Arabic Teaching and Learning on Construction of Modern Instruction in Muslim Minority Pesantren Society

This present study explores the practices of teaching and learning Arabic among Muslim minorities by using the approach of modernity principles. A qualitative descriptive approach was designed in this research. It was conducted in West Papua, which covered five regencies and one city. The findings demonstrate that the instruction served in a 33 Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instruction in Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677 number of pesantren (Islamic boarding schools) in Mayamuk, Aimas, Waisai, Teminabuan, Kaimana, Waigom, and Misol was carried out in a structured manner. In these seven locations, Islamic education that adopted a language skill-based instructional framework was presented by applying a communicative approach among santri (pesantren students). The language component fostered among santri was Arabic expressions without any special emphasis on the mastery of grammar. The pesantren atmosphere equipped with a boarding school for santri as a place to stay facilitated interactions among them as well as the instructors to practice their language skills. The skills were situated in the learning context and the accompanying environment. The existing social aspects were then used to mediate the teaching and learning process. The study also reveals that the variety of learning objectives determining the aspects of the approach and methodology affects Arabic instruction in the pesantren settings. It implies that not only does pesantren internalize a religious spirit, but it also promotes Indonesia based on the spirit of nationalism.


INTRODUCTION
The movement to learn Arabic begins since it became the language of the Qur'an and Hadith as a part of the tradition to understand Islam.The interpretation of the Qur'an is influenced by the extent to which it is understood using the approach of Arabic.This can be done if an individual is able to formulate such a meaning based on linguistic awareness from the beginning.In reality, the existing education has always put emphasis on Arabic as a science, rather than making it a tool to understand Islam.If this is deemed a "failure", then the learning innovation known as modern pesantren (a term used to refer to an Islamic boarding school) tries to make Arabic as a language skill.Thus, it is no longer merely an act of reading putting emphasis on grammar and qawaid (rules), rather focuses on how to use qawaid along with its provisions so as to develop language skills.In Indonesia, pesantren does not merely serve as a religious institution.Since it was first established, pesantren has been intended as an institution to improve one's understanding and knowledge of Islam.Efforts to instill religious values are transformed in an institution which is called pesantren today (Dhofier, 1982: 13).Pesantren evolves into an institution closely associated with Indonesia.The role of pesantren is related not only to religion, but also economic development (Permani, 2011).Community welfare and involvement in economic affairs result from the administration of educational activities around them.At the same time, the emergence of pesantren also brings financial impacts, including capital circulation, and supports the distribution of goods and capital.
Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instruction in Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677The research conducted by Mylek & Nel (2010: 81) suggests that religion can eliminate poverty.Thus, in such a condition, a religious spirit serves as the basis of an economic movement.
The successful administration of Arabic instruction compared to the one held in the past has given birth to the initiative to develop education in the form of modern pesantren as a result of a concern for Arabic instruction which emphasizes the ability to understand the language from the grammatical aspect, but fails to apply those grammatical rules while using the language.The presence of modern pesantren initiated by Pesantren Modern Darussalam in Gontor, Ponorogo, East Java marks the start of the development of Islamic education (Basyir, 1999).In addition to the option to maintain the existing practices, the so-called modern language learning model is a practice which is widely applied, starting from Gontor to the eastern part of Indonesia and also other pesantren, including those in Makassar (Wekke, 2012), with reference to the success of Gontor, Pesantren IMMIM becomes one of the institutions adopting this modern approach to the Arabic teaching and learning.
Not surprisingly, the spread of religious education is not a new practice implemented by pesantren.However, this study argues that language learning methods may include educational objectives predetermined by the institution.This construction is greatly affected by the educational ideology understood by the pesantren management, in this case are kiai (a title given to religious Muslim scholars) and the board of ustadz (male Muslim teachers).Similarly, the traditions developed are always related to the local ones and the religious spirit as a symbol of acceptance of the local conditions.In this context, research on the implementation of modern methods in language education at pesantren needs to be done.This present study attempts to describe the practices of modern Arabic instruction undertaken by Islamic educational institutions among Muslim minority communities.

PESANTREN AMONG MUSLIM MINORITIES
The desire to get an Islamic educational process encourages the growth of educational institutions, including, in this regard, among Muslim minorities.The regional and administrative split in Papua Island from only one province into two provinces has paved the way for Muslim communities to participate in attempts to develop the educational system.To meet the condition which requires a means of formal religious transformation, initiatives to establish educational institutions are implemented within their respective communities.Such an institution does not need to be a big one, even mushallah (a type of mosque of a smaller size) is also used as a place to study for those people living around it.For children, they go to learn in the afternoon, while adults learn after doing salat subuh (one of the five-time prayers performed at dawn).
Pesantren serves as an institution that prepare young people with various skills, such as by instilling the spirit of entrepreneurship, and at the same time introducing santri to a wider life pattern.Response to the environment, creation of the social system, internalization of the fighting spirit, and acceptance of the dynamics of religious life are all programs developed in the curriculum.Similarly, the narrative of the social life of the Muslim community becomes part of the teaching itself.The strengths of pesantren are to support its existence and maintain its fundamental role.This cultural identity serves as an institution to always safeguard moral values.
If the initial reason for the establishment of pesantren is because of a charismatic figure who has extensive knowledge of religion, then it is the power of the management and the group which later manages to establish pesantren amidst the minorities.The absence of a kiai or ulama within the institution no longer poses a problem with the implementation of modern management-based education.In fact, the power resides in the management, which actually constitutes a single body, thus run as an organization, rather than relying on religious knowledge, respect, and dignity.Such a pattern creates joint power set up to jointly empower the existing potential.At the same time, a system is built to provide guidelines relating to how to run organizations in the form of a foundation.
The division of authority is one of the keys to succeed, in which there are a number of functions that work as the needs increase and activities take place.
Papua, including West Papua, accepted Islam since 1852, which started in Misool (Muller, 2008: 88) through movements initiated by Seram and Bugis merchants.As merchants from Tidore met merchants from Ternate, areas along the coastline of West Papua got information about Islam.Further, Wanggai (2009: 232)  The objective of Islamic education is not only to build individual piety, but also to bring about collective awareness through society.These are the goals to be attained with mutual awareness that piety among individual Muslims can be instilled among others through educational institutions.From the beginning, development of institutions is aimed at forming culture before forming the structure.Improving academic reinforcement is the main agenda to build the main foundation.Identity becomes an important issue that serves as the basis for the development of Islamic education.It is worried that teachers of Islamic education are not Muslims.Alternatively, the absence of Islamic education teachers at school results from lack of facilities provided by the Educational Service as there are only a few students at that school, making daily interactions with adherents of another religion do not offer an opportunity to establish the identity as a Muslim.The option available is to send a child to study at a special institution run by Muslims.
One of the most important factors to understand the Qur'an authoritatively is to use the Arabic approach.It is because of one of these objectives in Arabic instruction as the main language is set as an objective.The failure to master Arabic will in turn result in the failure to understand the Qur'an itself.It is a must for santri to be able to use this language fluently, which later will help them understand Islam.Therefore, the language characteristics which differ significantly from those of their mother tongue, which include dynamic language, vocabulary and arrangement, the structure, rules, and usage which depend on changes in the text, provide a basis for the need to direct language instruction to be undertaken simultaneously so as to eliminate the impression that learning Arabic is hard.
Considering that in other islands, pesantren has been well-established, the establishment of pesantren in West Papua since the beginning has decided to adopt the model used as the reference.This is simply intended to facilitate management of the aspects to be used as learning excellence.Each pesantren has its own uniqueness.Gontor with foreign language instruction, Bangil with fiqh, Tebu Ireng with yellow scriptures,

Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instruction
in Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677and so on.Thus, it is imperative to develop standards used for management of pesantren, whereas in other cases, there is also pesantren which evolves from an orphanages.Thus, combining pesantren with an orphanage is a common practice.
The option to choose Gontor is because of the structure of this institution that integrates between pesantren and a formal school.For formal education, one of the choices is education which adopts the structure proposed by the Ministry of Education and Culture or the Ministry of Religious Affairs.It also provides santri with formal diplomas issued by government institutions.The institutional format using a school format is then easier to be integrated with the boarding school system.Later, there is also the so-called Madrasah Diniyah, i.e. a system of religious education runs with the integration of a school system.

TRADITIONAL EDUCATION VERSUS MODERN INSTRUCTION IN A PESANTREN SETTING
One of the early stages of modernization in education was undertaken by a community organization named Muhammadiyah.The presence of the Muslim orgaizations in Indonesia aims to provide the Islamic community with education in a relatively faster process of educational transformation, unlike the period where the learning process still took a longer time with less learning materials.The system used by Europeans then was then adopted, even including the ways they dressed while attending the learning process were also modified by imitating the principles adopted by the West.
The practical orientation serves as the basis for initiating this change introduced.Kiblat (the direction of the Kaaba in Mecca) in Western education then becomes more prominent and reflects the administration of education.
Particularly, the word modern that is inherent in education at pesantren is used by Pondok Modern Darussalam (Darussalam Modern Islamic Boarding School) in Gontor, which is popularly known as Pesantren Gontor.The name "Gontor" itself is the name of the village where Pesantren Darussalam is located.The word modern is given by its founders to describe the educational system and methods used, which are different from the traditional education system known as salaf.At that time, when Gontor came into operation, Islamic educational institutions still had not used tables, chairs, and One of the aspects which is equally important is the use of Arabic and English as tools for mastery of science.Salaf-based pesantren at that time did not use these two foreign languages as learning materials.It only focused on studying scriptures, even this was done by listening to the explanation given by teachers or senior santri.At Pesantren Gontor, language learning is undertaken not only by memorizing grammar, but also by practicing and used them as the languages used for daily communication at the boarding school.This is applied not only for classical Arabic, but also current Arabic.
This does not mean that Pesantren Gontor has completely departed from the longestablished pattern of education in the pesantren tradition.Things which took place at pesantren in the past are used as the basis to gain improvement, including the combination with the tradition of classical learning that has been going on at salaf-based pesantren, coupled with curriculums and modern styles adapted from the West.Thus, there is a comprehensive education system which also presents a modern integration of science and at the same time, it does not depart from the well-established classical scientific treasures.
Those classical scriptures and knowledge are taught in a modern way so that with a shorter length of time, more optimal achievement, learning outcomes, and mastery can be achieved.
Since the beginning, when the Prophet taught his companions, they simply formed the so-called halaqah (the system in which students have to sit in a cross-legged position in front of the teacher).However, the number of Muslims after the time of the Prophet passed coupled with the need for transformation in religious knowledge, the so-called ma'had and riwaq then existed.Halaqah held by ulama, which at the beginning was intended for the congregation, could no longer accommodate students coming from various regions, in response to the development of Islamic education at that time.Both institutions offered solutions with regard to the establishment of learning facilities.Riwaq was held between two pillars of the mosque.The educational facilities which focused on mosque activities then evolved as there was a need for a place to stay among students.
They also needed a place to review the lessons they already got previously from the mosque.To that end, in the subsequent development, ma'had already existed in particular complexes and provided more complete dormitory facilities and other supporting facilities to facilitate education.Situated far away from the place where students' parents live with the mosque as the center of education are the reasons why it is necessary to have a dormitory and residential facilities.As a result, the tradition of wakaf then evolved in the presence of these necessities.The development of wakaf then shows that mosques are not merely a place of worship, but also a place to study religion for those knowledge seekers coming from different places.To deal with such a condition, it requires more than just individuals, rather it has to be handled by a team.However, the team which was established at that time was only a small team.Moreover, in order that it functions properly, this requires coordination among the team members.
One of the important indicators of Islamic education is the presence of the socalled "yellow scriptures".These Arabic scriptures are used as one of the instructional media.It is also through these scriptures the exploration of classical Islamic treasures is undertaken.To maintain sustainability of these scriptures, the so-called sorogan and bandongan systems are adopted.In the sorogan system, a santri will listen to the reading of a scripture read aloud by kiai independently.Thus, each kiai then teaches only one scripture.A santri who has completed the reading of a particular scripture with a kiai in a pesantren has to move elsewhere to study a new scripture.
The bandongan system, which is also known as the wetonan system, refers to a group of santri listening to the reading of a scripture by a kiai.They put marks or write down conclusions on the scripture they hold.Kiai or his assistant is chosen from senior santri by a kiai once they are considered competent to teach the scripture to a group of santri.These santri will take turn reading and presenting their understanding of the explanations given by a kiai previously.In the sorogan and bandongan systems employing the methods of translation and qawaid, a kiai will simply read a passage and then translate it.Furthermore, explanation is given to the translation with regard to the rules underlying the existing sentences.However, the existence of those two system types do not mean limiting the existence of the classical system.Bawani states that traditional pesantren still adopts the classical system (Bawani, 1990: 105).Nevertheless, the classification is made based on scriptures, rather than by class or any other categories.In traditional pesantren, scriptures are used as the only parameter.However, the ability of traditional pesantren to survive remains vital.Therefore, it cannot be interpreted that the use of the word traditional will then make these institutions stop operating.Instead, they can survive under the existing conditions.The use of the word traditional here is intended more to maintain the pattern that has already been adopted previously, without any influence from the patterns that are introduced later or adopted from another culture.The word tradition also means things that develop internally, which are then maintained as a form of culture.
Formal Arabic instruction starts from Madrasah Ibtidaiyah (MI) to university.In higher education institutions, universities teach Arabic by allocating a particular length of time.What concerns us all is that despite years of study, the mastery of a language remains a constraint.This might indicate that there is a problem with the Arabic instruction.A number of institutions, such as Maulana Malik Ibrahim State Islamic University in Malang, East Java, require that students stay for a year in the university dormitory in an attempt to enrich students' Arabic language skills in the course of their stay in the hope that their language skills will help them comprehend learning materials in the next semester.The creation of such an environment and condition also enables language mastery.

Arabic Instruction Initiatives
Since the beginning, language education programs, especially Arabic, are intended as one of the flagship programs in pesantren.Observation and interviews conducted during the research process indicate that the establishment process of pesantren has proved to improve language skills.The curriculum was developed by incorporating elements that provide the greatest support to the learning process to master foreign languages, namely: Arabic and English.In particular, this research will only describe Arabic instruction.Adaptations from pesantren, such as Gontor, Assalam, and Darunnajah, were made to meet the need for a curriculum to guide instructional activities.
Such collaboration in which there are more than one institutions used as a reference is Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instruction in Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677taken into consideration, but, with their respective strengths, they can be used simultaneously.Thus, this will create a program developed based on those various institutions.
As well as to complete educational administration.Modifications to the curriculum adjusted to the input ability of santri who are elementary school graduates are made to lay the groundwork for the next educational process.The action decided for the first time is determination of the curriculum to be used to provide learning experiences to learners.This is adjusted to the needs analysis and conditions of the environment around the institution.This concept is then used as a document that provides guidelines to carry out educational missions.To anticipate the present condition and respond to future challenges are the two main concerns.With this document, the future answers to be realized at the present are all specified in the existing curriculum documents.
The curriculum consists of two levels, namely: Junior High School and Madrasah Aliyah (Islamic Senior High School).Despite differences, in the course of the educational process at the boarding school, these two levels are put together in the form of dormitories.Therefore, programs related to Arabic language skills are not a part of Junior High School and Madrasah Aliyah curriculums.The curriculum for formal education has been determined by the ministry since the beginning.In pesantren as a non-formal educational institution, the curriculum is determined by its management.After school, every santri is required to attend madrasah diniyah.Evaluation and improvements are made to the existing curriculum every year so as to improve the requirements regarding the skills that need to be possessed by santri.
A communicative approach is chosen to implement the curriculum.The abilities to be developed with the adoption of the curriculum are active language skills, i.e. speaking and listening comprehension.As for grammar, this skill merely concerns the passive ability relating to theories which functions to produce speech in accordance with grammatical rules, but this is not intended to explain in detail the definition of each of those grammatical rules.On the contrary, those rules can be used to create grammatically correct sentences and use those sentences for daily communication.Santri are also required to interpret differently various sentence contexts in accordance with the language used.This interpretation is undertaken on a regular basis through communication practice, not in the form of the manipulative one but the real one in daily life.Later, the

Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instruction
in Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677existence of the educational environment around pesantren becomes vital as a learning laboratory.
The presence of teachers at pesantren provides encouragement to oversee the communication process.Each santri is gradually directed to reduce the use of their first language.Likewise, in the course of the instruction, the language of instruction used is not the mother tongue, but Arabic.The two things which ensure the sustainability of this learning approach are a detailed learning syllabus and continuous application to support the communication process not only in the classroom, but also around the pesantren, which then will support the sustainability of the whole process in the forms of actual communication.The use of language through exercises constitutes the real interactions, exercises, improvement, and evaluation are all a means of learning.Instructional activities among santri are realized in the form of interactions within an environment intended to master language as a tool to express ideas.
The method used in the implementation of the curriculum and learning materials is al-thariqah al-mubasyarah (direct method).In line with the approach used, this method can be used to achieve the predetermined learning objectives.The main principle of the approach implemented in the method is acceptance.According to this principle, an interaction results from the ability to understand each other and the communication process.The ability to interpret an utterance based on the context will help master a language, including the relationship between the use and the social norms adopted.
Even, simple instructional media such as black/whiteboards, are used.All learning processes use this tool.Thus, black/whiteboards are put up in classes, mosques, public places, and halls.Words are written on the board and changed on a periodical basis.Then, santri are asked to write down words and then memorize them.The words santri need to memorize begin from their surrounding environment.All objects in the dormitory are used to facilitate learning.They are memorized and then used in daily interactions.
Among the patterns used in this method is the use of Arabic as a tool for communication in the course of the learning process, coupled with translation of the existing vocabulary.Conversely, santri can understand the meaning of the word shown by simply showing an image or by demonstrating particular moves.Santri have to begin memorizing vocabulary right at that time.Thus, as the frequency of the meeting increases, their vocabulary is expected to increase as well.Then, explanation on how to use those words in a sentence is given.Different placement of a word in different sentences will help explain to santri the position of the word in the sentences.Again, there is no need to translate these sentences.During exercises, santri are asked to make sentences based on the pattern given.
Implementation of the education cycle using this pattern also requires textbooks.
Using a book written by Imam Zarkasyi, it will be more appropriate if the instructional activities adopt the principles implemented at Gontor.The book entitled "Durus al-Lughah al-Arabiyah" is the handbook of the santri.Books are used to provide experience relating to the implementation of the language learning process at Gontor.Therefore, none is translated into Indonesian.Books are written by introducing vocabulary first.
Then, each chapter contains uslub as an exercise.The vocabulary introduced at the beginning of the chapter is then put in the sentence patterns formed.Thus, although Indonesian is not used, santri can still use the book.The communicative function serves as the basis for the preparation of the book.Moreover, there are no specific grammatical rules with technical explanations.A unit in the book use many references on interactions in an environment, which are compiled based on daily conversations.
Of those exercises, there are techniques implemented as an exercise for santri with regard to vocabulary mastery.First of all, santri have to read the sentences aloud based on the example given by their ustadz.Then, they have to imitate the sentences spoken.
After that, the sentences are used in various sentences according to the existing pattern.
Lastly, santri have to write down the vocabulary.In fact, writing is not put at the beginning of the activity.Once santri already memorize and use the vocabulary in sentences, they are required to write it down to memorize it and to review the lesson they have learned.
The accidental visit of foreign guests gives santri an opportunity to interact with the guests.The guests are asked to lift the spirit of the santri in a foreign language.This is one of the media for santri to communicate with foreign language speakers.It is expected that such accidental activities will make it easier to instill the interest among santri in learning languages and, at the same time, encourage their pride and confidence to express their ideas in public.Moreover, some guests also came for other purposes such as from Qatar and Saudi Arabia.Moreover, the lesson about rules are also given, but it is given to those in the advanced level only.The principles of rules will be explained, but not in detail, in the writing class.Nevertheless, how can santri use these principles in the process of writing?
That is why the instruction of materials on qawaid is not dominant.Santri learn to write to develop their skills to compose sentences (insya').They write essays based on predetermined themes on a periodical basis.Through this writing activity, they will learn from the mistakes they make in their previous writing in order that they will not repeat them in their next writing.
Among the attempts to ensure compliance with the rule established is forming the so-called al-mahkamah al-lughawiyah.The rule stipulates that neither local languages nor Indonesian can be used.Likewise, santri have to comply with the rule to use a particular language on a particular day.However, such a rule will not be effective in the absence of supervision.Therefore, santri who violate this rule are required to write down their names of santri who do the same violation.Then, santri violating the rule will be called and announced and have to attend extra lessons as punishment for having use their local language or Indonesian.Then, they are given additional tasks to memorize vocabulary and clean up the campus environment.
The integration of various educational components is implemented simultaneously to create integrative learning.There are four main concerns; first, targets at the classroom level that focus on communication skills.Second, the technique used aims to provide authentic learning.Essentially, all the activities are real.Third, it is necessary to give priority to involvement of santri, rather than to fluency and accuracy.
These two aspects will be evaluated gradually and continuously, rather than by memorizing rules.Finally, language is used spontaneously and productively.

ARABIC TEACHING AND LEARNING IN MUSLIM MINORITIES OF PAPUA
This current study depicts that from the beginning that the learning structure is set to achieve language skills in the mastery of language as a tool.The use of methods, media, and teaching materials is tailored to the predetermined objectives.In line with Barton (1999: 75-77), in Indonesia, the word modern used by the Islamic educational institutions actually represents a liberal blend of classical learning traditions that still exist and the Western modern style established in both the teaching system and subjects.Purohit (2011: Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instruction in Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677709) states that in the identity established in Asia, instructional beliefs and practices that can accept Western ideas, especially Europe and America, are often found.Thus, Islamic education in Indonesia actually makes this fusion as an effort to organize educational institutions by adopting excellence from other continents although they are not Muslims.
The most important elements in the development of curriculums and learning materials are religious and cultural values adopted.Rather than only paying attention to things such as fiqh (Islamic jurisprudence) products, Arabic instruction also needs to have a framework underlying educational development.Actually, the concept of modern language instruction is merely an innovation in the existing practice.The basis underlying those all is to discover the right curriculum to guide the implementation of the educational process.Once this curriculum has accommodated the institutional interests, teachers can easily apply it in the teaching and learning activities.According to Kazanjian (2012: 187) in research into curriculums which are responsive to the interests of the community, initial efforts to absorb the aspirations of the surrounding environment are always necessary, in which curriculums are not defined simply as academic affairs, but they also about how to look back in order to prepare the future.
On the other hand, an educational process can also be turned into a new tradition.
Religion became a medium of communication to bridge the gap between traditions and modernity (Pace, 2011: 205).In that research, Pace actually argues that social dynamics will always change.Actually, the existence of the belief system called religion will shed some light on the existing social conditions.Thus, by considering social and religious aspects, it would be easier to understand the meaning behind the existing development.
Similarly, in the Buddhist religious tradition in Thailand (Johnson, 2013: 71), religion coexists with the existing social process, thereby supporting attempts to safeguard the mutual interests.This leads to the interpretation that Islam and Arab are two separate things.Religion becomes a symbol that is not limited by ethnicity and identity.Rather, it is then institutionalized within identity, social relations, and interpretation (Woodhead, 2011: 121).
The learning environment is the most important part of this process.Support from the environment for an educational practice will encourage development such as the use of language for everyday communication around the environment of the pesantren.The basis to implement this is not because of the ability of the santri, but an attempt to develop the environment.There are conditions that force every santri to comply with this rule.
Once it has been established, they will automatically use the language as a means of everyday communication around the pesantren.There are changes in the communication pattern among santri.This is consistent with the findings of the research by Mall & Nieman (2002: 42) suggesting that in Africa and Bostwana, translation and grammar are considered as a basis to study religion.In fact, the implementation of such a pattern takes a relatively long time.At the same time, there is no guarantee that students will master the learning materials as instruction puts greater emphasis on the language aspects, but not on the use of the language learned.Learning a language can enrich one's knowledge.Mastery of various languages will lead to a different choice of words as well.Furthermore, languages will become an identity.In the speech action theory (Austin, 1962), a language is temporal and individual in nature.Linguistic styles, views, and dialects are things found in every person learning a language.The importance of linguistic communication encourages the aspects that can be attained from an utterance.This will lead to the production and comprehension of an utterance.The ultimate goal is to understand the purpose of communication.Actions in linguistic forms might have interpersonal or interactive functions, not in the form of a theory, but at the implementation stage.
The absorption of Arabic into Indonesian increases and covers a variety of contexts, including social traditions.Some of the vocabulary is then absorbed as well in the political sphere, where political development includes Islam and its spread (Abdelhay, Makoni, Makoni, & Mugaddam, 2011: 457).This language proximity makes the attraction to learn Arabic also color the religious aspects.The acquisition of fusha language became an important activity in pesantren education.Although in Arab itself, the process of communication using a local dialect serves as a major concern (Boudelaa & Marslen-Wilson, 2013: 1453).
This research suggests that it is necessary to understand all the elements of education so as to enable the achievement of the predetermined objectives.To realize these objectives requires management.Without it, education is nothing.A synergy will be a major force in the management of education.Although pesantren is an institution that focuses on religious studies, management needs to be the main focus.In running a religious organization, management must be carried out by adopting a particular design.Without it, the predetermined objectives cannot be realized (Tamkin, 2012: 90).
Consistent with the research in Sorong (Wekke, 2011), by paying attention to management, pesantren can be a pioneer of community activities.As a driving force, pesantren is able to manage the educational process and, at the same time, provides students with skills.Thus, the practice undertaken in the learning context will be an experience as an opportunity to interpret the activity.This research also promotes that the existence of cultural integration into the elements of educational management will assist in the establishment of a system.If this system works, it will be easier to establish a program in an attempt to achieve the goals of the organization together, including through the use of technology as media to maximize learning outcomes, which at the same time serves as a tool to enrich the learning experience of santri (Wekke & Hamid, 2013).In a wider cultural context, the conditions of minorities will lead to the need to mingle with their environment.For example, American Muslims still make their unwavering identity as behavior.At the same time, they still uphold the values of American patriotism following the American traditions (Rastegar, 2008: 455).

CONCLUSIONS
The research into language education in this paper is undertaken to describe the modern principles used, in which since the beginning, the program has been specifically designed by taking into account of the curriculum, approaches, methods, techniques, media, teaching materials, and materials.The implementation of modern patterns by considering the communicative approach is the main objective of the process of language instruction, then followed by the use of direct methods (al-thariqah al-mubasyarah).The synergy between these approach and method provides guidelines which improve efforts to achieve the predetermined learning objectives.The keys to running everything are consistency, determination, innovation, and integration, all of which establish the carrying capacity so as to acquire the predetermined educational insights.Further, it is important to master grammar, but this is not the primary objective.Thus, since the beginning of instruction, the qawaid method in the form of nahwu and sharaf is not adopted.The grammar itself is used more often in the form of expressions that have Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instructionin Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677blackboards.It was Pesantren Gontor which introduced those all, including the use of classical and classroom systems in the daily learning.
Meanwhile, santri have to indicate syakal (lines) and write down the meaning of the word, as what has been read by their kiai.With such a learning process, santri will acquire abilities to translate and analyze sentences only.They do not acquire speaking and writing skills as such skills have not been trained previously.Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instruction in Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677 Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instructionin Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677 explains that Islam began to be accepted since the 15 th century.Both of the data, despite differences, suggest that the spread of Islam in Papua already took place for centuries.From the acceptance of Islam spread by merchants, educational institutions were later established as a place to Ismail Suardi Wekke Arabic Teaching and Learning on Construction of Modern Instructionin Muslim Minority Pesantren Society DOI: https://doi.org/10.28918/jei.v3i1.1677