Although pesantren became the basis of the struggle against the colonialists, they did not instil a fundamentalist ideology that legalised acts of violence. This evidence has appeared in the studied books and the value system applied by the pesantren.
M Tholhah Hasan indicated, pesantren only applied their studies to applied sciences such as fiqh, Sufism and tool science, especially nahu-neuro (M Talhah Hasan; 1989). Therefore, Pesantren does not teach a radical understanding of Islam but a cultural Islam. That’s why the community can accept pesantren because they are considered more tolerant and flexible and understand their feelings and souls.
Evidence of a tolerant, inclusive, and not radical Islamic understanding of Pesantren is reflected in applying fiqh rules, such as almukhafadzatu ‘ala qadiimisshalih wal akhdzu bi Jadiidil Ashlah (maintaining good old values and taking new and better values). This rule reflects the tolerance of Pesantren to existing values and traditions, both local and universal. Thus, pesantren are not easily trapped in a puritanical and symbolic attitude.
Another rule, for example, is khud masofa wa da’ ma kadar (take the clear and throw away the cloudy). This rule educates people not to look at their type, class, and origin but their behaviour, morals, and impact. So then, whoever that person is, wherever it comes from teaching, if it is good, it can be taken and imitated, and vice versa.
Islamic boarding schools also use the rules of dar’ul mafasid muqaddamun ‘ala jalbil mashalih (preventing damage must take precedence over good intentions). These are some of the principles adopted by Islamic boarding schools in disseminating religious understanding.
With this understanding, pesantren can prove to be a source of strength in fighting colonialism. The resistance to the colonialists was carried out in cultural ways, namely building an influential counter-culture, naming nationalistic Islamic awareness, and the like. The struggle with violent means is carried out as the last alternative with careful consideration, as happened on the 10 November 1945 incident, which was famous for the call for the Jihad Resolution.
Social Transformation
Post-independence, pesantren faced the currents of modernism. As a result, there has been a change in the pesantren’s format, form, orientation, and method of education. However, these changes did not change the vision, mission, and orientation of the pesantren. Therefore, that these changes only happen at the surface. At the same time, on the inside, namely, the spirit, religious understanding, values, traditions, and ideology of the pesantren are still maintained.
In general, there are three patterns of an attitude of pesantren in facing modernism. First, totally refuse. This attitude can be identified by completely closing themself to modernism, both mindset and the educational system. Also, strictly maintaining the authenticity of the traditions and values, both in symbols and substance. This pattern was applied by the Tegalrejo Islamic Boarding School in Magelang, Mathaliul Falah at the Kajen Pati, and the Lirboyo Islamic Boarding School in Kediri. These Islamic boarding schools do not include general lessons and continue to use bandongan, sorogan, and wetonan patterns in their educational methods. They also reject the application of pesantren formalism as reflected in the Three Ministerials Decree.
Second, accept modernism totally, both in terms of ideas, models, and references.; This model is demonstrated by Modern Boarding School such as Modern Pesantren Darussalam Gontor-Ponorogo and Pesantren Pabelan Magelang. Here, religious values are not only taught with regards to classical books but also general knowledge. Thus, the curriculum used is also the general curriculum, no longer the pesantren curriculum that uses the mu’tabar book.