Pesantren represents traditional Islamic education, often referred to by Nusantara Islamic scholars as “the great traditional Islamic education”. This is evident when Pesantren offers a curriculum that is collaborative, based on Fiqh (Islamic jurisprudence), and Tasawuf (Islamic mysticism).
The Qur’an and Hadith are the primary sources of Pesantren education, supported by consensus (Ijma) and analogical reasoning (Qiyas). The approach is also characterized by spiritual practices, such as self-discipline, recitation of God’s names (Zikir), night prayers, fasting, and so forth.
KH Husain Ilyas explains that “Traditional Islamic education continues to exist, but its movement adapts to the development and contextualization of the times.” This suggests that tradition, as a principle, is not closed off to the acceptance of social progress and knowledge.
Pesantren is generally understood as an educational space for Islam with a traditional character. Some even describe it as old-fashioned and rigid. This perception is reflected in the way some people often associate Pesantren with lower social strata.
However, gradually this view is being debunked, proven by the experiences of students (Santri) who contribute significantly to social life. Since the 18th to 20th century, many Santri from Nusantara have become prominent educators beyond their homeland. Their works are still referenced today.
Prominent figures like Syeh Nawawi Bantani, Syeh Mahfud Termas, Kyai Hasyim As’ari, Mbah Maimun Zubair, and modern thinkers such as Gus Dur, Gus Mus, KH Husain Ilyas, and Romo Yai Agus Sunyoto with his Atlas Walisongo, are examples of this. In the post-modern era, there are figures like Gus Yahya, among others.
These Santri have greatly influenced and colored social movements and development. They are present and influential in nearly every social sector, often even dominating.
So, the label of “traditional education” indeed indicates that Pesantren education is Islamic education that maintains a strict adherence to traditional principles or culture, but it is by no means stagnant. Pesantren actively participate in and contribute to the advancement of society and the times.
In short, Pesantren place themselves in the movement and pace of societal development, even spearheading this progress. The indigenization of Islam proposed by Gus Dur is not about being outdated, but about contextualizing Islam in various social spaces, which is extremely important.
Culture varies by country and region, and although the fundamentals of the Islamic faith are the same, it shouldn’t be imposed on diverse social spaces that are geographically and structurally different from the birthplace of Islam. This requires the pattern of consensus (Ijma) and analogical reasoning (Qiyas).
Therefore, Islamic education, especially Pesantren, can play a role and align with the contextualization of Islam as a religion and value system, to keep moving with the times. The dynamism of knowledge never stops, but continues to undergo changes.
For this reason, Pesantren forms part of the educational framework for embracing these changes.