Posisi Madrasah dan Pesantren dalam Politik Pendidikan di Indonesia

2020 ◽  
Vol 8 (01) ◽  
pp. 79-94
Author(s):  
Ade Suhendra

This paper describe about how the position of madrasa and Islamic Boarding Shool on political education in Indonesia, from the development of the position of madrasa and Islamic Boarding School on Netherlands Colonial time, new order time (the start of Indonesia independence) till now. The role of madrassas and pesantren since the pre-independence era or the Dutch colonial era, the early period of independence (the Old Order), the New Order until now continues to experience significant development that is starting from the madrasa and boarding schools have not been included as part of the National Education System, until now it has become part from the National Education System.

2020 ◽  
Vol 2 (2) ◽  
pp. 136-148
Author(s):  
M. Fahim Tharaba

This research aims to excavate the meaning and substance contained in the entire thought of Islamic boarding school and madrasah in the politic of educational in Indonesia. The method of research use bibliografic research with content analysis. The results of study revealed that Islamic boarding school and madrasah in politic of education in Indonesia experienced tremendous dynamics, especially starting from the colonial period, namely the pioneering stages of the establishment of madrasah; the old order. Islamic boarding school and madrasah are not only recognized, but also in the form of coaching and guidance; the new order, madrasah is aimed to build an intact national education system completely. Therefore, madrasah has extra burden of considerable weight, because it must provide curriculum of level public school completely, he also had to provide the essential materials of Islam that had been taught; the reformation period. Islamic boarding school and madrasah diniyah received recognition juridically; and the period after reform. Islamic boarding school and madrasah are faced with a touch of technology.


2020 ◽  
Vol 1 (02) ◽  
pp. 39-53
Author(s):  
Miftahul Huda

This paper aims to analyze the development of Islamic education in Indonesia and efforts to strengthen it in the national education system. This type of research is descriptive qualitative. Study of literature by focusing on terms of peeling, summarizing and collecting a literature, then the authors provide an analysis of the data that has been collected. The results showed that during the pre-independence era religious education was not only not recognized but also not included in the education system, it was even suspected of being a place to incite and fight the invaders. At the time of independence it did not yet have a role because the government still tended to be controlled by nationalist and secular groups, if there were Islamic groups, Islam was still more abangan. Thus the New Order government continuously fostered the quality of madrasa education so that in 1975 a joint decree (SKB) was issued by three ministers on Improving the Quality of Education in Madrasas, where the SKB of the three ministers had advantages and disadvantages. So that the solution of this weakness is the government is trying to make breakthroughs to restore the function of the madrasa as a place to print religious leaders, namely by opening an alternative Madrasah Aliyah named Madrasah Aliyah Special Program (MAPK). Henceforth, this MAPK was changed to Madrasah Aliyah Religious (MAK) which focuses and strengthens the field of Islamic education. There are two strengthening of Islamic education in the national education system, namely strengthening Islamic educational institutions, and strengthening religious subjects in all schools both under the auspices of the Ministry of Religion and other Ministries.


Author(s):  
Suryawahyuni Latief ◽  
Yeasy Agustina Sari ◽  
Muhammad Yusuf ◽  
Armila Armila ◽  
Riyan Erwin Hidayat

This article aims to analyze the development of Islamic education in Indonesia and efforts to strengthen it in the national education system. This type of research is descriptive qualitative. The study of literature by focusing on terms of peeling, summarizing and collecting a literature, then the authors provide an analysis of the data that has been collected. The results showed that during the pre-independence era religious education was not only not recognized but also not included in the education system, it was even suspected of being a place to incite and fight the invaders. At the time of independence it did not yet have a role because the government still tended to be controlled by nationalist and secular groups, if there were Islamic groups, Islam was still more abangan. Thus the New Order government continuously fostered the quality of madrasa education so that in 1975 a joint decree (SKB) was issued by three ministers on Improving the Quality of Education in Madrasas, where the SKB of the three ministers had advantages and disadvantages. So that the solution of this weakness is the government is trying to make breakthroughs to restore the function of the madrasa as a place to print religious leaders, namely by opening an alternative Madrasah Aliyah named Madrasah Aliyah Special Program (MAPK). Henceforth, this MAPK was changed to Madrasah Aliyah Religious (MAK) which focuses and strengthens the field of Islamic education. There are two strengthening of Islamic education in the national education system, namely strengthening Islamic educational institutions, and strengthening religious subjects in all schools both under the auspices of the Ministry of Religion and other Ministries. Keywords: National Education System of Indonesia, Development of Islamic Education, Strengthening National Education System


Author(s):  
Abd. Rahman Mas’ud

Pendekatan sejarah dan politik digunakan demi pemahaman kemunculan kebijakan madrasah dalam sejarah Indonesia. Pendekatan ini dipercaya mampu memetakan hubungan antara politik dan kelahiran pendidikan madrasah. Dalam masa awal pembentukan, pendidikan madrasah tidak diakui oleh Belanda dalam masa pemerintahannya sebagai penjajah di Indonesia. Ini menghasilkan kurangnya aspirasi keagamaan dan pendidikan kaum Muslim terhadap pemerintahan Belanda. Kebijakan yang menentang madrasah mulai berubah dalam masa penjajahan Jepang yang memungkinkan kaum Muslim untuk berekspresi secara politik. Dalam era memasuki kemerdekaan, periode yang mengakomodasi ruang politik muncul dengan menyuarakan kaum Muslim, dengan bukti pembentukan Menteri Agama pada tanggal 3 Januari, 1946. Di masa inilah madrasah secara penuh dipayungi oleh kementerian agama. Hingga kini, madrasah dan pesantren belum diakui dalam sistem pedidikan nasional. Situasi ini berlangsung hingga tahun 1960an. Sejalannnya dengan masa orde baru, pihak pemerintah bersikap akomodatif terhadap aspirasi umat Islam, yang secara spesifik berhubungan dengan pendidikan. Maka dari itu pendidikan madrasah mulai masuk dan terintegrasi menjadi sistem pendidikan nasional. Pembentukan SKB Tiga Menteri pada tahun 1975 (kementerian agama, kementerian pendidikan dan kebudayaan, dan kementerian dalam negeri) dan pasal no. 2 tahun 1989 yang menyangkut sistem pendidikan nasional, mampu dilihat sebagai sebuah proses integrasi tahap awal. Madrasah adalah sekolah umum yang bersifat keislaman yang dibentuk oleh Kementerian Agama. Perihal ini berlangsung sampai terbentuknya pasal no. 20 tahun 2003 yang menyangkut sistem pendidikan nasional. Dalam periode ini, pendidikan madrasah dan sekolah umum memiliki level derajat yang sama. Historical and political approaches were used to understand the birth of the madrasah’s policy in throughout Indonesia’s history . These approaches were considered to be able to map the relationship between politics and the birth of madrasah education policy. In the early period, when the nation was controlled by the Dutch colonial government, madrasah education was not included in the Dutch educational system. This was a result of the lack of fulfillment of religious and educational aspirations of Muslims by the Dutch government. Policy against madrasah began to change during the Japanese occupation where Islam began to gain a space for political expression. Entering post-independence, a political period known as the political accommodation emerged as the nation provided enough space for Islam to existed, marked by the establishment of the Ministry of Religious Affairs on January 3rd, 1946. This was when madrasah fell under the Ministry of Religious Affairs. Until this point, madrasah and pesantren were not included in the national education system. This situation continued until the 1960s. During the New Order Regime, the government was very accommodative to Muslim aspirations, in particular those related to Islamic education. Thus madrasah education entered and was integrated into the national education system. The birth of SKB Tiga Menteri (Three Ministers decree) on 1975 (Minister of Religious Affairs, Minister of Education and Culture, and the Ministry of Home Affairs) and Law No. 2 Year 1989 concerning the national education system could be seen as the early integration of madrasah into the national education system. Madrasah is a public school distinctively of Islamic religion held by the Ministry of Religious Affairs. It was like this until the birth of Law No. 20 Year 2003 concering the National Education System. In this period, madrasah education is equivalent to education in public schools. 


2020 ◽  
Vol 3 (2) ◽  
pp. 231-242
Author(s):  
Heti Aisah ◽  
Nurwadjah Ahmad ◽  
Andewi Suhartini

Pesantren is an Islamic religious education institution that has Kyai, students, boarding schools and mosques. Pesantren education institutions have made a major contribution in their role in advancing the world of education in Indonesia. This article aims to examine the role of the Darul Quran Islamic boarding school in implementing the national education system. This research uses descriptive qualitative research methods, with data collection techniques through interviews, documentation study and observation. The results showed that the Darul Quran Islamic boarding school in Bandung was able to demonstrate its role in the national education system, through the Daqu method, and the Daili Activity which led the students to have attitudes, knowledge and skills to meet 21st century competencies.


FIKROTUNA ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Ali Ridho

Education which is a system in the perspective of anthology is an attempt to humanize humans by an appropriate manner to achieve very high humane values as an attempt to change as well as to move the cultural values to any individual in society. But this view is difficult to achieve when the belief that a person's success will occur due to the efforts started early in order to organize their future without having an education. This paper will provide a breakthrough through leadership of education that is not only based on good intellectual ability, but also good emotional and spiritual. With the result that it will contribute qualified modern human resources. Modern human Resources is a human being who has the potential of ad equated intellectual quality. However, sometimes the potential is empty because it is not matched by the quality of the good faith or emotional. In the fact, they (modern humans) have good reasoning capability. However, the success which is useful in the future whether for themselves, the community, the nation and the state are not only enough by having logical thought only. But, it also requires EQ Emotional Quotient (level of emotional or personality) , CQ Creativity Quotient (level of creativity) and SQ Spiritual Quotient (level religiosities or faith and devotion to God. Thus , the national education system must be able to provide a solution- which is able to break of the empty circle of values and morals happening in education system around us . the empty circle we must combine as well as put the intellectual intelligence , emotional intelligence , and spiritual intelligence known as ESQ in order to get balance between the fulfillment of rights and vertical or horizontal obligations. ESQ is a role of the leadership of its resources which include Human Resources and Natural Resources with the organization as a model of leadership in education. ESQ if applied in educational leadership level, it would be beneficial along with the growth and development of the educational organization with the growth of moral values.


Author(s):  
Husen Hasan Basri

AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.


Author(s):  
Atho Mudzhar

The life of the community changes constantly with time. Today there have been changes in various aspects of life. Therefore, Indonesia, Moslems, and Islamic boarding school (pesantren) community all are parts of educational world itself. In this context, it is necessagJo. r pesantren to thing more clearly, more society changes constantly with the twice circle. As a past of national education system, pesantren needy r to be adaptive and accommodative to the process of social change occurred. Pesantren needs to play any constructive role in developing the surrounded community at any aspects of life, both religious aspect and socio cultural and economic aspect. In this context, the article aims at to elaborate on how pesantren should accommodate the recent development without disregarding the predetermined vision and mission.


2015 ◽  
Vol 53 (1) ◽  
pp. 105
Author(s):  
Mohamad Yusuf ◽  
Carl Sterkens

This article aims to analyse the Indonesian State’s laws regarding models of religious education, by evaluating Law No. 20/2003, concerning the national system of education and other related laws. Two questions are highlighted: What type of religious education is favoured by Indonesian state? Does the preference for a certain type of religious education reflect a specific vision of the state-religion relationship? Our data consisted of two sources: the State’s law on national education system, Law No. 20/2003, and the minutes of the Indonesian parliament meeting approving the law. We found that Law No. 20/2003 expresses the preference of the government for a mono-religious model. Indonesia is categoreized as having preferred treatment for some religions or support for a particular religious tradition. This categorisation is confirmed by the results of our research findings indicated by the preferential treatment delivered by the State, and the State’s legislation and regulations on religion.[Tulisan ini menganalisis legislasi negara terhadap pendidikan agama dengan cara mengevaluasi UU No. 20/2003 tentang Sistem Pendidikan Nasional beserta perundang-undangan terkait lainnya. Dua pertanyaan berusaha untuk dijawab dalam tulisan ini, yaitu: Model pendidikan agama yang bagaimana yang menjadi preferensi negara? Apakah preferensi tersebut merefleksikan visi negara terhadap model relasi negara-agama tertentu? Tulisan ini merujuk kepada dua data utama, yaitu: UU No. 20/2003 tentang Sistem Pendidikan Nasional serta Risalah Rapat Paripurna ke-35 DPR RI tahun 2003 yang mengesahkan UU No. 20/2003. Penelitian ini menemukan bahwa UU Sistem Pendidikan Nasional merefleksikan preferensi negara terhadap model pendidikan agama mono-relijius. Model pendidikan mono-religius ini merefleksikan preferensi negara terhadap model relasi negara-agama preferensial; negara mengakui lebih dari satu agama resmi dan memberi dukungan kepada institusi-institusinya, yang direfleksikan melalui legislasi dan peraturan terkait agama.]


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