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religion usul al-din, Islamic ethics akhlaq, history tarikh,and Arabic grammar nahwu. Later on, English language hasalso been taught.
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In pesantren, Kitab Kuning is read and analyzed in traditional methods, such as: soroganthe student is asked to recite Kitab Kuning in front of their kyai, wetonan the kyai recites Kitab
Kuning in front of students and the students listen, bandongan the student recites Kitab Kuning
and the kyai usually only reads and translates easy vocabularies, and discussion.
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The educational and instructional process is held by using simple media, including mosque, simple
classroom or other place as long as it can be used, blackboard, pen, and ink. To see the ultimate goal of a pesantren educational system, we can look at its vision and
mission, because it will reflect the Kyai’s big dreams. For instance, Pesantren Al-Muayyad Windan’s missionsare the development intellectual aspects, character formation, and the
acquisition ofoperative skills. In this pesantren, various formal andinformal learning activities are all considered partof its educational program.
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A number of research studies on pesantren related to the issue of radicalism have been conducted. They sought to know the educational system and instruction in pesantren. For example,
Florian Pohl had conducted fieldwork in Pesantren Al-Muayyad Windan, Solo, in 2004 and 2005.
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The aims of his study are relatively the same with this writing, that is, to know educational system conducted in pesantren and to see the relation between pesantren and radicalism.
In addition to studying the Kitab Kuning, at Al-Muayyad Windan pesantren, santri can actively search for knowledge, by participating in seminars, courses, training sessions,and informal
learning groups. These activities are to obtain additional knowledge and skills. Pertinent to the pesantren’s effort in responding radicalism, at this pesantren, santri are encouraged to involve in
such activities as peace building, conflict resolution,reconciliation, interfaith dialogue, crisisintervention, women’s empowerment, economic empowerment, journalism,environmental
protection, conservation of energy, and organic farming.In short, Pohl found that this pesantren has geared their educationalactivities,both thought and praxis, on supporting antiviolence,
civility,justice, and pluralism.
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Another research is conducted by Syarif Hidayatullah et al, who have studied three pesantrens in which radicalism or terrorism are usually alleged to, they are: al-Mukmin Ngruki, Ihya al-
Sunnah Yogyakarta and al-Islam Lamongan. At last, they conclude that instead of religious
factors, including curriculum and doctrines they learned, there are many other factors that make these pesantrens’ alumnus decide to do jihad in such a terrorism way, those are: political interest,
capitalism, economic unfairness, social disorder, the doctrines and experience that they find after they leave the pesantren, such as being mujahidin in Afghanistan and South Philippines wars.
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IV. CASE STUDY
In order to know closely the educational system and activities held in pesantren, and how pesantren deals with the issue of radicalism, the writers conducted fieldwork in two pesantrens in
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Florian Pohl, “Islamic Education and Civil Society: Reflections on the Pesantren Tradition in ontemporary Indonesia”, p. 402
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Binti Maunah,
“Pesantren In The Perspective Social Change”, p. 263
46
Florian Pohl, “Islamic Education and Civil Society: Reflections on the Pesantren Tradition in ontemporary Indonesia”, p. 402
47
Florian Pohl, “Islamic Education and Civil Society: Reflections on the Pesantren Tradition in Contemporary Indonesia”, in Comparative Education Review, vol. 50, no. 3, 2006.
48
Florian Pohl, “Islamic Education and Civil Society: Reflections on the Pesantren Tradition in ontemporary Indonesia, p. 402
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Syarif Hidayatullah, Pesantren and Religious Radicalism, Work Paper, unpublished.
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west Java, they are: Pesantren Darul Falah in Bandung and Pesantren Darussalam in Subang. Both are located in West Java, Indonesia.
Based on observation, participation, and interview, the writers conclude that these two pesantrens are sterile from radical elements. It is quite similar to pesantrens’ mission alluded
above, that the two pesantrens try to implant good character akhlaq al-karimah to the students as exampled by Muhammad pbuh through a practice-based method. From its vision, mission, goal,
strategy, and motto, the two pesantrens do not lead the students to radicalism. Based on its curriculum, method, media, and evaluation of learning of the two pesantrens, radicalism elements
are not found.
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In general, the subject matters taught in the two pesantrens can be divided into three: aqidah faith, fiqh jurisprudence, and the Quran. Activities in the two pesantrens are relatively the
same—and the writers could argue that it also applies to other pesantrens in general; consisting of daily routine activity, weekly, monthly, and yearly. Daily activity starts from about 03.30 o’clock,
started with getting up, praying together, yellow book kitab learning, daily extracurricular, reciting the Qur’an, mudzakarah learning, until going to sleep at about 22.00 oclock. Since the
two pesantrens are of modern type, there is learning process in formal school where the schedule and curriculum followthe general school system.
Weekly, monthly, and yearly activities, among others: language course, exercise, muhadlarah speech, art, pramuka scout, weekly or monthly Islamic learning, rihlah ilmiah study tour,
studi banding comparative study, and alumni gathering.
As educational institutions, these two pesantrens provide: formal education madrasah, school, and higher education and non-formal education that especially teaches religious-subjects strongly
influenced by thoughts of fiqh, hadits, tafsir, tauhid and tasawuf scholars.All educational programs curriculum in the two pesantrens include method, goal, level, matter, and activities
practiced in the process of learning to implant Islamic values. As would be found in the other pesantrens, in the two pesantrens, the students are taught to
become good Muslims, to be kind to everybody, including non-Muslims. In social affairs, a Muslim is allowed to make cooperation with them. Muslims are not allowed to express hostility,
such as making destruction, harassment, and so on. Otherwise, in the case of faith, Muslim should be strict. “For you your religion and for me my religion”.
In these pesantrens, the students are given a proper understanding about the term jihad. On the term of Jihad, it applies in a wide range of areas, including physical and nonphysical. Jihad in
physical sense indeed has its specific regulations. The term Jihad which is sometimes used nowadays, in many cases is not as taught by religion Islam.
V. CONCLUSION
