in the last quarter of that
century(Abdurrahman Wahid, 1974: 50).
The government had inaugurated its own school system in a bid
maintain and prolong its occupation of the country by moldings the minds
of its their inhabitants. In response, those Muslims launched a cultural
resistance movement against western culture and declined to adopt any
mode of behavior or phenomenon which spoke of a Dutch influence
(Abdurrahman Wahid, 1994:4).
K.H Hasyim Asy’ari political awareness also stemmed from his
educational experience. Although the pesantren curriculum rarely dealt
with the political ideas of Muslims thinkers or discussed political crises,
the pesantren community was not unaware of the daily hardship inflicted
by colonial rule upon indigenous Muslim. The absence of political ideas
from the pesantren curriculum stemmed from the colonial suppression of
political Islam and the decline of the latter since the spread of Western
imperialism to other Muslims countries (Sayyid Ustman, 1986: 159).

From 1886-1891, when K.H Hasyim Asy’ari was in his late teens, he
traveled and took up residence at various pesantrens in Java and Madura.
These journey were beneficial to him in two ways : first, they exposed him
to the ideas of numerous teachers, and second, they made him aware of
the unity of the Indonesian archipelago, since his fellow pesantren student
came from many different region and even the outer islands(Graham E.
Fuller, 1995: 118).
Like other traditional ulama who avoided cooperation with the Dutch
colonial regime, K.H Hasyim Asy’ari distance himself by retreating to his
pesantren in remote village. From there, he launched a cultural assault on
the Dutch by forbidding local Muslims to wear Dutch-like clothing or to
imitate their etiquette. These admonitions were part of the ulama long
struggle against the pervasive cultural impact of colonial rule. After the
Muslims armed resistance had been completely crushed by the Dutch (at
the end of the nineteenth and the beginning of the twentieth centuries), the
ulama continued to oppose the Dutch by retreating to remote areas where
they could maintain a state of relative independent of the Dutch
authorities, who were based in the cities (Afan Ghafar, 1995: 50).
K.H Hasyim Asy’ari involvement in political activities can also be
connected to the spread of syarekat Islam which focused it activities on
political affairs in Indonesia during the first half of the twentieth century.
However, his contribution to the spread of the SI at the local level seems to

have been quiet limited as there is no evidence linking K.H Hasyim
Asy’ari with this new organization (Akarhanaf, 1948: 93).
Similarly, K.H Hasyim Asy’ari did not oppose the nationalist and
modernist Muslims movement since they did not forbid traditional
religious practice, K.H Abdul Wahab Hasbullah participation in these
organization show this clearly. Furthermore, he established a discussion
forum called tasyfirul afkar with K.H Mas Mansur, who had studied in
Cairo and later became the leader of the modernist Muslim organization,
Muhammadiyah (Anthony Reid, 1974: 4).
K.H Abdul Wahab Hasbullah also contributed significantly in
establishing Nahdlatul Ulama. However, without the permission of his
former teacher, K.H Hasyim Asy’ari, its establishment probably would
never have been realized. He approached K.H Hasyim Asy’ari, who was
respect by the many kyais of java, asking for his approval. Nevertheless,
for a period of time, K.H HasyimAsy’ari seemed to doubt whether an
independent organization for traditionalist Muslims was necessary in the
midst of so many other Muslims group. Perhaps he wondered whether its
establishment would endanger the unity of ummah (Anam, 1972:31).
The establishment of the NU, however, must be seen within the
context of

the contemporary Indonesian situation. Before the 1920’s

differences among Indonesian Muslims, while existing, had not reached
the ideological stage. Moreover, syarikat Islam main activities were in the
political arena and steered away from discussion of such minor differences

as the disputes over the number of raka‟ah in Ramadan prayers or the
inclusion of qunut(prayer) in the morning prayer(Subh). In addition the
modernist organization, the Muhammadiyah, which was established in
1912, initially focused its energies or social, economic and educational
activities (Alfian, 1925: 5-6).
The role of K.H Hasyim Asy’ari in developing the Nahdlatul Ulama
was quite pivotal. Indeed, he can most certainly be regarded as it architect.
He compiled the basic rule of the organization, which reemerged as a
source of guidance recently (1984) when the NU states it intention to
return to the basic rules of 1926. This meant return to K.H Hasyim Asy’ari
directives after the NU experiment in the political arena in the period
between 1952 and 1990 which in turn led to its neglect of its socio
religious and educational mission (Bernard H.M Vlekke, 1945:186).
K.H Hasyim Asy’ari not only took part in issuing formal legal opinions
(fatawa) on the religious issues debate by many ulama but also contributed
to the promotion of the NU as worthy national organization. Indeed, it was
due to his charisma and influence that many pesantren ulama, their
students and communities joined and supported the NU. Other factors
which stimulated people to join organization were the family ties among
NU leaders, or between theirs former students and the communities which
followed their religious guidance. In addition, the family bonds between
the pesantrens themselves were instrumental in advancing the influence of
the NU (M Ali Haidar, 1994:83).

In the first ten years after its establishment, the NU was preoccupied
with internal affairs which included widening its influence and attracting
pesantren leaders to its rank. Thus, K.H Hasyim Asy’ari and other kyais
formed a team specifically designed to approach pesantrens leaders and to
elicit their participation. This team proved to be a good vehicle for the
promotion of the NU trough out the country in a short span of time. The
approach took advantage of the charisma of the members of the team and
their extensive connection to fellow kyais and former students either
through marriage or blood ties or through link in the chain of the
transmissions of knowledge (Bruinessen, 1930: 42).
K.H Hasyim Asy’ari also established a program to improve the quality
of the NU’s leadership. Idham Khalid, an NU leader during Indonesia’s
Guided Democracy and early in the new order period, states that “in the
era of Hadratus Syaikh Hasyim Asy’ari “every month of Ramadan the
leader of the NU were hardened (trained) until close to the Id festival they
went home to struggle in their own homes, and the next year they came
again to follow this program (Al Ghazali, 1965:35).
K.H Hasyim Asy’ari, like other traditionalist ulama Indonesia, based
his decision on Islamic law (fiqh) and particularly its interpretation by the
shafi’ite jurist syaikh Hasan Al Hadrami, who wrote Bughyat al
Mustarshidin. He accepted this madhab elaboration of the three kinds of
countries: the Islamic states, the warlike states, and the peaceful state. The

main characteristic of the Islamic state is that Islamic laws and values
should prevail as the law of that state (al Mawardi, 1991: 869).
Nevertheless, after K.H Hasyim Asy’ari declaration that the Dutch
could be obeyed as long as they allowed Muslims to practice their religion,
the NU was accused of political opportunism. This charge was reinforced
when many NU kyais decided to follow