Suchergebnisse

Budget policies for Islamic education in contemporary Indonesia, especially in the post-New Order era, are still within the authority of the management of the Ministry of Religious Affairs (MORA) of the Republic of Indonesia. In terms of quantity, the amount of budget obtained is still in the low category compared to the national education budget received by the Ministry of Education and Culture and the Ministry of Research, Technology, and Higher Education. Moreover, the budget received by the MORA is not all for the implementation of Islamic educational institutions but also for other non-Islamic educational institutions which are the responsibility of the ministry. Therefore, this paper discusses the policies of the Islamic education budget in Indonesia and the impacts of these policies on the implementation and sustainability of the quality of Indonesia's Islamic education. This paper exposes that Islamic education policies are always placed at a crossroads. In this context, the Islamic education budget policy is face to face and even contrasted with other policies. The problems with the political policies of the education budget, including those in the Islamic education budget policy in contemporary Indonesia, still need to be continuously monitored, evaluated, and implemented in relation to existing policies to optimize while providing better solutions and contributions.

Biodiversity and flora in this country is a reflection of the variety and variety of natural potentials which in turn also reflect the multicultural potential of each region, ethnicity, custom, language, geography, and many more. Then coupled with the current digital era or what is called the era of disruption, the problem of social conflict that was in the realm of its initial reality, until now has also shifted to the virtual world (both social media, internet and so on). Therefore, Islamic religious education which is identical with religious dogma should also include the multicultural values of the digital era so that people who are dialogical, inclusive, democratic, pluralist, and multiculturalist are born. The purpose of this study is to obtain an acceptable formulation of Islamic religious education learning in a multicultural perspective in the era of the industrial revolution 4.0 or digital era. The research method used in this research is a qualitative research method with a grounded theory approach. Further analysis was carried out using qualitative data analysis by John W. Creswell. The research results and conclusions state that the concept of learning Islamic religious education has a multicultural perspective in the digital era, both from the aspects of educators, students, teaching materials, strategies and methods, evaluation, and learning media must prioritize dialogical, inclusive, democratic, pluralist, and multiculturalist principles.

Globalization lately has an impact on Islamic education of Muslim society. In Indonesia, the Islamic education currently has a great contribution to national development. But it is not easy to achieve the purpose of Islamic education because of a problem with the concept and method of Islamic education itself. This research examines the current Islamic education thought, according to Azyumardi Azra. This is a literature study using content analysis and critical approach. As the results and conclusion, I found that Azyumardi Azra's thought that Moslem people can answer the modernity only by become of Islamic education that Muslims people should answer the modernity by modern education, with integrating between the classical model of Islamic education and modern western education, building the Islamic education more inclusive, liberal, and democratic. Some critics for this, the modernization in Islamic education developed by Azyumardi Azra was influenced by the western thought especially the view of pluralism and liberalization where this view need to criticised within Islamic worldview.

This research raises democratization of Islamic education through application of Islamic Education Institution Management, SBM as a tool for educational institution to realize democratic Islamic education. Law No. 20 of 2003 concerning National Education System and quality assurance through 2005 Law on National Education Standard which all demonstrate the democratization of education. This study uses a qualitative approach by describing application of School-Based Management in Islamic educational institution, and analyzing that application of School-Based Management is a way of realizing democratic Madrasah. The results of the study showed that the reference of implementation of SBM in Madrasah starts from Law no. 2 of 1989, No. 20 of 2003, PP No. 19 of 2005 and PP No. 55 of 2007. The strategy of SBM implementation is autonomy, empowerment, independence and flexibility. While the stages of its implementation are by way of socialization, formulation of vision and mission goals, identification of challenges, identification of functions, SWOT analysis, alternative solutions, quality improvement plan, implementation of quality improvement, and evaluation and monitoring. Implementation of School-Based Management strongly shows the existence of democratization in education, this is reflected in principles of a democratic form of Islamic education including respect for the potential of Madrasah, dynamic curriculum and the creation of synchronization of educational institutions with community as customer.

This article aims to discuss comprehensively the concept of tolerance in Islam later thought in such a way that the concept can be applied operationally in Islamic educational institutions such asIslamic boarding schools and colleges. Methods and approaches used to address this issue are philosophical (phenomenological) and the sociology of education, one of which is the theory of inclusivism Mircea Eliade. In Islam, different thoughts, tribes, and even religion (adherents) refer to fitrah and sunnatullāh of God"s will. For this reason, then, tasāmuh (tolerance) becomes an important doctrine in every religion treatise, including in Islamic education system i.e; 1) to have responsive toward modernization which has been existed in general school institutions under Ministry of Education; 2) to develop sensitive character toward the change through apporiate learning strtategy and developing children psycho-social condition, modernizing learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder; 3) to implement a model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered; 4) to bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values; 5) to develop networking and corporation both national and international to expand informationn access, funding, and other international supports.

This paper discusses the idea of Transformative Islamic Education with Teologi Kalibokong as the illustration. Teologi Kalibokong is used by Moeslim Abdurrahman to describe the disadvantaged situations endured by marginal societies for being exploited by middlemen and capitalists. Nevertheless, those situations cover many aspects including social, economy, education, and politics. From the perspective of Islamic jurisprudence, marginal society becomes a group of people who are less religious. They are presumed as less religious believers. Related to this, Moeslim Abdurrahman introduces the significance of particular theology for the oppressed (al-mustad'afin), which is the building of Islamic theology as the spirit of Transformative Islamic Education that generates people who capable of breaking the impasse of social injustice with critical Islamic and non-judgmental approaches.

A teacher should able to write as supporting element in learning activities implementation. Moreover, teachers also need to do research to improve the professionalism as a teacher. But right now, the culture of writing scientific papers among teachers remains low. Many efforts have been made by government to encourage the spirit of the teacher in writing as like training, but it was not enough if they had done the training but do not directly apply, then training is something useless. So, they need a habituation to write as early as possible before being a teacher as performed by An Najah Islamic Boarding School for Higher Student Purwokerto. They will be accustomed to writing as early as they can. This research can be categorized as field research while the strategy is cross sectional study case. The object are all of activity which belong to writing skill improvement there while the subjects are santri (student) and ustadz (teacher). The technic of collecting data uses observation, interview, and documentation and used Miles and Huberman data analysis methods. This study shows that there are two programs for improving writing skill of Islamic Education santri, namely main program and supported program.

A teacher should able to write as supporting element in learning activities implementation. Moreover, teachers also need to do research to improve the professionalism as a teacher. But right now, the culture of writing scientific papers among teachers remains low. Many efforts have been made by government to encourage the spirit of the teacher in writing as like training, but it was not enough if they had done the training but do not directly apply, then training is something useless. So, they need a habituation to write as early as possible before being a teacher as performed by An Najah Islamic Boarding School for Higher Student Purwokerto. They will be accustomed to writing as early as they can. This research can be categorized as field research while the strategy is cross sectional study case. The object are all of activity which belong to writing skill improvement there while the subjects are santri (student) and ustadz (teacher). The technic of collecting data uses observation, interview, and documentation and used Miles and Huberman data analysis methods. This study shows that there are two programs for improving writing skill of Islamic Education santri, namely main program and supported program.

Abstract This article aims to explore the implementation of full day school in Islamic education in Indonesia. The position of Islamic education in the national education system is a kind of religious character education, so Islamic education in sisdiknas should be able to organize formal education institutions, non formal and informal, from the basic level to college, managed by the government or/and private institution. In this case, the government also creates an organizational structure in running Islamic education programs in Indonesia. Regulation of Minister of Education No. 23 of 2017 about full day school certainly contribute to the conflict of Islamic education in Indonesia because full day school is not accepted by the majority of scholars or the santri because it is realized that the regulation is problematic for Islamic education, especially madrasah diniyah , for students and teachers. Full day school (FDS) program is actually not new in education, such as boarding school education institutions. The education program at boarding school is not only Full Day School (FDS) but full years school or running for 24 hours, where the process of education is not only in formal lesson time. ملخص يهدف هذا البحث إلى اكتشاف تطبيق برنامج مدرسة يوم كامل في التربية الإسلامية بإندونيسيا. إن مكانة التربية الإسلامية في نظام التربية الوطنية كتربية الأخلاق ذات الصبغة الدينية. فلهذا، فالتربية الإسلامية في نظام التربية الوطنية تستطيع أن تدخل وتندرج في التربية الرسمية وغير الرسمية، من المرحلة الابتدائية حتى المرحلة الجامعية، منها ما تديرها الحكومة، ومنها ما تديرها الجهة الخاصة أو الأهلية. وفي هذا تضع الحكومة عن 3102 سنة 32 هيكلا تنظيميا لإجراء برنامج التربية الإسلامية بإندونيسيا. ونظام وزير التربية رقم مدرسة يوم كامل تأتي بالمشكلة في التربية الإسلامية بإندونيسيا، وذلك لأن أكثر العلماء وطلاب المعاهد الدينية لايقبلون نظام مدرسة يوم كامل، لأن هذا النظام يأتي بالمشكلة في وسط عالم التربية الإسلامية خاصة المدارس الدينية، ولم تكن المشلكة في برنامج الدراسات الدينية فحسب، وإنما مشكلة على الطلبة والمدرسين أيضا. والحديث عن نظام مدرسة يوم كامل في الحقيقة ليس أمرا جديدا في عالم التعليم، فعلى سبيل المثال نظام المعهد الديني، فالتربية فيه لم تكن يوما كاملا فحسب، وإنما سنة كاملة أو تسير طوال أربع وعشرين ساعة، حيث إن عملية التربية فيه ليست في أوقات الدراسة أو في عملية التعليم داخل الفصل فقط. Abstrak Artikel ini bertujuan mengeksplorasi implementasi program full day school dalam pendidikan Islam di Indonesia. Posisi pendidikan Islam dalam system pendidikan nasional merupakan pendidikan karakter yang bersifat keagamaan, untuk itu pendidikan Islam dalam sisdiknas mampu memasuki dan menyelenggarakan lembaga pendidikan formal, non forma dan informal, baik dari tingkat dasar hingga perguruan tinggi yang kesemuanya dikelola oleh negeri dan adapula yang dikelola oleh swasta. Dalam hal ini pemerintah juga membuat struktur organisasi dalam menjalankan program pendidikan Islam di Indonesia. Peraturan menteri pendidikan Nomor 23 Tahun 2017 tentang full day school tentu menyumbang konflik pendidikan Islam di indonesia sebab full day school tersebut tidak diterima oleh mayotas kalangan ulama atapun para santri sebab disadari atau tidak peraturan menteri pendidikan tersebut hanya menjadi problem bagi dunia pendidikan Islam khususnya madrasah diniyah, tidak hanya pada program diniyahnya akan tetapi kepada para siswa dan para guru. Berbicara program full day school (FDS) sebenarnya bukan hal baru dalam dunia pendidikan, misalnya lembaga pendidikan pondok pesantren. Program pendidikan di pondok pesantren bukan hanya Full Day School (FDS) akan tetapi full years school atau berjalan selama 24 Jam, yang mana proses pendidikan tidak hanya di waktu pelajaran formal ataupun kegiatan belajar mengajar di kelas.

During the second half of the twentieth century, faithful followers of non-Western religions immigrated into Western European countries. Their children were a challenge for the respective educational system in the host countries. In the Dutch context, the educational system consists of public and private schools in which religion is the most dividing factor. Private schools are largely denominational schools with, as main denominations, Roman Catholics and Protestants, while state schools are presented as religiously neutral. How did this dual system cope with the import of a relatively new religion like Islam? In our contribution, we describe half a century's history of Islamic children in Dutch schools by addressing the following questions. In what way did state and denominational schools on the one hand and the government on the other hand try to include Islamic pupils (and their parents) and facilitate their integration into the Dutch educational system and by consequence into Dutch society? And, the other way around, how did these new comers adapt themselves to the Dutch educational system, and did they stimulate, directly or indirectly, reflection on religion and values? We come to the conclusion that the most influential initiatives came from both Christian and Islamic schools as a consequence of their focus on the importance of the formation of pupil identity and life orientation and that teachers' knowledge about and attitude regarding (religious) diversity are pivotal in processes of learning about and from each other as a precondition for integration into a society characterised by diversity.

One of the legacies of Islamic civilization in India was the Mughal dynasty that had encouraged the new revival of the old and almost drowned civilization. With the presence of this dynasty, the glory of India with Hindus civilization reappeared. Recorded in the history of Islam, the dynasty was established in the middle period. After the mid-over, there appeared three great kingdoms to rebuild the progress of Muslims. Among the major kingdoms were royal Mughal. The third crown can already be categorized as a superpower in those days, because the greatness of the kingdom had been able to organize the economic, political as well as military. Islamic education at this time gained considerable attention. For this purpose, the royal Mughal made the mosque as a place of worship other than as a place of religious learning for the community. The mosque indeed had been provided with scholars who gave various lessons of religious knowledge. In fact, the mosques had also been completed with special rooms for students who wanted to stay for their education. Therefore, almost every mosque developed certain religious sciences with special teachers.

Abstract This article aims to explore the implementation of full day school in Islamic education in Indonesia. The position of Islamic education in the national education system is a kind of religious character education, so Islamic education in sisdiknas should be able to organize formal education institutions, non formal and informal, from the basic level to college, managed by the government or/and private institution. In this case, the government also creates an organizational structure in running Islamic education programs in Indonesia. Regulation of Minister of Education No. 23 of 2017 about full day school certainly contribute to the conflict of Islamic education in Indonesia because full day school is not accepted by the majority of scholars or the santri because it is realized that the regulation is problematic for Islamic education, especially madrasah diniyah , for students and teachers. Full day school (FDS) program is actually not new in education, such as boarding school education institutions. The education program at boarding school is not only Full Day School (FDS) but full years school or running for 24 hours, where the process of education is not only in formal lesson time. Ù…Ù"خص يهد٠هذا اÙ"بحث Ø¥Ù"Ù‰ اكتشا٠تطبيÙ' برنامج مدرسة يوم كامÙ" ÙÙŠ اÙ"تربية اÙ"إسÙ"امية بإندونيسيا. إن مكانة اÙ"تربية اÙ"إسÙ"امية ÙÙŠ نظام اÙ"تربية اÙ"وطنية كتربية اÙ"أخÙ"اÙ' ذات اÙ"صبغة اÙ"دينية. ÙÙ"هذا، ÙاÙ"تربية اÙ"إسÙ"امية ÙÙŠ نظام اÙ"تربية اÙ"وطنية تستطيع أن تدخÙ" وتندرج ÙÙŠ اÙ"تربية اÙ"رسمية وغير اÙ"رسمية، من اÙ"مرحÙ"Ø© اÙ"ابتدائية حتى اÙ"مرحÙ"Ø© اÙ"جامعية، منها ما تديرها اÙ"حكومة، ومنها ما تديرها اÙ"جهة اÙ"خاصة أو اÙ"أهÙ"ية. ÙˆÙÙŠ هذا تضع اÙ"حكومة عن 3102 سنة 32 هيكÙ"ا تنظيميا Ù"إجراء برنامج اÙ"تربية اÙ"إسÙ"امية بإندونيسيا. ونظام وزير اÙ"تربية رÙ'Ù… مدرسة يوم كامÙ" تأتي باÙ"مشكÙ"Ø© ÙÙŠ اÙ"تربية اÙ"إسÙ"امية بإندونيسيا، وذÙ"Ùƒ Ù"أن أكثر اÙ"عÙ"ماء وطÙ"اب اÙ"معاهد اÙ"دينية Ù"ايÙ'بÙ"ون نظام مدرسة يوم كامÙ"ØŒ Ù"أن هذا اÙ"نظام يأتي باÙ"مشكÙ"Ø© ÙÙŠ وسط عاÙ"Ù… اÙ"تربية اÙ"إسÙ"امية خاصة اÙ"مدارس اÙ"دينية، ÙˆÙ"Ù… تكن اÙ"مشÙ"كة ÙÙŠ برنامج اÙ"دراسات اÙ"دينية Ùحسب، وإنما مشكÙ"Ø© عÙ"Ù‰ اÙ"Ø·Ù"بة واÙ"مدرسين أيضا. واÙ"حديث عن نظام مدرسة يوم كامÙ" ÙÙŠ اÙ"Ø­Ù'ÙŠÙ'Ø© Ù"يس أمرا جديدا ÙÙŠ عاÙ"Ù… اÙ"تعÙ"يم، ÙعÙ"Ù‰ سبيÙ" اÙ"مثاÙ" نظام اÙ"معهد اÙ"ديني، ÙاÙ"تربية Ùيه Ù"Ù… تكن يوما كامÙ"ا Ùحسب، وإنما سنة كامÙ"Ø© أو تسير طواÙ" أربع وعشرين ساعة، حيث إن عمÙ"ية اÙ"تربية Ùيه Ù"يست ÙÙŠ أوÙ'ات اÙ"دراسة أو ÙÙŠ عمÙ"ية اÙ"تعÙ"يم داخÙ" اÙ"ÙصÙ" ÙÙ'Ø·. Abstrak Artikel ini bertujuan mengeksplorasi implementasi program full day school dalam pendidikan Islam di Indonesia. Posisi pendidikan Islam dalam system pendidikan nasional merupakan pendidikan karakter yang bersifat keagamaan, untuk itu pendidikan Islam dalam sisdiknas mampu memasuki dan menyelenggarakan lembaga pendidikan formal, non forma dan informal, baik dari tingkat dasar hingga perguruan tinggi yang kesemuanya dikelola oleh negeri dan adapula yang dikelola oleh swasta. Dalam hal ini pemerintah juga membuat struktur organisasi dalam menjalankan program pendidikan Islam di Indonesia. Peraturan menteri pendidikan Nomor 23 Tahun 2017 tentang full day school tentu menyumbang konflik pendidikan Islam di indonesia sebab full day school tersebut tidak diterima oleh mayotas kalangan ulama atapun para santri sebab disadari atau tidak peraturan menteri pendidikan tersebut hanya menjadi problem bagi dunia pendidikan Islam khususnya madrasah diniyah, tidak hanya pada program diniyahnya akan tetapi kepada para siswa dan para guru. Berbicara program full day school (FDS) sebenarnya bukan hal baru dalam dunia pendidikan, misalnya lembaga pendidikan pondok pesantren. Program pendidikan di pondok pesantren bukan hanya Full Day School (FDS) akan tetapi full years school atau berjalan selama 24 Jam, yang mana proses pendidikan tidak hanya di waktu pelajaran formal ataupun kegiatan belajar mengajar di kelas.

This research talks about the compatibility of liberal ideology within Islamic education. The study is aimed at responding the following research questions. (1) What constitutes liberal ideology in Islamic perspective (or widely known as liberal Islam)? What issues are being promoted? (2) What encompasses Islamic education? (3) To what extent does liberal ideology compatible with doctrines and practices within the tradition of Islamic educational system? Which issues are compatible, and which ones are not? This study is aimed at: (1) describing what liberal ideology constitutes in Islamic perspective (or widely known as liberal Islam), including what issues are being promoted. (2) Elaborating what Islamic education encompasses. (3) Examining the extent to which liberal ideology is compatible with doctrines and practices within the tradition of Islamic educational system, which issues are compatible, and which ones are not. This study is mainly a literary analysis of descriptive undertaking. Data provided by previous researchers and all other data relevant with the topic of discussion that are contained in books, journals as well as other types of publications will also be utilized and analyzed. The data were dealt with by using content analysis technique to grasp its real meaning. The findings of this research are as follows: Liberal ideology in Islamic perspective is not what is perceived by many in the social or political terms, but liberalism in the context of Islamic thought in the Muslim world, commonly called Islamic liberalism. Liberal Islam can be described as a critical reinterpretation and reexamination of sharia (Islamic law) and fiqh (Islamic jurisprudence) to make them relevant to contemporary modern life. In other words, it refers to all traditions in the interpretation of Islam whichare based on human reasoning or rational discourse. With regard to Islamic education, it is guidance of physic and mental based on law derived from the religion of Islam aimed at forming the main character according to Islamic measurements. In terms of instruction, Islamic Education is to mean education in all branches of knowledge taught from the Islamic point of view. On theoretical perspective, what liberal Muslim thinkers had championed with regard to women's rights especially with reference to an access to education is in line and relevant with the hope of Islam.On the practical level, however, the right of women in getting an access to education is still problematic. Looking at the reality in Muslim society, we can say that the rights of Muslim women to access education is still not as good as that of men. In some societies in the Muslim countries women's education is deemed unnecessary. Unfortunately, we have to acknowledge that women are still denied the benefit of a proper education in some, mainly patriarchal, Islamic societies.

In the pre-colonial Hausaland, an Islam-based educational system existed for several centuries and had produced leaders, scholars, businessmen, government functionaries, etc. This paper taking Kano as its focus of attention, and generating data through personal discussions, interviews, document analysis and personal experience, examines the Tsangaya system with the aim of bringing light into its untold beautiful features which are from a leaf that could be borrowed and successfully used in the so-called formal system. The paper reveals that the Tsangaya had staged from elementary to advanced and had its distinct of pedagogy and at the top of which there is educational delivery. Some benefits of the Tsangaya found in this study such as the strong relationship between teacher and student, respect for knowledge either for students or teacher, blending activities between teaching and learning and daily morality that can be useful for the modern era.

Budget policies for Islamic education in contemporary Indonesia, especially in the post-New Order era, are still within the authority of the management of the Ministry of Religious Affairs (MORA) of the Republic of Indonesia. In terms of quantity, the amount of budget obtained is still in the low category compared to the national education budget received by the Ministry of Education and Culture and the Ministry of Research, Technology, and Higher Education. Moreover, the budget received by the MORA is not all for the implementation of Islamic educational institutions but also for other non-Islamic educational institutions which are the responsibility of the ministry. Therefore, this paper discusses the policies of the Islamic education budget in Indonesia and the impacts of these policies on the implementation and sustainability of the quality of Indonesia's Islamic education. This paper exposes that Islamic education policies are always placed at a crossroads. In this context, the Islamic education budget policy is face to face and even contrasted with other policies. The problems with the political policies of the education budget, including those in the Islamic education budget policy in contemporary Indonesia, still need to be continuously monitored, evaluated, and implemented in relation to existing policies to optimize while providing better solutions and contributions.