Imam Zarkasyi’s Contribution to Indonesia’s Modern Waqf Education System

1. Introduction

One of the notable private educational institutions that mostly adheres to a traditional system and imparts teachings on Islamic sciences and morals is known as a pesantren. This educational institution was initially founded in Indonesia, where a significant part of the population follows a boarding system known as pondok. In the Southeast Asian region, the term 'modern' was not associated with any specific institution until the early 20^th century. According to Zarkasyi (2020),¹ the establishment of Pondok Darussalam in Gontor village in 1926 was considered as an early example of a modern pondok. The designation of the term 'modern' has been bestowed on it by society due to its distinct nature and characteristics. The inherent nature of its values and system diverged from both the traditional pesantren and typical contemporary educational institutions.

The concept of modernization has been a topic of discussion since its establishment in 1926, introduced and deliberated upon by the Trimurti brothers, who are recognized as the founding figures of Pondok Gontor. In 1966, Lance Castles studied the modernism of this particular private organization. Several studies have characterized it as a contemporary pesantren, although they have neglected to thoroughly examine the fundamental underlying principles that have shaped its current evolution. The establishment of secondary level in 1936 is widely regarded as a significant milestone in Islamic education institution modernization. Moreover, this particular fact may have prompted certain scholars to particularly depict Zarkasyi's perspective on the modernization of pesantren.

Some studies have investigated Zarkasyi's thought on Islamic education modernization, which has resulted in a new pondok paradigm,² prioritizing educational³ and institutional growth.⁴ These studies stressed that Zarkasyi's work centered on the evolution of Islamic education, contributing to complete modernization of the pesantren system.⁵ Other works have further examined Zarkasyi's particular thought on education system. For instance, studies have also examined Zarkasyi's idea of character in education within the context of modernization, specifically in relation to Ibn Miskawayh (932-1030),⁶ and al-Zarnuji (d. 1223AD).⁷ These studies presented Zarkasyi's ideas of character development,⁸ identifying the need for leadership style and the influence of character on education in Pondok Gontor.⁹ Specifically, the modernization of educational, curricular, and institutional systems along with the role of waqf in the sustainability of Pondok Gontor were least addressed in validating the efficiency of converting an institutional education into a waqf institution,¹⁰ in particular for achieving long-term sustainability.¹¹

The existing studies have inadequately considered certain factors, for instance thoughts, ideas, and values, that underscore and motivate individuals and institutions to modernize the education system. Kanfer and Chen (2016)¹² explained motivation as a series of interconnected and mutually influencing emotional, behavioral, and cognitive processes that are structured around an individual's objectives. The waqf institution possesses a unique feature whereby its assets are considered as public property and are entrusted to the nazhir¹³ for management and administration. The trustee is responsible to continuously uphold and enhance the waqf proprietorships in order to optimize their advantages for a broader range of beneficiaries within the society, taking into account the waqif's conditions and instructions.

In order to adequately address these concerns, there is a need to explore Zarkasyi's underlying thoughts and ideas in modernizing the pesantren byadopting waqf practices. The existing studies have been rather limited addressing this critical topic despite Zarkasyi's significant impact and outstanding contributions for pioneering waqf-based educational institutions. Therefore, the current study addressed this gap by highlighting Pondok Gontor as a waqf living legacy institution. Moreover, the study also aimed to address three specific objectives, that is, examining Zarkasyi's ideas and thoughts, analyzing his critical evaluation of pesantren, and identifying his practical contributions to the waqf institution.

The current study utilized descriptive and exploratory research methods, examining Zarkasyi's beliefs and practices in his attempts to modernize the pesantren system. Additionally, it also focused on several key elements pertaining to motivation, for instance, thoughts, ideas, and values. The data collection encompassed references from books, research projects, institutional brochures, and observations. Facts from these sources were firstly authenticated prior to the comprehensive analysis was conducted.

2. Literature Review

2.1 Waqf and Education

The historical connection between waqf and educational institutions may be traced back to the early prophetic period with the establishment of the Quba mosque, the foundation to understand the role of waqf in education. Mosques, as dual-purpose institutions, were integral to early education.¹⁴ The use of waqf in education has expanded globally, with the establishment of higher education institutions through waqf practices, playing a vital role in the progressive development of future generations.

Distinct attributes of the waqf institution, supported by fundamental pillars according to Islamic jurists, such as Imam Malik, Hanbali, and Imam as-Shafi'i, include the concept of waqf property and the crucial management of waqf assets for sustainable benefits.¹⁵ Ensuring a consistent and reliable funding source is essential for the operational and developmental sustainability of educational institutions.¹⁶ Thus, optimizing the benefits of waqf in education is a key consideration for sustainable development. Historical examples, such as Jerusalem's educational institutions in the early 20^th century, demonstrate the financial support provided by waqf for education.¹⁷ Such implementation of waqf in educational sectors has many advantages, for instance, scholarship for students and other benefits.¹⁸

Traditionally, the use of waqf for education focused on tangible assets, for instance, land and buildings. However, challenges arise with limited availability of land, leading to financial issues in sustaining educational institutions. Cash waqf is proposed as a solution, allowing for sustained growth and enduring earnings to fund educational institutions.¹⁹ The inherent sustainability of waqf institution is beyond important, particularly the trustee is the key to preserve assets and legally distribute the income generated from waqf.²⁰ Thus, the applicability of waqf in supporting educational institutions needs a legal advocate for its practicability.²¹

2.2 Pondok Pesantren

Ki Hadjar Dewantara, the first Minister of Education in Indonesia, stated that the pesantren system is considered to be more suitable as the dominant educational framework in the country. Pesantren has been historically significant since the colonialism era to the modern times in Indonesia's development.²² Scholars have classified pesantrens in Indonesia into three forms, that is, traditional, modern, and contemporary. Traditional pesantrens prioritize the examination of ancient Arabic literature, reviewed by the headmaster. Some pesantrens are undergoing modernization, incorporating aspects from both traditional and formal educational systems, falling into the contemporary category. This adaptability allows pesantrens to flourish in the present dynamic epoch, expanding societal influence beyond their student body.²³

Adaptation and development are evident in pesantrens, integrating the formal and classical systems, developing foreign language skills, cultivating entrepreneurial capabilities, adopting new technologies, and acquiring modern competencies.²⁴ The presence and adaptability of pesantrens are attributed to a strong foundation built on a societal system characterized by governmental authority, widespread adherence to principles, and deeply embedded religious beliefs. The educational approach in pesantren emphasizes spiritual growth and the preservation of traditional values based on Islamic teachings. ²⁵ It aims to establish a holy order by integrating authentic concepts such as religion, monotheistic belief, ethical principles, and the pursuit of scientific knowledge.²⁶ Students exhibit qualities, such as a modest dress code, competence in fundamental Islamic texts, adherence to rules, respect for elders, and sympathy towards peers.²⁷

Santri (student) in pesantrens demonstrates prominent attitudes of solidarity, autonomy, reverence for instructors, and dedication to efficient learning methodologies. However, there is a noted shift among some students towards adopting unfavorable viewpoints influenced by globalization including embracing foreign popular culture, a limited understanding of religious scriptures, disrespect for norms, and participation in acts of bullying.

2.3 Imam Zarkasyi

2.3.1 Biographical and Religious Background

Imam Zarkasyi, born on March 21^st, 1910, in Gontor, a small town in East Java, Indonesia, belonged to a genealogical lineage of Muslim preachers and educators on Java Island. His lineage traced back to the renowned Tegalsari pesantren, a significant Islamic educational establishment situated approximately 3 kilometers from his birthplace, with historical roots dating back to the 18th century.²⁸ The establishment of Tegalsari pesantren to Ageng Muhammad Besari, a descendant of the Majapahit Empire's royal family, had transformed it into a reputable institution favored by elite families in Java.²⁹

Following his father's demise, Zarkasyi observed the declining state of the pondok and began contemplating strategies to rejuvenate the institution, considering its historical significance as ancestral heritage. Starting from his primary school, he focused on revitalizing the atmosphere within the educational institution, following familial customs and engaging in the study of traditional pesantrens, involving the reading of Islamic classical literature.³⁰ Zarkasyi completed his basic education and pursued three years of secondary study at Vervolkschool, where Dutch was the medium of instruction. Pesantren Josari, guided by a teacher-scholar in Tegalsari, became Zarkasyi's chosen institution to acquire knowledge about Islamic principles. Zarkasyi, after completing his secondary education, pursued further academic studies in Solo, Central Java, concurrently enrolling in three educational institutions. Table 1 explains the Islamic education background of Zarkasyi.

Table 1. Some Pesantrens where Zarkasyi Learned Islamic Studies

Source: Zarkasyi (2020).

2.3.2 Zarkasyi's Higher Education Experience

At the age of twenty, Imam Zarkasyi aimed to pursue higher education at al-Azhar University in Cairo, Egypt. However, due to unavoidable circumstances during the colonial era, he was unable to do so. Zarkasyi then enrolled himself in Sumatera Thawalib in Padang Panjang, West Sumatera province, based on the recommendation of his influential teacher, al-Hasyimi.³¹ The instructors at Thawalib, who had earned degrees from prestigious institutions, such as al-Azhar and Darul Ulum University in Egypt, imparted knowledge in social and natural sciences, as well as English and Dutch during his two-year tenure.

After completing his studies at Thawalib in 1932, Zarkasyi continued his education at the renowned Normal Islamic School, led by Dr. Mahmud Yunus, a Darul Ulum alumnus and an authority on Islamic education. Despite facing various colonial challenges, Yunus extensively engaged with contemporary Islamic education literature, focusing on pedagogical approaches in Arabic and English language instruction. During this period, those institutions served as a university, exclusively admitting secondary school graduates, although Dutch colonial policies prevented the awarding of university degrees.

During the colonial era, Zarkasyi achieved notable success by completing his education within three-year duration. Recognized for his accomplishments, he was recommended to be posted as a headmaster at a newly established school in Padang Sidempuan, Tapanuli, in the northern region of Sumatera. After a year of effective administration, he resigned upon his brothers' request to develop a new Islamic educational institution. He made financial contributions to his siblings' education and established the Islamic Teacher Training School (KMI) within the pondok, inspired by his mentor's madrasah as he returned to Gontor in 1936.³² In this period, Zarkasyi played a significant role during both colonial and post-independence eras, concurrently fulfilling responsibilities in government administration during his tenure as KMI's director at Gontor.³³ Table 2 provides an overview of the recognitions bestowed upon him during this period.

Table 2. Some Recognitions of Imam Zarkasyi Awarded by the Government and Public

Source: Zarkasyi (2020)

3. Methodology

The current study was a descriptive and exploratory research in nature. Data was collected from various documents, for instance books, research articles, brochures, and participatory observations. Relevant studies were first reviewed to underscore the significance of Imam Zarkasyi's thoughts and critiques in modernizing the private educational institutions through the waqf institution. Furthermore, authentic recordings, family perspectives, opinions from reputable scholars, and direct observations were used to gain relevant information on the personage's characteristics of Zarkasyi. These approaches helped the authors in understanding the contribution of Zarkasyi to the pesantren development, his biographical backgrounds, and his personal activities. Additionally, the nature and characteristics of pesantren and the waqf institution were analyzed to understand Imam Zarkasyi's contribution to modernize waqf-based educational institutions. In this stage, document analysis was primarily performed.

4. Discussion

4.1 Zarkasyi's Thought on Modern Waqf-based Pesantren

Imam Zarkasyi's concept of modernization through the waqf institution is drawn from his experiences and impressions of old pesantren values and systems. The objective of this concept of modernization is to enhance the conventional system for the future, emphasizing the ongoing implementation of morality within the living environment. Morality in this context is concerned with social interactions and spiritual morality, encompassing the purification of soul, virtuous character, and ethical conduct.³⁴

Zarkasyi instills morality through positive behavior, establishing a moral atmosphere, guidance and counseling, cultivating interest, and implementing disciplinary measures for educational purposes.³⁵ Meghan's curriculum concept, that is, generalization, modeling, explication, and reward-punishment, is considered significant in the pesantren context.³⁶ Zarkasyi's emphasis on 'learning by doing' was in line with UNESCO's learning society framework.³⁷ In particular, it emphasizes the need for tolerance in pesantren, given that students in a pesantren are from diverse backgrounds.³⁸

There are key beliefs for modernizing Gontor.³⁹ Firstly, a pesantren needs to have substantial capital for financial autonomy. Secondly, it needs a resilient leadership structure. Thirdly, it needs to ensure sustainability and align with the third Trimurti's ideology, hence, Zarkasyi advocates adopting the form of waqf. Figure 1 visually explains Zarkasyi's thoughts in this matter.

Figure 1. Imam Zarkasyi's Thought on Modern Waqf-based Pesantren. Source: Zarkasyi (2020).

Zarkasyi's ideas on modernization through the waqf institution have found successful implementation in al-Azhar University, Cairo, showcasing a notable case of private educational institution management. Al-Azhar University is a leading institution based on the waqf system and has been credited to its sustaining existence since 10 centuries along with providing scholarships to 500,000 international students.⁴⁰ This university serves as an exemplary model for the modernization of pesantren systems.

Pesantrens, guided by the ethos of self-reliance, gain autonomy to address challenges innovatively. The promotion of Islamic brotherhood is a crucial concept instilled in pupils, fostering effective interactions and tolerance for diversity.⁴¹ Managing economic activities within a waqf-based institution benefits eligible students, enhancing their life skills, and serving as an educational practice. Allocation of waqf fund should prioritize long-term objectives, for instance, educational infrastructure development, cultivation of qualified individuals, construction of necessary infrastructure, establishment of financial instruments, and welfare of management personnel.

Leadership within pesantrens is based on role models and setting commendable precedents. An example of a unique remuneration system applied in Pondok Gontor is where leaders do not receive regular stipends to emphasize authenticity and discourage financial dependence on the institution. Zarkasyi has outlined five essential principles for pesantrens' growth and longevity, that is, simplicity, sincerity, self-reliance, Islamic brotherhood, and freedom. Adhering to these principles would facilitate the effective implementation of the waqf institution.

Researchers have examined Zarkasyi's modernization from various perspectives. For instance, instructional approach, teaching methods for non-native speakers in Arabic and English language, educational strategy for different subjects, organization, and management of education.⁴² Importantly, pondok modernization is critical for entrepreneurial integration of students and teachers through waqf-based business units with four key aspects. These aspects include education system and methods, curriculum material, institutional structure and management, and value instillation strategy for positive character development in students.⁴³

4.2 Zarkasyi's Critique on Traditional Pesantren System

Having acquired knowledge and firsthand experience in numerous traditional pesantren systems, which are typically privately controlled by individual figures, Zarkasyi developed a comprehensive understanding of their advantages and limitations. One of the criticisms he raised pertained to the inefficiency of a leadership succession system. He strongly criticized the notion of attaining financial independence primarily through the reliance on the founder, relatives, and sporadic acts of generosity. In particular, the notion of inherited money was also criticized that is left behind after one's demise.

Figure 2 explains Zarkasyi's criticisms and solutions for traditional pesantren. There are several critical issues within the traditional pesantren system which are as follows:

4.2.1. Leadership Succession Challenges

• The conventional practice of designating family members as successors often led to unprepared and unqualified individuals assuming leadership roles, resulting in a decline in institutional vitality.
• The need for effective leadership succession planning, ensuring that successors possess necessary qualifications and preparedness to lead the institution successfully.

4.2.2. Over-Reliance on Limited Funding Sources

• Traditional pesantrens heavily depended on funding from the founder, family, and community generosity. With growing student populations and expansion, the institution faced financial constraints and hindering development.
• The importance of financial independence and the need for diversified funding sources. This approach aimed to secure additional resources for the institution's development beyond the founder's and family's capacity.

4.2.3. Dispute over Wealth Distribution

• Disputes often arose over wealth distribution and inheritance after the demise of the headmaster. Family members prioritized their material interests, leading to internal conflicts within the family.
• The inefficiency of procedures for separating pesantren assets and family properties. These challenges were sought to prevent internal disputes and ensure a smoother transition of institutional responsibilities.

4.2.4. Integration of Essential Principles

• Valuable principles within the traditional pesantren environment needs to be integrated into contemporary waqf-based institutions, aiming to harmonize cultural and structural methodologies for improved management and long-term sustainability.

Figure 2. Imam Zarkasyi's Critique on the Traditional Pesantren System. Source: Zarkasyi (2020).

4.5 Zarkasyi's Contribution to Modern Waqf-based Pesantren

Zarkasyi's efforts in transforming Gontor into a sustainable and modernized pesantren involved several key initiatives:

• Leadership Transformation and Skill Development. Gontor focused to transform leadership skills among students and teachers.⁴⁴ The institution played a crucial role in delivering good leaders to society. Moreover, it also emphasized qualities, such as direction, training, task assignment, habituation, supervision, providing role models, and a humane approach.⁴⁵
• Addressing the Issue of Stagnancy
• Ownership Transformation. Zarkasyi addressed the issue of stagnancy and ineffective management in traditional pesantrens by transforming Gontor's ownership. The institution was officially declared a Waqf after 32 years of establishment, with the intention to benefit the Muslim ummah.⁴⁶
• Formal Declaration of Waqf Status through Waqf Charter. The status of waqf was formally declared through a charter, stating that Gontor is a waqf for the Muslim ummah and is no longer the property of the headmaster. This initiative was aimed at preventing stagnancy and ineffective management associated with individual or family ownership.
• Transfer of Wealth to Waqf Properties as Waqf Assets. In 1958, the founders, known as Trimurtis, handed over substantial assets including land, buildings, a mosque, dormitories, and other facilities, to the waqf ⁴⁷ This marked a significant departure from the traditional practice of individual or family ownership.
• Establishment of Waqf Board. A waqf board, comprising fifteen qualified individuals, was established as the highest body in institutional structure. This board played a crucial role in overseeing the management of waqf assets and ensuring sustainability.⁴⁸
• Leadership Authority Shift. The establishment of waqf board brought about a shift in leadership authority. While it may have hindered family members from taking prominent roles, it ensured sustainability and effective management.
• Education Management Modernization. Zarkasyi's modernization efforts focused on education management, introducing a distinctive approach that differed from conventional management in traditional institutions.
• Effective Succession Planning. Following Zarkasyi's death in 1985, the waqf board played a crucial role in the succession of kyai, demonstrating the effectiveness of the reformative steps taken almost three decades earlier.
• Ongoing Development and Sustainability. Pondok Gontor continues to exist as a well-maintained institution with waqf assets being productively managed. The institution serves the ummah by providing quality education.

The progressive development of Gontor, particularly in terms of the number of students and teachers benefiting from the waqf, reflects the success and sustainability of Zarkasyi's modernization initiatives. Pondok Gontor manages more than 1.600 hectares waqf land productively and operates dozens of small business enterprises, striving to serve the shareholder's need inside the management. Moreover, at the same time, it also fulfills stakeholder's demand outside the pesantren. This foundation divides the utilization of waqf land into three functions which mainly focuses on productive sectors to achieve the spirit of self-reliance as mandated in the waqf declaration.⁴⁹ Table 3 presents the details of waqf land utilization, while Figure 3 depicts the latest data⁵⁰ for the recent development of Pondok Gontor's academia which is also the waqf beneficiaries.

Table 3. Utilization Sectors of Gontor Waqf Land

Source: Zarkasyi (2020).

Figure 3. Source: Zarkasyi (2020).

As an educational institution, Gontor has also 20 branches throughout the nation and its system had been imitated and tailored by its alumni in about 400 pondoks. The alumni of Gontor is known to be adjusted and conformed the institution's values and systems into their educational institution which is approximately 600 institutions. Furthermore, initiating from secondary level of education, currently Pondok Gontor is performing its duty to develop its higher educational institution, that is, Universitas Darussalam Gontor (UNIDA Gontor) as one of the bindings waqf missions. It currently provides 8 faculties from bachelors to doctoral degrees with about 5000 students (national and international) enrolled, employing hundreds of lecturers.⁵¹

5. Conclusion and Recommendations for Future Studies

This comprehensive study provided insights into Zarkasyi's perspectives and contributions in modernizing the traditional pondok system through the implementation of a waqf-based system. Moreover, the study also categorized Zarkasyi's concepts into three primary aspects, that is, financial independence, a strong and enduring leadership system, and the construction of a lasting organizational structure through waqf. These aspects, combined with the incorporation of five key principles observed in ancient pesantren settings, form the basis of Zarkasyi's approach to modernization.

Zarkasyi's critical insights address issues, such as blinded-inheritance leadership, scarcity of financial sources, and division between family and pondok assets. He emphasized the need to establish a clear separation between personal and institutional wealth in order to overcome stagnancy and decline in traditional pesantrens. A significant contribution of Zarkasyi is the transformation of privately and family-owned assets into public holdings. The case of Gontor, which he and his siblings turned into a waqf-based institution, serves as a contemporary pondok embracing both traditional values and modern practices. Gontor is recognized as an exemplar of a private educational paradigm, integrating the waqf system to upgrade its educational structure.

Zarkasyi's contributions are not only limited to Gontor, however, also extend to the broader context of Indonesia. The current study also highlighted Zarkasyi's notable role during the colonial era, where he made significant contributions to the nation and spearheaded the establishment of the waqf system within educational institutions. Additionally, the study also suggested that Zarkasyi's works should be explored further by conducting more research, emphasizing the importance of promoting holistic principles that are increasingly neglected in contemporary society.