Education which applied in Indonesia influenced by many factors, for example: government political policy. Government policies ranging from colonial, pre independence day, post independence day until the new orde seemed to ignore Islamic education. This problem causing Islamic education institution have many weakness that have to find a solution. Islamic education institution lack of human resource, management, and fund. Muslims have not been able to optimally actualize Islam transformatively. Islamic education is less attractive to the public. This weakness can be solved due to the struggle of muslims and Islamic figure and the increase of government attention to Islamic education. Thus making various policies and regulations that bring Islamic education and Islamic education institutions increasingly play a role in the implementation of education in general in Indonesia. This can be seen from the number of recitation in hotels, the development of religious music, Muslim Television, Muslim newspaper and many young designer appeared to make a fashion trend in many national and international events.
Al-Ittihadiyah is one of the largest and oldest Islamic organizations in Indonesia. Born on January 27, 1935 ago, Al-Ittihadiyah played an important role in the movement of Muslims, both in education, social, da'wah, and politics. Using a qualitatively descriptive approach as well as referring to primary literartur, this paper aims to determine the modernization of Islamic education at AL-Ittihadiyah educational institutions which include objectives, curriculum and education methods Al-Ittihadiyah. In addition, this paper also explains how the role of Al-Ittihadiyah in social, political, economic and religious fields. The results showed that the education institution presence of Al-Ittihadiyah is very influential in the community, it is shown from the many educational institutions Al-Ittihadiyah ranging from public schools, Madrasah, to the college Scattered throughout the archipelago that has produced many alumni and each of them has been instrumental in the midst of society
The spiritual dimension of religions, in general, is the general feature of those religions and their ultimate goal that they seek to find, jumping over those ethnic, identitarian, or creedal dams that they created, either the whims of writers or the interpreters of sacred texts or the intended desires of those who framed religious laws, and all of that moved away, in one way or another, from the spirit of those religions and God's purpose in this is that of servitude to Him, the bridging of brotherhood, and the reconstruction of the land without oppression, killing or displacement through economic, religious, political, and social services for religion to be a deterrent to civilization and progress, not to be a symbolic basis for oppression, extremism, and the abolition of the other. We researched literature study and approached the phenomena that exist in the source in descriptive analysis and found spiritual values can refine man and give him limitless energies for the sake of goodness, truth, and love. That striving in competition, conflict of interests, clash of desires, and clash of civilizations. would make life a cruel and terrible struggle were it not for the care of God who revealed the Qur'an, guidance, and mercy for people. Accordingly, spiritual security and peace is the real riser of civilizations, and no civilization will arise unless it combines civilization and spirit. Therefore, this nation needs a serious application of Sufism and needs a spiritual education that aspires to charity and calls for virtue and abandonment of vice.
On February 11, 1979, the monarchy rule in Iran was replaced by an Islamic theocracy, and the new government revised textbooks to promote a new identity based on Shia Islam and the Iranian nationalism. Because textbooks are used throughout the world to create national identities and are of interest to educators, an analysis of texts can provide insights into how a nation views itself, others, and its place in the world. Using discourse analysis, this study analyzes an eighth-grade history textbook used in the Islamic Republic of Iran in 2004 to understand the role of Khomeini vis-à-vis the Shah and how the regime's adversaries are depicted. Concepts of grievance and framing are used to analyze the textbook.
The rise of truth claims, radicalism, religious fundamentalism, and the demand of formalization of the khilāfah al Islāmiyah in Indonesia appears to have triggered disharmony in the society and posed threat to the stability of the state. Among the underlying factors contributing to the issue is the approach and method applied in the teaching system of Islamic Education (PAI) which tend to be doctrinal, normative, and exclusive. This has raised awareness of the need to introduce alternative approach in Islamic Education, to accommodate such discourse as multiculturalism, inclusive education based on the spirit of Islam rahmatan lil 'ālamīn, and respecting the cultural diversity of Indonesian society. Nurcholish Madjid is one of the most prominent Indonesian scholars who actively promote new discourse in Islamic education as he introduces alternative approach and methods based on the spirit of Islam. This research focuses on Nurcholish Madjid's thoughts on Islamic spirit and indigenous Indonesian identity, especially the extent to which his thoughts have significance in the contemporary development of Islamic Education in Indonesia. This research employs a qualitative-descriptive approach. The data is collected through documentation and reviews of relevant sources. The data analysis shows that Nurcholish Madjid has important thoughts on Islamic education which can be adopted as new approach in the system of Islamic education in Indonesia. Among his thoughts on Islamic education, based on his grand discourse of Islamic spirit and indigenous Indonesian identity, is the need to introduce new discourses of humanism, egalitarian, democratic and inclusive-pluralist within the system of Islamic education in Indonesia.[Maraknya truth claim, radikalisme, politisasi, dan fundamentalisme agama, serta wacana formalisasi syari'at negara khilāfah al Islāmiyah menyebabkan perpecahan dan mengancam stabilitas negara Indonesia. Persoalan tersebut salah satunya dilatarbelakangi oleh pembelajaran Pendidikan Agama Islam (PAI) yang ...
Most states of today's world are trying to impose the idea of peaceful coexistence among its members. This coexistence guarantees them a quiet and stable life, especially when this society comprises members of multiple monotheistic religions and ethnicities. Perhaps their keenness on the idea of peaceful coexistence is important in achieving security and world peace and absorbing religious and ethnic pluralism. Despite the earlier concept of coexistence, our contemporary society is still dominated by different cultures, some of which have led to the emergence of a culture of violence that has taken many forms and emerged from the womb of terrorism and other forms of societal violence that manifests itself in the behavior of individuals Bullying has recently become a form of growing violence within different communities, becoming a public and clear issue in several places, including family, school, university, street and, social media. The Islamic view of the phenomenon of bullying is based on a deep knowledge vision, characterized by depth, integration, and inclusiveness, and its bet on the need to ensure the right of a human being to live his humanity honorably and freely. International legislation and contemporary global principles have also attempted to pass laws limiting this dangerous phenomenon. In this research, the researchers try to shed light on a recent negative phenomenon that has spread in most countries of the world, namely the phenomenon of ethnic bullying, so that we can integrate the controls of Islamic law and the principles of contemporary education in an in intersectional, to establish rules to reduce this phenomenon and propose several diverse solutions, which eliminate it.
Today the world's leaders and politicians are no longer able to bring peace to the world. It seems the only hope lies in education. In this century, many educational experts have produced many new theories. However, education has failed to bring peace in the world. It is not the fault of the educators and students, but it can be seen that education is often directed by politics and the economy. Through these many bitter lessons, many have begun to realize that education should not only produce great people but must also produce good people. It is clear that if we have people who are smart but only selfish or people with high intellectual abilities but without moral character so that they are prone to corruption then our country will not be peaceful and prosperous. Islamic values are needed in the world of politics, homes, businesses, factories and offices, schools, to this country that we have. Basically, Islamic values exist in all of us and in all aspects of life. It is not violence and selfishness that we need, but love and compassion in the human heart. I think the most appropriate solution to overcome this problem is to return to human education to become a better human being; education based on the one and only God, which is more appropriate, is Islamic education and Pancasila.
This article would like to explain about the relevance between Ki Hadjar Dewantara's concept of education and Islamic education. To get a deep comprehension about the concept of Ki Hadjar Dewantara's education and Islamic education, this research uses qualitative approach and descriptive analitic method, so that the relevance between these two concepts can be seen. The result of this research states that 5 of the 6 components examined from these two concepts of education, have a relevant relation. So, this result indicates that the decline of children's moral quality that occured today is not caused by Ki Hadjar Dewantara's concept, but this is due to the educators who have not been able to practice the concept of Ki Hadjar Dewantara's education well and correctly. Therefore, based on the results of this study, the Indonesian government needs to rearrange the performance of all education practitioners in accordance with the thought of Ki Hadjar Dewantara. Tulisan ini ingin memaparkan tentang ada tidaknya relevansi atas konsep pendidikan Ki Hadjar Dewantara dengan Pendidikan dalam Islam. Penelitian ini dilakukan dengan menggunakan pendekatan kualitatif dengan metode deskriptif –analitis untuk mendapatkan pemahaman secara mendalam mengenai konsep pendidikan menurut Ki Hadjar Dewantara dan konsep pendidikan dalam Islam. Dalam hal ini, akan terlihat ada tidaknya hubungan yang relevan atas kedua konsep tersebut. Setelah diteliti, ternyata hasil penelitian ini menunjukkan bahwa 5 dari 6 komponen yang sudah diteliti dari konsep pendidikan ini, memiliki hubungan yang relevan. Dengan begitu, melalui hasil penelitian ini menandakan bahwa turunnya kualitas akhlak anak yang terjadi di dunia pendidikan saat ini, bukan disebabkan oleh konsep pendidikan Ki Hadjar Dewantara yang tidak memiliki nilai keagamaan di dalamnya, tetapi hal ini disebabkan oleh pelaksana pendidikan yang belum bisa mempraktikkan konsep pendidikan Ki Hadjar Dewantara secara baik dan benar. Maka dari itu, berdasarkan hasil penelitian ini, pemerintah Indonesia perlu menata ulang kinerja seluruh pelaksana pendidikan agar sesuai dengan pemikiran Ki Hadjar Dewantara.
Abstract Several studies show the presence of intolerance and Islamist attitudes strengthened among teachers and students. However, studies on 'radicalization' process among teenagers at school are still limited. We address the issue by analyzing intolerance tendency, examining the religious education at school and revealing the shift of intolerance tendency among students. By conducting mixed methods research in three public schools, this study uncovers seven factors that cause the shift of intolerance tendency: First, stakeholders formulate school vision which endorses religious tolerance in public schools. Second, the school policies that support pluralism and tolerance towards other differences in the school environment. Third, government and school leaders conduct training to provide teachers with knowledge to counter radical teachings. Fourth, teachers integrate local wisdoms in their teaching materials. Fifth, the student activities, particularly Islamic religious activities, which accommodate pluralism and endorse tolerance towards different religions, ethnics and cultures. Sixth, the supervision of books and materials from the internet that contain radical doctrines by parents and teachers. Seventh, involving Islamic mainstream organizations in countering radical ideology and mitigating intolerance in public schools. Regarding Islamist movements at schools, we suggest that religious education, if properly formulated can be used to counter Islamist radicalism at school effectively.Key words: Intolerance, Islamist movements, Radical ideology, Religious, Education AbstrakBeberapa studi menunjukkan adanya intoleransi dan sikap Islamis yang menguat di kalangan guru dan siswa. Akan tetapi penelitian mengenai proses 'radikalisasi' di kalangan remaja di sekolah masih terbatas. Kami menyikapi masalah ini dengan menganalisa kecenderungan intoleransi dan meneliti pelaksanaan pendidikan agama di sekolah. Dengan memakai metode gabungan di tiga sekolah umum, studi ini mengungkap adanya penurunan kecenderungan intoleransi pada tahun 2017 - 2018. Penelitian ini mengungkap enam faktor yang mempengaruhi penurunan intoleransi agama di kalangan siswa. Pertama, para pemangku kepentingan merumuskan visi sekolah yang mendukung toleransi beragama. Kedua, kebijakan sekolah yang mendukung pluralisme dan toleransi terhadap agama lain di sekolah. Ketiga, pemerintah dan pimpinan sekolah mengadakan pelatihan bagi para guru untuk memberikan pengetahuan dalam rangka mengatasi paham radikal. Keempat, guru mengintegrasikan kearifan lokal dalam bahan ajar mereka. Kelima, kegiatan siswa terutama kegiatan Kerohanian Islam, yang mengakomodasi keberagaman dan mendukung toleransi terhadap berbagai agama, etnis, dan budaya. Keenam, pengawasan buku dan bahan dari internet yang mengandung doktrin radikal oleh orang tua dan guru. Ketujuh, melibatkan organisasi mainstream Islam dalam melawan ideologi radikal dan memitigasi intoleransi di sekolah umum. Sedangkan mengenai gerakan Islamis di sekolah, kami berpendapat bahwa pendidikan agama jika diformulasikan dengan benar dapat dipakai untuk melawan radikalisme di sekolah secara efektif.Kata kunci: Intoleransi, Gerakan Islamis, Ideologi radikal, Pendidikan Agama
This paper aims to describe the Islamic education system in Indonesia, Pakistan, Saudi Arabia, sociological issues, and alternative solutions. The method used is library research. Study results: Institutions of Islamic education in Indonesia: Islamic boarding schools, madrassas, Islamic higher education, and non-formal Islamic educational institutions. Sociological problems: misorientation, emphasis on intellectual, verbalistic and centralistic, exclusive, dichotomous, mechanical, methodological and pedagogical crises, depending on government education patterns and issues of relevance. The solution: needed concepts that clarify the basic ambivalence of philosophy, objectives, methods, and curriculum of Islamic education; reformulation of Islamic sciences; creating a more future-oriented education; institutional reconstruction; methodological innovation; fostering research enthusiasm; and integration of Islamic education with general education. Islamic education in Pakistan is divided into three: Quranic School; Mosque Primary School; and Madrasa. Sociological problems: poverty; regional disparity; gender discrimination; lack of work skills education; fund; lack of professional teachers; verbalistic; centralistic; exclusive; dichotomous; crisis methodology; and indoctrinative. Solution: increase cooperation with Islamic countries; integration of Islamic education and general education; Increasing teacher and cleric competency; Campaign for equal rights to education; and Increasing the cost of education. Islamic education in Saudi Arabia includes levels: Basic Education, Further Education: general, religious, and technical; College. Its sociological problems: the Sunni clash with the Shiites; teacher domination; gender disparity; and dichotomous problems. The solution: ijtihad ulama 'Islam across countries helps Saudi Arabia formulate an Islamic education system; and cooperation between Islamic countries.
Iran, as a United Nations member state, has made moral and legal commitments to conform to international human rights standards, including the 1966 International Covenant on Economic, Social and Cultural Rights (ICESCR) and the 1989 Convention on the Rights of the Child (CRC), which address the right to education. This article reviews Iran's commitments to children's educational rights, drawing on the 4-A scheme developed by the former Special Rapporteur of the UN High Commission for Human Rights on Education, Katarina Tomaševski, whereby education should be available, accessible, acceptable, and adaptable. It examines the State's obligation to ensure education is acceptable and adaptable. It identifies a number of legal and political reasons why children are unable to claim their educational rights. It calls for substantial educational and societal reform and the prioritisation of the child's best interests, over those of the State.
