scholarly journals Islamic Education in a Pluralistic Society

2011 ◽  
Vol 49 (2) ◽  
pp. 411-431
Author(s):  
M. Agus Nuryatno
Keyword(s):  
Religious Education ◽  
Islamic Education ◽  
Muslim Students ◽  
Pluralistic Society ◽  
Common Enemy ◽  
Religious Teaching ◽  
The Common

The focus of this paper concerns how to construct an Islamic education that corresponds to a pluralistic society like Indonesia’s. To answer this question it refers to a theory of religious education that consists of three models: in, at, and beyond the wall. Religious education in the wall is a model of religious education that’s only concern is with its own religion, without connecting it with other religions. The second model is religious teaching at the wall, where students are not only taught about their own religion but is also connected with other religions. The last model is religious education beyond the wall, which means helping students to work together with people of other faiths for peace, justice, and harmony. From these models, the dominant practice of Islamic education is based on the first model, religious teaching in the wall. For this reason, I shall argue that it is necessary to shift the model of Islamic teaching from in to at and beyond the wall, in order for Muslim students to not ignorant of other religions and to make them able to work together with other students of different faiths to combat the common enemy of religions such as violence, poverty, corruption, manipulation, and the like. To make Islamic teachers capable of implementing this model of religious teaching, it is necessary to have types of religiosity that correspond to it, namely inclusive-pluralist religiosity, critical-reflective religiosity, multicultural religiosity, humanist religiosity, and social-active religiosity.[Pertanyaan inti yang hendak dijawab melalui artikel ini adalah bagaimanamengkonstruk pendidikan Islam yang sesuai dengan masyarakat plural seperti Indonesia. Untuk menjawab pertanyaan tersebut, penulis merujuk teori pendidikan agama yang terdiri dari tiga model: in, at, dan beyond the wall. Pendidikan agama in the wall adalah model pendidikan agama yang hanya memperhatikan agama sendiri tanpa mendialogkan dengan agama yang lain. Model kedua, pendidikan agama at the wall, tidak hanya mengajar siswa tentang agama mereka sendiri, tapi juga agama yang lain. Model terakhir adalah pendidikan agama beyond the wall, yang membantu siswa untuk bekerjasama dengan siswa lain meski berbeda agama demi tegaknya perdamaian, keadilan, dan harmoni. Dari ketiga model ini, praktek dominan pendidikan Islam didasarkan pada model pertama, yaitu pendidikan agama in the wall. Untuk itu penulis berargumen bahwa sudah saatnya untuk menggeser model pendidikan agama dari in ke at dan beyond the wall, agar siswa Muslim tahu dan kenal akan agama yang lain dan menjadikan mereka mampu bekerjasama dengan siswa lain yang memeluk agama berbeda dengan tujuan memerangi musuh utama agama, yaitu kekerasan, kemiskinan, korupsi, manipulasi, dan sejenisnya. Agar guru-guru agama Islam mampu menerapkan model pendidikan agama seperti ini, maka mereka perlu memiliki model-model keagamaan yang sesusai dengan spirit tersebut, seperti model keagamaan inklusif-pluralis, kritis-reflektif, multikultural, humanis, dan aktif-sosial.]

scholarly journals POTRET PENDIDIKAN AGAMA ISLAM DI SEKOLAH UMUM

2016 ◽  
Vol 3 (1) ◽  
pp. 187
Author(s):  
Abd. Rouf
Keyword(s):  
Religious Education ◽  
Time Allocation ◽  
Islamic Education ◽  
Teaching Staff ◽  
Religious Knowledge ◽  
Credit Hours ◽  
Instructional Process ◽  
Religious Teaching ◽  
The Subject ◽  
Optimal Implementation

<p><strong>Bahasa Indonesia:</strong></p><p>Praktik pendidikan agama Islam di sekolah (umum) amatlah minim atau kurang maksimal. Secara umum, jumlah jam pelajaran agama di sekolah rata-rata 2 jam per minggu. Dengan alokasi waktu seperti itu, jelas tidak mungkin untuk membekali peserta didik dengan pengetahuan, sikap, dan keterampilan agama yang memadai. Oleh karena itu, harus dilakukan strategi alternatif dalam memenuhi kebutuhan peserta didik akan pendidikan agama di sekolah umum, antara lain: melalui kegiatan ekstra kurikuler berbasis keruhanian, tambahan-tambahan materi kegamaan di luar jam pelajaran, menyisipkan muatan keagamaan kedalam semua bidang studi umum, dan lain sebagainya. Sumber daya guru agama Islam juga perlu terus ditingkatkan kualitasnya, baik dari segi content maupun metodologi. Di samping itu, proses pelaksanaan pendidikan agama Islam harus selalu dilaksanakan dengan baik dan maksimal. Evaluasinya tidak cukup hanya menilai aspek kognitif siswa, tetapi harus juga melihat dan menilai aspek afektif dan psikomotoriknya. Ketiga domain (kognitif, afektif, psikomotorik) pendidikan agama Islam harus dilihat dalam pelaksanaan penilaian, sehingga bersifat komprehensif.</p><p> </p><p><strong>English:</strong></p><p>Islamic education subject in secular school is quite minimal in its duration. Generally, it takes only two credit hours per week in such kind of school. Due to the time allocation, it is clearly impossible to hand down student standard religious knowledge, attitude, and skills. Therefore, the school needs to find an alternative way to respond the needs of standard religious education in secular schools. Some of the implemented strategies are the religious extra-curricular program, extra hours for the subject, and integrated the religious messages in non-religious subjects. Religious teaching staff must also be upgraded in terms of the quality, either the subject matter enrichment or the instructional process. In addition, the instructional process needs optimal implementation. The evaluation should cover the cognitive, affective, and psychomotor areas. The three previously mentioned domain in Islamic education subject must be carefully and comprehensively assessed.</p>

scholarly journals POTRET PENDIDIKAN AGAMA ISLAM DI SEKOLAH UMUM

2016 ◽  
Vol 3 (1) ◽  
pp. 187
Author(s):  
Abd. Rouf
Keyword(s):  
Religious Education ◽  
Time Allocation ◽  
Islamic Education ◽  
Teaching Staff ◽  
Religious Knowledge ◽  
Credit Hours ◽  
Instructional Process ◽  
Religious Teaching ◽  
The Subject ◽  
Optimal Implementation

<p><strong>Bahasa Indonesia:</strong></p><p>Praktik pendidikan agama Islam di sekolah (umum) amatlah minim atau kurang maksimal. Secara umum, jumlah jam pelajaran agama di sekolah rata-rata 2 jam per minggu. Dengan alokasi waktu seperti itu, jelas tidak mungkin untuk membekali peserta didik dengan pengetahuan, sikap, dan keterampilan agama yang memadai. Oleh karena itu, harus dilakukan strategi alternatif dalam memenuhi kebutuhan peserta didik akan pendidikan agama di sekolah umum, antara lain: melalui kegiatan ekstra kurikuler berbasis keruhanian, tambahan-tambahan materi kegamaan di luar jam pelajaran, menyisipkan muatan keagamaan kedalam semua bidang studi umum, dan lain sebagainya. Sumber daya guru agama Islam juga perlu terus ditingkatkan kualitasnya, baik dari segi content maupun metodologi. Di samping itu, proses pelaksanaan pendidikan agama Islam harus selalu dilaksanakan dengan baik dan maksimal. Evaluasinya tidak cukup hanya menilai aspek kognitif siswa, tetapi harus juga melihat dan menilai aspek afektif dan psikomotoriknya. Ketiga domain (kognitif, afektif, psikomotorik) pendidikan agama Islam harus dilihat dalam pelaksanaan penilaian, sehingga bersifat komprehensif.</p><p> </p><p><strong>English:</strong></p><p>Islamic education subject in secular school is quite minimal in its duration. Generally, it takes only two credit hours per week in such kind of school. Due to the time allocation, it is clearly impossible to hand down student standard religious knowledge, attitude, and skills. Therefore, the school needs to find an alternative way to respond the needs of standard religious education in secular schools. Some of the implemented strategies are the religious extra-curricular program, extra hours for the subject, and integrated the religious messages in non-religious subjects. Religious teaching staff must also be upgraded in terms of the quality, either the subject matter enrichment or the instructional process. In addition, the instructional process needs optimal implementation. The evaluation should cover the cognitive, affective, and psychomotor areas. The three previously mentioned domain in Islamic education subject must be carefully and comprehensively assessed.</p>

Membangun Pluralisme Siswa Melalui Pendidikan Agama Islam Di Sekolah Non Muslim

AKADEMIKA ◽  
2014 ◽  
Vol 8 (2) ◽  
pp. 180-190
Author(s):  
Indah Wahyuni
Keyword(s):  
Religious Education ◽  
School Policy ◽  
Islamic Education ◽  
Value Systems ◽  
Learning Materials ◽  
Muslim Students ◽  
Social Mission ◽  
The Social ◽  
School Marketing ◽  
Student Input

The implementation of Islamic Religious Education (PAI) in the non- Muslim schools could be different from one another. Some schools have provided PAI for Muslim students and taught by a Muslim teacher in the form of a subject, but some other schools have provided Islamic education in the form of Islamic activities. School policy in providing Islamic education for Muslim students is not entirely based on the mission of ideology and adherence to legislation, but rather based on the social mission, especially the school marketing. The problems of Islamic Religious Education in non-Muslim schools are quite diverse, the problems are, among others, ideology, sociology and culture. While, the micro factors inhibiting PAI in non-Muslim schools are ; (1) inadequate religious facilities, (2) learning methods that are less appropriate to the context, (3) learning materials that are not in accordance with the initial ability of students, (4) the MORA involvement that is not intensive, and (5) low student input. The ideals of Islamic religious education in non-Muslim schools should be carried out based on multicultural consideration, namely education that is not doctrinaltextual, but gives students an understanding about different religions and value systems. Islamic religious education should use doctrinal-contextual approaches by taking into consideration the value systems and teachings of other religions

scholarly journals PEDAGOGI, KEKUATAN DAN TANTANGAN BAGI TRANFORMASI PENDIDIKAN PESANTREN

2021 ◽  
Vol 3 (2) ◽  
pp. 25-35
Author(s):  
Adri Lundeto
Keyword(s):  
Religious Education ◽  
Teaching And Learning ◽  
Qualitative Methodology ◽  
Descriptive Analysis ◽  
Real Life ◽  
Learning Activities ◽  
Islamic Education ◽  
Analysis Technique ◽  
Religious Teaching ◽  
Pedagogical Approaches

The splendor or collapse of a nation depends on the nation's education. Santri are expected to have a good personality through religious teaching. Religious education seeks to shape human excellence and lead to a worldly attitude to God and future happiness. This study uses a qualitative methodology as a descriptive analysis research. Philosophical and pedagogical approaches are applied to understand the topic of study more fully. Content analysis technique is data analysis used in this research. The transformation of education in Islamic boarding schools can be traced through integrating Islamic education and other fields of science, revolutionizing and reforming teaching and learning activities in Islamic education by bringing the noble values of Islam into real life, reformulating learning materials in Islamic education, and transforming and internalizing Islamic education.

scholarly journals LIVING VALUES EDUCATION DAN SURAT CINTA UNTUK NABI: Pendidikan Menghidupkan Nilai Damai di Indonesia

2018 ◽  
Vol 18 (1) ◽  
pp. 112
Author(s):  
Bambang Qomaruzzaman ◽  
Ahmad Gibson Al Bustomi ◽  
Busro Busro
Keyword(s):  
Religious Education ◽  
Values Education ◽  
Reflective Writing ◽  
Islamic Education ◽  
Learning Approach ◽  
Muslim Students ◽  
First Semester ◽  
History Of ◽  
Human Figure ◽  
Education Model

Abstract: A study by PPIM (2017) which indicates increased intolerance among Indonesian Muslim students encourages the emergence of an Islamic education model that emphasizes the value of peace in a collective life. Islamic religious education (PAI), has been focusing on the mastery of Islamic teachings without being linked to the model of relations and communication with other "different" people, and even the history of Islam is more about war than peace efforts. This paper aims to find a PAI learning approach that can foster a peaceful value with a learning process that provides comfort to students. This paper is based on experimental research on first semester students Ushuludin Faculty UIN Sunan Gunung Djati Bandung batch 2017 who took the course of Tawheed. In this research, the material of monotheism is presented with more emphasis on aspects of application through modelling the story of the Prophet Muhammad with the approach of Living Values Education and reflective writing. This research raises awareness to admire the Prophet Muhammad as an inspirational human figure to live more patient, full of struggle, and build peace. In addition the Living Values Education approach also changes in student behaviour and involvement during the lecture. This paper has implications for a more narrative and oriented model of PAI learning to the growth of peaceful values. الملخص: البحث أو الدراسة المطروحة من قبل PPIM (2017) ، الذي يشير إلى زيادة التعصب و عدم التسامح بين طلاب جامعة سونان غونونج جاتي الاسلامية الحكومية بصفة خاصة والطلاب المسلمين الإندونيسيين بصفة عامة ، يحفز ظهور نموذج التعليم الإسلامي الذي يؤكد على قيمة السلام في الحياة الجماعية. و في هذه الآونة ركز التعليم الديني الإسلامي (PAI) على إتقان تعاليم الإسلام دون أن يرتبط بنموذج العلاقات والتواصل مع الآخرين "المختلفين" ، بل ان مادة تاريخ الإسلام أكثر اهتماماتها عرض الحرو ب بدلا من اهتمامهتها بالجهود عن السلام . و تهدف هذه الورقة البحثية الى إيجاد طريقة تعليم مواد الدين الاسلامي التي تعزز قيمة السلام مع عملية التعلم التي توفر الراحة للطلاب. هذه الورقة البحثية مبنية على بحث تجريبي تجرى على طلاب المستوى الاول في جامعة سونان غونونج جاتي الاسلامية الحكومية قسم أصول الدين سنة ٢٠١٧ م الذين يدرسون مادة التوحيد. في هذا البحث ، يتم عرض مادة التوحيد مع المزيد من التركيز على جوانب التطبيق من خلال نمذجة قصة النبي محمد مع نهج تعليم القيم الحياتية والكتابة التأملية. وكشفت هذه الدراسة عن ظهور الوعي للاعجاب بالنبي محمد كشخصية بشرية ملهمة للعيش بصبر أكثر ، مليئة بالنضال والسلام. و من خلال هذه الطريقة يعني منهجية تعليم القيم الحية تغيرات استطاع المدرس تغيير سلوك الطلاب أثناء المحاضرة. هذه الورقة البحثية لها آثار على نموذج أكثر رسوخا وموجها لتعليم الموادالدينية التي تتركز على نمو القيم السلمية. Abstrak: Riset PPIM (2017) yang menunjukkan adanya indikasi peningkatan intoleransi pada siswa dan mahasiswa Muslim Indonesia mendorong munculnya model pendidikan Agama Islam yang menekankan nilai damai dalam kehidupan bersama. Pendidikan Agama Islam (PAI), selama ini, masih memfokuskan diri pada penguasaan ajaran agama Islam tanpa dikaitkan dengan model relasi dan komunikasi dengan orang lain “yang berbeda”, bahkan materi sejarah Islam lebih banyak menceritakan perang daripada upaya-upaya damai. Paper ini bertujuan untuk menemukan pendekatan pembelajaran PAI yang dapat menumbuhkan nilai damai dengan proses pembelajaran yang memberikan kenyamanan pada siswa. Paper ini didasarkan pada riset eksperimen terhadap mahasiswa semester 1 Fakultas Ushuludin UIN Sunan Gunung Djati Bandung angkatan 2017 yang mengambil mata kuliah tauhid. Pada riset ini materi tauhid disajikan dengan lebih menekankan pada aspek penerapan  melalui modeling kisah Nabi Muhammad dengan pendekatan Living Values Education dan penulisan reflektif. Dari Riset ini ditemukan munculnya kesadaran mengagumi Nabi Muhammad sebagai sosok manusia inspiratif untuk hidup lebih sabar, penuh perjuangan, dan membina kedamaian. Melalui pendekatan Living Values Education ditemukan juga perubahan perilaku dan keterlibatan mahasiswa selama perkuliahan berlangsung. Paper ini berimplikasi pada perubahan model pembelajaran PAI yang lebih naratif dan berorientasi pada penumbuhan nilai damai. 

The origins of Islamic educational reformations:

2020 ◽  
Vol 38 (- 2) ◽  
Author(s):  
Waqar Un Nisa Faizi ◽  
Naeem Butt
Keyword(s):  
Religious Education ◽  
Seventh Century ◽  
Islamic Education ◽  
Terror Attack ◽  
Great Role ◽  
Modern Education ◽  
The Us ◽  
The Common ◽  
The Government ◽  
Schooling System

Education in Islam is considered as the important and recommended practice ever since the advent of the Quran took place back in the seventh century. The major aim of achieving Islamic education is to understand the preaching of Quran and spend life in the most righteous way. The origin of Islamic Education takes place from the place of Madrassas where children go to peruse teachings of Quran. However, after the incident of terror attack in 2001, Madrassas in Pakistan have been questioned and a number of allies especially the US has asked the government to re-from the Islamic education system in Madrassas since they are considered as the platform for producing terrorist and extremist. Ulema in Pakistan have played their great role in providing teachings of Islam to the children, however, now most of the Madrassas have transformed into proper schooling system where religious education is integrated with modern education. The analysis of Ulema role and network in this research from the perspective of providing Islamic education and reforming Islamic Education is reflected that Ulema had substantial power to and linked closely with the common Muslim which is why a number of International bodies have emphasized of keeping eye on what is being taught at Madrassas to limit extremism. However now, Ulema have extensive network reaching from common Muslim to Political and other authorities parties to make Islamic Education available for everyone not as the only choice of education but as the prime choice of education.

scholarly journals RELIGIOUS EDUCATION AND TOLERANCE: LEARNING PROCESS IN HIGH SCHOOL OF MINORITY MUSLIM INDONESIA

2017 ◽  
Author(s):  
Ismail Suardi Wekke ◽  
Sabil Mokodenseho ◽  
Firdaus Firdaus
Keyword(s):  
High School ◽  
Religious Education ◽  
Religious Diversity ◽  
Islamic Education ◽  
Mutual Understanding ◽  
Religious Tolerance ◽  
Mutual Trust ◽  
Muslim Students ◽  
North Sulawesi ◽  
The People

The plural religious phenomenon has shown the goodness perspective and the diversity universally and inclusively. The emergence of this thought, obviously, will replace products of religious doctrines for the people who believe that the truest religion is a specific religion embraced by specific people while the others are false. The research was conducted in Manado, North Sulawesi of Indonesia where minority Muslim exists. In the context of multireligious society, Islamic education taught in schools is required to embed values of religious tolerance. This paper discusses the embedding process of the values of religious tolerance within Islamic lesson in senior high school of Manado. The learning processes allow students chances to practice their religious lessons appropriately with their respective religions. In addition, they have the opportunity in creating learning atmosphere with religious diversity, building mutual trust among them, keeping mutual understanding each other, upholding mutual love, going deep into materials about tolerance and guiding and giving motivation to the students in doing activities relating to tolerance as by not differentiate Muslim and non-Muslim students.

scholarly journals Konsep Pendidikan Islam Pada Remaja di Era Disrupsi Dalam Mengatasi Krisis Moral

2020 ◽  
Vol 11 (1) ◽  
pp. 63
Author(s):  
Burhan Nudin
Keyword(s):  
Religious Education ◽  
Negative Impact ◽  
Positive Impact ◽  
Islamic Education ◽  
Way Of Life ◽  
Library Research ◽  
Religious Teaching ◽  
The Subject ◽  
Moral Crisis ◽  
The Times

<p><em><strong>The development of technology and globalization directly or directly can affect the moral development of adolescents in the millennial era. In the millennial era humans began to abandon the conventional ways of living their lives and were replaced by lifestyles. Today's modernization lifestyle which is a trend has a positive impact as well as a very large negative impact. The aims of this study are to determine Islamic education role in children, especially among adolescents, to overcome the moral crisis that is happening in society. This study uses descriptive analytical method to discuss the subject with the Library Research technique. The results indicate that religious education has a central role in tackling and preventing moral decline in adolescents in the disruption era. Changes in the teaching approach and the concept of education must be changed to keep pace with the times. The concept of religious teaching must be shifted, namely by utilizing developing technology and increasing the propagation institutions such as TPA and Majelis Ta'lim around the community and the condition that is as per the way of life of every locale.</strong></em></p>

scholarly journals Instructing a model of inclusive Islamic education

2021 ◽  
Vol 1 (1) ◽  
pp. 32
Author(s):  
Nasser Salim
Keyword(s):  
Religious Education ◽  
Research Data ◽  
Qualitative Approach ◽  
Islamic Education ◽  
Observation Data ◽  
Muslim Students ◽  
Catholic High School ◽  
Islamic Schools ◽  
Research Findings ◽  
Universal Values

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

Kajian pelu dan tidaknya penambahan term Budi Pekerti dalam konten buku Pendidikan Agama Islam dan Budi Pekerti untuk siswa SMU

1969 ◽  
Vol 7 (2) ◽  
pp. 61
Author(s):  
Salim Ashar
Keyword(s):  
Religious Education ◽  
Secondary Data ◽  
Holistic Education ◽  
Islamic Education ◽  
Ethical Values ◽  
Library Research ◽  
Split Personality ◽  
Objective View ◽  
The Right ◽  
Scientific Value

Character is a complicated issue, even considered an abstract problem. It is said to be abstract because the concept of manners is not yet operational. While good and bad standards for morals are in the objective view of God the Creator of man. If the character is ethics, it is very dangerous, because some of its value will be contrary to the moral lessons that exist in religious subjects. When both are taught (ethics and morals) then the threat is the students will later experience what is called a split personality, that is split personality. Students become confused because there are conflicting values, such as good values ​​in the sense of morals and good value in manners (call: ethics). There is no honest terminology of Arabic versions, honest English versions, false witnesses of Arabic and French versions, as there is no terminology about Arab or Turkish morality. This applies to humans when there is a pattern of intersection between ethical values ​​and customs: ethical values ​​derive from the "right" way (revelation), whereas customs are derived from the habits The purpose of this study are: 1) Describing whether or not the addition manners in the lessons of Islamic Religious Education. 2) Describe the material (content) in the lesson of Islamic Education and the intersection of Budi Pekerti based on traditional perspectives. This study uses "Library Research". The research data used is secondary data. Data collection techniques used are documentation. Data processing is done by conducting the activity of review, verification and reduction, grouping and systematization, and interpretation or interpretation so that a phenomenon has social, academic, and scientific value. From the results of the discussion concluded: 1) Based on the perspective of Islam, the lessons of Islamic Religious Education need not be added with the character, because in fact holistic education includes in the Islamic Religious Education. 2) The content of Islamic Religious Education should include aspects of Islam, ie Aqidah, Shari'ah and Akhlak which are taught in a balanced way, but the lesson of character can be combined as long as the adat is the custom of the Muslims.

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