Islamic Education and Religious Community Development

Understanding the context of Islamic education in Indonesia is not enough just to see that Islamic education is a subsystem of national education. However, Islamic education as well as a separate entity which has a tradition and a culture different from the characteristics of academic education in general. Among the substantive characteristics is, that Islamic education is built on the basis of awareness and belief of Muslims to be a devout Muslim person (`abdullah caliph fi al-ard). So, it's normal Islamic knowledge and insight is an absolute prerequisite that must be owned by all Muslims. This kind of awareness and become élan vital among religious leaders that independently facilitate the implementation of Islamic education in the community, both individually and collectively-collegial (religious organization, al-`clock iyah al-diniyah).

Cottage (Arabic: Funduk) or boarding is the most genuine embryos for starting the tradition of Islamic education in Indonesia. Traditional form of Islamic education until now is still persist, despite continuously and massively eroded by modernization, globalization, even the capitalization of education that hit today. However, the most alarming fact of the transformation of Islamic education is not solely on institutional aspects, but rather on the decline of adi noble values ​​that the artery of Islamic education in Indonesia. The most harmful effects are not favorable for the existence of institutional Islamic education is fading values ​​independence and sincerity in providing education by religious leaders. While on the other hand, the shift in orientation towards the leading educational institutions in the fabrication process will only give birth to human beings and robots without the dry value of religious morality.

Such fears are certainly not too much, given the current public expectations of the education system that is more materialistic tendency, rather than ideal-moralistic. It is probable that we have encountered many parents are more afraid if someday his son did not get a proper job, rather than be afraid of his son would be a corrupt person. In practice, it needs to pay attention to education supplay and demand. However, compliance with the demands of society and education should not be sacrificed to accommodate the educational ideals of human humanizing process (humanizing human) and the civilizing process.

In the middle of the intersection that sort of thing interests, Islamic educational institutions are potentially capable of meeting the demands of modern society in a global era, as well as a beacon in strengthening the values ​​and morality of religion. Indeed, entering the 20th century a massive transformation happening in the body of Islamic education in Indonesia. Although not completely abandoned the traditional style boarding school education, but modernization in boarding body has a lot of flavor changing schools into public schools as madrassas. Nurcholish Madjid (late), Abdurrahman Wahid (late), Karel Steenbrink, Zamachsyari Dhofier, and Azyumardi Azra was partially successful enough writer photographing modernization process that occurs in the body boarding until then reborn in the form of patterns of Islamic madrassa education. Institutional transformation in body boarding in many aspects of education reform is to bring a positive spirit, especially with the opening of the Islamic paradigm in capturing the spirit of the times (zeitgeist). This of course is a momentum for Muslims to learn disciplines outside of religious subjects that become the only translation of "al-` ilmi tholabu faridhatun ... " (Duty to study) which shall be understood (fardlu `ayn). While understanding and skills in disciplines outside fardlu kifayah seen, perhaps even sunnah.

Later, a discussion about the existence of Islamic education is no longer dwell on the substantive aspects-academic, but the mengkerucut the formative-institutional aspects. This is because the existence of Islamic education in a variety of patterns and shapes are accommodated in the national education system (Law no. 20, 2003). However, in situations where there is a fusion of Islamic education in the national education system, of course we must continue to strengthen the spirit and ideals of the early Muslim community to fortify the values ​​and morality of religion. Do not let the professional demands of the workplace and into the sole purpose of education, but at the same time forgetting the role of education in transmitting religious values ​​and culture of the nation.

Revitalization of Islamic Education

 In quality, the demands of society in the era of globalization on Islamic educational institutions are no different to those faced by educational institutions in Indonesia in general, given the increasing levels of competition for graduates in the workforce. However, the scope of the vast Islamic education, where its implementation at the school, public schools, and traditionally in schools and assemblies taklim, the better the educational potential. This is considering the use of information and communication technologies (Information and Communication Technology) in education is helpful in improving the education service excellence, both administratively and academically.

Meanwhile, the diversification of Islamic education that is characterized by the strengthening of the discipline of human sciences and social (human and social sciences), and the natural sciences (natural sciences) proves the equivalence of Islamic educational institutions with public schools. Although it is fundamental locus of Islamic education lies in religion and religious education. Precisely thus scientifically graduates of Islamic education institutions are expected to have more value (added value) even comparative advantage (comparative advantage), in the form of insight and knowledge of Islam is relatively better.

Hope to have more value to the institution of Islamic education is certainly not an easy matter. There are a number of requirements that must be met prior to reaching the target. In terms of curriculum, for example, we might not make Islamic institutions could produce graduates who are ideal, when the structure of the curriculum does not provide enough room for strengthening the common areas specifically and intensively, and vice versa. At the level of madrasah and Islamic Higher Education (IHE), the fulfillment of the national curriculum needs to diekstensifikasi the fields of Islamic and foreign language skills. This is not possible if the learning is integrated with patterns without a pesantren (Islamic boarding school). With the pattern of residential education, strengthening professional fields can be carried out simultaneously with the strengthening in the areas of Islamic and character education (moral al-karimah). In addition, interaction between educators and learners with dormitory manager enables the creation of habituation in the use of a foreign language, a spirit of independence, a competitive academic culture, even that is not less important is the aspect of exemplary practice of religion.

Innovation and renewal are also needed in the management pattern of Islamic education. Therefore, in today's global society, Islamic education institutions are required to have a productive performance, effective, transparent, and accountable. On the other hand, the application of good governance and good clean (clean and good governance) is a positive impact of democratization on the level of government which later became the demands at all levels of the organization, including at the level of the institution. Therefore, indirectly, good or poor management of education will have an impact on services to students at all levels of education.

As a result, Islamic education in all types, levels, shapes, and patterns of implementation need to be further strengthened its role: first, from the scientific aspects that need to be made more specific differentiation between the orientation of the development of academic and life skills orientation (lifeskill). Second, in his capacity as a transmitter teachings and values ​​of Islam can be started with a familiarization and practice the teachings of Islam imitation on the institutional level (schools and madrasah). With the strengthening of the two important roles that Islamic education, religious community building constructed systemically, with not only the participation and awareness of the community itself, but also facilitation efforts of the state through the Ministry of Religious Affairs as a regulator of Islamic education in Indonesia.

No comments:

Post a Comment