Islamic boarding schools yield national leaders

Islamic boarding schools yield national leaders

The following two stories on this page are written by The Jakarta
Post correspondent M.M.I. Ahyani in conjunction with the 30th
congress of the Muslim organization Nahdlatul Ulama at the
Lirboyo pondok pesantren (Muslim boarding school) in Kediri, East
Java, from Nov. 21 to 27.

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 is
due 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 leaders of 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 acknowledgement 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.