In Islamic discourse, the pursuit of knowledge or tholanul ilmi is an obligation for all Muslims without exception. Besides being a duty, seeking knowledge also carries many virtues, one of which is mentioned in the Qur’an, stating that the learned will have their status elevated by Allah SWT. In this educational process, the place where knowledge is sought plays a vital role in the growth and understanding of students. One such place for Islamic education, unique to Indonesia and a cradle for many scholars, is the Islamic boarding school, or pesantren.
Pesantren is one of the oldest forms of Islamic education in Indonesia, first introduced by the Wali Songo around the 15th-16th centuries AD. Over centuries, this educational institution has flourished especially in Java. Maulana Malik Ibrahim (died 1419 AD in Gresik, East Java), known as the Spiritual Father of the Wali Songo and often viewed by Javanese students as the teachers’ teacher in the pesantren tradition of Java, is of notable mention. In addition to Maulana Malik Ibrahim, Raden Rahmat, also known as Sunan Ampel (1401-1481 AD), established a pesantren named Ampel Denta.
Oral history prevalent in the Nusantara community suggests that older, larger pesantrens outside of Java were inspired by the teachings of Wali Songo. Although the roots and beginnings of the pesantren can be traced back to the Wali Songo period, this Islamic educational institution in a modern sense only emerged in the 18th and 19th centuries.
Pesantren and the Struggle for Independence
Throughout their development, almost all pesantrens during the colonial period resisted Dutch colonization. History records national heroes from pesantrens, such as Imam Bonjol, Pangeran Diponegoro, Pangeran Antasari, Sultan Agung, Sultan Babullah, Sultan Hasanuddin, Teuku Umar, Cut Nyak Dien, Cut Meutiah, and others.
During the Japanese occupation, history also witnessed the heroism of pesantrens in launching revolts to force Japan to withdraw. Fighters from pesantrens during the Japanese occupation include KH Muhasan, KH Zainal Mustofa, H Madras, H Kartiwa, and KH Husain. They were assisted by their students in resisting Japan in the areas of Singaparna, Tasikmalaya, Cirebon, and Indramayu.
Throughout the physical revolution (1945-1948), pesantrens deployed their troops, such as Hizbullah, to fight alongside the people in defending independence. Numerous pesantrens were used as bases for the people’s struggle. When Surabaya was bombed by the Allies in 1945, Hadratussyekh KH Hasyim Asy’ari from Tebuireng Pesantren declared through a jihad resolution on October 22, 1945, that defending the homeland from enemy attacks is more important than performing the Hajj pilgrimage.
This jihad resolution also inspired the resistance against the colonizers, culminating on November 10, now commemorated as Heroes’ Day. Given the crucial role of students and scholars in resisting colonization, especially following the Jihad Resolution, the government established October 22 as National Santri Day.
This indicates the significant role of pesantren in national discourse, particularly the scholars of Nahdlatul Ulama (NU) Pesantren who often promote the idea of “Hubbul wathon minal iman”, meaning love for the homeland is part of faith. These scholars believe that it is impossible to spread the teachings of Islam if the homeland is not secure. Therefore, although Indonesia is a majority-Muslim country, these scholars do not introduce the concept of “Daarul Islam” or Islamic State, but rather “Daarus Salam”, a peaceful state.
The National Character of KH Hasyim Asyari
The national discourse brought by pesantren is not unfounded. Besides teaching Islamic education, pesantren also teaches national character education. In the book “Kyai Haji Hasyim Asy’ari: A Kyai’s Devotion to the Nation” (Kyai Haji Hasyim Asy’ari: Pengabdian Seorang Kyai Untuk Negeri), Ahmad Baso outlines several aspects of national character education undertaken by KH Hasyim Asy’ari and taught to his students:
First, the character education of pesantren encourages our nation to be independent not only in terms of economy and politics. In this type of education, our children are taught that our nation also has its own knowledge and understanding. There is a sense of pride in knowing about oneself as a nation, having one’s own traditions, and having the confidence that they can engage in knowledgeable work independently.
Second, pesantren character education teaches its students to interact and unite with fellow Indonesians, regardless of their ethnic and religious backgrounds. They are taught to interact harmoniously amongst various national communities. If disputes arise, they are asked to make peace through mediation by pesantren scholars or those appointed by pesantren members to perform such mediation.
Third, knowledge is dedicated to the benefit and safety of this archipelago and its people. That’s why pesantren teaches various Nusantara cultures that will serve as a unifying tool, a defense, and a mobilization of all the nation’s strength.
Fourth, due to their close interactions with other nations along the trade routes in the Indian Ocean, pesantren teaches our nation’s children how to deal and strategize with other nations, especially Europeans (now Americans) intending to dominate Southeast Asia.
Fifth, pesantren teaches our nation’s children to maximize and utilize all the economic potential and resources of this country. This is why pesantrens are located near water sources and natural resources.
The education imparted by the founder of Jam’iyyah NU shows the role of pesantren in continuing the struggle of Wali Songo in helping our nation’s children preserve the collective memories of our past glory, our experiences with foreign nations, and our sacrifices for the nation and homeland.
This is achieved by maintaining various traditions, rituals, ceremonies, and all sorts of religious, artistic, and cultural practices. Such as the tradition of tomb visits, paying respects to the landmarks of the first Islamic spreaders or the ancestors who founded the first villages. These practices connect one generation to the next, from one community to another, thereby preserving national solidarity, unity, and togetherness.
Scholars and students, who are crucial pillars of pesantren, stand at the forefront in guarding the Indonesian nation, as pesantren has historically contributed significantly to the foundation of Indonesia. Thus, it’s hard to believe that someone who helped build a house would destroy it.
Hence, when someone claims to be a scholar or a student from a pesantren but doesn’t love the homeland or wishes to harm Indonesia, their status as a student or scholar should be questioned.
References:
- Wahjoetomo, Perguruan Tinggi Pesantren Pendidikan Alternatif Masa Depan, (Jakarta: Gema Insani Press, 1997).
- Abdurrahman Mas’ud, Intelektual Pesantren Perhelatan Agama dan Tradisi.
- Ahmad Baso, Kyai Haji Hasyim Asy’ari: Pengabdian Seorang Kyai Untuk Negeri.