The dynamics of curriculum development in Indonesia from 1947 to the latest 2013 curriculum cannot be separated from political influence. This paper investigates the politics of educational policy in Indonesia’s curriculum development from 1947 to 2013, a critical analysis of various polemics about Indonesian education’s aims and contents in schools. This paper is documentary research, which refers to related previous documents or literature. The study results indicate that the development of Indonesia’s education curriculum is closely influenced by political, economic, social, cultural, and globalization factors. The formulated curriculum content cannot be separated from these factors’ influence, as the 2013 curriculum was recently implemented. Of all these factors, government interests and political paradigms have the most significant influence in changing, developing, and refining the curriculum from time to time. The 2013 curriculum policy is intended to improve the various deficiencies that existed in the previous curriculum. The 2013 curriculum is structured by developing and strengthening attitudes, knowledge, and skills in a balanced manner. This research’s implication is hoped that policymakers can consider it in developing curriculum in Indonesia.
Implementation of ISO Quality Management System (QMS) at UIN Maulana Malik Ibrahim (Maliki) Malang shows the spirit of the modernization of the campus management system. Application of ISO QMS is intended to facilitate the leaders of the campus to meetStandard of BAN-PT while building TQM. This research is focused on the comparative analysis of the implementation of ISO QMS, the role of Standard of BANPT and application of TQM in UIN Maliki Malang. The approach used is qualitative research, with data collection techniques such as interviews, observation and document study. This research finds that, among others, UIN’s leaders and internal stakeholders have sought to implement the clauses of ISO QMS correctly and consistently; and increase theinvolvement of academicians in sustainable campus quality improvement efforts. Implementation of QMS ISO becomesa medium to fulfill the Standard of BANPT
as well as the foundation for the implementation of TQM.
This article is intended to express the basis of policy changes in curriculum 2013, the elements of changes, and the implications of changes in the 2013 curriculum learning system. The results show that the policy of the 2013 curriculum change is based on
internal and external challenges that are faced by some Indonesian people in order to prepare for thier future generation that are much more productive, creative, innovative and affective. Curriculum policy in 2013 is intended to fulfill some existing shortcomings that are in the previous curriculum. Curriculum 2013 is compiled to develope and to strengthen attitudes, knowledge, and skills in a balanced way.The change of policy in 2013
regarding the four elements of curriculum changes are on Competency Standards (SKL), Content Standard (SI), Standard Process, and Assessment Standards. Furthermore, the learning system of curriculum policy changes in 2013 makes the impact on four issues, they arethe learning models of thematic-integrated, scientific approach, active strategies, and authentic assessment.
Gender is the difference of men and women in the role, function, right, responsibility and behavior which is made by social and cultural value, and tradition. Gender bias is the circumstance that indicates male attitude more than female. This article is intended
to determine gender bias in the book of Arabic class X that is written and based on a scientific approach as the curriculum characteristic in 2013. Student Books which are used as the principal teaching materials by their teacher, are very important in supporting the learning process.The findings of data analysis show that it has still been happening gender bias in the book in the form of pictures and texts.
Curriculum development from Competency-Based Curriculum (KBK 2004) to Education Unit Level Curriculum (KTSP 2006) and Curriculum 2013 occurred in a relatively short period. In short, the timespan of this kind of development then gives rise to various responses from Education practitioners. This study aims to explain how teachers can take steps to develop the materials of the Islamic Cultural History subject in the Islamic Senior High School’s 2013 Curriculum. This type of study is a literature study. The development of learning materials starts with making a mapping or mutual relationship between one Basic Competency with other Basic competencies. The results of the mapping have implications for the emergence of the formulation of the Main Materials. The next step is to develop indicators of Competency Achievement based on Knowledge Basic Competencies and Skills. Based on Competency Achievement Indicators, they are formulated into learning materials, which are the scope of the primary materials. Thus, there will be harmony between learning materials with competence. Further, this harmony leads to the formulation of attitudes or values achieved after learning the Learning materials. The results of this study will facilitate teachers in the preparation of the Syllabus to the Learning Implementation Plan (RPP).
Policy implementation is a process applying of decision of policy which usually early with compilation of program, project of till to activities for resolving a problem of becoming policy agenda. Ministry of Religion Republic Of Indonesia also have plan for the implementation of policy of Curriculum 2013 in all ladder of madrasah, including one of them at ladder of madrasah ibtidaiyah, start year 2014. This implementation have of implication to change
various education aspect in madrasah like Standard Process, Standard Content, Standard Interest Grad, Standard Assessment, and also at Textbook Iesson. This paradigm becomes someone reference or institution in taking decision and policy to act.
The Faculty of Teacher Training integrated SNPT (National Standard for Higher Education) 2015 and QMS (Management Quality Standard) ISO 9001: 2015 in Quality Model Design FTIK (Faculty of Teacher Training and Education). This paper is aimed to analyze and to create a model for quality improvement of FTIK IAIN Pontianak. This a research-and-development study (R&D) with a mixed method. The stages include the introduction, model design development, and expert’s model validation in quality testing at the Islamic Education major (PAI) and Arabic Education (PBA), and Islamic Elementary School Teacher Training (PGMI). This paper shows that there are four majors in FTIK that are still below the standard of SNPT 2015. FTIK innovated to find Model ISQEE to improve the quality of the four majors at FTIK IAIN Pontianak with SNPT 2015 and QMS ISO 9001: 2015. Keywords: Quality model of ISQEE, SNPT 2015, QMS ISO 9001:2015 Abstrak Fakutas Tarbiyah Mengintegrasikan SNPT (Standar Nasional Perguruan Tinggi) 2015 dan SMM (Standar Mutu Manajemen) ISO 9001:2015 dalam Desain Model Mutu FTIK (Fakultas Tarbiyah dan Ilmu Keguruan). Paper bertujuan menganalisis dan menciptakan model dalam upaya peningkatan mutu FTIK IAIN Pontianak. Jenis penelitian menggunakan research and development (R&D) dengan pendekatan mix method. Tahap studi pendahuluan, pengembangan desain model, dan validasi model expert’s judgement dalam menguji coba mutu pada jurusan PAI (Pendidikan Agama Islam) PBA (Pendidikan Bahasa Arab), PGMI (Pendidikan Guru Madrasah Ibtidaiyah), dan PIAUD (Pendidikan Islam Anak Usia Dini). Paper menunjukkan 4 jurusan FTIK masih belum standar SNPT 2015. FTIK berinovasi menemukan Model ISQEE menciptakan peningkatan mutu empat jurusan FTIK IAIN Pontianak dengan SNPT 2015 dan SMM ISO 9001:2015. Kata Kunci: Model Mutu ISQEE, SNPT 2015, SMM ISO 9001: 2015
The issue of women is still a serious discourse for discussion, both about the identity, position and role, even to the character and intellect. This article discusses the theory of education and emancipation of women in view ofAbbas Mahmud al-‘Aqqad, an
Egyptian thinker, poet, philosopher and journalist scholars in the late - 19th and early 20th century. According to Him, women have equal footing with men in education and all social roles. But the natural differences between women and men demanding the division of different roles, so that the relationship of women and men should be a partnership. Conservative viewsof ‘ Aqqad theory based on the Koran, the Hadith and the research on the female characters. This theory is in line with structuralist functionalist theory. Structuralist theory gravitate to sociology, while learning functionalist psychological theory, but they have same conclusion, that the relationship of women and men is the preservation of harmony, not competition. ‘Aqqad’stheory could be a solution to the issue of family crisis and child neglect that often occurs as a result of the division of the marital partnership roles are less than ideal
Rigorous research has reported reformist figures from Islamic education in Patani Thailand, such as Tuan Guru Haji (TGH) Abd Rahman al-Fathani. This paper discusses the role of TGH Abd Rahman al-Fathani in the development of Islamic education in Ma'had Tsaqafah Islamiyah Pombing Patani Southern Thailand. This study uses field studies with in-depth interviews, observation, and a literature search. The results showed a critical point that the development of Islamic education in Muassasah Ma'had Tsaqafah al-Islamiyah since its inception until now is inseparable from the work and thought innovations of Muassasah leaders with the help of elements in Muassasah's organizational structure. This illustrates the role of TGH Abd Rahman al-Fathani in the development of Islamic education by modernizing Islamic boarding schools, spreading literacy in Islamic education, conceptualizing institutional curricula, and sparking effective learning methods. Supporting factors include togetherness in managing the curriculum and teaching and learning process, adequate facilities and infrastructure, and experienced teachers. Inhibiting factors include different abilities and psychological abilities of students, low community participation, and poor management of funds.
Islamic educational orientation of AWH life in the middle of the twentieth century is purely religious. While AWH already initiated educational reform for Pesantren (boarding schools) oriented on ideal hereafter and mundane pragmatic. Islamic education which was formerly monopolized by traditional educational institutions and the students who could not think freely were reviewed by AWH through encouraging his students to think more openly and free yet carry on proper obedient to the teachers. The analysis was conducted through data reduction, display, and data verification. According to AWH, human is perfect being consists of physical and spiritual components and homo educandus capable of thinking, feeling and reasoning spiritually. The perfectness can be achieved through education by developing the potential and thinking skills, physical skills strengthened by faith. Pesantren educational reformations are (1) the foundation of pesantren education are Ilahiyah verses (Al-Qur’an and Sunnah) and kauniyah (the evidence of God’s existence appeared in natural laws, the system of universe); (2) The purpose of pesantren education is to shape human to be virtuous being accompanied with developed thinking skills, piety to Allah, and equipped with life skills. This, is actually in accordance with contemporary educational thought which covers cognitive, affective, spiritual and psychomotor aspects; (3) the curriculum of pesantren education should balance between practical life and ideal life, that is between religious sciences and secular sciences; (4) the teaching methods applied in pesantren are traditional methods such as sorogan and bandongan, as well as modern methods such as experiment, tutorial, and mudzakarah (discussions nad seminars); (5) learning resources such as library constitutes the heart of scientific life in pesantren, which was distinctively remarkable in AWH’s era. Factors influencing AWH’s thoughts are his own personal learning, the burgeoning thoughts proliferating during his era, social-cultural environment, educational background, his own intelligence, and support from policy makers, particularly his own family.
The article describes a case study on KH Abdul Muhaimin and his Pesantren of Nurul Ummahat who has a curious awareness and some real actions to growing up multiculturalism consciousness. The study results that Kyai recognizes a vision of the pesantren with three words: Modernity, Moderates, and Humanity, that viewed to respond any challenges and opportunities of the modernization and the globalization, including multiculturalism awareness. So, the Kyai elaborates about nationalism based on theological perspective, beside sociological and cultural. Theologically, the Kyai views that any human being must be recognized rightly at all, and do not depend on their position and entity. In this context, the Kyai and his Pesantren of Nurul Ummahat had done several actions, namely: academic discussions, dialogues among religious peoples, launching of FPUB, the Toya Mili movement, and the Palem Consortium. The article intends become a solution for the government, especially in creating new policies to respond radicalism in the pesantrens.
The development of science and technology has an impact on the use of technology in education. The application of educational technology in learning is aimed at creating more effective, efficient, and meaningful learning for children. Meanwhile, Islam, which is revealed as a paradigm, explains that education is the best way in developing human nature as well as human resources towards the formation of ‘Insan Kamil’. One of the notable Moslem thinkers worthen to be discussed in this case study is Abdullah Nashih 'Ulwan who has written a monumental work in education entitled ‘Tarbiyatul Aulad fil Islam’. This study sought answers to Ulwan's contributions in the development of early childhood education. The results of this study show that Ulwan's thought cannot be separated from a particular movement namely ‘Ikhwanul Muslimin’. The critical foundation of Ulwan's thinking on child education is essentially derived from his thinking about fitrah. Fitrah, according to ‘Ulwan, is a nature in which humans have a tendency of innate good and evil. Therefore, children at their early age require particular forms of conditioning to develop learners’ type of personality through three approaches namely: the formulation of appropriate child education methods, the establishment of educator readiness and attachment to children, and the conditioning of early childhood education environments.
The aim of the study on the thought of Mahmud Yunus and Muhammad Atiyah al-Abrasyi about the definition and components of Islamic Education is meant to know in detail and to identify their ideas about the definition and scope of Islamic education. Given that education is an activity that is required to be able to keep up with the times from the various changes and to be able to answer the challenges of the times in the future, so that the definition and education components should always be reviewed to keep up with the demands of time. Therefore, this research is expected to give a significant contribution to the effort in promoting Islamic education, especially in Indonesia and generally in Islamic world.
Abu Teupin Raya also called by Tengku H. Muhammad Ali Irsyad is the most influential Ulama in Aceh. In fact, he has contributed guarding in Islamic education such as establishing Dayah Darussa’adah and has been preserving dakwah on Islamic tradition with various writing on Islamic studies. Since 1967, according to the tradition view of dayah, he is keeping pesantren to develop with many models of Quantity and Quality education in Indonesia. In addition, he has 23 book papers with local language and Arabic handwriting. With the information above, this paper uses qualitative research methods and will be explore to the act Abu Teupin Raya to build dayah in Aceh where the legacy of the script kitab kuning is written for improving Islamic education in Aceh.
This research is aimed at describing academic and non-academic behaviours that influence students’ achievements and discipline. This research used qualitative method. The data was collected by using two main methods: participative observation and deep interview. There were four steps to analyze the data: data collection, data filter, data classification, and conclusion. Based on the result of the research and the discussion, it can be concluded that : 1). Generally, students have very good academic behaviours during learning process inside and outside the class, 2). Most of the students master English and Arabic skill in which it becomes the most prominent academic behaviour in modern pesantren, 3). Academic behaviours to improve opportunity and learning achievement were conducted by boarding system in which students don’t cook, don’t wash clothes, don’t bring cellphones, motorcycle, radio, TV, and other electronic tools, 4). Students perform very good non-academic behaviours in form of politeness to senior students and teachers, discipline and obey the rules of pesantren. It’s proved by no one is expelled from pesantren due to the violation of the rules of pesantren.
Performance Management in State Islamic Religious Colleges (PTKIN) Indonesia are still often ignoring the identification of stakeholders and the primary performance indicator of management measurement goal. The Balanced Score Card (BSC) as a management approach translates the direction of Higher Education developing into an action based on the initiatives identity number and management measurement goal systems. In the context aims to determine the implementation of the Balanced Score Card at PTKIN with four perspectives which are connected as part of the chain driving to achieve the strategic point of Higher Education and performance of higher education results model. This research is qualitative research with the technique of data collection on observation, in-depth interviews, and documentation. The results paper shows that the Balanced Score Card is the performance integrating on management system at UIN Jakarta, UIN Yogyakarta, and UIN North Sumatera through the making of Score Cards with the processing of strategy maps to achieve its strategic point of higher education objectives. The Map Strategy is preparing as a companion model for its BSC implementation management goal of Higher Education.
Keywords: Balanced Scorecard, Strategic Objectives, Initiatives, and Performance Indicators
Manajemen Kinerja di banyak Perguruan Tinggi Keagamaan Islam Negeri (PTKIN) di Indonesia masih sering mengabaikan identifikasi stakeholders dan sistem pengukuran indikator kinerja utama. Balanced Score Card (BSC) sebagai sebuah pendekatan manajemen menerjemahkan arah pengembangan Perguruan Tinggi pada aksi yang dilandasi oleh identifikasi inisiatif dan sistem pengukuran. Dalam konteks ini, penelitian ini bertujuan untuk mengetahui implementasi Balanced Score Card di PTKIN dalam empat perspektif yang dihubungkan sebagai bagian dari rantai pendorong untuk mencapai tujuan-tujuan strategis dan hasil capaian kinerja. Penelitian ini merupakan penelitian kualitatif dengan teknik pengumpulan berupa observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukkan bahwa BSC diintegrasikan dalam sistem manajemen kinerja di UIN Jakarta, UIN Yogyakarta, dan UIN Sumatera Utara melalui pembuatan score cards dan/atau peta strategi dalam mencapai tujuan-tujuan strategis.
Kata Kunci: Balanced Score Card, Tujuan Strategies, Inisiatif, dan Indikator Kinerja
Many crises that rise in our society recently, from educationalperspective, showed that the national education system has not perform optimally yet in forming society that has both skill-intellectuality and also spirituality, self-control, personality, and good moral. That multi-dimension crises basically rooted from the decrease of nation moral quality e.g. the increase of corruption culture and conflict, the raise of criminality, and the decrease of work-ethos. A solution applied by Indonesian government is by implementing character education, that has similar term in Islamic education’s the concept of Adab. The purpose of this research is to find out the concept about Adab by Ibn Hajar al-Asqalany, and to find out the comparison and relevance between Ibn Hajar al-‘Asqalany’s concept of Adab with the concept of character education in Indonesia. This research concludes that the concept of Adab based on Ibn Hajar al-‘Asqalany’s thought includes the fulfillment and development of adab to Allah Swt, adab to his/her self, and adab to another person. That concept of adab can be a basic step to determine the nine cores of character education that implemented in Indonesia.
Today there are many educational institutions, both formal and non-formal, that make tahfidzul Qur'an one of their particular programs. It is not uncommon for formal schools to incorporate tahfidz material into their curriculum structure. This study aims to determine the effectiveness of the Five Calls Reminder (FCR) application as a method of reciting adaptive memorization (muroja’ah) for the Qur'an in Daarunnajah Magelang Islamic Boarding School. This research uses qualitative methods using descriptive analysis. Data collection was performed through observation, interviews, and documentation. The results of this study indicate that the Five Calls Reminder (FCR) method was created to make it easier for Qur’an memorizers with double busyness in safeguarding their memorization continuously. The FCR method is applied by students who memorize Qur’an at the Daarunnajah Magelang Islamic Boarding School as an independent effort for students to memorize the Qur’an. This method positively affects the implementation of the Qur'anic tahfidz at the Daarunnajah Magelang Islamic Boarding School. With the FCR method, student memorizers enjoy the muroja’ah process more comfortably without clashing with the madrasah's schedule or assignments. This research provides an alternative view of the tahfidz method, which is useful in implementing the tahfidzul Qur'an program.
This research was aimed to identify the relevance of human capital concepts with policies on professional development of Islamic education teachers at the Department of Religion Yogyakarta. It was a qualitative study whose subject was PAIS section and teachers of Islamic education in Yogyakarta. The results showed that the relevance of human capital concept with the policies on professional development of Islamic education teachers accounts at the design of some event programs conducted by PAIS (School Islamic Education Institution) section and POKJAWAS through yearly cooperative meetings. These programs were aimed to develop Islamic education teachers — these programs targeted their knowledge, skills, and capability. The teachers of Islamic education become an outstanding resource in performing their profession as teachers of Islamic education. Keywords: Human Capital, Policies, Developing Teachers’ Profession, Islamic Education Abstrak Studi ini bertujuan untuk mengetahui relevansi antara konsep Human Capital dengan kebijakan pengembangan profesi guru pendidikan agama Islam pada Kantor Kementerian Agama Kota Yogyakarta. Jenis penelitian ini adalah kualitatif. Subyek penelitian adalah seksi PAIS (Pendidikan Agama Islam Sekolah), pengawas PAI, dan guru pendidikan agama Islam di Kota Yogyakarta. Hasil penelitian menunjukkan, Relevansi Konsep Human Capital dengan Kebijakan Pengembangan Profesi Guru Pendidikan Agama Islam terletak pada perumusan serangkaian program kegiatan oleh Seksi PAIS dan POKJAWAS melalui rapat koordinasi di setiap tahunnya. Kegiatan ini bertujuan untuk pengembangan guru Pendidikan Agama Islam. Program kegiatan dilakukan guna mengembangkan sisi pengetahuan, keterampilan, maupun kecakapan. guru pendidikan agama Islam dapat menjadi sumber daya yang unggul dalam menjalankan profesinya sebagai guru pendidikan agama Islam. Kata Kunci: Human Capital, Kebijakan, Pengembangan Profesi Guru, Pendidikan Agama Islam
Having varied ethnics, cultures, religions, or faiths, Indonesia is considered a multicultural nation in today’s world. This equity can be dangerous; but also can be advantageous if myriad interests of citizens are able to be nurtured through education, including religious schools. The research was conducted to explore multicultural practices in the State-owned Islamic High School (MAN) 3 and the Catholic High School (SMA) Stella Duce 2 in Yogyakarta Indonesia. Data was gathered via qualitative method by means of comparative study, aiming at seeking similarities and differences on promoting multicultural education values. Findings show similarities of teachers’ attitudes and characteristics as facilitator, accommodator, or assimilator whereas the differences include their leadership role in intrareligious dialog at MAN 3 and dialog leaders at SMA Stella Duce 2. Other issues include diverse understandings of religion and its perceived violence. The research formulates two categories of teacher as being multicultural-intrareligious pluralist and multicultural-intrareligious humanist. It also discusses implications on social change as a result of cultural interchange at those schools. Keywords: Multiculturalism, Education, Madrasah, Boarding, Social Change Abstrak Memiliki variasi etnik, budaya, agama, atau kepercayaan, Indonesia kini dianggap sebagai negara multikultural. Kekayaan ini dapat menjadi bahaya; tetapi juga menjadi keuntungan bilamana perbedaan kepentingan dan kecenderungan ini dapat dipelihara melalui sekolah, termasuk yang bernafaskan agama. Penelitian ini dilakukan untuk menggali praktek multikultur di MAN 3 dan SMA Stella Duce 2 Yogyakarta Indonesia. Pengumpulan data dilakukan melalui metode kualitatif dengan cara perbandingan, bertujuan mencari kesamaan dan perbedaan dalam rangka promosi nilai-nilai pendidikan multikultural. Temuan menunjukkan kesamaan sikap dan karakteristik para guru berperan sebagai fasilitator, akomodator, atau asimilator sementara perbedaan mencakup peran mereka sebagai pemandu dialog seagama khususnya di MAN 3 dan pemandu dialog antaragama di SMA Stella Duce 2. Isu-isu lain termasuk beragam pemahaman tentang agama dan agama dipersepsikan sumber kekerasan. Penelitian ini menandai dua kategori guru sebagai pluralis multikultur-seagama dan humanis multikultur-antaragama. Penelitian ini juga mendiskusikan implikasi bagi perubahan sosial sebagai akibat dari pertukaran budaya yang terjadi di kedua sekolah tersebut. Kata Kunci: Multikulturalisme, Pendidikan, Madrasah, Asrama, Perubahan Sosial
Religious education is a mandate of national legislation that should be implemented in every school based on the Legislation of National Education System, and as the right of every studentto receive religious education in accordance with their own religion. This research is aimed to get sufficient data and information on the management of religious education in school of the Republic of Indonesia in Tokyo Japan. Specifically this study is expected to be a policy matter, Firstly, students’ right fulfillment aspect to receive religious education as stated in Legislation Number 20/2003 About the National Education System Article 12 Verse (1) point a. Government Regulation Number 55/2007 aboutreligious education and Religious affair education, and also the Minister of Religious Affairs Regulation Number 16/2010 on the Management of Religious Education in Schools; Secondly, the management of religious teachers and religious education learning in order to meet the Education National Standards as the authority of the Ministry of Religious Affairs that must be implemented optimally in every educational unit.
The theology subject taught at the school tends merely to reinforce the faith and its achievements to go to heaven without consciousness for having dialogue with other religions. These conditions make religious education very exclusive and intolerant.
Whereas, nowadays pluralism era, religious education must be done the philosophicalparadigmatic reorientation of how to make students understand about religion more inclusive, pluralistic, multicultural, humanistic, dialogue, persuasive, contextual,
substantive and socially active. Therefore, in this study emphasizes the importance of the development of multicultural education in schools through a number of Islamic religious
The theology subject taught at the school tends merely to reinforce the faith and its
achievements to go to heaven without consciousness for having dialogue with other
religions. These conditions make religious education very exclusive and intolerant.
Whereas, nowadays pluralism era, religious education must be done the philosophicalparadigmatic reorientation of how to make students understand about religion more inclusive, pluralistic, multicultural, humanistic, dialogue, persuasive, contextual,substantive and socially active. Therefore, in this study emphasizes the importance of thedevelopment of multicultural education in schools through a number of Islamic religiouseducation materials.
Pelajaran teologi di sekolah cenderung diajarkan sekedar untuk memperkuat keimanan dan pencapaiannya menuju surga tanpa dibarengi dengan kesadaran berdialog dengan agama-agama lain. Kondisi inilah yang menjadikan pendidikan agama sangat eksklusif dan tidak toleran. Padahal di era pluralisme dewasa ini, pendidikan agama mesti melakukan reorientasi filosofis-paradigmatik tentang bagaimana membangun pemahaman keberagamaan peserta didik yang lebih inklusif-pluralis,multikultural, humanis, dialogis-persuasif, kontekstual, substantif dan aktif sosial.
Education is the process of transforming knowledge to become mature human beings plenary. However, the knowledge that is released from religious values even bring adverse effects, in which the humanity of human demolished. Consequently, the process of transformation must involve two things at once: the knowledge and values. This is called integrative education. This type of education is not a utopian fantasy but rational necessity that finds justification in philosophical and theological arguments.
Pendidikan adalah proses transformasi pengetahuan guna mendewasakan manusia menjadi insan paripurna. Namun, pengetahuan yang dilepaskan dari nilai-nilai religius malah membawa dampak buruk, dimana kemanusiaan manusia diruntuhkan.Karenanya, proses transformasi tersebut harus melibatkan dua hal sekaligus:pengetahuan dan nilai. Inilah yang disebut pendidikan integratif. Pendidikan jenis ini bukan khalayan utopis yang mengawang melainkan keniscayaan rasional yang menemukan pembenarannya dalam argumentasi filosofis maupun teologis..
“PAI” teachers are required to be able to create a healthy climate of religios to avoid the Islamic radicalism in high school. One effort that can be done by the”PAI” teachers is to practice the de-radicalization of Islamic education through the integration ofeducation values on anti-terrorism in teching-learning of “PAI”. The educational values of antiterrorism that will be integrated in the teching-learning of “PAI” included citizenship, compassion, courtesy, fairness, moderation, respect for the other, respect for the creator, self control, and tolerance. Then, they are integrated into the learning objectives, learning materials, learning experiences, and evaluation of learning.
This research has been done to reveal the gender bias in text books of Islamic and Christian religious educationas as the basis for promoting gender concept religious education factually. These findings show that the text books of Islamic and Christian religious, which are learnt by students nowadays, are found only a little value of gender norm. Because of this, it is necessary for the religious education lessons are to be revised and implemented the comprehension of gender bias by professional teacher. This is as the innovative movement of religious education about equality and equity of women and men in the access of economic, social, cultural and political activities.
Keywords : Gender, Text Book, Religious Education.
Pancasila is the state foundation and national philosophy that is received by the majority of the Indonesian people. Religious education with no concept of Pancasila makes only the generation of separation instead of national integration that is needed by the nation of Indonesia. Religious education must be the education of sensitive peace, sensitive to people’s issues and social justice that is as an important part of the Pancasila and the needs of our nation. Religious education becomes an important part to increase faith, to
have a good nation, and to make a good beliver and patriotic
This research has been done to reveal the gender bias in text books of Islamic and Christian religious educationas as the basis for promoting gender concept religious education factually. These findings show that the text books of Islamic and Christian religious, which are learnt by students nowadays, are found only a little value ofgender norm. Because of this, it is necessary for the religious education lessons are to be revised and implemented the comprehension ofgender bias by professional teacher. This is as the innovative movement of religious education about equality and equity of women and men in the access of economic, social, cultural and political activities.
Modern society is experiencing a spiritual emptiness that caused by dichotomous thinking
between religion and science. Therefore, it is important to do the transformation from
dichotomous understanding and education into nondichotomous. This effort can be
used as an alternative to solve the problems of the education system and the dichotomous
life system. Some of the advantages of nondichotomous for education system and the
life system is the realization of: integration, interconnection, holistic, integrated,
comprehensive, one system, one entity, strong, collective, religious, humane, peaceful,
familiar, humble, thorough, work hard, work smartly, work well, work completely, and
work sincerely. While the weaknesses of the dichotomy in the life of the nation lead
to several things: separation, stand-alone, partial, incomplete, divided, fragmented,
dispersed, collapsed, weak, individual, secular, radical, anarchist, haughty, arrogant,
incomplete, fast lackluster, quickly surrendered, carelessly, incomplete result, selfishness
and despair. Thus the nondichotomousreligious education and science in line with the
basic principles of the theological-dogmatic and philosophical-methodological
Islam is as a universal religion, as a religion for humanity (all humankind), or as a religion for the entire world because of its’ mission as rahmatan li al-’alamin. To realize such mission in Indonesian context, education activity is aimed to raise up a multicultural wisdom and global awareness of the pupils, so in next time they will be able to contribute in preservation of heterogenity and to develop it for attaining a prosperious life, besides to face globalization current appropiately. In this case, islamic education has a duty in transfering inclusive-multiculturalism Islamic teachings to students so that they are able to appreciate global values of Islam, like inclusivism, humanism, tolerance, and democracy.Islam sebagai agama universal, sebagai agama bagi manusia (umat manusia), atau sebagai agama untuk seluruh dunia karena misi sebagai rahmat untuk semua makhluk. Untuk mewujudkan misi tersebut dalam konteks Indonesia, aktivitas pendidikan bertujuan untuk membangkitkan kebijaksanaan dan kesadaran multikultural global murid, sehingga dalam waktu berikutnya mereka akan dapat memberikan kontribusi dalam pelestarian heterogenitas dan mengembangkannya untuk mencapai kehidupan yang sejahtera, selain untuk menghadapi globalisasi saat ini. Dalam hal ini, pendidikan Islam memiliki tugas dalam mentransfer inklusif-multikultural ajaran Islam kepada siswa agar mereka mampu menghargai nilai-nilai global Islam, seperti inklusivisme, humanisme, toleransi, dan demokrasi.
Education is the process of transforming knowledge to become mature human beings plenary. However, the knowledge that is released from religious values even bring adverse effects, in which the humanity of human demolished. Consequently, the process
of transformation must involve two things at once: the knowledge and values. This is called integrative education. This type of education is not a utopian fantasy but rational necessity that finds justification in philosophical and theological arguments.
The development of science in the Islamic universities requires strong philosophical,ontological, epistemological, and axiological base. The formulation of epistemologycan not be negotiable. From the thought of Harun Nasution, it can be said that “thesource of religion is revelation and the source of knowledge is God’s natural law calledthe sunatullah”. Both come from one source, namely Allah. So between the revelationand sunatullah can not be put into contradiction. Ayat al-kawniyah in the Quran hasencouraged the classic Islamic scholars to study and observe the natural surroundings.The implication of this theory is that any special methodology is not needed to developthe current science. Furthermore Harun said, “because Islam is a religion and culture,and the culture is more than religion, a different research method may not necessary thanthe commonly used.”
It is undeniable that some of Indonesian Muslims understand Islam in radicalism perspective. They used several of means to disseminate this radicalism through organization of cadres, speeches in mosques are managed by their control, publishing
magazines, booklets and books, and through various websites on the internet. As a result, Islamic radicalism has entered the most schools in some areas. If this is not immediately anticipated, it can help in growing the intolerance attitudes among students as opposed
to the purpose of religious education itself
Peace education is a process of acquiring knowledge, development of attitudes, and
behaviors to be able to live mutually respectful, tolerant, peaceful, mutual aid and nonviolence. Peace education that is conducted by “FPUB” is to bring into reality the true brotherhood among the believers that are realized by tolerance-active attitude, honesty,respect for religious freedom and faith. The program is implemented in order to deradicalization of religious groups such as discussion and dialogue among religions, social solidarity action, peaceful action, and prayer together.
This paper addresses the issue of youth succeptability to radicalization that has been a major concern since report finding suggesting high number of youth support and participation in radical group. Using political opportunity theory in social movement
studies, this paper discusses the macro context of radicalization among youth. It shows that changes of social and political andscape in Indonesia has motivated the shift of focus of Islamist movement toward mobilization at the social level as an alternative to failing political activism in parliament. In addition to this macro context, this paper illustrates the forms of social millie in schools that are critical to radicalization in schools. It concludes that the key to radicalization in school does not parimarily lay in religious teaching curricullum, but on condition and activities outside classroom that allow transmision of radical naratives among students
Religious education is a mandate of national legislation that should be implemented in
every school based on the Legislation of National Education System, and as the right of
every studentto receive religious education in accordance with their own religion. This
research is aimed to get sufficient data and information on the management of religious
education in school of the Republic of Indonesia in Tokyo Japan. Specifically this study is
expected to be a policy matter, Firstly, students’ right fulfillment aspect to receive religious
education as stated in Legislation Number 20/2003 About the National Education System
Article 12 Verse (1) point a. Government Regulation Number 55/2007 aboutreligious
education and Religious affair education, and also the Minister of Religious Affairs
Regulation Number 16/2010 on the Management of Religious Education in Schools;
Secondly, the management of religious teachers and religious education learning in order
to meet the Education National Standards as the authority of the Ministry of Religious
Affairs that must be implemented optimally in every educational unit.
Physical or non physical terrorism is a form of radicalization that is considered the most extreme for applying new methods of relative in radicalization religion. The ideological war which is considered as the most advanced form of radicalization is a continuation of the religious world and the radicalization of form since 2000 in Indonesia. To reduce the various forms of religious radicalisation, the formal education is developed in Indonesia. The religious radicalization is a variant of the extreme movement that could
be detrimental to Muslim in Indonesia based on data of literature, media studies and field observations.
Islam is as a universal religion, as a religion for humanity (all humankind), or as a religion for the entire world because of its’ mission as rahmatan li al-’alamin. To realize such mission in Indonesian context, education activity is aimed to raise up a multicultural wisdom and global awareness of the pupils, so in next time they will be able to contribute in preservation of heterogenity and to develop it for attaining a prosperious life, besides to face globalization current appropiately. In this case, islamic education has a duty in transfering inclusive-multiculturalism Islamic teachings to students so that they are able to appreciate global values ofIslam, like inclusivism, humanism, tolerance, and democracy.
Morality shows people’s life quality and how the moral education could influence them. The religious people have assumption that religion always teaches the followers to do goodness and forbid them from doing badness. Islam, in the context of Indonesia, is of
course influenced by the real condition of the society. In relation to this, there is Javanese philosopher, Ki Ageng Suryomemtaram, who thought the character building that is still relevant. He thought, “feeling is the center of everyone’s personality”. Based on his idea
and feeling, he divides them into four dimensions of life
This article is to explore the reinforcement of Pesantren as harmonization agent of religious life, the foundation, strategies, procedures, and the assessment process of harmonization in pesantren "AL-FATAH" Singkawang West Kalimantan. The result of the study discovered that harmonization of religious life was based on the philosophical foundation of Islamic values (Islamic brotherhood/ukhuwwah Islamiyah, crossed-marriage, and collective system/jama’ah), foundation of national perspectives (Pancasila, the 1945 Constitution, NKRI, and Bhineka Tunggal Ika) and theoretical foundation (Islamic education, social culture, character education and the theory of conflict). Strengthening the strategy of harmonization through the achievement of the objectives, planning, the realization of activity in the form of concrete action, the existence of material, media, sequences and well-managed steps. Procedures of harmonization was applied through approach of method and technique, as reinforcement of pesantren as the harmonization agent of religions life. The assessment process of harmonization has not been carried out properly. The foundations, strategies, procedures and process of assessment have an impact on the emergence of P3AHKB culture and its implementation model. P3AHKB culture is the growth and the development of religious/spiritual values, honesty, responsibility, ukhuwwah Islamiyah, cooperation, empathy, social solidarity, respect, love, protect each other, get used to the language of the sunnah, keeping ethics, the formation of security culture, and rising prosperity with its business units and BMT. The implementation model is named "MI-P3AHKB tree."
The aim of this research is to know the charismatic figure of kyai (Dr. KH Ahmad Musthofa Kamal) and his development strategy of visionary pesantren Bidayatul Hidayah Pasuruan East Java that has competitive value, both in national and international level. Therefore, this research is a qualitative research in the form of field research by using interview, observation and documentation in data collection, and using interactive analysis model of Miles and Huberman in analyzing the findings which consist of data reduction, display data and conclusion. The results of this research concluded: Dr. KH Ahmad Musthofa Kamal is a kyai who since his youth has had a high charisma value around the people in pesantren Bidayatul Hidayah Pasuruan which is characterized by the adherence and high commitment of them on him, including in the implementation of his pesantren education policy; And the strategy of developing visionary pesantren which undertaken by Dr.KH. Ahmad Musthofa Kamal at Pesantren Bidayatul Hidayah includes several things: (a). Improving the quality of education process at Pesantren Bidayatul Hidayah through developing the competence of educator with the scholarship inside and outside country, the provision of competence enrichment such as training of Islamic astronomy and pesantren curriculum, developing education facilities of special boarding’s (language, qiroah al-kutub, huffadz lil Qur'an, al-kutub at-turast), and developing visiting teacher program from Middle East-Europe. (b) Improving the quality of pesantren education outcomes in a number of programs, including: strengthening the competence of graduates through entrepreneurship training, and community service, strengthening the network of pesantren graduates as well as strengthening cooperation network among pesantren and world Islamic organization.
In Indonesia, plurality of historical religion, ethnic, culture, and language made national consciousness in the historical course up to now. This phenomenon made public disappointed, especially regarding to the rise of intolerance, and violence. This article
is about the importance of multiculturalism as an alternative to develop peacefully life awareness and togetherness in the context of national and universal humanity. In this case, the multiculturalism necessitates coexistence, openness, recognition, understanding, acknowledgement, and appreciation. The comparison between Indonesia and Egypt in building multicultural awareness, especially through the philosophy of unity in diversity
and Qabul al-Akhar.
This research aims to determine the cultural education values of Islam Nusantara atIslamic Senior High School of Ali Maksum Krapyak Yogyakarta and how those values are taught through education. This researchuses qualitative approach by usingdata collection technique through observation, interviews, and documentation. The process of analysis data used is qualitative. The results of this study show that Islam Nusantara is an Islamic style of Indonesia, a combination of Islamic theological values with the local traditions, culture and customs. There are three pillars in Islam Nusantara, there arethought, movement, and 'amaliyya (action) and there are five signs of Islam Nusantara, namely reform (ishlahiyyah), tawazuniyyah, tathawwu'iyyah, akhlaqiyyah (politeness), and tasamuh;The cultural education values of Islam Nusantara in MA Ali Maksum is the value of nationalism, diversity (pluralism), and the value of NU (tasamuh, tawazun, tawasuth); The madrasah activities consist ofMuludan, grave pilgrimage, halal bi halal, Muharroman, haul of the founder (dies natalis), competitions reading kitab kuning(yellow books), etc., that those are the typical product of Islam Nusantara.
This study is abaut the Mu’adalah Boarding School Policy and the Implementation of curriculum at the Islamic Senior High School (Madrasah Aliyah) Salafi Tremas Pacitan.The educational institution of the Islamic boarding school is an inseparable part of the nationally educational system. This changes the minset and point of view of the previous Islamic boarding school that was considered as a non-formal institution that did-not get good appreciation of its graduates. The research findings show that the mua’adah Islamic boarding shcool has been established as an institution that is equivalent to other formal
educational institutions by the ministry of religious. The status of Salafiyah Islamic
senior high school is stronger. Furthemore, it must be improved directly its educational
quality, teacher competences, and the curriculum implementation of theIslamic Senior
High School of Salafiyah Tremas Pacitan.
This study aims to determine the continuity and change of tradition Pesantren, Study about Network Main Pesantren and Alumni Pesantren in Kabupaten OKU Timur, Sumatera Selatan. This study is a Islamic Educational Sociology research, especially in history of intellectual and Islamic educational institutions in OKU Timur. The approach of continuity and change considers that social phenomena. The result shows that there are three main boarding schools in OKU Timur as a source of tradition pesantren, such as 1). Pesantren Sriwangi. 2). Pesantren Lebak Kajang Lubuk Harjo, Kecamatan Semendawai Suku III, and 3). Pesantren Sukaraja. The three boarding schools are source for the tradition pesantren for more than 20 boarding school alumni in OKU Timur. The source pesantren tradition in OKU Timur, basically based on the same sources of Pesantren tradition, such as the tradition of Javanese pesantren, especially pesantren in East Java.
This research aims to find out: the message, the value of any Islamic education embodied in the story of Cungkring asks Suwarga and the story’s position in relation to the context of people's lives today. Research has found that there are three aspects of the message and Islamic educationa values in the story of Cungkring asks Suwarga created by puppeteer Amudy Nata Prawa. Islamic educational values that include first, the value of worship (worship to Allah), includes transcendenta worship (Ibadah Mahdhoh), the confession (Syahadat) and pray (Shalat). Secondly, social worship. Third, the universal value of education. The Position of the story of cungkring takon Suwarga and its relationship with public life today is able to become an awareness for the media and a reminder of human life after death (tadzkiratul maut) in terms of awareness about life in the hereafter. Message and Islamic educational value contained in the play Cungkring asks Suwarga can be used as a reference for parents and educators to teach Islamic education values to children. Such as education about tolerance, cooperation, honesty, modesty, loyalty, love, responsibility and so on.
This article focused on the efforts of Kiai Haji Dr. Idham Khalid as a leader in the Pesantren Normal Islam Amuntai South Kalimantan. He leads the pesantren in the context that the society need of renewal efforts of Islamic educational aspects in the midst of the country's struggle for independence. This research is important because the Islamic boarding school (pesantren) Rasyidiyah Khalidiyah Amuntai South Kalimantan until today remains maintaining its tradition and at the same time developing it with normal Islam conception to perpetuate it as one madrasah under the largest Pesantren in South Kalimantan. This study used literature and interview as methods. The paper finds that the role of Kiai Haji Dr. Idham Chalid in educational reform at boarding schools occurs by changing its dynamics through proposed and evolutive forms. The forms are: a conservative at the initial phase; reformative in the middle of his leadership and transformative in the period of Pesantren Rasyidiyah Khalidiyah. These findings are based on a number of aspects of education being examined, they are: the aspect of the pesantren education goals by analysing the dynamic of the curriculum, and the flexible aspect by examining its persistency in maintaining classical books of Islam. The latter is to maintain the tradition of moderate clerics in the reproduction of Madrasah (schooling) by integrating the classical books and the modern literatures. Organizational survival strategy was developed by diversifying the variants of boarding school institutions which is influenced by Kyai’s leadership using synergy and collaboration approach to prepare with cadre for organizational sustainability.
The Children traditional games exactly is media that contains high values about the similarity of gender, such as equality value, cooperation value, recoqnition value, tolerance value, dan justice value. The values of gender similarity have ideally been given to the children since childhood. There are three steps of value process of gender similarity in the children traditional games; First, the step of value transformation is to send good information. Second, the step of value transaction is the value education. Third, steps of transinternalization is the application in daily activities.
In addition to offering a new interpretation of hadis that allows violence in the prayer education also shows that the main spirit as the practice of the prophet is prioritizing education by wise and gentle demeanor, not violence. Here it is also proved that, in practice, the Prophet never used force in educating his Companions, but rather gently proved and profound influence in the their souls. Interpretasi baru atas hadis yang membolehkan kekerasan dalam pendidikan shalat juga menunjukkan bahwa spirit utama sebagaimana praktik nabi adalah pendidikan yang lebih mendahulukan sikap arif dan lemah lembut, bukan kekerasan. Di sini tampaklah jelas bahwa, dalam praktiknya, nabi tidak pernah menggunakan kekerasan dalam mendidik para sahabatnya, tetapi justru dengan lemah lembut,dan terbukti membawa pengaruh mendalam dalam jiwa mareka.
This study aims to explore the innovations of Islamic schools in Lombok in the face of the disruption era. SDIT Anak Sholeh Mataram is a representation of a school that made the innovation effort. Data were obtained using the methods of observation, interviews, and documentation. Meanwhile, the theory used to analyze the problem in this study is to adapt the theory of "natural drift." Based on this theory, schools are living systems. The results show that SDIT Anak Sholeh Mataram succeeded in existing and surviving in its interaction and adaptation with its environment. This success was supported by school innovations in the form of a program called "School Culture." This program is a model designed and implemented in order to develop students' personal and social skills. This program emphasizes the practice of religious values in the daily lives of students. Evaluation of "School Culture" is done in writing and non-writing adjusted to the form of activities in the program. The success of this program lies in the active collaboration between schools, parents, the community, and the government. A note for this program is the need to instill awareness in all School Culture activities. This innovative program succeeded in triggering the appreciation of the SDIT shown by the people of Mataram.