AHMAD NAIM BIN ZAID

Adult Education: The Role of ‘Sekolah Pondok’ as an Alternative in

Advocating Personal Development

Introduction

Adult education is not a new concept despite only recently gaining the much
needed attention. Non formal adult education has been around for ages in Malaysia.
However, the focus has mostly been in personal development and social change,
not up skilling which is mostly work-related. Adult education, as the term suggest,
simply refers to the process of educating adults. Eduard C. Lindeman1 believed
adult education is one point on a continuum of learning and that "the whole of life is
learning". It is very much a synonymous concept to continuous/life-long learning.
The term adult education is used to designate all those educational activities that
are designed specifically for adults (Kelly C. H., Perkett D. J., nd) The California
Federation of Teachers (CFT) Adult Education Commission2 states that adult
education includes all educational opportunities available to adults other than those
specifically leading to a college or university. On the other hand, Merriam et al.
(1999) defined that adult education as a lifelong learning process which is not
fastening by age, space and condition.

Islam emphasize greatly on life-long learning and for people to endlessly seek to
improve themselves as a person, a member of a community and as a servant to
God. The pondok institution is one type of education centre with no age
discrimination. Muslims from all backgrounds are free to learn at these institutions
without restrictions. It is thus an important part of the learning structure. With
Muslim adults are more inclined towards Islamic education as they age, more
attention should be given to pondok institutions and more studies should be
conducted to make these institutions more adaptive to the moderning environment.

The ‘Sekolah Pondok’ System

Historically, the pondok type of education began in Malaya at the beginning of the
19th century in the northern Malay states of Kelantan, Terengganu, Kedah and
Perlis. It originated from Patani or Sumatera. Pondok education in Kedah is said to
have originated from Sumatera while pondoks in Kelantan and Terengganu came
from Patani.(Ibrahim, 1994)Islamic education in Malaysia went through a gradual
phase of development starting with home classes, madrasah (small classes at
mosques and surau), the pondok system and eventually the more systematic school
systems. (Fauziah Shaffie, 2001) The pondok institution emerged in the late 19th
century with eastern peninsular and the northern states as the major attractions to
study religion. (Fauziah Shaffie, 2001) Despite the emergence of the formal

1
Eduard C. Lindeman is a renowned writer in the field of adult education. His profound insight into
teaching methods, learning theories, and diverse motivations for adult learning are beautifully
illustrated in his classic work: The Meaning of Adult Education.

2
The Commission discusses issues of concern to adult education, makes recommendations to CFT
governance bodies, officers, and staff, and promotes adult education and adult educators.
education system, the pondok system, while receiving less attention, has never
dipped in importance as an alternative system for adult education.

The most significant attribute of the pondok system is that knowledge seekers come
at their own volition with self-improvement (in the context of being a Muslim) as the
goal. (Fauziah Shaffie, 2001). With most pondoks offering no certification of
achievement, adult learners are well aware that secular targets are never an
agenda for the institutions, only the sincerity in the pursuit of knowledge.

Most pondoks are very small in nature. Historically, the term pondok is used
because people used to come to study and build small houses (pondok) around the
teacher’s home or madrasah. (Amran Kasimin, 1993) The arrangement of the
buildings is very interesting. Like a lecture hall where all the students’ eyes are
directed towards the teacher, the pondoks are all directed to the madrasah. It is a
mark of respect that the students are required to have towards the teacher.
(Fauziah Shaffie, 2001)

Pondok institutions established relationship between them by exchanging of ideas

towards the further improvement of its learning system. However, there is no
exchange of teachers although students in these institutions are familiar with other
religious teachers in their respective areas. (Abdul Halim Mohd Pauzi,
2007)Financially pondoks depend on public contribution and donation, student
registration fees and also the administrators’ efficiency in financial management.
The teachers teach voluntarily without taking any pay or salary. (Abdul Halim Mohd
Pauzi, 2007)

References are the old books which were written and edited by followers of Mazhab
Syafie3 and other Mazhab4 who follow the Sunnah Wal-Jamaah5. (Abdul Halim Mohd
Pauzi, 2007)Discipline and practice are obligatory in order to achieve the aim of
molding a decent personality in every aspect such as clothing, words and deeds
which will increase the degree of closeness to Allah in order to become excellent
Muslims.

Methods Used in Teaching

Adult learning is mostly voluntary in nature. Learning starts with a need and desire
to learn (Wegener P., 1998). It is from the desire to improve religious awareness
that most adults attend Islamic kulliyyah (classes). Therefore, unlike younger
students who are sometimes forced to enroll in pondoks, there is never a problem
of lack of enthusiasm among adult learners. This makes the task of the teachers
much easier. The teachers, with their years of experience in teaching are well aware
that adult learning is unique to each individual. Everyone learns at their own pace
and in their own way (Wegener P., 1998) Teachers at different pondoks however
apply their own method of teaching. A teacher may encounter an ethical dilemma
when his/her personal value system regarding the appropriate conduct of the

3
One of the four main sects accepted widely by Muslims worldwide

4
Mazhab is an Arabic term referring to school of thoughts in Islamic interpretation

5
a.k.a Sunni. A sect in Islam that upholds the teaching of prophet Muhammad p.b.u.h referring to the
holy Qur’an, al-Hadith and the rulings of the major school of thoughts.
learning situation conflicts with that of students. For example, teachers who have a
humanistic view of people usually perceive their teaching role to be that of
facilitator, tend to be more student directed in their teaching, and think of
themselves as catalysts in the learning process. (Imel S., 1991)However, as the
students choose the institution and teachers at their convenience, there is little
problem of acceptance the Tuan Guru’s andragogical and pedagogical approach.

Learning activities in pondoks are normally very rigorous for full time students. They
only rest for meals, prayers and sleep. (Effendy bin Zulkifly 2006) As for adults who
attend general classes, they are free to come to any classes at their own time. Even
so, there is no coercion used to get full time students to classes. They are free to
come and go. The freedom is based on the belief in voluntary participation. (Gatot
Ari Wibowo, n.d)The teachers normally give advises but only to that extent. (Effendy
bin Zulkifly 2006)

As there are many elders who choose to reside in pondok vicinity, the method of
teaching used is normally gradual and repetition. This is to ensure that the older
students are not left out. (Salma Ishak et al, 1995)Learners are free to ask questions
during classes and after. It understandable that adults face different problems and
that they learn to improve in their different ways. (Knowles M., 1980)Teachers at
pondoks are normally patient enough to entertain various inquiries. After all, their
job is as the point of reference with regards to religious practice. It is this quality,
among others, that make them highly respected among students and people
around the pondoks.

Dialogues and discussions are promoted among learners with the teachers as
facilitators. However, debates are greatly discouraged as they can incite
disharmony. Mutual respect is a quality that is inherent in pondoks. (Abdul Halim
Mohd Pauzi, 2007) The teachers are highly respected for their knowledge and
conducts and students are required to respect each other regardless of their
background. Such is the quality asked of every Muslims.

Mostly, the approach to education designed in accordance with students’ level of

development of personality and their thinking. (Gatot Ari Wibowo, n.d)Educators
give coaching based on the techniques of giving responsibility, self-discovery,
discovery needs, finding their own potentials, the following options are self-help
development. As an Islamic education institution in general, they were given the
deepening of the religious sciences ranging from the science of jurisprudence6,
theology7, monotheism8, mysticism9, nahwu10, sharaf11, hadith12, and tafsir13. Some
students are well versed in these areas, but there are many who have never

6
the science or philosophy of law.
7
the field of study and analysis that treats of God and of God's attributes and relations to
the universe; study of divine things or religious truth; divinity.
8
the doctrine or belief that there is only one God.
9
a doctrine of an immediate spiritual intuition of truths believed to transcend ordinary
understanding, or of a direct, intimate union of the soul with God through contemplation
10
The Arabic language studies
learned these subjects. Thus the teachings are mainly according to their respective
abilities of students. Andragogy method used place greater emphasis on active
learning including participatory action and reflection. However, the teacher
maintains a dominant role both as educator and facilitator. (Gatot Ari Wibowo, n.d)

Problems Associated and Encountered by the System

Most problems associated with the pondok system are largely mere allegations. The
traditional system has survived the test of time and it was not for nothing. The
reason is simply that people still crave that kind of education. While some may
argue that the ‘over-conservative’ learning method should be replaced by more
systematic, technological, formal learning, most adult learners who experienced the
system may think otherwise. The fact that even professionals from various study
backgrounds choose pondok when it comes to in-depth study of religion is a
manifestation of the high regards the society have for these institutions. (Effendy
bin Zulkifly 2006)

However there is a problem regarding the openness in accepting students by

pondok institutions. But then, being a non-biased education centre, teachers and
administrators alike feel that the current enrolment structure to remain unchanged.
(Effendy bin Zulkifly 2006)When families or parents in particular feel that their
children are too far deviating from the teachings and morality of Islam, so often
they turn to pondok institution to guide them back to the right path. (Farid Mat Zain
2008)As it has often been the case, the troubled students are teenagers and young
adults. It can bring some problems to the administration, teachers and existing
students and adults in particular. Nevertheless, the need for a clean environment is
crucial to transform a troubled person towards a meaningful life and a pure heart.

Then, there is the perceived administrative deficiencies. (Effendy bin Zulkifly

2006)It is safe to say that most people running these pondoks are those with no
interest for wealth or status. The motivation to work, as in civil society
organizations, is the sincere concern for the wellbeing and knowledge of the public.

Another alleged issue is the rigidity in attires worn by pondok students. They wear
jubah14 and the ladies at times wear purdah15. It is a secular argument and the non-
believers are entitled to their own ideas. However, it would be a rude injustice to
accuse them of backwardness or extremism just for their steadfastness in following
the rules of Islam.

The last associated issue is regarding the references16 used by the teachers. They
use old references and outsiders say that they are outdated. (Effendy bin Zulkifly
11
Code of honor or ethics
12
The study of the words and doings of the Holy Prophet
13
The in-depth study of the Qur’an
14
Jubah is a long flowing robe an Arabic garments, which was worn by the Prophet Muhammad pbuh
and thus a tradition by pious Muslims.

15
the practice among some Muslims of secluding or hiding women from strangers, hiding their faces.
Only those with familial relations may see their faces.
2006)The books or kitabs17 are all written by the most recognized scholars in their
respective areasin Islamic studies. While there are new references in the market,
the new ones also refer to these old books as reference. There has been also
criticism aimed at the qualification of some teachers. (Ibrahim bin Abu Bakar 1994)
It is a good argument but critics should also realize that not all with good
qualifications are good enough and not all without formal qualification are not
conversant in their respective fields.

Recommendations for the Future

The fundamental problem for pondoks is funding. The government has been very
skeptical towards these institutions as if they pose a threat to their political survival.
The result is poor facilities at pondok institutions. While teachers and students
largely do not mind living and studying in such conditions, there should be attempts
to make them better. Skeptism and political interference will not help in advocating
religious and moral education. It is actually this attitude that makes the government
less appealing for religious people and vice versa. A change of attitude is therefore
vital. Government and CSOs18 alike must play their role to help make pondok
institution more lively and attractive. The public in general must also see and
experience for themselves to get an accurate insight of what happens at pondoks
before they make their judgments. Too much negatives have been uttered about
the pondok institution but not many has had the will to observe carefully what is
going on.

There should also be a monitoring body efficient enough to ensure that the
administrations at the pondoks are well coordinated. As most funds come from
public donation, auditing is necessary to ensure that the money is well spent. Thus
far, there has only been one body which does not include all pondoks which is the
Pusat Pembangunan Pondok (PPPB)19. PPPB is growing in its role as an institution
representing the pondoks but much is needed to ensure that religious education in

16
Examples:

Fiqh – Fathul-Muin dan Mathla ‘ un Al Badr

Tasawuf – Minhajul al-‘abidin dan Al-Durr al-Samin

Akidah – Akidah Al-Najin dan Faridah

Nahu dan Sorof – Al-Mutammimah dan Matan Al-Jurumiyah, Sapinnatun Najah (for beginners)

Tafsir – Tafsir Al-Nasafi, Tafsir Al-Shawi Syarah al-Jalalain etc.

17
Kitab in Arabic simply refers to books and here refers to books written by religious scholars of
ancient times

18
Civil Society Organizations a.k.a. Non-government Organizations (NGOs)
pondoks does not fade in time. A central body or association is crucial not only for
accountability but also for exchanges to make the existing system better. Islam
propagates a society of compliments and thus pondoks, being a center of traditional
Islamic education, must compliment each other.

With the modernization fast sweeping our environment, there has been quite a
storm asking for modern institutions replacing the pondoks on the ‘modernists’ side.
One must understand, however, that we much not change only for the sake of
changing. We change only for the better. The existing pondok system is a unique
and functioning institution. If we are to improve, what we need is an evolution while
maintaining the pillars of the system, not a revolution which offers no guarantee.
Thus far, the feedback among pondok ‘graduates’ has been positive, to say the
least. It is a much appreciated institution and it must be upheld not destroyed.

References

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Abdul Razaq Ahmad, Norhasni Zainal Abiddin, Wan Hasmah Wan Mamat (2009),
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19
Pusat pembangunan pondok (PPPB) is an association of pondoks to administer the welfare of
members. It is registerd under the Companies Act. Membership includes the Tuan Guru, teachers,
students and those affiliated in pondok development. It was recognized by the state of Kelantan to
represent pondoks in the state.
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