In Between Islamic Boarding School: a Study of Al-mubarok Al-islam Within the Social Changes of Seberang Kota Jambi

This research was conducted to search the meaning of traditional Islamic boarding schools in Seberang Kota Jambi as an existence legacy of religious traditional institutions in Jambi Malay modern world. The boarding school were slow adapt the modern developments and considered as an educational institution “conservative” who only teach “sky” science by forgetting his footing on the earth. The author tries to conduct a research to determine how the response of a salafiyah Islamic boarding school named al-Mubarok al-Islam toward social change, and how its success. Through a field research and descriptive qualitative method, data were collected through observation, interviews and documentation. The results of research include: First, al-Mubarok al-Islam salafiyah Islamic boarding schools has been growing and has a formal structure that can accommodate all aspects of the pesantren. Second, al-Mubarok al-Islam salafiyah Islamic boarding schools began to provide an opportunity for its students to be able to follow modern world by facilitating them in the national exam and have a certificate in general that can be used in the workplace in general. Third, al-Mubarok al-Islam salafiyah Islamic boarding schools provides the opportunity for students to be able to learn information communication technology nowadays.


Introduction A.
Boarding schools are one of Indonesia's oldest Islamic educational institutions, which became a central for pure religious activities (WDIDTTXK À> ad-di> n) to spread Islam. That was the identity of boarding schools during their early stages of development. The boarding school's education system was based, practiced, and led by the values based on the fundamentals of Islam. These Islamic values became one with contextual structure or the applied social reality in everyday lives. They also became the base of boarding schools' building concept and their role as an institution. 2 The region of Seberang Kota Jambi (Sekoja), Jambi Province, was known as one of the central Islamic education and development. It is marked by the large amount of Islamic schools (which turned into Islamic boarding schools), 3 and the number ancient mosques in Sekoja. In Jambi, the huge amount of Islamic schools in Sekoja made it known as "kota VDQWULµ WKH FLW\ RI VWXGHQWV 2QH RI WKH H[LVWLQJ VDODÀ\DK boarding schools is the al-Mubarok al-Islam which is located in Jl. Kiyai Haji Tumenggung Jakfar, Tahatul Yaman, Kecamatan Pelayangan, Kota Jambi.
Religious values exists in Jambinese in a general manner. Jambinese are religious people, and Malayan ethnic is strongly connected with Islam. Various aspects of peoples' OLYHV DUH LQÁXHQFHG E\ UHOLJLRXV PDQQHUV EHKDYLRUV DQG views. In Jambi, Islam is an orientation for peoples' manners, behaviors, views of life, and peoples' culture. Parents highly emphasize religious studies to their children. 4 The existence of true Jambi Malayan in Sekoja became some sort of unique standalone society. The building of Gentala Arrsy Bridge not only became the symbol of proof of Sekoja's advanced society, but also acts as a thing that connects Jambi City and Jambi Seberang, which make the later place easier to visit.
Boarding schools are known as a traditional religious academic institution that lacks the speed to adapt and signaled as an "old-fashioned" 5 institution which only taught the knowledge of "heavens" while forgetting their place on earth. 6 Along with the development of the age, boarding schools are shifting, and forced to respond to the current changes of the world.
In their development, boarding schools evolved from the more traditionally oriented into modernly oriented, which makes nowadays boarding schools became divided into two big type of groups, the VDODÀ> (traditional) and NKDODÀ> (modern). 6DODÀ> boarding schools are those which are still bound by the old system and model, while NKDODÀ> boarding schools are those which have accepted the renewal of old system by becoming a formal academic institution. 7 In today's context, boarding schools received more and more changes, both positively and negatively.
The boarding schools mentioned in this writing are LQWHQGHG IRU WKH VDODÀ ERDUGLQJ VFKRRO ZKLFK PDLQWDLQV WKH teachings of classic Islamic books as the core of education. ' to thirteenth century. 8 Boarding schools are known to be conservative and closely related to traditional Islamic values, but basically still being open towards change so that boarding schools not only contain the sense of Islam, but also Indonesian originality. 9 That is why, a research towards the al-Mubarok al-Islam VDODÀ\DK ,VODPLF ERDUGLQJ VFKRROV EHFRPH LPSRUWDQW WR JDLQ information whether the systems applied in this boarding school is still keeping its originality with the old system, or have it opened itself while still keeping its Indonesian indigenous traditional education.

Concept of Islamic Boarding School in Indonesia 1.
In Indonesia language, the word "pondok" means room, hut, or tiny house with emphasize on the simplicity of the building. "Pesantren" basically means "the place for 'santri' (student) to learn". "Pondok" also means a simple place to live made of bamboo. Aside from that, the word "pondok" might have also derived from the Arabic "fundu> q" which means "hotel or dormitory". 10 Boarding schools are unique educational institution with their own speciality and are different from other educational institutions. The subjects learned in boarding schools include Islamic education, dakwah, social development and other similar type of subjects. The students of boarding schools known as "santri" usually live in them. The place where Santri lives within the school's environment, are known as "pondok". This is where the term "pondok pesantren" (boarding school) came from. 11 0XKDPPDG $ULÀQ LQ 0XMDPLO JDYH ERDUGLQJ VFKRRO WKH IROORZLQJ GHÀQLWLRQ ´DQ ,VODPLF HGXFDWLRQDO LQVWLWXWLRQ which grows and acknowledged by the surrounding societies, with dormitory system (complex) where the students received knowledge using the teaching system or Islam school which fully beneath the authority of one or several kyai's leadership, whom have charismatic and independent personalities in every matter". 12 Islamic Research Institution (pesantren luhur), as TXRWHG E\ 0XMDPLO 4DPDU GHÀQHG ERDUGLQJ VFKRROV DV "a place for the students to receive Islamic educations all at once becoming their place to get together and live LQµ 0XMDPLO 4DPDU DOVR JDYH D VKRUWHU GHÀQLWLRQ ´DQ educational institution which emphasizes in religious subjects and supported with a permanent living quarters for its students". 13 Boarding schools are Islamic educational institution with one or more students learning in it and led by the boarding school's leader (kyai), helped by several teachers XODPD XVWD] 7KHUH DUH ÀYH LQVHSDUDEOH HOHPHQWV ZLWKLQ them which is, the hut, the mosque, the teachings of blank Arabic, the students, and the kyai. These are called the boarding school's tradition, where Gus Dur describe it as a culture for boarding schools, which is a socio-religious culture that came as a result from the living interaction between hut, mosque, student, teaching of classical books, and kyai ' Boarding schools, as an indigenous educational institution in Indonesia, have huge role in producing high quality generation every year. Ki Hajar Dewantara says that boarding schools are the base and source of national HGXFDWLRQ VLQFH LW ÀWV ZLWK ,QGRQHVLDQ VHQVH RI VSLULW DQG personality, such that they need to be developed, guided, and helped. 15 As such, it can be concluded that boarding schools are place where the "santri" lives and receive Islamic education within the boarding school environment.
In 1979, the Minister of Education release the Rule No. 3 Year 1979 which revealed the forms of boarding schools: Type A boarding schools, the type of boarding schools a.
where the students learn and live in the dorm within the boarding school's environment and the learning happen in a traditional way. Type B boarding schools, the type of boarding schools b.
which run the learning system the classical way and the lessons given by kyai are applicative and only given on particular occasion. The students live within the boarding school's environment. Type C boarding schools, the type of boarding schools c.
which is only consisting of dormitories and the students learn from Islamic school outside its vicinity, while kyai only become the students' mental support and supervisor. Type D boarding schools, which is a boarding school d.
that implement both the system of traditional boarding school and an Islamic school. 16 In order to see the shifts in today's boarding schools from the past, we can classify them by using typology of boarding schools which once have developed, there are three of them: Boarding schools are educational and teaching a.
institution, which commonly give those teachings in a non-classical way, where a kyai teach the students based on the books written in Arabic by Islamic well known clergies since the middle ages, while students usually live in dormitories within said boarding school. Boarding school is an educational institution which b.
basically not much different from the previously said boarding schools, but the students live and are scattered within the village around the boarding school, where the method of the teaching allows the students to come in large groups in particular time. Today's boarding schools are a mixture between c.
the system the boarding school which teach Islamic religion by various ways, and the students are given the facility to live within the boarding school, or near them, in the modern boarding school essence dictates that the students are still within the criteria of a nonformal education learner, and also the boarding school provides the formal education in the form of Islamic school or even regular school in various levels and specialties depending on necessity. 17 Boarding schools, as seen from the subject taught which goes along with the growth and development of boarding schools, and then we can classify the boarding schools into three categories based on the subjects they teach: (a) WUDGLWLRQDO ERDUGLQJ VFKRRO VDODÀ\DK E PRGHUQ ERDUGLQJ VFKRRO NKDODÀ\DK DQG F FRPSUHKHQVLYH ERDUGLQJ VFKRRO The explanation is as follows: 7UDGLWLRQDO ERDUGLQJ VFKRRO VDODÀ\DK LV D ERDUGLQJ school that keeps its original form by only teaching the books written by clergies in 15 th century using Arabic. It teach by using the "h} alaqah" teaching pattern, which means using discussion to understand the content of the book, not to question whether the teachings within it is right or wrong, but to understand what it's trying to teach. The students believe that the kyai will never teach them wrong things, and they are sure that the content of the book that they learned are true. 18 The curriculum entirely depended on the kyai. The students consist of those who live inside and outside of the boarding school's environment. While the Islamic schools system is only applied to ease the "sorogan" system which used in old-fashioned studying institute, without introducing regular subjects taught in regular school. 19 Aside from "sorogan" system, they also apply "bandongan" system. 20 0RGHUQ %RDUGLQJ 6FKRROV .KDODÀ\DK b.
$ PRGHUQ ERDUGLQJ VFKRRO NKDODÀ\DK LV D ERDUGLQJ school which tried to fully implement the traditional boarding school system and combine it with modern school's system within the boarding school itself. The learning of classical books are no longer prominent, some even become only as a complementary lesson, but becoming a cultural homogeny lesson, and religion will regress with the variety and complexity of modern Indonesia's social development. Even so, it is interesting since the kyai seem to have been prepared for this. 21 Even though the curriculum of modern boarding schools includes the regular subjects from regular schools, it still has some religious essence in it.
Comprehensive Boarding Schools c.
Comprehensive boarding school is the mixture of traditional and modern system. The learning of blank arabic is implemented by using the "sorogan", "bandongan", and "wetonan" method, but the school systems are regularly developed.
Furthermore, social studies become its specialty, the size of the boarding school will increase along with the capacity of the workers and its reach within the society. This characteristic of boarding schools can be used to understand its nature as social resource institution. 22

Social Changes in Community 2.
To understand the meaning of social change, we need to NQRZ WKH GHÀQLWLRQ UHVWULFWLRQ RI VRFLDO FKDQJHV LWVHOI 23 Many philosopher and sociologist have a notion that the events of social changes are considered normal which came out from human interactions. Some think that social change happens because the element that keep the community's balance has shifted, such as the change in geography, biology, economy, and culture. There is also an opinion which states that the social changes are periodic and non-periodic in nature. 24 According to John Lewis Gillin and John Philip Gillin in Abdulsyani, "Social change is a variation of accepted lifestyle. Those changes happen because of the shift in geography, cultural material, societies' composition, ideology shift, or because of diffusion or new inventions within the community." 25 According to Selo Soemardjan, the changes in social LQVWLWXWLRQ ZLWKLQ WKH VRFLHW\ ZKLFK IXOÀOO WKHLU VRFLDO V\VWHP including values, attitude, and behavioral pattern between WKH JURXSV LQ VRFLHW\ 7KH GHÀQLWLRQ HPSKDVL]HV WKH SDUW RI social institutions as human's main association, which then affects other social structure in community. 26 Pitirim A. Sorokin thinks that an effort to suggest a certain and constant inclination in social changes would result badly. He doubts the existence of a circle of those social changes. Even so, changes keep on existing and the most important thing is that those circles need to be learned in order to achieve a generalization. 27 %ULHÁ\ 6DPXHO .RHQLJ VWDWHV WKDW VRFLDO FKDQJHV UHIHU WR WKH PRGLÀFDWLRQ ZLWKLQ humans living patterns, which could have been affected by internal or external cause. 28 Talcott Parson in functional theory as one of social changes' theory, emphasize that a community is integrated from an agreement of its members about certain social 24  values which have the ability to solve differences so that the community may be viewed as a functional society which integrated with balance. 29 According to Parson, there are four functions for all "action" system. A function is a FROOHFWLRQ RI WKLQJV DLPHG DW WKH IXOÀOOPHQW RI D FHUWDLQ need or system's need. 30 Parsons then develop something that known as functional imperatives so that a system can continue to last. These imperatives are Adaptation, Goal attainment, Integration, and Latency, also known as AGIL. Parsons designed AGIL so that it can be used in all levels in a system. 31 6\VWHP IXQFWLRQV· FODULÀFDWLRQ DFW DV D patterned cultivation (as an internal tool), integration (as an internal result), goal attainment, (as an external results), and adaptation (as an external tool). Those four functions are implemented sturdily within every living being at every level of evolutionary development. 32 Thus, it can be concluded that social change is a shift of social elements within a society, which create a new way of living.
Factors That Affects Social Changes 3.
The change in society can include social values, norms, behavioral patterns, organizations, social institution, layers in the community, power and authority, social interaction, etc.
7KH VRFLRORJLVW KDYH PDGH D FODVVLÀFDWLRQ EHWZHHQ WKH static and dinamic community. Static communities are those which are only slightly changing, and move slowly. Dynamic community are those which experience change in a fast pace. Changes not only about progress, but also the regression of FHUWDLQ ÀHOG RI OLYH Social changes can be caused from outside of the FRPPXQLW\ VXFK DV WKH FXOWXUDO LQÁXHQFH RI DQRWKHU society. The changes in traditional community into modern FRPPXQLW\ KDSSHQ EHFDXVH RI WKH LQÁXHQFH IURP D PRGHUQ culture. Traditional community is still bound with its tradition which they follow, and those traditions are inherited for ages. Traditional community reminds us of villages, even though not all of village communities are traditional. In a traditional community, somebody cannot be separated with his or her surroundings. They are connected with nature directly and openly. A person and a society are strongly connected with the universe. In a traditional community, the social culture is usually governed by tradition and belief, not laws and legal bills. 33 Modern community values rationality more, and is highly opened to new changes. Modernist in a modern structure. Modern social structure is a network of connection between humans in a modern society, from which grow social, political, economical, and cultural regulations. In their work ethic they use the principal of rationality, analytic, empirical cause, and objective. Modern community is marked by the development in knowledge. 34 Social changes could also be seen from a different time context, which is the social change from classical to contemporary. 35 Social changes can also happen because of 33 Pasaribu L.L. and B. Simandjuntak, Sosiologi Pembangunan (Bandung: Tarsito, 1986), p. 120. 34 Ibid., p. 137. 35 Classic, etymologically, means the past, which means that the classical age is the time when humans are still recently introduced to simple things and war. A war in a location can reduce the number of citizens in it, which is currently happening in some countries, or it can also cause a migration from one territory to the other which increases the amount of citizen, which in the end will ÀQDOO\ FDXVH D VRFLDO FKDQJH ,W FDQ DOVR EH FDXVHG E\ QDWXUDO disaster. There are foreseen and unforeseen social changes. Unforeseen changes are changes that happen outside the view and will of the people. These unforeseen changes will XVXDOO\ FUHDWH FRQÁLFWV WKDW GDPDJH WKH OLIH RI WKH VRFLHW\ 36 The foreseen changes are the changes which have been predicted by people who are about to create change in society. These people are known as agent of change, a person of a group of individual whom have gained the trust of the people to lead one or more social institution. 37 There are several factors that encourage and discourage the changes in social community: 38 The encouraging factors a.
There are factors that boost the changes in society, such as: Contact with another culture 1) Direct or indirect contact with another culture has boosted the change in social and culture, for example, the existence of a foreign individual within a community, or the role of internet in spreading a foreign culture. Advanced formal educational system 2) technology. Contemporary derived from two words, co which means together and tempo which means time. Contemporary can be translated to "in the same time", "in time", "with time", "nowadays", and "this time". As such, contemporary mean modernistic. Education is an important factor for a society to advance. With it, human resources in a pace will be able to increase the prosperity of the society, because they are able to harness the natural resources more HIIHFWLYHO\ DQG HIÀFLHQWO\ Aspiration toward another's works and the will to move 3) forward Every creation has a potential to develop humanity's civilization, such as telephone. In the beginning, people didn't view telephone as a great invention and they looked down on it.
Highly opened system of the layers of community 4) An open end system made it possible to give a wide vertical social movements, which also means giving chance for individuals to move forward on their own will.

Heterogeneous inhabitant 5)
A society with wide array of social, race, and ideological GLIIHUHQFH KDYH D KLJK FKDQFH LQ FDXVLQJ FRQÁLFWV within themselves. This condition motivates the changes within society. The discouraging factors b.
The lack of connection with other society 1) Living in isolation made it hard for a society to know the development of the outside world which could have enrich their culture. Overdue development of knowledge 2) This can be cause by the people living in isolation or under invasion from another society.

Traditional community 3)
The society's traditionalism, or an attitude that indulge LQ JORULÀFDWLRQ RI WKH SDVW FXOWXUH DQG WKH YLHZ WKDW traditions absolutely cannot be changed, can delay the process of change.

Vested interest 4)
A vested interest within a multi-layered society, will create a one or a group of individual that enjoys their positions, and don't have any desire for change.
The fear of disruption in cultural integration 5) It is to be acknowledged that not all of cultural LQWHJUDWLRQ LV SHUIHFW VRPH HOHPHQWV RI FODVVLÀFDWLRQ have high degree of integrity.

Education and Social Change 4.
Education has a close relevancy with every social change, whether in the form of individual dynamical change, or within a larger scale social change. Muhammad Abduh, as quoted by Azra, says that education is an effective tool to create changes. 39 The social change process trough education needs to accommodate for people's social character. 40 Within VXFK VLJQLÀFDQW IXQFWLRQDO IUDPHZRUN HGXFDWLRQ QHHGV WR be positioned as a common sense development framework in a critical and creative manner. This is also the form of understanding and appliance of Islam. 41 Education, said Abdul Munir Mulkhan, is the most effective form of social engineering model to prepare a shape of future society. According to Manan in Maslikhah, there are various problems that humans faced in their lives. One of them, is how the people in society view their own people, how to work together, and interact as one nationality. The relationship between humans in a community has several central orientations. Those orientations are linealism, collateralism, and individualism in nature.
Second, in their live, every human face time. Every culture decides their dominant dimension of time, which became the unique aspect of that society. The most prominent time dimension, which became people's cultural orientation value, is those who have the past, present, and future orientation. A dominant time dimension will set the principle behind the attitude of the members of the society which will also

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Three, what is faced by the community have close relation with nature. The relation between human and nature can take form whether that human conquer nature, or nature conquer humans. Fourth, what is faced by humans is the need to work. Whether to working to support life, to look for positions, or to produce more works? Fifth, the thing faced by the people is the ownership of that culture itself. The existing alternative for cultural ownership is a continuum between the more materialism oriented, or the more spiritually oriented. Sixth, what humans face is the understanding of what is the essence of the humans themselves. Because of that, humans are willing to change according to that typical. Education is FUXFLDO WR IXOÀOO WKDW ZLVK From the result of observation and interview, we found WKDW WKH HGXFDWLRQ LQ DO 0XEDURN DO ,VODP VDODÀ\DK ERDUGLQJ school is implemented at all time. There are very little time to play or even watch television, since that kind of facility is not provided.

5.
Jambi is a city that's strongly connected with Islam, this is proven with the large numbers of Islamic boarding school, and Islamic school in Jambi, one of the being the al- Like how it was said by the leader of al-Mubarak boarding school, H. Mubarak, during the graduation, there ZHUH VWXGHQWV PDOH DQG IHPDOH ´7KH\ KDYH memorized Qur'an completely." On further detail, 7 of them were from Muaro Jambi, 5 of them were from Sarolangun, 6 were from Merangin, 5 were from Tebo, 2 were from 42 KWWS UXPDK WDKÀG] FLQWD UDVXO blogspot. co. id/ 2012/12/ kesehajaanpesantren-penghapal-al-quran.html, and observation and interviews with ustaz in al-Mubarok al-Islam boarding school, on May 7, 2016. Batanghari, 1 from Jambi, 1 from Kerinci, and 2 from Riau. ´0D·KDG KDV PDGH KDÀ]HV IURP VWXGHQWV µ 44 Many of the alumni of this boarding school are willing to serve there for two years to teach their juniors. Some of the alumni are also sent to Yemen with a scholarship to learn about Islam there for 4-7 years, to then go back and implement their knowledge. Many have also gone to (J\SW EHFDXVH WKH\ IHOW WKDW WKH IRFXV RI WKHLU VWXG\ ÀWV WR continue there. 45 ,Q WKH EHJLQQLQJ DO 0XEDURN VDODÀ\DK ERDUGLQJ school was an old-fashioned boarding school, but with the implementation of UUD 1945 which stated that one of country's duties is to educate its people, and because of that, every citizen have a right to receive proper education which goes along with the modern age. Boarding schools DV DQ HGXFDWLRQDO LQVWLWXWLRQ KDYH PDQDJHG WR IXOÀOO WKLV duty. The history of boarding schools has proven that this institution has existed and was able to produce many great ulama, teachers, and mubalig which are heavily needed by the community.
In order to improve the role of boarding schools as an educational institution, many boarding schools have also implemented the Nine Year Education Program. This program was aimed to optimize the necessity to study formally for at least nine years. :LWK WKRVH SROLFLHV DO 0XEDURN DO ,VODP VDODÀ\DK boarding school Jambi gave the students a chance to follow the national examination held by Department of Religion on UHVSHFWLYH LQVWLWXWLRQ $O 0XEDURN DO ,VODP VDODÀ\DK ERDUGLQJ school also gave the chance to its students for them to be able to dompete in the modern world by giving them regular license, which during the national exam learning system was WDXJKW EULHÁ\ IRU D IHZ PRQWKV EHIRUH IROORZLQJ WKH H[DP The evaluation result of their exam show that they bore no huge difference with another students who learned from normal schools, or another santri who learned within a modern boarding school which has a joint curriculum. Maybe this is what is called as God's help to those students who are close to him. That way, the alumni of al-Mubarok al-Islam VDODÀ\DK ERDUGLQJ VFKRRO FDQ FRQWLQXH WKHLU VWXGLHV DQG compete in the universities that they dreamed of, especially Islamic universities. 47 6DODÀ\DK ERDUGLQJ VFKRROV DUH ERDUGLQJ VFKRROV ZKLFK still keep its specialized boarding school system, whether from the aspect of their curriculum or learning method. 7KH OHDUQLQJ PDWHULDO RI WKLV WKLV VDODÀ\DK ERDUGLQJ VFKRRO includes Islamic religion knowledge, by using classical books in Arabic, based on the students' level of ability. The learning method uses wetonan, bandongan, and sorogan system. But QRZDGD\V WKHUH DUH PDQ\ VDODÀ\DK ERDUGLQJ VFKRROV ZKLFK use classical system. Every Saturday night, the students learn in the boarding school's leader's house as a routine. On Thursday night, the students organize activities like muhadharah, Dhiba'an/ DO %DUMDQML, speen in Indonesian or foreign language, syarhil, An Islamic Boarding School: tilawah, etc., that's the schedule of the students of al-Mubarok VDODÀ\DK ERDUGLQJ VFKRRO $VLGH IURP WDKÀ]K 4XU·DQ DQG ERRN VWXGLHV WKLV boarding school also provides computer to learn about technology, but currently, some of them are broken and not yet repaired. Furthermore, this boarding school also has a library with various books available to the students as reference.
$O 0XEDURN DO ,VODP VDODÀ\DK ERDUGLQJ VFKRRO KDV D really strict rule code that must be followed. All of these rules exist with the knowledge and agreement of the students, their parents, and signed upon a seal. 48 As such, the students will have to follow these rules and accept the consequences for breaking them.

Boarding Schools and Community's Social Change 6.
Jambi, also known as the city of castles, was formed since the existence of the Melayu Jambi Kingdom durin the 18 th century, along the Batanghari River. Jambi is also known as riverfront city, which has its own uniqueness. That uniqueness existed because of the Batanghari River, which VHSDUDWHV MDPEL LQ WZR WKH GHYHORSLQJ FLW\ DQG 6HNRMD ZKLFK is the enclave region for people of Melayu Jambi.
The phrase "Jambi Kota Seberang" refers to the other side of Batanghari, which was known as "Jambi Seberang" or "Seberang Kota Jambi" actually have been decided since WKH WLPH ZKHQ $ULÀHQ 0DQDS EHFDPH D PD\RU 1RZDGD\V the Sekoja have developed more rapidly. 49 The changes happening in the people nowadays are a normal symptom. the society, because of the modernization by using the media. With technology, communication can travel from an incident happening in one place, and it can reach a place faraway from there in a short time.
The people in sekoja have a really strong belief in Islam, EHFDXVH WKLV SODFH ZDV ZKHUH ,VODP ÀUVW HQWHUHG -DPEL $ ORW of boarding schools of various types existed in this region. As such, the people can choose the boarding schools with W\SH WKDW WKH\ ZDQW ZKLFK ÀW WKHLU HFRQRP\ 7KLV VDODÀ\DK ERDUGLQJ VFKRRO DUULYH ZLWK WKH VDODÀ type and is always opened for the people from high layer of the community to below, and this boarding school provide the chance for them who are poor. It can be seen from the monthly fee of Rp 25.000 and the monthly fee for food with 3 meals a day is only Rp 40.000, and for those who are unable to pay, they can get it free. 50 7KLV VDODÀ\DK ERDUGLQJ VFKRRO DOVR JLYHV D FKDQFH WR the people in the community around it to study, so that it can strengthen the bond with the people. 51 As we know there are a lot of people in the society who tried to invite kyai, ustad, or students of al-Mubarok al-Islam to help with their celebration. Such as asking them to do speech, recitation, qiro'ah, memorization display, yasinan, tahlilan, ta'ziyah, taking care of the deceased, aqiqah, Dhiba'an/ DO %DUMDQML, etc., the boarding school did the same thing as well by inviting the people to come to their celebrations, so that it will strengthen their bond. 52 Based on the reasons above, it can be concluded that DO 0XEDURN DO ,VODP VDODÀ\DK ERDUGLQJ VFKRRO LV VWLOO RQH of the "houses" that is still useful in improving the students mental and spiritual defense suitable with the changing times.
1RZDGD\V VDODÀ\DK ERDUGLQJ VFKRROV EHFRPH D UHIHUHQFH WR study for everyone and anyone from many layers of society without looking from their social aspects and statuses.
Even though modern education has entered al-0XEDURN DO ,VODP VDODÀ\DK ERDUGLQJ VFKRRO EXW LW GRHVQ·W erase its tradition, which is the boarding school's specialty. The pattern of living, thinking, feeling, and attitude within, will cause an outburst in each character's soul to be brave and the strength to never give up no matter the hardships, and these characteristics will help them to survive in all aspects of life. The pattern of living, thinking, feeling, and attitude ZLWKLQ LV WKH VRXO RI VDODÀ\DK ERDUGLQJ VFKRRO ZKLFK NHHSV it existing until now.

Conclusion C.
Boarding schools is one of Indonesia's oldest educational institutions, which became a central for pure religious activities (WDIDTTXK À> ad-di> n) to spread Islam. Boarding schools, as indonesia's indigenous academic institution, is very helpful in producing many high quality generations. In their development, boarding schools evolved from the more traditionally oriented into modernly oriented, which makes nowadays boarding schools became divided into two big type of groups, the VDODÀ> (traditional) and NKDODÀ> (modern). The region of Seberang Kota Jambi (Sekoja), Jambi Province, was known as one of the Islamic education and development central. Jambi is a region that strongly believes in Islam, this LV SURYHQ E\ WKH ODUJH QXPEHUV RI ERDUGLQJ VFKRROV RQH RI WKHP LV WKH DO 0XEDURN DO ,VODP VDODÀ\DK ERDUGLQJ VFKRRO 0D·KDG DO 0XEDUDN DO ,VODPL OL 7DKÀ]K DO 4XU·DQ DO .DULP Tahtul Yaman Pelayangan, is one of the boarding school that functions as a workshop to create students who can memorize the contents of Qur'an. An Islamic Boarding School: There are several responses from the al-Mubarok al-,VODP ERDUGLQJ VFKRRO VXFK DV 7KH VDODÀ\DK ERDUGLQJ school was once an institution with no formal structure, and now it have a formal structure which can accommodate every aspects of the boarding school. (2) From the beginning, this boarding school was not intended to prepare able working force like how most normal school does. But the education system focuses on creating devoted students who can understand and implement Islam wisely. As the time JRHV DO 0XEDURN DO ,VODP VDODÀ\DK ERDUGLQJ VFKRRO VWDUWHG giving chance to its students to learn about regular school's subjects (by learning from books in library and the short course before exam) and to follow the national exam as well as having a general license which can be used to look for jobs. As such, the boarding school has a competitive quality LQ UHJXODU NQRZOHGJH·V DVSHFWV 6DODÀ\DK ERDUGLQJ VFKRRO is known for its tight rule to not use the help of electronics such as hand phones, televisions, computers, and other similar medias which could give a negative impact to its students. But in order to use the media which can be very EHQHÀFLDO WR WKHP WKH ERDUGLQJ VFKRRO DOORZV LWV VWXGHQWV WR use computers during tech classes.
,W LV VXJJHVWHG WKDW LQ WKHLU OHDUQLQJ PHWKRG DO VDODÀ\DK boarding school also pay attention to the socio-psychology of its students, which means that the students should be given an entertainment media, but under supervision. It is hoped that al-Mubarok boarding school also open itself to the changes in modern time, so it can increase the quality of its alumni, in order for them to be able to compete with other school to continue their studies onto universities.