scholarly journals MODEL PENDIDIKAN TOLERANSI DI PESANTREN MODERN DAN SALAF

Author(s):  
Ali Maksum

<p><strong>Bahasa Indonesia:</strong></p><p>Penelitian ini bertujuan mengetahui model pendidikan toleransi di pesantren modern dan di pesantren salaf. Penelitian ini merupakan penelitian deskriptif kualitatif dengan setting dua pesantren, yakni pesantren modern Gontor Ponorogo dan pesantren salaf Tebuireng Jombang. Teknik pengumpulan datanya dengan wawancara dan dokumentasi. Untuk analisis data digunakan teknik analisis induktif. Hasil penelitian menunjukkan: (1) Pesantren Darussalam Gontor merupakan pesantren modern, dengan ciri khas berupaya memadukan tradisionalitas dan modernitas pendidikan. Sistem pengajaran wetonan dan sorogan diganti dengan sistem klasikal (pengajaran di dalam kelas) yang berjenjang dan kurikulum terpadu diadopsi dengan penyesuaian tertentu. Sistem pendidikan yang digunakan di pondok modern dinamakan sistem Mu’allimin, atau terkenal dengan nama Kulliyatul-Mu'allimin al-Islamiyah (KMI). Sedangkan sistem pendidikaan di pondok pesantren Tebuireng, dilihat dari segi sistem pendidikan dan pengajarannya sepenuhnya tidak dapat disebut sebagai pesantren salaf murni. Karena di pesantren Tebuireng masih mempertahankan sistem pendidikan  salaf, juga menerapkan sistem pendidikan modern. Oleh karena itu, untuk sekarang ini lebih tepat apabila menyebut Pondok Pesantren Tebuireng dengan sebutan Pondok Pesantren Campuran atau Pondok Pesantren Terpadu (antara khalaf dan salaf).  (2) Baik di pondok pesantren modern dan salaf, Islam yang dipahami dan diaktualkan adalah Islam yang inklusif, ramah, tidak kaku, moderat, yakni Islam yang bernuansa perbedaan dan sarat dengan nilai-nilai multikultural. Mendakwahkan Islam yang  seperti inilah yang menjadikan Islam bisa bersentuhan dengan multikultur. Untuk membentuk santri yang toleran kedua pesantren ini mengajarkannya melalui kurikulum pendidikan dan keteladanan hidup sehari-hari.</p><p> </p><p> </p><p><strong>English:</strong></p><p>This research purposes to examine tolerant education model in both modern and salafis pesantren. This qualitatively descriptive study involves two pesantren settings, the modern pesantren Gontor Ponorogo and the salafis pesantren Tebuireng Jombang. Data is collected through interviews and documentations. From an inductive analysis, this research shows the following results. First, the Gontor modern pesantren acculturate preserved traditional value of pesantren in the modernity of educational systems. Particular teaching methods such as wetonan and sorogan are transformed into more standardized grades in classical way. Classic curriculum is still preserved in the class with some adaptations. This system is later called Mu’allimin or more popular as Kulliyatul-Mu'allimin al-Islamiyah (KMI). On the other hand, educational system in the pesantren of Tebuireng cannot be considered as the pure salafis category as the pesantren is still conducted the salafis education and the modern one separately. Therefore, the Tebuireng is now more exactly called “mixed pesantren” or integrated pesantren –between the khalafis and salafis. The next result of this result shows the fact that both salafis and integrated pesantrens actualize inclusive, peaceful, flexible, ad moderate Islam in which diversity and multiculturalism is in it. Islamic missionary in this way sustain Islam to live together with multi-culture. Curriculum of education and good-model leadership create santris with high tolerance.</p>

Author(s):  
Ali Maksum

<p><strong>Bahasa Indonesia:</strong></p><p>Penelitian ini bertujuan mengetahui model pendidikan toleransi di pesantren modern dan di pesantren salaf. Penelitian ini merupakan penelitian deskriptif kualitatif dengan setting dua pesantren, yakni pesantren modern Gontor Ponorogo dan pesantren salaf Tebuireng Jombang. Teknik pengumpulan datanya dengan wawancara dan dokumentasi. Untuk analisis data digunakan teknik analisis induktif. Hasil penelitian menunjukkan: (1) Pesantren Darussalam Gontor merupakan pesantren modern, dengan ciri khas berupaya memadukan tradisionalitas dan modernitas pendidikan. Sistem pengajaran wetonan dan sorogan diganti dengan sistem klasikal (pengajaran di dalam kelas) yang berjenjang dan kurikulum terpadu diadopsi dengan penyesuaian tertentu. Sistem pendidikan yang digunakan di pondok modern dinamakan sistem Mu’allimin, atau terkenal dengan nama Kulliyatul-Mu'allimin al-Islamiyah (KMI). Sedangkan sistem pendidikaan di pondok pesantren Tebuireng, dilihat dari segi sistem pendidikan dan pengajarannya sepenuhnya tidak dapat disebut sebagai pesantren salaf murni. Karena di pesantren Tebuireng masih mempertahankan sistem pendidikan  salaf, juga menerapkan sistem pendidikan modern. Oleh karena itu, untuk sekarang ini lebih tepat apabila menyebut Pondok Pesantren Tebuireng dengan sebutan Pondok Pesantren Campuran atau Pondok Pesantren Terpadu (antara khalaf dan salaf).  (2) Baik di pondok pesantren modern dan salaf, Islam yang dipahami dan diaktualkan adalah Islam yang inklusif, ramah, tidak kaku, moderat, yakni Islam yang bernuansa perbedaan dan sarat dengan nilai-nilai multikultural. Mendakwahkan Islam yang  seperti inilah yang menjadikan Islam bisa bersentuhan dengan multikultur. Untuk membentuk santri yang toleran kedua pesantren ini mengajarkannya melalui kurikulum pendidikan dan keteladanan hidup sehari-hari.</p><p> </p><p> </p><p><strong>English:</strong></p><p>This research purposes to examine tolerant education model in both modern and salafis pesantren. This qualitatively descriptive study involves two pesantren settings, the modern pesantren Gontor Ponorogo and the salafis pesantren Tebuireng Jombang. Data is collected through interviews and documentations. From an inductive analysis, this research shows the following results. First, the Gontor modern pesantren acculturate preserved traditional value of pesantren in the modernity of educational systems. Particular teaching methods such as wetonan and sorogan are transformed into more standardized grades in classical way. Classic curriculum is still preserved in the class with some adaptations. This system is later called Mu’allimin or more popular as Kulliyatul-Mu'allimin al-Islamiyah (KMI). On the other hand, educational system in the pesantren of Tebuireng cannot be considered as the pure salafis category as the pesantren is still conducted the salafis education and the modern one separately. Therefore, the Tebuireng is now more exactly called “mixed pesantren” or integrated pesantren –between the khalafis and salafis. The next result of this result shows the fact that both salafis and integrated pesantrens actualize inclusive, peaceful, flexible, ad moderate Islam in which diversity and multiculturalism is in it. Islamic missionary in this way sustain Islam to live together with multi-culture. Curriculum of education and good-model leadership create santris with high tolerance.</p>


Author(s):  
Moh. Taufiq

<p><strong>Bahasa Indonesia:</strong></p><p>Penelitian kualitatif ini dilakukan di Pondok Pesantren As&gt;salafi Al-Fit}ra&gt;h Surabaya. Pengumpulan datanya dilakukan dengan metode observasi, wawancara mendalam dan analisis dokumentasi. Kemudian data dianalisa menggunakan teknik analisa induktif berdasarkan tipologi data dan konsep sebelum melakukan interpretasi. Pendidikan berbasis <em>T}areqat </em><em>Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em> adalah bimbingan, pengajaran dan pelatihan yang dilakukan oleh <em>murs}hid, </em>guru, <em>T}areqat </em><em>Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em> terhadap murid yang berlangsung sepanjang hayat untuk mensucikan jiwa, menjernihkan hati dengan mendekatkan diri kepada Allah SWT. Murid adalah seseorang yang masuk <em>T}areqat Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em> dan telah berbaiat kepada guru/ murs}hid. Adapun tujuannya adalah pendekatan diri kepada Allah <em>(taqarru&gt;b ila&gt; Alla&gt;h</em><em>)</em>, pembersihan hati <em>(tasfiyah al-qalb)</em><em> </em>dan penyucian jiwa <em>(tazkiyat al-Nafs). </em>Materi ajarannya meliputi empat ajaran pokok yaitu; 1) Kesempurnaan suluk, 2) Akhlaq Murid, 3) <em>Dhikir,</em>dan <em> </em>4) <em>Mura&gt;qa&gt;bah</em><em>.</em> Dan metode yang digunakan adalah ceramah, tanya jawab, demonstrasi, penugasan, <em>mujahadah</em>, <em>tajribah</em>, dan <em>khalwat/ ’uzlah</em>. Terdapat tiga pola pengajaran yang disampaikan di ponpes ini, pertama yaitu pendidikan, kedua <em>risalah</em> dan yang ketiga <em>kewad}ifahan</em>. Pendidikan yang diberikan di pondok pesantren ini merupakan kolaborasi ilmu kitab kuning dengan pengetahuan umum. Adapun hal-hal yang lainnya sama dengan pendidikan berbasis <em>T}areqat </em><em>Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em><em> </em>pada umumnya.</p><p><strong><br /></strong></p><p><strong>English:</strong></p><p>This qualitative research was conducted at Pondok Pesantren As&gt;salafi Al-Fit}ra&gt;h Surabaya. Data was collected by observation, in-depth interview, and documentation analysis. Data was analyzed inductively based upon its typology of data and concepts before interpreted. The education based upon <em>T}areqat </em><em>Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em> is a long-life guidance, learning, and training under a <em>murs}hid</em> of <em>T}areqat </em><em>Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em> in purpose of purifying soul and cleansing heart along with bringing the soul closer to Allah SWT. Disciple in the <em>T}areqat Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em> has taken an oath to the teacher / murs}hid. The purpose of his training are taking closer to Allah <em>(taqarru&gt;b ila&gt; Alla&gt;h</em><em>)</em>, cleansing the heart <em>(tasfiyah al-qalb)</em><em> </em>and purifying soul <em>(tazkiyat al-Nafs).</em> The etaching materials involves four main teachings, such as 1) the perfection of suluk, 2) disciples’ practices of virtue, 3) remembering the Almighty, and 4) <em>Mura&gt;qa&gt;bah</em><em>.</em> Teaching methods include lecturing, question and answer, demosntration, tasking, , <em>mujahadah</em>, <em>tajribah</em>, and <em>khalwat/ ’uzlah</em>. There are three types of learning in this pesantren, such as education, <em>risalah (messaging), </em>and<em> </em><em>kewad}ifahan</em>. The education in this pesantren is a collaboration between the yellow scipture learning and secular science. The other aspects of education are the same as that of in pesantren with <em>T}areqat </em><em>Qa&gt;diriyah wa&gt;n Naqsyaba&gt;ndiyah</em><em> </em>style.</p>


2019 ◽  
Vol 12 (1) ◽  
pp. 34-48
Author(s):  
Monicha Destaria ◽  
Yulan Puspita Rini

Transferring meaning embedded by English idiom is not an easy way to do. The meaning contained by English Idiom cannot be comprehended by merely knowing the meaning from each word arranging the idiom. Dealing with English idiom in translation is quite hard because the translator has to transfer the meaning of English idiom into Bahasa Indonesia rightly. On the other hand, it is quite difficult to find the equivalence term in Bahasa Indonesia reflecting the same meaning as it is reflected in the source text. To manage this problem, the translation strategies need to be applied. This research focuses on analyzing the translation strategies used by the translator in transferring the meaning of English idioms into Bahasa Indonesia in the subtitle of  Pitch Perfect 3 Movie. The research method is descriptive qualitative method.. Baker’s translation strategies is used as guideline in classifying the translation strategies used. After finding the type of translation strategies employed, further identifying whether the meaning of English idiom is transferred rightly in Bahasa Indonesia. According to the finding, translation by using idiom in similar meaning and disimilar form was not used by the translator to translate the idioms. The frequency of  translation by using idiom in similar meaning but disimilar form strategy is 4 idioms. 46 idioms were translated by using paraphrased strategy. It is only 1 idiom was translated by using omission strategy. that the meaning of 36 idioms are transferred accurately. The meaning of four idioms were transferred Less-accurately. The meaning of 11 idioms were classified as inaccurate translation


Author(s):  
A. O. K. Noah ◽  
Adesoji A. Oni ◽  
Simeon A. Dosunmu

The phenomenon of globalization is defined variously, but in general, it is defined as the establishment of a global market for goods and capital, leading to what could be described as a multiplicity of linkages and interconnections between places, events, ideas, issues, and things, irrespective of whether they are directly related or not. Globalization on the other hand cannot be a reality in any nation if its educational system is not implicitly or explicitly geared towards achieving meaningful and desirable change for that society. However, since education and indeed the (educator) teacher constitute the most viable instruments by which an emerging nation can catch up with the developed countries, globalization will therefore be a mirage if teacher education is not geared towards producing teachers who are globalization friendly, teachers who are not allergic to globalization. In view of the above, this chapter examines the concept of globalization side by side with the current goals of teacher education in Nigeria.


2020 ◽  
Vol 13 (1) ◽  
pp. 72
Author(s):  
Amanda Finck Drehmer ◽  
Fabiano Maury Raupp

The objective of the article was to investigate the contributions of the information platforms of the branches of governments of Brazilian states to build passive transparency. A descriptive study was carried out, through documentary research, with a predominantly qualitative approach. The object of investigation comprises the executive, legislative and judicial branches of governments of Brazilian states. The data were collected in February 2017 using the structured observation technique, through a protocol for recording information. The data obtained were analyzed using the descriptive analysis technique. The indicators for evaluation of the platforms were ‘communication’, ‘login and receipts’ and ‘barriers’, and they presented different configurations in each of the branches. In terms of ‘communication’ and ‘login and receipts’, in general, the state executive branch received better scores compared to the judiciary and legislative branches. On the other hand, the indicator ‘barriers’, was better evaluated in the judiciary and legislative branches. From the results obtained, it is not yet possible to confirm whether the platforms of the executive, judicial and legislative branches of the Brazilian states contribute to build passive transparency.


Author(s):  
Darmaningtyas Darmaningtyas

AbstractThough it is controversial, implementing UN as a graduation standard for any students has continued so far. Juridical bases are UU No. 20/2003 regarding National Educational System and Government Regulation (PP) No. 19/2005 regarding National Education Standard. The fact is that UN encourages students to leaarn more actively, teachers to teach better, principals to improve school quality, and parents to focus more on making their children study more enthusiastically. However, still there are parties nit agreeing with the government act. The rejection of UN is based on different interpretations on the existence of Law No. 19/2005, educational decentralization principle, different paradigm in understanding of national education objective, social reality in community, and the educational function. On the other hand, the government should fulfill minimal service standard before they implement educational nationalization.


2021 ◽  
Vol 2 (3) ◽  
pp. 305-312
Author(s):  
Jastine Kent Florungco ◽  
Dennis G. Caballes

This study aims to discover the different techniques teachers use in delivering lessons in an online class. Teachers are still adjusting to the effects of the pandemic on the education system, particularly on the delivery of learning online. It was revealed that educators tend to test various techniques in teaching the learners' competencies. Assessments play a key role in dictating the success of these methods, which is why teachers are seemed to be very cautious in conducting quizzes and exams because these may be prone to cheating since it is online nature. On the other hand, the ongoing internet issues still hound the system here in the country.


Author(s):  
Esmaeil Bagheridoust ◽  
Zahra Mahabadi Mahabad

Architectural texts involve a great deal of CSIs that reflect the culture of a country.  Translating these CSIs from Persian into English seems one of the key issues in the translation of architectural texts.  This source-oriented descriptive study tried to investigate CSIs of the Persian architecture in order to examine the extent to which the translators/writers have succeeded in rendering CSIs, while translating them from Persian architecture into English or writing on the Persian Architecture in English.  In addition, it tried to investigate the most frequently used strategies by writers/translators according to Van Doorslaer’s (2007) model.  To serve research purposes, two textbooks on Iranian architecture (i.e., Introducing Persian Architecture by Pope and Abbasid Guest House by Ouliaienia) were sampled.  The findings indicated that the translator (Ouliaienia) and the writer (Pope) were successful in finding appropriate equivalents for SL architectural terms.  The comparison of Pope’s textbook and Ouliaienia’s translation demonstrated that they had made use of four of the strategies (i.e., Direct Transfer, Word for Word Translation, Interpretation, and Domestication).  Accordingly, in pope’s book, Interpretation was the most frequently used strategy, while Direct Transfer was the most frequently utilized one in Ouliaienia.  On the other hand, Word for Word Translation was the least frequently used strategy in Pope’s work, whereas Domestication was the least frequently utilized one in Ouliaienia’s work.  The findings of the present study may have some significant implications for translation theory and practice.Keywords: Translation, CSIs, Persian Architecture, Terminology


Author(s):  
Jovana Škorić ◽  
◽  
Marko Škorić ◽  

In this paper, the authors discuss about the importance of critical thinking in the education of social workers, as well as its implications in the practice of this profession. Namely, the authors start from the assumption that students largely uncritically accept knowledge as true, reliable and accurate. On the other hand, the paper shows how critical thinking can be encouraged in the classroom. In the light of this, the authors analyze the components of critical thinking, a brief history of it (in context of social work practice), as well as various contemporary paradigms in this context. At the end of paper, there is a room for potential challenges, as well as barriers in the implementation of the above-mentioned paradigms in the educational system.


2020 ◽  
Vol 10 (2) ◽  
Author(s):  
Dr. Muhammad Akram

The classical Muslim scholarly tradition produced an assortment of literature on different religions including a considerable number of descriptive studies, a phenomenon that leaves imposing questions. Most importantly, how a pre-modern civilization was able to generate a tradition of descriptive scholarship on different religions in the absence of conditions such as the western modernity that supposedly factored the emergence of the modern academic study of religion needs to be explored. The current paper ventures to answer this question. It argues that certain features of the Qur’ānic worldview, such as the repeated invitation to observe the signs of God in time and space through travel in the land/across the world and to ponder upon the history of various nations coupled with the exhortation to use reason generated curiosity about different civilizations of the world as well as their religious heritage. Moreover, the Qur’ānic view of the universality of the religious phenomenon as a divine plan also encouraged a sober disposition towards religious others in cases under discussion. On the other hand, the meticulous historiographical techniques and methods for the interpretation of texts developed by Muslim historians, theologians, and jurists afforded the needed methodological apparatus for the said undertaking. The current paper further concludes that the same epistemology and methodological foundations can be appropriated according to/keeping in view the needs of the time to promote a credible study of religion/s in contemporary Muslim societies


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