There are more fundamental issues to discuss within the world of pesantren beyond the topics of harassment or mistreatment of students—namely, the learning system of the pesantren itself. Addressing this issue can help reduce the perception that pesantren adhere to outdated and conservative educational principles that are resistant to change and civilization’s progress.
Such critiques are understandable when some salaf (traditional) pesantren still enforce strict regulations limiting the use of technology such as gadgets, televisions, and computers. In contrast, the post-modern era demands that everyone be able to utilize technology not only as a source of information but also for economic purposes.
However, pesantren have their own reasons for enforcing strict limitations on technology usage. Beyond the potential disruption to teaching and learning activities, technology is also susceptible to misuse, becoming a medium for immoral behavior or promoting criminality. Moreover, there is a unique culture in salaf pesantren that distinguishes them from modern institutions, one that remains largely unaffected by the tides of modernization.
Skepticism toward pesantren has eased somewhat with the contributions of figures like Savic Ali, former editor of NU Online and Islami.co, who now serves as Executive Chair of PBNU (Nahdlatul Ulama Executive Board). He has noted that several pesantren are becoming more tech-savvy, utilizing applications for attendance, administration, and digital payments.
We certainly hope that the majority of pesantren will start thinking more progressively about their governance systems, enabling students to thrive amid the increasing influx of technological advancements. This would help dispel any negative perceptions that pesantren are falling behind in educational standards.
On another front, Nahdlatul Ulama (NU) leaders are increasingly engaging in digital forms of preaching. For example, they deliver religious studies via Zoom meetings, YouTube channels, and Facebook Live broadcasts, as seen with figures like Gus Ulil Abshar Abdalla. This digital transformation forces pesantren teaching methods to become more flexible, no longer confined by time and space. Now, anyone can potentially become a teacher or a digital santri.
The challenge, however, is that technology does not offer the same standardization of expertise for religious figures (such as kiai or ulama) that pesantren do. In addition, the spiritual stature and character-building education provided by pesantren are not easily replicated online. In the traditional setting, a kiai commands respect from their students, primarily emphasizing etiquette over pure knowledge.
Digitalizing Pesantren
Given that not everyone can access the wealth of knowledge typically found in pesantren due to limitations of time and space, digitalizing pesantren could help address the scarcity of religious study materials typically offered in these institutions. However, the flood of religious content online poses a challenge for pesantren to offer methods of religious outreach that remain relevant, particularly to the millennial generation.
The fundamental reason for technological advancement is to make human work easier, often leading to an unintended culture of laziness, with effectiveness and efficiency prioritized. This is what makes “Sunnah studies” attractive to some when responding to queries from their followers—they offer straightforward answers grounded in the interpretations of specific Islamic scholars.
In contrast, the norm in pesantren is to provide more nuanced answers, grounded in a variety of scholarly sources and different schools of thought. The benefit is that santri (students) gain a broad understanding of differing perspectives. However, the downside is that the general public may find such answers overly complex and time-consuming.
When I once discussed with a kiai in Klaten, he explained that the reluctance to give quick answers stems from concern over the many interpretations offered by different scholars. For santri, the primary goal is to understand the philosophy behind these differences, ensuring they do not hastily condemn views that conflict with their own religious practices. In contrast, rushing to respond may lead to animosity toward other groups seen as deviant, when, in reality, there may be valid interpretations that the respondent was unaware of or failed to mention. This explains why graduates from pesantren tend to have more open and moderate views on religious differences.
The challenge is how to implement this pesantren mindset and culture in a digital space—offering engaging learning methods that still adhere to pesantren principles, using scholarly references that have clear lineages of knowledge. The digital realm must become a medium for promoting a tolerant form of Islam, helping to build a culture of unity and respect for diversity.
To date, there has been little development in the digitalization of pesantren beyond news portals, YouTube channels, and social media platforms that address ikhtilaf (differences of opinion) and national narratives. While NU Online has introduced an application containing pesantren books, there has yet to be a “digital kiai” given the mandate to manage a fully digital pesantren, complete with “digital santri.”
In line with the popular concept of santri kalong (commuter santri), the digitalization of pesantren could include rules, teaching methods, and management systems that mirror those of traditional, offline pesantren. This way, even those constrained by time and location can still become santri, even if only in a digital capacity.