Integrating traditional-modern education in madrasa to promote competitive graduates in the globalization era

Abstract

The dichotomy of education still exists in the last decade in Indonesia; meanwhile, education must prepare ideal human beings for the nation’s future. This study aims to explore and examine the improvement of Madrasas by integrating traditionalism-modernism in Indonesia to produce competitive graduates. Through document reviews, interviews, observations in data collection, and descriptive-interpretive methods in data analysis, this qualitative study found that the quality of Madrasa can be achieved by integrating traditionalism-modernism in Madrasa, especially in the aspects of the curriculum and teaching-learning process. In a curriculum aspect, madrasas implement the integrated madrasah-pesantren curriculum intensively; in a teaching-learning part, madrasas apply a discovery learning approach. The competitiveness and excellence of madrasa graduates are formed by the integration of traditionalism-modernism education through an integrated curriculum and discovery learning approach in the teaching-learning process. Through these aspects, madrasas can promote graduates’ quality. This study was limited to a small sample, limited cases involving only a few informants, and determined to five sites. Further studies to accommodate samples, cases, groups of informants, and broader educational institutions need to be carried out. It also needs a comparative approach among sites to gain an in-depth understanding of the topic.

Keywords:

• Madrasa
• Traditional-modern education integration
• Pesantren
• Competitiveness
• Globalization era

1. Introduction

Educational dichotomy has long been an issue and intensive discussion in the last decade in Indonesia (Daulay & Tobroni, 2017; Duke, 2016; Mas’ud, 2007). Steenbrink (1974) asserted that the emergence of this dichotomy was partly due to the legacy of colonialism, which applied two models of education, namely the colonial government-style education model to prepare the workforce for the colonial government and the model of education by society that are usually religious to provide students implementing the virtues of religion (Steenbrink, 1974). This reality also occurs in other Asian countries (Duke, 2016). In Indonesia, this legacy still exists today, as shown by the existence of public educational institutions—Elementary Schools [SD], Junior High Schools [SMP], Senior High Schools [SMA]– and Islamic educational institutions—Islamic Elementary Schools [MI], Islamic Junior High School [MTs], Islamic Senior High School [MA]–. The existence of two ministries—the Ministry of Education & Culture and the Ministry of Religious Affairs—which manage their respective educational institutions is also evidence of this dichotomy.

Dichotomy also occurs in the education model, where there are traditional and modern education. Historically, pesantren (Islamic Boarding School) and madrasas (Moslem School) were categorized as traditional education and schools as modern education in Indonesia (Steenbrink, 1974). The traditionality and modernity of these two types of education are characterized by curriculum content, learning systems, and management (Rohman & Muhtamiroh, 2022a; Syafiq Humaisi et al., 2019). This typology has polarized, where pesantren have emerged with their graded curriculum model, a classical learning system, and a modern management system (Assa’idi, 2021; Yusuf & Taufiq, 2020), but the stereotype of pesantren and madrasas with their traditionality is still difficult to eliminate (Rohman & Muhtamiroh, 2022a). Also, some schools integrate with pesantren in their educational process (Rohman, 2017).

However, these two educational types have to improve themselves in many aspects. Several studies state that the quality of madrasas is low, and their graduates lack competitiveness (Siskandar, 2020; Sofanudin & Rokhman, 2016; Zaini & Syafaruddin, 2020). Madrasa graduates must improve their mastery of religious knowledge and weak in non-religious knowledge (Chairiyah, 2021; Suleymanova, 2020; Syar’i et al., 2020). Schools, as a modern institution, also have some weaknesses. There are some problems with the character (I. Abdullah et al., 2019) because schools focus their instruction on the cognitive domain rather than the affective domain (Demetriou et al., 2020), schools provide the students to be smart rather than to be good so it implies to the student character. Meanwhile, the affective domain is an important aspect to be internalized into students as a basis for morality (Lickona, 2009; Rohman, 2016). In this context, it needs an education that integrates or synergizes all domains of education: cognitive, affective, and psychomotor; it requires an education that addresses all kinds of education to provide students with a smart and good personality.

Madrasa, according to Steenbrink, is a pesantren that modernizes itself in its curriculum, learning systems, and management so that it changes from a non-formal educational institution to a formal educational institution (Steenbrink, 1974). Pesantren has a long history in Indonesia (Lukens-Bull, 2019). In the context of the national education system, madrasas have a strategic position in efforts to educate the nation’s life and shape the nation’s personality. Madrasas also played a significant role in Indonesia’s struggle before and after independence period (Steenbrink, 1974; Syar’i et al., 2020). Madrasas have changed, have many advantages, progress, and excellences, and have several achievements. A total of 62 madrasas are included in the list of the Top 1000 best schools/madrasas in 2021 based on the results of the Computer-Based Written Examination (UTBK) held by the Higher Education Entrance Test Institute (LTMPT) of the Ministry of Education and Culture; 21 madrasas from 344 schools as National Adiwiyata schools with a movement for environmental care and culture by the Ministry of Environment and Forestry (https://kemenag.go.id/read/kilas-balik-prestasi-madrasah-2021-terbaik-utbk-hingga-adiwiyata-q95zg); Students of MAN 17 Jakarta won the national SMA/SMK/MA level mathematics Olympiad, and the 2022 Youth Student won Competition in Biology at the high school level (https://man17jakarta.com/berita/detail/siswa-madrasah-aliyah-negeri-man-17-jakarta-kembali-torehkan-prestasi-bidang-matematika-dan-biologi); Madrasa graduates, especially State Madrasah Aliyah for Religious Programs (MANPK), are accepted at various well-known universities, both domestically and abroad (https://twitter.com/kemenag_ri/status/1478986343669649408; https://suarapemerintah.id/2022/01/mantap-11-lulusan-man-pk-makassar-diterima-kuliah-di-al-azhar-mesir/), are evidences that show the progress of madrasas. Thus, madrasas, as indicated by Lukens-Bull (2019) and Rohman (2021), have experienced dynamics of change and improvement.

Studies on madrasas tend to place madrasas as undeveloped institutions, vis a vis “school” educational institutions that are advanced. Its existence as a school with Islamic characteristics, madrasas are considered unmatured institutions, low in the mastery of religious knowledge, and weak in general science (non-religious science). These trends can be mapped into three groups, namely: First, studies that place madrasas as religious institutions with an orientation on learning religious sciences as the main field of study and non-religious sciences as a complement (Helmiati, 2021; Jazeel, 2020; Marwazi & Abid, 2021); Second, studies that see madrasas as school institutions with Islamic characteristics with a normative curriculum structure (Chairiyah, 2021; Suleymanova, 2020; Syar’i et al., 2020); and third, studies that place madrasas as educational institutions that carry out modernization by strengthening science and technology (Dasopang & Rambe, 2023; Santosa & Jazuli, 2022; Zaini, 2022) From this trend, the study of madrasas with maintaining the religious aspect in the context of traditionalism-modernism and retaining its identity as a “general educational institution with Islamic characteristics” is limited.

This study complements the shortcomings of previous studies, which did not place the integration of traditionalism-modernism in managing the madrasa. The study focuses on revitalizing madrasas in a traditionalism-modernism context in response to societal changes in the globalization era, focusing on the State Madrasah Aliyah for Religious Programs (MANPK) in Indonesia. In line with this, two questions are answered in this study: How does the curriculum integrate the dimensions of traditionalism-modernism to promote competitive graduates? How is the teaching-learning process in madrasas in the context of traditionalism-modernism to promote competitive graduates? The answers to these questions provide an understanding of integrating traditionalism-modernism in Madrasas to enable competitive graduates in the globalization era.

This article is based on an argument that the integration of traditionalism-modernism implemented in madrasas can increase the competitiveness of madrasa graduates in the globalization era. Madrasas grow and develop with the dynamics of space and time. The madrasa’s response to the dynamics of society will affect its existence and sustainability of the madrasa. Curriculum construction and teaching-learning style factors that madrasas implemented are essential variables in shaping competitive graduates in the globalization era. Thus, integrating traditionalism-modernism in these two variables is the successful key of madrasas in forming competitive graduates in the globalization era.

2. Literature Review

2.1. Competitiveness in the globalization Era

Globalization happens fast. The quick development of information technology triggers this rapid change. It has changed the way manual work becomes digital, with four things, namely (1) information that somebody can find anywhere and anytime, (2) high-speed computing, (3) very massive automation, and (4) communication with anyone from anywhere and anytime. This development implied changes to the industrial world, so Revolution 4.0 appeared (Rohman, 2021). The condition requires individuals to have excellence and competitiveness to exist and survive in their lives. There are four essential skills that individuals must possess to endure in the globalization era of the 21st century, namely critical thinking skills, creative skills, collaborative skills, and communicative skills (Aslamiah et al., 2021).

Competitiveness is the ability of individuals or institutions to compete (Aiginger & Firgo, 2015). The existence and success of individuals now are influenced by the strength of their competitiveness (Bhawsar & Chattopadhyay, 2015). Competitiveness can be formed through the possession of various competencies. Competence refers to a natural and active person’s knowledge, skills, and abilities in the educational, economic, and socio-cultural spheres (Sakti & Ariati, 2014). Competitiveness has different effects depending on the individual background (Baumann & Harvey, 2018). Competitiveness is the ability to create advantages that can be applied in all aspects of life. Competitiveness effectively promotes students’ Motivation (Redondo, 2019). So, educational institutions should provide space for knowledge transfer and help shape individuals’ qualified characters and abilities.

The ability of an individual’s competitiveness is not a given entity; it is formed in various ways, namely: (1) competency development, including intellectual, physical, and interpersonal competence; (2) emotional management, a flexible awareness, and control of the environment; (3) the continuous movement from autonomy to interdependence; (4) development of mature interpersonal relationships, accepting differences and changes; (5) determination of identity which includes the growth of competence awareness; (6) goal development, as the process of formulating an action plan; (7) integrity development, review of personal values of the environment (Fong et al., 2021). These aspects are in line with factors that affect competitiveness, namely a clear and consistent institution goal, individual or group relationships to parties within a particular scope, as well as activities that are directly related to the academic system, both curriculum and learning systems (Narkhov et al., 2021).

2.2. Madrasa

Madrasas, which exist as general educational institutions with Islamic characteristics, have played an important role in Indonesia in organizing religious and non-religious learning (Sunhaji, 2017). In line with this, madrasas have been recognized and aligned with general educational institutions (Langeningtias et al., 2021). Madrasas have the authority to manage themselves to support academic achievement, become agents of social change (Recht & Grynszpan, 2019), and shape the nation’s character (Arifin, 2013; Moeis, 2022). In learning, the curriculum of a madrasa includes general and religious sciences, combining traditional and modern curricula (Woodward, 2015). Madrasas also integrate pesantren and the school system to reinforce learning (Ibrahim, 2019). Thus, madrasas have played a role in broader humanistic social development.

The learning process in madrasas is carried out in various forms, namely, pedagogical incorporation of traditional and modern teaching practices, collaborative learning practices, effective classroom management, and reflective practice in teaching (Sali, 2020). As stated by Sopwandin (2019), these learning patterns positively correlate with the quality of education. The general function of madrasas is to create graduates with the ability, skills, and mastery of knowledge (Heriyudanta, 2016). Madrasa aims to develop the student’s personalities to become individuals of faith and laughter through the values of the madrasa itself. Thus, madrasas are essential in shaping individual authority and compliance as social control that supports social change (Bano, 2010; Busyairi, 2017; Garibay, 2018).

2.3. Traditional-modern integration

Integration occurs in unifying knowledge as a multidimensional interactive process (English, 2016; Pohl et al., 2021). Knowledge integration is an amalgamation of separate values in comprehensive discourse (Ott, 2021). The idea of scientific integration is motivated by the dichotomy of education (Hanifah, 2012). With the integration paradigm, an entity can bridge two or more different science variables (Parwanto & Sadari, 2021). The integration of traditional and modern education is a concept that is influenced by several components related to cognitive, motivational, and psychological characteristics (Wang, 2022). Therefore, integrating traditional and modern education will unite all the values of knowledge in which they have different perspectives, ways of thinking, and ways of acting (Chanifudin & Nuriyati, 2020). Integrating traditional and modern education will directly affect management, curriculum construction, and learning (Abdul Fattah Santoso et al., 2019; Arifin, 2022).

Integrating traditional and modern education is the first step in transforming learning values in a structured manner. In contemporary education, learning is a pedagogical style that accommodates behavioural, constructivist, collaborative, and lifelong learning (Shi, 2021). Meanwhile, traditional education is a learning process that is considered as the attachment of two independent activities: students as objects of management and teachers as implementers of learning management (Algozhaeva et al., 2014). If it is related to religious and general learning, Waluyo (2021) sees that religious learning is still traditional on the one hand but also relatively modern on the other hand. According to him, this education dichotomy makes integrating paradigms between religious and general sciences difficult. Therefore, Mashuri (2021) states that integrating traditional and modern education enriches the concepts, materials, themes, and perspectives on learning in an educational institution.

2.4. Pesantren (Islamic Boarding School)

Pesantren is a religious educational institution that plays a role in character-building (Mujahid, 2021). Institutionally, pesantren has more independence in managing the overall aspects of the institution. Historically, pesantren emerged as a traditional educational institution, but it has become modern by establishing madrasas or schools that combine the curriculum of general and religious sciences (Woodward, 2015).) Even Parker (2014) sees that pesantren have a religious education system that applies multiculturalism, which has implemented the values of tolerance through the dialogue spaces they practice. In addition, pesantren implements a traditional curriculum and adapts modernity as a response to change (Brooks et al., 2020). Therefore, pesantren has become an agency to create social changes in the learning process (Recht & Grynszpan, 2019).

Pesantren has four characteristics, namely: (1) increasing the use of science and technology; (2) promoting and deepening religious and moral values; (3) upholding the values of tolerance; (4) promoting pluralism (Syakroni et al., 2019). Abu-Nimer and Nasser (2017) stated that pesantren has become a space that accommodates the values of peace and tolerance and creates capable humans. In line with that, Rokhman et al. (2017) place pesantren as a space to share knowledge and shape attitudes, behaviour, character, and mastery of other sciences. Pesantren have acted as institutions to produce students with the ability, skills, and talent of knowledge, which has implications for competitiveness in the broader social community (Alfurqan, 2020; Heriyudanta, 2016). In this way, pesantren has become an institution that establishes itself as a social control to develop and support social change (Busyairi, 2017; Garibay, 2018; Puspitarini et al., 2023)

3. Methods

3.1. Sample and participant of the research

In globalization, individuals should have complete qualifications and competencies to remain sustainable and prosperous. They should have many hard and soft skills to succeed in this era. Therefore, education has to address the individuals’ needs completely to face their future lives. Traditional education focusing more on character and morality and missing cognitive and psychomotor. It will not prepare individuals for life’s complexity. Meanwhile, modern education often concerns intellectuality and skills but neglects morality and spirituality, it will also produce a split personality. It requires education that combines, synergizes, and integrates all aspects of the individual.

The study focused on the curriculum and instruction implemented in the MANPK. MANPK was chosen because of its excellence in producing competitive graduates. There were five MANPKs selected by purposive sampling, namely MANPK Surakarta Central Java, MANPK Yogjakarta, MANPK Jember East Java, MANPK Ciamis West Java, and MANPK Mataram West Nusa Tenggara. The study focused on curriculum and instruction because these two aspects were the core of the educational process. These two variables also would shape students’ affective, cognitive, and psychomotor.

The participants in this study were managers, kiayi, teachers, students, and graduates of MANPK who were selected by purposive sampling. For detailed participants in the research as listed at Table 1. They were chosen because of their direct involvement in this educational process. This sampling technique was chosen to ensure the informant was the right person and understood the information needed in the research.

Table 1. List of informant/Participant

Code	District	Status	Amount
P-1a	MANPK Jember East Java	Student	2
P-2a	MANPK Jember East Java	Teacher	2
P-3a	MANPK Jember East Java	Kiayi	1
P-4a	MANPK Jember East Java	Graduate	2
P-5a	MANPK Jember East Java	Manager	1
P-1b	MANPK Surakarta Central Java	Student	2
P-2b	MANPK Surakarta Central Java	Teacher	2
P-3b	MANPK Surakarta Central Java	Kiayi	1
P-4b	MANPK Surakarta Central Java	Graduate	2
P-5b	MANPK Surakarta Central Java	Manager	1
P-1c	MANPK Yogjakarta	Student	2
P-2c	MANPK Yogjakarta	Teacher	2
P-3c	MANPK Yogjakarta	Kiayi	1
P-4c	MANPK Yogjakarta	Graduate	2
P-5c	MANPK Yogjakarta	Manager	1
P-1d	MANPK Ciamis West Java	Student	2
P-2d	MANPK Ciamis West Java	Teacher	2
P-3d	MANPK Ciamis West Java	Kiayi	1
P-4d	MANPK Ciamis West Java	Graduate	2
P-5d	MANPK Ciamis West Java	Manager	1
P-1e	MANPK Mataram West Nusa Tenggara	Student	2
P-2e	MANPK Mataram West Nusa Tenggara	Teacher	2
P-3e	MANPK Mataram West Nusa Tenggara	Kiayi	1
P-4e	MANPK Mataram West Nusa Tenggara	Graduate	2
P-5e	MANPK Mataram West Nusa Tenggara	Manager	1
P-6	Ministry of Religious Affairs (MoRA)	Administrator	1

3.2. Data collection method

The study focused on curriculum and the teaching-learning process in the madrasas and pesantren. This study is a qualitative one. Data were collected through observation, interviews, and document review.

The observation was used to see how the teaching-learning activities were carried out, how student-student and student-teacher interacted, and the habits students practiced in madrasas and pesantren (Islamic boarding schools). It was complemented by interviews with managers, kiayi, teachers, students, and graduates of MANPK. Observation and interview were conducted for one month, involving teachers and managers as the informants. Data on the implementation of learning and habituation were collected through observation and interviews with managers, Kiai, teachers, students, and alumni. Interviews were conducted in several sessions to ensure the availability of data. Some interviews were conducted formally by making special in-person and online appointments. Informally, interviews were conducted openly and at an agreed time.

Document reviews were used to get data on curriculum, and electronic media sources related to MANPK. Documents of the curriculum were traced through this method. They were enriched by data published on e-media or the web.

The validity of the data in this study was carried out by various categories of information that allow comparisons and testing of data collected from various methods. The data presented in the results is data that has been validated for each data collection technique. It has also been verified by other methods of data collection in this research. In other words, the data has been validated through triangulation of techniques and methods in data mining.

3.3. Data analysis method

This study used descriptive-interpretive analysis. Data on the curriculum and teaching-learning process in MANPK were described to provide an overview of the madrasa’s curriculum and teaching-learning process implemented in MANPK. Then, they were analyzed using interpretive analysis to see how they related to highly competitive graduates. It was mainly to answer the question: Did the curriculum and teaching-learning process implemented in MANPK contribute to the qualifications and competencies of competitive graduates in the globalization era?

4. Results

Madrasas can promote competitive graduates in the globalization era by integrating traditional-modern education patterns in MANPK through two things: integrating a pesantren-school curriculum and implementing a teaching-learning process that emphasizes the discovery learning approach. Before describing the two things, explaining MANPK at a glance is presented.

4.1. MANPK at glance: professionalism-based education

State Madrasah Aliyah for Religious Program (MANPK) is a unique program or class organized by MAN under Indonesia’s Ministry of Religious Affairs. Historically, MANPK was established in 1987 on the initiative of the Minister of Religion Munawir Syadzali in five regions in Indonesia, namely: MANPK Jember East Java, MANPK Yogjakarta, MANPK Ciamis West Java, MANPK Ujungpandang South Sulawesi, and MNPK Padang Panjang West Sumatra. However, from 1998–2014, MANPK changed to MAK (Religious Madrasah Aliyah) to allow all Madrasah Aliyah to open the program. In MAK, as in Table 3, the curriculum construction consists of subject groups A (general), group B (general), and group C (additional specialization programs). Based on the Minister of Religion Regulation Number 60 of 2015, MANPK increased to 10 units, namely MAN 2 Kota Baru Padang Panjang West Sumatra, MAN 3 Makassar South Sulawesi, MAN 1 Surakarta Central Java, MAN 1 Darussalam Ciamis West Java, MAN 2 Mataram NTB, MAN 1 Yogjakarta, MAN Denanyar Jombang East Java, MAN 2 Samarinda East Kalimantan, MAN 4 Banjar South Kalimantan, MAN 1 Jember East Java.

In 2022, on average, MANPK has two classes (male and female) for each batch, with 24 students, except for MANPK Surakarta, which has 34 students per class (see Table 2).

Table 2. Distribution of the number of MANPK students

No	Name	Number of Students	Male	Female
1	MAN Koto Baru Padang Panjang West Sumatera	48	24	24
2	MAN 3 Makasar South Sulawesi	48	24	24
3	MAN 1 Surakarta Central Java	68	34	34
4	MAN 1 Darussalam Ciamis West Java	48	24	24
5	MAN 2 Mataram West Nusa Tenggara	48	24	24
6	MAN 1 Yogjakarta	48	24	24
7	MAN Denanyar Jombang East Java	48	24	24
8	MAN 2 Samarinda East Kalimantan	48	24	24
9	MAN 4 Banjar South Kalimantan	48	24	24
10	MAN 1 Jember East Java	48	24	24

Source: Ministry of Religion of the Republic of Indonesia.

MANPK graduates have advantages and excellencies. Many of its alumni are successful in pursuing a social life. They have a strategic and vital role in various stages of life. They provide services for the nation and state, i.e., Rector of Universities, Vice Rector of Universities, Director of Postgraduate Studies in the Universities, Dean of Faculties in the Universities, Head of Center for Research and Social Development in the Universities, Head of Center for Quality Assurance, Politicians, Lecturers, Religious Leader, and other professionals in the society (P-4c). In short, the MANPK alumni are stakeholders with critical and strategic roles in making state policies, have national and international reputations, and are active in voicing the development of moderate Islamic sciences in Indonesia (P-5a).

MANPK is integrated between madrasas and pesantren. Madrasa and pesantren activities are designed to complement, strengthen, and become continuity in carrying out the same mission and goals. Students are domiciled in an environment scheduled in a disciplined and highly committed manner. They live in the same learning society culture. As a madrasa that organizes MANPK, an informant explained:

In madrasas, students study with school traditions under the guidance of teachers and homeroom teachers. In contrast, in pesantren (boarding schools), students learn the rules of modern salaf pesantren through the guidance of musyrif and Kiayi, ustad, who teaches morality and the Yellow Book (Kitab Kuning). This culture is the spirit of managers to help MANPK students become individuals who have comparative excellence to face a competitive future. (note from an interview: P-5e)

The management of MANPK applies modern management that emphasizes professionalism in madrasas and dormitories. Recruitment of teachers, education staff, and hostel supervisors is carried out openly with credible requirements and mechanisms. Recruitment is carried out centrally by the Ministry of Religious Affairs of the Republic of Indonesia.

Requirements in the recruitment of human resources (teachers, education staff, hostel supervisors) are (1) general conditions: (a) Muslim, (b) can read and write the Qur’an, (c) physically and mentally healthy, (d) has a high commitment to performance and achievement, (e) is not being penalized by the provisions of the legislation, (f) has a moderate, open, tolerant, and Indonesian-minded understanding and practice of Islam, (g) has ICT (Information and Communication Technology) skills to support work. (2) The selection process is carried out through several stages, namely, Administrative selection and academic selection, which includes Islamic Religious Knowledge, Pedagogic, and Professional Competence Knowledge. Then Microteaching and Interview (Rekrutmen Guru dan Pembina Asrama MAN HYPERLINK ”https://pelayananpublik.id/2020/12/28/rekrutmen-guru-dan-pembina-asrama-man-ic-se-indonesia-cek-formasinya-disini/‘PK HYPERLINK ’https://pelayananpublik.id/2020/12/28/rekrutmen-guru-dan-pembina-asrama-man-ic-se-indonesia-cek-formasinya-disini/” se-Indonesia, Cek Formasinya Disini! - - Berita Lowongan Pekerjaan, Negeri Pelayanan Publik).

Educational management implementing professionalism has led madrasas to prepare students with highly competitive qualifications and competencies.

4.2. Curriculum of MANPK

The curriculum of MANPK is the MAN’s curriculum plus. The MAN uses the 2013 Curriculum plus an additional curriculum as a characteristic of the religious program. The curriculum structure is (1) Group A (General), which consists of Islamic Religious Education (al-Quran Hadith, Aqidah Akhlak, Fiqh, History of Islamic Culture), Pancasila and Citizenship Education, Indonesian Language, Arabic, Mathematics, Indonesian History, English; (2) Group B (general) consisting of Cultural Arts, Physical Education, Sports, and Health, Crafts, and Entrepreneurship, Local Content; (3) Group C (specialization) consisting of Introduction of Tafsir, Tafsir, Introduction of Hadits, Hadits, Fiqh, Usul Fiqh, Science of Kalam, Akhlaq, Arabic. (4) deepening interest and cross-interest. More clearly, as in Table 3

Table 3. Distribution of MAN courses

SCHOOL SUBJECTS		TIME ALLOCATION
		PER WEEK
		X	XI	XII
Group A (General)
1	Islamic Religious Education
	a. Al-Qur’an Hadith	2	2	2
	b. Aqidah Akhlak	2	2	2
	c. Fiqh	2	2	2
	d. History of Islamic Culture	2	2	2
2	Pancasila and Citizenship Education	2	2	2
3	Indonesian Language	4	4	4
4	Arabic	4	2	2
5	Mathematics	4	4	4
6	Indonesian History	2	2	2
7	English	3	3	3
Group B (General)
1	Cultural Arts *	2	2	2
2	Physical Education, Sports and Health	3	3	3
3	Crafts and Entrepreneurship	2	2	2
4	Local Content **	2	2	2
A sum of Hours Group A and B Per Week		36	34	34
Group C (Specialization)
Religious Specialization
1	Tafsir - Science of Tafsir	2	3	3
2	Hadith – Science of Hadith	2	3	3
3	Fiqh – Ushul Fiqh	2	3	3
4	Science of Kalam	2	2	2
5	Akhlaq	2	2	2
6	Arabic	2	2	2
Deepening of interest and cross-interest
1	Deepening of Religious Interest	8	6	6
A sum of Time Allocation per Week		56	56	56

Source: MANPK Curriculum Document.

In addition, the MANPK curriculum is enriched by references from Arabic and English Turats books that students learn in madrasas and dormitories under the guidance of Kiayi, their respective experts. The texts studied in the dormitory (Pesantren) are as in Table 4

Table 4. MANPK’s enrichment curriculum

NO	SCHOOL SUBJECTS	BOOK NAME
		Class of X	Class of XI	Class of XII
1	Tauhid	‘Aqidat al-Awwam	Al-Husun al-Hamidiyah	Al-Husun al-Hamidiyah
2	Akhlaq	Maw’izhat al-Mu’minin, Ta’lim al-Muta’allim	Maw’izhat al-Mu’minin, Ta’lim al-Muta’allim	Maw’izhat al-Mu’minin, Ta’lim al-Muta’allim
3	Science of Tafsir	Tafsir wa Ulumuhu, Ilmu Tafsir by Syaikh Mahmud Termas	Tafsir wa Ulumuhu, Mabahits fi Ulum al-Qur’an by Subhi as-Salih	Tafsir wa Ulumuhu, Mabahits fi Ulum al-Qur’an karya Subhi as-Salih, Al-Itqan fi Ulum al-Quran by As-Suyuti
4	Tafsir	Tafsir Jalalain, Tafsir Al-Maraghi	Tafsir Al-Maraghi, Interpreting Quran (Abdul Halim), The Holy Quran: Text, Translation and Commentary (AbdullahYusuf Ali), The Message of Quran (Muhammad Asad)	Tafsir Al-Manar, Interpreting Quran (Abdul Halim), The Holy Quran: Text, Translation and Commentary (AbdullahYusuf Ali), The Message of Quran (Muhammad Asad)
5	Ulum al-Hadits	Hadis wa ‘Ulumuhu, al-Taisir fi Mustalah al-hadis (by Mahmud at-Tahhan)	Hadis wa ‘Ulumuhu, Ulum al-Hadis (Subhi As-Shalih)	Hadis wa ‘Ulumuhu, Manhaj Dhawin Nazhar (Termas),
6	Hadits	Syarh Arbain Nawawi, Subul al-Salam	Riyadhus Salihin, Nail al-Authar	Shahih Bukhori dan Shahih Muslim
7	Usul Fiqh	Al-Bayan al-Mubin (Abdul Hamid	Ilmu Ushul Al-Fiqh by Mahmud Yunus, Abdul Wahhab Khallaf	Ilmu Ushul al-Fiqh by Abdul Wahhab Khallaf, and Muhammad Abu Zahrah
8	Fiqh	Fiqih al-Sunnah by Sayyid Sabiq, al-Fiqh al-Islamy wa Adillatuhu by Wahbah al-Zuhaily, The English-written Books of Fiqh	Fiqih al-Sunnah by Sayyid Sabiq, al-Fiqh al-Islamy wa Adillatuhu by Wahbah al-Zuhaily, The English-written Books of Fiqh	Bidayat al-Mujtahid by Ibnu Rusyd, The English-written Books of Fiqh
9	History of Islamic Culture	Dhuha al-Islam (Ahmad Amin)	Dhuha al-Islam (Ahmad Amin)	Dhuha al-Islam (Ahmad Amin)
10	Science of Mantiq	Sulam al-Munawwarah	Sulam al-Munawwarah	Sulam al-Munawwarah
11	Arabic	Nahw al-Wadhih, The English-written Books of Arabic Grammar	Nahw al-Wadhih, The English-written Books of Arabic Grammar	Nahw al-Wadhih, The English-written Books of Arabic Grammar
12	English	Grammar: Betty, Ashar Reading: Abu Nawas, Nasrudin, Writing: Daily Activities, Ideas, etc.	Grammar: Betty, Ashar Reading: Abu Nawas, Nasrudin, Writing: Daily Activities, Ideas, etc.	Grammar: Betty, Ashar Reading: Abu Nawas, Nasrudin, Writing: Daily Activities, Ideas, etc.
13	Mandatory Reading	5 Books per semester: two biographies, three novels/short stories (within English)	5 Books per semester: two biographies, three novels/short stories (within English)	5 Books per semester: two biographies, three novels/short stories (within English)

Source: MANPK Curriculum Document.

From Tables 3 and 4, the MANPK curriculum is a combination of the national curriculum (regular MAN curriculum: groups A and B), specialization curriculum (group C), enrichment in the field of religious studies (Tawhid, Morals, Tafsir, Hadith Science, Hadith, Usul al-Fiqh, Fiqh, Islamic History, Mantiq Science), and Language (Arabic, English). The informant explained:

The MANPK curriculum aims to produce prospective leaders with the breadth and depth of religious knowledge without leaving other sciences (social sciences, natural sciences, and humanities). Since its inception, MANPK has aimed to produce candidates for the ulama. The curriculum is constructed between general sciences and religious sciences. Concerning religious knowledge, students learn through sources (turats: Kitab Kuning-Yellow Books) adequately. By strengthening tool sciences (Arabic and English), students are expected to be able to explore richer sources. Religious lessons learned in madrasas are then deepened in dormitories through pesantren-style books. (note from an interview: P-6)

In addition, the MANPK curriculum is also strengthened by various habits, both in Madrasas and in dormitories (pesantren), including bilingualism (Arabic and English), discussions on religious themes at night, congregational prayers, group study related to school lessons, and understanding the yellow books. Students can only use Arabic and English in the dormitory and the madrasa. Ta’zir (punishment) is given to students who violate the rules. Regarding habituation, the graduate of MANPK explained:

In the hostel, we only use two languages (Arabic and English). Penalties are applied to students who do not use Arabic and English. There was a picket officer scheduled to eye on him. Students are accustomed to enrich their vocabularies and mufradat) five words every day to develop language skills. Each student must write and report to the musyrif. Also, during madrasa break hours, MANPK students are scheduled to speak in Arabic and English in the madrasa courtyard, which all MAN students witness, both MANPK and regular MAN. Every day (Monday-Friday), our schedule is very rigid. During school hours, we carry out activities of the school. Our program has been set explicitly and firmly for the rest, where sleeping time is from 24.00–03.30. Saturday and Sunday are holidays that we are free to do activities alone. (note from an interview: P-4a)

The curriculum integrating pesantren-schools, strengthening the yellow book, Arabic and English, habituation, and a very disciplined learning culture at MANPK has shaped students’ personalities with excellent qualifications, competencies, and learner mentality.

4.3. The teaching-learning process

Several types of teaching-learning processes are implemented in the MANPK: the classical method, the discussion method, and peer teaching.

4.3.1. Classical learning

MANPK students are grouped into classical classes, one male and one female in each grade. As in regular courses, classical learning forms the foundation for all learning activities at MANPK in Indonesia, where students are classified to carry out learning activities together. The teacher, homeroom teacher, hostel supervisor, and students start learning activities in this class. Regarding learning in madrasas, a graduate of MANPK described:

Our learning at madrasas is the same as regular classes for subjects grouped in the MAN National Curriculum (Groups A, B, and C) because MANPK is organized by MAN and appointed by the Ministry of Religion. In learning this subject, we study together classically taught by teachers as in a regular class. However, even though learning is done classically, our teachers do not only give lectures but also provide opportunities to be actively involved in the learning process. The teacher allowed us to ask questions (question and answer method). Sometimes, we also conduct group discussions; there are various assignments according to the topic of the material being studied and different ways to be active in learning. (note from an interview: P-4b)

Regarding learning in the dormitory, a student of MANPK explained:

We studied the Yellow Books at the boarding house together. The teachers, Kiayi and Ustad, read the books in order, word for word, and explained the meaning of the sentences they had read. They teach the Yellow Book according to scientific specifications. Fiqh books are taught by teachers, Kiai and Ustad, who are in charge of the field of Fiqh. The book of Tafsir is also led by those who have a concern in the area of interpretation and other fields taught by their respective fields of expertise. We (students) studied bandongan, listening to the readings and explanations given by Kiayi while making notes on our books. In addition, we discussed the book’s contents by relating them to social problems. (note from an interview: P-1c)

4.3.2. Peer teaching

Peer teaching for MANPK students can be seen in boarding activities. MANPK graduate explained:

In the hostel, we studied together. We helped each other in the learning process. We (students) who had advantages in certain subjects/Kitab Kuning would be tutors to other students in studying in the dormitory. Classical learning at school or bandongan learning in dormitories has been done, but if there are difficulties, group learning will be continued through “peer tutors”. With this way of learning, we can complement each other. This way, we indirectly learn about affective values and soft skills, especially cooperation, communication, responsibility, and discipline. (note from an interview: P-4a, P-4b, P-4c, P-4d, P-4e)

4.3.3. Musyawarah (discussion method).

Another learning method applied to MANPK students is discussion. This method is used to deepen understanding of the themes taught in classical learning, both in madrasas and pesantren.

Discussion is an important learning method for us in the learning process at MANPK. Scientific topics can be discussed in this forum. Difficulties in understanding a theme or misunderstanding of the Yellow Book were discussed in the discussion forum. Debates and arguments between students in dormitories often occur, which aims to sharpen the understanding of the themes being studied (note from an interview: P-4a, P-4c).

That night, the students gathered in the hall of pesantren. Each carried a kitab kuning entitled Bidayat al-Mujtahid. They had already read the chapter they wanted to discuss that night. One of the students started the discussion by reading the basmalah and then conveyed the points he wanted to discuss. This time, they discussed using Arabic. After the issues have been conveyed in the forum, each responds to the discussed chapter in turn. The responses varied; some gave additional explanations, some linked them to real societal problems, and some compared them with other opinions or references. However, the discussion is also sometimes accompanied by reading the book’s text from the angle of grammatical (nahwu and shorof). The meeting lasts until 21.00, then ends with a commentary from a fiqh teacher who is competent with a study of the yellow book (Notes from observations, 2022).

The variety of learning methods carried out by MANPK students has strengthened students’ personalities with various qualifications and competencies that are prerequisites for individual success as learners in the globalization era.

5. Discussion

5.1. Integrated curriculum as the “blueprint” to prepare competitive graduates

The globalization era requires individuals to have excellence and competitiveness to exist and survive in their lives. His qualifications and competencies will affect the successful person in this era because globalization runs fast. The rapid development of information technology has triggered it, and it has changed a lot of segments of life. Many ways of life have changed: the practice of behaving, the way of communicating, the way of learning, and even the way of religion. In turn, it implies the emergence of the disruption era. So, there are four essential skills, competencies, and qualifications that individuals must possess to survive in the globalization era of the 21st century, namely critical thinking, creative, collaborative, and communicative skills (Aslamiah et al., 2021; Rohman, 2021). With MANPK, in which the graduate can take part in life well, with the various professions played, this is indeed inseparable from the educational process organized by the institution.

Based on Tables 3 and 4, it can be stated that MANPK implements an integrated curriculum in which the school and pesantren curriculum are implemented. This curriculum structure shows that MANPK does not separate religious and non-religious sciences; it does not make a dichotomy between religious sciences and general sciences; the two sciences must interact and complement each other because knowledge essentially shapes student personality (Abdullah, 2017; Critcher et al., 2020). This curriculum construction will imply to the students that the curriculum has a vital position in the educational process (Ihsan et al., 2021; Park & Niyozov, 2008; Tan & Salleh, 2014). The style and direction of an educational institution can be seen from the type of its curriculum because the curriculum is a blueprint for an educational institution (Purwanto et al., 2021; Syam et al., 2022).

Integrating pesantren and school is an alternative to promote the qualifications and competencies of graduates. The deep mastery of religious knowledge coupled with an ability of non-religious expertise will impact the epistemological understanding of non-dichotomous science and axiologically utilize its knowledge to improve human welfare. Even if Khaldun classified science into al-ilmu al-syar’iyyah and al-ilmu al-‘aqliyah (Rohman, 2009), he did not place it as a dichotomous entity but rather as a methodological-epistemological issue. MANPK recognizes science as unified and must be adequately studied to develop human potentiality because the depth and comprehensiveness of the knowledge learned will have implications for individual wisdom. Several studies show that an inclusive individual is shaped by the scope and sequence of knowledge being studied (Ihsan & Fatah, 2021; Nugroho & Nailufaz, 2022; Rohman & Muhtamiroh, 2022b). On the other hand, radicalism occurs due to the shallowness of the knowledge being studied (Lukens-Bull, 2019; Yumitro et al., 2020).

5.2. Discovery learning as a medium to shape competitive graduates

Humans are creatures who have curiosity. Curiosity is manifested in the desire to explore, try, experience, and do something new. Suitable learning methods will be more productive, effective, and efficient in addressing human nature. It will also lead to more profound impressions and enter into long-term memory, which has implications for better learning outcomes (Oroh et al., 2019; Resmawati et al., 2018). MANPK has reinforced this model, which applies the discovery learning approach in teaching-learning activities. With this type of learning, students interact a lot with various parties. They communicate with teachers, Kiayi, ustad, and fellow students. They are actively doing, experiencing, trying, and discovering things. This process will imply various soft skills, such as collaboration, communication, critical thinking, and creative skills, as skills individuals need to exist and survive in the 21st century (Adler & Delbecq, 2018; Fotso, 2021; Knights et al., 2020; van Laar et al., 2020).

Soft skills are essential for individuals who live in the globalization era. With their collaboration, communication, creativity, and critical thinking skills, individuals can collaborate with other parties, interact with other parties, build work teams, synergize with various elements, and realize goals together. They can also solve problems, complete tasks, and realize dreams together (Bulu & Tanggur, 2021; Laal et al., 2012) in an era of dynamics of change. Even with these soft skills, a person will be able to become a demanding person, a leader who is ready to face the dynamics of speedy change in this era of globalization, as indicated by Adler and Delbecq (2018), Fotso (2021), Knights et al. (2020), van Laar et al. (2020). MANPK has shown that graduates have essential positions and roles as stakeholders in the lives of the nation and state, both nationally and globally.

6. Conclusion

The claim that madrasas are second-class institutions is not valid. The study of “madrasas” found that madrasas already had excellencies. The quality of madrasas that the competitive graduates indicate is due to the integration of traditionalism-modernism implemented in madrasas. As school institutions with Islamic characteristics, Madrasas cannot produce competitive graduates only by relying on conventional curricula. Instead of producing excellent graduates, madrasas have become unmatured institutions; their graduates have shallow religious and low non-religious knowledge. Thus, only with the construction of traditionalism-modernism through the curriculum and teaching-learning process, the weaknesses of madrasas can be overcome. The integrated curriculum and humanistic teaching-learning approach will shape a complete personality to ensure individuals’ survival in the globalization era.

This study has complemented the shortcomings of existing studies by accommodating the traditionalism-modernism variables in an integrative way in revitalizing madrasas. Generally, madrasas revived themselves through traditionalism and modernism separately. Traditional revitalization of madrasas will lead to Salafism, which tends to place madrasas only as places for religious learning. In contrast, modernism will lead to placing madrasas towards public schools (SMA) but lacks competence, so it has the potential for liberalism. Thus, this study provides a new perspective on studying madrasas.

This study is limited to a small sample, limited cases involving only a few informants, and determined to be five MANPKs in the Java Island area, so it cannot be generalized to a comprehensive and in-depth understanding. In contrast, a broader study is needed to be used as a policy basis. In line with that, it is necessary to carry out further studies by accommodating a more comprehensive sample, case, group of informants, and educational institutions. It also houses a comparative approach between MANPK to gain a deep and thorough understanding.

Disclosure statement

No potential conflict of interest was reported by the author(s).