Ulumuna Vol.
No.
1, 2025, p.
Journal of Islamic Studies Published by State Islamic University Mataram p-ISSN 1411-3457, e-ISSN 2355-7648, available online at https://ulumuna.
THE DEMISE OF SUFI VALUES IN ISLAMIC
EDUCATIONAL INSTITUTION:
Bullying in Madurese Pesantrens Achmad Muhlis1*.
Moch.
Cholid Wardi1.
Ach.
Baiquni1.
Dimas Danar Septiadi1.
Iik Arifin Mansurnoor2 Institut Agama Islam Negeri Madura.
Indonesia Universitas Islam Negeri Syarif Hidayatullah.
Jakarta *Correspondence email: achmad.
muhlis@iainmadura.
Abstract: The recent exposure of bullying in pesantren has raised an irony, threatening its reputation as a safe place to prepare students .
with motivation, self-reliance, well-character, and dedication.
This research explores bullying in pesantrens in Madura.
East Java.
Indonesia.
It employs a qualitative and critical descriptive approach and hypothetically relates the bullying to the demise of sufi values in the pesantren.
Purposely selecting six pesantren .
wo from each type:
Salaf, semi-modern, and moder.
as samples, with respondents consisting of students, teachers and staff, this research seeks to accommodate the complexity of patterns or types that might have contributed to how bullying takes place and how it may relate to some sufi values.
It turns out that among several types, bullying occurs most prevalently between students and teachers .
, serving interchangeably as doers and victims.
This can be as much related to social hierarchy within the pesantren as to the double roles that both The bullying indicates the demise of sufi values and can be attributed to at least four factors: insufficient contextualization during the learning process, imbalanced reading materials for the subject, an ineffective learning process, and a hierarchical atmosphere among the Keywords: Bullying.
Pesantrens.
Sufi Values.
Educational Institution DOI: http://dx.
org/10.
20414/ujis.
Introduction DESPITE BEING IRONIC, bullying in pesantren keeps happening.
This can be seen in several cases eventually taken into public, such as Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 72 Ulumuna.
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what occurred in Sukoharjo,1 Ponorogo,2 and Kediri.
3 It implies that pesantren may indicate unsafe schooling system, despite the fact they are believed to be an ideal place for its students from any moral threats.
Bullying in pesantren must be avoided, let alone in those with higher numbers of students.
Meanwhile, habits and unwritten rules in pesantren may create a social hierarchy that, if misused, can lead to bullying practices.
While some pesantren, such as Al-Masoem Pesantren in Bandung dan As-Saidiyyah 2 Bahrul Ulum Pesantren in Jombang, choose anti-bullying as the tagline to respond to it,4 it is essential to note that the recent increase in bullying need to be taken into serious consideration and solution.
On a broader scope, the Indonesian Child Protection Commission revealed approximately 3,800 bullying cases in Indonesia throughout 2023.
Nearly half of these occurred in educational institutions.
5 To some, a student in Temanggung set fire to his school as a coping strategy for the frequent bullying he had endured.
6 In terms of physical violence, a student in Medan was beaten to death, and another student in Gresik was stabbed in the eye, resulting in loss of vision.
7 These cases illustrate the severe consequences of bullying, which potentially threatens oneAos life.
Septyantoro.
AoViral Santri Ponpes Di Sukoharjo Tewas Diduga Dianiaya Senior,Au 2024.
2 Sandra Desi Caesaria and Dian Ihsan.
AoPondok Pesantren Gontor Akui Ada Bullying Kasus Tewasnya Santri,Au 2022.
3 Raja Emben Lumbanrau.
AoAoAku Takut.
Mama Tolong Cepat JemputAo.
Santri Di Kediri Tewas Diduga Dianiaya - Mengapa Terulang Lagi Kekerasan Di Pesantren?,Au 2024.
4 Azam Syukur Rahmatullah.
Fitriah Suud, and Nurlinda Azis.
AoHealing Bullying Behavior on Santri at Islamic Boarding School,Au Cendekia: Jurnal Kependidikan Dan Kemasyarakatan 20, no.
: 240.
5 Elaine Meilita.
AoKPAI Reveals Around 3,800 Bullying Cases Throughout 2023.
Nearly Half Occurring in Educational Institutions,Au Kelana Kota, 2024, 1.
6 Kenzu Heru S and Santoso Anton.
AoBullied Student Torches School in Temanggung,Au Antara Indonesian News Agencies, 2023, 1.
7 Indonesia BBC.
AoHereAos the Translation: --- Elementary School GirlAos Eye in Gresik Stabbed Until Blind - AoBullying in Indonesia Is an Emergency,AoAu BBC News Indonesia, 2023.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA Bullying is, in fact, a serious social issue8 that negatively impacts the mental and physical health of victims, often causing stress,9 anxiety,10 depression, and trauma.
It can even occur online through social media, leading to declines in academic performance and social isolation.
It is a form of delinquent behavior that infringes on others' fundamental rights and causes significant harm11 since it can lead to both verbal and physical violence.
Therefore, preventive and educational measures are needed to address and prevent bullying in schools and communities.
address verbal bullying in pesantrens, techniques such as teacher counseling training and implementing anti-bullying policies are considered capable of supporting mental health.
Pesantrens, on the other hand, are designed to educate students in many aspects beyond pedagogy.
14 This can be seen in both their formal curricula and the habits they build within.
Among others, santris are taught and trained in sufism .
khlaq and tasawwu.
as a subject so that they can treat their peers, parents.
Harfiah Herman and Nur Ida.
AoPlanting Values of Islamic Religious Education to Prevent Bullying Behavior,Au Proceedings of International Conference on Sustainable Innovation 2022 1, no.
: 65.
Effect Study of Cyber Bullying on the Youth,Au Pakistan Journal of Criminology 9, no.
: 122.
10 Wendy Craig et al.
AoSocial Media Use and Cyber-Bullying: A CrossNational Analysis of Young People in 42 Countries,Au Journal of Adolescent Health 66, no.
: s101, https://doi.
org/10.
1016/j.
11 Nurhidah Sarifah.
AoBullying Dengan Kekerasan Fisik Sebagai Pelanggar Hak Dasar,Au Jurnal Ilmiah Research Student (JIRS) 1, no.
: 110.
12 W.
Al Wasi.
AoPerlindungan Hak Asasi Manusia Teritama Pada Kasus Bullying Di Lingkungan Sekolah,Au Civilia: Jurnal Kajian Hukum Dan Pendidikan Kewarganegaraan 2, no.
: 90.
13 Prasetyo Muhammad Anggung Manumanoso.
Fadlin Iswan, and Madman Ruchdee.
AoTowards A Bully-Free Pesantren: The Role of Educational Management With Adaptive Psychology and Mental Health Interventions Muhammad,Au At-TaAodib .
https://doi.
org/10.
4324/9781315129587.
14 For example, pesantren may develop teaching that sustain spiritualism and multiculturalism.
See, for instance.
Saepudin Mashuri.
Sauqi Futaqi, and Ahmad Sulhan.
AoSpiritual Base of Pesantren for Building Multicultural Awareness in Indonesian Context,Au Jurnal Ilmiah Islam Futura 24, no.
1 (February 15, 2.
: 1Ae20, https://doi.
org/10.
22373/jiif.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 74 Ulumuna.
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teachers, and others with proper respect.
This input is, therefore, well-integrated into both written and unwritten rules of the hidden curriculum of pesantren, closely linked to local ethics and etiquette, to ensure that santris implement what they learn in classrooms or non-formal teaching, such as pengajian kitab, into their daily life.
Once they break the rules, they will be subjected to either social or formal sanctions.
The bullying phenomena among santris, as outlined above, therefore indicates the demise of sufi values within Islamic education institution.
This research focuses on pesantrens in Madura.
Indonesia, a region known for its strong adherence to Islamic values.
The studies by Jonge.
Niehof.
Mansurnoor, and Bouwsma, respectively, show how Madurese society maintains itself as a traditionalist bastion, putting pesantrens and kiais in central 15 A phenomenon within a pesantren can, therefore, reflect as well as influence what happens in society in general, including the intricate phenomenon of bullying, for instance, regarding local values, power relations, and indigenous ethical norms.
Considering that a large number of pesantren exist in Madura, this research selects six pesantren as purposive samples to represent the various types of traditional .
, semi-traditional, and modern.
The pesantren categorization, according to Abdullah Syukri Zarkasyi, is deemed representative considering that many pesantren are found to maintain traditional references while adapting to, for instance, modern classical systems and devices.
Pesantrens that focus on studying kitab kuning as the primary source are considered traditional or salaf.
In contrast, modern pesantrens use more structured and integrated curricula along with the latest technologies and teaching techniques.
The semi-modern one, meanwhile, stays between them in the interim.
Two interviewees represent every type of pesantren.
This representation can generally depict the phenomenon of bullying within pesantren in real-life descriptions.
The findings of this research can also be 15 Halim Subahar.
Modernisasi Pesantren.
Studi Transformasi Kepemimpinan Kiai Dan Sistem Pendidikan Pesantren (Yogyakarta: LKiS, 2.
Abd.
Halim Soebahar.
Modernisasi Pesantren.
Studi Transformasi Kepemimpinan Kiai dan Sistem Pendidikan Pesantren (Yogyakarta: LKiS, 2.
, 48.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA relevant to similar educational institutions, such as seminaries or full-day dormitory schools, which are committed to educating students on all aspects of their lives.
Furthermore, this current research would like to complement previous studies on pesantren in Madura, which have not comprehensively addressed bullying as a recent yet alarming phenomenon from a specific perspective.
Emilda,17 Ubaidillah,18 Retnowuni,19 Barus,20 and Marthunis21 conducted research about bullying in pesantrens and mapped some typologies and its triggering factors.
Meanwhile.
Said Alwi et al.
,22 Abdurrohim et ,23 Azizah,24 and Moh.
Arif et al.
25 show that bullying in some institutions, especially in pesantren, can be minimized by several strategies depending on how creative the caretakers are in governing the pesantren management systems.
From the research Emilda Emilda.
AoBullying Di Pesantren: Jenis.
Bentuk.
Faktor.
Dan Upaya Pencegahannya,Au Sustainable Jurnal Kajian Mutu Pendidikan 5, no.
: 198Ae 207, https://doi.
org/10.
32923/kjmp.
18 M.
Idrus Ubaidillah.
AoFaktor-Faktor Penyebab Perilaku Bullying Santri Di Pondok Pesantren Tubagus Pangeling Kota DepokAu (Universitas Islam Negeri Syarif Hidayatullah, 2.
19 Arifa Retnowuni and AthiAo Linda Yani.
AoEksplorasi Pelaku Bullying Di Pesantren,Au Borobudur Nursing Review 2, no.
: 118Ae26.
20 Jumat Barus.
Ninda Safitri, and Husaini.
AoStudy of Verbal Bullying in Early Adolescents,Au Journal for Lesson and Learning Studies 6, no.
: 92Ae100, https://doi.
org/10.
23887/jlls.
21 Marthunis Marthunis and Nailul Authar.
AoBullying at Aceh Modern Islamic Boarding Schools (Pesantren.
: TeachersAo Perceptions and Interventions,Au Sukma:
Jurnal Pendidikan .
219Ae48, https://doi.
org/10.
32533/01201.
22 Said Alwi.
Muhammad Iqbal, and Nur Hidayahtul Nabihah Manas.
AoPreventing Bullying in Integrated Islamic Boarding Schools of Lhokseumawe City: A Strategic Management Approach,Au Idarah (Jurnal Pendidikan Dan Kependidika.
7, no.
: 17Ae34, https://doi.
org/10.
47766/idarah.
23 Ely Fitriani et al.
AoExploring Anti-Bullying Strategies in Islamic Boarding Schools : A Comparative Study of Indonesia and MalaysiaAu 16, no.
Lestari 2018 .
: 3704Ae15, https://doi.
org/10.
35445/alishlah.
24 Azizah Asmaul Fauzi.
AoEfforts by Educators to Prevent Bullying in Islamic Boarding Schools Princess WalisongoAu 3, no.
25 Muhamad Arif.
Mohd Kasturi Nor Abd Aziz, and Yuldashev Azim Abdurakhmonovich.
AoTrend Strategy To Prevent Bullying in Islamic Boarding Schools (Pesantre.
,Au Jurnal Ilmiah Peuradeun 12, no.
: 639Ae70, https://doi.
org/10.
26811/peuradeun.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 76 Ulumuna.
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on bullying in pesantrens, there is still limited research on mapping and analyzing the phenomenon of bullying in pesantrens, as well as identifying possible relevant factors.
Furthermore, there is a lack of research on the teaching of sufism, whose values are contradictory to both bullying practices and motives.
Therefore, it is necessary to examine the phenomenon of bullying in pesantren from the perspective of sufism in the context of Madura.
This study aims to analyze bullying in Madurese pesantren and then examine its relevance to the presumed decline of sufi values, which are supposedly well-delivered in pesantren curricula.
It argues that although sufism subject and its derivatives are still widely catered to, it needs some adaptation and adjustment to the recent trends in society so that the scope of good and bad deeds, what to do and what not to do to fellows are made relevant to societyAos recent developments.
When bullying is deemed as a new phenomenon without any precedent, for instance, doing it will not be counted as an evil deed.
The literature or textbook on sufism is not outdated, yet needs adaptation to recent social trends in society.
This research employs a qualitative and critical descriptive approach to explore bullying in pesantrens.
The qualitative approach is well-suited for exploring the nuanced and complex phenomenon of bullying in pesantren.
It enables an in-depth understanding of the social and cultural dynamics that contribute to bullying behaviors, which may not be fully captured through quantitative methods.
Meanwhile, the critical and descriptive approach aims to provide a detailed and systematic description of the forms and contexts of bullying.
This involves not only documenting and categorizing different types of bullying behaviors but also critically analyzing them in light of sufism.
The critical aspect of this approach ensures that the research goes beyond mere description, offering a reflective and evaluative perspective on the data.
The phenomenon of bullying is identified through interviews using snowball methods with santris, who have experienced or witnessed bullying, as well as teachers or staff who also play roles as caretakers or law enforcers.
The interview process was designed to be semi-structured, allowing for flexibility in exploring various aspects of bullying while ensuring that all relevant topics were The questions were open-ended, encouraging Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA participants to share their experiences and perspectives freely.
addition to these, the study also involved observation within the pesantren area, as well as the analysis of relevant documents, such as school policies, disciplinary records, and books on sufism used in the pesantren.
Through all of this, the research provides a comprehensive understanding of the forms of bullying and valid data from methodology triangulation.
It offers critical insights into how these behaviors align with the presumably demise of Islamic Sufi values in the pesantrens.
Bullying in Pesantrens Bullying in education refers to acts of intimidation, violence, or harassment in schools or other educational institutions, whether physical, verbal, social, or digital .
26 Bullying in schools does not differ significantly from bullying in other places.
For example, it is assumed that, before today, any harsh punishment from teachers to students was deemed normal, as it was considered part of the educational process rather than Nevertheless, it is no longer viewed in the same way as it was before, as any bad treatment is now considered bullying.
Another dynamic is that it is not only teachers who become the subjects of bullying but also the students targetting either teachers, fellow students, or school staff.
This shift not only signifies a massive dynamic but also the prevalence of bullying practices Therefore, it is urgent to examine the practice in more depth so that possible solutions can be formulated, as it contradicts Islamic teachings that are supposed to be deeply internalized in the pesantren.
26 Cut Mutiara Putri.
Ani Anisah, and Fiqra Nazib.
AoPerundungan Dunia Maya (Cyberbullyin.
Dan Cara Mengatasi Perspektif Islam,Au Jurnal Pendidikan Agama Islam 3, no.
: 202, https://doi.
org/10.
52434/jpai.
27 Ahmad Suheri Harahap.
AoKekerasan Fisik Oleh Pendidik Terhadap Peserta Didik Dalam Undang-Undang Perlindungan Anak Perspektif Hukum Pidana Islam,Au Mizan: Journal of Islamic Law 4, no.
: 173Ae224.
Muhammad Nizan and Suhendri.
AoPersepsi Terhadap Pelaksanaan Hukuman Di SMA Dharmawangsa Medan,Au Sabilurrasyad i, no.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 78 Ulumuna.
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Islamic teachings explicitly prohibit bullying.
The Qur'an forbids belittling others in Surah Al-Hujurat 49:1128 Moreover, it condemns the mockery of Prophet Noah in Surah Hud 11:38.
Surah Al-Humazah 104:130 threatens those who spread slander, while Surah An-Nahl 16:331 refutes false accusations against Prophet Muhammad.
Hadiths also support this prohibition, indicating that insulting, belittling, and harming others are not allowed in Islam.
Various perspectives on bullying imply that it becomes dangerous not only for the victim but also for the doers because bullying is deemed to addict its doers to repeat the action more and more, let alone on a greater scale while influencing others to do the same.
In the context of pesantren, bullying often occurs naturally and is frequently a byproduct of the living habits within the For instance, the hierarchical structure between santri and ustadh .
rimarily associated with caretakers or so-called penguru.
is particularly significant.
33 In addition, senior sacaretakers are accustomed to being assigned as caretakers as well as junior teachers who teach younger santris.
In this context, the caretaker enjoys double privilege, namely as both the teacher and the one who enforces the pesantren rules while supervising the daily activities of santris.
Sindy Kartika Sari.
AoBullying Dan Solusinya Dalam Al-QuryCTMan,Au Academic Journal of Islamic Principles and Philosophy 1, no.
: 66,
https://doi.
org/10.
22515/ajipp.
29 Imamul Arifin.
Nurul Aini Aprilianti, and Salsabila Nadia Putri.
AoTerapi Istighfar Sebagai Solusi Untuk Mencegah Bullying Di Kalangan Pelajar,Au Jurnal Psikologi Islam 8, no.
: 44, https://doi.
org/10.
47399/jpi.
30 Sri W Rahmawati.
AoKontribusi Komitmen Beragama Orang Tua Terhadap Pengasuhan Holistik,Au Humanitas .
https://doi.
org/10.
26555/humanitas.
31 Amanatul Khomisah Emi Rahmawati.
Indra Dwi Jayanti.
AoPengaruh Metode iAorab al - QurAoan Terhadap Kemampuan Menghafal al- QurAoan Santri Pondok Pesantren Nurul Furqon Rembang,Au Edukasi 20, no.
: 1Ae14.
32 Nan Greenwood.
Theresa Ellmers, and Jess Holley.
AoThe Influence of Ethnic Group Composition on Focus Group Discussions,Au BMC Medical Research Methodology 14, no.
: 389, https://doi.
org/10.
1186/1471-2288-14-107.
33 Kari Stamland Gusfre.
Janne Styen, and Hildegunn Fandrem.
AoBullying by Teachers Towards StudentsAia Scoping Review,Au International Journal of Bullying Prevention 5, no.
: 331Ae47, https://doi.
org/10.
1007/s42380-022-00131-z.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA Some informants tried to expose the existence of bullying habit in pesantrens.
The following testimony of a santri shows how he feels offended when an ustadh calls him badly due to his lawbreaking habits as follow:
AoI am the one who most frequently got the punishment from the ustadh, especially for not praying together, not attending kitab recitation, being absent from the diniyah school, and others.
An ustadh sometimes calls me the college disease .
ort of troublemake.
The calling broke my heart.
Au (Santri 1.
translated from Madurese languag.
It shows how the santri admits his rule-breaking habit, yet he cannot tolerate being called denigrating by an ustadh.
In other words, santri is fully aware of his mistakes, yet he cannot consider it worth getting bad calls from the ustadh.
In addition to rule violations, another common cause of punishment for santri is the failure to meet targets, as evidenced by the following testimony from fellow santri of the same pesantren type.
AoAn ustadh pushed me too hard.
Normally, it takes 25 days to memorize 48 pages .
f the QurAoa.
, or around 1.
5 to 2 pages a day.
However.
I was often asked by him to memorize three pages a day.
Sometimes.
I forcefully make it, but sometimes, no, and if the latter happens.
I should get prepared to get the punishment of being hit on the leg.
If I fail at two targets.
I will receive the punishment twice, such as being hit on the leg, pinched on the ear, or slapped on the cheek.
It makes me angry because my legs are so hurt, but nothing I can do.
I receive all the punishment while suffering annoyed feelings because having revenge is not possible.
Sometimes.
I am just murmuring in my heart or even mocking him silently.
Au (Santri 9.
from Madurese languag.
The excerpt indicates that the bullying took place in a tahfidz pesantren in which students memorize the QurAoan using a daily Furthermore, the patterns of bullying are not quite different from one another.
The teacher plays his role in managing the student and ensuring they comply with the rules, while the student likely think that the punishment or demand, if they receive one, is exaggerated.
They would like to take some revenge when it is possible, but they are not brave enough to endure further and worse risks, as told by the next informant from a semimodern pesantren as follows:
AoSome ustadhs do not understand santrisAo situation.
When we are sick, sometimes we are accused of being lazy.
It confuses us because it means we Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 80 Ulumuna.
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still need to meet our daily target of memorizing the Qur'an.
In fact, we cannot make it because we are sick.
In this specific situation, we still got the punishment or at least were urged to stand up in the midday while reciting .
12-page prayer recitation for asking protectio.
Additionally, we might have been hit on the leg.
It made us angry, mocking silently, for we do not have any power, and if we were brave enough to make it, they would likely punish us more.
Au .
translated from Madurese languag.
Although the pesantren type differs, specifically between salaf and semi-modern, there are no differences in the presumed bullying circle, starting from the punishment presumed as Based on this assumption, santri would like to fight However, the situation does not enable them to do so, let alone in salaf pesantren, which generally demands that santri respect their elders, particularly ustadh, more than semi-modern and modern pesantren do.
Apart from the first two starts of bullying circle, it turns out that santris have typical expectation on how their ustadhs would treat them, particularly at exceptional circumstances like when they are sick.
When this is not fulfilled, they find an excuse to Although the three mentioned excerpts imply the impossibility for santri to bully .
their ustadhs, a few cases show different.
Surprisingly.
Aoit is found in the following excerpt from a santri informant from another salaf pesantren.
"Once, it drove me so cranky.
I hit him .
y ustad.
I pushed him, and I smacked him many times.
He made me angry several times.
he also mocked me, underestimated me, and looked an eye on me.
It is too bad.
However, finally.
I apologized to him and promised not to repeat it.
Hopefully.
I will not do it again.
Au .
translated from the Madurese languag.
Although this may rarely happen, the above testimony suggests that, to some extent, santri might lose control and take revenge against the teacher.
What makes it surprising is that it happens in a salaf pesantren, which is typically identified with Arif.
Aziz, and Abdurakhmonovich.
AoTrend Strategy To Prevent Bullying in Islamic Boarding Schools (Pesantre.
Au Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA strong obedience and polite behavior to the teacher.
35 To this point, it becomes blurred between bullying and enforcing the pesantren Some pesantrens allow santris to get physically punished, while others do not.
For the latter type, which is modern primarily or semi-modern pesantren,36 A physical hit is not tolerated, so any perpetrator will be considered a bully immediately.
While physical bullying is not tolerated, the following finding reveals another type of bullying.
AoAn ustadh is strict, unfriendly, overly sensitive, and like to call santri randomly, like 'Dul' and 'Mat.
' (Therefor.
, when he comes to a class, santri likes to say, 'Ugh.
Ustadh Dul is coming,' 'Ustadh Mat,' and the like, although his name is neither Dul nor Mat.
I usually complain when I get a mentor like that because it is annoying never serious, and I like to scold santri for no This teacher is not creative, teaching in a harsh, reckless, and inconsistent manner.
Au .
translated from Madurese languag.
In comparison to physical bullying, verbal bullying may be considered less severe.
It is also found in modern pesantrens, which tend to be more aware of the issue of bullying within recent However, the above excerpt indicates how verbal bullying can be as hurting as physical bullying, mainly when it is delivered in public so that other people can hear it, as also spoken in the following excerpts.
AoIn my college, there is no physical punishment like hitting.
Punishment is more in snapping.
This snapping turns out to be emotionally influential as it comes in the form of mocking, such as calling someone "dog," "thief,Au and other derogatory terms.
It is not educating us, but rather emotionally disturbing even becoming harrashment because it denigrates us so muchAu (Santri 2.
translated from the Madurese languag.
While the above excerpt came from a salaf pesantren, implying the silent resistance of santri, the same tone was delivered by another santri from a modern pesantren, describing how they dislike being mocked publicly.
It turns out that no matter what 35 Ruchan Ozkilic and Hulya Kartal.
AoTeachers Bullied by Their Students:
How Their Classes Influenced After Being Bullied?,Au Procedia - Social and Behavioral Sciences .
3435Ae39, https://doi.
org/10.
1016/j.
36 Gusfre.
Styen, and Fandrem.
AoBullying by Teachers Towards StudentsAia Scoping Review.
Au Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 82 Ulumuna.
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type of pesantren is, what does not hurt physically can give them traumatic experiences they merely cannot endure.
AoI once have experienced being bullied in front of other santris, eventhough I did not do anything wrong.
I was walking around when an ustadh called me a disrespectful/naughty santri in front of many people.
Sometimes, he comes and pinches my arm without any reason.
I also experienced being threatened by another ustadh if I did not follow his specific order, which I assume is contrary to the pesantrenAos regulation.
On one occasion.
I found him bringing a mobile phone, and he urged me to keep silent.
When I told the secret .
f him bringing an HP).
I was punished .
ue to any rule-breaking actio.
for reciting istighfar and Yasin while standing beside musholla and then cleaning the culvert.
Au (Santri 3.
translated from Madurese languag.
The testimony reveals how verbal bullying in the public sphere makes santris suffer physical and relational bullying, which, in their perspective, is a kind of power abuse.
This evil deed by ustadh turns out to be another reason to trigger defiance among santris while disregarding potential risks or consequences they might face.
santri's bravery in complaining about an ustadh's evil deed, as the last-mentioned excerpt shows, is in line with their equal status as fellow santri.
Testimony from a teacher of a salaf pesantren depicts how they are often offended by the disrespectful behavior of students, as follows.
"Many santris like to mock their ustadh, both verbally and in writing.
Some do it directly, while others do it indirectly.
They like to say, 'If we have the same label as santri, it means we are the same.
' AoIf we are still living here, it means we are just the same.
Ao AoDo not overact too much,' and so on.
I once received an Aoanonymous letter full of anger, insults, and offensive words.
responded calmly, without any outward reaction, and ignored it because I believed they did not fully understand that what I was doing was based on kyai's orders and guidance.
Sooner or later, they will realize their wrongdoing and apologize because if they keep doing it, their knowledge will not be beneficial for days ahead.
Au .
translated from Madurese The testimony shows how santris transition from soft to stiff resistance about their ustadhs, regardless of the type of pesantren they attend.
In this case, what the santri three did, by revealing the secret of an ustadh, seems connected to the testimony of ustadh two about the reason why the santri treats their ustadh the same way.
This becomes complicated, accentuating how bullying practices can be intermingled with defense, where everyone resorts to it in Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA any circumstance whenever they feel threatened.
It also raises the question of whether bullying can be defined as a continuation of power relations.
If an ustadh bullies a santri, it makes sense to categorize it as bullying.
However, when the situation is otherwise, and it is a santri who bullies an ustadh who is socially higher, can it still be called bullying? It is said that santri also fights back against the ustadh when they deem it worthy of doing so, either as an initiative or as a form of revenge.
Whether or not it is a part of bullying practice, it is found that the practice is differently executed between santris and ustadhs.
Mostly, santris makes it secretly or indirectly, while ustadh will likely do it straightforwardly.
One of the clearest examples is when santris make bad nick names for ustadh secretly only in their circle, as the following excerpt from a semi-modern pesantren AoMy friends and I usually call an ustadh 'someone selfish' because he likes to assign us tasks and set targets beyond our abilities in unreasonable time Therefore, we secretly gave him a bad name like Aothe weak," "the short," "the thin," and Aothe smelly.
' These kinds of jokes were common when I was a new student.
However.
I eventually stopped as time went by where we were continuously taught to do good deeds and always reminded to maintain ethics, respect, and proper behavior, especially towards the Au .
translated from Madurese languag.
This honest testimony, furthermore, implies that santris are fully aware of doing bad things, so they express their resistance secretly within their circle only.
When they eventually become aware of what they are supposed to do, they begin to change their behavior, even behind the ustadhAos back.
On the other hand, the following testimony from an ustadh made it obvious how they perceived santriAos response.
"I have been an ustadh here for a long time, and I feel offended when santris are defiant, disrespectful, or underestimating others, not obeying rules, stubborn, lazy, and missing their targets.
They always say, 'Oh, why, ustadh? Why should we do it? Kyai does not even give us that much target.
' They do not realize that knowledge can only be gained by not doing things that their ustadh dislike.
they must be respectful, having good manners, polite, and Sigit Nugroho.
Seger Handoyo, and Wiwin Hendriani.
AoDynamics in the Changing of Bullying Victims into Bullies at Student in Islamic Boarding Schools,Au Psikis: Jurnal Psikologi Islami 7, no.
: 151Ae60.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 84 Ulumuna.
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neither ignoring nor being rude to their ustadh.
Au (Ustadh 1.
translated from Madurese languag.
The recently quoted testimony from a salaf ustadh reveals that what and how santris complain about the treatment they receive has nothing to do with pesantren type.
Santri 5 from a semi-modern pesantren turns out to be softer in resisting their dislike, while those from salaf do it abruptly and publicly.
Additionally, a case from a modern pesantren uncovers another story on how santri expressed their resistance, namely by sending an anonympuse letter as follows:
"There was also an occasion where a santri sent an ustadh a threatening letter with an unidentified sender.
' The threat sounded serious, like: 'Do not make us rebel.
who do you think you are? Be careful, ustadh,' or other threats with a similar tone.
Some even verbally say: 'Watch out, ustadh,' otherwise 'I will tell my father about this.
It is fortunate for you to be here in pesantren,' etc.
They are all not proper words for a santri to say or act upon.
These kinds of things are usually coming from new santri who are still young and unfamiliar with traditions and culture of pesantren, including politeness ethic in using Bahasa Madura.
Au (Ustadh 3.
translated from Madurese languag.
The testimony clearly shows how their emotional reaction to centrist behaviors underprioritized.
Instead of blaming the behavior, ustadh likely makes excuses for santrisAo behavior, considering their younger ages, less experience, and innocent On the other hand, santris themselves turn out to be not only relying on emotional triggers or seniority tendency in responding to ustadhsAo treatment of bullying.
Like what occured in Ustadh 3Aos case, santri also rely on logical reasons, particularly in assessing ustadhsAo treatment on them.
AoI often hear phrases in a high tone like, 'If you keep pushing us too hard, watch out, ustadh,' or 'Do not push us too much, ustadh.
' These kinds of phrases are often said by sentries who refuse to follow their ustadhsAo orders, especially when they find them annoying.
For me, this is normal behavior because most uantris who fail to achieve their targets are slow learners who often have mental and psychological disturbances, feeling pressured by the targets and rules.
A solution to this is that an ustadh should set a good example by enforcing religious norms, using polite language, and being nurturing so that the santris can more easily gain beneficial knowledge.
Guide them to realize their wrong doings without making them feel Au (Santri 7.
translated from Madurese languag.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA The excerpt shows how santri reminds ustadh that they have no immunity for doing evil deeds.
This furthermore implies that the bad attitude of santris sometimes closely relates to their unfulfilled expectations.
They observe that ustadh needs to be nice and good, soft-spoken, and obey the rules so that their words will be reciprocated well.
Therefore, when santris assesses there is something wrong with an ustadhAos attitude, it will be hard to make them respect the ustadh, let alone obey what he told them to do.
Based on the above, it turns out that bullying in pesantren is highlighted in some cases, putting santris as the victim.
However, it was found that in a few cases, teachers .
were the This current research also reveals that, among other possibilities, there are two most prevalent types of bullying, categorized by the subject and object, with the first being the most In later discussion, however, it becomes somewhat blurred, as the actor can also be the previous object that takes revenge on either the same or a different subject.
The typology can be summarized in Table 1 using coding S for santri.
U for ustadh.
PS for pesantren salaf.
SM for semi-modern pesantren, and M for modern pesantren:
Table 1.
The Typology of Bullying under Madurese Pesantren Respondents Code Pesantren Type Actor Victim Bullying Type Ustadh Ustadh Ustadh Santri Santri Ustadh Santri Santri Santri Ustadh Ustadh Ustadh Santri Verbal Santri Verbal Santri Verbal and physical Ustadh Physical Ustadh Verbal Santri Verbal Ustadh Verbal Ustadh Verbal Ustadh Verbal Santri Physical Santri Physical Santri Physical Sources: Researchers' interview result Table 1 shows that the type of pesantren does not correlate with the type of bullying, implying that the bullying phenomenon is not Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 86 Ulumuna.
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limited to any specific setting and that its occurrence is natural rather than dependent on the location.
More importantly, it shows how ustadhs and santris can be either actors or victims in the bullying practice.
So far, no record has been found of bullying among fellow santris or ustadhs.
This, however, does not necessarily indicate its absence.
yet, the prevalence of the two types suggests that they are more likely to occur than other types.
The two are categorized at different hierarchical positions so that each has a typical tendency.
This is another factor which leads both santris and ustadhs perceive that bullying mainly occurs between those two different groups.
A cyclical interaction among actors in pesantrens, illustrating the existence of bullying, is presented in Figure 1.
Figure 1.
The Cyclical Interaction of Bullying Actors in pesantren Figure 1 shows that ustadhs and santris faced a cyclical interaction of bullying.
Santris bullied the ustadh because they were often teased and scolded, and some others performed bad treatments, often due to their law-breaking or unfulfilled study This aligns with Benefield's research, which indicates that teachers are now the new target of bullying.
38 She argued that teachers got maltreatment from both students and parents in the form of verbal bullying.
Similar to Benefield.
Ozkilic, et al.
emphasizes that teachers can also be victims of bullying.
They discovered that negative behavior from students in the class could 38 Jane Benefield.
AoTeachers - the New Targets of Schoolyard Bullies ?,Au no.
November .
: 1Ae23.
39 Ozkilic and Kartal.
AoTeachers Bullied by Their Students: How Their Classes Influenced After Being Bullied?Au Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA lead to bullying by their teachers.
The pattern in Figure 1 indicates that there is a possibility that the victims may become the actors.
The whole excerpts that we deem representative show that bullying is multifaceted.
41 From the ustadh's perspective, it may not be fully realized because they consider it as enforcing the rule, as they are obliged to do so.
When they exceed the standard limit in punishing the santris through either verbal or physical means, it can be measured by how they categorize it as either a personal or public matter.
42 Efforts to be professional without being influenced by personal sentiment can be challenging when the ustadhs only consider their rights without compensating for it with best practices to fulfill their obligations in both teaching, enforcing the rulesAiincluding punishing santrisAiand interacting well with To this point, bullying comes from abuse of power and Meanwhile, from the point of view of Santris, who tends to be reactive to ustadhsAo treatment, bullying can neither be realized because they likely think that it is revenge instead of bullying.
They resist what the Ustadh do in some ways, ranging from silent resistance to noisy one, from mocking in front of the Ustadh directly to giving them a physical threat.
They might make an alibi that they are not bullying anyone but instead maintaining their right to be treated well.
However, this action might also be crossing the limit when they, for example, engage in body shaming or discuss personal matters in public.
Seemingly, there will always be found either excuses or reasons for bullying without continuous serious efforts to make this situation better while making it in line with pesantren values or 40 Surilena Hasan and Jessica Jessica.
AoNon-Exposure Parenting Increases Risk of Bullying Behavior in Junior High School Students,Au Universa Medicina 35, 1 .
: 56, https://doi.
org/10.
18051/univmed.
41 Susan M.
Swearer and Shelley Hymel.
AoUnderstanding the Psychology of Bullying: Moving toward a Social-Ecological Diathesis-Stress Model,Au American Psychologist 70, no.
: 344Ae53, https://doi.
org/10.
1037/a0038929.
42 Risa Rahmawati et al.
AoTeachersAo Strategies: Can It Prevent Bullying to Early Childhoods in Preschool Education?,Au Journal Corner of Education.
Linguistics.
Literature .
368Ae76, https://doi.
org/10.
54012/jcell.
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Islamic teachings.
Among the possible first steps to take is gaining insight into pesantren curricula, which directly impact santrisAo behavior, such as sufism as a subject that leads santris to react in specific circumstances or learn how to behave in public.
Suppose the bullying continues to occur under various circumstances.
that case, it is worth questioning the effectiveness of learning about one subject of sufism because although it never fades, its effect or existence might be further questioned considering recent changes in santriAos behavior, including the specific case of bullying.
The next part of the article will explore its assumption of the demise of sufism values within the pesantren.
The Teaching of Sufism in Pesantren and the Demise of Its Values The data displayed in the previous section indicates how standard bullying practices are in pesantren.
If the publicly exposed cases are among the worst, as they endanger lives and souls, the same practices on a lower scale might be more prevalent.
Both santriss and ustadh can be subjects and objects of bullying because of action deemed to be wrong, unprofessional, disobedient, harsh, impolite, and improper treatment.
Sometimes, bullying is not intended as such because it is perceived as selfdefense, rule enforcement, or even revenge for past mistreatment.
Apart from its intricate definition, a statement on bullying by Quraish Shihab can serve as an example.
He mentioned that bullying or mocking is a behavior where someone highlights another person's flaws with the intent to ridicule and insult, either through words or actions.
43 Shihab highlights that no matter what the motive is, as long as it is done for the sake of ridiculing and insulting, it can be considered bullying.
Meanwhile, highlighting another person's flaws implies that bullying likely has nothing to do with power relations.
Although power relations give the strong one the potential to bully the weak, the weak can bully back as soon as they decide to do so.
The exposure of that flaw can, therefore, trigger bullying without considering factors such as Quraish Shihab.
AoWawasan Al-QurAoan,Au Wawasan Al-QurAoan Tafsir MaudhuAoI Atas Pelbagai Persoalan Umat, 1996.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA finding excuses for other persons' specific circumstances and the To this point, it is found that bullying has many backgrounds, either to initiate an act or take revenge.
When it is intentionally done, there are always reasons to engage in bullying.
An ustadh might bully a santri while fulfilling their obligation to manage their daily activities and monitor their set study targets.
contrast, a santri can retaliate in kind when feeling mistreated.
In a milieu like a pesantren, where both santris and ustadhs are adolescents in their teens or early twenties, who can be characterized by relatively unstable emotional control, any bad gesture, speech, or act might not have been well thought out beforehand, making it understandable to find it prevalent.
However, this does not mean there is justification for this.
However, in the context of pesantrens, this practice seems ironic, considering that it is supposed to be a conducive place where people within, both santris and ustadhs, are taught not only to think critically but also to enrich their spiritual lives and behave This primary goal is internalized in pesantren curricula, rules, daily activities, and the overall atmosphere.
One of the study subjects directly connected to this matter is sufism, or tasawwuf, which is sometimes conveniently termed akhlaq .
guide to proper behavio.
If the former focuses on inner spiritual treatment, then the latter is a result of it, so both inner and outer attitudes are brought into alignment.
Tasawwuf primarily focuses on refining one's spirituality, managing psychological crises, coping with external temptations, forgiving others, and behaving well toward them, while akhlaq emphasizes turning theoretical guidance into practical application.
According to Mumtaazah et , there is a strong association between sufis understanding and spiritual quotient.
44 Meanwhile.
Sari et al.
demonstrate a favorable association between bullying and spiritual quotient.
These two 44 Y Mumtaazah and Z Qamariah.
AoThe Correlation Between Learning Sufism Moral And Spiritual Intelligence Of Prospective English Language Teachers In Islamic English Education Study Program,Au Jurnal Bima: Pusat Publikasi Ilmu A 2, no.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 90 Ulumuna.
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studies suggest a link between bullying and tasawwuf.
45 In other words.
Sufism is what Witteven called moral universal values, which, according to him, should be the first thing that the government urges every school to enforce.
He later emphasized the urgency of delivering this value, such as through self-science curricula, particularly in response to the rise of violence in both private and public spheres, including within the school Furthermore, in all traditional .
, semi, and modern pesantren, the subject of tasawwuf becomes one of the primary ones that none misses from the curricula.
Generally, it becomes an important element in traditional mass learning .
in In contrast, in semi-modern ones, it can be found in both formal and non-formal classes, as the observation results of this research have shown.
This trend shows that, regardless of the type of pesantren, the tasawwuf subject will likely be delivered through teaching-learning activities.
Table 2 lists the names of tasawwuf books taught in the sampled pesantrens.
Table 2.
The Tawawuf Sufi books taught in Madurese pesantren Pesantren Initial
Pesantren Type
Salaf
MUQ
Salaf
Semi Modern
PDS
Semi Modern
SKB
Modern
MTU
Modern Books on Sufism Ihya' 'Ulumuddin Syarh Al-Hikam Minhajul Abidin Risalatul Muawanah Minhajul Abidin Risalatul Muawanah Nashoihul Ibad Minhajul Abidin Bidayatul Hidayah Al-Ushfuriyah Bidayatul Hidayah Minhajul Abidin Bidayatul Hidayah Al-Ushfuriyah 45 Susi Puspita Sari et al.
AoThe Analysis of Relationship between Student Bullying Behavior and Student Spritual Intelligence,Au Mudir Jurnal Manajemen Pendidikan 5, no.
: 460Ae63.
46 V.
J Witteven.
Tasawuf in Action.
Spiritualisasi Diri Di Dunia Yang Tak Lagi Ramah, (Jakarta: Serambi, 2.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA Sources: researchersAo documentations Table 2 shows that sufism subjects are taught in all types of pesantren using sufi books written in Arabic.
The textbooks are not significantly different from one another, implying a similar preference among all types of pesantren for the books they use as teaching instruments.
Apart from the assumption that these pesantren endorse the same ideology and affiliation, this also indicates that in this context, santri are still made familiar with the Arabic language while learning various subjects.
In addition to learning Sufism, they also learn Arabic vocabulary, structures, and culture, even though some Indonesian scholars write books on the In an interview with a caretaker of a salaf pesantren, he introduced the pesantren he lives in by accentuating the school of fiqh, tawhid, and tasawwuf that it adopts.
This clearly shows that tasawwuf is an inseparable aspect of pesantren curricula, both in formal and applied cultural lessons.
He even mentions that although the subject is not sufism, the values of sufism are often delivered on several occasions, ranging from how to cleanse the heart and get rid of hatred, jealousy, and other nasty things.
Another similarity is that the lesson on tasawwuf is delivered by an ustadh instead of a kiai.
In the hierarchical structure of a pesantren, an ustadh is the right-hand of the kiai, who delegates some of his duties to the ustadh, including teaching santri and enforcing the pesantrenAos rules.
Ustadh can live in a pesantren as a senior santri or outside, having graduated from the pesantren or recently become a sympathizer and thus assigned to teach in the pesantren.
In this sample research, there found both first and second types of the ustadh as the teachers of sufism subjects.
The former one is an ustadh who also becomes the caretaker where, according to previous data, can become either subject or object of bullying.
The fact that bullying most prevalenty occurs between ustadh and santri discloses that relationship between senior and junior santri or between regular santri and the caretaker likely matters more Interview with Syukron, a caretaker of a salaf pesantren (MUQ) in Pamekasan.
October 9, 2024.
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than that between teacher-student.
In other words, although it was found that the Ustadh teaching Sufism are not the ones engaged in bullying cases, becoming a teacher does not necessarily mean that a Ustadh will be safe from the bullying circle.
Additionally, in the context of non-formal classes in pesantren, when tasawwuf teaching occurs, the name of the subject is rarely instead, the names of the books are used, as observations have shown.
On the other hand, santri might not be fully aware that what they learn is sufism.
It does not mean that they do not understand what they learn.
They are not accustomed to mentionAiand to thinkAithat what they learn is tasawwuf.
Moreover, in the formal schools, as found in both modern and semi-modern pesantren, there found no tasawwuf subject.
The closest one is akhlaq or aqidah akhlaq, which do not explicitly state sufism by name.
This implies that Sufism is embodied more in the spirit of the overall pesantren curriculum than in its literal pronouncement in names.
However, there does not seem to be any cause or factor beyond the prevalence of bullying practice in It happens and can be related to some of the following First, the teaching of sufism has been delivered with less contextualization to the broader social phenomena.
Some interview excerpts reveal that when discussing the material subject, it is rare to find any explanation that closely resembles the recent phenomenon, including bullying practices.
In fact, some discussions on the subject are relevant to the theme, ranging from the importance of behaving well and avoiding bullying others to virtues such as humility, steadfastness, forgiveness, modesty, reasonable assumptions .
, patience, trustworthiness, honesty, contentment, and optimism.
48 Additionally, based on observations, it turns out that ustadh tends to spend much time in giving the meaning of Arabic text, explaining the Arabic grammar .
and morphology .
, then give explanation solely based on the text instead of surrounding social facts about recent human interaction, let alone about bullying.
It is assumed that Yusno Abdullah Otta.
AoTasawuf Dan Tantangan Perubahan Sosial,Au Ulumuna, 2010, https://doi.
org/10.
20414/ujis.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA discussion of bullying is avoided because it is deemed sensitive.
Baharuddin et al.
stated that tasawwuf should not only be explained in theory but, more importantly, also be practiced in our daily lives.
49 They argued about the balance between theory and This suggests that Sufism can serve as a grounded theory for teaching characters, especially in avoiding bullying.
Second, in non-formal classes where the tasawwuf subject is delivered, there is lessAinot to say noneAichance for santri to ask Observations reveal that they listen to what the ustadh says without having a chance to raise their hand or express their thoughts on some points in the subject.
There appears to be a distance between the current discussion theme inside and outside Bullying practice is a hot topic among santri and ustadh, yet they seldom talk about it inside the class.
Moreover, when delivering the subject, an Ustadh tends to prioritize finishing material, thereby putting aside any opportunity to discuss the issue further in a satisfactory manner, let alone relating it to any recent phenomenon.
It is primarily believed that a complete understanding of the entire book .
itab, in this contex.
is necessary to find baraka from its authors.
Hence, rushing to teach the kitab is quite common.
Third, tasawwuf teaching in pesantren tends to put teachers in a higher position.
In other words, it is text-centered, targeting students rather than teachers.
For instance, it is widely perceived that a naughty student will face severe consequences for their It is said that any knowledge they gain will not be practical in a good way once they engage in bullying their fellow students, let alone their teachers.
50 Students are expected to do many things, yet there are only a few discussions regulating how teachers should behave, let alone treat the students.
49 Baharuddin et al.
AoThe Tasawwuf As the Character Education Solution in Indonesia,Au Tsaqafah .
99Ae126, https://doi.
org/10.
21111/tsaqafah.
50 Torikhul Wasyik and Abdul Muhid.
AoThe Urgency of Classical Learning Motivation in the Millennial Era: Al-ZarnujiAos Perspective,Au Nazhruna: Jurnal Pendidikan Islam, 2020, https://doi.
org/10.
31538/nzh.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 94 Ulumuna.
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A book entitled Kifayatul AtqiyaAo wa Minhaj Al-AsfiyaAo 51 Mention three dangers of offending a teacher's heart, namely .
students will forget what they have memorized, .
their ability to articulate knowledge will become dull, and .
they will live in poverty at the end of their lives.
Accordingly, it is said that santri, who violate the rules and rebel by bullying their teachers, may face misfortune after graduation.
This misfortune may not occur if they apologize to their teachers, but the calamity often arises as a result of violating the rules established by the pesantren.
52 There is nothing wrong with the statement in the book.
However, it requires considerable contextualization about recent phenomena, considering that, for instance, the definition of a teacher has expanded significantly beyond its previous scope.
More specifically, the increasing awareness among students about both the rights and obligations of each party does occur, making them expect a more egalitarian relationship.
Fourth, the teachers who deliver tasawwuf subjects or books are mostly those who also serve as caretakers and reside alongside santri in pesantren.
This puts them in a high yet insignificant position because what they deliver in the class might likely be ignored or underestimated by santri.
Once santri asses that their behavior is not in line with what they deliver in the lessons, santri tends not to pay attention to both subjects they teach and them as This is in line with a popular quote in pesantren, "undzur ma qala wa la tandzur man qala," which implies that in real life, any advice will not be easily taken for granted unless it comes from the right person.
In other words, action speaks louder than the wording, as Ulug et al.
53In their research, they conclude that teachers' positive attitude leads to students' positive behavior in 51 Sayyid Bakri Al-Makki bin Sayyid Muhammad Syatho Ad-Dimyath.
Kifayatul AtqiyaAo Wa Minhaj Al-AsfiyaAo .
l-Haramain, 1.
52 Imam Al-Ghazali.
AoAyyuhal Walad,Au Semarang: Qudsi Media, 2005.
53 Mucella Ulug.
Melis Seray Ozden, and Ahu Eryilmaz.
AoThe Effects of TeachersAo Attitudes on StudentsAo Personality and Performance,Au Procedia - Social Behavioral Sciences .
738Ae42, https://doi.
org/10.
1016/j.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Achmad Muhlis et al.
The Demise of Sufi Values in Islamic Educational InstitutionA the classroom and vice versaAimoreover.
Kahveci et al.
54 and Muzamil et al.
55 said so.
They stated that teachers' attitudes and performance affect students' motivation, personality, and performance in their lives.
To sum up, the demise of Sufi values, which often lead to bullying, must be addressed sooner.
Both formal educational institutions and pesantren need to undergo a curriculum transformation that balances the theory and practice of tasawwuf in their teaching activities.
Direct examples shown by caretakers or ustadh as role models may be the deciding elements in nurturing SantrisAo sufi values.
Conclusion Bullying in Madurese pesantren most prevalently happens among santris and ustadhs as the actors and victims It takes in physical and verbal forms with its characteristics, like secret mocking of the ustadh among santris, while ustadhs do it openly due to their multiple roles and Bullying can be either self-initiated or revenge-driven, making it a complex phenomenon within the pesantren, which is supposed to nurture not only religious values but also ethical rules, polite attitudes, and good behaviors, after all.
Surprisingly, the trend of bullying has taken place relatively the same among people of different types.
This initial finding particularly requires further observation, mainly to identify the most effective type of pesantren in preventing bullying behaviors.
Another important finding about the demise of Sufi values within the pesantren, beyond the high number of bullying practices, also calls for the use of another approach and method, such as direct observation on how the teaching takes place and how strongly it influences the behavior of santris or ustadhs.
The expansion of the research locus 54 Hakk Kahveci.
AoThe Positive and Negative Effects of Teacher Attitudes and Behaviors on Student Progress,Au Journal of Pedagogical Research 7, no.
290Ae306, https://doi.
org/10.
33902/JPR.
55 Yasir Imran1 Muhammad Muzamil1*.
Kashif Iqbal1.
Sumaira Parveen1.
AoThe Effects of TeachersAo Attitudes on StudentsAo Personality and Performance,Au Journal of Social Sciences and Management Studies 30 (December 31, 2.
: 738Ae42, https://doi.
org/10.
56556/jssms.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 96 Ulumuna.
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might also be considered, as this current research, in addition to limiting the scope to pesantren in Madura, also focuses on male pesantren, while female pesantren likely show diverse trends and After all, this study highlights the need for the pesantren to be more open to recent trends in its milieu by providing space to discuss social issues, such as bullying, in various forums ranging from teaching and learning forums to decision-making ones.
Therefore, it can keep its reputation as a multifaceted education center well.
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