The Educational Ideology of Indonesian and Malaysian Pesantrens: a Study of Al Munawir and Pasir Tumboh

The research mainly focuses on the comparative analysis towards the ideology and epistemology applied in Al Munawir Krapyak, Yogyakarta, Indonesia and Pasir Tumboh, Kelantan, Malaysia; both are pesantrens or traditional education institution-also called islamic boarding school. The study denotes that the curriculum utilized in al munawir pesantren is integrated Islam and science. While Pasir Tumboh employs the classical curriculum called kitab Jawi (Melayu). The epistemological base of curriculum of Al Munawir is Burhani-Irfani (demonstrative-gnostic) which in turn leads to transcendental contextual mindsets. It is rational religious ideology that modifies the methodology of Ahlussunnah Waljamaah emphasizing moderate and open-minded islamic teaching. On the other hand, the epistemological base of curriculum of Pasir Tumboh is Bayani-Irfani (explanative-gnostic) producing religious conservative ideology which is textual-trancendental, pseudo-exclusive and normative in observing the methods of ahlussunnah waljamaah.


INTRODUCTION
Pesantren still attracts lot of discussions for some reasons. First, pesantren is an essential part of many Moslem communities. Second, it has long story since Islam came to Indonesia. Third, Indonesia holds the biggest number of pesantrens all over the world. Fourth, many Moslem scientists and scholars once attended pesantren like Idham Khalid, A. Mukti Ali, Nurcholis Madjid, Abdurrahman Wahid (fourth Indonesian former president), Hasyim Muzadi, Said Aqil Siraj (Chairman of PBNU), Din Syamsuddin (Chairman of Muhammadiyah) and Hidayat Nur Wahid (former chairman of People Consultative Assembly) (Sutrisno, 2011, p. 56).
Like Indonesia, Malaysia ²the predominant Moslem country possesses pesantren. It disseminates the transformation and transmission of sciences DQG SURYLGHV VXFK DV HGXFDWLRQ IRU WKH FRPPXQLW\·V \RXWK DQG WKH administration of important religious rites. Through the provision of these services, pesantrens provide the ideological underpinning for societal stability. Many Malaysian leaders graduated from Pesantren. In regard with this, Indonesia and Malaysia have taken significant development and transformation.
Curriculum has been of that effort to adjust with the development of science and technology. Consequently, it appeals new typology of pesantren to be modern and mixed in providing balanced education between Traditional Islamic Education and modern one.
The transformation of pesantreQ·V W\SRORJ\ KDV EHHQ VWURQJO\ influenced by the scientific epistemology beheld by kiai as the pesantren leader. His philosophical frames have significantly affected the nuances and educational processes of pesantren itself. As pointed by George W. Knight, Asy-Saibany and Al-Qadhi: ´«« HGXFDWLRQ DFWV DV GLUHFWHG SURFHVV OHDGLQJ WR D VSHFLILHG JRDO The teachers hence have to build various bases to achieve it. The concern towards a certain goal requires world view or philosophical perspectives covering convictions of realities, virtue, and values-based undertakings. The concepts of reality, truth, and value are the essence of philosophy. In short, philosophy is a basic frame of educational SUDFWLFHV µ(G. R. Knight, 2004, p. 39)The assumptions of educational practices are established upon those of philosophy. The different philosophical turning point will lead to distinct practices of education.µ (Al-Syaibany, 1979, p. 30) Ahmad Irfat al-Qadhi points out that education is the implementation of philosophy providing appropriate methods to organize goal, practice or theories of educations.µ (al-Qadhi, 2005, p. 106).
In short, it can be inferred that philosophy is the foundation of educational theories. Ideology as the body of philosophy embraced by Kiai KLJKO\ DIIHFWV SHVDQWUHQ·V HGXFDWLRQDO SUDFWLFHV SHVDQWUHQ·V WUDGLWLRQ DQG SHVDQWUHQ·V FXUULFXOXP This study attempts at comprehending the SHVDQWUHQ·V HGXFDWLRQDO LGHRORJ\ LQ ,QGRQHVLD DQG 0DOD\VLD possessing shared Malay cultural background. It focuses on two pesantrens those are Pesantren Al Munawir Krapyak Yogyakarta Indonesia and Pondok Pasir Tumboh Kelantan Malaysia. To observe this concern, the researchers utilize the theory of educational ideology postulated by Muhammad Jawwad Ridha and Al Jabiry·V WKHRULHV RI (SLVWHPRORJ\
Ramayulis distinguishes khalafi and modern. Khalafi pesantren serves classical system based subjects given in madrasa and runs the public schools surrounding pesantren. They maintain the teaching of classical Arabic works, though. In modern pesantren, the traditional custom is totally left.
They do not conduct the teaching on the Islamic classical Arabic works. The Arabic language is simply intended to enable students understand it instead of comprehending the Islamic classical Arabic books. The mastery of Arabic and English is pragmatic (Ramayulis, 2012, p. 265-266). 5DPD\XOLV· definition on khalafi pesantren goes to the integrated pesantren synergizing traditional system and modern one.
Salafi pesantren is generally defined as traditional pesantren which consistently clings to its traditions. Salafi or Salafiah literally means the ancient pious Moslem Scholars (Tim Penyusun Kamus Pusat Bahasa, 2002, p. 982). $FFRUGLQJ WR UHIRUPLVWV WKH WHUP µVDODIµ ZDV SLRQHHUHG E\ Jamal ad-Din al-Afghani, Muhammad Abduh in Egypt, and Muhammad Abdul Wahab in Saudi Arabia, that salafiyyah was the teachings of the first consistent Moslem 6FKRODUV ZKR ZHUH SHUVLVWHQWO\ IROORZLQJ WKH OLWHUDO WHQHWV RI 7KH 4XU·DQ DQG Sunnah, eradicating religious innovation, myth, superstitions,and charlatanism, observing legal reasoning and refuting irrational adherence.µ(Abdul Mughits, 2008, p. 127) The term of salaf/salafi/salafiyah in Indonesia is mostly applied by either traditional pesantren affiliated to Association of Moslem Scholars (NU) or UHIRUPLVWV· SHVDQWUHQ ZKRVH GLVWLQFW UHOLJLRus thoughts. The reformists yet employs this term referring to the pesantren whose strong commitment to the teachings of pioneering Moslem Scholars who carried out normative religious interpretations. Meanwhile, Moslem Traditionalists like NU prefers to moderate religious interpretations as they use the term VDODI VDODIL\\DK µ (Zainal Arifin, 2012, p. 47).

Ideology of Islamic Education
Ideology literally means set of ideas. It derives from Greece ´LGHRVµ (idea, notion) and ´ORJRVµ knowledge, logics), FRQWDLQLQJ ´GLVFLSOLQH DERXW idea or notionµ It is called mabda in Islamic term meaning preliminary thoughts preceding the followings(Haedar Nashir, 2014, p. 30-31). In this research, ideology is meant group of ideas or thoughts on Islamic education embraced by kiai or pesantren leader as the foundation of educational SUDFWLFHV ZLWKLQ SHVDQWUHQ LQ WHUPV RI FXUULFXOXP WUDGLWLRQ DQG VWXGHQWV· mindsets.
Muhammad Jawwad Ridla postulates educational ideology has three folds namely Conservative-Religious, Rational Religious and Instrumental Pragmatic. Conservative-Religious (al-Muhafidz) performs education based on genuine on religious grounds. Al-Thusi, quoted by Ridla points out that ´elucidating knowledge narrow-PLQGHGO\µ IRFXVLQJ RQ NQRZOHGJH IRU worldly requirement that will help people in hereafter (Ridla, 2002, p. 74-75). It means the obligatory religious principles to lead us happy life in hereafter.
In addition, Jawwad Ridla by quoting Ibnu Jamaah argues ´those who SXUVXH NQRZOHGJH DUH REOLJHG WR EHJLQ ZLWK WKH 4XU·DQ E\ PHPRUL]LQJ DQG interpreting it and investigate the Hadits and its sciences, the principles of Islamic Jurisprudence, Arabic Syntax as well as Arabic Morphologyµ The pioneers of this thoughts were Muhammad Ibn Abdissalam ibn Said ibn  (Ridla, 2002, p. 75) The core of conservative religious principle on Islamic education is to KDYH VWXGHQWV FORVH WR *RG 7KH VWXG\ RULHQWDWLRQ LV WR JDLQ $OODK·V affections and purify students from misbehaves. This school therefore emphasizes religious teaching to make students know their God. As stated by al-Ghazali, which is quoted by $EG 5DFKPDQ $VVHJDI ´The educational function is to acquire knowledge of religious teachings and character EXLOGLQJ 1REOH DWWLWXGH LV WKH SURSKHWV· DWWULEXWHV DQG WKH EHVW PDQQHU RI pious men (Assegaf, 2013, p. 112).
Second, the rational religious ideology (al-Diniy al- ¶$TODQL\) also argues urgency of relation among education and religion as the traditional textual school (Naqliyyun) does. Ikhwan al-Shafa firmly believes that all sciences and literatures which have no concern of hereafter will lead people to sufferings in the future. However, the rational religious group has specified approach called rational philosophic on education in terms of course outline and learning process. The pioneers of rational religious school are Ikhwan (Ridla, 2002, p. 78).
Al-Shafa, al-Farabi, Ibn Sina, and Ibn Miskawaih are wellacknowledged that the group of Ikhwan al-Shafa has frequently shared this school. They have encyclopedically elaborated significant thoughts of rational religious school (Ridla, 2002, p. 79). According to them, the ultimate goal of all sciences is to fully know the God. The more he knows the more he obeys God as the sources of all knowledge.
Third, the Instrumental-Pragmaticideology (al-']DUD·L). The prominent figure of this school is Ibnu Khaldun. The core of their thought is pragmatic approach and practicebased-orientations. They signify knowledge in the basis of the goal instead of the essence. Ibnu Khaldun as quoted by Jawwad Ridla, divides knowledge into two domains namely (1) intrinsic knowledge like religious knowledge (V\DU·L\\DW): 4XU·DQLF H[egesis, Prophetic Traditions, Islamic Jurisprudence, Islamic Theology, Ontology, Theology from philosophy disciplines and (2) extrinsic-instrumental knowledge of the first type: linguistic, arithmetic and the like for religious knowledge. To the modern Moslem scholars, logics of philosophy include Islamic Theology and the Principles of Islamic Jurisprudence, also called Islamic Legal Theory (Ridla, 2002, p. 104-105).

Islamic Epistemology
In this paper, the researchers scrutinize basis of Islamic educational ideology by employing epistemology of al-Jabiry and Jawwad Ridla to elaborate educational ideology in Pesantrens of al-Munawir Pasir Tumboh .HODQWDQ 0XKDPPDG ¶Abed al-Jabiry divides epistemology into three kinds those are Bayani, Burhani,andIrfani. Epistemology is meant as philosophical study to critically explore and analyze the principles of educational theories(J. Sudarminta, 2002, p. 18). Epistemology possesses three underlying aspects namely the nature of knowledge, the source of knowledge and the truth of knowledge (Harold H. Titus, et., 1984, p. 187).
According to M. Amin Abdullah, the characteristic of religious thoughts of bayani is predominant and hegemonic within Islamic Universities and pesantren, it in turn leads to tough dialog with irfani and burhani (Abdullah, 2001, pp. 372). In regard with interreligious relation, the bayanibased arguments are dogmatic, defensive and polemic addressing a slogan more or less ´right or wrong is P\ FRXQWU\µ That is the religious knowledge known as al-ilm al-tauqify (Abdullah, 2010, p. 202).
Second, epistemology of irfani. According to al-Jabiry, the term of al- ¶LUIDQ in Arabicis masdar of ¶DUDID In lisan Arab, al- ¶LUIDQ means knowledge. For the mystics, al- ¶LUIDQ means PD·ULIDK meaning kasyaf or ilham (Muhammad Abed Al-Jabiry, 1990, pp. 181). Characteristic of epistemology of irfani derives from intuition instead of text. Based on history, this epistemology built its existence in Persia and Greece long before the appearence of Hebrew, Christian, and Islamic religious texts (Al-Jabiry, 1990, pp. 206).
As the origin of epitemology of bayani is text and that of irfani is direct experience, the truth validity of irfani epistemology can be sensible through direct experience, intuition and psycho-gnosis which are institutionalized as tarekat (Sufi Order) E\ UHFLWLQJ 4XU·DQLF SDVVDJHV wirid) and satahat-satahat (Abdullah, 2001, pp. 375-376).
Accordingly, it lays a fundamental distinction between epistemology of bayani, irfani, dan burhani. Three of them have different tradition, origin of knowledge or validity standard. Nevertheless, the truths of all three are scientifically acknowledged. They differ from western epistemology covering rationalism, empiricism and pragmatism admitWLQJ QHLWKHU *RG·V UHYHODWLRQ (bayani) nor intuition (irfani).

ANALYSIS Educational Ideology of Pesantren of Al-Munawir Krapyak
Al-Munawwir Krapyak pesantren is considered salafiyah-hadisiyah (Traditional-Modern). It synchronizes traditional system and modern one. The characteristics of Al Munawir as salafiyah pesantren are constantly committed to provide teaching on Arabic Classical works as the core subjects. It can be obviously scrutinized from their curriculum from Elementary salafiyah up to 0D·KDG $O\ (High School of Pesantren). Ideology of salafiah of Al Munawir absolutely differs from that of salafy which is textual-literal interpretative even radical towards Indonesian tradition. Not all salafy is radical, though, for instance Jamah Tabligh.
Hasan argues that the ideologyof Jamaah Tabligh is salafi (traditional). It differs from other salafi, though. Unlike ideology of other salafi such as Ikhwanul Muslimin and Hizbut Tahrir, Jamaah Tabligh has neither concern to politics nor endeavor to gain political power. They focus on individual mental reformation and improvement by teaching Islam door to door and encourage Moslems to optimally observe their obligations and religious rituals. (Hasan, 2008, p. 56).
Second, as modern pesantren, Al-Munawwir applies both Arabic Classical Works and Contemporary ones as references. This has become their current symbols. Typology of Educational Ideology of Al Munawir is Rational Religious. In practice, it integrates religion and science in terms of either curriculum development or learning and teaching process. It can be inferred from a program called bahsul masail (deliberation on religious problems). The pesantren kindly invites Moslem Scholars and scientists and utilizes reliable references (PX·WDEDURK from either classical or modern works. The impacts of this rational-religious educational ideology for pesantren students are first, students are scientifically well-equipped in integrating and interconnecting religious subjects and general ones. It can be seen from bahsul masail program organized by students. The methodology applied is Ahlusunnah Waljamaah that emphasizes Islamic Teaching as rahmatan lil alamin (blessing for all), moderate, and respectful towards surrounding social traditions. Second, studentsare well-provided with contextual analysis towards Islamic teachings instead of normative-textual one. Third, students become religiously humanist in terms of accommodating dissents in understanding Islam amidst society.
It can be inferred that the curriculum development of Al Munawir which applies religious rational educational ideology, as analyzed from its epistemological basis by employing theoretical approach of Al Jabiry, is based on epistemology of burhani-irfani. The implementation of this epistemological basis is through curriculum, learning and teaching process, religious practice and bahsul masail as efforts to solve religious questions, social problems and humanitiesby deliberating religious texts and science. In addition, Bahsul masailis a shared program organized to discuss current religious issues; those are current problems which had not come up in the days of prophet, companion, or leaders of school of thoughts.
The program of bahsul masail conducted by Al Munawir has drawn great track recordin bearing fatwa (authoritative view of the jurists) on Islamic law in Indonesia. The process of bahsul masail is known dynamic, productive and responsive in responding current issues from private-domestic to globalpublic issues, from villagers modest life to complicated medical questions as well as controversial-sensitive state political affairs. Al Munawir is one of pesantrens promoting bahsul masail which deliberately discusses current issues by applying certain scientific standard. It has been not only a driving force of organizational life but also a public home for religious consultations.
Bahsul masail organized in Al Munawir Krapyak is categorized ijtihadi that is a hard effort to overcome certain problem by empowering proficiencies and thoughts based on legal premises. Contextual-Transcendental approach is applied in this program, meaning that the process or problem solving on current issues is carried out by rationalscientific-interdisciplinary approach analogized with scientific developments. In addition, the discussants of bahsul masail do not simply utilize references IRUP ERRNV RI ,VODPLF -XULVSUXGHQFH 4XU·DQLF ([HJHVLV DQG 3URSKHWLF Tradition; they also respectably invite the experts in medics, politics, social sciences, cultures and economy to scientifically observe current issues. As the solutions have been found within reliable classical works, they then consult the results to the experts of modern disciplines. Afterwards, they send a pray to Allah and recite Alfatihah chapter symbolizing that the mission has been accomplished. For instance, they distinguishably invite experts like doctor and astronomer from BMKG (Indonesian Agency for Meteorological, Climatological and Geophysics) in bahsul masail on istihadhah (leucorrhoea/vaginal discharge) and DNA (Deoxyribonucleic Acid). According to the interview with M Asfin, former chairman of Bahsul Masail of al Munawir, the results made in bahsul masail are almost similar to those of bahsul masail conducted by other traditional pesantrens like Sidogiri, Sarang, Lirboyo, Situbondo and so on. It is understandable due to the sources and processes as well as methods they use are the same.

Educational Typology of Pasir Tumboh Pesantren
Pasir Tumboh is considered a traditional pesantren. Traditional system of Pasir Tumboh is designed in the form of institution functioning as an Islamic School. The curriculum covering Islamic subjects is addressed by providing Arabic and Jawi Classical works.
This pesantren does not teach their students general subjects. It constantly focuses teaching on the works of SyDIL·L VXFK DV muhtasor jidan MXUXPLDK IDWKXO TDULE L·DQDWX 7KDOLELQ and so forth. Moreover, the classical books used in Pasir Tumboh can also be found in Indonesian pesantrens. Yet they have more complete references and notifications than Pasir Tumboh.
Classical Jawi books are Malay Scholars-written works utilizing Malay language in Arabic Calligraphy. Besides, this pesantren benefits traditional works rendered into Malay in Arabic Calligraphy as well or in Indonesia such calligraphy is known as ´pegonµ. This book describes Islamic Pillars and their prerequisites, and so forth.
The Methods conducted in teaching and learning process are classical, hafaz and mudzakarah. Classical method is learning in the classroom. One class contains of several students and one mentor teaching the subjects. Hafaz is learning by memorizing. Students are obliged to submit their memorizations of certain subject to a mentor and mudzakarah is a learning method in which kiai or teacher or senior student guides and teaches students. Such method can be conducted in mosque or dormitory of senior students.
The religious ideology of Pasir Tumboh is Ahlusunnah Waljamaah SURIHVVLQJ VFKRROV RI 6\DIL·L RU RWKHU Ahlusunnah Waljamaah-affiliated ideology, so their religious behaviors are almost similar to Indonesian traditional pesantrens. Yet in daily basis, their religious practices are more pseudo-exclusive like Jamaah Tabligh of Maulana Syaikh Ilyas India in terms of their dress worn in mystical religious rites.
The result of observation and interview denotes that teachers and students in Pasir Tumboh are frequently contradictive against the traditions of Jamaah Tabligh, particularly to kiai or students of Jamaah Tabligh from Pesantren of Al-Fatah Temboro Magetan East Java whose branches in Malaysia. Some teachers of Pasir Tumboh even once visited this pesantren to carry out khuruj fi sabilillah and comparative study. It was obviously DIILUPHG WKURXJK D SURJUDP FDOOHG 1DWLRQDO 0RVOHP 6FKRODUV· &RQVHQVXV held in As-Sulthani Mosque of Kelantan Kingdom in October 25-26, 2014 by kindly inviting one of prominent kiai from Pesantren Al-Fatah Temboro and sixty representatives from various pesantrens in Indonesia. Other delegations came from Pattani Thailand, Cambodia and so forth.
%DVHG RQ VWXG\ RI 3DVLU 7XPERK·V FXUULFXOXP LWV HGXFDWLRQDO LGHRORJ\ can be categorized as pesantren embracing religious-conservative ideology teaching the students to approach God, gain His love and set them free from misbehaves. Based on this principle, learning process and curriculum development remain normative and less dialogic with sciences. The principles of change and continuity are totally ignored in terms of developing curriculum as the foundation of learning and teaching processes.
The aftermaths of religious-conservative educational ideology for students of Pasir Tumboh are, first, they comprehend Islamic Teaching textually, normatively and exclusively. For instance, the learning process of Jawi book does not accommodate critical analysis over its contents, so that students consider it as absolute truth. Second, the normative textual understanding of Islamic teaching significantly influences religious practices observed by students of Pasir Tumboh Pesantren. Third, educational ideology affects VWXGHQWV· DWWLWXGH OHDGLQJ D PRGHVW OLIH LQ OLQH ZLWK 3URSKHW 0XKDPPDG·V DQG KLV FRPSDQLRQV· OLNH ZHDULQJ ZKLWH UREH DQG WXUEDQ 7KLV modesty can also be seen from rooms of wood-built dormitory by students themselves.
It can be inferred that the curriculum development of Pasir Tumboh which applies religious conservative educational ideology, as analyzed from its epistemological basis by employing theoretical approach of Al Jabiry, is based on epistemology of bayani-irfani.
Epistemology of bayani is characterized by textual reasoning which emphasizes discursive discourse around word and meaning. It takes traditional authority as the origin of knowledge which is obviously predominant in acquiring knowledge. The process of bayani reasoning commences form Arabic Syntax, Arabic Morphology, Arabic Rhetoric, ,VODPLF -XULVSUXGHQFH ,VODPLF 7KHRORJ\ DQG SRVLWLRQ 7KH 4XU·DQ DQG +DGLWV as sacred sources. It can be observed from the way kiai comprehends and interprets the books. For instance, a study of classical book entitled Muhimmah which discusses typology, trait and nature of women and things men should consider to choose a woman to be his would-be wife. In addition, Muhimmah is a book describing marital rights and obligations of husband and wife. It is written in Malay Arab (Arab Jawi) by syeikh Abdul Allah ibn Abdurrohman Fatani.
The way kiai explains the contents of book seems textual and genderbiases. He does not explain about how a woman chooses a man and his personality. Based on his explanation, a woman is subordinate to a man. Besides, he textually notifies the contents to students by quoting Hadits on misogynies. All of this denotes that the epistemological basis practiced in Pasir Tumboh is epistemology of bayani.
Epistemology of irfani in Pasir Tumboh is realized simply within Sufism-characterized religious programs emphasizing students to approach Allah by observing daily religious practices and leading a modest life in terms of the way students dress wearing robe and turban and building simple wood-made dormitory as the place to live and study. The senior student usually guides his junior to read and learn a certain book inside that dormitory.

CONCLUSION
It can be inferred that typology of educational ideology of Al Munawir is rational religious. As a modern pesantren, it integrates religious subjects and general one within learning and teaching process. This rational²religious