NEW TRANSFORMATION OF ISLAMIC EDUCATION INSTITUTIONS AFTER THE ISSUE OF GLOBAL TERRORISM: TOLERANCE NARRATIVE STUDY OF CONSERVATIVE ISLAMIC BOARDING SCHOOLS IN INDONESIA

Indonesian Islamic education institutions have thrived in the shadow of global terrorism for more than two decades. Global terrorism has now become the driving force behind the change of conservative Islamic education institutions. This study aimed to examine the new transformation of Islamic educational institutions, mainly orthodox boarding schools, prior to the issue of global terrorism. This study dove into the transformation through a shift in conservative boarding schools’ arguments related to the narrative of tolerance. This study was conducted through an empirical study using a qualitative-exploratory approach to several conservative Islamic boarding schools. This study suggested that traditional Islamic educational institutions in Indonesia are becoming more tolerant than in the past. There are three distinct types of tolerance: passive tolerance, active tolerance, and transformative tolerance. The pesantren has demonstrated tolerance thus far by essentially accepting differences and not disrupting others (passive tolerance). Currently, conservative pesantren engage in various social activities of tolerance, including assisting non-Muslims, fostering ties with other religious leaders, and permitting the construction of buildings of worship of other religions inside the Muslim community. Some of these elements are a small portion of the recently little-known active and transforming tolerance of conservative pesantren.


Abstract
Indonesian Islamic education institutions have thrived in the shadow of global terrorism for more than two decades. Global  Most contemporary Islamic academics consider establishing Islamic educational institutions, especially Islamic boarding schools, as a political force of religious extremism rather than a force of moderation so long as the issue of terrorism is prevalent. Azyumardi Azra, for instance, asserted that Islamic educational institutions like pesantren and madrassas have the potential to foster radicalism 7 . Pesantren is therefore suspected of spreading narratives of intolerance, extremism, radicalism, and exclusivity 8 . These indicators are common in a number of Islamic schools 9 . According to data released by the National  Pohl (2006). The practice of pesantren classrooms demonstrates the development of education based on cultural differences, which Raihani also disclosed 23 . In addition, Raihani (2012) underlined that Islamic boarding schools offer courses such as Civic Education, Sociology, and Morals that allow students to examine narratives of cultural diversity and interfaith tolerance. In the spectrum of moderate Islamic boarding schools, such as pesantren affiliated with Nahdatul Ulama (NU) and Muhammadiyah, which have a history of promoting moderate Islam, tolerance, and peace, these courses continue to take place 24 . The crucial question then is, what is pesantren conservatism? Can transformation be accomplished? The purpose of this study was to examine the transition that takes place in particular Islamic boarding schools, particularly conservative Islamic boarding schools 25 .

RESEARCH METHOD
This study investigated the new transformation of Islamic education institutions after the issue of global terrorism by focusing on changes in narratives of tolerance and diversity in conservative Islamic boarding schools in Indonesia.
The empirical studies used a qualitative approach and exploratory design.
According to Creswell (2014), a qualitative technique is appropriate for this research, particularly in order to comprehend the evolution of conservative pesantren as a social phenomenon. Several conservative pesantren were hence the subject of this research.

Globalization, Global Terrorism, And Islamic Boarding Schools In Indonesia
The 9/11 attack had a big influence on the Islamic world, particularly the Islamic educational institutions in Indonesia. In the last two decades, the issue of global terrorism has been the most significant driving reason for the reform and transformation of educational, social, and political regimes in various areas of the world, including Indonesia. Globalization, according to Holost 2002, is a promarket agenda. It must be understood in terms of ideological forces and planned political strategies that must be addressed and altered 26 . In this study, terrorism is therefore viewed as an aspect of globalization. Globalization enables educational institutions, such as Islamic boarding schools, to undergo forced curriculum reform and moderation because globalization is generally accepted by society 27 .
There have been previous studies on the impact of globalization on the evolution of Islamic educational institutions, particularly Islamic boarding schools in Indonesia. As Dhofier (1983), Steenbrink (1989), Raharjo (1974), Ziemek (1986, Kuntowijoyo (1991), and Mastuhu (1994) have done. Pesantren's discourse in academic papers during the 1970s and 1990s emphasized the position and role of pesantren in responding to change and modernity 28 . All of these works raise the question of whether Islamic boarding schools have the capacity to become agents of change or to impede development. According to these studies, all existing Islamic educational institutions were obligated to adapt to globalization as a challenge of the times.
The term 'globalization' has become a catchphrase over the past decade, and its definition and significance are fiercely contested. According to a conservative perspective, globalization can be conceptualized as a market-based driving force that contributes to the improvement of the global economic system. 26 (2002) and Coleman (2005) stated that globalization had radically altered the education system and that no education system can survive its impacts 30 . After colonialism, many Islamic educational institutions in Indonesia, both pesantren and madrasah, underwent significant modifications. The move from a traditional to a contemporary education system, as well as the introduction of multiculturalism, independent learning, and an active learning environment 31 .
Globalization, on the other hand, is considered a driving element in the emergence of the current Islamic movement following the 9/11 tragedy. As previously stated 32 ; "Globalisation has facilitated the infiltration of Western culture into Muslim societies through modern educational modes. Some conservative Muslim communities perceive this infiltration as a threat to Islamic values, creating a culture of fear. Combined with decades of colonization social injustice, and defeat, this fear has triggered a state of hatred and anger motivating the rise of extremism, terrorism, and retaliatory attacks on education". This study sees globalization as a catalyst for both the modernization of Islamic education and the current resurgence of conservative Islam. Global politics is marked by polarization, ideological settings, and worldviews filled with prejudice and stigmatization of various communities, particularly between the West and Islam 33 . On the one hand, through the mainstream media, globalization promotes Islamophobia in Western society as a depiction of distrust and dread of the rise of Islam 34 . Islam is frequently viewed as a non-Western religion that seeks 29  Islamic boarding schools in discussion 40 . Some of these pesantren were later referred to as conservative pesantren. Strengthening the identity of this conservative Islamic education aims to maintain and preserve the Islamic values claimed to be pure teachings, while fighting against the Western secular education model perceived as a product of globalization. Globalization is viewed as a threat to Islamic education from this perspective. The issue of global terrorism is interpreted in this context as an attack on Islamic education in the name of modernity 41 . In turn, suspicion of modernity as a globalization current has triggered and condensed several movements among Islamic groups to become more conservative.

Conservative Islamic Education Institutions in Indonesia
As the world's largest Muslim-majority nation and home to thousands of Islamic educational institutions, including Islamic boarding schools, Indonesia maintains a place in the study of global terrorism. Shiraz Thobani (2007)   Referring to Saeed's perspective, Islamic education or educational institutions play a role in altering attitudes toward others, whether the shift is toward acceptance or rejection. Both moderate and conservative pesantren have played a role thus far in altering their followers' attitudes towards others. This is why conservative pesantren are frequently perceived as influencing individuals to reject the existence of others, promoting intolerance, and even promoting extremism. Conservative Islamic educational institutions are believed to have originated from the ideas of the prominent figures mentioned by Saeed above 44 .
However, it is difficult to explain the connection between the ideas of these leaders and Indonesian Islamic boarding schools that adhere to conservative principles.
To date, conservative pesantren are regarded radical not only when they are actively involved in terrorist attacks, but also by their opinions and dedication to universal ideals such as tolerance, democracy, justice, and diversity. Several hardline Islamic boarding schools are deemed to have intolerance and extremism problems so long as terrorism is a concern. As the results of several polls and research that have been conducted previously. According to 45 , 51.5% of students/santri are aware of intolerance against those with other religious beliefs.
In a similar case described by the Setara Institute for Democracy and Peace (SIDP), 7.2% of students consented to preach hatred against people of other religions. The above statistic, according to Shaleh, is supported by a study done by the Ma'arif Institute in which 40.82 percent and 8.16 percent of respondents claimed they were "willing" or "very willing" to attack an individual or group suspected of insulting Islam. Obviously, the results of some of these surveys do 43   qualities. This criterion has been created by the Indonesian government as a measure of the country's growing Islamic conservatism. Nonetheless, it is rejected by a number of Islamic boarding schools that feel disadvantaged by this measurement. This circumstance symbolizes the conflict between conservatives and moderates 51 . Nevertheless, according to this study, the Indonesian government has successfully altered the perception and narrative of intolerance in some orthodox Islamic boarding schools by mainstreaming religious moderation and supporting the conservative characteristics listed above. 46

Conservative Islamic Boarding Schools: A Narrative of Tolerance and Diversity
This article also discussed the shift of the tolerance narrative of conservative Islamic boarding schools, which have been accused of undermining religious harmony in a multi-religious country like Indonesia. Although conservative Islamic boarding schools are a small group among Indonesia's majority of moderate pesantren, their presence is considered as having the potential to lead to radicalism in the guise of religion 52 . In general, it is believed that conservative pesantren have an intolerance towards other groups. In addition, they do not acknowledge the reality of variety since they have a tendency to push their will on others. The intolerance and rejection of the diversity in question include the prohibition of Christmas greetings for Christians, the rejection of non-Muslim and female leadership, and the tendency to confirm (takfiri) Muslims who are distinct from their community. According to the table below 53 ; Wishing a Merry Christmas is part of the aqidah issue for orthodox Islamic boarding schools since it must be prohibited, even though the group does not agree with this perception of being intolerant and anti-diversity (Muhajir interview 2022).
Another viewpoint from conservative pesantren, suspected of harboring intolerant narratives, is that Muslim families should not marry non-Muslims.
When compared to all elements evaluated, rejection of this feature is the highest, reaching 80.7%, followed by rejection of women and non-Muslim leadership, which reached 74.6%. For the same reason: disparities in aqidah, rejection of these two things remains intense among fundamentalist Islamic organizations (Interview with Sofian 2019). There are numerous specific characteristics of conservative pesantren that demonstrate intolerant attitudes and narratives.
Nonetheless, based on this research, it was discovered that there was a trend of positive transformation in certain conservative pesantren about the lately pushed narrative of tolerance and diversity. Although these changes did not come gradually and holistically, the pattern of this shift demonstrates that following September 11, 2001, conservative pesantren underwent a transformation due to their attitudes that were deemed intolerant and anti-diversity.  have demonstrated the central role of social capital and community competence not only in helping shape the resilience of the Muslim community against violent extremism but also in assisting some conservative pesantren to carry out social transformation by using the "social connections" framework.

Active Tolerance and Transformative Tolerance Narratives
Humans are naturally diverse (in terms of gender and race), as well as in terms of social structure, religious values, and religious traditions. This plurality of life occurs and is a feature of not only modern society, but also of society at its earliest historical stages or prehistoric times. As a result, diversity requires a willingness to be tolerant and understandable such that diversity does not become a disaster but a blessing for humans.
Islam uses diversity as a means to determine who has best served in this life. The presence of diversity in human existence also provides the potential for an innate sense of tolerance in every individual. Because of this, the signs and practical principles of Islam explain tolerance in a clear and unambiguous manner.
According to the Chairman of the Persis Islamic Boarding School, Tolerance in Islam is evident due to the divine origin of the concept. Theological tolerance is the capacity to respect one another's religious differences (Umar Fanani interview 2020).
According to the interview above, conservative pesantren have a normative and textual understanding of diversity and tolerance. It demonstrates that diversity and tolerance are viewed as presumptively guaranteed by the universal messages of religious dogma. On the other hand, this type of understanding is considered a source of intolerance because it is partial, Various life situations are not only an undeniable reality today, but they are also problematic. It has become an important issue in light of the growing number of demands from a community in society or ethnic culture, primarily minority groups such as conservative Islamic groups, to exist and be recognized within a plurality frame. However, diversity only occasionally causes problems in practice, as do the group's transformation efforts in knitting tolerance. According to the leader of the Darul Arqam-Gombar South Sulawesi Islamic boarding school, the recent practice of tolerance in pesantren is not only to respect and acknowledge existing differences, but to manifest this recognition in the form of active tolerance. For example, the pesantren frequently invites priests to the pesantren, sends Christmas greetings, and every week allows different people to sell around the pesantren for free (Ustad Ridwan interview 2020).
According to the results of the interview, tolerance of diversity has become a way of life in Islamic boarding schools. The pesantren have an experience of diversity that reflects the active tolerance of both parties. Active tolerance is the highest point of diversity awareness. Active tolerance also requires that everyone be willing to accept and value differences as social power that can be used to activate peaceful actions that benefit humanity.
According to this study, active tolerance is evidence of conservative Harmony should be a part of people's lives according to the two types of tolerance described previously. It is a natural process that cannot be forced, so tolerance activities occur as a result of intolerant attitudes and as they become a part of the social process. In other words, active tolerance and transformative tolerance are not like pseudo-tolerance, which is prone to provocative issues, but rather tolerance that is present in the awareness of justice for humans through attitudes that transcend religious and group identity boundaries. The issue of diversity should not be blamed for causing conflicts. It must be regarded as a divine gift containing much good for the benefit of humans.
However, in some aspects, passive, active, and transformative tolerance practices exist. It means that conservative pesantren can use transformative tolerance in some situations but not others. As a result, only a few of the conservative Islamic boarding schools could practice active and transformative tolerance. The rest, such as those affiliated with the Muhammadiya and Salafi-Wahabiyah Islamic boarding schools, were still at the level of passive tolerance.
Passive tolerance occurs when one group attempts to build mutual understanding According to this research, the issues of diversity and tolerance are not only related to passive tolerance, as in the cases of Shia and Ahmadiyya, but a variety of other issues are thought to have the potential to cause social tensions.
Every pesantren has different perceptions of tolerance practices, tolerance models, and tolerance limits in diversity. Even a few of these distinctions result in conflict.
According to the previous table, conservative pesantren's acts of tolerance frequently undergo changes, especially when dealing with sensitive and specific issues.
As criteria for both the mainstreaming of Islamic educational institutions and patterns of diversity in general, at least four indicators of religious moderation are used. The first is a commitment to nationalism, the second to tolerance, the third to nonviolence, and the fourth to cultural adjustment. Some of these indicators usually indicate how effectively these Islamic educational institutions practice religious moderation. All conservative pesantren have one of these indicators. For example, some conservative Islamic boarding schools reject non-Muslim leadership and women in a majority Muslim community. It is different from the view of the Abu Hurairah Islamic Boarding School, a conservative Islamic boarding school that accepts non-Muslim leadership and women on the condition that the leader does not prohibit Muslims from freely practicing their religion.
In general, the majority of Islamic organizations oppose non-Muslim leadership. In most Muslims' eyes, this has become a separate polemic concerning non-Muslim leaders. Meanwhile, based on the preceding argument, the Abu Hurairah Islamic Boarding School has stated quite clearly that they accept and obey when led by non-Muslims, despite the fact that Islam forbids non-believers from serving as leaders. In contrast to the Al Ikhlas Islamic boarding school, the pesantren tends to reject non-Muslim leadership issues in a predominantly Muslim community. Pesantren, on the other hand, employs an active and transformative tolerance model in which the group generally accepts the establishment of non-Muslim places of worship in Islamic community settlements. Also, Christmas greetings, as the group believes that Muslims can celebrate Christmas with non-Muslims without issue.
Al Ikhlas Islamic Boarding School, which is affiliated with Muhammadiyah, and Abu Hurairah Islamic Boarding School, which is affiliated with Salafi Wahhabiyah, believe that differences in schools of thought are the cause of diversity and religion, and that religion is more readily accepted than diversity. Due to differences in understanding and particular religious dogma interpretations. Such differences quickly result in prejudice and social tension.
Active and transformative tolerance is characterized by the fact that whatever differences and diversity exist do not impede mutual understanding of differences and serve each other's differences in the direction of socially productive harmony.
Apart from the fact that there are still differences in the perceptions of Islamic boarding schools about the standard of tolerance, particularly on specific issues, conservative pesantren are shifting from an intolerant attitude to passive, active, and even transformative tolerance in general. The possibility of several conservative pesantren to implement changes related to the narrative of tolerance is strongly intertwined to the willingness of several Islamic boarding schools to utilize their three social capitals, namely social bonding, social linking, and social bridging, as a means of connecting with the outside world.