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.