Nurturing Tolerance in Pesantren

Lily Zakiyah Munir

Center for Pesantren and Democracy Studies (CePDeS)

Back five years ago in a pesantren (Islamic boarding school) in the small city of Jombang, East Java, amidst a tranquil crack of dawn a congregation of male santris (students of pesantren) was performing their morning prayer in the mosque. While they were absorbed in the rituals, a Dutch Catholic priest who had spent the previous night at the pesantren was observing them from behind. Sitting cross-legged at the outer part of the mosque, he was attentively watching them perform the rituals and patiently waiting for a dialogue with some santris to be scheduled after the prayer. Later on that day, after a dialogue with santris, the priest had a warm, friendly conversation in the Arabic language with the kyai (leader of pesantren) on various religious and humanitarian issues. The Catholic priest, upon returning to his country, wrote that his stay at the pesantren and dialogues with the santris and kyai was one of the most beautiful moments in his life. He thanked the kyai and santris for their hospitality and warm welcome.

Three years later, the pesantren hosted a multi-religious delegation from a Norway-based inter-faith organization that came to Indonesia to see how religious pluralism is internalized and practiced here. The dialogue between the delegation and the santris was warm, open and sometimes filled with bursts of laughter. The santris enjoyed not only stories about far away life especially among its teenagers, but also the opportunity to practice their English. They had no prejudice at all to the delegation, moreover because one of them who happened to be the leader was a Norwegian Muslim lady with a headgear. The santris and the European guests exchanged views and perspectives on different topics especially relating to the lives of Muslims and Christians in Europe.

The above stories are just two ‘episodes’ in the activities of many pesantrens in Indonesia, including Jombang which is known as a city of thousand pesantrens. Countless Western and non-Muslim researchers and activists have visited and even lived in pesantren for different purposes. Some of them conducted anthropological studies using the popular method of participant observation; some others taught English, while others were interested in learning deeper about Islam. These direct encounters with ‘outsiders’ have been an invaluable experience for santris which has nurtured awareness and appreciation of differences and diversities. It is not surprising, therefore, that pesantrens in Indonesia have produced broad-minded and tolerant personalities and alumni such as Abdurrahman Wahid or Nurcholis Madjid, two out of quite a few Muslim intellectuals and scholars widely reputed for their integrity in religious pluralism.

When asked about religious justification on their openness to outsiders, including non-Muslims, some santris immediately referred to the Prophet Muhammad’s saying that whoever believes in God and in the hereafter, s/he has to respect her/his guest. This prophetic saying (hadith) is a strong religious basis for santris to be confident in respecting their non-Muslim guests. There is no limitation in this hadith as to whom the respect should be addressed in terms of religion, for example to Muslim guests only. The limitation applies in terms of time, which is three days. To a visitor of more than three days, the host is not obligated to give a special treatment.

Another santri refers to the teaching on brotherhood that is prevalent among members or followers of Nahdlatul Ulama or NU (Resurgence of Ulemas), the so-called largest Muslim organization in Indonesia. The teaching advocates three levels of brotherhood that need to be uplifted in pursuing peaceful coexistence of all humankind. First, is brotherhood among Muslims (ukhuwwah Islamiyah); second, is brotherhood among people of the same nation (ukhuwwah wathoniyah), and third, brotherhood among all human beings (ukhuwwah basyariyah) regardless of their race, ethnicity, religion and nationality.

The above illustration of tolerance and pluralism in pesantren might sound ‘awkward’ amongst the emerging stigmatization against pesantren in the aftermath of the JW Marriot bombing. The suicide bomber, Amsar, reportedly was an alumnus of a pesantren, the Al-Mukmin in Ngruki, which is led by the alleged cleric Abu Bakar Ba’asyir. This association of pesantren with a suicide bomber can obviously ruin the image of moderate and tolerant santris in thousands of pesantrens who have demonstrated these traits as their built-in characters as illustrated in the examples above. From outside, judged from the names or physical appearance, these two types of pesantren may look alike. But in terms of teachings and moral values nurtured they are completely contradictory, just like night and day. In a pesantren like Ngruki, a dialogue with ‘the other’ (people with different interpretations of Islam or those who are non Muslim) would not be possible. These people are regarded as ‘kafir’ or infidels and there is no point in dialoguing with them. Their blood is even considered ‘halal,’ meaning that it is allowable to shed their blood. So, one should never make any generalization when talking about pesantren. There are thousands of moderate pesantrens, but there are radical pesantrens, as few as five according to Sidney Jones, that appear like, to borrow the term used by Bassam Tibi in his book The Challenge of Fundamentalism, ‘a horse of another colour.’

One unique characteristic of moderate pesantrens which has enabled them to produce tolerant and pluralistic people is their balance in teaching Islamic legal aspects (Fikih) and the spirituality (Sufism). This approach can be traced back to derive from the nine saints (wali songo) who spread Islam on the island of Java peacefully. This spirituality dimension is what probably missing in radical pesantrens, who prefer to stand in a binary position: right/wrong, halal/haram, me/the other, heaven/hell, etc. As a result, they produce people with an exclusionary stance who see the world as black and white and who lack the beauty and inner meaning of the religion: peace, tolerance, respect, love and care for others, and other esoteric and humanitarian traits.

This type of Islam is not typical Indonesian. Islam in Indonesia has been known as tolerant, pluralistic and adaptable to local cultures. But the last three decades have witnessed the growing phenomenon of Islamic fundamentalism that tends to practice religious teachings in a rigid and exclusive way. Moderate pesantrens should be alert of this and enhance their teachings on pluralism to their santris.

From The Jakarta Post, 5 September 2003

Radical Salafi, Pesantren and Terrorism

Jamal Ma’mur Asmani

The three mainstream of pesantren’s science , tauhid, fiqh dan tasawuf (unity of God, Islamic jurisprudence and mysticism), suggest the community to perform good deed, love, give in for the sake of others, make others happy, help and cooperate, and avoid conflict, confrontation, intrigue, and other destructive thing. At this point Islam would be accepted on the earth sympathically. Not by sword, bomb or gun which leave the impact of cruelty, harshness and barbaric. Wasn’t Rasulullah Saw has never use sword whenever there is other wiser way?

This article was firstly published in Indonesian at 1/9/2003

The terms of “radical salafi” is taken from Azyumardi Azra’s terms on observing phenomenon of Islamic authentication movement sprouting in Indonesia. “Radical salafi” is a group orienting in enforcing and implementing “pure Islam”, “authentic Islam” practiced by the Prophet Saw and his companions. They are called as “radical salafi” since they tend to take the radical approach to reach their objective rather than the peaceful and persuasive one. This group’s growth started from the immigration of a large number of Hadramaut people into Indonesia, mainly since the 19th century. They formed enclaves in various cities in Indonesia; Petamburan and Kwitang (Batavia), Pekalongan, Surakarta, Surabaya, Pontianak, Palembang, and so on. (Republika, 25/10/2002).

Recently, this term gained momentum. The state apparatus claim pesantren (Religious boarding school) as nests of terrorism subsequent to the JW Marriot incident. The term of “radical salafi” is appropriate to illustrate the phenomena of Abu Bakar Ba’asyir, Amrozi, Ali Imron, Hambali, and so on. Those names appear into the world due to their amazing activities, using violence to achieve their goal. Every means should be done in order to enforce Allah’s words on the earth. The opponent of “khilafah”, “Allah’s law”, and “syariat” are infidels and should be eliminated. They refer to Hadits (prophetic tradition) “Man ra-a minkum munkaran falyughayyirhu biyadihi wa-in lam yastathi’ fabilisanihi wa-in lam yastathi’ fabiqolbih, wazalika adl’aful iman”; anyone who sees (religious) disavowal, should change it by violence, otherwise by diplomatic way, otherwise by heart.

Based on this Hadits’ text, they perform a set of activity and cleansing movement of whatever the consider as “wrongdoing” (ma’ashi), “sin” (zunub), “disavowal” (munkar), “despicable” (fakhsya’), “hypocrisy” (nifaq), and any kind of “forbidden deed” (muharramat). Those terms are wide in meaning, including the whole life’s aspect, especially the public aspect. Currently, we view all around us various illicit sex, body exploitation, transparent commercials (all commercials show female sensitive organs), gambling, drug use. And coincidentally the restaurant, nightclubs and other amusement places serve this sort of thing fully and are publicly visited by tourists. Automatically, that sort of place is susceptible for threats, bombings, shootings, sweepings etc that are included in terrorism.

To this group, democracy is absurd, and it is a western device to simplify the expansion of global capitalism which eventually weakens the Muslim community’s position and bargaining power. Up to now, Muslims are identical to the marginal and oppressed being the target of Zionist-imperialism with a US locomotive. Hence, there is no other way except through violence and optimalizing all Islamic power to compete the opponent’s supremacy in accordance to the text of the Hadits.

Here, the genuine character of this group is analyzing turast (doctrine and tradition) of text literally and textually, and observe it as sacred, eternal, magic and final. This view triggers their extreme, radical, fanatic, uncompromising, exclusive and fundamentalist behavior. What is written in the text is the pure truth and it is an obligation to struggle for it until the end of life.

The matter is this: is it true that this sort of character becomes the mainstream of pesantren (Islamic boarding school) in Indonesia? Are pesantren nets of terrorism as charged by the apparatus? Here is the urgency of identification and categorization of pesantren. Would all pesantren be claimed as a net of terrorism or is it only some of them?

As long as the establishment of this state, we recognize pesantren as the educative institution established by ulemas (muslim intellectuals) to educate, supervise and empower santri (student) and society in religious, social, cultural and cultural-political fields. The role of ulema in delivering this state into the gate of independence is undoubted, and it is noted in the golden ink of the nation’s struggle.

Factual-empirically, the majority of pesantren are gathered under one big organization; NU (Nahdlatul Ulama) and MD (Muhammadiyah). Therefore, in order to know what is the style and color of pesantren, we may observe them trough characteristic of the exponent of pesantren. For example, KH. MA. Sahal Mahfudz (representing the head of NU/ Ra’is Am Syuriyah NU) dan Prof. Dr. Ahmad Syafi’I Ma’arif (Head of PP Muhammadiah). Public has been familiar to their character and commitment toward the matters of community and nation. Of course, their deeds within the aspect of education, social, culture, economic and politic were actualized into the deep understanding toward doctrine and norms within the affluent scientific literature of each organization. NU has classical source, while Muhammadiyah has academic-contemporary notion about Alqur’an and Hadits. Recently, both organizations were in the same platform, to show Islam as rahmatan li-alamin (blessing upon the universe) by characteristic bellow; infitah (inclusive), tawasut (moderate), tasamuh (tolerant), i’tidal (straight), musawah (equality), and maslahah (welfare). Their objective is the creation of justice [adalah}, Law supremacy (tahqiqul hukmi), dan people’s welfare (al-mashalih al-ra’iyah) within the frame of good governance. All are born from their understanding toward text within Qur’an, Hadits and ulema’s sources in the field of theology, fiqh (Islamic jurisprudence) and tasawwuf (mysticism) which are contextual, methodological, and historical. The result of NU congress at Cipasung 1992 and Muhammadiyah congress at 2001 (recognized as cultural ijtihad) indicate this.

Observing this factual reality, it is impossible for NU and Muhammadiyah’s pesantren to perform an extreme, radical, and fundamental action, since this kind of act would bury Islamic prophetic ideals as religion of blessing (rahmah), to be religion of torture (niqmah) and hell (naar). They want to show Islam which is humanist, persuasive, dynamic and progressive.

The three mainstream of pesantren’s science , tauhid, fiqh dan tasawuf (unity of God, Islamic jurisprudence and mysticism), suggest the community to perform good deed, love, give in for the sake of others, make others happy, help and cooperate, and avoid conflict, confrontation, intrigue, and other destructive thing. At this point Islam would be accepted on the earth sympathically. Not by sword, bomb or gun which leave the impact of cruelty, harshness and barbaric. Wasn’t Rasulullah Saw has never use sword whenever there is other wiser way?

Here we can conclude that the group born in pesantren which is well-known as “radical salafi” is the minority out of the mainstream pesantren. This group had a clear activity, movement and political target, and had international network with specific means and characters and it had a wide access financially as well. These characteristics could not be found in general pesantren of Indonesia. Therefore, it is unwise when people generalize and say that all pesantren can be claimed as the nest of terrorism.

(Translated by Lanny Octavia, edited by Jonathan Zilberg)

http://islamlib.com/en/article/radical-salafi-pesantren-and-terrorism/

Madrasa, Pesantren, and Studying Manuscripts

Oman Fathurahman

I mostly feel lucky to be a researcher on manuscripts (if I may to say as it), who graduated from madrasa and pesantren. Both, especially what is called as salaf pesantren, facilitate those who study there to be familiar with the exceedingly rich tradition of classical Islamic literatures and various Islamic living traditions, and of course educate them a reading skill of Arabic texts.

As the Arabic Archipelago’s manuscripts have been found in a huge number (look at here for an insight), in particular those relate to religious issues, the competence of this language will be highly functional to reveal the worth of knowledge kept within those manuscripts. Even the competence will help a philolog to read manuscripts written in any local languages, such as Malay, Javanese, Sundanese, Minangkabaunese, Acehnese, and others, for these languages typically use a modified Arabic script called Jawi or Pegon.

The composition of manuscripts stored in Ali Hasjmy’s collection in Banda Aceh could be a good example to show how large roughly the Arabic Indonesian manuscripts among the other categories of languages. As we discussed in our recently published catalogue, the 45 % of the manuscripts preserved here are in Arabic, 45 % of them are in Malay, and the rest (10 %) are in Acehnese. This is presumably a kind of composition of Indonesian religious manuscripts stretched in other regions in Indonesia.

Moreover, the experiences of learning classical Islamic literatures in madrasa and pesantren frequently make me easier to identify a non-complete manuscript in terms of classification, even title and authorship, something be usually tricky for those who are not familiar with the tradition and discourse of classical Islamic literatures.

In the case of Arabic grammatical (nahw and sarf) manuscripts, for instance, I repeatedly find some pages of spilled out anonym manuscripts, both in poem and prose form. Fortunately, I used to study, or even memorize, some kinds of those works, such as al-Ajurumiyya, Sarf al-Kaylani, Nazm al-Maqsud, and Alfiyya Ibn Malik. The later is a famous Arabic grammatical treatise composed in thousand-line poem by Jamal al-Din Ibn Malik (d.1274).

Another example, once a friend of mine, who was cataloguing manuscripts, found a fragmented only one page Arabic text, which, according to him, was too hard to identify. Then I tried to look at the page, and immediately recognized it as a prayer commonly recited by some Muslims in a night of Nisfu-Sha’ban, a Muslim festival, celebrated on the 15th day of the eighth month, Sha’ban, of the Islamic lunar calendar. Muslims believe that on this night, God decides who will be born, who will die and how much provision is set aside for each person in the coming year. The knowledge of this kind of Islamic living traditions is so familiar, especially for those who used to be in madrasa or pesantren.

What I suppose to say with the illustrations above? I am thinking about how to encourage those who have experienced in studying classical Islamic literatures, especially in madrasa and pesantren, and of course are interested to involve in this ‘world’, to dedicate their knowledge to do research on old manuscripts.

Currently, there are only few persons, who have these qualifications, interested to engage in this field, even though we actually have great and potential resources in madrasas, pesantrens, and in Islamic higher education institutions, such as Islamic State Universities (UIN, IAIN, and STAIN) excessively found in Indonesia. I have mentioned about this phenomena here.

I am indebted to my kyais, ustadhs, and colleagues in Pesantren Cipasung Singaparna, Pesantren Miftahul Huda, and Pesantren Haurkuning Salopa, all are in Tasikmalaya, West Java, who have transferred their valuable knowledge during my ‘adventures’ there in 1984 until 1988...Jazakumullah khair al-jaza.

The writer is researcher at the Center for the Study of Islam and Society (PPIM) UIN Jakarta, and Chairperson of the Indonesian Association for Nusantara Manuscripts (Manassa).

http://naskahkuno.blogspot.com/2007/04/madrasa-pesantren-and-studying.html

A Brief Mapping of Islamic Education in Indonesia

Jamhari and Jajat Burhanudin
PPIM UIN Jakarta

The recent development of Indonesian Islam indicates that Islamic educational institutions survive amidst changes within Muslim communities. Pesantren, the oldest Islamic educational institution, is evidence of this. Pesantren, madrasah, and Islamic schools continue to grow and parental interest in sending their children to Islamic education institution is even stronger today than in the past.

Data from the Department of Religious Affairs shows a steady increase in the number of pesantren and students enrolled in them. In 1977, there were 4,195 pesantren with 677,384 students. This number skyrocketed in 1981 with pesantren numbering 5,661 with a total of 938,397 students. In 1985, this number increased to 6,239 pesantren with 1,084,801 students. In 1997, the Department reported 9,388 pesantren a total of 1,770,768 students. And finally, 2003-04, the number of pesantren reached 14,647. A similar trend is also evident with madrasah.

Madrasah, managed by the Department of Religious Affairs, also experienced rapid quality and quantity development. Development trends are also evident in Islamic schools. For example, Al-Azhar School in Jakarta, Insan Cendikia and Madania in West Java, and Mutahhari in Bandung have grown significantly in urban regions of the country. Similar developments are also found in Yogyakarta, Surabaya, and Makassar.

These data raise some important questions concerning the development and survival of Islamic educational institutions, as well as their changing roles amid transitions taking place in the Muslim community. Islamic educational institutions face complex challenges. They not only strive to educate Muslims in religious knowledge, but are also expected to participate in creating a new socio-cultural and political system of Indonesia. Based on the characteristics of Islamic educational institutions, there are at least four types of Islamic educational institutions: (1) NU-based Islamic boarding schools, (2) modern Islamic boarding schools whose orientation are Islamic reformism, (3) independent pesantrens, and (4) Islamic schools.

NU-based Pesantren
Strong waves of Islamic education reform, which occurred along with Islamic reformism, touched pesantren. While maintaining the traditional aspects of the education system, a number of pesantren in Java have, at the same time, begun to adopt the madrasah system. The experience of Pesantren Tebuireng Jombang East Java is important to note. Founded by a charismatic and outstanding ulama of the 20th century, Kyai Hasyim Asy’ari (1871–1947), Pesantren Tebuireng set the model for pesantren and ulama, especially in Java. Almost all of the important pesantren in Java have been founded by disciples of Kyai Hasim Asy’ari, therefore following the Tebuireng model. Together with the NU, which he founded in 1926, Kyai Hasyim had a central and strategic position in the legacies of ulama in Java. As such, he is known as the Hadratus Syaikh (Big Master) for ulama in Java.

Attempts to reform the educational system of pesantren began during the 1930s. The NU-based pesantren adopted the madrasah system by opening a six-grade system consisting of a preparatory grade for one year followed by a madrasah grade for six additional years. Furthermore the pesantren also included non-Islamic sciences in its curriculum such as Dutch language, history, geography, and math. This process continued as the pesantren was managed by his son Kyai Abdul Wahid Hasyim (1914– 53), whose concerns were to bring the legacies of pesantren into modernity. During the 1950s, he made madrasah system the main model of education in Tebuireng.

Tebuireng was not the only pesantren to make changes to its system. Pesantren Krapyak of Yogyakarta also became part of the reformist movement in the early 20th century. Kyai Ali Maksum (1915–89), the founder and the pesantren leader of Krapyak was recognized as a figure with a “modernist spirit.” Like Kyai Wahid Hasyim of Tebuireng, he also combined the madrasah into pesantren systems. In addition, Pesantren Tambak Beras and Pesantren Rejoso, both in Jombang, also adopted reformist agenda by implementing the madrasah system by introducing non-Islamic knowledge into their curriculum.

It can be concluded that, along with socio-religious changes following modernization and Islamic reformism, the transformation of Islamic education became a part of general discourse within Indonesian Islam at the beginning of the 20th century. The pesantren ulama, strictly holding the traditional legacies of Islam, gradually transformed the educational sytem by adopting the modern system of madrasahs. In addition, the main orientation of pesantren also changed form a focus on producing ulama. Instead, like other modern Muslim groups, the learning system of Pesantren Tebuireng is directed toward a larger agenda, “to educate students to be able to develop themselves to be ‘intellectual ulama’ (ulama mastering secular knowledge) and ‘ulama intellectual’ (scholars mastering secular as well as religious knowledge.”

This type of pesantren, culturally based on the NU tradition, has been growing steadily and can be found in almost every city in Java. In West Sumatra, this type of pesantren is affiliated with Perti (Persatuan Tarbiyah Islamiyah), a kaum tua-affiliated organization like the NU in Java. In Lombok, West Nusa Tenggara, the position of NU is assumed by the local Nahdhatul Watan (NW). Like NU and Perti, NW has become the cultural bases for traditional Islamic education institutions in Lombok as well as religious bases in the region. Similarly, As’adiyah in South Sulawesi has also played an important role like that of NU in Java, NW in NTB, and Perti in West Sumatra.

Modern Pesantren
In the history of Islamic education in Indonesia, this type of pesantren is said to be the first institution to create the principles for reforming Islamic education within the pesantren system. Pesantren Darussalam Gontor Ponorogo, founded on September 20, 1926 by three brothers (KH. Ahmad Sahal, KH. Zainuddin Fannani, and KH. Imam Zarkasyi) was the first modern pesantren designed to provide education able to respond to challenges faced by the Muslim community amidst changes in the socio-cultural life in Indonesia in the modern-day period.

Pesantren Gontor was founded during a period of important development for Indonesian Muslims. Forced by modernization by the Dutch colonial government (also known as “ethical politics”) and affected by changes in international networks centering Islamic reformism in Cairo, Egypt, Islamic education in Indonesia underwent fundamental changes. These changes were evident in the emergence of new Islamic educational institutions, especially those established by the first modern Muslim organization, Muhammadiyah, that adopted a modern system aimed at reforming the traditional educational system. As such, Islamic educational institutions became important parts of the Islamic reformism movement since the early 20th century.

In addition to introducing a new system and learning method—grade system, textbook, and non-religious subjects in the curriculum—pesantren also functioned as the medium to disseminate the ideas of Islamic reformism. It became the basis of creating new Muslims familiar with the spirit of modernism and progress, which had become a dominant discourse in Indonesia. Here the socio and religious dimension of madrasah can be clearly identified. Different from the type of pesantren that only provided classical religious learning and a kyai-centric system, madrasah provided a new religious perspective to respond to modernity. Unlike pesantren which functioned as the fabric of the ulama, madrasah were designed to create the so-called “learning Muslims.”

It is by this design that the foundation of Pesantren Gontor can be explained. It aimed to create new Muslims who could master either religious or secular knowledge as well as various life skills needed by the changing community. Since its inception, Gontor identified itself as a modern educational institution in contrast to a traditional pesantren which had been plagued with stagnancy and ineffective educational management. Imam Zarkasyi, one of Gontor’s founding fathers, saw that modern pesantren should apply freedom of thought, effective and efficient management, and adopt modern idea of progress (kemajuan) as well as modern devices. Like most Muslim reformers, he emphasized the need for madhab flexibility, which without would sometimes lead to stagnancy.

One aspect of this modernization can be seen in the system of Kulliyat al-Muallimin al-Islamiyah (KMI), a secondary grade system consisting of a six-year duration (equivalent to secondary and high schools). This KMI system is a combination of madrasah and pesantren systems. This combination is a result of Zarkasyi’s experiences in Pesantren Manbaul Ulum Solo, Sumatera Thawalib Padang Panjang, and Normal Islam School (also called KMI) and as founder and director of Kweekschool Muhammadiyah in Padang Sidempuan. In the classroom, students study and learn just like students of madrasah and other public schools do. However, outside of the classroom, students engage in various activities such as organization training, life skills, arts, sports, and scouting.

This concept of modern pesantren became the blueprint as a number of his students spread across the country established similar pesantren, usually called “the Alumni’s Pesantren” (meaning Gontor Alumni), named after the second generation who influenced the pesantren model in the next wave of development. From 1970–80, a number of Gontor alumni founded pesantren within their home regions. For example, Pesantren Daar El-Qalam Gintung Balaraja in Banten, Pesantren Al-Amin Prenduan Sumenep in Madura, and Pesantren Pabelan in Central Java, among many others.

Independent Pesantren
A new trend has recently emerged in Indonesia in the context of the development of pesantren and, to some extent, madrasah. This new trend is the presence of pesantren and madrasah that are independent in the sense that they have no affiliation with any Muslim mass organization. Instead, they are based largely on Salafi ideological beliefs.

It is difficult to know precisely when this new trend emerged. Even so, it is believed that the presence of independent pesantren and schools are closely related to the rise of Salafism in Indonesia in the 1980s. During this period, the advent and influence of Salafism can be identified with the emergence of so-called usroh groups. From a religious doctrine perspective, these groups follow the earlier Salafi figures such as Ahmad ibn Hambal and Ibn Taymiyah whose ideas were absorbed and developed by later figures such as Hasan al-Banna and Sayyid Qutb through Ikhwan al-Muslimin in Egypt and Abu al-A’la al-Mawdudi through Jema’at Islami in the India sub-continent. The doctrines of Salafism as developed by these figures have become the main reference for these groups.

To give an example, Pesantren Hidayatullah is based on contextualization of Salafi religious beliefs. This fact (to be demonstrated in the following section of statistical analysis) can be seen in the teachings developed by Ustadz Abdullah Said who created the idea of Muslim community (jemaah Islamiyah) (community who implements Islamic values in a comprehensive manner). Jemaah, in the context of the Islamic movement is frequently paralleled with hizb (party) and harakah (movement), although the concept of jemaah is used more widely than the other two. It is very frequently understood as a Muslim community more superior than others and as one claiming that the only solution they have is the correct one.

Another important characteristic of this group is the model of literal interpretation toward religious texts. As a result, they have a distinct physical appearance. For instance, males wear ghamis (an Arab garment for men) and have long beards, while females wear jilbab and veil, covering all parts of their bodies except for the eyes and hands. According to Islamic teaching, females are not allowed to show their bodies except to their husbands.

In Indonesia these groups have interestingly emerged in prominent public universities such Universitas Indonesia (UI), Institut Pertanian Bogor (IPB), Universitas Gadjah Mada (UGM), and Institut Teknologi Bandung (ITB). However, in Islamic universities such as State Islamic Institutes/Universities (UIN/IAIN), they are hardly found. After the fall of Suharto, groups calling themselves Lembaga Dakwah Kampus (LDK) began to emerge in predominantly Muslim universities. Their movement has become an important social and religious movement in Indonesia. At the political level, these groups gave support for the Partai Keadilan Sejahtera (Welfare Justice Party, PKS), one of the leading Muslim-based parties in Indonesia.

Islamic Schools
In essence, the system and organization of Islamic schools is similar to public schools (although most of them necessitate being a Muslim as a requirement from students) with an emphasis on Islamic moral conduct. As such, these schools can be categorized as “public school plus.” This means that religious courses on Islamic history, Islamic jurisprudence, or Islamic theology are not the main subjects of the curriculum like that of pesantren and of most madrasah. Instead, there is an emphasis on how religion can inspire good moral conduct in the daily lives of the students.

Islamic schools were created to cater to the Muslim middle class in urban areas. These schools are equipped with good facilities such as air-conditioned classrooms, libraries, labs, and computer facilities. As a modern institution, these schools are administered by professionals in management as well as curriculum development. Teachers, staff, and managers are recruited in a competitive and professional manner by considering their skills and competency levels.

Yayasan Pesantren Islam (YPI) Al-Azhar, founded on April 7, 1952, is one of the best examples of Islamic schools. As of 2004, Al-Azhar has managed as many as 78 schools from kindergarten to high school, spread over several provinces including Jakarta, Banten, West Java, and East Java. In 2002, YPI founded a university named Universitas Al-Azhar Indonesia (UAI).

In addition to Al-Azhar, other independent schools oriented toward science and technology include SMU Insan Cendikia in Banten and Gorontalo in Sulawesi. These schools were founded in 1996 by a number of scientists mostly affiliated with the Commission for Research, Development and Application of Technology (BPPT) under the Ministry of Research and Technology through the Science and Technology Equity Program (STEP) for schools within pesantren.

During its development, Islamic schools have grown not only in Jakarta but also in other large cities throughout Indonesia. For example, in West Sumatra there exists Kompleks Perguruan Serambi Mekkah in Padang Panjang which is supported by members of PKS party. This “PKS’s model of Islamic schools develop its own characteristic by giving more emphasis on Science and Technology. In terms of religious orientation, it seems that PKS’s model of Islamic schools follows “moderate salafism.” Although PKS is closer to Salafism, it differs with radical salafism like FPI (Islamic Defense Front).

http://suparto.blogspot.com/2008/05/brief-mapping-of-islamic-education-in.html

Nicholas Saputra and Dian Sastro to star in 'pesantren' movie

Nicholas Saputra and Dian Sastro Wardoyo got together again in a movie portraying the life of three young men at an Islamic boarding school (pesantren). The movie entitled "3 wishes, 3 loves" would reportedly be launched on 18 Desember ahead.

In the movie produced by the Investasi Film Indonesia (IFI) and the Triximages, Nicholas (Huda) along with his two friends, namely Rian (Yoga Pratama) and Syahid (Yoga Bagus) stay in a pesantren in a little town in Central Java.

The film director, Nurman Hakim said that the "3 Wishes, 3 Loves" was a life portay of the three young men living in a pesantren and colored with friendship, services, and humanity.

"This movie is also a proof that Islam is a peaceful religion that is opposed to any violence and conveys the importance of maintaing religious harmony and mutual understanding," Nurman told reporters here recently.

"I have ever been in a pesantren in Demak. I personally feel having such obligation to deal with the view describing pesantren as the place for radical people and want to show that actually in pesantren there have been values of humanity and peace as well," Nurman said.

Since it passed the Official Selection of the Pusan International Film Festival in South Korea, the "3 Wishes, 3 Loves" should be another pride for Indonesia especially for the film which script took more than three years working on.

The script itself has won Script Development Grant from Global Film Initiative in San Francisco America, Goteborg International Film Festival Fund Sweden, and Fond Sud Cinema France. In fact, on May 2008, ‘3 Wishes, 3 Loves’ was invited to play at Cannes Film Festival for Cinema du Sud where the film was observed by international film distributors, producers, and directors.

Islamic boarding schools yield national leaders

BANDUNG (JP): There is a saddening but prevailing stereotype of pesantren (Islamic boarding schools) and the santri, their students.

Male students are depicted wearing a sarong and kopiah (rimless cap) and carrying a stack of books. His female equivalent (santriwati) is shown as a villager who has missed out on the wave of modernism. Of course, it is mistaken to assume that the simplicity of the boarding schools' educational systems should be correlated with backwardness. Many of the boarding schools today are managed and developed under modern education systems, complete with state-of the-art facilities.

Granted, the boarding schools focus on an approach of simplicity. It revolves around the school accommodating the students and their teachers, with a mosque as the center both for prayer and education, students as the subjects geared for science and building togetherness, and the kyai, the leaders of the school and the teachers.

The boarding schools are not the only Islamic education institutions in Indonesia, but their dissemination and in-depth study of Islamic teaching has been able to penetrate remote corners of the country.

Sociologist Zamakhsyari Dhofier stated in his book Tradisi Pesantren, Studi Tentang Pandangan Hidup Kyai (Tradition of Pesantren, a Study on the Kyai's Way of Life) that Islam was still strongly linked with the thoughts of fikih (Islamic law), hadits (Prophet Muhammad's deeds and sayings), tafsir (interpretation of the Koran), tauhid (Islamic theology) and tassawuf (doctrines of sufi), ranging from the 7th century to the 13th century.

It is here that Islamic boarding schools have an advantage. It does not mean that the development of traditional Islam is stagnant and shackled in the form of thoughts and aspirations created by the ulemas of that time. The achievement of traditional Islam in assembling great strength is not because its followers are more in number than those of modern Islam. It isdue to the force of solidarity and integrity of its followers.

Traditional Islam cannot be separated from Nahdlatul Ulama (NU), which was established in 1926. From the biggest and most influential Muslim organization in the country, a number of national leaders have emerged, notable among them President Abdurrahman Wahid.

It is interesting to observe how educational institutes like the Islamic boarding schools, through their simplicity, are capable of yielding leadersof quality.

According to K.H. Imang Mansur Burhan, mustasyar (adviser) to the West Java NU regional board which manages the Babussalam Islamic boarding school at Cijaura, South Bandung, the key to the success of its education lies with the simple life of the students, school administrators and the conditions on the campus. The interaction of life is conducive to the spirit of self-reliance and perseverance of the residents.

""It is difficult to find this pattern of simple and resigned life at other education institutes,"" he told The Jakarta Post.

The teaching method at most Islamic boarding schools usually involves intensive study of the kitab kuning (the classic textbook used in NU-affiliated boarding schools) also usually applies the sorogan, a system in which a teacher privately teaches a student.

""This pattern is actually identical with the Active Method of Study that is much lauded by the formal education institutions. Through this system, a student's self-reliance will be enhanced indirectly. On the other hand the close relationship of the students and the school's leaders will also be maintained,"" said Imang Mansur Burhan.

The schools also apply a system with class promotions, a standard curriculum and the awarding of diplomas. A unique feature of Islamic boarding schools is that diplomas or class promotions are often presented orally. ""Abdullah, you have successfully finished the study of this book. Now you must study another book as its continuation,"" could be the among the teacher's directions.

Most of the teachers only teach the standard kitab kuning, but many also elaborate on the material by writing their own books. There is even a famous teacher in Central Java who is fond of extracting parts of the kitab kuning into verse or a beautiful poem.

The modern Islamic boarding school integrates the teaching of religious subjects with general subjects, usually combining the two methods. Foreign languages like Arabic and English are used. Extracurricular lessons are sophisticated thanks to the use of computers, the Internet and high technology equipment.

Obedience

A student must absolutely obey the teacher in charge of his education. But the obedience is subject to democratic values because the student is not obliged to follow orders if they are contrary to Islamic teaching. The teacher's position in the student's life is of such importance that the candidate student must consider the matter thoroughly before deciding which teacher to choose.

This absolute obedience is shown in the students' total submission to his future life. The President, before deciding on the continuation of his presidential candidacy, waited for the decision of the khos ulemas who are considered free from worldly influences. They are known as the poros langit (celestial axis), an expression to indicate that their decision was awaited from God and also referring to the Langitan Tuban Islamic boarding school led by K.H. Abdullah Faqih, a kyai much respected by Abdurrahman.

Another example of the devotional duty is Lukman MSc, a teacher at a prominent university in East Java who resided in an Islamic boarding school while studying at the university. When he felt it was time to get married, Lukman went to his kyai and requested his teacher find him a wife. With total submission Lukman would accept whoever was chosen by his kyai.

He saw his wife's face for the first time after the marriage ceremony.

""I had no idea who would be my wife. But, praise God, my kyai's choice was good. After many years of married life, everything goes smoothly and in harmony without major quarrel.""

The wife also came from an Islamic boarding school; although she has no formal diploma like a grade school certificate, she is equal to her task in accompanying her husband, who has a higher education.

""I must say she is superior in more than one way because she can recite the 30 chapters of the Koran,"" said Lukman.

The problem of the lack of accreditation for the education at the Islamic boarding schools is deplored by Kyai Imang Mansur Burhan.

""Why do the Islamic boarding schools that clearly contribute to the education of the community have no formal recognition by the state? A graduate of the schools should be recognized and accepted to work in a government agency like a graduate of a formal school,"" he said.

Imang Mansur Burhan hoped that now that a santri governed the country there would be a change in the acknowledgment of the value of the schools' education.

""Let's hope that in the 30th NU Congress this matter will be put on the agenda. At least, the pesantren education should have an umbrella of a certain ministry so that problems like the lack of funds will be somewhat alleviated.""

He also hoped that problems of funding for the schools would receive more attention, particularly with the country's leader showing the benefits its education can bring.

""It is not inferior to education in military academies, at universities or institutions for the study of high technology,"" he said.

The Jakarta Post , Jakarta | Sun, 11/14/1999 7:02 AM | Life