Islamic boarding school in Indonesia Pesantren , or pondok pesantren , are Islamic boarding schools in Indonesia. They consist of pondok, mosque, santri, teaching of classical Islamic texts and Kyai.[1] According to one popular tradition, the pesantren educational activity arrangement originated from traditional Javanese pondokan; dormitories; ashram for Hindu or viharas for Buddhists to larn religious philosophies, martial arts and meditation. Institutions much like them are found across the Islamic world and are called pondok in Malaysia and Southern Thailand and madrasa Islamia Islamic madrasa in India and Pakistan and much of the Standard arabic-speaking earth. The pesantren aim is to deepen knowledge of the Qurʾān, specially through the written report of Arabic, traditions of exegesis, the Sayings of the Prophet, law and logic. The term pesantren derives from the root discussion santri or pupil — pe-santri-an or the place of the santri.[2] As social institutions, pesantren take played a major role over the centuries. They emphasise core values of sincerity, simplicity, individual autonomy, solidarity and self-command. Young men and women are separated from their families, which contributes to a sense of private commitment to the organized religion and close bonding to a teacher.[three] [ane] Description [edit] Nearly pesantren’ provide housing or dormitory living at low or no cost for the students Santri. The two type of educations systems are conducted throughout the day. Students in pesantren have almost 20 hours activities starting from early morning prayer starting at 4 am to midnight where they ended the evening with a study group in the dormitory. During the solar day, students nourish formal school which is mandatory until secondary school by 2005 like any other students outside of pesantren, and in late afternoon and evening they have to attend religious ritual followed by religious studies and group studies to complete their homework. Pesantren are provided to Indonesian citizens at depression cost; although today some modern pesantren charge higher fees than previously, they are still significantly cheaper than non-pesantren educational institutions. The traditional pattern was for students to work in the headmaster’s rice fields in exchange for food, shelter, and education. All pesantren are led by a group of teachers and religious leaders known as Kyai. The Kyai is respected as teacher and devout man. Kyai as well play important roles in the community as a religious leader and in recent years as a political figure. There are Kyai families that accept a long history of serving in this part. Some contemporary Kyai are the grandsons and great-grandsons of famous historical figures who established well known pesantren. [1] [two] Starting in the second half of the twentieth century, some pesantren started calculation secular subjects to their curriculum equally a way of negotiating modernity. The add-on of country recognized curricula has afflicted traditional pesantren in a number of ways. It has led to greater control past the national regime. It has likewise restricted the number of hours available for the traditional subjects making for hard decisions. Many pesantren leaders have decided that the preparation of religious leaders is not their sole purpose and are now satisfied to graduate young men and women who have the morality of Kyai.[4] The reduction of hours available to now main two curricula has led to practical changes. While it is still possible for the children of the poor to piece of work in the Kyai’s economic ventures more than just rice fields these days, most parents will pay both room and lath and small tuition. The time that used to be spent working, is at present spent in secular education.[1] Pesantren curriculum has 4 possible components traditional religious education, called ngaji; government recognized curricula in that location are two different types to cull from; vocational skills preparation; character development. Pesantren differ to the caste that they engage each of these components; however, all experience that grapheme development for the students is the defining characteristic of any pesantren.[v] Through curricular redesign pesantren people engage in a process of reimagining modernity. Modernity must be first imagined as potentially dangerous in terms of the morals that often accompany it. Information technology must and then exist imagined as redeemable, that it tin be discrete from ane set of “problematic” morals and reattached to Islamic morality.[6] One prominent pesantren figure in Republic of indonesia is Abdurrahman Wahid Gus Dur, a former President of Indonesia. He was well educated in pesantren during his youth and grown upwardly as a grandson of a Kyai, the founder of one of Indonesian religious political organizations, Nahdlatul Ulama. Gus Dur himself was the head of this system from 1984 until 1999. Afterward his term as President of Republic of indonesia, Gus Dur returned to teaching in his pesantren in Ciganjur.[7] Run into also [edit] Islam in Indonesia Madrasa Surau Kyai, honorific title for leaders of pesantren List of Islamic seminaries Kitab kuning Kota santri Notes [edit] ^ a b c d Zamakhsyari Dhofier The Pesantren Tradition A Study of the Role of the Kyai in the Maintenance of the Traditional Ideology of Islam in Java Tempe, AZ Arizona Country University Program for Southeast Asian Studies Monograph Series. ^ a b Ronald Lukens-Bull 2005 A Peaceful Jihad Negotiating Identity and Modernity in Muslim Coffee. New York Palgrave Macmillan, p. 48 ^ Vickers, Adrian 2005. A History of Modernistic Indonesia . Cambridge University Press. p. 55. ISBN0-521-54262-6. ^ Ronald Lukens-Bull 2000 “Teaching Morality Javanese Islamic Education in a Globalizing Era” Periodical of Arabic and Islamic Studies. Vol. 326-48. ^ Ronald Lukens-Bull 2005 A Peaceful Jihad Negotiating Identity and Modernity in Muslim Java. New York Palgrave Macmillan. ^ Ronald Lukens-Bull 2001 “2 Sides of the Same Money Modernity and Tradition in Indonesian Islamic Education.” Anthropology and Education Quarterly. 323350-372. ^ Greg Barton, 2002. Gus Dur The Authorized Biography of Abdurrahman Wahid. Equinox Publishing

Inikah putri kita yang manja dan suka merengek itu, Pa?” Mama memeluknya erat dengan bersimbah air mata saat jumpa di Gedung PON. “Sini, peluk Papa juga, Nak,” pinta ayahnya dengan mata berkacakaca. Ini pertemuan mereka yang pertama sejak enam bulan Chacha di pesantren. Chacha sengaja memilih tidak sering bertemu orang tua.

Yangkita ketahui selama ini bahwa bulan Ramadhan sama seperti bulan lainnya terdiri dari 30 hari atau 29 hari. Selama satu bulan Ramadhan ini, yang di dalamnya terdapat banyak keutamaan diantaranya yaitu bulan penuh rahmat (kasih sayang), bulan penuh maghfirah (ampunan), dan bulan itqun minannar (pembebasan dari api neraka).

Sudahkita ketahui kisah Nabi Musa yang berjanji tak mengatakan apa-apa selama belum diizinkan. Belum lagi aib-aib dusta yang tersebar tentang mereka. Dengan mengharap rohmat dan karunia Allah Ta’ala serta berbekal pengalaman selama kurang lebih 5 tahun Pondok Pesantren Darul Sunnah Al Atsary siap membantu orang tua demi menyiapkan

hanyasedikit sekali yang dapat kita ketahui tentang perkembangan pesantren di masa lalu. Termasuk Indonesia di jajah Belanda. Karena dokumentasi sejarah sangat kurang. Bukti yang dapat kita pastikan menunjukkan bahwa pemerintah penjajahan Belanda memang membawa kemajuan teknologi ke Indonesia dan memperkenalkan sistem dan metode pendidikan baru. . 467 433 461 488 10 36 494 230

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