The rise of terrorism-related concerns has unsettled the pesantren (Islamic boarding school) community, as these issues have led to negative stigmas being associated with these institutions. This has sparked a debate among the public about whether pesantren are involved in terrorist activities.
Some individuals strongly oppose law enforcement’s efforts to investigate and search pesantren, viewing such actions as an insult to the sanctity of these religious institutions, which they believe should be protected. Others argue that, for the sake of justice and to prove pesantren’s non-involvement in terrorism, authorities should be allowed to conduct searches—provided that they follow proper procedures and respect pesantren’s ethical guidelines. As a result, the debate surrounding terrorism has shifted from a criminal issue to a religious one.
This raises important questions: Are pesantren truly breeding grounds for terrorism? How should pesantren respond to and address these accusations? Answering these questions is crucial to prevent stigmatization of the pesantren community. Clarifying the relationship between pesantren, Islamic movements, and terrorism will help alleviate the concerns of pesantren communities and correct public misunderstandings.
A Historical Foundation of Struggle
Pesantren are unique educational institutions, not only because they have existed for centuries, but also due to their culture, teaching methods, and the networks they maintain. Their significance in Indonesia, particularly in Java, is so notable that Clifford Geertz once described them as a subculture of Indonesian society.
During the colonial era, pesantren were a foundation for nationalist struggles. Many anti-colonial movements were rooted in pesantren communities. As religious institutions, pesantren held a clear social foundation by integrating deeply into the surrounding society.
In times when other social institutions were not yet functioning, pesantren served as centers for community activities. They provided religious education, martial arts training, medical treatment, agricultural advice, matchmaking services, and even organized resistance against colonial forces—all under the leadership of a kiai (Islamic scholar and leader).
The figure of the kiai was not only a religious leader but also a social and political leader. Given their close ties with the people, pesantren had strong roots as bases for popular struggle. In addition to their deep social connections, pesantren also shared strong networks with other pesantren, as many leaders were linked by common religious thought and kinship ties (Jamakhsari Dhofir, 1982).
Another factor that strengthened the cohesiveness of pesantren was their shared ideology. Most pesantren in Indonesia use the same teaching references and religious texts. Martin van Bruinessen’s research on 46 major pesantren in Indonesia noted that they all relied on the same foundational texts, particularly in Islamic jurisprudence (Pesantren, 1989). This consistency is due to a rigorous selection process, where only certain trusted texts, known as mu’tabar books, are allowed to be studied in pesantren.
Despite their historical role in resisting colonialism, pesantren did not promote fundamentalist ideologies that justified violence. This is evident in the religious texts they study and the values they uphold. M. Tholhah Hasan observed that pesantren focused on applied sciences such as Islamic jurisprudence (fiqh), Sufism (tasawuf), and foundational Arabic grammar (nahu-saraf) (M. Thalhah Hasan, 1989). Rather than promoting radical interpretations of Islam, pesantren fostered a cultural understanding of the religion. This is one of the reasons why pesantren have been accepted by the public as tolerant and flexible institutions that understand the needs and sentiments of the community.
The tolerant and inclusive nature of pesantren’s understanding of Islam is reflected in the jurisprudential principle they follow, such as almukhafadzatu ‘ala qadiimisshalih wal akhdzu bi jadiidil ashlah (maintaining good old values while adopting better new ones). This principle demonstrates pesantren’s openness to both local and universal values. It ensures that pesantren do not easily fall into puritanical or symbolic practices.
Another guiding principle is khud ma safa wa da’ ma kadar (take what is pure and discard what is tainted). This principle teaches the community to judge based on behavior, morality, and the outcomes of actions rather than focusing on someone’s background or identity. If something is good, regardless of its source, it should be adopted, and vice versa.
Pesantren also follow the principle dar’ul mafasid muqaddamun ‘ala jalbil mashalih (preventing harm should take precedence over pursuing benefits). These are some of the principles that pesantren rely on to spread their religious teachings.
Through these teachings, pesantren have proven to be a powerful force in resisting colonialism. Their resistance was often cultural, creating a counter-culture and fostering Islamic nationalism. Violent resistance was considered a last resort, carefully weighed, as exemplified by the 10 November 1945 Resolusi Jihad (Jihad Resolution) incident.
Social Transformation
After Indonesia’s independence, pesantren faced the currents of modernization. This brought changes in format, structure, orientation, and teaching methods. However, these changes did not alter the core vision, mission, and orientation of pesantren. It can be said that the changes were only on the surface; the internal essence—religious spirit, values, traditions, and ideology—remained intact.
Generally, there are three approaches pesantren have taken in response to modernity. First, some have completely rejected it. These pesantren maintain strict authenticity, preserving their traditions and values, both in form and substance. Pesantren like Tegalrejo in Magelang, Mathaliul Falah in Kajen Pati, and Lirboyo in Kediri exemplify this approach. They do not incorporate secular subjects and continue to use traditional teaching methods like bandongan, sorogan, and wetonan. They also reject formal state interventions in their curriculum, as seen in their opposition to the Three-Ministerial Decree.
Second, some pesantren have fully embraced modernity, adopting modern educational models and references. This approach is seen in pesantren like Modern Darussalam Gontor in Ponorogo and Pesantren Pabelan in Magelang. These schools teach both religious and secular subjects, using modern curriculums rather than traditional pesantren frameworks.
Third, which represents the majority, is a selective adoption of modernity. In this approach, pesantren creatively integrate modern elements with their traditional practices. This method can be observed in many NU pesantren in Jombang, Krapyak in Yogyakarta, and other areas. They use modern teaching methods and include secular knowledge, while still preserving traditional Islamic texts and teaching styles.
In the 1990s, another type of pesantren emerged, led by individuals with international Islamic networks. These pesantren were more exclusive, focusing less on integrating with local communities and more on maintaining global religious connections. This has led to conflicts between these pesantren and their surrounding communities due to ideological and social gaps.
A Critical Reflection on Pesantren
The evolution of pesantren has resulted in a pluralism within the community. Pesantren no longer reflect a single reality, as was the case during the colonial era. Changes in values, practices, and ideologies have created a more diverse landscape within the pesantren world. Not all pesantren continue to function as religious educational institutions that promote tolerance and align with social realities.
Some pesantren now lack connection with their local communities, instead aligning with external networks and focusing on religious exclusivity. This reality must be carefully examined by scholars, analysts, and pesantren leaders alike. It is important to acknowledge that not all pesantren share the same character or ideology. While some may indeed have links to radicalism due to certain networks or ideologies, the majority of pesantren still work hard to promote inclusive, tolerant Islamic values, even through traditional means.
Given this context, it is unwise to generalize pesantren as either hubs of terrorism or as uniformly traditional and tolerant subcultures. Addressing these issues requires wisdom and critical thinking. Pesantren should not react defensively to terrorism accusations by completely rejecting legal investigations into violent extremists.
Such defensive behavior only strengthens the suspicions that pesantren harbor terrorists. Instead, pesantren leaders should actively clarify their positions to the public, proving that they do not support violence, while also taking a firm stance against terrorism.
By doing so, the public will be able to distinguish between pesantren that espouse radical, violent ideologies and those that promote cultural, substantive Islam—characterized by tolerance and inclusivity.
For those pesantren that embody the latter, there is no need to be overly sensitive to accusations of terrorism or radicalism. They are not part of violent movements. Emotional or excessive reactions to terrorism accusations only benefit the terrorists themselves, giving them a shield to hide behind. Conversely, openness to legal investigations and collaboration with authorities in combating terrorism will diminish the space for radical groups to operate, while reinforcing public confidence that pesantren are not terrorist breeding grounds but instead institutions rooted in tradition and community.