Political Analyst, General Secretary of the Indonesian Ulema Council (MUI) for Indramayu Regency.
The national-level “PKB Award” 2026, presented to the Darul Ma’arif Kaplongan Islamic Boarding School (pesantren) in Indramayu under the “digital learning pesantren” category (November 10, 2026), brings to mind a book titled *Pesantren dan Pembaharuan* (“Islamic Boarding Schools and Reform,” published by LP3ES, 1974)—a work I read decades ago during my own time as a *santri* (student) in a *pesantren*.
This book is an anthology—a compilation of various essays by figures such as Gus Dur (from the Nahdlatul Ulama/NU tradition), Nurcholish Madjid (an academic with a *pesantren* background), and Habib Chirzin (a prominent figure from Muhammadiyah), among others, edited by Dawam Rahardjo. The contributors explore the inherent strengths of the *pesantren* tradition while embracing the necessity of reform.
I reference this book to illustrate that the Darul Ma’arif Kaplongan *pesantren* operates within the very spirit of the themes discussed therein. Its leader, H. Dedi Wahidi—who also serves as a member of the PKB faction in the Indonesian House of Representatives (DPR RI)—has, in my observation, managed to uphold NU traditions while simultaneously creating space for reform and adaptation, a strategic response to the social changes taking place in society.
In this light, the recognition of Darul Ma’arif Kaplongan as a “digital learning *pesantren*” is, to my mind, entirely natural—a logical outcome. The implementation of digital learning tools represents a well-orchestrated effort by all components of the *pesantren*, driven by the leader’s grand vision of adapting to the inevitable shifts in society.
This signifies a digital transformation of the *pesantren* ecosystem—an integrated approach that encompasses everything from the professional development of educators to the creation of spaces where *santri* can cultivate their creativity. This serves as an answer to how *pesantren* (Islamic boarding schools)—which Gus Dur described as a “subculture”—remain inherently flexible, creating space for the renewal of their own internal instruments.
In this context, Pesantren Darul Ma’arif Kaplongan represents a nexus where a commitment to preserving tradition meets the courage to adapt to inevitable social transformation. It is an institution with a distinct *Nahdlatul Ulama* (NU) cultural identity, navigating skillfully between the “pendulum” of tradition and the necessity of adaptation.
This is a contextual implementation of the classic *pesantren* maxim: *al-muḥāfaẓatu ‘alā al-qadīmi al-ṣāliḥ, wa al-akhdhu bi-al-jadīdi al-aṣlah*—preserving valuable existing traditions while embracing new, superior possibilities.
Maintaining this balance is, as Gus Dur noted in his 1972 essay “Pesantren as a Subculture,” no easy task; it requires the guiding authority of the *pengasuh* (head of the *pesantren*)—the “man behind the gun,” to borrow a term from modern management theory.
In the author’s view, the key to the successful transformation of Pesantren Darul Ma’arif Kaplongan lies in the consistency of its *pengasuh*—the central figure of the institution—in managing four critical variables, striking a balance that is both flexible and measured.
This involves the ability to distinguish between fundamental principles that must be upheld and choices that are strategic, tactical, or pragmatic—the latter referring to technical, highly useful adaptations. Based on the author’s empirical observations, this is the core of their success.
Beyond this perspective, it is important to highlight that this achievement is not merely a source of pride for the extended community of Pesantren Darul Ma’arif Kaplongan; more importantly, it should serve as a futuristic blueprint for other NU educational institutions, at least within the West Java region. This highlights the urgency and the profound message behind the “digital learning” award presented to the *pesantren* (Islamic boarding school) mentioned above: *pesantren* within the Nahdlatul Ulama (NU) ecosystem in West Java are not only capable of preserving Islamic scholarly traditions but are also innovating—demonstrating competitiveness amidst the social transformation brought about by the inevitable “disruptions” of the digital era.
In West Java, the development of *pesantren*—such as Darul Ma’arif Kaplongan, each with its own unique vision shaped by its leadership—must be integrated into the grand strategic design of the West Java Regional Board of Nahdlatul Ulama (PWNU). This approach should extend beyond mere organizational technicalities or the simple repetition of narratives opposing “radicalism.”
It is undeniable that over the last three decades, a “new” model of *pesantren*—often referred to as “Islamic boarding schools”—has grown rapidly. While these institutions lack historical or cultural ties to the NU, they have effectively addressed the needs of urban Muslim families—including those within the NU community—regarding the education of their children.
It is within this context that the author interprets the “PKB Award” 2026 in the category of “digital learning *pesantren*”—awarded to Darul Ma’arif Kaplongan—as a potential roadmap for strengthening the NU “subculture” within the sociological landscape of West Java. This is particularly relevant given that a 2018 survey by LIPI (prior to its integration into BRIN) indicated that the bond between the local population and the NU organization was relatively “loose.”
Congratulations to *Pesantren* Darul Ma’arif Kaplongan. May your intentions reach the heavens, and may your contributions bring tangible benefits to the NU, the Islamic faith, and the nation and the country on the path of education.
Greetings.
Indramayu, November 12, 2026
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