129 e-ISSN: 2980-4108 p-ISSN: 2980-4272 IJEBSS
IJEBSS Vol. 1 No.03, January-February 2023, pages: 128-135
1. Introduction
The National Education System which developed before and at the beginning of independence was in the
form of a dichotomy, by highlighting secular public schools and the exclusion of religious schools. The dualism
theory of the education system gave birth to two different political views (Subedi, 2010). In an effort to achieve a
National Education System as mandated by the 1945 Constitution, Law Number 4 of 1950 was drafted which
regulated the basics of education and teaching in the RIS area, Law No. 12 of 1954 concerning the declaration of the
validity of national education in the Unitary State of the Republic of Indonesia. In subsequent developments, to
accommodate the mandate of the 1945 Constitution regarding the education system that applies in Indonesia, Law
no. 2 of 1989 concerning the National Education System. Furthermore, the reform movement in 1998 demanded
reformation in the field of education, the National Education System Law No. 20 of 2003 on June 11, 2003
(Shaturaev, 2021).
he question arises where is the correlation between the National Education System and the Islamic Boarding
School Education System? Where is the position of Religious Education in the National Education System? In a
limited way, the answer is contained in the Republic of Indonesia Government Regulation Number 55 of 2007
concerning Religious Education and Religious Education has regulated this matter. As an implication, there are now
several Islamic boarding schools that have been recognized for their level of equality with the formal national
religious school level, say for example, Darussalam Gontor Islamic Boarding School, Hidayatul Mubtadi'in Lirboyo
Islamic Boarding School, Al-Falah Poso and the birth of integrated Islamic boarding schools between general
education and Islamic religious education such as The Muhammadiyah Darul Arqam Gombara Islamic Boarding
School, the Ummul Mukminin 'Aisyiyah Islamic Boarding School for the South Sulawesi Region and others, which
in their uniqueness, Islamic boarding schools have challenges and problems to continue to exist in the midst of the
latest changes in the National Education System.
In theory, Islamic boarding schools are educational institutions that were born in anticipation of syncretistic
religious practices (Yoshikawa et al., 2019). What is meant by syncretism is the process of blending two or more
religions or beliefs (Isra & Tegnan, 2021). An example of syncretism is the Syailendra Dynasty with the Shiva-
Buddha concept. There are still many community religious practices that are patterned as syncretism so that certain
methods are needed to guide people to religious practices in accordance with the Al-Qur'an and Sunnah (Mustamin et
al., 2022).
According to historical data collected, Syekh Maulana Malik Ibrahim (1419) was the first to introduce the
teaching pattern in the Islamic boarding school format, namely when he founded the Islamic boarding school in
Gapura village, Gresik. The introduction of the teaching pattern of the pesantren format was then continued by Sunan
Ampel (1401-1481) by establishing the Ampel Denta Islamic Boarding School in Surabaya, Sunan Giri (442-1506)
in Giri Gresik, Sunan Bonang (1465-1525) in Tuban, Sunan Drajad (pen. 1470-1522) in Lamongan and Raden Patah
(1455-1518) in Demak. However, in its development the format of this Islamic boarding school was updated by
Muhammad Darwis (1868-1923) according to the needs of circumstances and conditions (Wijayanti, 2020).
The correlation between Muhammad Darwis' character and the Islamic boarding school education system can
be studied by using the discussion of the categorical simplification model on the scope of Islamic boarding schools'
functions contained in article 4 of the Islamic Boarding School Law No.18/2019 associated with three indicators of
the functions and roles offered and undertaken by Muhammad Darwis , namely as educational institutions, Islamic
da'wah and as community empowerment and service institutions. From the three categories, it can be seen that
Muhammad Darwis is a person who can respond quickly and precisely to the latest challenges through the tajdῑd
(renewal) movement in the fields of education, da'wah, and empowerment of the Indonesian people as well as.
Meanwhile, 'Aisyiyah, which is an Autonomous Organization (Ortom) specifically for Muhammadiyah, has
established Islamic Boarding Schools to implement big goals as a forum for cadre of scholars. Female scholars and
scholars are needed to direct and guide the ummah to straight tauhῑd, true worship according to the sunnah of the
Prophet, noble morals and honest muamalah. This was confirmed by the Decree of the Regional Leadership of
'Aisyiyah South Sulawesi No: 02/PWA/A/V/86 which in its establishment considerations stated: The need to
establish the Puteri Ummul Mukminin Islamic Boarding School as a forum for cadre of female Ulama.
Theologically-philosophically, pesantren (Islamic Boarding) is the most appropriate method for
comprehensively understanding the Qur'an and Sunnah, why? Because it is in the pesantren, all studies related to the
kāffah understanding of Islam can be obtained. Besides the curriculum that supports a comprehensive understanding
of Islam, also because of the presence of pesantren as a representation of Allah's commandments, including the
command to read and write, as stated imperatively in Surah Al Alaq verses 1-5, Allah says: