Pesantren and Values of Peace
Study of Social Capital in Pesantren Community
Lita Nala Fadhila, Drajat Tri Kartono and Ravik Karsidi
Department of Sociology, Faculty of Social and Political Science, Universitas Sebelas Maret
Surakarta, Indonesia
Keywords: Social Capital, Values of Peace, Pesantren.
Abstract: After tragedy of the bomb attack on September 11, 2011 at the WTC building in New York, the pesantren
community is considered by the West as teaches violence the leads to terrorism. In fact, based on various
studies, pesantren is known as teaches values of peace. To prove that, this study looks at the social capital
of the pesantren community, shaping it into a community that teaches values of peace. This study is taken at
one of pesantren which is recognized as inclusive pesantren in Surakarta. The result of the study shows that
one of the pesantren community in Surakarta has social capital shaping it into a community that teaches
values of peace. The social capital owned by the pesantren community is the trust between members of the
community, social norms prevailing in the community, and networks owned by the pesantren community.
1 INTRODUCTION
September 11
th
2001 was recorded as one of the
darkest history of humanity. The Twin Towers of
World Trade Center in New York was attacked by
hijacked airplanes brought by terrorist which not
only caused infrastructure and property damage, but
also killed so many lives. Beside the extensive death
of people, the tragedy also caused a social tragedy of
western and eastern tensions that have implications
for the growing Western phobia toward Islam.
The sequence of impacts of Western phobia on
Islam led to various Islamic religious institutions
considered as institutions that taught violence and
terrorism. In the case of Indonesia, pesantren
institution and pesantren society were considered by
the West as an exclusive community and taught
violence that led to terrorism.
In a study conducted by Sulasman there are
various opinions from Western circles that states that
pesantren is a place of radical Islam and Islamic
terrorism. That opinion comes from Hefner's
research which states that after the tragedy of
September 11
th
, 2001, Westerners accused Islamic
education institutions in Southeast Asia including
pesantren as a place for radical Islamic as well as
terrorism. The Asian Affair Journal also accused
traditional pesantrens and madrasah in Indonesia as
an institution that created radicalism (Sulasman,
2015).
Concerning about the allegations, the researchers
tried to answer the allegations about pesantren as a
place of nursery for radicalism and terrorism.
Research conducted by Ahmad Darmadji on
“Pondok Pesantren and Deradicalization Islam in
Indonesia” answer the allegation by conveying the
conclusion that pesantren is an educational
institution having peaceful Islamic character that has
contribution to nation and state (Darmadji, 2011).
Education that is going on in pesantren is an
education based on the spirit of Islamic education
that is tolerant and inclusive. This spirit is then used
as a basis to counter the indoctrination of radicalism
in Islamic education (Masduqi, 2013).
The spirit of tolerant and peaceful education
typical of pesantren has been done by KH. Hasyim
Asy'ari, one of the important figures in pesantren
history. Educational spirit typical of pesantren is one
of manifestations of the practice of Islam as a
universal religion of love that teaches education
upholding the principle of mutual respect for
difference, harmony, peace, politeness, and other
moral manifestations (Masduqi, 2013).
In relation with the efforts of pesantren in
encountering discourse on radicalism and terrorism
in Indonesia, pesantren fosters anti-radicalism spirit
based on the basic values of pesantren. These values
556
Fadhila, L., Kartono, D. and Karsidi, R.
Pesantren and Values of Peace - Study of Social Capital in Pesantren Community.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 556-561
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

are the teachings of Aswaja (Ahl al Sunnah wa al
Jama'ah) which teach the principles of tasamuh
(tolerance), tawassut (modesty), and tawazun
(balance) so that there is a reinforcement in
ideological, political, organizational and socio-
cultural in accordance with the principle of
rahmatan lil 'alamin (Kusmanto, Fauzi and Jamil,
2015).
The principles taught in pesantren then form a
pesantren into a community that builds the
principles of peace. One of the pesantren
community that builds and teach the principles of
peace is Pesantren Al Muayyad Windan. Pesantren
Al Muayyad Windan is well known as a pesantren
that often applies conflict resolution and conduct
peace education.
To increase the discourse on pesantren as a
community that teaches the principles of peace, it is
necessary to conduct research on the reasons why
the values of peace can be established within the
pesantren community. By looking at the social
capital of the pesantren community, this research
tries to answer the factors that form the pesantren
community into a community that teaches the
principles of peace.
2 METHODS
2.1 Case Study
A case study has been adopted to address the
research question. The facts had been collected
through observation, study literature and in-depth
interviews. Qualitative descriptive method was used
in analysis.
2.2 Social Capital
This study used the concept of social capital to see
how the pesantren community shapes the values of
peace. The concept of social capital in academic
studies is one of the many concepts studied by
academics.
The definition of social capital according to
Putnam is the characteristics of social organizations
such as networks, norms, and trust that enable
coordination and cooperation more effectively in
order to achieve common goals. Social capital, in
short, refers to social networks, norms and trust
(Slamet, 2012).
3 RESULTS AND DISCUSSION
3.1 Pesantren Community and the
Values of Peace
Pesantren is a subculture (Wahid, 2010) that has
some particular aspects of life, such as a learning
system with traditional structures, methods, and
traditional literature and community behaviors that
live together with certain values and moral standards
(Nizar, 2013).
Pesantren according to Arifin (Qomar, 2006) is
an:
‘Islamic educational institution that grows
and is recognized by the surrounding
community, with a boarding system where
the students (called as santri) receive
religious education through a recitation
system or madrasah that is completely under
the sovereignty of a kiai or more who are
typically charismatic and independent in all
things.’ (p. 2)
Viewed from the aspect of leadership and
peculiarity, pesantren (Ziemek, 1986) is:
‘educational institution whose characteristics
are influenced and determined by the person
of the founders and their leaders, and tend not
to follow a certain kind of pattern.’ (p. 97)
In line with Ziemek, Dhofier (1982) sees that
pesantren is a typical Indonesian educational
institution consisting of five basic elements that
shape the tradition of education in pesantren that is
1.) Cottage or dormitory for residence and place of
study; 2.) Mosque as a place to worship, study, and
interact with the surrounding community; 3.) Santri
which is the name for people who study in
pesantren; 4.) Kiai which is the name for the person
who cares and guides the santri during in pesantren;
And 5.) The classical Islamic books or kitab kuning
which is a guidance booking studying various
branches of science learned in pesantren.
Azyumardi Azra (Malik, 2005) stated that
pesantren has a close relationship which is
inseparable from the community of the environment.
As a group entity, the pesantren along with the
surrounding community formed a community of its
own with the distinctive values that developed
within it.
The term pesantren community itself (Malik,
2005) refers to a large family of pesantren
consisting of kiai, ustadz, santri and boarding school
boarders who live together in an educational
environment, which based their behavior on Islamic
religious values along with certain norms and
Pesantren and Values of Peace - Study of Social Capital in Pesantren Community
557

customs that are different from the general public
that surrounds it.
Lubis (2009) further details the definition of the
pesantren community in two. First, in a narrow
sense, the pesantren community consists of two
main elements, namely 1.) Kyai with all teachers,
pedagogues, mentors and instructors; And 2.) Santri
from various levels. Secondly, in a broad sense, the
pesantren community encompasses all living
citizens and their life are influenced by the
pesantren world.
In the sense that (Lubis, 2009):
‘every person who seeks to obtain guidance
on the norms of life from the world of
pesantren and strives for his life in line with
these norms can be said to be part of the
pesantren community, even though he is
permanently or temporarily living outside the
pesantren's territory.’ (p.3)
As a community different from the surrounding
community, pesantren has a special tradition that is
attached and run by the pesantren community. The
traditions of the pesantren community include,
among other things, the scientific rihlah tradition,
researching, writing the book, reading the kitab
kuning, the practice of tariqat, memorizing, politics,
and other socially religious traditions (Nata, 2012).
Pesantren community has a life pattern that is
naturally formed by the process of values
internalization complete with its symbols. The
pattern of pesantren life is also influenced by the
attraction outside the community. In addition to the
process of values internalization and attractiveness
outside the community, the pattern of pesantren
community life is also influenced by a process that
interrelated and influence each other between the
outside community and pesantren community
(Syatibi and O, 2014).
The process of values internalization is primarily
the internalization of the basic value of all life in this
world that is believed as worship to Allah SWT
(A'la, 2006). In addition to the basic values, the
pesantren community also internalize Islamic
characteristic values exemplified by the Prophet
Muhammad such as the internalization and
development of infitah (inclusive), tawassuth
(moderate), musawah (equality) and tawazun
(balance) values (Abdullah, 2014).
Furthermore Askar adds values that are also
developed within the pesantren which is based on
the teachings of Islam namely salam (peace),
'adalah (justice), hurriyah (freedom), tasamuh
(tolerance),
shura (discussion) (Askar, 2009).
3.2 Social Capital Dimension in
Pesantren Community
Pesantren Al Muayyad Windan located in Windan,
Makamhaji, Kartasura, Sukoharjo is well-known as
institution that active teach peace education.
Pesantren Windan was founded in October 15
th
1996. Pesantren Al Muayyad Windan is a branch of
Pesantren Al Muayyad Mangkuyudan located in
Mangkuyudan, Purwosari, Laweyan, Surakarta.
Pesantren Al Muayyad Windan accommodates
santri that all of them are also scholars at the same
time. They are student of higher education in
Surakarta and its surroundings. Recently, the santri
of Pesantren Al Muayyad Windan consist of 42
male santri and 22 female santri. They live at the
same area but in separated building.
Life in Pesantren starts at the dawn of the day.
Kyai, nyai, and santri start their day with praying
Fajr together in Mosque. After doing the prayer, all
santri do the next activities which are reciting the
Qur’an led by Nyai and studying the kitab kuning led
by Kiai. When finished, all santri get prepared to go
to their campuses.
The activities in pesantren Al Muayyad Windan
will continues again at Maghrib, starts with praying
Maghrib together. Subsequently, they will continue
to the next agenda which are reciting Quran and
praying Isha together. Thereafter, they will be busy
studying either religion or thematic which is directly
guided by particular santri who are chosen to play a
role as ustadz.
The santri are not only required to pray and
study. Instead, they are also required to fulfill their
duty as the member of pesantren “family”. They are
also taught to build self-awareness. For instance, all
santri need to keep the whole area of pesantren
clean, so they must sweep and mop the floor and
keep the front yard clean every morning. Besides,
they are taught as well to cook and prepare meals for
the whole community members. They make a
specific daily schedule involving all santri so that all
the above activities are done regularly.
Thus daily activity in Pesantren Al Muayyad
Windan that has been renowned for conducting
several program such as conflict resolution,
reconciliation, peace, interfaith dialogue, conflict
mediation, negotiation and peace education
(Sasmita, 2017).
Peace education which has been carried out by
Pesantren Al Muayyad Windan is developing peace
education by establishing several institutions such as
PATIRO (Pusat Telaat Informasi Regional/Regional
Information Research Center) Surakarta, PSP (Pusat
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Studi Perempuan/Woman Study Center), Potlot
Community, AMWINER (Al Muayyad Windan
Emergency Response) SSB (Santri Sahabat
Bumi/Earth Friendly Santri), Gesma FM radio, Al
Muayyad Kindergarten, Kusuma Dewi
Kindergarten, and so on (Sasmita, 2017).
Peace education established by Pesantren Al
Muayyad Windan cannot be separated from its
social capitals. Social capitals are trust, norm, and
network. Those are significant capitals to build
cooperation amongst community members in order
to develop peace values within the community of
Pesantren Al Muayyad Windan.
3.2.1 Trust
The first social capital owned by Pesantren Al
Muayyad Windan is trust. All members of the
community construct a trust that they are part of the
pesantren community that teaches the values of
education. The trust must not be separated from the
role of the pesantren leader, K.H. Dian Nafi. Kiai
Dian is an Islamic religious figure in Surakarta. He
is known as a figure who represent Islam and often
involves many conflict resolutions in regional level
in Surakarta as well as national level.
The social modal of trust can be seen from how
the community members call Kiai Dian “Bapak/Sir”
instead of “Kiai”. The calling of “Sir” addressed to
Kiai Dian is a manifestation of trust that the
community construct. They believe that Kiai Dian is
a figure of father to every member of the pesantren
community. In a family, a father becomes the leader.
Similarly, Kiai Dian is regarded as a father who
becomes the leader as well as the model for
everyone in the community. Furthermore, Kiai Dian
is considered as a figure whom always teaches and
guides them all.
In leading Pesantren Al Muayyad Windan, Kiai
Dian is not an authoritarian leader. Instead, he is a
leader who always gives space to every member of
the community to actively take a role in developing
relationship within the community. It can be seen
from the way how Kiai Dian gives the santri
opportunities to share their knowledge based on their
skills. He also gives them chances to enhance their
self-potentials.
The trust between Kiai Dian who acts as a figure
of father and becomes the role model and santri who
have chances to develop their self-potentials is an
important social modal for the community of
Pesantren Al Muayyad Windan to establish peace
education and to enhance peace values. The values
of peace inspired by Islam spirit have been
internalized by Kiai Dian to the santri.
Kiai Dian teaches his santri the values of peace
which are also taught in Islam. In Islam, peace can
happen through four principles; they are justice,
truth, nobility, and peace itself. These principles can
be identified in Madinah Charter which is arranged
during the reign of prophet Muhammad PBUH
(Najmuddin, 2015).
Kiai Dian explains that Islam has four
characteristics; religion of revelation (ad-din al-
ahyi); religion of science (ad-din at-ta’limi); religion
of humanity (ad-din al-insani); and religion of
enhancement (ad-din al-ishlahi). Regarding the
characteristics of Islam as the religion of humanity,
Kiai Dian explains that Islam is built from humanity
values, which means that Islam is spread through the
spirit of humanity. This becomes the spirit of
struggle to uphold peace (Najmuddin, 2015).
Kiai Dian always delivers the importance of
peace values and Islamic doctrine regarding peace in
every chance, for instance when he teaches the
santri and when he is invited to deliver speech in
any forums. Through the trust given by santri to
Kiai Dian as a figure who always educates them and
given them the real example of peace principles,
santri could internalize peace values effectively.
Trust amongst the member of the community
enables them to actualize peace values amongst the
community life.
3.2.2 Norm
The second social modal which the community of
pesantren Al Muayyad Windan owns is norm. Norm
amongst the community members is considered
bond every member. Norm is the rules agreed by a
certain community to maintain the life of the
community itself along with sanctions or penalties
addressed to whoever breaks the rules.
The norm in Pesantren Al Muayyad Windan is
regulated in the pesantren regulations. When
someone is to enroll to be a new santri, the
pesantren management will inform her/him
regarding santri’s duty and responsibility. If s/he
does not fulfill her/his duty and responsibility, other
santri will remind her/him of the duty. If it does not
work, the pesantren management will warn her/him
who does not follow the norm.
There are two kinds of norm in pesantren Al
Muayyad Windan; written and unwritten norms. The
written norm says that all santri must follow praying
Fajr, Maghrib, and Isha together in the mosque and
also follow every studying activity in pesantren.
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Besides, santri must keep the surrounding
environment clean by sweeping and mopping the
whole area regularly. Besides, they must also
involve themselves in cooking and preparing meals
for all members of the community based on
schedule.
Furthermore, all members of the community
conduct a monthly global meeting to discuss all
activities, problems, complaints, and other internal
and external affairs. In the meeting, every santri is
asked to involve in the discussion and deliver
thoughts and opinions for everyone goodness.
Regulations and prohibitions are not merely made by
Kiai or the management. Instead, all members need
to discuss the regulations during meeting.
Meanwhile, the examples of unwritten norms are
santri must show respect and appreciation to other
members of community, behave others humanly,
and appreciate regulations in pesantren
neighborhood, other communities, and national
regulations. The concrete example of obeying
national regulation is that all santri must wear a
helmet and bring driving license and vehicle
registration when riding a motorbike. This norm
applies to all santri without exception.
The norms, both written and unwritten ones,
become a social modal owned by the pesantren
community to develop peace education in order to
embed peacefulness values. Norms make the
community members to obey the values of peace
taught within the community.
3.2.3 Network
The third social modal owned by the community of
Pesantren Al Muayyad Windan is networking
developed by the pesantren community.
The first networking that the community has is
Pesantren Al Muayyad Mangkuyudan which
becomes the main pesantren in which Pesantren Al
Muayyad Windan becomes a part of it.
The second networking is networking with many
universities to learn peace values. In several
occasions, Pesantren Al Muayyad Windan
conducted several activities, such as peace education
activity altogether with PSPP (Pusat Studi dan
Pengembangan Perdamaian/Peace Development
and Study Center) UKDW Yogyakarta; development
and reconciliation program which is carried out
together with P3RI (Pusat Pengembangan dan
Rekonsiliasi Indonesia/Indonesian Reconciliation
and Development Center) UII Yogyakarta; peaceful
education program which is carried out together with
PSPK (Pusat Studi Keamanan dan
Perdamaian/Security and Peace Study Center) UGM
Yogyakarta; TIRA (Tim Independen untuk
Rekonsiliasi Ambon/Independent Team for Ambon
Reconciliation) formation Maluku; peaceful city
program which is carried out by Urban Social Forum
and Kota Kita Foundation, etc. (Sasmita, 2017).
Many networks that Pesantren Al Muayyad
Windan has have given real impacts toward peace
values development that they understood. The
networks have given them to know and share
information on the principles of peace. The
networks, furthermore, also have strengthened the
characteristics of Pesantren Al Muayyad Windan as
a pesantren of peace education that the society may
know.
4 CONCLUSIONS
The education which occurs in pesantren is an
education which is based on the spirit of Islam
education which is tolerant and inclusive. The
principals taught in pesantren enables it to build a
community which develop peace principles.
Pesantren Al Muayyad Windan as one of
pesantren that educate the santri the importance of
peace and internalized the peaceful values has
proved that peaceful education can be applied
through social capitals. The social capitals which
consist of trust, norm, and network owned by
Pesantren Al Muayyad Windan have been crucial
models for pesantren community to spread the
values of peace according to the spirit of Islam
thought.
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