Vol. 12 No. 1, 2023 pp.

57-71 JURNAL PENDIDIKAN ISLAM P-ISSN: 2356-3877

https://doi.org/10.14421/jpi.2023.121.57-71 https://ejournal.uin-suka.ac.id/tarbiyah/index.php/JPI/index E-ISSN: 2301-9166

Internalization of 'Panca Jiwa Pondok' in Pesantren: An

Ethnomethodological Study

Nurul Fitriyah A. W.1, Azam Syukur Rahmatullah2 , Mohd Sukki Othman3

1
State Islamic University Sunan Kalijaga Yogyakarta, Indonesia
2
Muhammadiyah University of Yogyakarta, Indonesia
3
Universiti Putra Malaysia, Malaysia
Corresponding author: [email protected]

ABSTRACT ARTICLE HISTORY

Purpose – This research aims to explore a deep understanding of Received 9 January 2023
the internalization of the five principles of the Pesantren among all Revised 22 May 2023
stakeholders, especially the students. Another goal is to explore the Accepted 28 June 2023
essence and implementation of the Panca Jiwa Pondok of the
Pesantren that have been initiated by the founders of Pondok KEYWORD:
Pesantren Gontor in Ponorogo, East Java, and how Gontor alums Internalization of the Panca Jiwa
and non-alumni boarding schools adopt this. Pondok of the Islamic boarding
Design/methods/approach – This research uses a qualitative school, Ethnomethodology, Al Kamal
method with an ethnomethodological approach. This method Islamic Boarding School,
focuses on the resources, procedures, and practices that group or
Strengthening the character of
community members use to produce and recognize social realities
learners.
that can be sensed. The research was conducted at Al Kamal
Islamic Boarding School in Tambaksari Kuwarasan, Kebumen,
Indonesia. Data was collected through natural interviews in daily life
involving researchers in the pesantren environment. The data
analysis process was conducted descriptively since the first data
collection, so it did not wait for excessive data accumulation.
Findings – This research reveals three main characteristics of the
Panca Jiwa Pondok: strengthening of social piety, strengthening of
intrapersonal aspects, and spirituality. The internalization process of
"Panca Jiwa Pondok" to the students through stages: introduction,
thinking, imitation, and internalization, as well as interpretation.
Research implications – The findings of this study have
important implications for educational institutions, both general and
Islamic-based, regarding the implementation and strengthening of
the five principles of the Pesantren in teaching and learning
activities. This is expected to help students or students understand
the essence of learning so that they can grow into individuals with
strong character as learners.

1. Introduction
Pesantren is part of the national education system that existed long before independence and is
even an educational institution with its uniqueness, authenticity, and Indonesian identity (Sofa et al.,
2022). Therefore, the Pesantren is the oldest Islamic educational institution in Indonesia that functions
as one of the fortresses of defense for Muslims, a center for preaching, and a center for the development
of the Muslim community in Indonesia (Kurniawan, 2015).
As an Islamic educational institution, pesantren plays a significant role in character development
in Indonesia and even serves as a platform and crucible for national character education (Masrur, 2017).
Education in pesantren is not solely aimed at enriching the minds of students, not only focusing on
cognitive aspects alone, but the purpose of education in pesantren is also to enhance morality, train
and increase spirit, appreciate pesantren and human values, and teach honest and moral attitudes and

This is an open-access article under the CC BY-NC license

How to Cite: Nurul Fitriyah A. W., A.S. Rahmatullah, & Othman, M. S. (2023) Internalization of 'Panca Jiwa Pondok' in
Pesantren: An Ethnomethodological Study. Jurnal Pendidikan Islam 12(1), 57-71. https://doi.org/10.14421/jpi.2023.121.57-
71
58 Nurul Fitriyah A. W., Azam Syukur Rahmatullah, Mohd Sukki Othman

behavior (Supriatna, 1970). As stated by Zamakhsari Dhofier, the purpose of pesantren education is
not only oriented towards pursuing power, money, and worldly glory but also instilling in them that
learning is solely a duty and devotion to God (Dhofier, 1994).
Pesantren, Indonesia's oldest Islamic educational institution, has unique characteristics that
other educational institutions do not possess. One of these characteristics is the main character inherent
in the life of pesantren, which is its social aspirations to bring about transformation and improve the
condition of society towards a better order (Kurniawan, 2015). Pesantren not only teaches in theory but
also directly implements it in real life because Pesantren education is a 24-hour boarding school system
where the three centers of education, namely school, family, and community, are integrated into one
unit in one environment, allowing the creation of a conducive atmosphere (Nugraheni & Firmansyah,
2021).
A crucial aspect that needs to be considered regarding pesantren is pesantren as a system,
meaning that pesantren serves as the main axis of social, cultural, and religious dynamics in traditional
society. The significant condition of the pesantren has formed a sub-culture within the institution, which
can be considered a pesantren community from a socio-anthropological perspective (Anam, 2013).
Although as a subculture, the difference between the life of pesantren and the outside community is not
a challenge but rather a difference, which presents pesantren as a counter-culture (Kuper, 2000).
Pesantren is seen as a subculture because it develops a unique way of life (Lugina, 2018). In
addition to the leadership factor of Kiai, teaching yellow books or classical Islamic books written in
Arabic, which are the main activities of pesantren, is part of the curriculum (Masrur, 2017). Unique
teaching structures, distinct characteristics, and features begin with a schedule of activities different
from the surrounding community. These are concrete illustrations of the understanding of subculture in
the life of pesantren (Istiqomah & Hidayah, 2021).
As described sociologically, a subculture must have its uniqueness in the following aspects; the
adopted way of life, the worldview and values followed, and its internal power hierarchy that is fully
obeyed. These three minimum requirements are found in the life of pesantren, so they are considered
sufficient to be labeled as a subculture (Wahid, 2001). The unique way of life possessed by pesantren
enables them to survive for centuries by utilizing their values of life. Therefore, in the long run, pesantren
is in a relatively stronger cultural state than its surrounding society. This position can be seen from the
ability of pesantren to make a total transformation in the attitudes of the surrounding community.
Pesantren, with a value system that prioritizes worship and respect for teachers or Kiai, is one of
the dynamic aspects of the subculture of traditional educational institutions in Pesantren. Therefore,
maintaining the value system means maintaining the subculture of pesantren. Furthermore, maintaining
the subculture of pesantren demonstrates the ability of pesantren to preserve the advantages of
traditional education within it. Thus, pesantren is a reflection of the idealized and desired way of life by
the community in a transitional state (Anam, 2013)
As a unique institution with strong and distinct characteristics, pesantren educational institutions
have characteristics others do not possess. According to Muhibbudin (2000), pesantren can survive
and develop because of their ability to make adjustments and re-adjustments and their existential
character strength (Muhibbudin, 2000). The advantages of education in pesantren are the use of a
holistic approach in the education system. Both have guided freedom. Third, they are capable of self-
regulation (independent). Fourth, they have a high sense of togetherness. Fifthly, serving parents and
teachers (Mastuhu, 1994). The characteristic becomes a stereotype possessed by pesantren, not other
educational institutions.
In addition to the distinctive characteristics of pesantren mentioned above, pesantren also has
principles that are one of its distinctive features. Pesantren has several fundamental principles or basic
laws that serve as the philosophical foundation and guiding principles for all residents of Pesantren in
 Internalization of 'Panca Jiwa Pondok' in Pesantren: An Ethnomethodological Study 59

determining and carrying out their daily activities (Anam, 2013). More explicitly, Suwendi explained that
pesantren has "Panca Jiwa," or the five principles, the pesantren's spirit and philosophical foundation
(Suwandi, 1999).
According to Abdullah Syukri Zarkasyi, Panca Jiwa is a philosophy of life and educational
orientation in Pesantren (Istiqomah & Hidayah, 2021). The five souls are a source of ideas and concepts
in modern education as the spirit of values in the movement and development of students' character
(Nurdianto & Sudrajat, 2018). Furthermore, Imam Zarkasyi stated that the most important aspect of
pesantren life is the lessons and its soul. The soul will sustain the pesantren's survival and discover its
students' life philosophy. At the 1965 Indonesian Pesantren seminar in Yogyakarta, Imam Zarkasyi
formulated the five essential principles of Islamic boarding school, collectively known as the "Panca
Jiwa" or "Five Souls". These principles include sincerity, simplicity, self-reliance, Islamic brotherhood,
and freedom. Panca Jiwa Pondok became a philosophy of life instilled by the Kiai to his students in
their daily lives at the pesantren, which then these habits are ingrained in the students themselves so
that they are applied in their lives in society.
The values of the Panca Jiwa Pondok of the modern Gontor boarding school formulated by Imam
Zarkasyi are widely adopted by modern Pesantrens in Indonesia, one of which is the al-Kamal
Tambaksari Kuwarasan Islamic Boarding School in Kebumen, Indonesia (Nasir, 2010). The essence of
education at Pondok Pesantren al-Kamal Tambaksari Kuwarasan Kebumen Indonesia lies in the
commitment to the five principles, which are the soul of education in the pesantren. The values
contained in the five souls are internalized in all aspects of education that aim to shape strong souls
that greatly determine their philosophy of life in the future. This principle is what allows pesantren to
survive despite any changes.
However, along with the development of time, it seems that many Pesantrens have shifted due
to modernization and globalization. The behavioral changes resulting from modernization will indirectly
affect the future of pesantren. This was revealed in research A. Suradi argues that life in pesantren,
which should reflect behaviors rooted in the Panca Jiwa Pondok, now seems to neglect the values of
the pesantren in this era of pesantren education transformation. This can be seen through the change
in orientation in the management system of pesantren institutions. The orientation of sincerity and
simplicity as the spirit of pesantren has changed into a materialistic orientation. In addition, there is still
a sense of compulsion and a lack of awareness in implementing a lifestyle that reflects the values of
Panca Jiwa Pondok in daily life at the pesantren (Suradi, 2017). From the impact of globalization or
modernization, pesantren as a subculture faces significant challenges. However, many pesantren still
can overcome and develop their position as a subculture within the flow of globalization. Pesantren
must maintain its identity as an institution that preserves the tradition of classical knowledge. As long
as the pesantren is confident that its educational system is constantly being examined by the changing
nature of the times, the pesantren should not hesitate to face the demands of society. It should be a
balancing or stabilizing factor.
The pesantren tradition should always be maintained, preserved, and contextualized in the
current situation so that the pesantren can always survive when eroded by time. Until now, pesantren
has had creative and effective dynamics due to its inherent values. Panca Jiwa is a worldview that
encompasses all elements in the pesantren and serves as the foundation for thinking, mental attitude,
and behavior in the life of the pesantren. Organization or corporate culture as a value in education plays
a role in determining the structure and various operational systems that produce norms of behavior.
These values become a part of the lives and perspectives of the students so that the decision-making
in their lives is influenced by the values that are upheld in a pesantren (Dermawan, 2016)
Based on the presentation, no research has been found on internalizing the values of Panca Jiwa
Pondok in the constellation of pesantren education. The existing research only presents the values in
60 Nurul Fitriyah A. W., Azam Syukur Rahmatullah, Mohd Sukki Othman

the Panca Jiwa and has not reached the stage of internalizing these values in character formation. The
fundamental paradigmatic problem underlies this writing is how to anchor the values of the five spiritual
principles in the lives of students and society so that they become a reference for attitudes and
behaviors that will be applied in their lives. Additionally, it explores how to maintain these values, which
have experienced significant shifts due to the changing times.
This article attempts to understand and explain the values of the five spiritual characters in the
context of education in the al-Kamal Tambaksari Kuwarasan Kebumen Islamic boarding school.
Moreover, how is the internalization process of the character values Panca Jiwa in the context of
education in the al-Kamal Tambaksari Kuwarasan Islamic Boarding School in Kebumen, Indonesia?
This study was conducted to understand the process and achievement of internalizing the values of the
five spiritual principles. This article has significance in strengthening and deepening understanding.
Process For Santri in internalizing Panca Jiwa Pondok of boarding school and actualizing the teachings
and values of Panca Jiwa Pondok of the boarding school so that they can have meaning and leave a
lasting impression, even carried through to the completion of studying at the Pesantren. This is
important because maintaining the teachings and values of the pesantren over a long period, and
staying on the path of goodness, is not easy. This is the advantage of this research. Therefore, the
results of this research are expected to become findings that strengthen the teachings of the values of
the Panca Jiwa Pondok, although with various implementation methods.

2. Methods
This research is a field and qualitative descriptive study in which the researchers conducted direct
research at the research site, namely Pondok Pesantren Al-Kamal Tambaksari Kuwarasan Kebumen
Indonesia. The researchers lived in the pesantren for a long period in order to gain a deep
understanding of how the five principles of the boarding school are practiced, internalized, and
embraced by the students and all stakeholders of the pesantren, which ultimately shape a "positive
climate and behavior in daily life". Panca Jiwa Pondok of the Pondok referred to the soul of sincerity,
the soul of simplicity, the soul of self-reliance, the soul of Islamic brotherhood, and the soul of freedom.
The research approach used is ethnomethodology, which studies the common resources,
procedures, and practices through which members of a group or society produce and recognize
observable objects, events, and social actions, ultimately focusing on the reality that has practical
interpretations (Susilo, 2017). This approach is considered appropriate because the focus of the study
and its interpretation is on the five spiritual aspects of the Pesantren, which are internalized in the daily
lives of the boarding school community, especially the students.
The research was conducted at Al-Kamal Tambaksari Islamic Boarding School in Kuwarasan,
Kebumen, Indonesia, which has adopted the noble values of Pesantrens, particularly the fundamental
foundation of "Panca Jiwa Pondok" (the five principles of the boarding school). The adoption of "Panca
Jiwa Pondok" by Al-Kamal Tambaksari Islamic Boarding School has been implemented since its
establishment in 1996, which means it has been around for approximately 27 years. Thus, the
internalization of the soul's panacea in the pesantren community has taken root. This is worthy of being
used as a research setting.
The informants interviewed were the Head of Al-Kamal Islamic Boarding School, the Head of Al-
Kamal Islamic Boarding School's Diniyyah Madrasah, the Deputy Head of Al-Kamal Islamic Boarding
School's Diniyyah Madrasah, all of whom know the implementation of the five principles of Islamic
boarding school during their time at Al-Kamal Islamic Boarding School. Another informant is the council
of Asatidz based in Pesantren, which understands the five principles of the boarding school and has
been directly involved in implementing and teaching the students about the concept of the five principles
of the boarding school.
 Internalization of 'Panca Jiwa Pondok' in Pesantren: An Ethnomethodological Study 61

One of the unique aspects of ethnomethodology is its avoidance of formal conversations, which
can seem unnatural and may lead informants to lie or provide unnecessary information, confusing the
researcher (Atmadja, 2013). However, this study is characterized by its natural approach, with
conversations taking place in everyday settings that automatically involve the researchers in the daily
lives of the research location without any formality or unnaturalness (Atmadja, 2013). Therefore, in this
case, the researchers did not explicitly conduct interviews but still had conversations in daily life
regarding the internalization of character values. The five principles of the boarding school to the
students during their stay at Al-Kamal Tambaksari Islamic Boarding School in Kuwarasan, Kebumen,
Indonesia.
The validation was conducted through data triangulation and synchronized between the interview
results and the reality in the field. By doing so, it will avoid data manipulation. The data obtained was
then analyzed descriptively and interpreted. Unlike other research approaches, in the
ethnomethodological approach, the description and interpretation of data are made from the first data
collection, so it does not wait for a large accumulation of data (Susilo, 2017). The analysis is conducted
continuously and simultaneously (cyclic), so a true, natural, and desired conclusion will be found based
on the data.

3. Results
3.1. Discussing Panca Jiwa Pondok of Pondok Gontor and the Importance of Being Adopted
by Other Pesantren

The concept of "Panca Jiwa Pondok," consisting of five noble elements, is closely
associated with Pondok Pesantren Gontor Ponorogo East Java Indonesia (Nurul et al., 2020). How
is it not? This pesantren is one of the legendary boarding schools - historical and recognized not
only locally and nationally but also internationally, laying the foundation for the birth of pesantren
with basic guidelines that become an "icon" of cognitive, affective, behavioral, social, and spiritual
changes in the pesantren community, especially among the santri (Mukti et al., 2022).
The founders of the Islamic boarding school Gontor Ponorogo East Java Indonesia, in the
early babad (early pioneering phase) The three of them are known as the Trimurti Founders of
Pondok Modern Darussalam Gontor, namely: Ahmad Sahal (1901–1977), Zainudin Fananie
(1908–1967), and Imam Zarkasyi (1910–1985). All three unanimously agreed to establish the
"basic foundation and principles of life." "Kepesantrenan" is a reference for steps of change in
various aspects so that its reference and direction are clear and not illusory (Ramadhani, 2020).
The five "Panca Jiwa," which consist of five characteristics of the Santri community's soul, are:

Sincerity

Simplicity of
Free Spirit
the Soul

Islamic Self-Reliant
brotherhood Spirit

Figure 1. "Panca Jiwa Pondok," which shows the Characteristics of the Souls of
Pesantren Students
62 Nurul Fitriyah A. W., Azam Syukur Rahmatullah, Mohd Sukki Othman

There are several "trigger factors" why "Panca Jiwa Pondok" has been created by the
founders of the pesantren since its establishment, including:
Table 1. "The Triggering Factors" Why "Panca Jiwa Pondok" was Created
Triggering Factors Description
Factors Strengthening the The kyai understands very well that a pesantren must have a grand ideology
Ideology of Pesantrens or have a systematic idea that is believed to be true and realized in the life of
the pesantren.
Because of that, Pesantren's five pillars will strengthen the values of
monotheism, faith, morality, character, social and spiritual aspects of the
students, and all elements of the boarding school community.
The Characteristics of Since the establishment of the pesantren, the kyai Gontor have understood
Pesantrens Factor the importance of establishing the "distinctive characteristics of Gontor-style
pesantren", which are not possessed by other pesantren, and have become
an "icon" and a reference in the organization of pesantren life.
In the current reality, it is evident that the Gontor Pesantren, with its five
principles of the boarding school, is indeed effective, even adopted by many
boarding schools, both alumni and non-alumni boarding schools. This is
because the substance of the values of Panca Jiwa Pondok is very worthy of
being disseminated and cultivated in other boarding schools.
Factors of the Environmental The condition of the community in the Gontor environment at the time of its
Conditions of Pesantren that establishment was relatively weak in terms of spiritual-religious and moral-
are not Supportive during the ethical aspects. Therefore, the kyai felt the need to strengthen the pesantren
Founding Period with the foundations and guidelines for living in the pesantren, namely with
the "Panca Jiwa Pondok".
The factor of Haibah (The One form of haibah or authority of pesantren is having high-value
Authority of Pesantren) characteristics, which can serve as a guide for life in pesantren. With its
existence, all residents of the pesantren and the pesantren community will
submit and adhere to the guidelines for living created by the pesantren. The
Five Pillars of Pondok become one of the means that make the pesantren
respected and revered, thus making the organization of the pesantren better
and more orderly.

The Panca Jiwa Pondok itself results from deep thinking, discussions, and long application
trials by the founders of Pondok Pesantren Gontor in Ponorogo, East Java, Indonesia. This concept
has become stronger over time, and its results can be seen clearly. It is about the existence of
"Panca Jiwa Pondok" from ancient times to the present, and its benefits are internal to the Gontor
pesantren itself and external to the pesantren community (Ummah, 2017). It can be seen that the
"Panca Jiwa Pondok" is widely adopted by other pesantren, both alumni and non-alumni of Gontor.
Such a thing shows that "Panca Jiwa Pondok" has a spirit and value that is suitable when applied
to any Pesantren, whether it is salafiyah, khalafiyah, or a combination of both (Dermawan, 2016).
The adoption of "Panca Jiwa Pondok" certainly has strong reasons; there are several
factors that make "Panca Jiwa Pondok" worthy of being adopted by other pesantren and becoming
the foundation of life for the pesantren community, some of which are:
Table 2. Reasons "Panca Jiwa Pondok" is Suitable for Adoption by Other Pesantrens
Main Reason Description
Having High Quality of The Panca Jiwa Pondok Pesantren Gontor has high values. 5 Souls, namely;
Value the Soul of Sincerity, the Soul of Simplicity, the Soul of Self-Reliance, the Soul
of Islamic Brotherhood, and the Soul of Freedom, all contain valuable values,
which when applied within oneself, will be able to transform daily behavior into
a more positive and valuable one. That is the basis for why the Panca Jiwa
Pondok is worthy of being adopted by students in any pesantren.
Having Constructive Panca Jiwa Pondok contain strong character traits, which, when internalized by
Character Content a student, will enable them to become more useful, have a mature personality,
function fully, and have a positive character.
 Internalization of 'Panca Jiwa Pondok' in Pesantren: An Ethnomethodological Study 63

The Existence of In essence, all types of pesantren, whether "salafiyyah, khalifiyyah, or a

Similarities in Vision, combination of both," have the same ultimate goal, which is to develop the
Mission, and Objectives students and the community of the pesantren to be virtuous and wise in terms
among Pesantrens of cognitive, affective, sociological, and spiritual aspects. The similarity makes it
feasible to apply the "Panca Jiwa Pondok" elements to all pesantren
communities, regardless of the type of pesantren.
Flexible and dynamic The Panca Jiwa Pondok has flexibility and dynamism in its implementation. So
that it is not limited by space and time, meaning it can be applied to any type
and condition of students whenever and wherever.
"Panca Jiwa Pondok" is also adopted by the Pesantren alumni, namely "Pondok Pesantren
Al-Kamal Tambaksari Kuwarasan Kebumen Indonesia." It is said that it is called Pesantren alumni
because, First, the "first leader and founder of the boarding school" had received education at
Pesantren Gontor in Ponorogo, East Java. Second, Gontor alums serve at Pondok Pesantren Al-
Kamal Tambaksari in Kuwarasan, Kebumen, Indonesia. Third, the reference and basis for the life
of the pesantren refer to the way of life and model of Pondok Gontor, all of which are the reasons
why Pondok Pesantren Al-Kamal Tambaksari in Kuwarasan, Kebumen, Indonesia, is considered
an alum boarding school.
As an alumni boarding school, Pondok Pesantren Al-Kamal Tambaksari Kuwarasan
Kebumen Indonesia also applies the teaching of "Panca Jiwa Pondok" since establishing the
pesantren in 1996. Sang Kyai Hayat Ihsan, the Founder of Al-Kamal Tambaksari Kuwarasan
Kebumen Indonesia Islamic Boarding School, argues about the importance of adopting the "Panca
Jiwa Pondok Gontor" in the context of Pondok Pesantren Al-Kamal Tambaksari Kuwarasan
Kebumen Indonesia. First, if a boarding school does not have a clear reference framework and
foundation from the beginning, it will hinder progress. Second, a boarding school must have an
identity and a clear worldview so the boarding community does not act unthinkingly. Kyai Hayat
Ihsan previously stated this before his passing in 2019. He said:
The foundation of Pesantren Al Kamal is based on Pesantren Gontor, it should not be changed, and
no one should dare to change it. Anyone who changes it is daring to change the direction and qibla
of the boarding school. Therefore, it is important to maintain and implement well and encourage the
students to truly understand the essence of the Five Pillars of the Pesantren and strive to internalize
it within themselves to make their life path righteous.

From the statement of Kyai Hayat Ihsan above, it is clear that the ultimate goal of Panca
Jiwa Pondok is to make the students have a straight and righteous way of life, which will all be
evident from their positive character. In other words, the more a student is willing and able to truly
understand the "Panca Jiwa Pondok", the better, virtuous, and wise their daily behavior will be.
However, suppose a student is unwilling and unable to understand the essence of the "Panca Jiwa
Pondok fully". In that case, it is feared that their boarding experience will not be complete, and the
existence and spirit of the boarding school will fade, ultimately becoming worthless.

3.2. Panca Jiwa Pondok and Nursery Content Character Inside It

Panca Jiwa is a local value used as a source of ideas, foundation, and concepts in
pesantren education. These Panca Jiwa Pondok become a system of values and spirit of values
and become the essence of pesantren education, especially in the cultivation of character values
(Ismail et al., 2020), including at Pondok Pesantren al-Kamal Gombong Kebumen, which adopts
Pondok Pesantren Gontor Ponorogo East Java Indonesia. (Ismail, S., Zahrudin, M., Ahmad, N., &
Suhartini, 2020) There are many educational-substantive values. As mentioned briefly above, the
five principles of Panca Jiwa Pondok are sincerity, simplicity, self-help, Islamic brotherhood, and
free spirit (S. et al., 2022).
In essence, applying the five spiritual senses is the same between the pioneering and the
adopting pesantren, both in process and implementation. The values taught are also the same, as
64 Nurul Fitriyah A. W., Azam Syukur Rahmatullah, Mohd Sukki Othman

well as the effects or impacts of their implementation, namely becoming noble and characterful
students in various aspects. If we delve deeper, what is the essence and the seedbed of the
characters of the 5 "Panca Jiwa Pondok"? In this case, the researcher expresses it through the
following table:
Table 3. The Essence and Character Development of "Panca Jiwa Pondok"
Pondok Substance Character Nursery
Panca Jiwa
Sincerity • Selfless attitude (Javanese; quiet in • Making the students sincere in their
seeking recognition, busy at work). actions, both outwardly and inwardly.
• What he does is solely intended to • Avoiding manipulative personalities
obtain the pleasure of Allah. • Teaching students in two
• Worship to obtain blessings so that orientations, worldly and hereafter,
whatever is done will be carried out not just worldly-oriented.
easily and fully conscious.
Simplicity • Simple using everything in • To cultivate a sincere attitude,
proportion, balance, and not always be grateful for all the
excessive. blessings that Allah has bestowed
• Simplicity in everyday behavior upon him, and become a person who
based on sincerity and a pure heart. is always content with the students
and the pesantren community.
• Forming students with a soul that is
always caring and can appreciate
others.
Berdikari (Self • Self-reliance or standing on one's • Fostering self-confidence,
Help) own feet (independence). responsibility, critical thinking, and
• Planting for learning and practicing creativity in facing all student
independence. activities.
• Creating Students who can become
resilient, not whiny, and not
dependent on others.
Pondok Panca Substance Character Nursery
Jiwa
Islamic • Close relationships among siblings, • Teaching students to love, show
Brotherhood friends, and all residents of the affection, and help each other
Islamic boarding school in the pesantren. without considering their social
brotherhood • "Standing above and for all groups" status.
means uniting the community, • To cultivate the values of peace,
avoiding divisions, and respecting tolerance, and democracy among
differences, thus realizing Islamic the students.
brotherhood in the life of the
pesantren.

Free spirit. • Free within the existing rules, free • The students are given the freedom to be
within accountable, positive creative to develop their high imagination
boundaries. and creativity to form an optimistic attitude
• Freedom of speech, expressing in choosing their future path in society.
ideas, and determining its future.
If we dig deeper, the "Five Pillars of Pondok" that are planted in the table above have three
main characteristics, which are depicted in the following diagram:
 Internalization of 'Panca Jiwa Pondok' in Pesantren: An Ethnomethodological Study 65

Spiritualist

Strengthening Intra
Personal

Strengthening
Social Piety

Figure 2. 3 Main Characters of Lima Panca Jiwa Pondok

Strengthening social righteousness essentially refers to strengthening interpersonal
relationships, namely how students are taught to sincerely do good to others, fellow students, and
all residents of the boarding school and beyond. This is reflected in the spirit of simplicity and
Islamic brotherhood. Both souls focus on "improving one's attitude towards others". Meanwhile,
intrapersonal strengthening is a framework for self-improvement, about oneself and one's attitude,
especially concerning the way of life in the pesantren. With the cultivation of the inner self as an
important element in the intrapersonal domain, the students are expected to become individuals
who possess a wise and influential soul, leading to positive daily behaviors. This is reflected in the
spirit of sincerity and independence.
As for the spiritual element, the ultimate goal makes the students attached to their God
and feel guided and directed by their God to behave in a way that reflects their nobility. Spiritual
santri means showing success in interacting with God, taught by pesantren through Panca Jiwa
Pondok, where a santri needs to strengthen their communication with their God. Such
strengthening will produce individuals who are spiritualists.

3.3. The Internalization Process of Panca Jiwa Pondok Character in Santri at

Pesantren
The internalization process of "Panca Jiwa Pondok" to the Santri community takes a long
time, not just one or two days, one week or one month only, but it can take years, with long stages.
This stage occurs in the pesantren that originated the idea or concept of "Panca Jiwa Pondok" and
in the pesantren that adopt "Panca Jiwa Pondok". This means that these stages are a form of
"sunnatullah pondok", which will occur and be experienced by all students in every pesantren that
applies the basic principle of "Panca Jiwa Pondok". Stages - the stages referred to are depicted in
the following table:
Table 4. Stages of Internalization Process of "Panca Jiwa Pondok" to the Santri
Community
Stages of Discussion
Character
Internalization
Introduction Stage This stage is the most basic because a student in the early days of their arrival at the
boarding school still does not understand and comprehend what and how the Five Pillars
of the Pesantren are. Therefore, at this stage, a santri will follow the flow shown by the
pesantren to introduce the five principles of the boarding school.
Stages of Thinking After being introduced by the boarding school, the next stage is contemplating what is
shown by the pesantren, what is seen in daily life, about the character climate in the
existing pesantren, long before the new students arrive.
66 Nurul Fitriyah A. W., Azam Syukur Rahmatullah, Mohd Sukki Othman

Generally, the students will start thinking about what they should do, thinking about how
to start adapting and starting to think about the positive impacts. When understanding
and implementing the five spiritual climates of the boarding school.
Imitation Stage This stage is a stage of following, imitating, and emulating senior brothers in daily life at
the pesantren, loving the kyai, asatidz, and other pesantren residents who show Panca
Jiwa Pondok of the pesantren, such as imitating the simplicity of the kyai, imitating the
sincerity of the asatidz, and emulating the togetherness of senior brothers at the
pesantren.
Stages of This stage comes after a series of previous stages, one type of stage. Students can
Internalization and have different periods than others, depending on their reasoning ability, mentality, and
Interpretation readiness to interpret the essence of the Five Pillars of the Pesantren. A student who
successfully goes through these stages will ultimately reach the stage of internalization
and interpretation. A student who can understand and interpret "Panca Jiwa Pondok"
well will produce positive behavior in their daily life.
As explained by the Head of Madrasah Diniyyah Nururohmah at Al-Kamal Tambaksari
Islamic Boarding School in Kuwarasan, Kebumen, Central Java, Indonesia, it is stated that:
Pesantren Al-Kamal is a pesantren that adopts the Gontor Pesantren, especially its Panca Jiwa
Pondok. Since the arrival of the new students, they generally do not know that term. Because, in my
previous life, I had never heard the words "yantra". Therefore, in the early stages, they are usually
left alone without any pressure; the important thing is that they can adapt first in the pesantren. After
that, the introduction of Panca Jiwa Pondok of the Pondok is presented.

The same thing was conveyed by the Deputy Head of Madrasah Dinyyah Nururohmah
Pondok Pesantren Al-Kamal Tambaksari Kuwarasan Kebumen, Central Java, Indonesia, stating
that:
The process of internalizing the Panca Jiwa Pondok character will vary for each student, depending
on their intention, mentality, courage in facing the realities during their stay at boarding school, and
self-motivation during their stay at the boarding school. Moreover, the pesantren certainly
understand this matter, especially at Pondok Pesantren Al Kamal, who has been dealing with
students with various forms and characteristics for years.

From the statements of stakeholders at Pondok Pesantren Al-Kamal Tambaksari

Kuwarasan Kebumen, Central Java, Indonesia, it is evident that the internalization of character in
pesantren will be successful if the presence of strong and increasing carrying capacity, the carrying
capacity referred to is:
a. Comprehensive intention to become a full-time student. The growing and unwavering
intention of a santri will accelerate the internalization of character into the life of a santri. On
the contrary, fading intentions make students unable to stay long in the pesantren
community, ultimately leading them to return to their respective homes and transfer schools.
b. Mental yang Baja. A student with a strong mentality, confronted and faced with any
conditions during their time at the boarding school, will accelerate the process of internalizing
the Five Pillars of the Boarding School. Mental decline is crucial, as it becomes a shield for
self-struggle in Pesantrens.
c. Positive thinking. A student who has been prepared to live in a boarding school since the
beginning and always thinks positively will quickly adapt to the boarding school and
understand the essence of Panca Jiwa Pondok of the Boarding School.

3.4. The Role of Pesantrens as a Medium for the "Transfer of Character Education Values"
among Students

The topic of character and its research findings have been extensively studied by
researchers from the perspective of Education and Islamic Education, Psychology and Islamic
Psychology, Sociology and Islamic Sociology, and various other scholarly perspectives. Including
studies on "Panca Jiwa Pondok" and character, both in implementation and internalization. This
means that research on Panca Jiwa Pondok of the boarding school and their true character is not
 Internalization of 'Panca Jiwa Pondok' in Pesantren: An Ethnomethodological Study 67

new. About the research studied by previous researchers, There is something distinguished from
the study conducted by this researcher. This can be seen in the item; The curiosity about why the
Panca Jiwa Pondok is adopted by other pesantren, which previous researchers have not explored.
Introduction and Characterization from "Panca Jiwa Pondok" in this part is also rarely explored,
and the internalization process of character The Five Spiritual Pillars of the Boarding School among
the students in the Pesantren, which has a slightly different approach compared to the previous
researchers.
There is a strong bond between "Panca Jiwa Pondok" and character, which contains the
value of character within "Panca Jiwa Pondok". The character itself etymologically comes from the
Latin word "kharakter", "Kharsein", "kharak," and in English, "character" and Indonesian,
"karakter", the Greek word Character from Charassein which means to sharpen (Andayani, 2012).
According to Tadzkirotun Musfiroh, a character refers to attitudes, behaviors, motivations, and
skills. The character itself means to mark or to mark and focus on applying goodness values in
action or behavior, so someone dishonest, cruel, greedy, and behaves badly is said to have a bad
character. On the contrary, people who behave according to moral principles are called noble
characters (Aunillah, 2011).
In terminology, a character is defined as the general human nature that depends on its life
factors. Character is the psychological, moral, or ethical nature that distinguishes an individual or
a group. Character is also a unique way of thinking and behaving for each individual to live and
cooperate within the family, society, nation, and country. In addition, the character can be
considered as the values of human behavior that are related to God Almighty, oneself, fellow
human beings, the environment, and the nation, which are manifested in thoughts, attitudes,
feelings, words, and actions based on religious norms, laws, etiquette, culture, customs, and
aesthetics (Hariyanto, 2012).
Character education can be defined as moral values that involve aspects of knowledge
(cognitive), attitudes (affective), feelings (feeling), and actions (M. et al., 2013). According to
Lickona, good character consists of three interconnected parts, namely moral knowing, moral
feeling, and moral action. These three things are necessary to guide a moral life and shape moral
maturity. With these three parts, a person will be able to assess what is right, be deeply concerned
about what is right, and then do what is believed to be right in all conditions, even when faced with
temptations from within and pressures from outside. Without these aspects, character education
will not be effective, and its implementation must be carried out systematically and continuously.
Here is a diagram that shows the relationship of three components of good character,r according
to Thomas Lickona.

Moral Knowledge
1. Moral Moral Feelings
consciousness 1. Conscience
2. Knowledge of 2. Self-esteem
moral values 3. Empathy
3. Determining
4. Loving what
perspective
4. Moral thinking is good
5. Decision making 5. Self-control
6. Personal Moral Action 6. Humility
knowledge 1. Competenc
e
2. Desire
3. Habit

Figure 3. Good Character Components According to Thomas Lickona

68 Nurul Fitriyah A. W., Azam Syukur Rahmatullah, Mohd Sukki Othman

The arrows connecting each character domain and the other two character domains are
intended to emphasize the interconnected nature of each domain. Moral knowledge, feelings, and
actions do not function as separate parts but rather influence each other in any way possible.
The theme "Panca Jiwa Pondok," implemented and internalized by the Santri and the
Pondok community, essentially refers to three substantive elements, namely moral knowing, moral
feeling, and moral action, as conveyed by Thomas Lickona. This can be interpreted as the outcome
of internalizing the Panca Jiwa Pondok in the students is to give them a strengthened knowledge
about the moral messages behind Panca Jiwa Pondok. Knowledge of morality ultimately leads to
moral consciousness because there is a strong connection between knowledge and
consciousness. The students at the beginning of their arrival at the Pesantren still do not have
enough understanding of the essence of the five principles of the boarding school, so they still do
not have a strong foundation on how to improve their moral character. After living in the pesantren
for some time and following the flow of the pesantren life, eventually, the students will know the
five principles of the pesantren and self-awareness to improve themselves based on the five
principles of the pesantren.
The second stage, according to Thomas Lickona, is a moral feeling. The central point of
moral feelings is the heart or inner self, where moral intelligence is enriched. The contents of
character include empathy, humility, sincerity, goodness, and social virtue, all of which, if referring
to the Panca Jiwa Pondok, are depicted. The following table shows the positive moral feelings
successfully unearthed and synchronized from Panca Jiwa Pondok, ultimately leading to positive
behavior.
Table 5. Synchronization Between the Five Pillars of Pondok and Moral Values
Budi Pekerti Pondok Panca Jiwa
Empathy Islamic Brotherhood
Simplicity
Humility Sincerity
Simplicity
Sincerity Sincerity
Islamic Brotherhood
Freedom to Do Good
If the Panca Jiwa of the Pondok can be internalized completely by the residents of the
pesantren, it will demonstrate consistent, unchanging, beneficial moral actions. Moreover, the
values of Panca Jiwa Pondok are instilled in and internalized by the students during their years of
boarding. This differs from just staying at a boarding school for one or two months. The positive
outcome generated is consistent moral actions in everyday life. The level is no longer at the level
of obligation to do and act well but rather at a higher level, namely the sincere habit of always doing
good and being virtuous.

4. Conclusion
From a deep exploration of the internalization of the Panca Jiwa Pondok within the pesantren
environment, we can conclude that there are three main characteristics of the Panca Jiwa Pondok:
strengthening of social piety, strengthening of intrapersonal aspects, and spirituality. Strengthening
social righteousness is reflected through the spirit of simplicity and Islamic brotherhood. Sincerity and
self-reliance represent the strengthening of intrapersonal aspects, while the spirit of sincerity and
freedom of worship depict the spiritual side. This shows how Pesantren emphasizes its students' moral
knowledge, feelings, and behavior, aiming to produce individuals who behave morally and maintain
positive traditions, both in Pesantren and afterward.
 Internalization of 'Panca Jiwa Pondok' in Pesantren: An Ethnomethodological Study 69

The stages of internalizing the "panacea jiwa Pondok" in students include introduction, thinking,
imitation, internalization, and interpretation. The three substantive elements of the theme "Panca Jiwa
Pondok", namely moral knowing, moral feeling, and moral action, are all based on Panca Jiwa Pondok,
which aims to encourage positive behavior in students' daily lives.
The implications of this research are important for pesantren managers and all relevant
stakeholders to strengthen education and nurturing based on the five principles of the Pondok.
Appropriate education will facilitate the internalization of the five principles of the Pesantren in students,
resulting in high-quality students. In addition, parents are also encouraged to continue their education
based on the five principles of the boarding school at home, ensuring the continuity of teachings and
harmonization between the Pesantren and the family.

Declarations
Author contribution statement
Nurul Fitriyah A. W. conceived the presented idea. Azam Syukur Rahmatullah and Mohd Sukki
Othman was data taker. All authors performed data analysis. All authors discussed the results and
contributed to the final manuscript.
Funding statement
This research received no specific grant from any funding agency in the public, commercial, or
not-for-profit sectors.
Data availability statement
The datasets generated during and analyzed during the current study are available from the
corresponding author upon reasonable request.
Declaration of Interest’s statement
The authors declare that they have no known competing financial interests or personal
relationships that could have influenced the work reported in this paper.

Additional information
Correspondence and requests for materials should be addressed to [email protected].
ORCID
Nurul Fitriyah A. W.
Azam Syukur Rahmatullah https://orcid.org/0000-0003-0306-319X
Mohd Sukki Othman https://orcid.org/0000-0002-5791-0457
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