Jejak Historis Madrasah Serta Tantangannya Di Indonesia

KUTTAB ◽  
2017 ◽  
Vol 1 (1) ◽  
pp. 58-75
Author(s):  
Achmad Faisol Haq

The birth of madrassa (Islamic schools) is a response to Islamic education in dealing with the Dutch education policy, initially arriving in Indonesia to trade following the Indonesia’s abundant natural resources. Even, it was determined to take control of the Indonesia’s territory by propagating its teachings, popularly known as 3G namely, Glory, Gold, and Gospel. On account of this phenomenon, the madrassa appeared as Islamic educational institutions used as a means of transfering knowledge in addition to considerably having strateges, especially in shaping the soul of patriotism of the nation children.

2021 ◽  
Vol 7 (2) ◽  
pp. 104-113
Author(s):  
Hasruddin Dute ◽  
M. Zainul Hasani Syarif ◽  
Muhamad Thoif

Syncretism from the past until now is still a topic of discussion in a study. At first syncretism existed only in the fields of religion and philosophy, but now it is developing in the educational aspect. This can be seen in educational institutions in Papua, especially the Papuan Islamic Education Foundation. This study uses qualitative analytical research with a historical approach. The results of this study indicate that Yapis Papua was founded on the initiation of community organizations and Islamic leaders who are in the NU and Muhammadiyah community organizations. The two organizations and Islamic leaders together building the Papuan community through education by establishing the Yapis Papua educational institution and now there are 193 schools and 5 universities in Papua. This collaboration occurs because the existing Islamic schools have not been recognized because they are only local and partial so they do not have a parent foundation throughout the land of Papua.


1970 ◽  
Vol 2 (2) ◽  
pp. 355 ◽  
Author(s):  
Suyatno Suyatno

Toward the 21st century, there is an interesting change in the trend of education (read Islamic education) in Indonesia . The dominance of educational institutions that consists of “Pesantren”,“Madrasah”, and Schools become different. It is based on the phenomenon that there is Integrated Islamic Schools in this country. The educational institutions,whicht have been spread to all parts of Indonesia, were established by some mosque activists at the ITB and UI campuses. The very rapid development of this school indicates that the Integrated Islamic School becomes the new trend of Islamic education in Indonesia. In this school, it is emphasized on the education of religious moral values and the excellent modern education nowadays. This kind of Integrated Islamic School has also proved a new style of the middle reislamization class of Indonesian Muslims. Menjelang abad 21, ada perubahan yang menarik mengenai tren pendidikan (baca pendidikan Islam) di Indonesia. Dominasi lembaga pendidikan yang terdiri dari Pesantren, Madrasah, dan Sekolah mulai bergeser. Hal ini ditengarai oleh fenomena munculnya Sekolah Islam Terpadu di negeri ini. Lembaga pendidikan yang telah tersebar ke seluruh wilayah Indonesia ini didirikan oleh para aktivis Masjid Kampus ITB dan UI. Persebaran sekolah yang demikian pesat menunjukkan bahwa Sekolah Islam Terpadu menjadi tren baru pendidikan Islam di Indonesia. Pada Sekolah ini ditekankan pada pendidikan nilai-nilai moral keagamaan dan pendidikan modern yang excellent saat ini. Sekolah ini juga memberikan corak baru mengenaireislamisasi kelas menengah Muslim Indonesia.


2020 ◽  
Vol 8 (5) ◽  
pp. 140-157
Author(s):  
Isa Anshori ◽  
Elly Elvina Sahara

Purpose of the study: To explore the effectiveness of the English-speaking acculturation strategy in improving the English ability of school members so that they can internationalize the character of Islamic educational institutions. Methodology: Using a qualitative phenomenological approach, with observation, interview, and documentation as data collection techniques, and reduction, display, and conclusion become the stages of data analysis. The research sample of 255 teachers, employees, and students was determined purposively at Taman Islam Middle School, Sidoarjo, Indonesia. Main Findings: This study found that an English-speaking acculturation strategy was effective in improving the English-speaking ability of school residents (up 4.63 from target 3) so that the internationalization of the character of Islamic education institutions, innovative, was formed. Applications of this study: This study is useful to improve the quality and become a prototype of the actualization of the character of international education institutions, through the strategy of acculturation in English, especially in Islamic schools. Novelty: This study creates the basis and prototype for the actualization of international standard Islamic education institutions, through an English-speaking acculturation strategy. The principal’s policy requires the English to inspire its representatives, together formulate and realize an English acculturation program; inspire teachers, staff, and students to carry out various English-speaking acculturation activities both inside and outside the school. Cultivation of English becomes more effective. The English skills of teachers, employees, and students from the aspects of listening, grammar, reading, writing, and speaking have increased, so that the internationalization of Islamic institutional character, in the form of integrity, professionalism, innovation, responsibility, and example, can be formed more quickly.


IIUC Studies ◽  
2015 ◽  
Vol 9 ◽  
pp. 17-38
Author(s):  
Abu Bakr Rafique

Education holds very high position in Islam, the 1st revelation to the Prophet (s.a.w.) contains especial emphasis on knowledge and has been identified as an especial favour of the Creator. The four point objectives behind sending the Prophet Muhammad (s.a.w) with the mission of prophethood are all related to recitation, teaching and purification of soul through continuous training and guidance. Seeking knowledge has been made an obligatory duty on every Muslim - male and female - by the Prophet (s.a.w.). The Muslim wherever had ruled they had patronized education and established educational Institutions. These were open to all the peoples regardless of race, religion and caste. The Muslim rulers who ruled Bengal for more than 500 years had established many educational institutions, introduced a very advanced education system in Bengal, which was Islamic in nature and an integrated policy based on Arabic and Persian. After the British took over the rule of Bengal from the hands of the Muslims, they introduced an English medium secular education policy replacing the prevailing education system introduced by the Muslims. But the majority of the Muslims could not accept that policy, knowing that the main objective behind introducing that policy was degrading the Muslim society. The paper is a historical overview of prevailing Curriculum of the Islamic Education System in Bengal and the then East Pakistan in general, and the present Bangaldesh in particular in one hand, and a recommendation for introducing an integrated Islalmic Education Policy on the other.IIUC Studies Vol.9 December 2012: 17-38


Abjadia ◽  
2019 ◽  
Vol 4 (1) ◽  
pp. 31
Author(s):  
Mursal Aziz ◽  
Syafaruddin Syafaruddin ◽  
Mesiono Mesiono

<p>Education policy is one of the determinants of an organization in determining the educational goals. Al-Washliyah is one of the largest Islamic organizations in North Sumatera that has many educational institutions whose role is to help to educate the community. A good educational managementthrough the strategic policies will produce the good graduates. The role of the Al-Washliyah Educational Council in making curriculum development policies for Madrasah Aliyah (Islamic Senior High School) in North Sumatera is very urgent. One of the determinants of the success of the objectives of Islamic education at the Al-Washliyah educational institutions is the policy of developing Madrasah AliyahAl-Washliyah curriculum taken by the Al-Washliyah Educational Council. The Al-Washliyah Educational Council policy in developing Islamic education curriculum was by establishing the implementation of the policies in the form of Decree. Among the strategic policies taken by the Al-Washliyah Educational Council were the Al Washliyah curriculum, Al-WashliyahEducationsl System (SPA), the <em>Diniyah</em> Curriculum and additionalcurriculum for Islamic Religion subject. The purpose of this study was to find out how the characteristics of the Al-Washliyah Educational Council policies in developing Madrasah Aliyah Curriculum in North Sumatera.</p><p> </p><p>سياسة التعليم هي واحدة من محددات المنظمة في تحديد الأهداف التعليمية. الوصلية هي واحدة من أكبر المنظمات الإسلامية في سومطرة الشمالية التي لديها العديد من المؤسسات التعليمية التي يتمثل دورها في المساعدة في تثقيف المجتمع. إدارة التعليم الجيد من خلال السياسات الاستراتيجية سوف تنتج خريجين جيدين وفقا للأهداف المخطط لها. يعد دور مجلس التعليم في صنع سياسات تطوير المناهج لمدرسة عالية في سومطرة الشمالية أمراً ملحاً للغاية. تتمثل إحدى محددات نجاح أهداف التربية الإسلامية في المؤسسات التعليمية في الجامعة في تطوير منهجية المدرسة الأهلية الإسلامية التي يتخذها مجلس التربية الإسلامية. سياسة مجلس التعليم في تطوير المناهج التعليمية الإسلامية من خلال النص على تنفيذ السياسات في شكل مرسوم (مرسوم). من بين السياسات الإستراتيجية التي اتبعها مجلس الوصلية التعليمي منهاج كه الوشليحان ، واس (نظام الوصلية التعليمي) ، والمناهج المبكرة والمناهج للدين الإسلامي. الغرض من هذا النقاش هو معرفة كيف يمكن لخصائص سياسات مجلس التعليم في تطوير منهجية المدرسة الثانوية في سومطرة الشمالية.</p>


10.54090/mu.4 ◽  
2020 ◽  
Vol 16 (1) ◽  
pp. 40-51
Author(s):  
Rio Kurniawan

The Integrated Islamic School (SIT) is currently one of the educational institutions that receives broad responses from the Indonesian Muslim community. That is evidenced by the increasing number of parents who send their children to various levels of SIT, from kindergarten, elementary school, junior high school to high school. At present there are thousands of Integrated Islamic Schools gathered under the auspices of the Integrated Islamic Schools Network (JSIT) and there are also many private schools developed by social and religious organization foundations in Indonesia called IT Schools and that follows the system. Integrated Islamic Schools are essentially schools that implement the concept of Islamic education based on the Qur'an and Sunnah. This paper tries to answer some questions of the Integrated Islamic School through the perspective of History, Social and Politics and as a dissection knife from the Integrated Islamic School of Multidisciplinary Perspective and the Integrated Islamic School as a Renewal of the Islamic Education System.


At-Tafkir ◽  
2020 ◽  
Vol 13 (2) ◽  
pp. 173-186
Author(s):  
Muslim Hasballah

Meunasah is one of the basic levels of traditional Islamic educational institutions in Aceh. Which to date continues to be vehement with recitation and other civic activities. aims to find out the origins and the development of meunasah as a basic traditional Islamic educational institution in Aceh. This research applied a literature study by collecting various references. The results showed that meunasah had existed since the formation of the Islamic community in Aceh. The development of meunasah as a traditional Aceh Islamic education institution was only discovered during the period of Sultan Iskandar Muda (1607-1636).


2020 ◽  
pp. 13-22
Author(s):  
Saifudin Asrori ◽  
Ahmad Syauqi

Abstract. The Islamic education, Islamic boarding schools and madrasas, have made a very significant contribution to the implementation of education and social reform. Through the teaching process, in which the kyai as the main figure and the use of the ‘yellow book’, traditional Islamic ideas colored the early days of growing awareness as a nation and a State. When the New Order government carried out the development and modernization of society, there was a revival of a Muslim group called the “new middle class santri”, which took place in line with the modernization that occurred in the traditional Islamic educational institutions of the pesantren. Then in the era of democratization, the world of Islamic education experienced growth and development in various religious institutions and styles. Most of the pesantren are still committed to maintaining a moderate religious style, recognized as the foundation for the development of civil society and the formation of a ‘distinctive’, friendly, moderate, and tolerant social-political identity of Indonesian society. The Muslim character is different from other regions, especially the Middle East which is the axis of the Islamic world. However, a small proportion of pesantren are thought to promote the growth of religious chauvinism, teach a ‘narrow’ interpretation of Islam and provide a framework of thought and action in responding to socio-political change which often takes the form of a ‘jihad’. This article tries to explore the contribution of Islamic education to social change in the Indonesian Muslim community. Abstark. Dunia pendidikan Islam, pesantren dan madrasah, memberikan kontribusi sangat berarti dalam penyelenggaraan pendidikan dan reformasi kemasyarakatan. Melalui proses pengajaran, di mana kyai sebagai figur utama dan penggunaan ‘kitab kuning’, gagasan Islam tradisional mewarnai masa-masa awal tumbuhnya kesadaran sebagai bangsa dan Negara. Ketika pemerintah Orde Baru melakukan pembangunan dan modernisasi masyarakat, terjadi kebangkitan kelompok Muslim yang di sebut “kelas menengah santri baru”, berlangsung sejalan dengan modernisasi yang terjadi dalam lembaga pendidikan Islam tradisional pesantren. Kemudian pada era demokratisasi, dunia pendidikan Islam mengalami pertumbuhan dan perkembangan dalam beragam kelembagaan dan corak keagamaan. Sebagian besar pesantren masih tetap istiqomah dalam mempertahankan corak keagamaan yang moderat, diakui sebagai pondasi berkembangnya masyarakat sipil dan pembentukan identitas sosial-politik masyarakat Indonesia yang ‘khas’, ramah, moderat, dan toleran. Karakter Muslim yang berbeda dengan kawasan lainnya, khususnya Timur-Tengah yang merupakan poros dunia Islam. Namun ada sebagian kecil pesantren dianggap mendorong tumbuhnya chauvinisme keagamaan, mengajarkan penafsiran Islam yang ‘sempit’ dan memberikan kerangka pemikiran dan aksi dalam merespons perubahan sosial-politik yang seringkali berbentuk panggilan ‘jihad’. Artikel ini mencoba mengeksplorasi kontribusi pendidikan Islam dalam perubahan sosial masyarakat Muslim Indonesia.


KUTTAB ◽  
2017 ◽  
Vol 1 (1) ◽  
pp. 50-57
Author(s):  
Salman Zahidi

Ali Bin Abi Talib once said that children should be educated in accordance with the  development of the times. The Ali bin Abi Talib’s statement could be considered as his attention more to the development of human civilization. For that reason, there should be studies focused on the role of educational institutions in facing the challenges of the times. On this stand, the writer raises the existence of pesantren (Islamic boarding schools) for being considered to have been able to survive amid the onslaught of civilization increasingly obscuring cultural identity. In addition, this study also aims to identify and discuss the role of pesantren in the modern era. This is a literature study using a descriptive and exploratory approach. It can be concluded that pesantren are non-formal Islamic educational institutions. Pesantren have permanent and distictive methods and learning models. The purpose of pesantren education is the same as Islamic education in general, instilling a sense of virtue, familiarizing themselves with courtesy, preparing for a holy, sincere and honest life entirely. Pesantren could be seen from three aspects: (a) pesantren that are seen from facilities and infrastructures, (b) pesantren that are seen from disciplines taught, and (c) pesantren that are seen from the fields of knowledge.


Edupedia ◽  
2019 ◽  
Vol 4 (1) ◽  
pp. 1-11
Author(s):  
Zainol Huda

The responsibility of Islamic education cannot be carried out unilaterally. Ki Hajar Dewantara stated that it requires the cooperation of three components which called as tripusat pendidikan education (center of three in education), they are families, educational institutions, and society. Those three components are one unit and complement each other. This is what happened at MTs Zainur Ridla (Islamic Junior High School Zainur Ridla) and MTs. Bustanul Ulum (Islamic Junior High School Bustanul Ulum), both of them are in Nonggunong District, Sumenep Regency. The findings in this research indicate that student’s guardians in MTs Zainur Ridla and MTs Bustanul Ulum Nonggunong have awareness about the responsibility of Islamic education. Second, all teacher councils in those two Islamic Junior High School stated that educating responsibility was on their control with habituation for their students in the form of reciting Shalawat Nariyah, reciting short surahs before the lesson began, praying before and after the lesson, shaking hands with teacher councils when coming and going home. Third, the participation of the society in realizing the responsibility of Islamic education through the media and the tradition of Kompolan. Fourth, the pattern of cooperation between madrasah (school) and student’s guardians in the form of: Home visits, inviting student’s guardians, forming madrasah supporting body, and report cards. While the pattern of cooperation between madrasah and society is their involvement in PHBI (Commemoration Islamic Feast Day) activities, their involvement in camp activities, their involvement in accepting new students, and their involvement in enforcing the discipline and regulations at madrasah.


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