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JIHAD AND ISLAMIC RADICALIZATION:THE NEW CHALLENGES OF MADRASA

Titis ThoriquttyasIslamic State University of Maulana Malik Ibrahim Malang

ABSTRACT

Key words: Jihad, Islamic Radicalization and Madrasa

Madrasa is the one of Islamic educational institutions that taking place in the socialand culture changing, especially in Indonesia. Historically, Madrasa built in the first centuryof the Islamic era and its purposes are not only to teach youth to recite and memorize theQur’an, but also teach about Islamic Jurisprudence (fiqh). As the institution which alwaysidentically on the process of Islamic values’s transmission, the existences and purposes ofMadrasa have to change and adapt with the era changing. In the globalization era, the issueof Jihad and Islamic radicalization are the most influenced issues. Now days, Madrasa isexpected to reduce it and teach about the humanity face of Islamic wisdom.

Almost of the figures behind Jihad and Islamic Radicalization are well – Islamiceducated person. They have good understanding about Islam, but they cannot adapt andaccommodate Islamic law into Indonesia’s context, so they use Islamic law taken granted. Itis due to the lack of interpretation’s ability, especially for Jihad’s verses. Almost of them arecome from Madrasa. So, if we want to change the paradigm of Islamic Youth, we have tostart from how to build Madrasa which give priority to tolerance and accept the differencesamong human being. If we can realize it, Islamic Youth will be able to face the differences inthe society wisely.

In this research study, a qualitative research approach was applied. This study aimedto investigate the current issues about Madrasa, especially about the existence of Madrasaand it is impact on Jihad and Islamic radicalization. Researcher takes some observations inthe particular Madrasa, which located in Kediri, East Java. This research is done in thetraditional madrasa in Southern Kediri (for institutional privacy)

This study aimed to analyze and investigate the contribution of Madrasa in thereducing process of Jihad and Islamic radicalization. The results of study derived from thecomparative statistical data and field observation. Jihad and Islamic radicalization are arisingas the impact of Qur’anic verses’s misinterpretation about the particular terms, such asinfidels (kafr), interreligious relationship and war (ghazwul). Besides that, the applied –methods of Madrasa to promote the “smiling face” of Islam and create the peaceful world,has to observe and analyze deeply. Therefore, the essence of Islam, terminologically, ispeaceful and salvation for anyone, not only for Muslimin, but also for anyone around theworld (rahmatan lil ‘alamin).

The conclusion for explanation above is, Jihad and Islamic Radicalization are relatedto educational system and educational institution. Because of that, Madrasa have to preachIslamic values through humanistic methods, which based on the situation and condition ofIslam itself lived. As we know that at the first time, Islam was fall down in Arabic – centric,so we need more adaptation and acculturation if we want to implement it into Indonesia’ssociety, especially for Jihad aspect.

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“O Prophet (Muhammad)! strive hard against the disbelievers and the hypocrites, and be harsh against them,their abode is Hell, and indeed the worst is that destination”.

Qs. At Taubah 73

A. Jihad and Islamic RadicalizationIn the lately times, violence or terror that occurs in the worldwide is often

identified with Muslims. Of course, this fact is detrimental to Islam and Muslimsthemselves. The impression is likely due to the teaching of Jihad in Islamic Knowledge,which is often misunderstood by Islamic Scholars or Western Scholars themselves. Themisunderstanding of Jihad’s meaning is often identified with the term of "Holy War orWar in the Name of God", but if we analyze from the perspective of linguistic, sociologyand anthropology, the both of terms has different meaning and purpose. Not all of "war"can be assumed Jihad, as well as not all forms and models of Jihad must be realizedthrough the "war".

Misunderstanding about the meaning of Jihad is occurring in the variouscommunities, either from Western scholars or among Muslims themselves. Westernscholars argue that Islam spread by the sword (Ghazwah), violence and conquest (futuh).In the opinion of Western scholars, the phrase of jihad refers to the wars of Muslims whoinvaded to a variety of areas with the aim of forcing to embrace Islam. As a result of thisunderstanding has led to the listener or reader who has opinion that jihad is an offensive,fanatic and irrational action. Western Scholars use some verses of the Qur'an and Hadits asthe source to justification Jihad. In the history of Islam itself, there are many formulas ofhadith or interpretation of Qur’anic verses that have ideas about Jihad or anything thatrefers to the radicalization of Islam, one the hadith is narrated by Al-Bukhari, "Recognize,that Heaven is under the auspices of the sword ". Actually, this Hadith is the last line ofthe piece of hadits which is narrated by Al-Bukhari in his book1. Western scholars quotethese hadith to conclude that Islam is a religion that support violence in the name of Godand admit that the sword is part of Islamic da'wah itself

Meanwhile, according to Muslims Scholars, jihad is defined as a movementagainst thaghut’s authorities through violence and rebellion. Jihad, according to Muslim’sview, is only performed through physical confrontation and mass mobilization in the largenumbers. Muslims understand about the meaning of Jihad in only small scope and tend torestrict the meaning of Jihad itself. Starting from that, Muslims themselves still confuse todefine and understand the meaning of Jihad.

1 Enizar, Jihad: The Best Jihad for Moslems (Jakarta: Amzah Publishing, 2011)

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Generally, the meaning of Jihad has two meanings in terminology andetymology. Etymologically, Jihad is derived from Arabic language, jahada - yujahidu -Jihadan. In Lisan al-'Arab, Ibn Mandzur explains that jihad is derived from al-Juhd meansat-Tâqah (strength), al-Wus'u (effort) and al-masyaqqah (difficulty). Furthermore, al-Juhdu metamorphosed into jihad. Jihad in the dictionary of Mukhtar as-Shihah isempowering of the abilities (bazlu al-wus'i). While in Lisânu al-'Arab, jihad is qâtala wajahada fi Sabilllahi (fight and struggle in the way of Allah). So that, the meaning of Jihadthat referred to the etymologically is empowering all of abilities to get out from thetrouble. Jihad is a mashdar that contains the meaning of Musharaka (there are two actions– offensive and defensive, components or groups who acted as subject and object areactive to provide resistance equally). So that, an activity can be regarded as Jihad, has toinvolve two groups to take the fight each other actively and proportionally. If thisrequirement cannot be fulfilled by the subject of Jihad, according to etymologically, itcannot be called as Jihad, simply as an act of brutality and confrontation in the name ofreligion. The term Jihad has thematically broad meaning, includes all the work done withvery seriousness to get something or avoid something undesirable. So, jihad as one ofIslamic teaching can be interpreted correctly and in accordance with their actualproportions and not like understood in a narrow range or in the sense of war and invasion,as like widely understood by experts. Simple things can be regarded as a Jihad, if donereally and performed within the framework of get closer to Allah (taqarrub ila Allah)

Terminologically, the meaning of Jihad has two kinds meaning, there aremacro and micro meaning. The definition of Jihad in macro meaning is includes the broadmeaning that not only war physically, but also war spiritually (war against desires). Al-Raghib Al Asfahani argues the meaning of jihad in the macro context is battling withenemies through publicly offensive. The struggle can be done by physical (power) and non– physical (verbal). Thus, jihad in the term of war is not complete yet, because giving adefinition should to include two things, namely jami '(including and covering) and mani’(restricting)2. If Jihad is only meant war and confrontation, the form of jihad as non - war(peacefully) should also be recognized as the form of Jihad fi sabilillah. Even in facing theenemy, it is not necessarily in the brutal or violent way actions but it can be resolved bypeaceful way. Therefore, the definition of Jihad that can include both terms is theseriousness in mobilizing all of capabilities in war, words and deeds in the conduct ofaffordable.

Jihad, according to Western scholars (Orientals) and Muslim scholars(occidentals), has some types. According to A. G. Noorani’s argument, jihad is dividedinto two types, namely major (primary) and minor (secondary) jihad. Major Jihad areincluded the struggle against sin and desires. It is more of a "secret" and spiritual, becauseit is the struggle against the desire internally, which inside of humankind, while minorjihad (secondary) is struggle with contact physically. Minor jihad is external, because "theopponents" who will we face are beyond our physical3. From the explanation above, it canbe concluded that the major jihad has larger "battle loads" than minor Jihad. This is due tothe object aspect of jihad itself. In Major Jihad, the object of Jihad are creatures whichabstract, natural and kodrati, such as laziness, arrogant (takabbur), ananiyah, munafi’(hypocrite) and syiri’. These attitudes are located inside the heart of man since they wascreated (eternal values). Self control is to be one of the solutions for major Jihad, while the

2 Al Raghib al Asfahani, Al Mufradat fi Gharib al Qur’an

3 A. G. Noorani, Islam and Jihad: Prejudice versus reality (London: Zed Book, 2002)

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object of minor Jihad (secondary) is something that able to look and predictable, instrength, quantity and quality. Based on these estimates, we can arrange the "strategy" tobeat it. The object of minor Jihad is something temporal and it is derived from the"outside" of our physical. So that, two kinds of jihad, mayor and minor jihad, can beconcluded that major Jihad (Primary) is permanent / eternal of all time, while minor Jihad(Secondary) is applies only temporal and conditional only.

Discourse about Islamic radicalization and Jihad becomes the actual issue after9/11 accident (September 11th 2001), bombing of WTC (World Trade Center), ManhattanNew York and Pentagon. WTC is the symbol of American economy’s power, whilePentagon is the military symbol of Uncle Sam’s power. After the bombing of buildings arecauses psychological impact for all sides, especially the bombing victims's families.Besides the psychological impact, the other impacts are the fall down of word financialand the strained relation between West Countries (U.S. and Europe) and the Islamiccountries4. It is because George W. Bush, when he became U.S. President, claimed thatthe bombers are Islamic radical network (Al Qaeda), which led by Osama bin Laden. Incontrast, Muslims radical believe that their actions are ordered actualization doctrine ofjihad in Islam.

The issues of Islamic radicalization and Jihad, actually started long before theterm of Jihad and Islamic radicalization began to be known in Western world. In TheIslamic history, Islamic Radicalization has been demonstrated by several events, such asthe murder of Caliph Uthman ibn Affan by the rebels. This assassination was motivated byCaliph Uthman ibn Affan’s policy which considered likely nepotism with familymembers, such as using of financial budgets in Baitul Mal excessively and the division ofauthority among the members of royal families (nepotism). It made the angriness andcauses the assassin of Uthman ibn Affan by the extremists. Besides the assassination ofCaliph Uthman ibn Affan, Jihad and Islamic radicalization occurred in the era of Ali ibnAbi Talib. At the era of Ali ibn Abi Talib, radicalism emerged as the impact of Caliph’sassassination by Abdurrahman bin Muljam, a Muslim rebel leader5. The effects ofassassination emergence confrontation and emergence fundamentalists6 community whohave a narrow and bigoted views against Ali bin Abi Talib figure, namely Khawarij7.

Tahkim (Arbitration) is domino effect of the series event of radicalization inAli Bin Abi Talib’s era. In the process of Tahkim (Arbitration), khawarij were disappointand angry about the dispute resolution between Ali ibn Abi Talib and Muawiyah ibn AbuSofwan through arbitration. Khawarij argues that Ali bin Abi Talib, Muawiyah ibn AbuSofwan and all parties who agreed with arbitration are infidels and the consequences istheir blood allowed to kill as the political opponents. Start from this point, Khawarij as

4 Yasraf Muttaqin, Teroris Serang Islam: Babak Baru Benturan Barat – Islam (Bandung: Pustaka Hidayah, 2001)

5 Radicalism (al Judziyah) is an ideology that wants to change something, especially on social and political renewal throughviolent and carried out in the short time or drastically. This ideology rejects actions that are gradual in improving socialconditions, cultural and economic. Abu Ridho, Terorisme (Jakarta: Pustaka Terbiatuna, 2003)

6 Fundamentalism (al Usuliyah) is an ideology that tends to struggle something radically. In the narrower understanding isrecognition of Qur’an that revealed from a set of eternal truths and free from mistakes. B.N. Marbun, Kamus Politik,(Jakarta: Pustaka Sinar Harapan, 2003)

7 Etymologically Khawarij derived from kharaja, means by “go out” (go out from formation).

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"the mother" of Islamic extremists’ organization appear and spread terror to Ali bin AbiTalib and Muawiyah ibn Abu Sufyan’s generation, generally, to all Muslims.

Fundamentalists are assumed to things that related with religion, so ScottBidstrup is proposed the definition of fundamentalist religion as:

“any religion, that when confronted with a conflict between love, compassion and caring, andconformity to doctrine, will almost invariably choose the latter regardless of the effect it has on its

followers or on the society of which it is a part”8.

For Bidstrupp, fundamentalist religion prefers religious doctrine to tolerance based on loveand affection to implement the activities and movements of their ideology. In thetheological aspect, fundamentalist religion is tends to claim the single truth, which ownedby the particular community. In Islam, there is community who spread infidelity to otherIslamic groups and it is sectarian. Sectarian attitudes may have implications for theexclusive, intolerant and suspicious of opposed to the other groups. Furthermore,Sumartana argued that fundamentalists religion is usually do not care with the issues thatrelate to secularization and tend to maintain the religious authenticity (Puritanism)9.Fundamentalist religion is also missiological, it means trying to promote religion throughaggressive and expansive behavior, so the image of fundamentalist religion is religion thatemphasizes on violence and war as the model of preaching. In addition to theological andmissiological aspects, fundamentalism religion is an institutional hierarchy. All ofdecisions and activities conducted by fundamentalist religion always sourced from thedecision of leader, so that the decision of leader is absolute and uncompromised by themembers. The members do not have the authority to convey the decisions. The obedienceis due to position of the leader as the decision maker who associated with ideology,funding and personnel suppliers10.

Moh Guntur and A. Fawaid in the book of “Dari Jihad menuju Ijtihad”, saidthat the most serious dilemma of classical fiqih is the discussion about Jihad doctrines inIslamic perspective is tends to war doctrines so that the books and ideas of ClassicalIslamic Scholars used as the important references for the members of IslamicFundamentalism. According to them, the Islamic classical books are never serious to givethe ideas about “fiqh Jihad” but instead produce “fiqh al ghazwah” through using themethodology of ritual praying which absolute, rigid and there is no chance ofinterpretation or modification in the different perspective11. The explanation about waralso need to modified by divine and religious approaches

Actually, the narrow meaning of Jihad is related to thepolitical condition of Muslim, either in the early era of Islamic political or thecontemporary era which arising the problem about expansion area of Muslim (DaulahIslamiyah). In the era of khulafaur rasyidin, Khawarij represents jihad, it can be seen intwo aspects, as follow expansion in the variety areas and the movement of “Puritanism” in

8 Scott Bidstrupp, Why the “Fundamentalist” approach to Religion Must be wrong, 2008

9 Sumartana “Kebangkitan Fundamentalisme dalam agama” in Eko Prasetya, “Memahami wajah para pembela Tuhan”(Yogyakarta: Pustaka Pelajar, 2003)

10 Ibid. p. 127

11 Moh. Guntur Romli, Dari Jihad menuju Ijtihad, Pub. 1 (Jakarta: LSIP, 2004)

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Muslim community. Externally, appearing the Islamic extremist is motivated to expandthe various areas, especially non – Muslim areas. Meanwhile, internally, Islamic jihadistalways spreads the Puritanism to others ideology, moreover which different with theirideology. They use Puritanism as the methods to revise the failure of leader who has thegreat sin; instead, they have bravery to kill their leader as the political enemy who hasdifferent idea with them. This accident series is inspired rising the Islamic radicalcommunities in the modern era, such as the Islamic radical communities are Al Qaeda andFPI

From the various of historical evidences above, its indicated that there isevolution of Jihad meaning. In Mecca period, it is introduced jihad as macro meaning (notwar). Then in Medina period, it is changed into micro meaning jihad (war). It is markedby the revealed of Quranic verses about war (qithal). If we analyze it more deeply, inMecca period, Prophet Muhammad delivers the teachings of Jihad which leads to self –internalization, such as preventing the desires, being patient and avoiding the excessthings. In the socio – cultural context, Muhammad’s Jihad is suitable form of jihad forperson in the social conditions of that era, because the condition and followers of Islam inthose days in Mecca was still limited. The number of Muslims is still more inferior thanMusyrikin at that time. Thus, the doctrine of jihad offered at the time is jihad for aninferior group. Psychologically, Muslims are in the losing side and they do not havebargaining power. Meanwhile, in more depth analysis, the understanding of Jihad inMedina period had meaning reduction. Jihad in Medina period interpreted by Muslims asthe expanding effort and confrontation using weapons and battle into other countries. Themeaning reduction of Jihad in Medina period is due to the presence of Muslims has grownrapidly in this period. In this period, Islam got the golden era. It is marked by increasingnumber of Muslim and succession of Muslims in studying about tactic or strategy of war.Because of it, the concept of jihad has been reduced and the effect of it is themisunderstanding on defining the meaning of Jihad.

Islam allows us to perform jihad in the meaning of war, but Islam emphasizessome principles that need to be used as reference in defining the meaning of jihad as thepermissibility to war. So that, the concepts and limitations in the war on behalf of religiondoes not exceed the limit. Generally, the reason of jihad is to defend the sovereignty ofreligion and humankind or Islamic State. This statement present in Qs. Al Hajj 39, andthen Qs. Al Baqarah 190 and At Taubah 111.

“permission to fight is given to those (i.e. believers against disbelievers), who are fighting them,(and) because they (believers) have been wronged, and surely, Allâh is Able to give them

(believers) victory”Qs. Al Hajj 39

“and fight In the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likesnot the transgressors”.

Qs. Al Baqarah 190

The reason to legalized Jihad in the meaning of war is to defend religion(ideology). Concerning to the permissibility of jihad, the majority of Muslims, includingImam Samudra and Amrozi12 perform "jihad" because of Muslims’s faith and moral crisis.An indication of this crisis is spreading of tahayul, syiri ', bid’ah and khurafat, especially

12 Figure behind bombing in Paddy’s Club dan Sari Club, Jimbaran, Bali

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the degradation of belief and commitment to Islamic teachings and the truth of Qur'an andhadith of the number of people who do not hold the mandate as the holder of governmentreins. In addition, Muslims who have been influenced with the secularism and pluralism isfading the belief about Quranic truth. So that they and recognizes all religions are same.According to Imam Samudra, the destruction of Muslim belief is caused by the influencedof Muslim faith with the Western values that tend to hedonistic, pluralist and relativist. Itsimplication is emergence of alcoholic beverages, promiscuity, prostitution habit andspreading of venereal diseases, such as AIDS and syphilis. So, bombing in Bali andseveral places in Indonesia are motivated by moral and Muslim’s faith destruction.According to Imam Samudra, the bombing is considered as form of "jihad" whichcategorized as struggle of fi sabilillah, in order to exalt Kalimatuh Allah (Dinnul Islam)13

The second reason to legalized "jihad" as a form of war is to defend the statesovereignty. Sometimes, defending the state sovereignty through defend the sovereigntyfrom foreign intervention or expand dakwah to other regions. The permissibility of jihad isin order to protect the State from foreign intervention, especially if Muslims are oppressedor attacked. This discourse inspired several Muslims to jihad, as like American and itsallies invasion (as Christianity representation) to Muslim countries. They consider thatterrorist, which one of jihad’s form, who led by Osama bin laden is disturbing for them.Osama bin Laden, as the leader of Al Qaeda, issued the fatwa of fardu a'in to fightAmerica and its allies publicly. It is as the result of moral and faith destruction. Besidesthat, Osama bin Laden considered America and its allies confiscate Muslim countrieswealth, such as Saudi Arabia, Palestine, Iran and Afghanistan.

According to Usama bin Laden’s perspective, jihad conducted as the form ofmujahidin’s social solidarity on suffering and murdering addressed to Muslims globally.The social solidarity did not come from local social solidarity, but it came the result ofdomino effect from attack and invasion in several Muslim countries. Thus, the concept ofsocial solidarity is undergoing expansion or generalization of meaning. Now the conceptof social solidarity is not only local, communal or in the narrow sense, but also it has beenthe meaning generalization into a global social solidarity.

As the form of global social solidarity, the act of "jihad" is occurred in somecountries such as piracy of commercial aircraft in America (1990), bombing in WTC(1993), USS Cole attack in Yemen's Port of Aden (2000), bombing in Bali (2002),bombing in subway station Spain (2004), bombing Sharm El Sheikh in Egypt (2005). Allof these events are as the social solidarity of Muslims to others Muslim was murdered andpersecuted by America and Israel14.

Jihad as the social response also occurs in Southeast Asia. It starts fromIslamic groups in Mindanao (Philippines) through Moro Islamic liberation Front (MILF)and Rohingya Muslims who have discrimination in political, social and economic.Muslims minority group in these countries tend to become as "second class citizen"15. InIndonesia, the act of "jihad" occurs in some places (Bali, Australian and PhilippinesEmbassy), as an escalation of social conditions and moral decay in Indonesia

13 Ali imron, Ali Imron Sang pengebom, Cet. I (Jakarta: Republika, 2007); Asep Adisaputra, Imam Samudra Berjihad (Jakarta;Grafika Indah, 2006)

14 Center for Islam, Indonesia and Political Studies

15 Kumar Ramakrishna, “De – legalizing Global Jihadi ideology in Southeast Asia”, Contemporary Southeast Asia a Journalof International and strategic affairs, Vol. 22, Desember 2005

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Khaled Abou El Fadl, a progressive Muslim thinker, criticizes the narrowmeaning of jihad from Muslim groups that addressed it as only the meaning of "war".According to him, Jihad in Qur'an is all of events that imply commitment to struggle getknowledge, concern on the weak human, defend the truth and justice. So, Jihad is notmerely meant by war (holy war) which caused the term of "holy war" in Arabic is thatcalled al Harb - al Muqaddasah. Al Harb al Muqaddasah is refers to the holy war ofMuslim which done physically. Prophet of Muhammad gives examples of it are Khandaqand Badar war. These kinds of war included the weapon and strategy to fight with theenemy. Thus, the using of Harb - al Muqaddasah is merely for the real enemies andinvolves physical contact. But, Qur'an uses the term of "al qithal" to call war. Islam doesnot recommend war as the solution for conflict, including to non – Muslims who notsubmit in political supremacy and Islamic State law. Islam recommends alternative phases.First, to be Muslim (saying shahada), then paying taxes (jizya) and the attack resolution asthe last phase. The negotiation processes and resolution which underlined by Qur'anprioritize to get peacefulness through forgiving way and done by gentleness, not byviolence16. Abou El Fadl's view represents the humanistic and tolerant Islam, and do notcategorize jihad in the strict sense.

From the several paragraphs above have described about the essence, historyand meaning of Jihad and Islam Radicalization. Jihad and Islam Radicalization able tochange the paradigm and ideology of person to be a jihadist who will to sacrificedeverything in the name of Islamic glory. The method of “brain washing” becomes one ofoptimal way to do it. The efforts which we can do to prevent it are through education andintroducing about the essence of Islam correctly and wisely. Starting from this point, wecan optimize the function and purpose from madrasa as one of the Islamic educationinstitutions. It is supported with the fact that the most of Jihadist is graduator frommadrasa and Islamic boarding school. Madrasa, through the humanistic model ofeducation and emphasize on the values of tolerance is expected to open up the minds ofIslamic young generation to be ready to accept the differences that exist in society andmake it as Mercy for all elements of society. Thus, the function and purpose of madrasa inglobalization era has transformation process, from the early function as the media tospread Islamic values and da’wah, and now is transformed into the institutions that spreadthe religious values about the friendliness and thought openness of Islam, as the religion ofrahmatan lil alamin

B. Madrasa: The Past, Present and Future1. Madrasa in The Past

Studying and spreading the religious knowledge become fundamental thingsin the Islamic tradition. Starting from the first era of Islam, dissemination ofknowledge from teachers to students has created the network of religious circles, ashappened in the Christian. Although the transmission of Islamic knowledge has longbeen become the center of Islamic traditions, institutions in which the transmission isoccurs has changed from time by time. Since the Islamic World Middle Period (about1000 – 1500), the most institutions which involved in the transmission of religiousknowledge directly is madrassa, a kind of seminary or "college" for Islamic sciences.

Nowadays, in the Middle East countries whom spoken in Arabic language,term of "madrasa" can be defined as the religious school. However, in the previous era

16 Khaled Abou El Fadl, The Great Theft: Wrestling Islam from The Extremists, (New York: Harper San Fransisco, 2005)

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and in many non – Arab countries today, the meaning of madrasa has the tendencymeaning as an institution of secondary and tertiary education with some learningmaterials like reciting Qu'ran (qira'a), studying Arabic grammatical (nahwu), Islamictheology (kalam), Tafsir Al-Quran and Usul Fiqh. In some places, madrasa alsoteaches the lesson of non - religious, such as astronomy, arithmetic, health andphilosophy

Madrasah has developed after three centuries later. The first opinion about theoriginal of madrasa was from the 10th Century, not in Arab heartland, but in theprovince of Khurasan, in Eastern Iran. From there, it spread widely and reachesBaghdad in 1063, Damascus in 1090, Cairo in the 1170s, and Spain and Northern Indiain the first decade of 13th Century. In the half of 11th century, Nizam al-Mulk,established eleven Madrassas in Iraq and Syria. In the 12th Century, madrasa hasbecome "the most characteristic religious institution from the medieval Near Easternwith the urban landscape". This institution trained many prominent Muslim leaders,include lawyers, scholars, and, in some countries, mathematician, physician, andastronomer. In all of this, madrasa is the central institution of civilization in themedieval Muslim society. Thus, the early function of the Madrasa is the center ofcivilization and spreading of religious and non - religious knowledge, whether inMuslim countries or non - Muslims countries.

The history of madrasa in Indonesia can be traced through the disseminationof Islamic boarding school. It happens because Islamic boarding school and madrasahas which close relationship in the case the dissemination of knowledge of Islam andthe message of Islam. Madrasa can be referred as one of the particular model ofIslamic education in Indonesia. Madrasa with the various variances in Indonesia'shistory can be traced the emergence of it is until the 13th century as an institution thatflourished in rural and isolated areas17. The further developments indicate about thegrowing of madrasa as the part of Islamic da'wah in Java by the trustees (wali) whichcalled Wali Songo. The role of Walisongo had strengthened by the royal rulers’ ofIslamic kingdoms in Java, such as Sultan Agung in Mataram Islamic Kingdom18.

Related with the emergence of Islamic educational institutions are still theobjects of debate and studies. Debate or differences between those whom see thatmadrasa is the product of Indonesia19, they which seen madrasa as the derivationeducational model of Hindu in India20, and who argue that the practice of Islam inBaghdad era at the peak of Islamic golden age was the inspiration for theestablishment of Islamic educational institutions in Indonesia21

The role of Madrasa in national education system is increasing when Dutchcolonization era. Madrasa developed became alternative education institutions for the

17 Murdan, Pondok Pesantern dalam Lintasan Sejarah, dalam Ijtihad Jurnal Ilmiah Keagamaan, Pendidikan danKemasyarakatan, Vol. II April 2004 (Banjarmasin, 2004), p. 35 – 45

18 Ibid

19 Said Agil Husein Al Munawwar, Aktualisasi Nilai – nilai Qur’ani dalam Sistem Pendidikan Islam (Jakarta: Ciputat Press,2005), p. 205

20 Nurcholish Madjid, Bilik – bilik Pesantren: Sebuah Potret Perjalanan (Jakarta: Paramadina, 1997), hal. 3 dan Karel A.Steenbrink, Pesantren, Madrasa, Sekolah; Pendidikan Islam Modern (Jakarta: LP3ES, 1983), p. 20

21 Mahmud Yunus, Sejarah Pendidikan Islam di Indonesia, (Jakarta: Hidakarya Agung, 1993), p. 31

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society public who are not from the aristocracy class. Reminding the limited space forthem in the formal education which conducted by invaders22. The role of madrasa inthe development of national education cannot deny. Education that offered byMadrasa and Islamic boarding school has given rise the number of national figureswho contribute in the independence era. National figures whom born from madrasaand contribute the great impact for national liberation struggle such as HOSCokroaminoto, KH. Mas Mansour, KH. Asyari Hashim, KH Ahmad Dahlan and KaharMuzakkir etc.

Generally, the role of madrasa’s graduates previously describe in politicaldimension, as one of the roles that attached to Islamic educational institution strongly.The role of political subsequently accumulated with the elected of madrasa’s figure,KH. Indonesia Abdurrahman Wahid as President and The first mandatory of MPRresulted through general elections in the Reformation era. Even after KH.Abdurrahman Wahid was deposed and replaced by Megawati Soekarnoputri, the roleof madrasa graduates in the national leadership is still appear with the presence of vice– president, Hamzah Haz23.

Institutionally, the number of madrasa since 1970s had significantdevelopment. Data from ministry of Religious Affairs indicates that in 1977, therewere 4.195 madrasa in Indonesia, with 677.304 santri and in 1985; there are 6.239madrasa with 1.084.801 santri. This number increased to 9.388 madrasa with1.770.768 santri in 1997. In 2001, the number of madrasa was developing until 11.312madrasa with the number of santri 2.737.805 person24.

Table ISantri in Madrasa

Based on the residence and gender in 2008

No ProvinceSantri Gender Residence

Numbers Male Female Settled Un –settled

1. Jakarta 21.481 11.645 9.836 7.315 14.1662. West Java 844.241 491. 858 352.383 458.922 385.3193. Central Java 494.700 263. 071 231.629 304. 826 189.8744. East Java 1.045.928 546.946 498.982 597.271 448.6575. Yogyakarta 34.755 18.983 15.772 29.315 5446. Banten 269.742 145.740 124.002 248.499 21.2437. Indonesia (total) 3.818.469 2.063.954 1.754.515 2.224.561 1.539.9088. Indonesia

(percentage) 100% 54.06% 45.95% 58. 26% 41.74%

22 Nurul Aini, Pesantren, Organisasi Modern Islam di Masa penjajahan (Martapura: Sekolah Tinggi Agama IslamDarussalam, 2009) p. 47 – 64

23 Nurul Aini, Pesantren, Organisasi Modern Islam di Masa penjajahan (Martapura: Sekolah Tinggi Agama IslamDarussalam, 2009) p. 47 – 64

24 Abdul Munir Mulkhan, Dinamika Politik Santri Pasca Reformasi, dalam Tarjih Jurnal Tarjih dan Pengembangan PemikiranIslam (Yogyakarta: LPPI Universitas Muhammadiyah Yogyakarta, 2002) p. 29 – 37

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The numbers of students that exist in Madrasa up to 2008 are presented inTable I. Data from the ministry of religious affairs Republic of Indonesia shows thenumber of students at madrasa based on the residence and gender. In 2008, there were3.818.469 santri throughout Indonesia. The data in Table I shows the number ofstudents who undertook education in some provinces on the Java island in 2008.

2. Madrasa in The PresentThe duty and obligation of madrasa in modern era is more complex than the

first function at the first era of madrasa’s formation. Madrasa in the modern era is notonly as an institution of Islamic learning and spreading of Islamic values, but also asan institution that emphasizes on Islamic learning through humanistic ways andcustomizations on the character of students in order to produce students who have thepious behavior, inclusive thinking and open minded. Madrasa has the first function asan educational institution that teaches about reading of Qu'ran, understanding aboutIslamic law (fiqh), studying about the history and biography of Rosullullah andstudying Arabic grammar (nahwu and shorof), are required to introduce the universalvalues of Islamic education. The universal values of Islamic education are the valuesin Islamic education that are acceptable to various of condition and situation of societywhich we live and every students are expected to understand and apply it in daily life.These are universal values are tolerance, helping each other, equality and honestly.

In every activity of Madrasa, it must be able to accustom the universal valuesin their each thought of santri. Learning and teaching process is not only in thememorizing - oriented but also should emphasize on the understanding andimplementing it. The ideal Madrasa should be able to apply what they have learned inthe classroom to be practiced in the social life. For example, when they are learningabout akhlaq al karimah (good moral), madrasa should be prepare for quasi –laboratory as the way to prepare students of practicing the various akhlaq al karimahgood moral they have learned

As the model of Islamic education institutions, madrasa has to introduce thehidden curriculum of education to the students. Hidden Curriculum is the educationalvalues that are applied beyond the teaching and learning activities. Hidden curriculumcan be applied maximally when madrasa has the dorm of madrasa (mahad).Dormitory (mahad) is an effort in monitoring and guiding the behavior and morality ofstudents comprehensively and holistically, so that in the conditioning of behavior canbe performed optimally and the role of ulama or religious scholars in the process ofcharacter formation can be done optimally. In the implementation of hiddencurriculum, students are expected to implement the universal values that occur in dailylive. For examples are the implementation of tolerance in the society and the values oftolerance in seeing any differences that occurring in the society. Students can receiveany difference, both in the case of syariah differences or in the case of socialinteraction. Students in the dealing of differences is not directly justify these differenceis good or bad, before they analyze and understand the essence of difference itself.Students are expected not antipathy to any differences that occur in the society, so thatstudents get an open – minded and inclusive thinking. From the description above, itcan be concluded that madrasa in the modern era have to be able to accustom thestudents to understand the meaning and essence of differences and apply it in daily lifeand the meaning of madrasa was generalized in the terms of meaning andimplementation of it.

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3. Madrasa in The FutureMadrasa has been the institution of Islamic education across ages. Since it is

established in the early era of Islamic period to the present, Madrasa was contributedin the field of education, culture, social and political significantly. This is evidencedwith the existence of madrasa in some Muslim countries, one of them is Indonesia. Inthe modern era, madrasa is faced with several contemporary issues concerning aboutcharacter and inclusive education. Character and inclusive education becomeimportant issues in order to reduce the tight ideology of radicalism and fanaticismagainst Islam. Madrasa through the proper Islamic education is expected to reduce themisunderstanding concept of Jihad and Islamic radicalization that become importantissues in the global communication.

Madrasa in the future is expected to provide the new educational model thatmore inclusive and provide space for students to use rationality in the interpreting ofQuranic verses, especially about Jihad. The misunderstanding about meaning of theverses became the starting point for Jihad and Islam Radicalization ideas, so madrasa,as Institution of Islamic education has the new duties to develop models, frameworksand system of Islamic education that encourages students to be able to make balancebetween using of aqli and naqli to interpret Qur'anic verses

Madrasa has significant role in the spreading of humanist values of Islamiceducation. Madrasa as the media of Islamic da’wah can spread the humanist values ofIslam through education and social interaction method. The appropriate socialinteractions can change the paradigm of madrasa, which was originally have the imageas "producer" for the jihadist turned into educational institutions which "birthing"Muslim thinkers who have open minded thought and high social awareness on thedifferences that occur in society. Thus, in the modern era, madrasa is should to havethe special programs that make students able to become Muslim scholars who arecompetent in their field which based on the inclusive spirit of humanistic

C. Madrasa and Its CurriculumThis research was conducted in one of madrasa in Southern Kediri. This

Madrasa is selected as the research site because of the educational system, educationalmethod and it is curriculum, which used interpretation for some verses and hadith, whichhas the idea of jihad and lead to Islamic Radicalization, and interpreted with thehumanistic meaning and friendly toward the diversity. Researcher decided to do researchin Kediri because Kediri is “the starting” city for birthing and developing of someinstitutions based on religious activities, such as Wahidiyyah, Ahmadiyah and LDII(Lembaga Da’wah Islam Indonesia). Some of these institutions have distinctiveeducational model to each other, so that the heterogeneity climatic of Kediri as “theplurality city” which give impact on student understanding about Islamic values.

Heterogeneity to be an important factor in the development of society modelswho has respects on personal differences that occur in the social life. This factor causedresearcher take the data of research in Kediri. Differences and togetherness within theframe of Bhineka Tunggal Ika (Unity in diversity) make religious social community inKediri become feasible to researched, moreover in the context of Jihad and IslamicRadicalization

In the Madrasa, educators and asatidz try to offer the new method tounderstand Qur’anic verses and Hadith through humanistic and friendly way for students.An understanding of Quran and Hadith texts with methods that consider the social aspectsof culture in which the verses was revealed (Asbab an Nuzul), so that their understanding

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about it become more contextual and emphasize on the meaning of paragraphcontextually.

This madrasa use classical learning method, which students are grouped intoseveral levels and the provisions of learning materials are based on these levels.Researchers conducted the observation on Al Aly levels grade, because the students inthese class has average age between 17 – 19 years. There are three levels in this madrasa,namely Al Aly, Al Muthawasith and Al Asasy. Al Aly Levels learn about Nahwu (Arabiclexical), Shorof (Arabic Grammatical), Fiqh (Islamic Jurisprudence) and Tsaqofatuh Islam(Islamic Culture), while at the level of Al Muthawasith and Al Asasy, students learn aboutthe learning material basis of Islamic religious, such as Tajweed, Tawheed and Tasawuf(Sufism)

In the learning process of Fiqih, this madrasa does not use the book of "FiqhulJihad". This book has long been not used by many madrasa and Islamic Boarding schoolsin Indonesia, this is due to the materials and contents of this book tends to teach themeaning of Jihad literally and textually. Book of "Fiqhul Jihad" is written in the context ofsocial and cultural community that is still in war and the conditions of Muslims still are"second class citizen", because of the deterioration in various fields and the post – collapseof Ottoman’s daulah.

Ulama (Muslim Scholars) use more moderate and contextualize interpretationto understand the meaning of Quranic verses and hadiths about jihad and war in the nameof God. In this madrasa, the scholars and asatidz interpret the verses about Jihad andIslamic Radicalization through humanistic interpretation. For example, jihadist uses Qs.An Nisa 76 as justification to legalize Jihad and use of the violence to defense God’sreligion. While, Ulamas at this madrasa are interpret Qs. An Nisa 76 which has themeaning:

those who believe, fight In the Cause of Allâh, and those who disbelieve, fight In the Cause ofTâghût (Satan, etc.). so fight You against the friends of Shaitân (Satan); ever feeble indeed is the

plot of Shaitân (Satan). Qs. An Nisa 76

The explanation of above verse is concern about the term of thaghut. Theword of “thaghut” is derived from the Arabic language, "Tughian" (the great flood). Inperspective of Arabic grammar, Tughian has close meaning to the "great flood", which islarge flood and this analogous to "something that crossed the line". Thus, the meaning ofTughian it is for people who have the over – border properties as God creatures. Humanscan be said to be over limits creatures if they declared themselves to be equal or evenexceed the power of God. The correlation with Qs. An Nisa 76 is faithful people who donejihad or war in the path of Allah and through methods that have been suggested byRosullullah and Allah. Jihad in Allah's way intended to enforce the laws of God but in theframe of Maslahatut Ummah. While infidels or musyrikin have jihad in the way ofthaghut, resulting in the execution of their jihad tend to use violence as the main methodand reject the other interpretation of the "Jihad" terms. Jihad in the way of Thaghut has themeaning that people has their own kind of jihad that directly or indirectly support andfollow the behavior of thaghut who want to identify themselves with the existence ofAllah. Thus, the meanings of “jihad fi sabilillah” and “jihad fi sabilil Thaghut” havedifferences points, such as in the foundation, implementation and model of Jihad.

In the learning and teaching process, Ulama and asatidz in who teach in theremadrasa teach through interpretation methods that discusses about "An asbab Nuzul" or"asbab al Wuruj" for verses or hadith, for example in Qs. At Tauba 73.

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O Prophet (Muhammad)! strive hard against the disbelievers and the hypocrites, and be harshagainst them, their abode is Hell, - and worst indeed is that destination.

Qs. At Tauba 73

Interpreting the verse above, the scholars (Ulama) at the madrasa describeasbab an nuzul of Qs. At Tauba 73. According to the explanation of religious teacher,explained that the history and decline of this verse as verse to motivate Islamist fighters inthe war to eradicate Quraysh tribe who rebel against the rules determined by the caliph.This verse was revealed in the context of war and chaos, so that the interpreting andunderstanding of these verses refer to an obligation to use forcing to face of Quraysh. Theimplications from context in which the verse was revealed cause the implementation ofverse must be adapted to the context which the war and chaos. The restrictionunderstanding of the war should occur between Muslims and non – Muslims, where thewar is going on the first attack from non – Muslim. Thus, Muslims are allowed inflamingthe spirit of war or "jihad" as counter – attack and survive ways after receiving damagefrom non – Muslims. Muslims are prohibited inflaming the spirit of "war" on them owninitiative, moreover performed as the "first" offensive to non – Muslim tribe.

The impact of this interpretation causes santri and students at madrasa moreopen – minded thought to the differences that occur in the society, especially differencesof religious and beliefs. Students’s interpretation about term of "jihad" is not only the waror mobilization of physical strength, but also interpret jihad as the activity of worshipingto God maximally, both in preserve of Allah’s order and left his ban. Thus, the humanisticinterpretation and having not the tendency of "war" meaning have been taught to studentsthrough the moderate interpretation and introduction of asbabun nuzul for verses aboutJihad.

In addition, the interpretation of verses about jihad, madrasa also has thespecial program so that students have the pluralist spirit, namely PPM (ProgramPengabdian Madrasa, Madrasa Service Program). This program is designed as program toencourage the social attitudes and inter – religious openness with the community.Implementation of this program includes several activities, such as SHAUM (SilaturaHmiAntar Umat beragaMa, inter – religious gathering), PMT (Pemberdayaan MasyarakatTerpadu, Integrated Community Empowerment) and PHBUB (Peringatan Hari BesarUmat Beragama, Commemoration of Religious Days). All of these programs are theprogram that integrates with the social and religious activities, which still framed withinBhineka Tunggal Ika (Unity in Diversity).

SHAUM program (SilaturaHmi Antar Umat beragaMa, Inter – religiousgathering) is the social activity that aims to strengthen the relationship and communicationamong inter – religious communities. This program is implemented by madrasa throughsome schemes, such as inter – religious communities dialogue, visiting orphanages ornursing homes and gathering regular activities in inter – religious communities worshipingplace. The subjects of these activities are santri who are studying in the madrasa. Theactivities are expected can cause the sense of tolerance and empathy of inter – religiousrelationship. Inter – religious dialogue held in the effort to bridge every opinion andreligious issues in society. The dialogue is conducted with the involvement of someelements of society who have different religious backgrounds. This forum is implementedin cooperation with the local villagers. Scholars and santri in madrasa involve thevillagers, because the villager could be used as the mediator and neutral side in bridginginter – religious communities dialogue in that area. The issues of dialogue are discussing

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some issues about inter – religious issues that occur in the community, such as theprevention program of riots among inter – religious communities. In addition to the stageof inter – religious dialogue, this SHAUM program also includes gathering withorphanages or nursing home and gathering to religious place. Gathering to the orphanageor nursing home conducted by santri in order to strengthen the unity and awareness ofinter – religious communities, while the orphanage which visited is not only Muslimorphanage but also Christianity or Catholic orphanage. In this activity, students broughtsome gifts, especially groceries and some snacks, for the residents of orphanage. Thisactivity creates feeling of empathy and sympathy among inter – religious members andreduces the fanaticism. The next activity is gathering in the religious sites. This event washeld in the several destinations of worshiping religious places within around the society,including the visiting to mosques, churches, temples and shrines. This activity is not onlyvisiting and observing about the physical condition of these places, but also the dialoguingand introducing of universal teaching on the religions. This program aims to expand theknowledge and understanding about some religions, so that we can drawn the “single line”about the equality values and universality of these religions, especially for santri andyoung generation of madrasa.

The other program is PMT (Integrated Society Empowerment). This programis to improve the live quality of society which integrated with some economy, educationand culture programs. This program is initiated by Ulamas and ustadz in these madrasa.The subject of this program is santri and society members. This activity involves theactive and continuous role from society. These programs are including economy activity,entrepreneurship and education, such as establishment of villager cooperation (KoperasiUnit Desa_KUD) and education in some public or religious school. These programs areexpected to increase the live quality of society and toempower potency which owned by every society members in order to life autonomously,such as establishment of cooperation and empowerment of society based onentrepreneurship. The purpose of cooperation establishments is to provide the institutionfor society members to save and to borrow on financial affairs through halal mechanismand giving advantages the various sides. Establishment of cooperation is involves varioussociety elements. The members of cooperation are not only from Muslim, but also fromothers religions, such as Christian, Catholic and Buddhist. Loan is given without usury(riba) and uses Islamic mechanism, such as abolition of usury and distribution of outcomefairly. Even though based on Islamic mechanism, all of cooperation members receive it,although there are Christians at that cooperation. They accept the mechanism ofcooperation which based on Islamic Law, due to the fairness and free from usury (riba).This cooperation also serves the borrowing service for all of members withoutdiscriminate them based on their religious. Besides the establishment of cooperation,santri and ulama also has special program that oriented with entrepreneurship, forexamples gardening skill training, fishing management and automotive skill training.Gardening skill trainings involve santri, ustad and members society. It begins withworkshop which involving the society, after that it’s continued with field practical ingarden managing, such as selecting the superior seed, selecting the kinds of fertilizer,selecting the kinds of irrigation, watering and treatment post – harvest period. Santri andustadz accompany all of these programs actively. This program involved all of societycomponents who have different religious. In the process of activity, santri and ustadz givecounseling and training about skill without correlating religious things. They do thisinteraction in order to make beneficial communication for each groups, there are for santrior ulama and the members of cooperation. They build communication without seeing their

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social and religious background. This program changes the image of Islam as the religionwhich cares the social live of society. They do this program through some approaches tosociety openly and comprehensively, without explaining the background of santri andulama.

The next program is PHBUB (Peringatan Hari Besar UmatBeragama_Commemoration of Religious Day). This program is implemented as thecontinuous form of communication inters – religious communities. This program involvessantri, ulama, ustadz and the members of communities with several activities, such asvisiting in the commemoration of religious day of inter – religious and keeping thesecurity and stability of every religious activities. This activity is conducted without"sacrificing" the faith of member’s community. The real example of this implementation isthe activities during Ramadhan month, Muslims are represented by santri and ulama, theyget peaceful and spiritual encouragement to perform fasting maximally, as shown by thesocial consciousness of non – Muslim communities to close their businesses whichoriented with foods and drinks selling during the day. This social awareness can berealized as the implications of inter – religious tolerance and the communication have beenestablished in both of inter – religious communities in these community. In othercircumstances, santri participate to secure Christmas mass events which organized byChurch. Santri do not feel awkward to care for peace and tranquility during thisprocession. It can happen because Ulama and ustadz of this madrasa helped to provide therational and comprehensive explanation to all of his santri about religious tolerance. In thepractice, this program involves the active coordination from local villagers as themediator. The mediators become as “bridge” between santri and Non – Muslims in orderto avoid the misunderstandings that could occur due to the lack of communication fromboth sides. Mediators also has the duty to socialite the information continuously to bothgroups in any of these activities can be implemented maximally and able to give positiveinfluence on the establishment of inter – religious harmony.

D. ConclusionThe misunderstanding of Jihad’s meaning is often identified with the term of

"Holy War or War in the Name of God", but if we analyze it deeply, the both of terms hasdifferent meaning and purpose. Misunderstanding about the meaning of Jihad is occurringin the various communities, either from Western scholars or among Muslims themselves.Western scholars argue that Islam spread by the sword (Ghazwah), violence and conquest(futuh). Meanwhile, according to Muslims Scholars, jihad is defined as a movementagainst thaghut’s authorities through violence and rebellion

Generally, the meaning of Jihad has two meanings in terminology andetymology. So that, the meaning of Jihad that referred to the etymologically isempowering all of abilities to get out from the trouble. So, jihad as one of Islamic teachingcan be interpreted correctly and in accordance with their actual proportions. Jihad is notmerely understood in a narrow range or in the sense of war and invasion, as like widelyunderstood by experts. Simple things can be regarded as a Jihad, if it are done really andperformed within the framework of get closer to Allah (taqarrub ila Allah).Terminologically, the meaning of Jihad has two kinds of meaning. There are macro andmicro meaning. The definition of Jihad in macro meaning is covering the broad meaningthat not only physical war, but also spiritual war (war against desires). Minor jihad isexternal – oriented, because "the opponents" who will we face are beyond our physical25.

25 A. G. Noorani, Islam and Jihad: Prejudice versus reality (London: Zed Book, 2002)

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From the explanation above, it can be concluded that the major jihad has larger "battleloads" than minor Jihad. The object of minor Jihad is something temporal and it is derivedfrom the "outside" of our physical. So that, two kinds of jihad, mayor and minor jihad, canbe concluded that major Jihad (Primary) is permanent or eternal of all time, while minorJihad (Secondary) is applies only temporal and conditional only.

Discourse about Islamic radicalization and Jihad became the actual issue after9/11 accident (September 11th 2001), bombing of WTC (World Trade Center), ManhattanNew York and Pentagon. In The Islamic history, Islam Radicalization has beendemonstrated by several events, such as the murder of Caliph Uthman ibn Affan by therebels. Besides the assassination of Caliph Uthman ibn Affan, Jihad and Islamicradicalization occurred in the era of Ali ibn Abi Talib. At the era of Ali ibn Abi Talib,radicalism emerged as the impact of Caliph’s assassination by Abdurrahman bin Muljam,a Muslim rebel leader. It is caused emergence of radical community, namely Khawarij

The narrow meaning of Jihad is related to the political condition of Muslim,either in the early era of Islamic political or the contemporary era which arising theproblem about expansion area of Muslim (Daulah Islamiyah). The changing of Jihad’smeaning has changed the paradigm and mindset of Muslims

Studying and spreading the religious knowledge has become fundamentalthings in the Islamic tradition. Starting from the first era of Islam, dissemination ofknowledge from teachers to students has created the network of religious circles. Thehistory of madrasa as an institution of Islamic education has undergone the process ofgeneralization in function and role meaning. Madrasa had the first function as aninstitution to spread the Islamic knowledge, while in its process there is changing meaningabout the function to adapt with the era. In modern times, madrasa should becomehumanistic institution that introduces humanistic and friendly Islamic education tohumankind.

The duty and obligation of madrasa in modern era is more complex than thefirst function at the first era of madrasa’s formation. Madrasa in the modern era is not onlyas an institution of Islamic learning and spreading of Islamic values, but also as aninstitution that emphasizes on Islamic learning through humanistic ways andcustomizations on the character of students in order to produce students who have thepious behavior, inclusive thinking and open minded. In every activity of Madrasa, it mustbe able to accustom the universal values in their each thought of santri. Learning andteaching process is not only in the memorizing - oriented but also should emphasize on theunderstanding and implementing it. As the model of Islamic education institutions,madrasa has to introduce the hidden curriculum of education to the students. HiddenCurriculum is the educational values that are applied beyond the teaching and learningactivities. Hidden curriculum can be applied maximally the conditions which it have thedorm of madrasa (mahad). Dormitory (mahad) is an effort in monitoring and guiding thebehavior and morality of students comprehensively and holistically, so that in theconditioning of behavior can be performed optimally

This research was conducted in one of madrasa in Southern Kediri. ThisMadrasa is selected as the research site because of the educational system, educationalmethod and it is curriculum, which used interpretation for some verses and hadith, whichhas the idea of jihad and lead to Islamic Radicalization, is interpreted with the humanisticmeaning and friendly toward the diversity. In the Madrasa, educators and asatidz try tooffer the new method to understand Qur’anic verses and Hadith through humanistic andfriendly way for students. An understanding of Quran and Hadith texts with methods thatconsider the social aspects of culture in which the verses was revealed (Asbab an Nuzul).

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In addition, the interpretation of verses about jihad, madrasa also has the special programso that students have the pluralist spirit, namely PPM (Program Pengabdian Madrasa,Madrasa Service Program). This program is designed as program to encourage the socialattitudes and inter – religious openness with the community. Implementation of thisprogram includes several activities, such as SHAUM (SilaturaHmi Antar UmatberagaMa, inter – religious gathering), PMT (Pemberdayaan Masyarakat Terpadu,Integrated Community Empowerment) and PHBUB (Peringatan Hari Besar UmatBeragama, Commemoration of Religious Days). All of these programs are the programthat integrates with the social activities and religious activities, which still framed withinBhineka Tunggal Ika (Unity in Diversity).

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