Millah: Journal of Religious Studies Vol. 23, No. 1 (2024), pp.

171-212
ISSN: 2527-922X (e); 1412-0992 (p) DOI: 10.20885/millah.vol23.iss1.art6

A Model of Transformative Religious

Education: Teaching and Learning Islam in
Pondok Modern Darussalam Gontor,
Indonesia
Jusubaidi1 , Tomas Lindgren2 , Anwar Mujahidin3 , & Ahmad
Choirul Rofiq4
1Program Studi Pendidikan Agama Islam (S1), Institut Agama Islam Negeri
Ponorogo, Ponorogo, Indonesia
2Department of Historical, Philosophical and Religious Studies, Umeå Universitet,
Umeå, Sweden
3Program Studi Ilmu Al Quran dan Tafsir (S1), Institut Agama Islam Negeri
Ponorogo, Ponorogo, Indonesia
4Program Studi Pendidikan Bahasa Arab (S2), Institut Agama Islam Negeri
Ponorogo, Ponorogo, Indonesia
jusubaidi@iainponorogo.ac.id
Article History:
Received: September 5, 2023
Revised: January 9, 2024
Accepted: January 17, 2024
Published: February 29, 2024

Abstract
This research aims to examine character education in pesantrens (Islamic boarding
schools, also known as pondok pesantrens) as a model of religious education in
transforming the attitudes of students in line with the values and culture of a diverse
society. This study is based on documents related to the curriculum and student
guidance system, which were confirmed through interviews with leaders and teachers,
as well as observations at Pondok Modern Darussalam Gontor, Indonesia. The research
findings indicate that Pondok Modern Darussalam Gontor, Indonesia, has implemented
a transformative education system. Students have undergone a transformation from
traditional, fanatic, and closed values to modern, rational, disciplined, inclusive,
independent, and responsible ones. The transformation in students' personalities occurs
not only through classroom learning but also through reflective engagement in
pesantren management, discussions, and public speaking exercises. The findings of this
study imply that the religious education system in pesantrens should prioritize not only

Copyright © 2024 Jusubaidi, Tomas Lindgren, Anwar Mujahidin, & Ahmad

Choirul Rofiq.
Licensee Universitas Islam Indonesia
Jusubaidi et al.

the cognitive aspects of doctrinal religious knowledge, but also involve students in
society, fostering open, tolerant, and rational characters.
Keywords: Islamic Boarding School; Pondok Pesantren; Pondok Modern Darussalam
Gontor; Teaching and Learning Islam; Transformative Religious Education

INTRODUCTION
The predominant inclination of Islamic education towards
exclusivity in various Islamic educational institutions has resulted in
alums who harbor inflexible and intolerant attitudes towards
individuals from diverse social and cultural backgrounds. Islamic
education has often been viewed as a potential source of radical
teachings, aligning with the observed connections between
perpetrators of terrorism and intolerance emerging from Islamic
boarding schools (Rokhmad, 2012). In his research on the perspectives
of Islamic boarding school leaders regarding jihad, violence, and
power, Nurrohman (2019) discovered that certain Islamic boarding
schools were identified as breeding grounds for the growth of radical
movements. The International Crisis Group (ICG) identified
analogous concerns related to the presence of Islamic boarding schools
associated with Jamaah Islamiah, a radical Islamic organization with
ambitions to establish an Islamic state (Prayoga & Sulhan, 2019). Once
renowned for their steadfast commitment to fundamental Islamic
principles, Islamic boarding schools have evolved into institutions
emphasizing impenetrable Islamic distinctiveness, displaying limited
adaptability to a pluralistic society (Pohl, 2006).
The secluded environment of certain Islamic boarding schools
referred to as pesantren, has prompted Islamic education to grapple
with diverse challenges, including inter-religious violence, inter-
ethnic conflict, and intolerance (Pohl, 2006). Extensive research has
been conducted on the Islamic education system within pesantren,
exploring its dynamics in confronting external challenges. These
studies delve into various aspects, including institutional history,

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 Transformative Religious Education in Darussalam Gontor

curriculum development, and learning strategies (Steenbrink, 1997;

Hefni, 2012; Zarkasyi, 2013; As’ad, 2015). The radical tendencies
within Islamic education are linked to incorporating religious
doctrines as the foundational elements of the curriculum in Islamic
boarding schools (Mujahidin, 2011; Novia, 2016; Asrori, 2017; Suryadi
& Mansur, 2018). Concerning learning strategies, there has been a shift
in the educational paradigm and learning models, urging Islamic
boarding schools to modernize their approach, distinct from
traditional indoctrination (Suheri, 2017; Shidiq, 2017; Ritonga et al.,
2019). However, these studies have yet to deal with the issue of the
relationship between pesantren and society. Our view is that in today’s
society, pesantren as an educational institution should represent the
transformation of society from a traditional domain into a more
modern one to ensure the pesantren sustainability.
This paper intends to present the outcomes of our investigation
into the perspectives of pesantren, kiyai (headmaster), and teachers at
Pondok Modern Darussalam Gontor (PDMG) regarding the role of the
pesantren as a hub for fundamental Islamic instruction. Additionally,
we elaborate on how kiyai and teachers implement their perceived
transformative model to facilitate non-radical religious education.
Consequently, we addressed the following research inquiries: (1) How
is transformative value inculcation implemented in a pesantren? (2)
How does a pesantren sustain its existence and independence? and (3)
How does a pesantren effectively model transformative education
through its educational system? The results of this study indicated a
shift in the orientation of pesantren education from traditional
teaching methods to transformative character education. This shift
aims to instil values such as independence, entrepreneurship,
tolerance, and societal engagement, in addition to imparting the
values of faith. Scholars contend that imparting transformative values
within pesantren occurs both in the classroom setting and through

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direct interactions involving kyai, students, teachers, and staff with

diverse character backgrounds.
The triumph of transformative education in pesantren is
contingent upon students reflecting critically on their prevailing
values, considering their diverse backgrounds. Given the study's
focus on teachers' and students' learning of Islam in an Islamic
boarding school, the theoretical framework will be aligned with adult
learning theories. Transformative learning theory (TLT) will mainly
guide and inform the study. This section provides detailed
explanations of TLT, adult learning and critical reflection, religious
education, and the Islam learning, along with an exploration of the
role of TLT in pesantren.

LITERATURE REVIEW

Transformative Learning Theory

This paper presents the results of a study conducted in Indonesia
examining the Islamic learning among teachers and students in an
Islamic boarding school. In this section, we employ Mezirow's
framework to contextualize the introduction of transformative
education in Indonesia and set the stage for the study. According to
Mezirow (1994, p.198), transformative learning is a theory of adult
learning that aims to “describe and analyze how adults learn to make
meaning of their experience.” Mezirow (2003) further defines
transformative learning as “learning that transforms problematic
frames of reference - sets of fixed assumptions and expectations
(habits of mind, meaning perspectives, mindsets) - to make them more
inclusive, discriminating, open, reflective, and emotionally able to
change.” (p.58). This view suggests that adults' way of thinking (frame
of reference) can be influenced by their experiences, which can change
through reflective practices. This frame of reference may include
several aspects of our lives, such as interpersonal relationships,

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political views, cultural bias, stereotyped attitudes and practices,

moral-ethical norms and religious doctrine (Mezirow, 2003). With our
study, this frame of reference may involve cultural bias, religious
doctrine, and moral-ethical norms.
Critical reflection is one of the key concepts of Mezirow’s TLT
deployed in this study. Mezirow (1994, p.222) points out that:
Critical reflection and rational discourse are processes of adult learning
emphasized by those cultures experiencing rapid social change in
which old traditional authority structures have been weakened, and in
which individuals must be prepared to make many diverse decisions
on their own.
This statement indicates that in today’s fast-changing society,
adults are challenged to think critically and rationally about their
personal and collective lives and must prepare to move from their old
way of doing things to a new approach. In this process of thinking to
make changes, adults will use their interpretation skills to make their
experience meaningful and as a guide to their actions.
Accelerated changes in social structure, life orientation, and
lifestyle in society encourage a paradigm shift in educational
management from centralized to participatory models. Hence, there
must be an effort to put education in the transformation process in the
whole system of social change. Every educational effort must
transform the relationship among teachers, students, and institutions.
Education prepares qualified resources, occupies a central position in
carrying out social change, and spearheads the changes society
requires to survive in modern times and anticipate changing
situations (Sujarwo, 2014). Humans need education in their lives, and
education is a human effort to develop self-potential through learning.
Education is a conscious and planned effort to realize the learning
process for students to develop their potential and to have religious
and spiritual strength, self-control, personality, intelligence, noble
character, and skills entailed by themselves, society, nation, and state

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(Sisdiknas, 2003). Learning is an interaction process of learners,

educators, and all resources in a learning environment (Hanafy, 2014;
Marbun, 2019). Transformative education is extensively linked with
transformative learning, which will be discussed next.
The transformative learning theory (TLT) is a constructivist
theory that attempts to explain how adult educators promote the
transformation of the personal perspectives and beliefs their students
hold (Williams, 2013). Transformative learning is a process of
fundamental change in a person regarding appearances,
characteristics, and perspectives. This change occurs after a person
succeeds in understanding and critically interpreting his life
experiences so that he becomes an inclusive person, accepts renewal
of ideas, and develops to be better than before. Learning outcomes
related to cognitive development are related to changes in student
perspectives. Students in transformative learning are conditioned to
reflect critically and improve their abilities according to their potential
(Mezirow, 1978; Rosmilawati, 2017). Transformative learning involves
critically reflecting assumptions that may occur in group interaction
or independently. Testing the validity of a transformed frame of
reference in communicative learning requires critical dialectical
discourse (Mezirow, 1978; Taylor, 2008). Critical-dialectical discourse
refers to creating dynamic relationships among teachers, students, and
a shared body of knowledge to promote student learning and personal
growth (White & Nitkin, 2014).

Transformative Learning Theory, Religious Education, and the

Learning of Islam
Religious education serves as a guiding reference for
individuals, influencing their religious values, and practices and
shaping their thinking and behavior in society (Barnes, 2016).
Religious education introduces goodness and humanistic values,
particularly emphasizing religious values within the frame of

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knowledge (Parker, 2014). Religious education represents an

integration of intercultural studies and education, prioritizing human
rights. This orientation leads to religious education learning
emphasizing inter-religious dialogue (Gross, 2011). Within religious
education, teachers and students engage in discussions to reinforce
knowledge of previously applied religious values and practices
(Rymarz & Belmonte, 2020). Religious education serves as a crucial
avenue for transmitting religious values through an improved
pedagogical curriculum, influencing the strengthening of faith (Reck,
2012; Koukounaras-Liagkis, 2019). However, it is not without
weaknesses, as it may sometimes inadvertently encourage intolerance
among individuals. Consequently, there is a recognized need for
multi-religious education to foster social unity and mutual respect
(Clayton & Stevens, 2018).
Religious learning in schools often aims at social harmony and
tolerance among citizens through understanding civic beliefs and
ethics to provide moral education so that students can treat others
rightly (Clayton & Stevens, 2018). It is achieved through family, peers,
and schools, which involves accepting values, standards, community
habits, and adaptability in a larger social context (Gross, 2011). The
socialization of religious identity involves three basic dimensions: (1)
The content of teachings (elements of faith, sacred texts, sacred rituals,
and religious rituals); (2) Structure (monolithic or pluralistic); and (3)
Process (indoctrination through learning, repetition, memorization of
sacred text, identification, exploration, and reflection) (Gross, 2010).
Some difficulties identified in religious education studies include bad
practice, low-class activity, weak resources, especially a shortage of
qualified expert teachers, lack of articulation, and teachers needing
more understanding of the conceptualization and objectives of
educational goals (Moulin, 2015).

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The Role of TLT in Islamic Boarding School (Pesantren)

Mezirow (1994) claims that transformation theory is a universal
model for adult learning. This so-called ‘transformative learning
theory’ (TLT) applies to the learning cultures of the Islamic boarding
school. According to Mezirow (1994), learning is an ‘interpretation of
the meaning of one’s experience as a guide to action.’
By blending the school curriculum with religious values, the
Islamic boarding school offers a well-balanced education for students.
The aim of pesantren is to prepare its students for the challenges of
globalization to modernize the institution (Putro, Suyanto & Suryono,
2019). The pesantren offers a curriculum that combines modern
technology with Islamic teachings, allowing students to fully grasp the
principles and values of the religion (Huda et al., 2020). Ever since
Kulliyatul Mu'allimin al-Islamiyah (KMI) was founded on December
19, 1936, coinciding with the 10th anniversary of PMDG, the
international curriculum has been implemented at Pondok Modern
Darussalam Gontor Ponorogo (PMDG) (Zarkasyi, 2005). As the
founder of KMI and with his eleven years of pesantren education at
Sumatra Thawalib, West Sumatra, Indonesia, KH Imam Zarkasyi
played an influential role in the design and development of the
curriculum. The pesantren has evolved into an international
curriculum, so they have moved away from traditional learning
approaches. As a modern Islamic school, KMI offers a six-year
education program comprising three years of Junior High School and
three years of Senior High School. The KMI provides Islamic and non-
Islamic subjects, and the languages used for instruction and daily
communication include Arabic and English (Zarkasyi, 2005). The
pesantren has evolved into an international curriculum, so they have
moved away from traditional learning approaches.
The pesantren’s curriculum accentuates the Qur’an and Hadith
values, creating intelligent, religious, well-mannered, competent

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individuals (Arifin et al., 2018). The Islamic boarding school combines

three paradigms of knowledge: (1) Paradigm of science or knowledge
gained through reasons and senses such as Fiqh; (2) Logical paradigm
or knowledge with abstract objects such as philosophy; and (3)
Mystical paradigm obtained by taste (Syakroni et al., 2019).
Furthermore, PMDG's bilingual (trilingual) learning environment and
fully facilitated boarding contribute to its exclusive private school
status (Efrizal, 2012; Vignato, 2012; Parker, Hoon, & Raihani, 2014).
Concerning transformative learning theory, the PMDG’s first
paradigm can be linked to Mezirow’s critical reflection, leading to
significant personal transformation. Mezirow (1997) maintains that
critical reflection is equally required to support, among others, a
social, cultural and educational system. Further, Mezirow (1997) states
that transformation in frames of reference or way of knowing occurs
through critical reflection. This assertion indicates that in
transforming points of view, it is essential for individuals to reflect
both individually and socially.
In the context of pesantren, earlier studies have examined how the
kiyai and teachers practice the reflection. For example, in their analysis
of the implementation of the Sufism-based character education model
in pesantren using Paulo Freire's transformative education theory
(cited in Wajdi, Lubis, and Siregar (2019), Wajdi, Lubis and Siregar,
(2019) found that daily Sufism rituals as a unique model of character
education practiced by teachers and students are based on solid
Sufism brotherhood. This study proves that pesantren has a vigorous
role in implementing character education for transformative
education in Indonesia. The study's limitation is that it focuses on
clerics and teachers as central figures. Transformative education
highlights students' independence and critical reflection. Therefore,
critical reflection must be framed in a learning system that encourages
critical reflection and independent learning at the pesantren.

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Concerning radicalism, transformative learning is significant in

preventing radicalism in pesantren. Radicalism means being fanatical
to one opinion and negating the opinions of others, disbelieving other
groups that disagree, and being textual in understanding religious
texts without considering the essential purpose of shariah or maqashid
al-shari’ah (Masduqi, 2013). The violent Islamic groups, demonstrating
intolerance of differences and self-righteous and terrorizing
behaviors, have contributed to social concerns, including education;
these characteristics of Islamic groups indicate radical Islam.
Moreover, in certain instances, Islamic groups openly advocate for the
replacement of the state policy of Pancasila with a religious basis.
Additionally, there are cases where individuals hastily label others as
infidels, thaghut (to go beyond the measure), and heretics.
Moreover, the Middle Eastern’s invasion of transnational Islam
adopting violent Islamic ideology is immensely worrying for people
and the government. Strategic approaches to eradicate radical Islamic
ideology or deradicalization must be prepared in all areas or
institutions. Students who are at risk of being exposed to radical Islam
need to be educated in an educational institution as it is an ideal
platform to develop students’ understanding of moderate Islam. This
is called preventive deradicalization (Rokhmad, 2012).
Tolerant and inclusive transformative education should be
implemented in pesantren and other Islamic educational institutions.
This type of education involves a teaching and learning process that
prioritizes openness in responding to differences of opinion. It should
be built on the character of students who prioritize humility,
generosity, friendliness, and politeness in respecting others.
Additionally, it emphasizes the importance of emotional control in
addressing differences. Tolerant and inclusive Islamic education must
also be rooted in a critical culture where students can reprimand and

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advise if any member of society undermines the social code of ethics

(Masduqi, 2013).
Pesantren plays a crucial role as an agent in fostering Islamic and
Indonesian values, emphasizing a balanced understanding of Islamic
teachings and the cultivation of religious moderation values.
Promoting religious moderation is achieved through endeavours to
harmonize the comprehension of Islamic teachings while
incorporating the nation's noble values that evolve in society. This
approach aims to ideologically establish a framework of
consciousness that embraces diversity, encompassing aspects such as
culture, tribe, ethnicity, and religion. The model of religious
understanding within pesantren does not lean towards conservative
attitudes resistant to the reality of national diversity. Simultaneously,
pesantren does not emphasize a learning process that tends towards a
liberal attitude, lacking responsibility for maintaining Islamic values.
Instead, the moderate understanding model is chosen, aligning with
pesantren's scientific development tradition (Muhtarom & Fuad, 2020).

METHOD

Research Scope
This study aimed to build knowledge and understanding of how
transformative learning was constructed in the context of PMDG.
Mezirow’s (2003) discussion on research methods in transformative
learning theory refers to Habermas’ (1981) two types of learning:
instrumental and communicative. Mezirow (2003) asserts that
qualitative research is often more suitable for communicative learning
studies. Mezirow further asserts that communicative learning
emphasizes analyzing a person's meaning when communicating with
an interlocutor. Understanding communications emphasizes
“rightness, sincerity, authenticity, and appropriateness rather than
assessing a truth claim” (Mezirow, 2003, p. 59). This statement

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indicates that someone's ways of thinking, frame of reference, or

meaning structure are closely tied to their experiences, intentions, and
beliefs and are not dictated by a predefined statement. In this
qualitative approach, examining adults' reasoning about their beliefs
aids researchers in reaching a possible judgement (critical-dialectical
discourse). The development of someone’s logic involves ‘analogic-
abductive inference’, signifying that the reasoning of research
participants contributes to the development of ‘an abstract
conceptualization’ (Mezirow, 2003).

Research Design, Research Site, and Research Participants

Following Mezirow’s (2003) statement above, we adopted a
qualitative case study design in our research, a similar approach used
by Zarkasyi (2005) where he utilized a transformative learning theory
in the context of pesantren at Pondok Modern Darussalam Gontor
Ponorogo (PMDG). PMDG has, for almost 100 years since its
inception, defined itself as a modern pesantren that is not affiliated
with any particular religious affiliations (Zarkasyi, 2005). The PMDG,
located in Gontor, East Java, Indonesia, was opted as the research
setting because of its availability and accessibility (Merriam, 2009;
Patton, 2002; Yin, 2009), where the three Indonesian authors have
access to the context through a kyai, the founder of PMDG, in the
intended pesantren. The PMDG’s founders, leaders, and teachers have
different religious backgrounds and represent multi-ethnic groups.
The pesantren founder is commonly known as Kyai. A kyai holds a
strategic position, leveraging networks of relationships to facilitate the
exchange of ideas and resources across local, regional, and
international boundaries (Buresh, 2002). Similarly, PMDG’s students
are multinational, including Indonesian, Malay, Bruneian, and Thai.
As an independent and modern pesantren, PMDG is academically and
financially independent and is not legally obligated to follow the
national curriculum (Zarkasyi, 2005).

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This research focused on the overall educational process related

to values, orientation, educational goals, and the learning system at
PMDG. We conducted the study for two years, from February 2018 to
January 2020, and collected the data from observations of daily,
weekly and monthly student activities and annual activities such as
orientation week (khutbatul `arsy) attended by all students.
Following Mezirow et al.'s (1975) qualitative research design, we
conducted four one-to-two-hour semi-structured in-depth interviews.
The participants included the kyai, who holds the highest-ranking
position in the leadership hierarchy of PMDG, the PMDG director,
and two experienced teachers. The aim was to gain insights into how
the personnel at PMDG perceive the overarching function of the
pesantren as a center for fundamental Islamic teaching and how they
construct transformative education. All interview participants were
male, with the two teachers in their mid-fifties. The kyai and school
director, aged in their seventies and sixties, held authoritative roles
within the pesantren, while the two teachers served as classroom
executors. All attendees were male, as the central PMDG is exclusively
tailored for male students. The pseudonyms employed in this report
were deliberated and consented to by the participants, except for KH
Imam Zarkasyi, the founder, whose contributions to PMDG are
extensively referenced in this study.
We observed classroom learning activities fostering shared
discussions and public speaking training sessions. After some time in
the field, we also acted as interviewers to gather information.

Data Triangulation
Our qualitative data were collected through documents, in-depth
interviews, and research diaries. Document reviews were carried out
to examine and analyze relevant documents. In analyzing the
documents, we applied document analysis techniques, involving
curriculum, program guides, PMDG magazines, books, journal

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articles, and research reports. The PMDG magazine used was Wardun:
Warta Dunia Pondok Modern Darussalam Gontor. Books consisted of a
biography of KH. Zarkasyi, and a management book entitled
Manajemen Pesantren: Pengalaman Pondok Modern Gontor (Pesantren
Management: Experience of Pondok Modern Gontor) written by KH.
Abdullah Syukri Zarkasyi (the son of KH Imam Zarkasyi), and PMDG
relevant books published by PMDG and their alums. Meanwhile,
journal articles incorporated and research reports embraced. We
deployed such documents in our study to find out all learning
programs at the pesantren and triangulate data with the testimonies of
alums and other researchers who have conducted studies at PMDG.

Data Analysis
Following Mezirow’s transformative learning theory (TLT), we
have employed the data analysis technique used by Mezirow et al.
(1975). Their methodology and rationale chapter highlighted a
descriptive analysis technique with explanatory and predictive value.
In their methodology and rationale chapter, Mezirow et al. (1975, p.10)
suggested a descriptive analysis technique as "one that would have
explanatory and predictive value, of key qualitative factors that could
be fashioned from insightful generalizations about evolving
programs." Our understanding of this perspective is that engaging in
descriptive analysis is a valuable practice for course or program
designers. It enables them to acquire insights and make predictions by
leveraging key qualitative factors derived from perceptive
generalizations about the programs they are currently developing.
This approach aligns well with our analysis of the PMDG as a center
for Islamic teaching that strives to cultivate transformative learning to
address the challenges posed by globalization. In our descriptive
analysis, we employed selected and devised procedures to
comprehend and generalize the evolving interaction processes among
students, staff, and administrators at PMDG. Indeed, utilizing selected

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and devised procedures in our descriptive analysis was crucial for

explaining how transformative education programs operate at PMDG.
It is important to note that, as suggested by the case study design used
in our research, the results of this study expressly represent a case
study of PMDG in the East Java province of Indonesia. Therefore, the
findings can only be generalized to other contexts if those contexts
exhibit similar characteristics in terms of situations and participants,
as observed in this study.
While Mezirow et al. (1975) utilized the descriptive analysis
technique in a comparative study involving fieldwork and survey
methods, reflecting a mixed-method research design, it is essential to
note that their data analysis technique differs from ours. Therefore,
our analysis procedures encompass various steps, as advised by Miles
et al. (2018), including raw data collection, partial data processing
involving write-ups, transcriptions, commented-on versions, data
coding, memos or researchers' reflections on the conceptual meaning
of the data, search and retrieval records, data displays, report texts,
and a general chronological log or documentation of data collection
and analysis work, along with an index of all the materials mentioned
above. We adhered to all the recommended procedures, analyzing the
data collected from documents, interviews, and research diaries that
encapsulated our observations throughout the two-year research
period. We engaged in multiple data readings to comprehend their
meaning and identify emerging themes. Subsequently, the data were
analyzed and interpreted.

RESULTS
Based on our data analyses, three major themes emerged, which
will be further discussed below. In the first section, the data analysis
reporting is linked with the issue of PMDG's philosophical values,

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followed by a discussion of the PMDG curriculum and the final

section of the findings concerning the PMDG’s learning strategy.

Philosophical Values
Our document review and in-depth interviews suggested that
the PMDG education system has been built on the fundamental values
formulated by its founders. These fundamental values are
encapsulated in a motto, Panca Jiwa (Five Spirits), and Panca Jangka
(Five Terms), as outlined in the book "Manajemen Pesantren:
Pengalaman Pondok Modern Gontor (Management of Pesantren:
Insights from PMDG)." Besides, the core values of PMDG play an
integral and comprehensive role in shaping all policies within the
institution. The values and policies of PMDG are communicated to all
students annually during the Khutbatul' Arsy event. The program
serves as an orientation and introduction period designed to acquaint
individuals with the entirety of the PMDG institution, ensuring they
perceive PMDG with the attention and consideration it deserves
(Zarkasyi, 2005).
PMDG's guiding principle is embodied in its motto, which
focuses on developing individuals with solid ethics, physical wellness,
extensive knowledge, and open-mindedness. A virtuous individual is
of the utmost importance and represents spiritual growth. The concept
of a healthy body is encapsulated in the phrase al-‘Aql al-Salim fi al-
Jism al-Salim, emphasizing that a sound mind resides in a healthy
body. Having a wide range of knowledge means avoiding binary
thinking, as PMDG does not acknowledge the division between
religious and non-religious studies. Beyond mere knowledge
acquisition, students cultivate methodology and engage in critical and
rational thinking to fully comprehend new knowledge. Free thinking
does not entail absolute freedom. Freedom, within the realm of
thought at PMDG, does not negate the principles of religion and
nation. In nurturing freedom of thought, the institution educates

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students to evolve into mujaddid (reformers) who refrain from

idolizing any individual, including a kyai. This is the last phase, which
students can only enjoy after going through the previous three basic
foundations (Zarkasyi, 2005).
As an Islamic institution, PMDG plays a significant role in
shaping values, and the shared values within the PMDG environment
include sincerity, modesty, independence, ukhuwwah Islamiyah
(Islamic brotherhood), and freedom, thus so-called Panca Jiwa,
meaning the five values (Zarkasyi, 2005) as elaborated in the PMDG
document:
Panca Jiwa represents the moral values that form the foundation of the
character of individuals associated with PMDG, including students,
teachers, kyai, and even the kyai's family. Sincerity, the fundamental
essence of all values, entails engaging in actions without seeking
specific benefits or personal gain. The founders of PMDG exhibit
sincerity by generously donating the entire PMDG asset, except for the
kyai's private residence. Modesty permeates the ethos of life at PMDG,
creating a harmonious atmosphere. Instances of modesty are evident
in the kyai's private life, from how he dresses and eats to his overall
behavior, serving as a role model for students to embrace a modest
lifestyle. Self-sufficiency or independence is the capability to assist
oneself. A self-reliant individual is capable of learning and attending
to all their needs without consistently relying on others. A self-reliant
institution can thrive based on its capabilities and does not consistently
depend on external assistance.
Nevertheless, PMDG does not rely on support from external sources
to foster its development. The foundation for interactions within the
PMDG system is built upon Islamic brotherhood, involving students,
kyai, and teachers. The essence of brotherhood cultivates a readiness
to share both joys and sorrows. This sense of sharing is anticipated not
just during their tenure at PMDG but is intended to evolve into a
lasting trait for students upon their reintegration into society. The
spirit of freedom is intertwined with the autonomy of choices, as
evidenced by PMDG's liberty in shaping its curriculum and academic
programs. (Zarkasyi, 2005).

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Curriculum
Kulliyatul Mu’allimin al-Islamiyah (KMI), the Islamic Teachers
College, is the institution responsible for overseeing the academic
pursuits of PMDG students. The grading system comprises both
regular and intensive programs. The PMDG teacher, Budi, said:
The regular program is designed for those who have completed six
years of Elementary School, covering grades 1-6 consecutively. In this
program, grades 1-3 at KMI are equivalent to Junior High School, and
grades 4-6 are equivalent to Senior High School. On the other hand, the
intensive program at KMI is a four-year track for High School
graduates, encompassing grades 1, 3, 5, and 6. Intensive classes are
conducted explicitly in grades 1 and 3, labeled as Intensive Class 1 and
3. Grade 5 follows the regular program, accommodating graduates of
Elementary School who have progressed to grade 5. (Budi/05/18).
Regarding curriculum, in his discussion on the PMDG, Zarkasyi,
the PMDG founder, said, “The curriculum at KMI strikes a balance
between religious and non-religious content, featuring textbooks
compiled by KH. Imam Zarkasyi, the founder of PMG.” (Zarkasyi,
2005). The KMI curriculum integrates 100% religious lessons and 100%
non-religious lessons, emphasizing that non-religious knowledge
holds a pivotal position equal to religious knowledge, considering
them both essential components. The KMI curriculum encompasses
eight areas of study: (1) Arabic language, (2) Dirasah Islamiyah
(Islamic studies), (3) Al-tarbiyah wa al-ta’lim (education and
teaching), (4) English language, (5) Mathematics, (6) Natural Sciences,
(7) Social Sciences, and (8) Indonesian Language and Civic Education.
Intensive language instruction is reinforced by delivering lessons in
either Arabic or English. Fiqh (jurisprudence) lessons in specific classes
are conducted in Arabic, considering that students comprehend the
language. The Fiqh lesson comprises straightforward and
uncomplicated material. First-grade students study the Fiqh of
worship in Indonesian. From second to sixth grade, students delve

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into Fiqh subjects such as mu’amalat (economy), munakahat (marriage),

and jinayah (criminal), with instruction delivered in Arabic,
referencing standard Arabic textbooks (Zarkasyi, 2005).
Our research diaries indicated that observations of classroom
learning revealed a mandatory use of Arabic and English in daily
conversations for students within six months of their arrival at PMDG.
I observed that students are urged to employ spoken and written
Arabic and English in everyday conversations. In their extracurricular
programs, conducted three times a week, both in the morning and
evening, students are prompted to speak in Indonesian, Arabic, and
English. Speaking practice aims to nurture self-confidence, refine
language skills, and create materials relevant to national and
international issues. Twice a week, one-hour classroom sessions are
dedicated to activities focused on enhancing vocabulary and engaging
in conversations with teachers and students. The goal is to promote
students' oral communication skills. (RD/09/18)
As mentioned in "Manajemen Pesantren: Pengalaman Pondok
Modern Gontor," the KMI enhances language skills through various
activities, including book discussions, pilgrimage training, writing
scientific works, teaching practice, economic study tours, and
conducting debrief sessions for students before completing their
studies at KMI. Fath al-kutub is a practice for reading books,
particularly classical ones, to develop and assess students' proficiency
in Arabic. Students are assigned specific discussion tasks related to
issues in faith, jurisprudence, hadith, interpretation, and morals.
Students must present a written report detailing the outcomes of their
discussions to their supervisor. Students in grades 5 and 6 engage in
this collective activity for one week. Fath al-mu’jam involves fifth
graders in the practice of using an Arabic dictionary. Al-rihlah al-
iqtishadiyah is a direct study of business and entrepreneurship
(Zarkasyi, 2005).

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Learning Strategy
PMDG employs educational strategies to achieve its educational
objectives, following a learning and teaching program outlined by
Hisham, the Director of PMDG, as indicated in his statements below:
The resources of PMDG, including kyai, teachers, students, and staff,
along with its infrastructure, are dedicated to fostering an ideal
educational environment. PMDG welcomes students from diverse
Islamic backgrounds, including those affiliated with organizations
like Nahdlatul Ulama and Muhammadiyah. The guiding principle
embraced by the Trimurti (Three founders of PMDG) is "Berdiri di atas
dan untuk semua golongan" (Standing above and for all groups).
Therefore, PMDG accommodates all Muslims who aspire to study
there without discrimination based on their various Islamic
affiliations. (Hisham/02/19) The PMDG students from various
backgrounds of Islamic affiliations learned a tolerance attitude
towards diversity, as said by Syam:
Students enjoy the freedom to explore diverse perspectives
(khilafiyah) and articulate their opinions with robust arguments. One
approach to fostering tolerance for disagreement involves teaching
khilafiyah, utilizing Bidayat al-Mujtahid, a book dedicated to
addressing differences of opinion. PMDG leaders maintain strict
guidance, particularly concerning khilafiyah issues, and students who
deviate from the directions of PMDG caregivers are held accountable.
(Syam/10/18) Budi said that PMDG requires students to practise self-
management.
In a commitment to support students throughout their academic
journey at PMDG, a student-managed organization named
"Organisasi Pelajar Pondok Modern Students (OPPM)", or the
"Organization of Modern Islamic Boarding School", has been
established. This organization operates under PMDG's supervision
and support, preparing students with real-life societal experiences.
(Budi/05/18)

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Zarkasyi elucidates that the scouts at PMDG play a pivotal role

in education, contributing to shaping personality, mental
development, and the cultivation of noble morals. The mandatory
scouting activity for all PMDG students has been instituted under the
name "Bintang Islam" since the inception of PMDG (Zarkasyi, 2005).
The student dormitories at PMDG, commonly called ‘rayon,’ are
autonomously managed by the students. This hostel organization
operates under the structural oversight of OPPM, the caretaker of the
student activity center. Established in July 1967, OPPM has been a
platform for nurturing and facilitating students' creativity to gain
practical experiences. Administrators of OPPM are democratically
elected students from the final grade (grade 6). The election for the
chairman and board of OPPM takes place annually. OPPM
encompasses divisions overseeing various student activities,
including education, information, health, sports, arts, libraries,
cooperatives, student canteens, languages, laundry, photography, and
environmental hygiene. 6th graders handle OPPM, while 5th graders
manage rayon organization with the assistance of 3rd and 4th graders.
In the cadre method, the selection of board members in dormitories
follows a democratic management process that includes a defined job
description and organizational rules. (Zarkasyi, 2005).
Mushi, another teacher, noted:
The assignment of students to dormitories is temporary. Students do
not remain in one room or dormitory throughout their tenure at
PMDG. Annually, a dormitory exchange takes place, allowing
students to move from one dormitory to another. Every semester sees
a rearrangement of rooms within a dormitory. This practice is
implemented to offer students diverse life experiences, encompassing
aspects of friendship, culture, and traditions.
Furthermore, PMDG places a strong emphasis on student discipline to
bolster the learning system. One of the methods employed by PMDG
to instil discipline is through tabkir, which is the obligation for students
to enter classes on time. This staff carry out KMI activity by controlling

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students' access to dormitories, kitchens, and other student areas to

help them develop their time management skills. (Mushi/02/19)
Our research diaries’ notes indicate that the learning schedule is
structured into two sessions (morning and evening). Morning lessons
are scheduled from 07:00-12:50, with two breaks (08:30-09:00 and
11:15-11:30). The study time is distributed across six teaching slots,
each lasting 45 minutes. Additionally, 1st to 4th graders are required to
attend classes from 14:00-15:00. In additional classes, the instructional
material comprises the core content of each curriculum, aiming to
provide students with a more profound understanding of specific
subjects. Furthermore, 4th and 5th graders are allocated afternoon
lessons for teaching practicum opportunities. An afternoon lesson
supervisor supervises afternoon class teaching. The daily schedule for
afternoon lessons mirrors that of the KMI staff, requiring teachers to
arrive in classes punctually, prepare teaching materials, and assess
their teaching. This includes overseeing classrooms and student
dormitories. Weekly teacher coaching sessions, referred to as Kemisan,
occur every Thursday, involving PMDG leaders and KMI directors.
This serves as a platform to align perspectives and communicate
crucial information about weekly PMDG activities and the
development and evaluation of teaching and learning. PMDG has
implemented a supervision system for teachers, where they prepare
their teaching materials before lessons, and this preparation is
reviewed and approved by supervisors or senior teachers. The
teaching materials encompass lesson planning, incorporating subject
matter, presentation stages, teaching methods, and evaluation
components.

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Table 1
Participation of PMDG Students and Teachers in the Cultivation of Noble Values.
Philosophical
Transformative
Values (The Five Role Model and Values Learnt
Values
Spirits)
Sincerity - Kyai contributes to PMDG's
assets, including those from
their personal properties. Diligence
- Kyai and teachers do not Sincerity
receive a nominal salary; Responsibility
however, PMDG ensures their Discipline
welfare.
Modesty -There is no distinction in the
quality of living quarters
between Kyai and the PMDG
building, emphasizing equality.
Confidence
-There is no differentiation
Concern
between rich and poor students.
Humbleness
-The construction of PMDG
buildings follows the principle
of fulfilling essential needs.
Self -Sufficiency -PMDG is self-reliant and does
not depend on external
assistance.
-PMDG students manage
various aspects of their needs,
including shops, canteens,
kitchens, finances, secretariats,
Independence
dormitories, sports, and courses.
Responsibility
-PMDG students actively
Criticality
maintain cleanliness across
Professionalism
various areas of the institution,
Confidence
including dormitories,
courtyards, mosques,
classrooms, and offices.
- Students at PMDG collaborate
under supervision in the
construction of PMDG
buildings, contributing to

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Jusubaidi et al.

developing and maintaining the

institution's infrastructure.
Islamic -Students at PMDG share their
Brotherhood joys and sorrows, fostering a
sense of community and mutual
support within the institution.
-Students collaborate in Nationalism
activities such as managing Inclusiveness
organizations, participating in Rationality
sports, night guarding, Tolerance
engaging in speech training, and
contributing to scouting
activities at PMDG.
Freedom -The PMDG independently
formulates its curriculum and Criticality
academic programs, free from Reflection
external influence or control. Transformation
-The PMDG remains Creativity
unaffiliated with any specific Democracy
mass organizations or political Inclusiveness
parties, maintaining its Tolerance
autonomy and independence.
Source: Primary data.

Educational Goals and System for Assessing Achievements

In the book "Manajemen Pesantren: Pengalaman Pondok Modern
Gontor (Management of Pesantren: Insights from PMDG)" and according
to our observations as documented in our research diaries, KMI
conducts learning assessments for 1st to 6th graders using three
formats, which include daily exams, mid-year exams, and year-end
exams. The 6th graders are mandated to undergo mid-year exams
encompassing all subjects studied from grades 1 to 5, and a concluding
final exam is administered in their last academic year. In 6th grade,
students must undergo various assessments, including a practical test,
to qualify as an imam for Friday prayers and a preacher at Jami
Mosque. Additionally, they are evaluated on their ability to lead

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prayers in student rooms through tests and practical exercises in

collaboration with KMI staff overseeing education and teaching. Next,
the teaching practice exam (al-tarbiyah al-‘amaliyah) for 6th graders is
conducted in 1st - 5th grader classrooms under the supervision of senior
teachers (Zarkasyi, 2005).

DISCUSSION

Transformation of Values
The results of our data analysis indicated that PMDG establishes
a model of character transformation education for students in
Indonesian Islamic boarding schools, fostering independence in
internalizing noble values of religion and culture. PMDG formulates
core philosophical values by critically reflecting on religious values
and addressing various social issues. The independence of PMDG is
initiated through efforts to distance itself from the Indonesian
government. PMDG does not adhere to the national education
curriculum established by the government. Instead, it has developed
a comprehensive curriculum and institutional management system to
implement educational programs that prioritize the development of
student characters alongside a thorough understanding of the subject
matter.
The PMDG addresses social conflicts within the Indonesian
community arising from ideological and religious differences by
emphasizing the value of Islamic brotherhood (ukhuwwah Islamiah)
without making distinctions based on Islamic affiliations. The
cultivation of a critical and moderate character, centered amidst
various religions, religious schools, and cultures, is imparted to all
students at PMDG. The PMDG adopts the motto "Stand above and for
all groups". The Kyai and PMDG teachers serve as role models in
character education for students because they are not affiliated with
specific religious organizations. PMDG imparts all students a critical

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and moderate character by encouraging them to stand amid diverse

religions, religious schools, and cultures.
PMDG meets society's requirements for a robust, healthy, open-
minded, and progressive generation with its motto, highlighting the
development of high order thinking, physical well-being, knowledge,
and free-thinking Muslim believers. This ethos is personified through
foundational values known as Panca Jiwa (Five Spirits), encompassing
sincerity, modesty, independence, ukhuwwah Islamiyah, and
freedom. These values are consistently socialized, practiced, and
enforced within the educationional system by all education
components of PMDG. The value of Islamic brotherhood, devoid of
considerations of race and ethnicity, is consistently demonstrated in
students' learning patterns. The students are organized based on their
hometowns, called consulates, but they are encouraged to expand
their daily interactions beyond peers of the exact origin. Each room is
composed of students hailing from diverse hometowns. Their
allocation to these rooms is flexible, as they are periodically rotated,
allowing PMDG students to engage with a diverse array of culturally
heterogeneous peers.
Integrating inclusive and non-fanatical religious principles in the
PMDG learning system aims to emphasize the mastery of Arabic,
enabling students to refer to the sources of religious texts directly.
Students in grades 5 and 6 are equipped with the capability to study
various classical religious references. Fifth graders are also
encouraged to foster open-mindedness by studying Bidayat al-
Mujtahid on Fiqh or Islamic law, which involves comparing Islamic
affiliations and understanding their arguments. Engaging in critical
learning and thinking about religion can prevent students from
developing fanatical exclusivity, transforming them into tolerant and
inclusive individuals. The PMDG students are given numerous
opportunities to reflect on social issues beyond the confines of PMDG

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and respond appropriately to these diverse challenges. They have

undergone training in delivering speeches in three languages:
Indonesian, English, and Arabic. They take turns delivering speeches
in front of their peers on specific themes related to real social issues.
Outside classroom activities stimulate critical thinking and foster the
courage to express opinions publicly.
PMDG’s decision to stand amidst diverse religious affiliations
was historically a critical reflection of national issues. During that
period, Indonesian Muslims faced a potential division between
reformer and traditionalist groups. When PMDG was established in
1926, the reform movement gave rise to religious organizations like
Persis and the Muhammadiyah. The reformist movement triggered
the Nahdlatul Ulama (NU) response, which defended cultural
traditions. The intersection of reformist and traditionalist groups
eventually resulted in conflict among Indonesian Muslims (Noer,
1982). This critical reflection shaped the personalities of the founders
of PMDG, known as Trimurti, namely KH. Ahmad Sahal, KH. Imam
Zarkasyi, and KH. Zainudin Fananie, making them open-minded and
non-fanatical toward any particular religious affiliations. The three
brothers had experiences in Dutch government public schools and
religious education in traditionalist and modernist Islamic boarding
schools.

Ensuring the Continuity of PMDG

An independent and critical stance often raises suspicions and
may lead to tensions with the government. Criticizing government
policies can be viewed as opposition to the state. Educational
institutions may be required to align with all values set by the state to
conform to government programs. To sustain the principles of values
and character, Islamic boarding schools need to maintain positive
relations with the government to ensure that the government's
direction does not solely dictate changes.

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PMDG instils the value of independence by reinforcing internal

institutions with the principle of ‘Berdikari’ (standing on one's own
feet) in management, nurturing, learning, and funding. PMDG
cultivates financial independence, avoiding dependence on
government or private assistance. PMDG establishes diverse
initiatives to bolster its funding while instilling entrepreneurial values
in students. Senior students who are members of the Organisasi
Pelajar Pondok Modern (OPPM; Students Organization of Modern
Islamic Boarding School) and scouts manage various business units.
These initiatives, including student cooperatives, student shops, and
canteens, aim to impart the values of independence and
entrepreneurship. The practical application and internalization of the
value of independence ultimately contribute to transforming students’
personalities.
PMDG's connection with society is evident through its
cultivation of solid relationships with alums, viewing them as family
and representatives of PMDG in society. Although not affiliated with
specific religious affiliations or community organizations, PMDG does
not restrict its alums from actively participating in community and
religious organizations beyond the pesantren. The PMDG founder,
Zarkasyi, mentioned that PMDG alums have assumed leadership
roles in prominent Islamic organizations, including KH. Dien
Syamsudin served as the Chairman of Muhammadiyah from 2005 to
2010 and from 2010-2015, and KH. Hasyim Muzadi served as the
Chairman of Nahdlatul Ulama from 1999 to 2004 and 2005 to 2009. The
active involvement of PMDG alums aligns with the founders’
message, which encourages students to engage in community
activities based on their backgrounds, be it Nahdlatul Ulama or
Muhammadiyah, upon graduation.
Moreover KH. Additionally, KH. Idham Khalid, a PMDG
alumnus who served as the Chairman of Nahdlatul Ulama from 1956

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to1984 and as Deputy Prime Minister of Indonesia in the Ali

Sastroamidjojo II Cabinet and Djuanda Cabinet, emphasized in his
testimony, "We are from NU family and still members of NU after
studying in Gontor. We are the alumni whom Kyai and teachers of
Gontor hope. We are good NU members forever and not blind
fanatics.” (PMDG, 1996).
The independent nature of PMDG, unaffiliated with specific
religious schools of thought, coupled with the substantial
contributions of its alums across various organizations—religious and
non-religious, private, and governmental—ensures the enduring
strength and relevance of PMDG over time. PMDG alums, actively
engaged in diverse sectors, naturally embody the PMDG mission and
serve as institutional support, contributing to maintaining consistency
in values and the education system. This tradition is particularly
crucial amidst the cultural and political pressures stemming from the
Indonesian government's dynamic landscape of national education
policies (Steenbrink, 1997; Hefni, 2012; Zulfikri, 2017).

Islamic Boarding School as a Model for Transformative Education

The shift in paradigm within Islamic boarding school education,
transitioning from a focus on cognitive academic achievements to an
emphasis on character building, has positioned this Islamic education
institution as a model for transformative character education. The
objective of education extends beyond academic excellence, aiming to
establish a set of noble values for students. These values include
indicators such as independence, discipline, responsibility,
cooperation, piety, tolerance, nationalism, and respect for others. The
emphasis is on developing students who excel in mastering various
subjects and possess noble characters, enabling them to live
harmoniously and contribute productively to a pluralistic society.
PMDG has effectively positioned students as agents of societal
change. Character values are not merely memorized but are also

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Jusubaidi et al.

actively discussed and put into practice. The Islamic education system
adopts a participatory approach, encouraging students to address
social issues and fostering positive character development to advance
the nation, state, and religion. Students gain valuable experiences
through discussions on various national issues, delivering speeches in
three languages. The incorporation of daily social events into learning
materials becomes a potent method for building student character,
given that it supports their active involvement (Quillinan et al., 2019).
The character of students at PMDG, marked by tolerance, open-
mindedness, and rationality, aligns with religious moderation
requirements in confronting radicalism's dangers. A tolerant
disposition enables students to coexist in a diverse society, fostering
respect for religious and cultural differences. The belief in and
practising religious truths should facilitate an appreciation for
religious and cultural diversity. As highlighted by Masduqi (2013), the
implementation of transformative education to instil tolerant and
inclusive values is crucial in pesantren and Islamic education in
general, as it acts as a preventive measure against the emergence of
radicalism. Radicalism often arises from a narrow-minded stance
toward a particular religious affiliation and the rejection of diverse
religious perspectives. Additionally, radicalism may stem from a
literal interpretation of religious texts without considering the
overarching purpose behind establishing religious laws.
Despite implementing a transformative education system, the
values deeply embedded as references within pesantren are primarily
the doctrines of the institution. The founders meticulously formulated
these values after extensive reflections and experiences related to
socio-cultural and national issues during the establishment period.
Students embrace these values as the foundational principles of
pesantren. However, due to their isolated living conditions without
significant interactions with the surrounding community, discussions

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on social issues in forums and speech training sessions, conducted in

turns every week, need to reach the level of deep reflection.
Consequently, the student's reflections on national and social issues
must align with transformative learning involving community
engagement (Quillinan et al., 2019) due to their isolated living
environment within the pesantren.
The independent nature of Gontor, without affiliation to specific
Islamic groups, and the substantial contributions of its alums across
various sectors—religious and non-religious, private, and
governmental—serve as a conduit for connecting the pesantren's
character education system with the broader community. Gontor
alums, actively engaged in diverse fields, inherently carry forward
Gontor's mission and can provide institutional support to ensure the
consistency of its values and education system. This sight becomes
crucial in navigating various cultural and political pressures,
including the dynamic landscape of national education policies the
Indonesian government sets (Steenbrink, 1997; Hefni, 2012; Zulfikri,
2017).
The autonomy of Islamic boarding schools is a crucial necessity
because schools under government ministries or specific religious
organizations often tend to stagnate in the development of character
education. The rigid application of values within the government
education curriculum can lead to a disconnection from the social
dynamics of society. Such an education system focuses solely on
students' academic achievements, rendering them objects in character-
building without opportunities for active participation and reflection.
This deficiency in character education within schools has
repercussions, weakening students' competencies in addressing the
progressively complex problems they encounter (Jeynes et al., 2019;
Parker et al., 2010; Snyder et al., 2009).

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This independent, transformative, and critically oriented Islamic

boarding school models the relationship between private education
institutions (civil institutions) and the government (state). Not
confined to the dominant government ideology, the Islamic boarding
school's independence from the state does not imply the promotion of
unpatriotic values. Instead, this autonomy is realized in establishing
the standard of learning values by incorporating dynamically
evolving societal values while upholding nationalist principles.
Consequently, it avoids adopting a radical perspective, as it is
inherently participatory, critical, and inclusive (Kloubert, 2020; RÖdl,
2020).

CONCLUSION
Pesantren Gontor implements a transformative education,
giving precedence to character development over academic
knowledge. The institution establishes philosophical values that form
the foundation of its independent learning and parenting system.
Gontor independently develops its educational curriculum, which is
distinct from the national curriculum. Students are regarded as
representatives of their regions, expected to return and contribute to
the empowerment of their local communities. The educational
approach facilitates a transformation from entrenched and insular
traditional values to modern, rational, disciplined, inclusive,
independent, and responsible ones. This transformation is achieved
through classroom learning, active participation in management,
engaging in discussions, and practising public speaking. One
drawback of transformative education in Gontor is that students live
in isolation within the pesantren and may need more interaction with
the surrounding community. The founders formulated internalized
character values and then disseminated them to the students as a
guiding doctrine. The students' reflections on tolerance and openness

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are showcased privately within the pesantren as an integral part of the

learning process. Nevertheless, students are not entirely isolated from
the external world. Alums have the potential to serve as ambassadors
for the pesantren, participating in various community programs and
socioreligious organizations.
Additionally, they can act as a bridge connecting the pesantren
with the broader community. Students, in turn, have the opportunity
to actualize and contextualize character values disseminated through
alums and other sources of information. The research, highlighting the
education system in PMDG as a transformative model, carries
implications for the religious learning system in pesantren. It
emphasizes that religious education is not solely doctrinal about
fundamental religious values but also involves critical reflection,
transforming students' character into inclusive, modern, and critical.
This character transformation prevents pesantren alums from
adopting exclusive and radical attitudes. This article proposes that the
examination of Islamic boarding schools should extend beyond their
Islamic affiliations. Non-religious factors such as culture, economy,
and politics have contributed to determining the formation of Islamic
educational institutions. Therefore, the perspective that Islamic
boarding schools are autonomous educational institutions with noble
missions for social transformation should be employed in academic
research.

Author Contributions
Conceptualization: J., T.L., A.M., & A.C.R.; Data curation: J., T.L., A.M., & A.C.R.;
Formal analysis: J., T.L., A.M., & A.C.R.; Funding acquisition: J., T.L., A.M., &
A.C.R.; Investigation: J., T.L., A.M., & A.C.R.; Methodology: J., T.L., A.M., &
A.C.R.; Project administration: J., T.L., A.M., & A.C.R.; Resources: J., T.L., A.M.,
& A.C.R.; Software: J., T.L., A.M., & A.C.R.; Supervision: J., T.L., A.M., & A.C.R.;
Validation: J., T.L., A.M., & A.C.R.; Visualization: J., T.L., A.M., & A.C.R.;
Writing – original draft: J., T.L., A.M., & A.C.R.; Writing – review & editing: J.,

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Jusubaidi et al.

T.L., A.M., & A.C.R. All authors have read and agreed to the published version
of the manuscript.

Funding
This study received no direct funding from any institution.

Institutional Review Board Statement

The study was approved by Program Studi Pendidikan Agama Islam (S1),
Institut Agama Islam Negeri Ponorogo, Ponorogo, Indonesia.

Informed Consent Statement

Informed consent for this study was obtained through verbal agreement before
interview.

Data Availability Statement

The data presented in this study are available upon request from the
corresponding author.

Acknowledgments
The authors thank Program Studi Pendidikan Agama Islam (S1), Institut Agama
Islam Negeri Ponorogo, Ponorogo, Indonesia, for administrative support for the
research on which this article was based.

Conflicts of Interest
The authors declare no conflicts of interest.

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