Pesantren is always synonymous with teaching classical books, in this case known as turast. It is well known that the classical books are known as the yellowIslamic classic books (red: Kitab Kuning).

If in the early days of the emergence of pesantren educational institutions, there was more teaching of books written and of the Shafi’i school of thought, then in this millennium there tends to be a wide variety of books studied.

The purpose of teaching Shafi’i books at that time was to educate prospective scholars. So that the understanding of ulama in this case is like teachers in formal institutions, but has specialization in the field of religion and religiosity.

Pesantren in colonial times conveyed the study of jihad fi sabilillah, this became very natural because of the situation and social movements behind it. So it is not strange, if in a time of hustle and bustle with a variety of technological advances, very easy access to information, in fact in pesantren many studies on Sufism and Tawheed appear.

With the sorting of social movements, pesantren studies, and the output that will be born, the pesantren and its yellowclassical books really provide flexible space for the existing social dynamics.

This means that pesantrens are entitled to munasib fi kullizzaman, in accordance with social developments from time to time. We can see this in the curriculum that is almost the same from one pesantren to another. The books taught are almost the same: starting with books related to texts, then usul, then fiqh and then developed with tasawwuf and tawhid.

This has been mentioned by Zamakhsyari Dlofier that the similarity of the books taught and the teaching system resulted in homogeneity of worldview, culture, and religious practices among kyai and santri throughout the archipelago. Because this homogeneity was established at a high level in Makkah and Medina. (Zamakhsyari D. 2015: 88)

Due to the establishment that has long been established, pesantren must have been more or less affected by the pattern of regeneration or movement in teaching books and knowledge from the Middle East. We need to agree that the Middle East once experienced a golden peak and renaissance that greatly colored the development of science, both Islam in value or in dogma.

Social dynamics will certainly be very diverse in its movements, not just stagnant. If the pesantren during the time of Mbah Hasim and Mbah Wahab participated in defending the country and organizing independence directly, currently pesantren can collaborate with various developments to participate in progress and very wide opportunities.

Although the turast as a text is dead, it is alive in meaning. Where tafsir always develops following the times. Therefore, it always functions well in the mental and moral structuring of the santri. Turast can develop in meaning and interpretation, so that it is not static and conservative in one understanding.

Homogeneity only exists in the teaching system and the type of book, but heterogeneity is in the contextualization point of view. This is in line with Fazlurrahman’s view that, the condition of tefasir of a text can develop and vary in object, time and place, therefore the text in interpretation is very flexible. (Fazlurrhman, 1995: 135)

Therefore, if there has been an allusion to the opinion of traditionalism and the static teaching system of pesantren, then this view is refuted by Zamakhsyari, according to his research, Pesantren in its teaching does not just talk about the form (form) by forgetting the content of the teachings contained in the books taught, but also provides personal views (Interpretation), both regarding the content and language patterns in the text. (Zamakhsyari D. 2015: 87-88).

Thus, the books taught in the Pesantren must have experienced interpretation through symbolic interactionism caused by the times. Because social movements always rotate along with the changes and progress of the times, and the things that accompany them.***