scholarly journals SUMBANGSIH PESANTREN DALAM HISTORIOGRAFI NUSANTARA SEBUAH KAJIAN PENDIDIKAN ISLAM

2017 ◽  
Vol 1 (1) ◽  
pp. 61
Author(s):  
Jasminto Jasminto

Pesantren as an Islamic educational institution in Indonesia has a meaning and role that is very urgent in order to improve the standard of living and maintain tolerance in a diverse society. The journey of pesantren as an institution that concentrates on the field of education requires mutual attention. The existence of Pesantren is the mandate of the nation, even before the independence of Indonesia, while its implementation at the moment is the implementation of the joint responsibility in accordance with the mandate in the Preamble of the 1945 Constitution of paragraph IV and Article 31 of the 1945 Constitution. The development in Indonesia is carried out by various institutions education both general education and Islamic education that has a different background. The Pesantren as an Islamic educational institution that is built and developed in Indonesia is one type of Islamic education of Indonesia that is both traditional and modern to deepen the knowledge of Islam, live in society and nation. Historically, the development of pesantren in Indonesia has different backgrounds, styles and roles, as well as the struggle to realize national educational goals framed in Islamic religious education. Thus, in this study will be discussed a brief history of Islamic boarding schools, Islamic education in Indonesia as well as about pesantren as educational institutions that have a characteristic nationality.

2020 ◽  
Vol 1 (02) ◽  
Author(s):  
Kharisul Wathoni

A political policy that is carried out within a certain period of time seems to encourage the development of a social system as an effort to maintain the security of the system and political policies. As the government policy given to pesantren as Islamic educational institutions in Indonesia, has had an impact on the development of Islamic education institutions in Indonesia from basic education institutions and even to the formation of higher education institutions that are able to compete with general education institutions. There are 5 characteristics inherent in Islamic boarding schools, namely: pondok, mosque, teaching of classical Islamic books, santri, and kyai. Islamic boarding schools in Indonesia have a very big role, both for the progress of Islam itself and for the Indonesian nation as a whole. Based on existing records, religious education activities in the archipelago have been started since 1596. These religious activities are later known as Islamic boarding schools. Ulama began to realize that the traditional Islamic boarding schools and education systems were no longer suited to the Indonesian climate at that time. Therefore, an idea emerged about the need to develop and renew Islamic education in Indonesia.


2017 ◽  
Vol 55 (2) ◽  
pp. 391-426 ◽  
Author(s):  
Muhammad Amin Abdullah

In the global socio-political situation today, where rigid, extreme and radical interpretations of religion are commonly found and widespread, the contribution of Indonesian post-graduate education, especially Islamic higher education, come to the front stage and become a topic of serious discussion. In term of education in Indonesia, there is an unavoidable fact that Islamic education including Islamic higher education is not a new phenomenon. The situation led to the fact that some international Islamic scholars began to consider the Islamic higher education in Indonesia as a potential alternative system of graduate education including religious education and its contents and methods in offering innovation and transformation. This seems to be much more conducive approach and research to local, regional and global community and peace. This article will explain descriptively the long history of Islamic education and its development. It also aims at presenting elaboration on how higher education of indigenous Islam can modify their own teaching and research methodologies to be more relevant to the intellectual development and advancement, especially that of sciences and humanities in particular. The focus will be on: what are the key issues and elements of the Indonesian Islamic higher education leading to significantly change and contribute to the welfare of the nation and mankind, especially on the development of research which seems to illustrate the weakness of previous educational institutions system  in Indonesia. Moreover, there is one thing to remember that the worldwide academic community cannot wait for any longer the solution strongly expected to reduce the weakness since development of religious education and Islam in the Middle East, South Asia, and some parts of the Muslim world is not, more or less, promising for the sake of global humanity, prosperity and peace.[Pada situasi sosial-politik global dewasa ini, ketika interpretasi agama yang rigid, ekstrim dan radikal meluas dan mudah dijumpai, kontribusi pendidikan tinggi, khususnya perguruan tinggi Islam, harus tampil dan menjadi bahan diskusi serius. Dalam konteks pendidikan di Indonesia, terdapat fakta tak terbantahkan bahwa pendidikan Islam termasuk pendidikan tinggi Islam, bukanlah hal baru. Situasi di Indonesia ini mendorong akademisi Islam internasional untuk mempertimbangkan pendidikan tinggi Islam sebagai alternatif dalam inovasi dan transformasi pendidikan, baik dalam hal materi ataupun metodologi. Tulisan ini menjelaskan sejarah panjang perkembangan  pendidikan Islam. Selain itu, juga mengelaborasi bagaimana sistem pendidikan Islam memodifikasi metode pengajaran dan risetnya agar lebih sesuai dengan perkembangan dan capaian ilmu pengetahuan, khususnya ilmu sosial humaniora dewasa ini. Tulisan ini berfokus pada isu-isu dan unsur-unsur kunci pendidikan tinggi Islam yang sekiranya mampu berkontribusi dalam mewujudkan kesejahteraan umat manusia dan bangsa, khususnya perkembangan riset yang memetakan kelemahan dari sistem pendidikan di Indonesia. Oleh karena itu, satu hal yang harus diingat bahwa komunitas akademik dunia tidak bisa menunggu lebih lama lagi solusi untuk menutupi kekurangan - kekurangan tersebut, terlebih karena perkembangan pendidikan agama dan Islam di Timur Tengah, Asia Selatan, dan wilayah lain dunia Islam tidak terlalu menjanjikan terhadap kemanusiaan, kesejahteraan, dan perdamaian global.] 


2020 ◽  
Vol 12 (2) ◽  
pp. 169-184
Author(s):  
Firrman Mansir

This research reveals that problematic and challenge occurred in fiqh learning in the covid-19 pandemic era are experienced by Islamic Education Institutions, especially madrasah. General education institutions, such as schools, experience the same thing. The two educational institutions face the same object in learning fiqh or Islamic religious education in public schools. In this Islamic education institution, the dominant subjects are those with religious elements. One of the subjects taught and as compulsory subjects in Islamic educational institutions is fiqh. Learning fiqh can come from the teaching staff, students, material, time allocation, material implementation, and infrastructure. Fiqh learning opportunities can be seen and adapted to the circumstances at the current time. The challenge of fiqh comes from many aspects, such as educators, students, and time allocation. With problems, challenges, and opportunities, fiqh learning will be more advanced following the times, especially in the covid-19 pandemic era.


2020 ◽  
Vol 15 (1) ◽  
pp. 39-54
Author(s):  
Irham Irham ◽  
Sansan Ziaul Haq ◽  
Yudril Basith

This articles discusses deradicalization attempts in religious educational settings. It closely examines the roots of religious radicalism and offers the deradicalisation models in religious educational institutions. The discussion contributes to the current scholarship on the role of religious education in deradicalization programs and how create an Islamic educational institution that corfims and applies principles of multiculturalism. The paper particularly addresses the roles of teacher, the curriculum aspect of learning, and the translation of multiculturalism into Islamic education. Managerial aspect will be also included in the discussion. It further argues that the implementation of principles of multirculturalism reserves as an important element in confronting radical narratives, both from within and without Islamic tradition. It stands as an attempt to create moderate Muslim subjects who persistently uphold principles of inclusivity and transformative learning through opened-deliberation—rather than indoctrination—in education settings.  


2017 ◽  
Vol 4 (1) ◽  
Author(s):  
Isti’anah Abubakar

<p><strong><em></em></strong><em>The study of the history of Islamic education in Indonesia is a study that should continue to be able to give ibrah for development and improvement of the quality of education. This dynamics is the metamorphosis, a process towards perfection. Based on a historical perspective, Islamic educational institution found that Indonesia is still experiencing a metamorphosis is less perfect. This indicates that the Islamic educational institutions should hold first settled towards perfect metamorphosis, a process that ushers in the institution of Islamic institutions on excellence and advancement. This paper attempts, identify the metamorphosis of the Islamic educational institutions as well as find aspects of the imperfections of the process metamorfosisnya. The results of this paper will, be insightful while discourse and early action to improve the image and quality of the institutions of Islam.</em></p>


Edupedia ◽  
2020 ◽  
Vol 4 (2) ◽  
pp. 41-48
Author(s):  
Fathor Rahman

Islamic education learning to date has not shown significant results. Islamic education learning tends to be theoretical and unrealistic with life. The implementation of religion is more symbolic ritual. Islamic religious education should be able to create individuals capable of applying Islamic values   in every aspect of life. This classic problem is urgent to find a solution, because Islam is a source of values, ethics and outlook on life of every Muslim community. Islamic education contextualization efforts are absolutely necessary in educational institutions. So reorienting the learning approach that oversees and gives birth to output that can contribute to the environment becomes important to do in the world of education. This paper presents a solution to the existence of life-based Islamic education learning. Life-based learning is a learning approach that forms a contextual-integrative-holistic learning environment. One of the efforts made in implementing this approach in Islamic education learning is that in addition to the curriculum it must be designed based on the needs of students who have unique, characteristics, and potentials as well as different developments and dynamics.Islamic education curriculum is also designed with the perspective of local and global excellence, while the teacher is the curriculum executor who will oversee and print students according to educational goals. In this case the teacher requires standards of academic qualifications and competence.


2019 ◽  
pp. 95-99
Author(s):  
Inna Soyko

This article deals with Steshenko's practical activity as General Secretary of Education. In developing the concept of the Ukrainian school, I. Steshenko took into account the state of education and those priority tasks that were put on the agenda by the advanced Ukrainian community, educational and student groups. The researcher notes that during the development of the concept of the Ukrainian school, I. Steşhenko took into account the state of education and those priority tasks that were put on the agenda by the advanced Ukrainian community, educational and student groups, the immediate Ukrainianization of education, the creation, especially in villages, of the Ukrainian Ukrainian schools of all types, about the earliest possible introduction of compulsory general education, the release of Ukrainian-Ukrainian teachers from the military service. In accordance with the educational developments of I.Stešenko, supported by the pedagogical community and the government, already in the 1917–1918 academic year, obligatory subjects were introduced in all schools – Ukrainian language and literature, history and geography of Ukraine. According to the results of the research, the author notes that in all schools the study of subjects of Ukrainian studies in the Ukrainian language was introduced and concurrently there should be organized circles for extracurricular study of literature and history of Ukraine, and the libraries of Ukrainian literature were created. Taking into account the influence of the theater on the consciousness of youth, it was proposed to arrange Ukrainian performances regularly at schools, involving students, to hold literary and musical evenings devoted to Ukrainian writers. According to the results of the research, the scholar presents factual materials on the contribution of I. Stešenko to the development of educational institutions. With the participation of I. Steshenko in September 1917, the Ukrainian Gymnasium of the Cyril and Methodius Brotherhood was opened. In the autumn of 1917, 53 secondary schools were opened by the population, including 3 Ukrainian high schools in Kyiv. These were new educational institutions, as the resistance of the Ukrainianization of existing schools on the ground was so significant that it was easier to organize a new one. In October 1917, the Ukrainian People's University, which consisted of historic-philological, physical-mathematical and legal faculties, was opened in Kiev to meet the needs of the Ukrainian people in higher education in Kyiv. The total number of students is 1,400. In November of the same year, the second higher educational institution - Pedagogical Courses was established, which later grew into the Pedagogical Academy. The new secondary school in Ukraine appearead in Ukraine thanks to his activity. The school of that period survied different intentnces cjnnectet with hetman's rule of Seoropatskiy and Rada of Peoples Commissars and in spite of hard political period, thanks to I. M. Steshenko the school of Ukraine passed the period of formation.


2018 ◽  
Vol 4 (1) ◽  
pp. 97
Author(s):  
Imam Solihin

This article was aimed at deeply discussing the development of madrasah and sciences in Islamic society from the socio-historical perspective. In the past, Islamic education was only implemented informally at homes, kuttab and mosque. In further development, after the Muslim community began to form, education was organized in a formal form, so that Islamic education later became one of the pillars of Islamic civilization. In this case, formal form of Islamic education is characterized by the emergence of madrasah as an educational institution and as well as an educational path. Inside the madrasah there is a pedagogical process of communication between educators of learners, from which it is expected to lead to the achievement of instructional goals. It can be said that historically the birth of a madrasah became a symbol of the awakening of the Islamic educational system. In the history of madrasah development in Indonesia, there are two types of madrasah, madrasah diniyah and non-diniyah madrasah. Madrasah diniyah is a religious education institution whose curriculum is 100% religious material. The non-diniyah madrasah is a religious education institution whose curriculum, in addition to religious material, covers a general subject with a diverse percentage.


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).


Author(s):  
László Holló

"In less than one year, the Catholic Church, just like the other denominations, lost its school network built along the centuries. This was the moment when the bishop wrote: “No one can resent if we shed tears over the loss of our schools and educational institutions”. Moreover, he stated that he would do everything to re-store the injustice since they could not resent if we used all the legal possibilities and instruments to retrieve our schools that we were illegally dispossessed of. Furthermore, he evaluated the situation realistically and warned the families to be more responsible. He emphasized the parents’ responsibility. First and foremost, the mother was the child’s first teacher of religion. She taught him the first prayers; he heard about God, Jesus, the Virgin Mary, and the angels from his mother for the first time. He asked for the mothers’ and the parents’ support also in mastering the teachings of the faith. Earlier, he already instructed the priests to organize extramu-ral biblical classes for the children and youth. At this point, he asked the families to cooperate effectively, especially to lead an ardent, exemplary religious life, so that the children would grow up in a religious and moral life according to God’s will, learn-ing from the parents’ examples. And just as on many other occasions throughout history, the Catholic Church started building again. It did not build spectacular-looking churches and schools but rather modest catechism halls to bring communities together. These were the places where the priests of the dioceses led by the bishop’s example and assuming all the persecutions, incessantly educated the school children to the love of God and of their brethren, and the children even more zealously attended the catechism classes, ignoring their teachers’ prohibitions. Keywords: Márton Áron, Diocese of Transylvania, confessional religious education, communism, nationalization of catholic schools, Catholic Church in Romania in 1948."


Sign in / Sign up

Export Citation Format

Share Document