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INTERNATIONAL JOURNAL OF SOCIAL SCIENCES 20th May 2019. Vol.74. No.1

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73

KIAI LEADERSHIP STYLE ON INTERNALIZATION OF CHARACTER

VALUES OF SANTRI AT ISLAMIC BOARDING SCHOOL AS'ADIYAH

SENGKANG AND DARUD DAKWAH

Wal-Irsyad - Mangkoso Barru – South Sulawesi Yong Rafidah, Mansyur Ramly, Andi Bunyamin, M.Arief Halim, Post Graduate, Universitas

Muslim Indonesia, Makassar-Indonesia.

Abstract

The study aimed to describe the leadership style of Kiai at Sengkang As'adiyah

Islamic Boarding School and Darud Dakwah Wal-Irsyah (DDI) Islamic Boarding School in

Mangkoso, South Sulawesi. Also, to describe the integration of the application of the kiai's

leadership style to the internalization of the values of the santri's character, and to describe

the impact of applying the kiai's leadership style to the internalization of the values of santri

characters at Islamic boarding schools in South Sulawesi.

The research location was at Sengkang As'adiyah boarding school, Darud Dakwah

wal-Irsyah Mangkoso Islamic Boarding School, and Yastrib Soppeng Islamic Boarding

School. Research informants consisted of leaders of Islamic boarding schools, teachers,

santri and alumni. Methods of collecting data through observation, interviews, and

documentation. Data analysis using data display, data verification, and conclusion.

The results of the research showed Kiai's leadership in Islamic boarding schools with

charismatic, responsive and democratic models. While the integration of the application of

the kiai leadership model to the internalization of the values of the character of santri in

Islamic boarding schools is done by the process of conceptualization, practice, habituation

and regeneration. The impact of the application of the kiai's leadership style on the planting

of the values of the santri's character includes the personal, institutional and social impact of

the community. Supporting factors, in the form of good leadership patterns, exemplary from

educators, enforcement of rules that are firm, disciplined and consistent. Educators play a

role as a motivator to raise the awareness of santri to get pleasure in following the

educational process in Islamic boarding schools. While the inhibiting factors, the shift in

cultural values of society, the advancement of information and telecommunications systems,

santri addicted to android, miscommunication, and exemplary degradation.

Keywords: Kiai's Leadership Model, Character Value of Santri

Background

The existence of Islamic boarding

schools is certainly inseparable from Kiai

because it is one of the important

elements in a pesantren, other elements

among them are santri, mosques, huts and

yellow books. Boarding schools in

Indonesia, which have a large number of

them, have a very diverse leadership

system. Kiai's leadership style is one part

of a basic element of Islamic boarding

schools. Kiai's leadership can be part of

formal education institutions when

referring to the concept of modern

pesantren education or can be part of a

non-formal educational institution, when

referring to traditional pesantren. can also

be referred to as an Islamic education

institution because it is an institution that

seeks to instill Islamic values within its

santri

The character values of the santri

provide a description of a nation, as a

marker, a character as well as a

differentiator for other nations. Character

Values are directions about how the

nation climbs and passes through an age

and delivers it to a certain degree. A great




74

nation is a nation that has character values

that are capable of building a great

civilization which then influences the

development of the world. That is what

happened in a historical journey

(Muwafiq Saleh, 2012: 1). In forming a

character values education needs to be

first. And education as a human effort to

grow and develop the potential of carrying

out, both physical and spiritual in

accordance with the values that exist in

society and culture. While the essence of

an education itself is to shape the

character of leadership through various

leadership styles as institutions or in the

world of education

The Prophet Muhammad as a

perfect human who lived on earth has

given examples of exemplary and how to

build from the character of national

leadership and can influence everything in

the world, so Michael H. Hart author of

100 influential figures in the world has

placed the Prophet Muhammad as the

most influential human being in the

history of human life. There are many

educational institutions in Indonesia that

instill leadership character values for their

students, especially for santri, so that they

will realize the next generation of

Indonesian people who are strong and

reliable. Likewise with the existence of

Islamic boarding schools, many Islamic

boarding schools in Indonesia that provide

internalization of character values for

their santri certainly see from a pattern of

leadership by the ulama or commonly

referred to by the Kiai.

According to Mardiyah (2013: 1-

2), the world of boarding schools is a very

interesting and very unique phenomenon.

Unique and distinctive educational

institutions are said to be "traditional"

which have high educational values that

are not widely recognized and noticed by

the world of formal education in general.

Islamic boarding schools are unique

educational institutions, not only because

of their very long existence, but also

because of the culture, methods and

networks applied by the religious

institutions. In terms of the contribution of

education, Islamic boarding schools

turned out to provide something very

meaningful in empowering the potential

of santri, so pesantren were able to

become a clear place of change for the

future of santri especially in the

internalization of santri values influenced

by the leadership style of a KIAI. So from

that it cannot be denied that Islamic

boarding schools have given birth to great

people. Its role as a place for the spread of

Islam, the printer cadres of leaders of the

nation and state, for example KH. Hasyim

Asyadi, KH. Ahmad Dahlan, KH. Mahfud

Tremas, KH. Nawawi Al-Bantani, KH.

Abdurrahman Wahid, Drs. Din

Syamsudin is a part of a series of names

of pesantren leaders who have made a lot

of efforts and made Indonesia famous

with its leadership spirit as caliph fil ardhi

through his work and struggle. With the

basis of religion and the way to carry out

leadership carried out by the Prophet

Muhammad, Islamic boarding schools

were able to provide different things from

schools in general. Islamic boarding

schools clearly have a very important role

that cannot be separated from the history

of development and nation building and

the leader cadre printer (Nuhrison M.

Nuh, 2010: 93).

All the problems of the people

who were confronted by the Kiai

alternated like the difference between the

madzab and the pressure of the Dutch

colonizers, but he remained firm with his

stand. So, the objective of this writing is

to describe the leadership style of the Kiai

at the Sengkang As'adiyah Islamic

Boarding School and the Darud Dakwah

Wal-Irsyah (DDI) Islamic Boarding

School in Mangkoso, South Sulawesi. In

addition, to describe the integration of the

application of the kiai's leadership style to

the internalization of the values of the

santri's character, and to describe the




75

impact of applying the kiai's leadership

style to the internalization of the values of

the santri characters in Islamic boarding

schools in South Sulawesi.

Leadership Theory

Theories that attempt to identify the

typical characteristics (physical, mental,

personality) that are associated with

leadership success. This theory

emphasizes the personal attributes of

leaders. This theory is based on the

assumption that some people are natural

leaders who are endowed with some traits

that others do not possess such as

inexhaustible energy, deep intuition,

extraordinary future views and unbearable

persuasive power. This leadership theory

states that managerial success is caused by

having extraordinary abilities from a

leader.

In the late 1940s researchers began

to explore the idea that how a person's

behavior can determine one's leadership

effectiveness. And they found traits, they

examined their influence on the

productivity and satisfaction of their

followers. This behavior theory is based

on the law of influence (law effect) which

states that the behavior followed by the

consequences of gratification tends to be

repeated, while the behavior followed by

the consequences of punishment tends not

to be repeated. An approach to leadership

which states that the leader understands

his behavior, the characteristics of his

subordinates, and the situation before

using a particular leadership style. This

approach requires leaders to have

diagnostic skills in human behavior.

According to G.R. Terry quoted by

Kartini Kartono: Autocratic Theory

Leadership according to this theory is

based on orders, coercion, and arbitrary

actions (as a referee). He carries out strict

supervision, so that all work takes place

efficiently. Its leadership is oriented

towards organizational structure and

tasks. This theory states that the function

of a leader is to bring out and develop the

best motivational system, to stimulate

willingness to work from followers and

subordinates. Leaders stimulate

subordinates to work to achieve

organizational goals and to fulfill personal

goals.

The laissez faire leadership is

displayed by a "council chairman" figure

who is in fact incompetent to take care

and he hands over all responsibility and

work to subordinates or to all its

members. He is a "leader" who acts as a

symbol, with a variety of fancy

decorations or ornaments. Usually he

doesn't have technical skills. Whereas the

position as leader (director, chairman of

the board, head, commander, etc.) is

possible by the nepotism system or

through the practice of bribery. This type

of leadership will arise based on personal

qualities or patterns of behavior of the

leaders. This theory states, that a leader is

always behaving more or less the same,

that is, he does not do actions that are

identical in every situation faced. In other

words, he must be able to be flexible,

flexible, wise, "aware of", and have high

resilience because he must be able to take

the most appropriate steps for a problem.

While the social problem will never be

identical in a different time series.

Many efforts have been made to

identify superior qualities and superior

and unique qualities, which are expected

to exist in a superior person as a

predisposition that is expected to be

possessed by a leader, namely having high

intelligence, many initiatives, being

energetic, having emotional maturity,

having persuasive power and

communicative skills, self-confidence,

sensitivity, creativity, willingness to

provide high social participation and

others. This theory explains that there

must be high / flexible resilience, to the

leader to adjust to the demands of the

situation, the surrounding environment

and the times. Environmental factors must




76

be a challenge to overcome. Then the

leader must be able to solve actual

problems. Because the problems of life

and moments of crisis (war, revolution,

malaise, etc.) which are full of turmoil

and danger, will always bring up a type of

leadership that is relevant to that period.

By analyzing motivation in his

subordinates, the leader can place it in the

appropriate position. The quality of the

relationship between the leader and its

members will influence the effectiveness

of his leadership so that his leadership

does not need to be based on his formal

power.

The function of leadership

according to this theory is to realize

human freedom and fulfill all human

needs, which is achieved through the

interaction of leaders with the people. To

do that, a good organization and a good

leader are needed, and want to pay

attention to the interests and needs of the

people. The organization also acts as a

means to exercise social control, so that

the government performs its functions

well, and pays attention to the capabilities

and potential of the people. All of that can

be done through good interaction and

cooperation between the government and

the people, taking into account the

interests of each.

Leadership Style

According to Denyer as quoted by

Prim Masrokan Mutohar, there are five

leadership styles that can be applied in

organizations. The five leadership styles

are as follows:

a. Improverish: The attention of leaders

on a task requires only a little effort to

complete a job, as well as attention to

people.

b. Country club: Great attention needs to

be given to the relationships between

group members so that their needs can

be met.

c. Task: The effectiveness of an

organization can be achieved by

regulating working conditions in such

a way that relations between humans

are reduced so as not to interfere with

the completion of the task.

d. Middle of the rood: The appearance of

an organization can be effective if the

leader regulates the balance of a good

relationship between attention to duty

and attention to relations between

people.

e. Team: Tasks are carried out in high

morale, while at the same time

attention is increased to good

relationships with an approach of

mutual trust and respect.

Leadership Model

a. Charismatic, this leadership model has

the power of energy, extraordinary

attraction and swagger to influence

others, so that it has very large

followers and trustworthy bodyguards.

b. Paternalistic. This leadership model is

a fatherly leadership model.

c. Autocratic type (outhoritative,

dominator). The leader always wants

to act as a single player on a one man

sow. He was very ambitious to rule the

situation. Each order and policy is set

without consulting his subordinates.

The child is never given detailed

information about the plan and actions

to be taken. All praise and criticism of

all subordinates is given at the

personal discretion of the leader

himself.

d. Laissez Faire type. This type of

Laissez Faire leadership the practical

leader does not lead and let his group

and everyone clash at will. The leader

did not participate in the group's

activities in the slightest. All work and

responsibilities must be carried out by

the subordinates themselves. He is a

symbol leader and usually does not

have technical skills. Because sitting

as a director or leader - the council, the

commander, the head is usually

obtained through bribery, bribery or




77

thanks to the nepotism system. He

does not have respect and cannot

control his men. Not being able to

carry out work coordination, and being

powerless at all creates a cooperative

work atmosphere. So that the

organization he leads becomes chaotic,

messy, and essentially resembles a

headless firm.

e. Populistic type. Populist leadership as

leadership that can build people's

solidarity - for example Soekarno with

marhaenismenya idealism -, which

emphasizes the problem of national

unity, nationalism, and caution

towards colonialism and oppression

and control by foreign powers. This

populist leadership adheres to

traditional community values. Also not

trusting the support of strength and the

help of foreign debts. This type of

leadership prioritizes the return of

nationalism.

f. Administrative or Executive Type.

Administrative type leadership is

leadership that is able to carry out

administrative tasks effectively. While

the leaders consist of technocrats and

administrators who are able to drive

the dynamics of modernization and

development. Thus an efficient system

of administration and bureaucracy can

be built to govern, namely to

strengthen the integrity of the nation in

particular, and development efforts in

general. With this administrative

leadership, it is expected that there will

be technical developments, namely

technology, industry, modern

management and social development

in the community.

g. Democratic type. Democratic

leadership is human oriented, and

provides efficient guidance to its

followers. There is work coordination

for all subordinates, with an emphasis

on a sense of internal responsibility

(on oneself) and good cooperation.

The strength of democratic leadership

is not in the "person or individual

leader", but the strength lies precisely

in the active participation of each

group member. Democratic leadership

respects the potential of every

individual to listen to the advice and

suggestions of subordinates. Also

willing to acknowledge the expertise

of specialists with their respective

fields and to utilize the capacity of

each member as effectively as possible

in the right times and conditions.

Democratic leadership is also often

referred to as group developer

leadership.

Internalization of Character Values in

Santri

Internalization can be interpreted

as appreciation, the process of state

philosophy in depth takes place through

counseling, upgrading, and so on. The

pattern of appreciation of a doctrine,

doctrine, or value so that it is a belief and

awareness of doctrinal truths or values

that are manifested in attitudes and

behavior (KBBI, 2010: 550). The

character is interpreted as a way of

thinking and behaving that is unique to

each individual to live and work together,

both within the family, community, nation

and state. Individuals who have good

character are individuals who make

decisions and are ready to account for any

consequences of their decisions. Character

can be considered as values of human

behavior related to Allah SWT, self,

fellow human beings, environment, and

nationality which is manifested in

thoughts, attitudes, feelings, words, and

actions based on religious, legal, etiquette,

cultural norms , customs, and aesthetics.

Character is behavior that appears in daily

life both in attitude and in acting

(Muchlas Samani, 2013: 41).

According to the Big Indonesian

Dictionary (2010: 500), character is a

psychological, moral, or character trait

that distinguishes a person from another.




78

In a simple sense the character is all

positive things done by the kyai or asatidz

who influence the santri he teaches. While

leadership (leadership) comes from the

word leader means leader or to lead

means to lead. Some theories explain the

definition of leadership reflecting the

assumption that leadership is related to

the deliberate process of a person to

emphasize a strong influence on others to

guide, structure, and facilitate and engage

in relationships within groups. The same

thing was expressed by Huda Ali (2007:

13), leadership is the art of utilizing all the

power (funds, facilities, and human

resources) of pesantren to achieve the

goals of pesantren.

Veithzal Rivai (2009: 225), leaders and

leadership are human nature since humans

existed, then at that time leaders and

leadership also existed. Leaders and

leadership are recognition (recognition),

both formal and informal recognition,

both singular and plural, the leader is his

figure and leadership is the value

contained in it. Leaders who have a

leadership spirit are those who are able to

translate spiritual values and motivation in

a formal or non-formal system so that

prosperity will be felt by the system.

While the word own leadership according

to the Indonesian Dictionary (KBBI)

comes from the word lead by getting a

prefix that means demanding, showing the

way, guiding (Aunur, 2001: 102). In the

form of activities the perpetrator is called

a leader, meaning the leader is the person

who leads, knows or heads. From this

discussion the term leadership (with an

additional prefix) develops in all aspects

of leadership.

According to Toto Tasmara

(2002: 102), leadership is able to take a

position and at the same time play a role

so that the presence of himself gives

influence to the surrounding environment,

and he has a high personality. Leadership

is one of the urgent problems that

disappears from our people today. The

crises in various fields that afflict us are

caused by the absence of a goal that

becomes our orientation, namely the goal

that should unite success plans towards

harmony (Thariq As-Suwaidan and Faisal

Basyarahil, 2005: 19). Whereas according

to Stephen P. Robbins in his book

Mardiyah said leadership is as the ability

to influence a group towards achieving

goals and can also be formulated as a

process affecting the activities of a person

or group in an effort - effort towards

achieving goals in certain situations.

Thus, leadership education involves

matters that influence, overcome, direct,

and develop changes in a vision of the

future of the organization or institution.

According to Abdul Majid and Dian

Andayani (2013: 43), the basic character

that must be possessed by leaders are:

a. Discipline is discipline in schools,

military, and so on (obedience /

obedience to discipline in schools)

(KBBI, 2003: 268). Whereas

according to M. Mahbubi (2012: 45),

discipline is an action that shows

orderly and physical behavior

b. Visionary leaders are leaders who have

a clear vision and mission in the

organization, visionary leaders are

very intelligent in observing an event

in the future and can clearly describe

their vision and mission. Leaders can

arouse the enthusiasm of their

members by using their motivations

and imagination to make an

organization more alive and move all

the components in the organization so

that the organization can develop (Ibnu

Nasir, 2012: 5).

c. Fair means a strong, strong character

that does not show partiality to a

person or group. Fair is a noble

attitude and a straight attitude is not

affected because of family factors,

affection relationships, close relatives,

groups and so on.

Kiai's Leadership Style




79

Leadership style can be

interpreted as the exercise of authority and

decision making. Leadership style depicts

a consistent combination of skills,

attitudes that underlie a person's behavior

in leadership, especially those in boarding

schools, the role of a Kiai is highly valued

and respected by many because he has

examples or a sample for the entire

community, especially for the students

who are married. Leaders are required to

be able and able to understand the motives

of various people or employees, because

this motive is based on the desire to

satisfy various desires that affect the

behavior and performance of an employee

or colleague of his profession. A leader is

the synergy of a timma (ustas and ustasa) .

A boarding school that is considered

successful in its leadership if it succeeds

in developing a boarding school between

its followers or its santri children

increases from year to year, even a leader

is said to succeed if he can open Islamic

boarding schools in various places, and

various wisdoms that stand out for a

founder, a shop leader who was

recognized by the term pak Kiai.

Kiai is the most essential element

of a boarding school. Originally the word

"kyai" was used to refer to traditional

scholars on the island of Java. But now it

has been used generically for all scholars,

both traditionalists and modernists, both

on the island of Java and outside Java. On

the contrary the term "ustadz" which used

to be the identifier of modernist scholars,

has now entered the traditional boarding

school environment (Mukti Ali, 1991: 9).

In the terminology of pesantren kyai are

founders, owners, caregivers, leaders,

highest teachers and supreme

commanders of pesantren, pengayoman

santri and the surrounding community as

well as religious (spiritual) consultants

(Pradjarta Dirjosanjoto, 1999: 8).

Kiai leadership is the ability of a

Kiai in influencing, encouraging, inviting,

demanding, mobilizing, guiding,

directing, supervising all the behavior of

santri as students who study in pesantren

to achieve a goal. The harmonious

relationship that exists in the social

interaction of the santri with the Kiai is

like a family relationship, so that the

pattern of interaction that exists between

the two is a pattern of educational

interaction; educate how a santri must

behave well to Kiai; respect and mourn

(Maunah, 2009: 124).

The social interaction of santri

with Kiai is a must. santri as a party

seeking knowledge, while Kiai as a party

that gives and teaches science. As a

person who seeks knowledge, santri must

adhere to various norms, rules, values in

the pesantren; both written and unwritten

norms, so that good and harmonious

social interactions are expected (Maunah,

2009: 123).

Research Methods

This study used a qualitative

approach with a multi-case study design.

A qualitative approach is a research

approach that is used to examine the

natural conditions of the subject

(Sugiyono, 2012: 56). In qualitative

research, truth is dynamic and can only be

revealed by examining the interaction of

the subject of research with its social

circle. Meanwhile, the case study focuses

on certain phenomena with the intention

of conducting an in-depth review of a case

and the process that occurs in the case

(Denscombe, 2007: 124). One type of

case study design is a multi-case study.

According to Baxter and Jack (2008: 115)

in a multicasus study, researchers

examined several cases to understand the

similarities and differences between the

cases studied. This is in line with the

opinion of Yin (2003: 43) which states

that the purpose of the multi-case study is

to replicate the findings in the case for

later comparison. Yin (2003: 44) adds that

a multi-case study design is used to

predict similar results (literal replication)




80

or predict contrasting results but with

reason.

According to Miles &

Huberman as quoted in Sugiyono,

(2006: 115), the activity in qualitative

data analysis is carried out

interactively and continues

continuously to completion, so that the

data is saturated. Meanwhile Patton (in

Poerwandari, 1998) explains that the

analysis process can involve concepts

that arise from answers or words from

the respondents themselves

(indigenous concepts) as well as

concepts developed or chosen by

researchers to explain the analized

phenomenon (senziting concepts ).

Key words can be taken from the

terms used by the respondents

themselves, which researchers

consider to be truly appropriate and

can represent the phenomena

described. Meanwhile, the concepts

taken are generally concepts that have

been known and used in the literature

and related disciplines. According to

Alsa (2004: 37) with the collection of

text databases, then a text analysis is

carried out by entering it into sentence

groups called data segments and

defining the meaning of each segment.

This description specifically includes

contextual information about the

person or idea being studied, such as

setting, time, individual involved, and

events where people experience the

phenomenon.

The data obtained from the

field is quite large so that the data

needs to be recorded in detail, then the

data is summarized, the main points

are chosen, focused on the important

things and the themes and patterns are

sought. Data that has been reduced

provides a clearer picture and makes it

easier for researchers to carry out

further data collection, and look for

the next data that is needed. The data

that has been reduced is then verified

again to find the truth of the data. All

data obtained from data sources and

respondents, both through interviews,

documentation, observations and

questionnaires will be analyzed before

being presented. The analysis process

continues until the data becomes

saturated. After the data has been

reduced, the next step is to present the

data. Data can be presented in table

form, and description. Through the

presentation of data the data can be

organized, arranged in a relationship

pattern, so that it will be more easily

understood. The presentation of data

in this study was carried out in the

form of a brief description, chart,

relationships between categories with

flowcharts. Presentation of data using

narrative text.

The next step in processing

data is verification of data that is

verifying data and drawing

conclusions. Data that has been well

presented will provide information so

that to draw conclusions from data

information, data interpretation is

carried out. The conclusions taken

must be supported by valid and

consistent data, so the conclusions put

forward are credible conclusions. The

conclusions obtained are answers to

the focus of the research that has been

formulated from the beginning and

can develop according to conditions in

the field. The conclusions obtained

can also be new findings that have

never been seen before. The first term and the one most

often used by qualitative researchers is

credibility. Credibility is the most chosen




81

term to replace the concept of validity,

this is intended to summarize the

discussion regarding the quality of

qualitative research. The credibility of

qualitative research lies in its success in

achieving the purpose of exploring

problems or describing settings,

processes, social groups or complex

patterns of interaction. The concept of

credibility must also be able to

demonstrate that to photograph the

complexity of relations between aspects,

research must be carried out in a certain

way that ensures that the research subjects

are identified and described accurately

(Poerwandari, 1998: 35).

As'adiyah Islamic Boarding School

The As'adiyah Islamic Boarding

School was founded by a Bugis cleric

named Kiai Haji Muhammad As'ad who

was born in the holy land of Mecca in

1902, and died in 1952 in Sengkang,

Wajo District. At first the educational

activities held by the As'adiyah Islamic

Boarding School were only in the form of

khalaqah recitation (tudang Mangaji).

Then in May 1930 it was developed by

establishing an education system with a

classical system (Madrasy). Madrasy's

education takes place and carries out

educational activities at the Jami

Sengkang Mosque, which is then named

the Arabiyah Islamiyah (MAI) Madrasah,

at the same time it is opened and accepts

the santri tahfidz al Qur'an. At the

beginning of its development, the

leadership As'adiyah Islamic Boarding

School was in the hands of KH

Muhammad As'ad, and assisted by several

Saudi Arabian scholars as caregivers,

including Al 'Allamah Sheikh Mahmud

Abdul Jawwad al Madany, Sayyid Ahmad

al Afifi al Misry, Sayyid Sulaeman and

Sheikh. Haji Muhammad Ya'la. Then

passed on by students like KH. H.Abd.

Rahman Ambo Dalle (1900-1996), KH.

Muhammad Daud Ismail (1908-2005 /

1952-1961), KH. H. Muhammad Yunus

Martan (1986-1988), KH. H. Hamzah

Manguluang (1986-1988), KH.H.Abdul

Malik Muhammad (1988-2000), KH.

Prof.Dr.H.Abd. Rahman Musa (2000-

2002), and KH. Prof.Dr.H.M.Rafii Yunus

Martan, MA (2002-present).

The Arabiyah Islamiyah (MAI)

Madrasah in the first period established an

education level; Ibtidaiyah 4 years, and

Tsanawiyah 3 years, and one special class

Pengkaderan Ulama, At that time there

was no age classification, in the sense that

students who study at every level are

generally teenagers, even santri aged

adults. After KH.H. Muhammad As'ad

passed away in 1952, the leadership of the

Islamic Boarding School was entrusted to

KH. Muhammad M. David Ismail. And

then it was chaired by KH. Muhammad

M. Yunus Martan. It was from these two

great scholars that the As'adiyah Islamic

Boarding School experienced progress

and development and was widely

accepted by the Islamic community. At

present, the As'adiyah Islamic Boarding

School has approximately 320 branches

spread throughout the archipelago. For the

level of the Center fostering students

starting from Kindergarten / RA to Higher

Education. As'adiyah Islamic Boarding

School organizes Islamic education and

propaganda and is managed in an

institutional organization. At present the

As'adiyah Islamic Boarding School

fosters educational institutions ranging

from Kindergarten / Raodatul Atfal to

Higher Education Institutions.

DDI Mangkoso Islamic Boarding

School

In 1947, based on the results of the

meeting of religious scholars / cadres

throughout South Sulawesi and MAI

teachers dated 16 R. Beginning 1366 H or

7 February, the name Mangkoso Arabiyah

Islamiyah (MAI) Madrasah and its

branches were changed to Darud Da'wah

Wal Irsyad (DDI), as well as developing

MAI Mangkoso to become an




82

educational, da'wah and social society

organization based in Mangkoso. Two

years later, at the request of Arung

Mallusetasi who asked him to become

Kadhi in Pare-Pare, Anregurutta H.

Abdurrahman Ambo Dalle moved to

Pare-Pare and appointed Anregurutta H.

Muhammad Amberi Said as his successor

to lead the Mangkoso DDI Islamic

Boarding School. On 1 Muharram 1369 H

(1949) Anregurutta H. Abdurrahman

Ambo Dalle as Chairperson of DDI

transferred the DDI Center Management

from Mangkoso to Pare-Pare. While the

Mangkoso DDI Islamic Boarding School

was given the status of an Autonomous

Branch with full authority to regulate and

manage boarding schools, but

organizationally remained under the PP

DDI structure. Since then, DDI has

increasingly grown and manages dozens

of Islamic boarding schools and hundreds

of madrassas in various provinces,

especially in Eastern Indonesia.

Since its establishment, DDI

Mangkoso Islamic Boarding School has

undergone a change of leadership

including the following:

a. KH.Abdurrahman Ambo Dalle (Period

1938 - 1949)

b. KH. Amberi Said (Period 1949 - 1985)

c. KH.M.Faried Wadjedy, M.A. (Period

1985 - present)

The education system in the DDI

Mangkoso Islamic Boarding School is to

integrate the salafiyah (traditional)

education system with the (modern)

khalafiyah system. For this reason, the

curriculum is integrated between the

pesantren curriculum and the National

curriculum, as well as adding various

skills activities (extra curricular). For

general lessons, use the Ministry of

Religion Curriculum and the Ministry of

National Education with a portion of

100%, while the Islamic lesson uses the

Curriculum of Mangkoso DDI Islamic

Boarding School which consists of

I'dadiyah / Diniyah Ula, Diniyah Wustha,

Diniyah Ulya, and Ma'had Aly with a

portion of 100 %.

The history of the Darud Da'wah

wal Irsyad Islamic Boarding School

(DDI) in Mangkoso cannot be separated

from the history of Sengkang Islamic

Boarding School. The founder of Darud

Da'wah Wal Isyad Islamic Boarding

School (DDI) Mangkoso is KH.

Abdurrahman Ambo Dalle is a student

directly from KH. Muh. As'ad. So it is

undeniable that KH. Abdurrahman Ambo

Dalle as a Kiai and the head of the lodge

cannot be separated from the character

values taught by KH. Muh. As'ad. The

progress of the Mangkoso DDI Islamic

Boarding School can not be separated

from the joints of the leadership of KH.

Abdurrahman Ambodalle. Belaiu is the

figure of a Kiai whose unquestioned

wisdom is proven by works in the books

he has written. A gentle and loving

attitude is his trademark, what is more for

santri who are considered to have

prominent talents, do not hesitate to give

gifts. Belaiu was a man of discipline and

firm stance, he was istiqamah on what he

considered right so he was known as a

brave man. Various conflicts in his life

have shown that the gurtta is a patient

person. The attitude of tawadhu and

zuhud became the support of the struggle

for the past. All of these attitudes have

caused him to become a charismatic

figure (KH. Farid Wadjedy).

KH. Farid Wadjedy obtained

information about the character KH.

Abdurrahman Ambodalle as follows:

1) The figure of Alim

The depth and breadth of science

KH. Abdurrahman Ambodalle can be seen

from the works he wrote, including:

a) Kitab Hilyah al-Syabaab fi Ilm al-

Akhlaq wa al-Adaab;

b) Kitab Al-Risalah al-Bahiyah fi al-

Aqaid al-Islamiyah Juz 1-2;

c) The Book of Murshid al-Thullab fi Ilm

Ushul al-Fiqh;




83

d) Al-Nukhbah al-Mardhiyah Book fi al-

Ahadits al-Nabawiyah Juz 1-2;

e) The Book of Irsyad al-Thullab Ila

Ma’rifah syai min Qawaid al-Sharf wa

al-Irara;

f) The Book of Ahsun al-Uslub wa al-

Shiyaghah fi Fann al-Fashahah wa al-

Balaghah;

g) Book of Tamriin al-Thullaab fi

Ma’rifah syai ’min Qawaaid al-I’raab

Juz 1-2;

h) Kitab Al-Mufradat al-Arabiyah;

i) Miftah al-Mudzakarah fi Ilm al-

Munadzharah;

j) Al-Qaul al-Sadiq fi Book Ma’rifat al-

Khaaliq;

k) Hidayah al-Jaliyyah;

l) Maziyyah Ahl al-Sunnah wa al-

Jama'ah.

Among these books, the most

phenomenal is the Book of Al-Qaul al-

Sadiq fi Ma'rifat al-Khaaliq which is the

book of tasawwuf in Bugis Language

which contains the efforts of gurtta to

straighten out the understanding of Sufism

which was considered deviant by Bugis

society at that time . (Siful Jihad,

Interview, 2 October 2018)

2) Soft and loving

Gentle behavior is one method of

approaching the Prophet in preaching. So

in teaching his santri KH. Abdurrahman

Ambodalle applied this method which

caused him to be remembered by his

students. The words that were gentle and

prilkau full of affection caused Satri-

santrinya to consider them as children

from the past. Even at that time the ABRI

Commander who later became the vice-

president of the Republic of Indonesia

Trisutrisno surrendered himself to be

appointed as a child by KH Abdurrahman

Ambodalle. He accepted it and handed

over a prayer beads as evidence and

taught several prayers and prayers.

(Suherman, Tribun Timur, November 28,

2011)

3) A disciplined figure

In community activities, KH

Abdurrahman Ambodalle was very

intense in giving attention and taking the

time to discuss and resolve social

problems that were encountered or

whacked his time, he was not proposed to

him. However, with a myriad of busyness,

I have forgotten the daily tasks of

teaching in Islamic boarding schools and

also the missionary activities carried out

to reach remote areas. Especially if you

enter the Islamic holidays as in the

commemoration of the birthday of the

Prophet Muhammad. or the

commemoration of Isra 'Mi'raj Nabi, he

was rarely found at home because of his

preaching activities for the benefit of the

syiar Islam. (Suherman, Tribun Timur, 28

November 2011)

4) A person who is courageous and

Istiqamah

In the mid-1950s, when DDI was

at the height of its excitement as an

education and da'wah movement, KH

Abdurrahman Ambodalledi kidnapped by

DI / TII Kahar Muzakkar. He was

kidnapped in the Belang-belang village

area of Maros Regency. on a journey to

Makassar, from Pare-pare. It is said that

KH Abdurrahman Ambodalle went to

Makassar in order to arrange the

establishment of a DDI college. Life in

the forest is not pleasant; especially along

with DI / TII, which was labeled as a rebel

against a legitimate government.

KH.Abdurrahman Ambodalle must move

one place to another. But he is a person

who is loyal to his ideals, with all his

heart trying to make it happen. So, for that

purpose, he is like not knowing the time,

situation and place. When he was in the

forest, the situation was difficult and the

situation was limited. KH Abdurrahman

Ambodalle continued to teach and educate

people. He is like enjoying the

educational process as a life process. That

makes it able to survive in the forest.

Even in the forest, of course with the

agreement of Kahar Muzakkar, he had




84

established several schools in several

places. In the forest, almost certainly

KH.Abdurrahman Ambodalle is under

pressure. Not only because the physical

environment is very simple, the daily life

is limited and irregular, it must move

from one place to another to avoid TNI

military operations. But also because of

the conflicts surrounding it, and its own

conflicts with Kahar Muzakkar. It may be

true in some cases KH Abdurrahman

Ambodalle is in line with Kahar

Muzakkar. But it is clear that the religious

views are both different; even at a certain

point, contrary. Because of his differing

views with Kahar Muzakkar, KH

Abdurrahman Ambodalle was moved or

might be exiled to the Southeast Sulawesi

region. But all of that did not stimulate his

enthusiasm to educate. In the jungle KH

Abdurrahman Ambodalle still enjoys

teaching and educating his students. It

seems that this is the way he was chosen

and he did it with all his heart. He is fully

dedicated to education. So he also lives in

the forest, which is difficult, passionately.

(KH.Helmi Aliyafied, 2015: 7)

5) Patience and sincerity

In each lecture and recitation, he

always mentions patience and sincerity. 8

years in the forest with DI / TII was not a

short time to test his patience in the

middle of the conflict, both between DI /

TII which was painted as state rebels and

conflict between himself and Kahar

Muzakkar regarding the differences in

religious principles they held. Besides

that, the internal DDI conflict caused him

to lose many santri when he decided to

join the Golkar party which was the ruling

party when he faced patiently. In terms of

sincerity he advised "ikomanengtu to the

employee of the sub-district civil servant

Allahu Ta'alah. Your personnel degage is

Sangadinna Puang Allahu Ta’alahmi.

Ajakko gaga mappurennu sangadinna

mapprennu laoko ri puangmu "(You

da'wah interpreters are employees of

Allah and you will not be superiors except

Allah. Then do not expect anything to

anyone except hope in Rida Allah). There

are principles that have been instilled by

KH Abdurrahman Ambodalle "Anukku is

DDI, Anunna DDI Tania Anukku" (What

I have is owned by DDI, but what DDI

has is not mine). This principle was the

principle that he would offer himself to

develop DDI without wishing to benefit

from DDI as the movement organization

he led. (KH. KH. Abd. Rahim Arsyad,

Pengajian, 2017)

6) Culturalists and Artists

Not many people know that KH.

Abdurrahman Ambodalle is an artist, he is

good at painting and writing songs. He

once painted himself very much like the

original. He also created several Islamic

songs called Bugis like seppajangnge and

Allahu Jallah. With personality traits

inherent in KH. Abdurrrahman Ambo

Dalle, the charming character made him a

charismatic figure. Then the leadership

model applied at the beginning of KH's

leadership. Abdurrrahman Ambo Dalle

until now is a Kahraismatic model where

successor Kiai KH Abdurrrahman Ambo

Dalle practices the moral teachings that he

exemplifies in his life (Ahmad Rasyid,

Interview, 5 October 2018). Along with

the development of time, Mangkoso DDI

Islamic Boarding School experienced

rapid development and became one of the

best Islamic boarding schools in South

Sulawesi. This reality is inseparable from

the strong teamwork on an internal scale

at the DDI Mangkoso Islamic Boarding

School. KH. Farid Wajedy as the

successor to KH. Abdurrahman

Ambodalle became a central figure who

maintained the charismatic side as a Kiai

and as the head of a boarding school, but

beliu also applied a model of democratic

leadership. Although belaiu is a central

figure but policy is not centralized but is

born from the joint formulation through

the mechanism of the organization.

(Ahmad Arasyid, Interview, October 05,

2018)




85

From the information above,

information obtained from Kiai's

leadership at the Mangkoso DDI Islamic

Boarding School applies the model of

democracy. According to one of the

alumni of the Mangkoso DDI Islamic

Boarding School, Wahyuddn (Interview,

7 October 2018), he said that KH. Parid

Wadjedy is a figure of ulama who is very

democratic, he has an open mind and likes

to discuss with anyone. Belaiu did not

immediately ask for responses or

considerations from the board of directors

or board administrators regarding

problems or problems with cottage

development. And this encourages each

component of the cottage organization to

be responsible for joint decisions that

have been formulated into policies. In the

discussion he often said "ianatu jaji" (that

is what made it) means that he agreed and

accommodated brilliant ideas from

anyone for the pesantren building.

Information obtained by

researchers is in accordance with the

principles of a democratic pattern of

leadership, namely the democratic

leadership model according to G.R. Terry

(2012: 56), that democratic leaders regard

themselves as part of their community and

together with their groups try to be

responsible for implementing common

goals. In order for each member to take

responsibility, all members participate in

all activities, planning, organization,

supervision and assessment. Each member

is considered a valuable potential in the

effort to achieve goals.

Democratic leadership will run

well if the leader is responsive. In running

his leadership, KH. Farid Wadjedy is

known by his pesantren as a person who

respects all conditions both internal and

external. Although appearing with the

democratic leadership model of buying, it

remains the main reference in formulating

solutions in every problem faced by

Islamic boarding schools. Because there is

no denying the wisdom and clarity of the

gurtta's mind in dealing with a problem so

that sometimes he formulates solutions

that might be considered complicated in a

simple way and even escape from other

gurutta considerations.

Integration of the Application of Kiai's

Leadership Model to the Inter-

nationalization of Santri Character

Values at Islamic Boarding School

Integration of the Application of

Kiai's Leadership Model to the

Internationalization of Santri Character

Values at As'Adiyah Sengkang Islamic

Boarding School and Daru Islamic

Boarding School Da'wah Wal Irsyad

(DDI) Mangkoso in South Sulawesi.

Integration is a system that is

intermingled to become a unified whole.

With the theory of integration, it is

expected that the leadership model

applied by the Kiai at the 3 Islamic

Boarding Schools which are used as the

location of the study unites in the joints of

character education and shows the real

impact on the character of the santri.

Character planting is done by methods:

knowledge, practice, habituation and

characterization, which all methods rely

on exemplary. The principle of this

example is meant by KH. M. As'ad "Taro

is Taro Gau, Pasicappe Lillamu Pale

Limammu" (Words must be in harmony

with deeds) or Kahlil Gibran says

"educate your students with deeds before

educating them with words" (Slaiman

Abdullah, Interview, 25 September 2018).

In accordance with the results of the

research in the first point, it can be

obtained information that the leadership

model applied by the 3 Islamic Boarding

Schools which is used as the location of

the study are: charismatic, democratic and

responsive.

Of the three leadership models,

the charismatic leadership model is more

highlighted, because this model is the

main character that is strongly attached to

the leader which causes him to become a




86

charismatic, respected and respected

figure. However, it does not mean that the

democratic and responsive leadership

model was not discussed in relation to the

planting of the values of the character of

the santri to the three Islamic boarding

schools that were used as the research

location.

Reviewing the charismatic leadership

model applied by Kiai or Anre Gurutta,

their charisma is influenced by several

characters namely:

a. Discipline

Discipline is orderly, obedient,

controlling behavior and self control

(John, 2003: 185). The term in the

Indonesian language dictionary can be

interpreted, namely the inner practice and

character in order to obey the order,

obedience to the rules. (KKBI, 2002:

302). Discipline is compliance with the

values or rules that have been set. Gurutta

in running the boarding school leadership

is known as a disciplined figure.

Discipline is then taught as part of the

foundation of the santri's character

education in Islamic boarding schools. In

boarding schools, planting discipline

includes discipline in worship, learning,

dressing, and behavior. Cottage rules that

are made and applied in such a strict way

are parts of disciplinary education not

only for santri, but for the whole boarding

school population. Dipesantren has all

been patterned, starting from the students

who slept until they slept, all were

arranged and must be obeyed. (Sulaiman

Abdullah, Interview, 25 September 2018)

Rahman, (Interview, September 25,

2018) revealed that in the Asengkadiyah

Islamic Boarding School, the cottage

regulations became a rule for anyone who

lives in the cottage including santri guests

/ guardians who came to visit their

children. I often visit my child who is

raised in a green dormitory by

Misbahuddin, when it is time to eat, the

children of the santri who are in charge of

preparing food with certain portions

include me as a guest of the cottage. The

food that has been prepared should not be

added, the dishes are also divided evenly

and eat together between the coach, santri

and parents of the santri who visit. This

experience is not just that, but it happens

every time I visit the hostel. Just eat there

are rules of discipline. Of course, this

eating rule gives a boost to character

education that santri must control

themselves from lust for food so that they

eat enough and this certainly has a

positive impact on their ability to think

because the theory is that one that causes

harm is not too full. Disciplines such as

this also educate not to be greedy or

greedy so that the effect raises awareness

to take what is our right and not take the

rights of others.

Another style of disciplining santri

is the rule of not being allowed to date

between Ma'had Aly students and students

in Sengkang's As'adiyah. Who anchors

this rule, the two will be immediately

kicked out and their santri attributes

revoked by Ma'had. Ilham (Interview, 26

September 2018) said that "I was among

those affected by this rule. When I was

caught with a pillion with fellow Santri

Ma'had Aly students and there were

indications that we were dating and

finally I was fired and expelled from

ma'had aly along with the students. "The

application of this rule was to educate

santri to control their lust for the opposite

sex so that they remained consistent with

the character of chastity as a candidate for

the Young Kiai.

The pesantren tahfizh has rules that

are not strict with the application of the

method of darasa 40, darasa 5 from 10

(reciting 40 times, every 5 juz and every

10 juz) this technique is carried out so that

the students of the santri become smooth

and not quickly lost from memory. (Abd.

Rahim, Interview, 26 September 2018). In

Mangkoso the rules of the cottage were so

tightly implemented as to shape the

character of santri discipline. When on the




87

application of discipline, for example

being late in getting up at dawn prayer,

being late for study, being late for duha

prayer, sometimes Gurutta applied

physical punishment and he always

advised his students that "tania jettu iko

ucalla, sifa olkkolo'e mi ukko alemu

ucalla so that mancaji tau tongekko "(You

are not the one who punishes me but the

nature of the animal in me who is the law

so that you become a complete human

being. (Wahyuddin, interview, 3 October

2018)

In practicing memorization of Al

Qur'an santri, it was implemented that the

tarwih imam took turns for the hafizh

santri who had not yet received a

recommendation to become tarwih priests.

Gurutta determines the verse that will be

used as a reading after Alfatihah. When

you believe in the tarwih prayer the priest

does not memorize the verses that are

ordered by Gurutta, the tarwih prayer is

stopped temporarily and the priest must

memorize the verses assisted by his

colleague who also becomes the

makmum. Of course the application of

discipline like this gives education to

facilitate memorization and mental

training to become a priest. (Wahyuddin,

wawanacra, 3 October 2018)

From various explanations, it was

concluded that the formation of

disciplinary character at As'adiiyah

Islamic Boarding School, Mangkoso

Islamic Boarding School, and Yasrib

received full attention and disciplinary

character as part of Anre Gurutta's

character as Kiai and also as the head of

the lodge to be an example.

Istiqamah, is a determination or

principle on something or firm stance.

The attitude of istiqamah always

coincides with a consistent attitude.

Consistent is the ability to continuously

strive to achieve an achievement. The

process of giving is in a consistent

manner. To integrate the istiqamah

attitude and be consistent with the santri,

a positive habituation was carried out in

the pesantren. The habituation process is a

further step in planting discipline.

Because discipline is enforced to form the

habit of santri. Santri must be present on

time for congregational prayers, present

on time to attend the learning process in

the madrasa and recitation, deposit the

memorization on time, carry out the tasks

of the pembinan well. All of these

processes were initially difficult for the

santri to practice well, but because they

were accustomed, the difficulties

gradually made it easy to do it all and

finally they felt bad if there were rules

that were violated. Not tasty, if not

congregation, boarding or outside the

message, meaning that in this phase the

santri has been consistent. (Sulaiman

Abdullah, Interview, 25 September 2018).

Wise people say that style can be

normal. Consensual attitude is formed

from habituation. Initially it was very

heavy at night, the morning prayer was

again at dawn, but because of being

accustomed, the heavy feeling turned out

to be mediocre, so it was not good to feel

if it was not evening prayers, if not

praying in congregation. (Wahyuddin,

interview, 3 October 2018 )

Scientific Character

Santri since the beginning of

entering Islamic boarding schools have

been studied to learn basic Islamic

sciences. According to Haedari (2004: 37-

39), Islamic boarding schools have taught

classical books, which are in Arabic and

without charity. In the case where the

students were taught from the basis of

Nahwu Sharaf to be able to read at the

same time be able to explore the meaning

of the bare book. From this expertise they

can deepen the knowledge based on

classical books through a long process

with the general pattern of learning

according to Haedari (2004: 17-21),

among others, as follows: (1).

Memorization (Tahfihz); (2). Hiwar or




88

Deliberation; (3). Mudzakaroh (bahtsul

masail); (4). Fathul Kutub (read the

book); (5). Muqoronah (comparison); and

(6). Muhawarah or muhadatsah (speaking

practice). Thus the character of the field

of science that is truly strong is built, so

that the knowledge obtained is understood

and then carried out.

The three Islamic boarding

schools that were used as research

locations were the basis of Islamic

scholarship from conservative studies to

modern science studies, starting from

studying scholarships to studying in

classrooms. that the three pesantren are

serumpung, the application of scientific

methods is also allied. (Sulaiman Rasyid,

interview, 25 September 2018).

Furthermore, Mansyur (interview, 07

October 2018) explained the scientific

character of the santri at the 3 Islamic

boarding schools was shown by the ability

to read classics (kitta Gondolo), analyze

their contents, explain and develop or

apply and practice. In addition, the

principles of wisdom in science are also

always ordered by Gurutta such as "how

do you practice medicine, how do you

treat sicoco on your heart, only on the

oceans?" "(When there is practice done by

someone else and is not in accordance

with what you understand, then do not

punish wrong but say to yourself that

there is still something you do not know,

so you will investigate the practice and

then punish it right or wrong) .

The character of the santris is not

only formed from the learning process but

also the wise process of Gurutta and this

is called barakka. The average santri who

lives with Gurutta and devotes himself as

a gurutta gaining a scientific position

close to Gurutta because of the blessing.

(KM wahyuddin, Interview, October 3,

2018)

Gurutta always says "Sirai alemu

riolona you know, sirelebbiko anrengnge

natanrereko" (Be humble in front of

humans, he will respect and respect you.

he but when we talk to him we feel so

close like a friend as there is no distance

between santri and kaiya, sometimes we

can put our hands on our thighs, or pat our

shoulders, and that makes our students

respectful to him. (Wahyuddin, Interview,

October 3, 2018). A tawadhu character,

was started early in the three Islamic

boarding schools which were the location

of the study. The researcher witnessed

how the students of the santri arrived at

the teacher. RA or kindergarten children

from an early age have been accustomed

to kissing the teacher's hands upon arrival

and going home from school, not just the

teacher but also to those who are older

than them. Santri-santri in general are so,

every time they meet their teacher they

shake the sambal's hand to kiss the

teacher's hand, when they greet the

teacher, they greet by calling gurutta

(dimangkoso), or puang (in as’adiyah and

yasrib). When the students faced the

Gurtta Trat Ta'sim and respectfully they

appeared as a manifestation of their

tawadhu attitude.

Ikhlas is the highest level of

worship, and is the most difficult to

achieve. A little charity will be more

meaningful than a lot of charity but fun. '

Planting the character of ikhlasan in

Islamic boarding schools is the core of the

moral teachings of the Kiai. Planting the

character of morality in the As'adiyah

Islamic boarding school, for example, is

that alumni must serve at least 2 years at

their alma mater before being handed over

their diplomas. The alumni were

distributed to the existing as'adiyah

branch of Islamic boarding schools and

madrasas. They were ordered "just a nakia

mutajeng salary, sappako alebbireng, fate

of the rio rennu pole ri puangmu muancaji

to sabbara" (don't look for salary, but seek

Allah's blessing and educate yourself to

be patient). Or Gurutta always says "just

don't forget that religion is a religion

lino." (Don't sell Allah's religion to the

world). This principle underlies the




89

da'wah struggle for the as'adiyah santri.

(Sulaiman rasyid, interview, September

27, 2018) Message from KH. Farid

Wadjedy "pay attention to your behavior

with sincerity, because with that blessing

and ease will be obtained." These

principles are taught to santri so that they

are sincere in carrying out the education

process in the boarding school so that they

get good results (Wahyuddin, Interview, 3

October 2018).

The character of Kiai as a reponse

and democratic figure is part of the

planting of character in santri in Islamic

boarding schools. Both As'adiyah and

DDI Yasrib and DDI mangkoso are in an

estuary. The religious thinking applied is

that democratic religious thinking is not

radical, it is not easy to blame others and

it is not easy to justify something. The

closeness of the religious pattern that is

applied does not alienate the Kiai and the

santri from the cultural values of local

wisdom which have been handed down

from generation to generation, especially

the symbolic languages in the form of

culture (sennung-sennungeng). DDI and

A'sadiyah students with a gentle da'wah

approach do not blaspheme let alone

forgive then in responding to problems

the community always uses the best

approach. (Sulaiman Abdullah, Interview,

September 27, 2018)

Kiai's Leadership Style at

Sengkang As'adiyah Islamic Boarding

School and Dard Da'wah Wal Irsyad

Mangkoso Islamic Boarding School

(DDI) in South Sulawesi. After carefully

presenting the description of the results of

the research at the 2 Islamic boarding

schools that were the location of the

study, the researcher presented the results

of the analysis of the research of the

Islamic Leadership Model at the Islamic

Boarding Schools in South Sulawesi as

follows:

1) Charismatic Leadership Model.

Charisma comes from Greek

which means "grace". The power that

cannot be explained logically is called

charismatic power. Charisma is

considered a combination of charm and

personal attraction that contributes to

extraordinary abilities to make others

support the vision and also promote it

passionately (Truskie, 2002). Charisma is

defined as "circumstances or talents that

are associated with extraordinary abilities

in terms of one's leadership to arouse

worship and admiration from the

community towards him" or leadership

attributes based on the quality of

individual personality. Charismatic

leaders generally display characteristics

including those who have a very strong

vision or a clear awareness of goals, he is

able to communicate that vision

effectively and demonstrate consistency

and focus. Charismatic leaders also know

their own strengths and use them.

Charismatic leadership is defined as the

ability to move other people by utilizing

privileges or advantages in the nature or

aspects of the personality possessed by

the leader, thus giving rise to a sense of

respect, reluctance and obedience by the

person they lead. (Sukamto, 1999: 20).

The Kiai who became the cabins

of the huts in the three research locations

were charismatic Kiai. Charisma is

formed through the process of the Divine

approach by absorbing the character of the

khalik into beings which in the end raises

awareness and responsibility as a caliph.

The character of the Creator who is

absorbed by the creatures is born Moral.

And those who are moral then there is a

divine light that emanates from him so

that according to Purwanto, the

characteristics of a charismatic leader

have enormous attractiveness as if there

were magical powers accompanying him.

Gurutta, the head of the lodge, is a human

being who radiates moral purity as a form

of practice from the values of faith

embedded in their hearts. In the

formulation of religion, "Faith + Amal

Shalaeh = Taqwa". So the kharima of the




90

Anre Gurutta arises not because they are

only moral but more than that there is an

intervention of God's power that moves

the human heart to respect and respect

them.

This research limits the discussion

by presenting Anre Gurutta characters that

have to do with leadership such as

Discipline, Consitency, courage in

making decisions, Tawadhu, pious and

sincere. In "ada-ada sulessana"

(Language of wisdom) was revealed

"Riakka'i taue mancaji pangulung nasaba

5 sifa ': Macca na Malempu, Magetteng

na Warani, Temmappasilaingeng"

(someone was appointed leader because

of having 5 traits: intelligent and honest,

Consistent / Firm and brave, and Fair / not

looking at fur). This character is in line

with what is practiced by Anre Gurutta, so

that he becomes the person who leads

charismatically.

2) Responsive Leadership Model

Responsive leaders are people

who understand the situation and

conditions of their environment the most

and are right and quick to be able to

provide responses or opinions about the

problem. If responsiveness already exists

in every leader, it is not impossible that

this leader will become an agent of

reform. Because responsiveness is a

character accompanied by a progressive

and visionary nature, so this leader will

later become revolutionary and

transformative in spirit.

The concept of forming

responsive leadership will only be a mere

utopian idea, if a leader cannot carry out

interpersonal communication patterns.

Organizations are formed not only to

work, but also to get to know each other

and grow emotional feelings. Without

those feelings, usually members will be

bored and feel bland to be active in this

organization, this feeling helps effective

delivery of information and work

direction. Very often awkwardness occurs

in organizations both from leadership to

members, especially from members to

leaders, so the presence of emotional

feelings of awkwardness can be overcome

because of the habit of communicating.

Anre Gurutta not only appeared

as a leader, but more than that he

appeared as a guide so he became a

beloved leader. The leader as the

supervisor makes sure that Anre Gurutta

has reliable cadres who are prepared to

replace him. So when he dies or chooses

to quit his position as a leader, there is a

reliable cadre who will replace him to

continue his struggle staff, and that is

evident in the three boarding schools that

are the location of this research. Being a

beloved leader causes Anre Gurutta to

always be remembered and become a role

model.

Democratic Model

Democratic leadership places

humans as the main and most important

factor in each group. This type is

characterized by efforts to realize and

develop effective human relationships

based on the principle of mutual respect

and respect for each other. Ralph White

and Ronald Lippi said that this type of

democratic leadership has the following

characteristics: First, all policies become

group discussions and group decisions are

stimulated and assisted by leaders.

Second, the activity perspective is

achieved during the discussion. Described

general steps towards group goals and

what if technical advice is needed, then

the leader suggests two or more

alternative procedures that can be chosen.

Third, members are free to work with

whom they want and the division of tasks

is up to the group. Fourth, leaders are

objective. A leader only acts as a mediator

or group member without intervening too

much (Walid, 2010: 18). Democracy is

always synonymous with the most votes,

even though democracy is actually the

essence of deliberation and consensus.

For the reason, bermudyawarh is needed




91

for an open mind to accept differences

and be able to accommodate suggestions.

Initially the leadership of Islamic

boarding schools was centralized,

leadership and all policies focused on

Anre Gurutta. This happened because the

problems that were still quite simple were

faced with a relatively small scale cottage.

But in its development Islamic boarding

schools developed rapidly so that they no

longer fostered an institution in it but

there were various institutions causing

greater problems. Changes in leadership

patterns are something that absolutely

must happen, then the democratic

leadership model is applied without

degrading the position of Kiai or Anre

Gurutta as charismatic figures. The

democratic tactics in the organization of

Islamic boarding schools that are the

location of research are not the same as

the practice of democratization in general.

Because the ethical values of deliberation

are highly respected, the difference in

views does not cause disputes,

suggestions or opinions of Anre Gurutta

are the main considerations to reach a

joint decision which is an absolute

decision that will be carried out together.

Anre Gurutta who led the three

Islamic boarding schools studied was a

very democratic figure and was resistant

to the challenges of the times, so the

Islamic boarding schools that they lead

became increasingly developed because of

the ideal collaboration of all the

components of the organization in them.

Integration of Application of Kiai's

Leadership Style to Internalization of

Character Values at Santri

Anre Gurutta as a Kiai who leads

Islamic boarding schools is a charismatic

figure. While their charisma is built from

the character values inherent in

themselves so that they become their

identity. In the sense of mentioning the

name Anre Gurutta, what is drawn is a

figure who is disciplined, assertive,

consistent, obedient, intelligent, sincere

and various other personalities. Because

Kiai itself is a symbol that is placed on

humans who have high moral and

spiritual qualities. As a leader of Islamic

boarding schools, of course, the main

character possessed by Anre Gurutta is the

main spotlight and gives influence to all

personal and system existing in the

boarding school which he leads.

That influence also later emerged

as a grend of the hidden curriculum

design in Islamic boarding schools so that

the impact of the main character

possessed by Anre gututta must also be

transmitted to all pesantren, especially

santri. By that, the integration process of

Anre Gututta's leadership model which

was more highlighted by his charismatic

style was then realized in the form of

steps, namely: knowledge and

understanding, practice, habituation, and

characterization.

Knowledge of the charismatic

values of Anre Gurutta is not solely with

what concepts he expressed such as "Taro

Ada Taro Gau, Pasicappe Lillamu Pale

Lilmammu" (Harmonizing words and

words, do what you say), this concept is a

form of teaching but before this was

taught, Anre Gurutta had first practiced it.

Planting the concept by prioritizing

exemplary very effective influences the

personality of the santri. The principle is

to educate yourself with deeds before

educating them with words. Furthermore,

the knowledge through strict and

consistent enforcement of knockout rules

so as to provide an educational effect on

the santri is that they are accustomed to

being disciplined, responsible and

consistent and patiently undergoing the

process. After the students learned about

the concept of Anre Gurutta character

which was embodied in the system at the

Islamic boarding school as a logical

consequence of Anre Gugurutta's

leadership, they began to practice the

values of Anre Guurutta's character. They




92

began to practice discipline, a consistent

attitude, tawadhu, proceeding in learning,

patience, sincerity. In this practice, of

course there is still heavy squeezing and it

is as if forced or forced by the existing

system and gradually becomes an

awareness so that the heavy pressure that

previously existed gradually becomes

lighter. When the practice was

established, the santri became accustomed

to practicing the main characters who

became the teachings of Anre Gurutta and

from that habit they became easy to do or

practice it all, because awareness has

grown with habits. So they don't feel good

if they don't practice moral teachings like

that. A small example of what Gurutta

Sulaiman told, that there was once a santri

who ran and hurried at that time he

rebuked by Gurutta, "why in a hurry"

replied the santri "I was late Pung, I was

going to go to the mosque to join the

Gurutta recitation but I had a stomach so

bad I went to the toilet and it turned out I

was late so I was in a hurry "Gurttta said"

You're not going to be punished if that's

your reason "The santri replied" ie Pung,

my muknin was not punished but I'm

ashamed of Gurutta if I'm late "culture of

shame this is born from a process of

awareness and habituation. They are

disciplined not because they are punished

but are embarrassed to violate the rules.

Character is the inherent nature of

the soul that is hard to change again.

Bugis people say "Lelebulu tellele

abisang, Catfish Mua Abiasangnge

abiasanttopa palelei" (Mountain may be

moved but habits are difficult to change,

habits will change if changed with habits

too. "If attitude has become an identity on

someone's personality, then that attitude is

difficult to change The santri who were

accustomed to educating the pesantren

education as a refresion of Anre Gurutta's

education, then the santri will eventually

become Anre Gurutta's training as a

character for his personality, so they

become students who are disciplined,

pious, patient, tawadhu, consistent, brave

in amar ma ' ruf and nahi mungkar When

the main attitude becomes the character of

the santri, then be all of those attitudes

internalized on him.

Research Findings

The three Islamic boarding

schools which were used as research

locations were almost said to be triplets.

Because it turns out that the three Islamic

boarding schools have historical roots

because the Kiai who is the central figure

with the position as founder and head of

the lodge comes from the same education

program, namely santri from KH. KH.

Muh. As'ad, founder of Sengkang

As'adiyah Islamic Boarding School.

Apologetically, we are often proud that

leadership or leadership patterns in

pesantren are democratic, sincere,

voluntary and so on.

Kiai is a reference for santri and

their supporters. All policies as outlined in

their statements are often used as a guide.

Kiayi's daily attitudes and behaviors are

used as references or role models. The

figurative languages he presented were

reflective of the santri and his followers.

The favorable position of the kyai forms

the mechanism of work of Islamic

boarding schools, both those relating to

the organizational structure and leadership

as well as the direction of the institutional

development of Islamic boarding schools.

One of the important characteristics of

Islamic boarding schools is the placement

of the kyai at the highest position. This

characteristic is seen, for example, in the

pattern of relations between the kiyai and

santri and the surrounding community.

The santri are proper and obedient without

reserve to the kiyai. What the kiyai said,

always followed, even the pattern of the

relationship was manifested into a

doctrine of sami'na wa atho'na (we heard

and we obeyed).

On the other hand, the pattern of

leadership that is applied is inheritance-




93

based so that it seems to be undemocratic,

such as at the Pondok Pesantren Yasrib,

the change of pipeline from KH. KH.

David Ismail was continued by his son

KH. KH. Basri Daud and now continued

by his grandson, KH. Muh. Taslim Basri

Daud. This at a glance reinforces the view

that the charismatic leadership model

negates the side of the female model in

the Islamic boarding school. But actually

it is not a hereditary factor so they are

chosen but there is a personal quality side

that is not the same as the character of its

predecessor so that the descendants of the

Gurutta are preferred to continue Gurutta's

own leadership. Kiai is a charismatic

figure who causes his leadership to be

personal so that it cannot be replaced by

someone else this is reality. Because Kiai

or Anre Gurutta who became the leader of

the Islamic boarding school will be

replaced if he dies. Isn't this proof of the

absence of democratization in boarding

schools.

According to Sulaiman

(Interview, October 29, 2018) that the

figure of Anre Gurutta who leads then

will hold the leadership for life is indeed a

reality because for what is replaced if the

existing one is very good at running the

leadership wheel, democracy does not

mean always changing leadership but

when the change arrives and the result of

the deliberation still acclamation asked

Gurutta to take the lead, of course

Gurutta's moral responsibility required

him to continue the leadership. The

boarding school is open to power but the

boarding school is a place of service. In

the pesantren there is a culture of

feudalism such as the discovery of a

puang call culture, a culture of kissing

hands at the handshake of Ustaz and Anre

Gurutta. This is a reality but this is a form

of planting the attitude of tawadhu and

Ta'zim santri to the teachers. Adam from

the personal side is not more noble than

the Angels but the Angels are ordered to

prostrate to the Prophet Adam not to

respect the Prophet Adam but to respect

the Knowledge of Allah bestowed on

Prophet Adam. So the santri respect the

gurutta in the form of the call of Gurutta

or Puang, in the form of kissing the hand

when the handshake is a form of humility

and respect for the Knowledge of Allah

that is in Gurtta.

Puang's call to Gurutta in

As'adiyah's santri culture can be explained

by a philosophical cultural approach. In

Lontara Sulessana (collection of wise

words), expressed "Tellunrupa Arung:

Arung nasaba dara, Arung nasaba naletei

pammase Arung, Whitewater nasaba sifa

', Naikia iamua mattungke Arung tongeng

ianaritu arunnge nasaba sifa'." (Three

types of Arung: Arung because of

heredity, Arung because he got a gift from

Arung and Arung because of his good

nature, but the actual Whitewater is

Arungkarena because of its nature.

Whitewater in the terminology of bugis is

the highest caste (Ningrat) or descendants

of kings. There are those who become

Arung because he is a descendant of

Arung, there is a person who becomes

Arung because he is married to Arung so

that his children become Arung, there is a

person who becomes Arung because of

his good character and this is actually

Arung. In the belief that Bugis Arung was

originally a saint who was sent by God to

fix the pattern of life of a community full

of problems and tyranny. They are

celestial humans who have privileges with

the character of holiness that is grounded

so that the term "To Manurung" is known

or the Messenger of God in heaven is

broken down to earth. Because they are

messengers of God, they are

representatives of God, so they are also

called puang (God), it does not mean that

the people deify them, but there is a

Godhead character that appears on his

personality so that people respect him

with the greeting of Puang.

Anre Gurutta or the Teacher is

called by the Puang greeting not because




94

Gurutta is of Arung descent, tetatpi

because Gurutta has a character of

chastity which is a divine character or

they are moral in divine character. They

are Arung Nasaba Sifa, so students and

the community call them Puang. This is

the meaning of the Wajo people

"Maradeka To Wajo, Ade'na Na

Papuang". (Merdeka Orang Wajo, the

adab is high). One form of adab at the end

is respect for the gurutta. Another finding

in this study is the renewal of Islamic

boarding schools that occur in aspects: (1)

orientation; (2) leadership style; (3)

leadership succession systems; and (4) the

quality of education services. Changes to

the orientation aspect are Islamic boarding

schools which at first halaqah turn out to

be complex with the existence of

educational institutions in them such as

madrasas, ma'had aly and universities.

The development of Islamic

boarding schools it has implications for

the formation of foundations so that the

leadership style from the previous

founding center turns into a collective

leadership style. This change is of course

accompanied by the style of leadership

succession so that there are democratized

values in it even though democracy in

pesantren is unique, more acclamation and

in the running of leadership the principle

of democracy is not as liberal as general

understood but rather guided democracy,

where policy jointly formulated but the

final decision was on Anre Gurutta as the

head of the pesantren. The development

of boarding schools led to a change in the

quality of managerial-based services. In

terms of adopting change, Anre Gurutta is

not a radical conservative cleric who

refuses to accept the proven change that

the progress of the three Islamic boarding

schools cannot be separated from the

adoption of well-filtered changes so that

the changes do not undermine the ethical

moral system and fundamental system

inherited from Anre Gurutta from

generation after generation

Conclusion

Democratic leadership is placing

people as the main and most important

factor in Islamic boarding schools. This

type is characterized by efforts to realize

and develop effective human relationships

based on the principle of mutual respect

and respect for each other. Integration of

the application of the Kiai leadership style

to the internalization of the values of the

character of the santri in the As'adiyah

Islamic Boarding School and the Darud

Da'wah Wal Irsyah (DDI) Islamic

boarding school in South Sulawesi.

Experiencing assimilation became a

unified whole. The integration process of

Anre Gurutta's leadership model which is

more highlighted by his charismatic style

can then be realized in the form of steps:

knowledge, forecasting, habituation, and

characterization.

The impact of the application of

the Kiai's leadership style to the

internalization of the values of the

character of the santri in the As'Adiyah

Islamic Boarding School and the Darud

Da'wah Wal irsyah Islamic Boarding

School (DDI) in South Sulawesi was

monopolized by a leader or commonly

called Anre Gurruta (Kiai). The impact of

the application of the Kiai's leadership

model on the planting of the values of the

character of the santri at Islamic Boarding

Schools in South Sulawesi includes:

personal impact, institutional impact and

the impact of social welfare. Supporting

factors and obstacles to the application of

Kiai's leadership style to the

internalization of the values of the

characters of the santri in As'adiyah

Islamic Boarding School still maintain the

old leadership style model while the

Darud Da'wah Islamic Boarding School

Wal Iryad Mangkoso (DDI) in South

Sulawesi has made a combination of

leadership models traditional and modern.

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