( Alif Via Muafifah, Tisya Rosviana Mardikha Wati, Diah Rahmawati, Lisna Maesaroh, Muhammad

Rido and Islamic Boarding, Schools Madrasah, Islamic Schools )

ISLAMIC BOARDING, SCHOOLS MADRASAH, AND ISLAMIC

SCHOOLS
Alif Via Muafifah1, Tisya Rosviana Mardikha Wati 2, Diah Rahmawati 3

Lisna Maesaroh 4 Muhammad Rido5

1
alifviamuafifah01@gmail.com
2
tisyarosvia@gmail.com
3
diahr0805@gmail.com
4
lisnamaesaroh22@gmail.com
5
muhammadridho6320@gmail.com

ABSTRACT
This paper explores the history and development of pesantren, madrasah, and Islamic
schools as integral components of Islamic education in Indonesia. The study aims to
analyze the objectives, educational structure, and contributions of these institutions to
the development of human resources and religious knowledge. A qualitative
descriptive method is used, employing document analysis to investigate the unique
characteristics and methodologies of these institutions. The findings reveal that
pesantren, as traditional Islamic boarding schools, emphasize character building and
deep religious understanding through a learning approach centered around the kyai
(religious teacher). Madrasah combines religious and general education, bridging
traditional and modern curricula to meet the needs of contemporary society. Islamic
schools adopt a broader curriculum to integrate Islamic values into national
educational standards, making them more inclusive for a diverse student body. This
study highlights the synergy between these educational models in preserving Islamic
values while adapting to the demands of modern education. It offers insights into the

Keywords: Islamic Boarding Schools; Madrasah: Islamic School

strengths and challenges faced by these institutions in developing holistic education.

Introduction

Islamic education has long played a crucial role in shaping the

intellectual and moral fabric of society. Institutions such as pesantren,
madrasah, and Islamic schools are key elements in nurturing individuals
who strike a harmonious balance between religious devotion and worldly
knowledge. Historically, Islamic education began with the kutab, an
informal learning place where students were taught the basics of reading
and writing the Qur'an, alongside other religious sciences. During the
early period of Islam, Prophet Muhammad SAW used the house of Arqam
as a center of learning, emphasizing the deep connection between
knowledge and faith in Islam.1

1
Haderani. (2020). Pesantren, madrasah dan sekolah dalam perspektif pemikiran pendidikan Islam. Jurnal
Tarbiyah Darussalam, 6(1), 13–24.

Journal of STAI Darul Ulum

 Over time, this system evolved with the emergence of pesantren,
which are boarding schools focused on in-depth religious studies and
moral education. Madrasah, managed under the Ministry of Religious
Affairs, developed to incorporate Islamic teachings alongside
contemporary academic disciplines. Islamic schools later expanded on
this model by integrating Islamic values into the national curriculum,
offering a holistic education system aimed at producing individuals who
are both competent and virtuous. Despite their significant contributions,
these institutions often face challenges, such as societal stereotypes that
view them as less innovative compared to public schools.

To address these issues, Islamic educational institutions are

encouraged to adopt modernization by integrating advancements in
science and technology while maintaining their spiritual essence. A
comprehensive education model that balances intellectual, emotional,
and spiritual development is essential in this era of globalization. This
study aims to explore the historical evolution, current practices, and
future challenges of Islamic education in Indonesia. The research uses a
qualitative method to analyze data from literature and field observations,
with the goal of providing practical recommendations for stakeholders in
Islamic education.

The findings indicate that while pesantren, madrasah, and Islamic

schools make significant contributions to education, they require a more
systematic approach in curriculum development and institutional
management to remain competitive in the global educational arena. The
article concludes with recommendations to enhance the quality and
relevance of Islamic education in contemporary society.

Method

This study employs a qualitative research design to explore the

dynamics of Islamic educational institutions, including pesantren,
madrasah, and Islamic schools. A qualitative approach is chosen as it
allows for an in-depth understanding of the historical, cultural, and
practical aspects of these institutions, as well as their challenges and
contributions. This research adopts a descriptive and exploratory
approach to analyze the historical development, current practices, and
future prospects of Islamic education in Indonesia. The main focus of the
study is to understand how these institutions adapt to contemporary
demands while maintaining Islamic values.

The study population includes pesantren, madrasah, and Islamic

schools from various regions in Indonesia. Using a qualitative approach,
the study employs purposive sampling to select institutions that
represent a diverse range of Islamic education models, including
traditional pesantren, integrated Islamic schools, and government-
managed madrasah. The primary data sources for this research include
historical records, policy documents, curriculum guides, and observations
from the selected institutions. Additionally, interviews with educators,
18 | P a g e
administrators, and stakeholders are conducted to gain insights into their
experiences and perspectives. Secondary data is obtained from relevant
academic literature, previous studies, and official reports on Islamic
education in Indonesia.

Data collection is carried out through semi-structured interviews,

field observations, and document analysis. Interviews are conducted with
key informants such as school principals, teachers, and policymakers to
obtain a comprehensive understanding of their roles and challenges.
Observations are made during routine activities at the institutions to
document teaching practices and interactions. The collected data is
analyzed using thematic analysis, which involves coding and grouping
data to identify patterns, themes, and key insights. NVivo software is
used to assist in organizing and interpreting the data. This analysis
focuses on understanding the interaction between traditional Islamic
values and contemporary educational practices.

Through this combination of methods, the study aims to provide a

holistic view of the strengths and areas for improvement within Islamic
educational institutions, as well as offering practical recommendations to
enhance their effectiveness and relevance in the modern era.

Findings

This study found that pesantren, madrasah, and Islamic schools

play a crucial role in the Islamic education system in Indonesia, but face
different challenges in maintaining their relevance and quality in the
modern era.

Pesantren was found to be a traditional educational institution that

has made a significant contribution to moral and character development
based on Islamic values. The findings show that pesantren remain a
center for religious learning, particularly in rural areas, but face
challenges in integrating modern knowledge into their curriculum.
Compared to previous studies, this research highlights that although
pesantren have started to implement curriculum reforms, there are still
gaps in providing adequate modern educational facilities.

Madrasah, as a formal educational institution managed by the

government or private entities, has shown improvements in academic
quality, particularly in efforts to meet national education standards. Data
indicates that madrasah are able to integrate the national curriculum
with religious education, providing a balance between knowledge and
Islamic values. These findings support several previous studies, but also
underscore that the social stigma of madrasah as "second-class"
education still poses a challenge in public perception.

19 | P a g e
 Islamic schools, often managed by religious organizations, have
successfully integrated a holistic educational approach with a focus on
developing students intellectually, emotionally, and spiritually. This study
found that Islamic schools often excel in modern teaching methods and
facilities compared to pesantren and madrasah. However, the disparity in
accessibility between urban and rural areas remains a significant issue.

Compared to previous research, this study found that these three

institutions have unique and complementary characteristics. The main
challenges identified are the need to improve teaching quality,
institutional management, and the adoption of modern technology
without losing the core Islamic values. The study also highlights the need
for collaboration between the government, society, and other
stakeholders to ensure that Islamic education can compete in the global
environment.

Discussion

A pesantren is an Islamic educational institution that teaches

religious knowledge to students through direct guidance from a Kyai
or Ustadz. The term pesantren is derived from the combination of the
word "pondok," which comes from the Arabic word funduq (meaning
inn or lodging), and "pesantren," which is derived from the term pe-
santri-an, a place for students to learn. In the Indonesian tradition,
pesantren has a unique characteristic of simple dormitories where
students, known as santri, live while studying religious knowledge.

According to M. Dawam Rahardjo, pesantren plays an important

role in the national education system. Historically, pesantren was
influenced by Hindu-Buddhist traditions, which were later adopted
and adjusted with Islamic values by the Walisongo. This is evident
from the similarity to the monastic system in Hindu-Buddhist times,
which was transformed into an Islamic educational system based on
the pondok structure. Key elements of pesantren include a mosque,
pondok or dormitories, classical Islamic texts (kitab kuning), and the
presence of the Kyai as a respected educator.

Initially, pesantren functioned as simple places of learning where

the teaching focused on the pillars of Islam, faith, and ethics. With an
engaging approach, the number of santri continued to grow, and
many parents sent their children to the Kyai for education. Over
time, pesantren became a significant educational institution in
Indonesia, reflecting a blend of local traditions and Islamic values
from the Middle East.

A distinctive feature of pesantren is the presence of santri who

live together under the guidance of a Kyai, with an educational
model based on dormitory life. The term "pondok" itself originates

20 | P a g e
 from Javanese culture, referring to temporary dwellings for students
during their learning process.

There are several reasons why pesantren provide dormitories for

santri. First, the popularity and depth of a Kyai's knowledge often
attract students from various regions to study for extended periods,
making the existence of the pondok essential. Second, most
pesantren are located in remote rural areas, far from the bustle of
city life, and often lack adequate housing facilities for the students.
Therefore, the pondok becomes a solution to accommodate them.
Third, the close relationship between the Kyai and the santri creates
a family-like atmosphere, where the Kyai is regarded as a father
figure, and the santri are treated like children. This interaction
strengthens the need to live close together in a mutually supportive
environment.

The advantages of the pondok model include a conducive

learning environment, high learning motivation, harmonious
relationships between santri and the Kyai, as well as the
development of independence and responsibility. In addition, 24-hour
supervision from both fellow santri and the Kyai adds value. This
educational model has proven effective, encouraging many formal
educational institutions to adopt a similar concept, such as boarding
schools or dormitory classes in both public and private schools.

However, according to Saefudin Zuhri, there is a distinction

between a pondok and a dormitory. A dormitory is typically built by
parties with significant financial means, with facilities already in
place before students move in. In contrast, a pondok is established
through the spirit of mutual cooperation between santri who are
already studying at the pesantren, supported by the local community,
which generally has modest economic conditions. Because of this,
the relationship between the pesantren, santri, and the surrounding
community is very close, creating a strong sense of ownership
towards the institution, setting it apart from other educational
establishments.

Various studies indicate that pesantren have the freedom to

design and develop their own curriculum. Lukens-Bull, in Abdullah
Aly's book (2011), identifies four types of curricula in pesantren:
religious education, moral and experiential education, general
education, and skills and courses.2

First, the Islamic religious education curriculum in pesantren is

often referred to as "ngaji" or study sessions. This teaching process
is divided into two levels. The initial level focuses on introducing
basic Arabic texts, especially the Quran, as the minimum target that
students must achieve. At the advanced level, students study
2
Maghfuri, A., & Rasmuin, R. (2019). Dinamika Kurikulum Madrasah Berbasis Pesantren Pada Abad Ke-20
(Analisis Historis Implementasi Kurikulum Madrasah). Tadbir J. Stud. Manaj. Pendidik., 3(1), 1.

21 | P a g e
classical Islamic books under the guidance of a kyai. The subjects
taught include fiqh, aqidah, nahwu, sharaf, balaghah, hadith,
tasawuf, akhlak, and ibadah. According to Martin Van Bruinessen,
there are 900 classical Islamic books (kitab kuning) used in
pesantren, most of which are written by Southeast Asian scholars in
various languages such as Arabic, Malay, Javanese, and others.
These classical books serve as the primary source of education in
pesantren, alongside the charisma of the kyai.

Second, the moral and experiential education curriculum

emphasizes the practice of Islamic values such as sincerity,
simplicity, and brotherhood. Students are trained to practice the five
pillars of Islam and internalize the moral values taught in the study
sessions.

Third, the general education curriculum adopts national

education standards issued by the Ministry of National Education.
Meanwhile, the curriculum in madrasahs focuses more on religious
education in line with the policies of the Ministry of Religious Affairs.

Fourth, the skills and courses curriculum is organized as planned

extracurricular activities, including English language courses,
computer skills, driving, and vehicle repair. The aim is to enhance
human resource quality (HR) and promote pesantren to the wider
community, attracting more students.

According to M. Ridwan Nasir, pesantren can be categorized into

five levels based on curriculum diversification and development: a.
Traditional/Classic Pesantren: Uses traditional educational systems
like weton, sorogan, and bandongan. b. Semi-Developed Pesantren:
Combines traditional and modern curricula with 90% religious
education and 10% general education. c. Developed Pesantren:
Offers a broader curriculum variety, with 70% religious education
and 30% general education, along with madrasah offering additional
diniyah education. d. Modern Pesantren: Provides formal education,
higher education, cooperatives, and special programs such as foreign
language learning. e. Ideal Pesantren: Offers complete education,
including practical skills such as agriculture, engineering, and
banking, without losing its pesantren identity.

In its development, the learning system in pesantren is no longer

limited to traditional methods like sorogan and bandongan.
According to Binti Ma'unah, there are three learning systems applied
in pesantren: a. Classical System: Learning is grouped based on
classes and levels according to students' abilities. b. Course System
(Tahassus): Students are trained to independently master religious
knowledge to create jobs according to their expertise. c. Training
System: Students receive practical training in fields like carpentry,
agriculture, fisheries, and entrepreneurship to encourage integrative
independence.

22 | P a g e
 With this approach, pesantren not only produces religious
students but also intellectuals and resilient entrepreneurs.

Madrasah is another type of Islamic educational institution in

Indonesia that developed alongside mosques and pesantren. As one
of the oldest educational institutions, madrasah is conservative in
religious teachings but still able to adapt to the changing times. The
existence of madrasah is considered flexible as it can accommodate
government policies, such as including general subjects in its
curriculum, which were previously not found in traditional pesantren
or madrasah.

The term "madrasah" comes from Arabic, meaning a place of

learning. In Arab countries, the term is used for all types of schools.
However, in Indonesia, madrasah is more known as an Islamic
educational institution focusing on teaching Islamic subjects like
fiqh, hadith, and the Quran, while also incorporating general
subjects. Madrasah is a continuation of the traditional pesantren
education system, modified with a general school system using class-
based education.

During the Dutch colonial era, there was a dichotomy between

madrasah and public schools. Public schools were considered
secular, while madrasah was seen as more Islamic. After
independence, there was a conflict regarding the status of madrasah
in the national education system. The government tried to
incorporate non-religious elements into madrasah, but madrasah
stakeholders were concerned that this would diminish its role in
religious education.

Madrasah is a form of Islamic educational institution that began

developing in the 5th century Hijri. Unlike pesantren, madrasah has
a more organized educational system with a curriculum combining
religious studies and general knowledge. Initially, madrasah did not
exist during the time of the Prophet's companions but emerged
around 400 years after the Hijri.

Madrasah was born as a response to the society's need for a

formal education system that not only delves into Islamic teachings
but also introduces secular knowledge. This model became the
embryo of modern education in the Islamic world, including in
Indonesia. Madrasah successfully integrated elements of pesantren
education with the Western educational system, thus creating an
educational model that remains relevant to this day. This blend
allowed madrasah to maintain its religious character while also

23 | P a g e
 adapting to the demands of modernity, offering a balanced
curriculum that includes both religious and general education.3

To address these challenges, the Ministry of Religious Affairs,

under Malik Fadjar, strengthened the existence of madrasah with
three main objectives: fostering Islamic living practices, equating
madrasah with general schools, and making madrasah responsive to
the development of knowledge, technology, and globalization. The
madrasah curriculum includes religious subjects such as Al-Qur'an-
Hadith, Aqidah-Akhlaq, Fiqh, SKI (Islamic History and Culture), and
Arabic, which are given much more emphasis compared to religious
subjects in general schools.

Madrasah has several characteristics that distinguish it from

other educational institutions: First, madrasah integrates Islamic
religious education with general education. This is evident in the
curriculum that combines religious subjects like fiqh, aqidah, and
hadith with general subjects like mathematics, science, and
language. Second, madrasah instills Islamic values in students' daily
lives, both through formal lessons and extracurricular activities such
as religious study circles, religious activities, and the regular
practice of worship such as congregational prayers. Third, madrasah
is generally managed based on Islamic values, which are reflected in
the school culture, the relationship between teachers and students,
and the environment that supports the formation of noble character.
Furthermore, madrasah is often part of a broader Muslim
community, making it not only a place of learning but also a center
for moral and social development. Lastly, madrasah has the flexibility
to adjust its curriculum according to the needs of the community,
enabling it to respond to the challenges of the times without
compromising its Islamic identity.

Another distinguishing feature of madrasah is the Islamic identity

reflected in students' attire. Female students are usually required to
wear hijabs, while male students wear long trousers, and in some
private madrasah, a cap (peci) as well. In madrasah integrated with
pesantren, there is often a separation between male and female
students, whether in the form of separate classes, partitions in the
classroom, or different class schedules.

To improve quality, the Ministry of Religious Affairs introduced

the concept of the "Model Madrasah." This model madrasah aims to
serve as a benchmark for other madrasah, particularly private ones
in the surrounding areas. The model madrasah is equipped with
facilities such as libraries, science laboratories, language
laboratories, and computer labs. Additionally, highly qualified
teaching staff are provided, including teachers with master's degrees
3
Mahyerni. (2023). Analisis Kebijakan Dinamika Kelembagaan Pendidikan Islam: Pesantren, Madrasah, dan
Sekolah Islam Terpadu di Indonesia: Studi Komparatif. Tadribuna: Journal of Islamic Management Education,
3(2), 39-50.

24 | P a g e
 for each subject, laboratory technicians, and other support staff. As a
result, the madrasah is able to meet modern educational standards
without compromising its Islamic identity.

Islamic schools are a modern form of Islamic educational

institutions that have developed rapidly since the 20th century. Their
presence is influenced by the educational reform movement aimed at
addressing the dualism between religious and secular knowledge.
Islamic schools adopt a formal education system with a curriculum
that includes both religious and general subjects in a balanced
manner.4

Unlike pesantren and madrasahs, Islamic schools place greater

emphasis on classroom teaching with modern methods. Their main
goal is to produce a generation of Muslims who not only understand
religious teachings but also possess competence in science and
technology. This educational model continues to develop and has
become an integral part of the education system in Indonesia.

Islamic schools have several distinctive characteristics that

differentiate them from general educational institutions. One of the
main features is the integration of religious education and general
education within the curriculum. Subjects such as the Qur'an,
Hadith, Fiqh, Akidah-Akhlaq, and Islamic cultural history are taught
in-depth, alongside general subjects like mathematics, science, and
languages. Additionally, Islamic values serve as the foundation for all
aspects of education, including discipline, daily activities, and
teaching methods5.

Islamic identity is also reflected in the students' attire. Female

students are generally required to wear the hijab, while male
students are expected to wear modest clothing, such as trousers, and
sometimes a cap. Islamic schools often implement additional
activities such as memorizing the Qur'an (Tahfidzul Qur'an),
performing congregational prayers, and character development
through religious activities.

Some Islamic schools also separate male and female students in

certain classes or activities to maintain Islamic norms. Furthermore,
Islamic schools usually have an environment conducive to Islamic
learning, such as having a mosque or prayer room within the school
premises, the practice of greetings, and an atmosphere that instills
Islamic values in daily life. With this approach, Islamic schools aim
not only to produce academically intelligent students but also those
with noble character and a strong understanding of religion.

4
Hendra Kurniawan, Fauziah Nur Ariza. Sekolah Islam Terpadu: Perkembangan, Konsep, dan Implementasi.
Itthad, 4(1), 2020, P-ISSN: 2549-9238, E-ISSN: 2580-5541.
5
Suyatno. (2013). Sekolah Islam Terpadu: Filsafat, Ideologi, dan Tren Baru Pendidikan Islam di Indonesia.
Jurnal Pendidikan Islam, 2(2).

25 | P a g e
 Curriculum development in Islamic schools reflects efforts to
meet the evolving needs of society. One example of a significant
transformation is the shift in educational orientation from an
exclusive focus on religious studies to a broader and more inclusive
approach. This change aims to enable Islamic schools to combine
religious studies with general knowledge, technology, and social
sciences. Thus, Islamic educational institutions are not only centers
of doctrine but also places of research and development in fields
relevant to the times. The curriculum has also evolved from a grade-
level system to a semester system and eventually to the credit
semester system (SKS), offering more flexibility for students to
complete their studies.

In addition, modern Islamic schools are working to develop a

universal curriculum that allows for the exchange of ideas and
perspectives with people from diverse religious backgrounds. This
concept refers to the principle of Islam as a rahmatan lil 'alamin,
which is universal and beneficial to all of humanity. This is reflected
in the desire to create spaces for non-Muslim students to learn
together within the academic community, similar to non-Islamic
schools that have already adopted an inclusive approach. With this
innovation, Islamic schools are expected to become progressive,
adaptive educational institutions capable of contributing to the
development of a better civilization.

The strategic role of pesantren, madrasah, and Islamic schools in

Indonesia is crucial in shaping the nation's character. Traditionally,
pesantren have focused on teaching religious knowledge, producing
ulama (Islamic scholars), and preserving Islamic traditions.
However, with modernization, these three institutions face
significant challenges in adapting to the changing times.
Modernization has not only impacted institutional systems but has
also transformed the relationship between kiai (religious leaders)
and santri (students), leadership patterns, and the orientation of
their roles in society.6

Pesantren, madrasah, and Islamic schools are no longer merely

religious institutions. The development of globalization has
encouraged them to play a larger role in addressing various social
issues such as poverty, disintegration, and moral decline. This
transformation is mainly driven by internal factors, such as the vision
of the kiai (religious leaders), and external factors like the demands
of the times. For example, some pesantren have started adopting
formal education systems, similar to madrasahs or schools, to meet
the community's need for professionals with good moral character.

This renewal is often driven by modern kiai who recognize that

santri (students) need to be equipped not only with religious
6
Haningsih, S. (2008). Peran Strategis Pesantren, Madrasah dan Sekolah Islam di Indonesia. Jurnal Pendidikan
Islam, 1(1), 27-39.

26 | P a g e
knowledge but also with general knowledge that is relevant to the
modern world. Pesantren that open formal schools, in addition to
responding to societal needs, also aim to produce graduates with
dual competencies in religious knowledge and social skills.
Graduates of pesantren are expected to contribute in various sectors,
both as civil servants and in community service.

The uniqueness of pesantren lies in its egalitarian social

character and close ties with the community. This provides pesantren
with significant opportunities to play an active role in solving social
problems. For example, the religious study activities held by
Pesantren Sunan Pandanaran in Sleman, Yogyakarta, serve as a
platform for addressing social issues while also spreading Islamic
teachings.

In a broader perspective, pesantren, madrasah, and Islamic

schools are expected to become centers for the development of
knowledge, similar to Baitul Hikmah during the peak of Islamic
civilization. By focusing on research and innovation, pesantren can
become intellectual laboratories that produce distinguished Muslim
scholars in various fields, ranging from religious studies to worldly
sciences. This role is vital in restoring Islam's former glory as the
center of world civilization.

This grand vision can only be realized if pesantren, madrasah,

and Islamic schools set clear objectives, which are to produce
generations with noble character and high intellectual abilities.
Partnerships with the government in formulating policies to develop
these Islamic institutions are also necessary. Thus, pesantren can
become institutions that not only preserve Islamic traditions but also
meet the challenges of the times and offer solutions to various
national issues.

In the pesantren education system, teaching methods typically

follow the curriculum, with approaches that can be either traditional
or modern. Here are some traditional methods commonly used in
pesantren:

1. Memorization Method

Santri are required to memorize Arabic texts individually, with

the teacher providing the meaning word by word. This method is
commonly applied to subjects like poetry, theology, grammar, and
Tajwid (rules of Quranic recitation).

2. Wetonan or Bandongan Method

Lessons are given at specific times, such as after Subuh or Zuhr

prayers. The kiai reads from a book, while santri listen, take notes,

27 | P a g e
 and understand the text without being tied to attendance or fixed
schedules.

3. Sorogan Method

In this method, santri take turns facing the kiai with the book
they will study. The teacher guides them directly, correcting any
misunderstanding of the text. This method is ideal for beginner santri
or those being prepared to become kiai.

1. Muzakarah or Discussion Method

a. This method is used to discuss a particular issue. There are two

levels:

b. Discussions between santri to solve problems with reference to

books.

c. Discussions led by the kiai, where senior santri present the

results of the discussion to be evaluated.

The teaching methods in pesantren have continued to evolve,

particularly after the 20th century, with the introduction of a more
formal or madrasah-style system. Some pesantren have begun
integrating traditional methods with innovative formal education
techniques, similar to those used in madrasahs.

Modern madrasahs have adopted active learning models with

innovative approaches. This learning is designed to increase student
participation and integrate traditional methods with technology and
contemporary educational models.

In conclusion, the development of teaching methods in pesantren,

madrasah, and Islamic schools is a response to social, economic, and
political changes, allowing these institutions to meet the evolving
educational needs of society. 7

In Islamic schools, various teaching methods are used to support

a comprehensive educational process. One commonly used method is
lectures, where teachers present material orally to introduce basic
concepts, such as theology or Islamic history. Additionally, the
discussion method is popular, in which students actively engage in
discussions on specific topics, such as fiqh (Islamic jurisprudence) or
tafsir (Quranic exegesis), to develop their critical thinking skills. The
memorization method also plays a key role in learning, especially for
memorizing Quranic verses, prayers, and hadiths. Furthermore, the
demonstration method is used to teach practices of worship, such as
prayer and ablution (wudu), by showing the correct steps.

7
Hasibuan, H. R., Lubis, Y. I., & Dalimunthe, S. S. (2023). Pembaharuan Pendidikan Islam (Pesantren,
Madrasah, & Sekolah “Elit” Islam). Journal on Education, 5(4), 17087-17096

28 | P a g e
 To enhance student engagement, Islamic schools also often use
active learning methods such as role-playing or projects, where
students can apply Islamic values in real-world situations.
Additionally, the use of technology through multimedia methods is
applied to make learning more engaging and interactive. All of these
methods are expected to create a learning environment that not only
develops students' intellectual intelligence but also shapes their
character and morals in line with Islamic teachings.

Conclusion

These three educational institutions play an important role in

shaping Islamic education in Indonesia, each with its unique
characteristics and teaching methods. Pesantren, with its traditional
approach, uses methods such as memorization, sorogan, and
wetonan, emphasizing personal discipline, deepening religious
understanding, and memorizing. Meanwhile, madrasahs integrate a
more modern formal education system with Islamic teachings,
combining active learning models with a focus on academic subjects
in line with national standards. Islamic schools, with a broader
curriculum, combine Islamic values with general education and
implement various teaching strategies for the holistic development of
students.

The integration of traditional and modern methods in these three

institutions has made a significant contribution to the landscape of
Islamic education in Indonesia. While pesantren continue to uphold
traditional methods, there has been a gradual shift toward more
modern approaches, especially post-independence. In contrast,
madrasahs and Islamic schools are increasingly adopting innovative
pedagogical methods, enabling the creation of more dynamic and
interactive learning environments.
In conclusion, the development and evolution of educational
methods in pesantren, madrasahs, and Islamic schools reflect the
need to adapt to the ever-changing social, cultural, and educational
demands. This study contributes to the field of education by
highlighting how these institutions balance tradition and modernity,
ensuring that Islamic education remains relevant and effective in the
present era. Future research could delve deeper into the impact of
these educational methods on students' academic and moral
development, as well as how these institutions respond to
contemporary challenges in the education sector.

Acknowledgments
We would like to express our gratitude to all parties who have
supported the completion of this research. Especially to the
researchers and academics who have provided valuable references
and literature related to teaching methods in pesantren, madrasahs,
and Islamic schools. We also extend our thanks to those who have

29 | P a g e
provided constructive feedback on the writing and content of this
paper.

We would also like to thank our professors and colleagues for

their guidance and constructive criticism, which have been
instrumental in improving the quality of this research. In addition,
we greatly appreciate the technical assistance provided throughout
the writing process, particularly in data collection and analysis.
Lastly, we want to express our heartfelt thanks to our families and
friends for their moral support and encouragement throughout this
research. Without their help and support, this research would not
have been completed successfully.

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