THE EDUCATIONAL VALUES IN THE RITUAL OF NGROWOD (A Case Study in Pondok Pesantren API Al-Masykur, Jombor, Tuntang, Semarang Regency at 2016) A GRADUATING PAPER Submitted to the Board of Examiners as a partial fulfillment of the requirements for the degree
THE EDUCATIONAL VALUES IN THE RITUAL OF NGROWOD
(A Case Study in Pondok Pesantren API Al-Masykur, Jombor, Tuntang,
Semarang Regency at 2016)
A GRADUATING PAPER
Submitted to the Board of Examiners as a partial fulfillment of the
requirements for the degree of Sarjana Pendidikan (S.Pd.)
Islamic Education Department of Teacher Training and Education Faculty
State Institute for Islamic Studies (IAIN) Salatiga
By:
ARIEF RAHMADIANSYAH
111 12 180
ISLAMIC EDUCATION DEPARTMENT
TEACHER TRAINING AND EDUCATION FACULTY
STATE INSTITUTE FOR ISLAMIC STUDIES (IAIN) SALATIGA
2016
MOTTO
“You (true believers in Islamic Monotheism, and real followers of Prophet Muhammad SAW. and his
Sunnah) are the best people ever raised up for mankind; you enjoin Al- Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid
Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient to Allah and rebellious against Allah’s command)”
(Holy Qur’an, Q.S. Ali Imran: 110)
DEDICATION
This graduating paper is dedicated to: 1.
The Rector and the Vice Rector of State Institute of Islamic Studies (IAIN) Salatiga 2. My beloved parents 3. My dearest family 4. All my friends in International Class Program batch 2012 5. My lovely friends of PAI 2012
ACKNOWLEDGEMENT
All praises to Allah, the most gracious and merciful. He is the almighty creator in the world, because of Him, the researcher is able to finish this graduating paper successfully. All the marvelous guidance in wonderful ways is given to the researcher in facing difficulties and uncertainties. Peace and mercy belong to our prophet Muhammad SAW. May we get his blessing in the Judgment day.
However, this graduating paper will not be achieved without support, guidance, encouragement and advice from individuals and institutions. Therefore, the researcher would like to express the deepest gratitude to: 1.
Dr. Rahmat Hariyadi, M.Pd. as Rector of State Institute for Islamic Studies (IAIN) Salatiga 2. Suwardi, M.Pd. as Dean of Teacher Training and Education Faculty 3. Sari Famulasih, S.Pd.I., M.A.as Head of International Class Program 4. Setia Rini, M.Pd as my academic counselor.
5. Siti Rokhayati, S.Pd.I., M.Ag. as Head of Islamic Education Department 6.
Dr. Mukti Ali, M.Hum., and Hanung Triyoko, S.S., M.Hum., M.Ed. as my counselors of this graduating paper. Thanks for your guidance and advice
7. All lecturers and staff of IAIN Salatiga
ABSTRACT
Rahmadiansyah, Arief. 2016. THE EDUCATIONAL VALUES IN THE
RITUAL OF NGROWOD (A Case Study in Pondok Pesantren API Al-Masykur, Jombor, Tuntang, Semarang Regency at 2016). A Graduating Paper. International Class Program.Islamic
Education Department of Teacher Training and Education Faculty of State Institute for Islamic Studies (IAIN) Salatiga. Counselor: Dr. Mukti Ali, M.Hum. and Hanung Triyoko, S.S., M.Hum., M.Ed.
Keywords: Values, Education, Ritual, Ngrowod The title of this research is chosen because of two reasons. first
, according to the data base of IAIN Salatiga‟s library, there are no graduating papers/researches which discuss about ngrowod. It has not been written by IAIN Salatiga‟s students (data until April 2016), and second, the literatures, books and journals of ngrowod are still limited. The Statement of the Problems of this research as follows: (1)how the ritual of ngrowod is performed in API Al- Masykur Islamic Boarding School, Jombor, Tuntang, Semarang Regency at 2016?; (2) what are the santri
‟s perspectives about ritual of ngrowod?; (3) w hat are the educational values‟ believed in the ritual of ngrowod?. The research results as follow: ritual of
ngrowod performed in API Al-Masykur is: Santri who performs
ritual of ngrowod is differentiated into three categories and
ngrowod
has different implementation „amalan’ or wirid. Beginner
category : performing ngrowod for one year. After sholat fardlu
„obligatory prayers‟, reciting al-ikhlas, al-Falaq, al-Nas, and al-
Kautsar ; three times. Middle category: performing ritual of ngrowod for three years, after sholat
fardlu „obligatory prayers‟ reading al-ikhlas, al-Falaq, al-Nas, al-Kautsar and at-Takatsur; seven times, and advanced category: performing ritual of ngrowod for six years and more. After sholat fardlu reading al-ikhlas, al-
Falaq, al-Nas ,al-Kautsar and at-Takatsur; eleven times, and after
sholat maghrib „sunset prayer‟ and sholat subuh ‟dawn prayer‟ reading al-Fatikhah; 500 times. Second
, Santri‟s perspective about the ritual of ngrowod is (1)ngrowod is a means or medium to open the heart in order to receive instruction or other deeds from
Kiai‟s taught; (2) to make success of a livelihood or ideals desired; (3) purify your heart and mind and also make it easier to accept the values of truth; (4) being grateful for the gift given by the Almighty of God; (5) control of passions; (6) self-purification mean; (7) someone who performs spiritual approach to God should show his certain spiritual fraternity such as ngrowod; (8) ritual of ngrowod cannot consume food which comes from rice and third, the educational values from ritual ngrowod are (1) the determination to carry out the commands of religion and leave anything that is prohibited by religion; (2) inner peace, there is no single person who wants his future is full of problems; (3) the Simplicity or simplicity of life, ritual of ngrowod teaches how life is not “adventurous/complicated” although there has chance to fulfill that desire; (4) generosity to share with others; (5) Islamic knowledge,
rizki and useful and blessing life, this is a big great hoped by
students who perform ngrowod after finishing his education at Pondok Pesantren .
TABLE OF CONTENTS
TITTLE PAGE ........................................................................................... iDECLARATION ........................................................................................ ii
ATTENTIVE COUNSELORS’ NOTE .................................................... iii
STATEMENT OF CERTIFICATION .................................................... iv
MOTTO ...................................................................................................... v
DEDICATION ............................................................................................ vi
ACKNOWLEDGEMENT ......................................................................... vii
ABSTRACT ................................................................................................ viii
TABLE OF CONTENTS .......................................................................... x
CHAPTER I INTRODUCTION A.
1 The Background of the Research............................................
B.
4 The Statement of the Problem ................................................
C.
4 The Objective of the Research................................................
D.
5 The Benefits of the Research ..................................................
E.
5 The Definition of Term ..........................................................
F.
7 The Method of the Research ...................................................
G.
11 The Outline of Graduating Paper ...........................................
CHAPTER II REVIEW OF RELATED LITERATURE A.
12 The Moral Values of Islamic Education .................................
B.
21 Ritual of Ngrowod ..................................................................
C.
26 Pesantren’s Perspective ..........................................................
CHAPTER III RESEARCH RESULTS A. The General Description and Social Condition of Jombor Village ..................................................................
42
B.
The General Description of Pondok Pesantren API Al-Masykur .....................................................................
45 CHAPTER IV THE ANALYSIS OF RESEARCH’S RESULT A.
The The Ritual of Ngrowod’s Performed in Pondok
Pesantren API Al-Masykur .....................................................................
60 B. Santri‟s Perspectives of the Ritual Ngrowod ..........................
63 C. The Educational Values of Ritual Ngrowod ...........................
66 CHAPTER V CLOSURE A.
Conclusion .............................................................................
68 B. Suggestion ..............................................................................
70 REFERENCES APPENDIXES
CHAPTER I INTRODUCTION A. The Background of the Research Ngrowod is one of the rituals happened in Pondok Pesantren
(Islamic Boarding School) Indonesia. Santri (Boarding School‟s students) usually perform ngrowod after getting direction from their
Kiai’s (title
given to Muslim religious scholars). Then, performing ngrowod means that santri just consume krowodan-belongs to umbi-umbian (all kind of tubers/roots/tuberoses), such as Java sweet potatoes and cassavas. Another definition, ngrowod is not only eating cassavas but also fruit, but some people say that just consuming fruit is called „ngalong‟- it is like kalong (bat) who eats fruit.
In other hand, ngrowod means just eating special food-Java sweet potato, cassava and other tuber group. In depth meaning, ngrowod is collecting the energy for someone‟s body by eating carbohydrate‟s sources except rice (main source of energy). This shows some Islamic educational values of our local culture before they eat „rice‟ as essential food in Indonesia, especially in Java.
According to the socio-politics, the ritual of ngrowod relates to the food‟s prosperity which is the right for people (i.e. farmers) to produce and explore their harvest by themselves. It is useful for managing and arranging the domestic products. It includes how to fix the trade‟s problems. Food‟s prosperity also determinates how far people‟s authority works to fulfill their needs.
This condition does not mean that people (farmers) reject import, but it focuses more on the way they respect and prioritize their own healthy Food‟s prosperity has the aspect of justice; the food prices are not only fair for farmers but also for buyers. If the government argues and makes the decision that rice is the only primary food, of course the food‟s status in Indonesia is getting trouble. So that, we can say that ritual of
ngrowod can be the alternative way to make balance between the available
of food and food‟s status based on the economics perspective.Getting the essential of ngrowod as the way to obtain the diversification of food; the sources of energy as same as 100 g rice can be changed by 100 g cassava or 50 g rice noodle or 50 g corn or 200 g potato or 50 g sago palm or 150 g edible tuber. The cassava which is rich of fiber can help the ingestion in human body and some tuber groups-yellow or purple cassavas-contain the antioxidant.
Although all kinds of tubers/roots/tuberoses have the cyanide acid, but the consumers should not be worry about that. The consumers can wash them, then remain in a place for about 30 minutes before cooking it.
The ritual of ngrowod should be close to today‟s era. It needs a deep thought producing cassava to be colorful. Making flour from cassava for example, it will produce more vitamins and minerals which are easy and flexible for body to absorb it. Another opinion, cassava can be served uniquely, such as increase the various of cooking, so that people who do not ngrowod will more interest in cassava too.
The above opinion challenges food industries or culinary services to make more cassava‟s products. It will increase positive grade from its nature products, open a new vocation and increase the business‟ income. As the example, it will change the consumers‟ imagination from having breakfast with „cornflakes‟ or just „grontolcorn‟ or „blendung corn‟, although it has same definition of corn.
Some cookies which made from cassava or gethuk are more well known than other cookies that are displayed at bakery and the sense of cassava‟s pancake is also delicious too. We can see that bihun becomes popular now. It can happen because China-the origin of bihun comes from- always makes innovation from their local culture, as we know that eating noodles (i.e.bihun) is one of their cultures.
Based on the descriptions and reasons above, people should pay more attention to ritual of ngrowod. Ngrowod is a tradition that should be kept generation by generation. It has moral values that always to be good manner for people who want to be better than before.
Every culture has norma or value that becomes a direction for every society in which their behaviour or activity there (Koentjaraningrat, 2005: 52).
The moral values can be accepted by the society as a culture‟s supporter through learning formally or non-formally.Therefore, there have specific reasons why the researcher is interested to make a research of
ngrowod , there are: first, accordi
ng to the data base of IAIN Salatiga‟s
ngrowod (data until April 2016), and second, the literatures, books and
journals of ngrowod are still limited. From above reasons, the researcher as an element of this institution (IAIN Salatiga) wants to actively participate and share the ideas of ngrowod itself. So that, the researcher proposes the research under title:
“THE EDUCATIONAL VALUES IN THE RITUAL OF NGROWOD (A Case Study in Pondok Pesantren API Al- Masykur, Jombor, Tuntang, Semarang Regency at 2016)”.
The reason why the researcher chooses this Pondok Pesantren is because of this ritual is performed by Kyai and also his several santri.
B. The Statement of the Problems
The statement of the problems from this research is: 1.
How the ritual of ngrowod is performed in Pondok Pesantren API Al- Masykur, Jombor, Tuntang, Semarang Regency at 2016? 2. What are the santri‟s perspectives about ritual of ngrowod? 3. What are the educational values‟ believed in the ritual of ngrowod? C.
The Objective of the Research
The objective of this research is:
1. To know the performance of ritual of ngrowod in Pondok Pesantren API Al-Masykur, Jombor, Tuntang, Semarang Regency at 2016.
2. To know santri‟s perspectives of ritual of ngrowod.
3. To know the educational values‟ believed in the ritual of ngrowod.
D. The Benefits of the Research
This study is aimed to give benefit academicaly or practically as follows:
1. Theoritical benefit This study‟s results can give support for the development of knowledge, especially for Islamic education. It belongs to the strategy of Islamic education through culture.
2. Practical benefit People (readers) can take the moral values in this research and apply to their children especially in education sectors.
E. The Definition of Terms
To avoid missunderstanding of the tittle of this research, the researcher explains the terms as follow:
1. Value
Value is the believed ability in an object or something to satisfy people (Surayin, 2007: 374). Value also means as a quality to make something to be favorite, wanted, useful, appreciated and able to be a business‟ object (Sjarkawi, 2009: 29).
In this context of the research, the definition of values is valuable things and it is conserved generally by the society because of its benefits or purposes to their life; ngrowod is the real product of this reason.
Education According to Hamalik, Oemar (2003: 79), education is a changing behaviour‟s process through several process. In other hand, according to AD. Marimba (1986: 19), education is counseling or guidance by the educators to the development of students physically and spiritually in order to make betterment personality. Aly, Hamdani (1987: 8) states that the education in general covers all efforts and struggle of previous generation to transfer their experiences, knowledges, skills and abilities to the young generations.
The three definitions above briefly describe that education has educational transformations, the experiences and abilities which are performed by the educators to students in order to increase their responsibilities. In the Islamic contexts, the educational transformations, experiences, skills and others are actually done based on Islamic regulations to make good personality in line with Islamic regulations (Saebani, 2009: 22).
3. Ngrowod
According to K.H. Abdul Hannan Maksun, the chief of Fatkhul Ulum Islamic Boarding School Pare Kediri, ngrowod means leaving of primary food that can be changed by cassavas, vegetables and others. Another reason, ulama‟ argue that ngrowod‟s fasting is able to purify someone‟s heart and soul.
Ngrowod is one of Java ascetic performances (i.e. mutih,
‟s fasting is performed by several Javanese people who want to reach their hope or wish in order to be answered by God.
Actually, Islam does not have the definition of ngrowod or
ngrowod
‟s fasting, but previous ulama‟ salaf (ulama who has deep understanding of Islamic books „Kitab‟) have performed this „riyadhoh‟-training, for example Imam Al Ghozaly and others. This definiton may be included to vegetarian, because ngrowod is to avoid from the primamy food, such as rice generally in Indonesia or wheat flour in Arab and others.
F. The Method of the Research
The type of this research is a descriptive qualitative research. It can be described as follows:
1. The Approach and Outline of the Research
This research uses qualitative and naturalistic approach. It is aimed to get briefly and deeply description of educational values in the ritual of ngrowod
. To collect the data, this research uses „natural setting‟ as live source. So that, the data results can be obtained through the analysis of collected data entirely. This research uses case study outline. It is based on Biklen and Bogdan (1988: 27), they state that the primary characteristic of case study is when the researchers makes research on two or more subjects, settings or data collections. The case which is conducted on this 2.
The Location of the Research Semarang Regency has many traditional and modern of Pondok
Pesantren (Islamic Boarding Schools). But the researcher chooses Pondok Pesantren API Al-Masykur which is located in Kalisari
Village, Jombor, Tuntang, Semarang Regency. This Pondok Pesantren leads by Simbah K.H. Ahmad Afif Dimyati. It has many santri (students) (read: more than 100 santri) and has the positive impacts to the community. Geographically, this boarding school is also close to the district-Tuntang.
3. Data and Data Resource
Based on the findings of conceptual educational values in the ritual of ngrowod in Pondok Pesantren API Al-Masykur, Kalisari, Jombor, Tuntang, Semarang Regency, therefore it will be analyzed through modified analytic induction as a stage to develop the theory and experiment on it (Bogdan & Biklen, 1998:65).
As well as the outline of case study, this research tries to understand the meaning of each event and the community interaction on the certain situation. To understand the meaning of that situation and people‟s interaction, so the research uses theoretical orientation or theoretical perspective by phenomenological approach.
According to Weber as quoted by Vredenbergt (1987: 13), phenomenological approach is also called verstehen if there will comprehend). By using the method of verstehen, the researcher can understand the emicof the concepts, ideas, values, opinions and norms in Pondok Pesantren API Al-Masykur.
This research has two kinds of the data. There are qualitative as a primer source and quantitative data as the second data. Qualitative data can be separated by two; primary and secondary. The primary data are obtained in verbal and the subject‟s behavior.
Then, secondary data come from the documents, pictures, and other things which can be used as the compliment of the primary data.
The characteristics of secondary data are informed from the writing‟s products, recordings, pictures or photos which relate to the subject of the research.
The primary data can be seen by the educational values in the ritual of ngrowod. To collect the data, then applying three methods of collecting data, indepth interview, participant observation, and study of documentation.
4. The procedure of collecting data
To gain the holistically and integrative data, and also concern on the data relevance by focusing on that purposes, so the collecting data of this research uses three techniques, they are: (1) in-depth interview, (2) participant observation, and (3) study of documentation. These which have been arguing by the general researchers (Nasution, 1988: 28). Interview is the primary technique in the qualitative methodology. In this research, interview technique is used to get the meanings basically in the specific interaction.
Participant observation technique is used to complete and examine the interview results which are given by the informant. It may give partial or the entire of situation‟s description. So, the study of documentation in this research is used to collect the data from non- people resources (things).
5. The Data Analysis
The data analysis is a process to look for and arrange systematically the interview‟s transcripts, field notes and other data.
The activity of this analysis stage is by arranging, dividing, exploring the data to be collected data that can be synthesized, gotten the pattern and found the valuable things, then reported systematically (Bogdan &Biklen, 1998:62). This case study-research applies two stages, there are (1) individual case, and (2) cross case analysis.
G. The Outline of Graduating Paper
Chapter I is introduction. It contains the backcground of the research, the statement of the problem, the objective of the research, the benefits of the research, the definition of term, the method of the research consists of the moral values of Islamic education, ritual of ngrowod and
pesantren’s Perspective; Chapter III is the result of the research. It
includes the general description and social condition of Jombor village, and the general description of Pondok Pesantren API Al Masykur;
Chapter IV is the analysis of research‟s results. It consists of the ritual of
ngrowod in Pondok Pesantren API Al Masykur, santri
‟s perspective of the ritual ngrowod and the educational values of ritual ngrowod. Chapter V is closure, consists of conclusion and closing.
CHAPTER II REVIEW OF RELATED LITERATURE A. The Moral Values of Islamic Education 1. The Definition of Values Values are the the valuable thing, to show the quality and helpful
for human (Koentjaraningrat, 2004: 12), another definition explains that values are the believed ability which is able to satisfy people (Surayin, 2007: 374). Values also means the quality things that makes them to be wanted, useful, valuable and the interest object (Sjarkawi, 2009: 29).
According to Daroeso (2006: 28), value has the characteristics: a.
Value is the abstract reality and it is in the human‟s life. The abstract value cannot be seen by people. The thing that can be seen is only that valuable thing; for example, the honest person. Honesty is a value, but we cannot see that.
b.
Value has the characteristic of normative. It means that value has hope, dream and a must so that the value has ideal characteristic (das sollen).
The value iscreated on the norma form as the human founadation to act, such as the value of justice. All people hope to get and act which performed the value of justice.
c.
The funtion of the value is to motivate, and people are the supporter.
People can act because of their belief, for example the value of pious. This value creates all people to think and to get the value of pious.
2. Islamic Education a.
The Definition of Islamic Education According to Ali Asyraf (Soeroyo, 1991: 54), Islamic education is an education trained the students‟ feeling with a approach to all kind of knowledge, they are very influenced by spiritual values and aware with ethical Islam.
b.
The Essence of Islamic Education The new ideas of education including Islamic education are depend on the opinion that all human have the positive values of intelligence, creativeness and magnanimity. The role of education is about how these positive values grow up.
The educational experts need to explore the habitat of education on Islamic perspective. Islam recognizes the term of education by term Al-Tarbiyah, means to look after, responsible, take care, grow up, produce and moderate. This case base on the Al-
Qur‟an, Q.S. As-Syuara‟: 18 The meaning: [Pharaoh] said, "Did we not raise you among us as a child, and you remained among us for years of your life?” According to Muhammad „Athiyyah al-Abrasy (dalam Sholeh,
2006: 93-94), he defines that tarbiyah is the effort to prepare the strength, perfect ethic, systematic thought, deep feeling, creativity, tolerance, competent on language and skilled.
Beside tarbiyah, Islaic education also knows the term of al-
ta’lim, it means teaching or educating. It is like Allah said in Al
Baqarah: 31: The meaning: “And He taught Adam all the names (of everything), then He showed them to the angels and said: “Tell Me the names of these if you are truthful”.
Al Qur‟an does not mention explicitly the term ta’lim. RasyidRidha defines it as a transmission process of knowledge to the individual freely. Another opinion, Muhammad Naquib al Attas says that al ta’lim is deep educating without deep introducing.
Another term of education is
al ta’dib; education, emendation and disciplinary. Al ta’dib is defined as “educational process which oriented on creating personal characters to be polite child.
The process of
al ta’dib should base on the strong ourselves.
Al ta’dib depends on Allah‟s instructions. God has the hand to direct the educators‟ steps.
Meanwhile, Nauqib al Attas defines
al ta’dibas introduction
and confession gradually given to human whichis related to the all position in the creativity, so that people can be directed to know and recognize the dominance and majesty of God. Nauqib prefers to choose the term of al-
ta’lim in order to explain the Islamic
education. Accrording to him, Rasulullah‟s interaction with his friends is the process of
al ta’lim.
Education in Islam is also recognized as al tadris, it means educating, teaching, tutoring. This word relates to Allah decree on Al Imran: 79: The meaning: “It is not (possible) for any human being to whom Allah has given the Book and Al-Hukm (the knowledge and understanding of the laws of religion) and Prophethood to say to the people: “Be my worshippers rather than Allah‟s: Be you Rabbaniyyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it”.
Al tadris is an educational process theoretically and
practically (experience). It can make students be good personality and able to increase their strong emotion between teachers and children entirely.Al tadris emphasize teachers‟ exploration to give empiric knowledge to the students by their knowledge‟s experience totally.
The latest idiom known by Islamic education is al riyadlah; training, ethics education. Al Ghazali mentions the Islamic education as term “riyadhlah alshibyan”, it means education at children‟s stage. The term al riyadlah in the context of Islamic educatio n is to educate the children‟s soul with good value.
Every terminology has the different meaning base on the various text and the contexts. Muhammad Naquib gives notes that the meaning al tarbiyah is more specific from
al ta’lim because it is aimed to the objects which are related to the relational things.
According to the experts, that case is not substantial. The kinds of terminology are still a concept that has weakness and strength. The concepts give more variation in the Islamic education which has one and only resource, Al Qur‟an and Hadits.
Thinking and making elaboration to the system of the Islamic education should be continued. According to the Indonesia seminar‟s result of Islamic education at 1960, mentioned that the essence of Islamic education is:
“The guidance to the soul and body‟s growth based on Islam is to direct, teach, train, look after and control the Islamic preaching”.
It means that the process of Islamic education is an effort to influence children‟s soul gradually in order to get pious performance. So that, it makes people to do Islamic performance.
c.
The purpose of Islamic education Muhammad Fadhil Al Jamaly (1983: 3) mentions that the purposes of Islamic education are:
1) Introduce people to their roles as humans and responsible in this world.
2) Introduce people to their social interactions and responsibilities in the social life.
3) Introduce people to this nature and ask them to know the benefits of it, and also give the possibility to them.
4) Introduce people to their Almighty creator (Allah) and ask to pray to Him.
Althoughfour purposes above are related each other, but we should know that the first three-purpos are to reach the last three- purpose. There are
ma’rifatullah and be pious to Him. So, it is
clear that the excellence of Islamic education is
ma’rifatullah and Ma’rifat (knowing) herself, society, and the regulation in this
nature are the only medium to take people to
ma’rifatullah of God,
the Almighty of this world.So that, Islamic education will create people to be pious to Allah and get His will by performing His instructions and leaving His prohibitions.
If people know the regulations coming from the nature, they will obtain goodness, truth and happiness; and people know that all things come from Allah‟s intention. So that we will know that the pious people will live in the straight way which is given by God.
Praying to Allah is to follow His regulations by soul or value.
d.
Reorientation of Islamic education The topic of Islamic education is never end. It happens because of problem which is always faced. The education world is really idealistic. All experts and practitioners on Islamic education always think to increase the quality and the quantity. Although getting fault in the past, but they will fix them and create a new thing now.Previously, Islamic education is reputed traditionally, this time becomes modernization, and tomorrow will show a new weakness that should get the solutions. This reality as reflection from „education is without the end‟ or actually the Islamic education does not recognize the last innovative effort.
According to MujamilQomar (2014: 143), this situation is an a challenge, so it will turn up a new response. It is like action and reaction. So, all experts should think and act to give the best solution to the problems faced by Islamic education. All experts and practitioners need effort to explore and find the weakness condition of Islamic education and its position among other education sectors.
Muhammad An-Naquib al-Attas (1984:36) states that the fundamental problem in education‟s problems is about the limitation of Islamic education. This education will avoid the ambiguity which will direct to the divergence, access in the belief and practice generally.
Conceptually, the verses on Al Qur‟an rare to be thought again by Moslem expert as results theoretical-conceptual which are genuine by them. This rare effort is an intellectual calamity for the future on Islamic education sectors and it is still unclear whose problems come from; does it come from the laziness, lost of self confidence or incapacity? The problem of this condition should be found.
Another case, they are too responsive to the development of western educat ion‟s theories. They are easy to accept the western concept especially on education. They are also amazed the construction of western educational theories and all aspects. So, here has strong preference among them to look the verses come from Al Quran or hadits in order to support theoretical concept from Western. This case becomes restless because it is subordinated to the western thought. Although for the renewal, as the effort or new solution to overcome and fix the problems on Islamic education, they make Western country as the central thought without exploring the existence of different cultures.
Munawar Ahmad Annes complains, “Islamic education reformation now days directs to the replica of Western intellectuals than reformulation their aql
”. This is actually colonization by intellectual and Western cultures on Islamic world as continuing episode from politic, economic and military‟s colonization on previous centuries.
Many Islamic education schools in the remote area do not have complete facilitation like other city area (just a few students in the class and so do the teachers). The students‟ intellectual are too weak. Most schools do not have library and laboratory. They do not have an intention to study. However, the principals never give up. They have strong struggle and fell like preaching in the schools. So, those schools should survive although getting many obstacles. If the condition of Islamic education is still like that, it will make deterioration for Islamic development. fundamental steps that should get more attention from experts, practitioners and the head of Islamic education institutions:
First , is to build the awareness to social level. This condition
should be stood through effort and media. If this awareness has been built, the way for Islamic education to reach the progression is easier than before.
Second , strengthen epistemology of Islamic education. This
existence of epistemology is better than another resource because it is an instrumental processing, arranging, formatting and increasing the knowledge of Islamic education.
Third, strengthen the management of Islamic education. If the
key of Islamic development theoretically or as a knowledge is epistemology of Islamic education, so the key to develop Islamic education institutionally is Islamic education management.
In the epistemology cases, Moslems-especially the leaders of Islamic education are also weak in regional management, so that it needs to strengthen its ability on Islamic education management.
B. Ritual of Ngrowod 1.
The Definition of Ngrowod Performing thoughtfulness by avoid rice, that is defined ngrowod.
As substitution, all kind of tubers especially cassava, tuberoses become
Pesantern Salaf (base on the interview with K.H. Ahmad Afif Dimyati, st
Monday, August, 1 2016). It is salaf because santri have to learn books by
Salaf’s Kiai (Zamachsari Dhofier, 1994:50).
The ritual of ngrowod is used to perform as part of the requirements of learning. For example when santri begin to recite or learn a special kitab (Islamic book). There is no same and certain standard how long santri should perform ngrowod. It depends on the direction from their Kiai.
Ritual ngrowod- base on general society‟s perspective- as the ritual which relates to magic and cannot be described by description.That opinion is not too false, although it is not true entirely. The ritual of
ngrowod actually has good purpose which has social-economical
dimensions and tasawuf (personal aqidah). The purpose is to be independent from rice. Because we know that rice need much processing by hand to hand (interview with K.H. Ahmad Afif Dimyati, Monday,
st August 1 , 2016).
Especially on hujatul Islam, Imam Ghazali has been getting research on that case. It is about the process from seeds to be rice; it needs other interferences. By ritual of ngrowod, it means that santri will decrease the dependent other parties.Understanding to all santri that many food given by God, not only rice but also other sources. So, when santri have been finishing from their ngrowot‟s performance, they will be more pious
st 2016).
According to the social-economy dimension, by performing the ritual of ngrowod, santri can be thrift. They have money to buy kitab.
Beside that, santri have been helping their parents too, and also decrease their brother‟s need who are still their parents‟ responsibility (interview
st with K.H. Ahmad Dimyati, Monday, 1 August 2016).
The philosophy of ritual growod can be an alternative to overcome the problem in this country; food strength. This can be social movement in the center of social life not only as a solution but also as transformation.For example through national ngrowod movement; take one day to avoid rice. This movement can be “remember machine” to refresh all participants, if there has alternative food which can be consumed and the quality is better as rice; taste and calorie. So, as citizen will not be independent from the existence of rice continually.
2. The benefits of Ngrowod
The ritual of ngrowod has many benefits in performer‟s life. According to K.H. Ahmad Afif Dimyati (interview with K.H. Ahmad
st
Dimyati, Monday, 1 August 2016), the benefits are: a.
Thanks to Allah SWT‟s of His creatures As long as avoid food from this rice, it kinds of a lesson learn to
santri that primary food does not come from rice. So, santri are more
understand to Allah intention for His creatures in this world.By b.
Controlling the passion Automatically, someone who performs ngrowod will have emotional stable. Principally, ngrowod is aimed to increase the spiritual awareness, not just create „special wish‟ like wealth, power or strength.
When performing the ritual of ngrowod is still appear those wish, it can be confirmed that it is only the passion which should be left and controlled.
c.
Self-purification When someone performs the ritual of ngrowod, his thoughtfulness is really intended to Allah SWT and purified himself from the passion.
Increasing dzikir (remember) to Allah SWT will make someone has „composure level‟ and keep faith. So, performing ngrowod truthfully without bad willing (just focusing on the world) will be a medium to purify from sin and over worry about something.
d.
Prior requirement to learn spiritual fraternity (tarekat)
Someone who performs spiritual approach to God should show his certain spiritual fraternity such as ngrowod. This is one of requirements to get deep understand on spiritual fraternity.
e.
Decreasing dependence to other His creatures is because to process rice, it needs several process than other food products.
In this case, several process of rice can be seen from the growth of rice from seed to rice plant until its harvest. So, performing ngrowod trains santri to minimize or decrease the dependence of others‟ role. It means that santri are educated to be independent people.
3. Stage of performing ngrowod
The ritual of ngrowod is thoughtfulness‟ performance without consuming rice as a primary food. Someone performs ngrowod can substitute rice with tubers group; cassava, potato and corn as primary food too. He will consume those foods all day long, and he prefers to drink only fresh water.
Although ritual of ngrowod is close to puasa mutih, but from the essential side, the kinds of food are different enough. Then, those two performing fasting has different purposes too. (interview with K.H.
st
Ahmad Dimyati, Monday, August 1 2016).4. Implementation or wirid on ritual of ngrowod
Santri who perform ritual of ngrowod is differentiated into three
categories and ngrowod has different implementation „amalan’ or wirid.
a.