Suwendi - Lecturer of the Graduate School of UIN Syarif Hidayatullah Jakarta

The phenomenon of sexual violence (KS) carried out by several individuals in a number of Islamic boarding schools has raised public anxiety. On the one hand, the community demands conducive protection for students as students; On the other hand, there are concerns that these cases will give birth to a stigma that negates the great contribution of Islamic boarding schools in shaping the character, morality, and science of the nation that has lasted for centuries.

This issue certainly needs to be sat proportionately. KS is not a product of religious teachings, nor is it a character born from a pesantren. As happens in public schools, campuses, social organizations, and even the family environment, KS is basically rooted in the abuse of power relations. For this reason, the focus of handling should not stop at the identification of perpetrators or institutions alone, but on efforts on how to build healthy, civilized, and safe educational relations for all parties.

In the context of Islamic boarding schools, the relationship between kiai and students is the main foundation in the educational process. These relationships are not only pedagogical, but also spiritual, moral, and social. Not only teaching knowledge, a kyai is also a life example that is imitated by students. Therefore, the tradition of ta'zhim or respect for teachers is part of the noble values that are passed down from one generation to the next.

Nevertheless, Ibn Khaldun in his magnum oppus, Al-Muqaddimah, states that good education does not aim to produce passive obedience (al-inqiyād al-a'mā), but to form human beings who have reason, moral courage, and social responsibility. Students need to be educated to be polite and respectful (ta'zhim) to teachers, but have the ability to express objections when faced with actions that are contrary to religion, law, and ethics.

Likewise, Paulo Freire, one of the philosophers of education from Brazil, stated that any healthy educational relationship must be able to maintain a balance between authority and humanity. (Paulo Freire, 2005) Authority is indeed necessary for the guiding process, but at the same time it must not turn into an absolute-domination that closes the space for dialogue and/or criticism. When respect evolves into absolute obedience, according to Freire further, the educational relationship has the potential to lose its emancipatory function.

This is the point of great challenge for contemporary pesantren education. The tradition of respect (ta'zhim) for the kiai needs to be maintained, but it must be accompanied by the realization that respect is not unconditional obedience. In Islam, no human being is free from mistakes. The principle of amar makruf nahi mungkar teaches that every form of misappropriation must be prevented and anticipated, regardless of the perpetrator.

American educational thinker, John Dewey, once emphasized that the main goal of education is to develop the ability to think reflectively. In his view, educational institutions should not only produce individuals who are obedient to authority, but should form learners who are capable of thinking critically, considering the consequences of their actions, and responsible in democratic life. (John Dewey, 2025) This idea is relevant for today's Islamic boarding schools. Students need to be educated to be polite and respectful to teachers, but also have the moral courage to raise objections when faced with actions that violate religious, legal, and ethical norms.

Therefore, the relationship between kiai and santri needs to be reconstructed in a more participatory direction without losing its traditional roots. The figure of the kiai remains a central figure that must be respected, but that respect is built through example, integrity, and depth of knowledge, not through the unquestionable distance of power. On the contrary, students are not positioned as objects that only passively accept, but as educational subjects who have dignity and the right to obtain protection.

Furthermore, the prevention of KS is not enough to rely only on the personal piety of educators. History shows that a good institution is not built solely by good people or certain figures, but also by a good system. Therefore, pesantren need to develop clear protection mechanisms, ranging from a code of ethics, education about healthy interaction limits, safe complaint channels, to transparent case handling procedures.

This step does not mean that they do not trust the Islamic boarding school. However, on the contrary, it is an effort to protect the honor of the pesantren from possible abuse under the pretext of certain authorities. Just as the fence of a house is not built because everyone will steal, the protection system is reconstructed not because all educators will commit violations, but it is to ensure that everyone is protected if violations occur.

From the perspective of Islamic education, the main goal of the relationship between kiai and santri is the formation of human beings with noble character. This goal will be achieved if the educational environment guarantees a sense of security, respect for human dignity, and protection for vulnerable groups, including students. It is impossible for morals to be taught through relationships that contain intimidation, let alone violence.

Therefore, the main agenda of the pesantren today is not to choose or face the distinction between maintaining the dignity of the institution or protecting students. However, the two must go together. The dignity of the pesantren will be stronger when students feel safe. The honor of the kiai will be even higher when his leadership is manifested in example, transparency, and accountability. This condition in turn will make the pesantren more trusted by the public, when it is able to show that the tradition of respect for teachers can go hand in hand with respect for the rights and dignity of students.

It is at this point that the relationship between kiai and santri finds its significance: it is not the power relationship that gives birth to fear, but the relationship of education that fosters knowledge, morals, trust, and protection. Basically, humane education always starts from the realization that every human being, including students, is a mandate that must be maintained, not just students who must follow.