ICIESA 2015 Proceeding Book 3-1

EDITORIAL PAGE
International Conference of Islamic Education: Reforms, Prospects and Challenges 2015 was
held to enrich the education theory and practice in ASEAN, promote the collaborative research
excellence among the competent researchers, open wide opportunities to the academics and the
professionals to endlessly share current issues in education realm, media to accentuate qualified
perspectives to overcome the education dilemmas and sustain the academic cooperation for global
citizen.
Accordingly, we would like to express our gratitude to the audiences who had sent their
papers to be compiled in this proceeding. This proceeding that comprises 62 selected papers
revealing the topics of the Aims and Model of Islamic Education, Teaching Experiences from
Classroom in Islamic Education in IslamicEducation Institutions and Reforming Islamic Institution
in an Era of Globalization.
Finally, we expect that this proceeding can be worthy references.
Malang, December 14, 2015
Editor Team
Foreword
This proceeding is compilation of elected papers written in Arabic, English and Indonesian
languages from the first International Conference of Islamic Education in Southeast Asia:
Reforms, Prospects and Challenges on December, 2015.
The collected papers accentuate the topics of the Aims and Model of Islamic Education, Teaching
Experiences from Classroom in Islamic Education in Islamic Education Institutions and
Reforming Islamic Institution in an Era of Globalization.
For the proceeding publication, we would like to address our gratitude to:
1. Rektor of UIN Maulana Malik Ikbrahim Malang, Prof. Dr. H. Mudjia Rahardjo, M.Si
2. Vice Dean of Academic and Institution Development of FITK UIN Maulana Malik Ibrahim
Malang, Dr. Hj. Sulalah, M.Ag
3. Vice Dean of Public Administration, Plannning and Finance of FITK UIN Maulana Malik
Ibrahim Malang, Dr. H. Wahidmurni, M.Pd
4. Vice Dean of Student Affair and Cooperation FITK UIN Maulana Malik Ibrahim Malang, Dr.
H. Moh. Padil, M.PdI
5. Editors comprising:
a. Prof. Dr. Raihani, M.Ed., PhD (Research Education Analyst at GRM International
for EOPO2/3, Australia-Indonesia Education Partnership)
b. Prof. Syed. Khairuddin Aljuneid, PhD (Professor at the Department of Malay
Studies, National University of Singapore)
c. Dr. Muhammad Zahiri Awang Mat (Assistant Professor of Kulliyah of Education,
IIUM)
d. Jaz Cooper (Lecturer at University of Darussalam, Gontor)
6. Head-Secretary of International Class Program FITK UIN Maulana Malik Ibrahim Malang,
H. Mokhammad Yahya, MA., PhD-Ulfah Muhayani, M.PP
7. Presenters and committees of International Conference of Islamic Education: Aims,
Prospects and Challenges in Southeast Asia.
Finally, we expect this proceeding to be worthy reading and consuming for the readers.
Malang, December 27, 2015
Dr. H. Nur Ali, M. Pd
iv
Proceeding International Conference of Islamic Education: Reforms, Prospects and Challenges
Faculty of Tarbiyah and Teaching Training, Maulana Malik Ibrahim State Islamic University, Malang
December 2-3, 2015
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TABLE OF CONTENTS
Cover page .....................................................................................................................................................i

Editor page .....................................................................................................................................................ii
Foreword.........................................................................................................................................................iii
Table of Contents .........................................................................................................................................iv
AIMS AND MODEL OF ISLAMIC EDUCATION

Construction Qurani Education: Concept and Implementation of Learners Fitrah and
Qolbu Potential in Islamic Education
Syahraini Tambak .................................................................................................................... 771-785
Application of Humanistic Values in Islamic Education: The Challenges of Human

Potentials in Modern Era
Naufal Ahmad Rijalul Alam ................................................................................................ 786-789
Tata Nilai Dan Kehidupan Islam: Tinjauan Metodologi Pembudayaan Nilai Islam
Menembus Kebudayaan Modern
Samsul Susilawati .................................................................................................................... 799-809
Pendidikan Kepemimpinan Dalam Lingkungan Islam

Abd. Rahim Razaq ..................................................................................................................... 810-825
TEACHING EXPERIENCES FROM CLASSROOM IN ISLAMIC EDUCATION ON ISLAMIC

EDUCATION INSTITUTIONS
Introducing Islam to Children with Special Need
Rohmani Nur Indah ................................................................................................................. 827-836
Efektifitas Pembelajaran Buku Fakultatif Arabiyah Li Agrad Khasah

Miftahul Huda.............................................................................................................................. 837-852

Mohammad Samsul Ulum ..................................................................................................... 853-866
Integrating Science with Internalizing Islamic Beliefs in Elementary School (Study in

Islamic Elementary School Insan Mulia Malang)
Faridatul Qomariyah .............................................................................................................. 867-875
REFORMING ISLAMIC INSTITUTION IN AN ERA OF GLOBALIZATION

Integration of Education: Lessons from Islamic Elementary Schools in Surakarta,
Indonesia
M. Abdul Fattah Santoso ....................................................................................................... 876-883
Development of Madrasah in Regional Autonomy (Madrasah Aliyah Case Study in

Yogyakarta)
Mustajab.......................................................................................................................... 884-901
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CONSTRUCTION QURANI EDUCATION: CONCEPT AND IMPLEMENTATION
OF LEARNERS FITRAH AND QOLBU POTENTIAL IN
ISLAMIC EDUCATION
Syahraini Tambak
syahraini_tambak@yahoo.co.id
Islamic Education Faculty of Islamic University of Riau, Pekanbaru

Jl. Kaharuddin Nasution No. 113 Perhentian Marpoyan Kota Pekanbaru.
syahraini_tambak@yahoo.co.id
Abstract: Human potential should be raised and developed through education. Islamic
schoolsshould be able to apply those efforts. Otherwise, the Islamic labels attached to
the schools are only the names that do not affect the process of the development of
Islamic teachings. Therefore, it is necessary to be investigated whether the schools
whichlabel themselves as Islamic schools have been already Islamic or not. This study
only focused on one school, with the formulation are; whether there are basics of the
Qur'anic education about human potential in the practice of education in IslamicJunior
High School Plus (SMP Islam Plus) YLPI Pekanbaru? How basics Qur'anic education
about human potential is applied in the learning process in SMP Islam Plus YLPI
Pekanbaru? The study finally concluded that; Firstly, the concept of Qur'anic education
about human potential possessed by SMP Islam Plus YLPI Pekanbaru is the potential of
nature (with a theology moral lessons and Islamic education) and the potential of
qalbus (such as the subjects of Tahfiz al-Quran, Qur'an, praying in congregation, and
activities of Friday Worship). Secondly, the application of Qur'anic education basics of
human potential in the learning process, this Islamic school, carrying out two potential
that nature and qalbus by implementing a strategy of observation and discussion
method, storytelling and debriefing in learning, linking learning material with the power
of God for increasing faith tauhidullah. Associated with potentially qalbus, Strategy
Tahfiz apply the lessons carried by four things, namely; (1) by way of deposit the rote;
(2) memorization lesson at the house; (3) mutual listening between friends; and (4)
Drilling memory of the correct memorizing method. Teaching the Quranby using talqin
method. Friday worship with creative method, applied by; (1) medoling-way technique;
and (2) action learning. Relating to Friday Creative Worship, performed with the
activities of muhadharah, the art of reading the Quran, Islamic art, and reading the
Quran together.
Keywords:potential,qalbu, fitrah, and the implementation of Qur'ani education
A. INTRODUCTION
Human beings are pedagogic creatures endowed by the God with all sorts of useful
potential for achieving both physical and spiritual perfection. To achieve the perfection,
people are required to get along with others and the universe which are changing
constantly in order to adapt themselves to the environment and sustain life. The attempt
to find true life is called "learning".1Long before human beings were created by Allah
SWT, He had announcedthe news related to His plan of creating man as caliph in the
earth so as to establish and manage the world according to his will. Allah SWT told the
angels that He would create human beings who will be given the tasks as caliphs. This is
confirmed in the Qur'an Surah al-Anàm verse 165, as follows.
1
Naufal Ahmad Rijalul Amal, Konsep Humanisasi dalam Pendidikan Islam: Telaah Deskriptif terhadap
Poetnsi Diri Manusia, Jurnal Pemikiran Islam Afkaruna, Yogyakarta, Vol. 7, Nomor 2 Juli-Desember 2011, h.
128
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He is the One Who has made you the inheritors of the earth and raised some of you in
ranks over others so that He may test you in what He has given you. Surely your Rabb is
swift in retribution; yet He is also very Forgiving, Merciful. (QS. al-Anàm: 165).
Allah endowed human virtues of a quality that distinguishes themselves with the
quality of other creatures. By virtue of the human beings, they are deserves to obtain the
respect compared to the other creatures. As the main creatures and the best creation of
the God, as well as the provision of capabilities, humans are given the task as khalifat
Allah fi al-ardh, that is to be the representative of God on earth.2 To be able to finish the
job on earth as a caliphate, human is given the privilege and the potential that have been
reflected in the story of his journey towards his post. This merit in terms of Islam is
what is referred to as fitrah. M. Quraish Shihab,an Indonesian commentator, argues that
humans fitrah is incident from the beginning or inborn. But humansfitrahitself is not
just limited to the religious nature, although confidence in the presence of the Almighty
is innate in the humans soul and mind, however it cannot be replaced by another. A man
walks with his feet is jasadiyah nature, a man can draw conclusion the premises is
akliyah nature, and a man feels happy in the happiness is nature.3 Based on the opinion
of Quraish Shihab, ut is clear that Allah has determined it turns out as that way.
Humansfitrah is potensial, it means that it can evolve or stagnate depending on
environmental factors both internal environment andthe external environment, namely
the family and society environment.
Seeing the fact recently that there are still many people who do not have full
awareness of their potentials, as well as the goal of their lives that hold the mandate as a
vicegerent on earth. The adult human behavior that lead to more widespread moral
decadence, social issues such as corruption, murdering by mutilation, drug use, illegal
logging which cause landslides and floods. Misery and poverty as a result of lacking of
awareness among people cause many deaths because of hunger, as well as many
conflicts as a result of natural differences in the various things that cause DNA violent
bloodshed.
As in the surah al-Baqarah verse 30 mentions that the angels had concerns and
allegations against the caliphs whom Allah would be created as creatures who would do
mischief on the earth and shed blood because of disputes. This allegation is based on
their experience of the creation of such creatures before, because theybehaved such
ways, or it could be based on the assumption that that would be assigned to be the
Caliphs ware not angels, then surely these creatures must be different from those who
always glorify and sanctify Allah.4
To overcome the problems of humanity as stated above, it is necessary to
understand the basic philosophy of the human being. Besides as a servant of Allah,
human beings were created as the caliphs withphysical and spiritual nature (fitrah). The
nature as disclosed by Quraish Sihab is as a basic human potential that is dynamic, then
2
Baharuddin dan Moh. Makin, Pendidikan Humanistis Konsep Teori dan Aplikasi Praktis Dalam
Dunia Pendidikan, (Yogyakarta: Ar Ruz Media, 2007), h. 63
3
M Quraish Shihab, Wawasan Al Quràn; Tafsir Maudhui Atas Pelbagai Persoalan Umat,
(Bandung: Mizan, 1998), h. 284
4
M Quraish Shihab,Tafsir Al Misbah, Kesan Dan Pesan dalam Keserasian Al Quràn juz amma
vol.15, (Jakarta: Lentera Hati, 2004), h. 124
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nature should be developed so that people can reach God's position as noble creatures
who can carry out the mandate of his caliphate and those who are able to create
prosperity, peace and prosperity for all the thingsof the earth, and genuinely not to be
destroyers and vandals of living cosmos. Therefore, humans should strive to develop
the potential of their bases. The efforts to develop human potential can be implemented
through a process of education, because the human beings are required to do
educational processes.
Education in its broad sense is a process toward perfection of human body function
and spiritual function. Based on Islamic education frame, the function of physical and
spiritual perfection must be based on Islamic derived from al-Qur'an and hadith and
should be in relation to Islamic education. Mohammad Fadil al-Djamali argues that
Islamic education is a process that leads people to the good life and it uplift the humans
degree in accordance with the basic skills (nature) and the indoctrinating ability
(external influences).5 With the process of education, people will gain knowledge that
can grow potentiality. So it can be said that the development of human potentiality can
not be separated from the knowledgeable. Human potential as a caliph and a creature
must have the knowledge contained with Islamic concepts.
In Islam, there are lots of explanation about human potensial. It is a gift from Allah to
mankind as the extraordinary magnitude and it is not owned and conferred upon other
creatures. This is how important the Islamic education imparted to human beings in
order to be able to understand those potentialities. In essence, the Islamic education is
expected to instil skills in real life with people clung to the religious values. This
necessitates that Islamic education should be able to look into the human being in the
whole, not limited to the cognitive potential, but also the affective dimension and
psychomotoric dimension, and still look into the human beings based on their
psychological and antrophological aspects that considering human beings as wise
cultured creatures. Besides Islamic education was necessary to counterbalance the
human natures, both individual or social andservants of Allah, which acts as caliph fi al-
ard.
Humans are creatures whose the most widely storing various potentials. Today,
according to Rijalaul Amal Ahmad Nawfal, the education given to students is more
dominant to make themselves tend to behavingmore individual than socializing with the
surrounding environment. Education product is often only measured by external
changes i.e. the physical and material progress which could increase the satisfaction of
human needs. Educational producthave been changing the production of how to create
intelligent and skilled man to do his job, but not to have a concern and feelings for other
human beings. This is due to the absence of humanist values obtained from the
childrens learning process.6
Based on previous description about humans that to support human success became
caliphs in the earth Allah gives them potential. Potential can be seen clearly, but there
also can be invisible. However, in the reality, the human potential should be raised and
developed through education. Meanwhile, it is also found a number of schools that labels
themselves as islamic schools, however it is not clear whether human potential based on
the Quran has been owned and implemented by the schools. Indeed, schools labels
themselves as Islamic schools should be able to apply it. Otherwise, the Islamic label
attached to them is only as names that does not affect the process of the development of
Islamic teachings. While it must be recognized that in order to spread the values to the
younger generation, education is considered as one of the most importantways.
Therefore, it is necessary to investigate whether the schools involving Islamic label
have been already Islami, or only as the names. In Pekanbaru city there are many
5
M. Arifin, Filsafat Pendidikan Islam, (Jakarta: Bumi Aksara, 2007), h. 17
6
Naufal Ahmad Rijalaul Amal, op. cit., h. 128
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schools labels themselves as islamic schools indeed, such as the Islamic Kindergarten
Plus, Islamic elementary school plus, Islamic Junior high school plus, Madrasah
Tsanawiyah (MTs), Madrasah Aliyah (MA), and Islamic boarding school. Considering this
is very crucial issue examined in the current era of globalization, the problems are
formulated as follows: First, is there a Qur'anic education basics of human potential in
the practice of education in Islamic Junior high School (SMP) Plus YLPI Pekanbaru?
Secondly, how the basics of the Qur'anic education about human potential is applied in
the learning process in Islamic Junior high School (SMP) Plus YLPI Pekanbaru?
This study aims to determine the following things: First, the basics of the Qur'anic
education about human potential in the practice of education in Islamic Junior high
School (SMP) Plus YLPI Pekanbaru. Secondly, basics of Qur'anic education about human
potential is applied in Islamic Junior high School (SMP) Plus YLPI Pekanbaru.
B. METHOD
This study is involved in qualitative-descriptive research that aims to find the theory
of the field. This study will describe the data relating to the formulation of the problems
that have been established in the study. Eventually, it would discover about how the
actual concept of human potential possessed by Islamic Junior high School (SMP) Plus
YLPI Pekanbaru and its implementation in the learning process.
This study was conducted in Islamic Junior high School (SMP) Plus YLPI located at
Jalan Kaharuddin Nasution, Marpoyan Damai, Pekanbaru. This study was conducted
over three months starting from October to December 2014. The subject of this research
is the principal, vice curriculum, student representatives, teachers and students of
Islamic Junior high School (SMP) Plus YLPI Pekanbaru. The object of this study was
human potential developed by the that Islamic Junior high School (SMP) Plus YLPI
Pekanbaru.
Data collection techniques used in this study were interviews. In addition,
observation techniques were also used to look at the implementation of the Qur'anic
concept of education about human potential in the learning process. Observations were
directly direct observation of the object under study, and also indirectly, observations
toward an object through the intermediary of a tool or means, whether implemented in
a real situation.7Meanwhile, the processing techniques and data analysts in this study
carried out simultaneously. Data presentation and data analysis consists of three flow of
activities that occur simultaneously: data reduction, data presentation, and conclusion
or verification.
C. RESULTS
The Existence of Qur'anic education Cultural basics of Human Potential in the
Practice of Education in Islamic Junior High School (SMP) Plus YLPI Pekanbaru
The existence of Islamic learning process have been serious attention of
management Islamic Junior High School (SMP) Plus YLPI Pekanbaru to create students
with Islamic qualities. It can be seen from their seriousness in preparing the atmosphere
and learning environment which are conducive to the development of creativity and
students religious values. Teachers are also prepared so that students potential can
develop in an optimal fashion.
Based on the writers observations in this Islamic school, it was found a few things
related to the concept of Qur'anic education. First, with regard to the potential of fitrah,
Islamic schools provide subjects of moral theology, and Islamic religious education
lessons. Both of these subjects are realized to develop the potential diversity of learners,
i.e. tauhidullah. As we know that fitrah is Allah's creation. Allah SWT created human
beings whosereligious instincts. If the mankind have nomonotheistic religion, then it is
7
Sukmadinata, Meode Penelitian Pendidikan, (Bandung: Remaja Rosda Karya, 2007), h.220
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not fair. If they do not believe inmonotheistic religion, it caused bythe influence of the
environment in where learners were born and raised.
The two lessons above, according to Deputy Head of Curriculum, purposely designed
to develop the monotheistic potential of students to get to know Allah, have true faith in
Allah, and be able to apply the concept of monotheism in the lives. The learning
materials in those two subjects are elaborated with the concepts derived from the
Qur'an that aims to educate studentsto be mankind who have a true faith, do good in the
community, and can conduct themselves successfullyin the purpose of life in this world
and hereafter.
Secondly, regarding to the qalbu potential, Islamic Junior high School (SMP) Plus has
a basic concept of the Qur'anic education, namely the subjects of Tahfiz al-Quran, Quran,
praying in congregation, and activities Friday Worship. These four materials are
designed so that students potential can emerge into their mind to prepare them to be
human beings who have peaceful life and to make them able to direct their lives on the
right path in accordance with the guidance of Allah. Conceptually, this potential is
expected to evolve and then the educators are also expected to apply the concept to
develop the students qalbu potential.
In fact, the basic concept of qalbu potential is not real terms in Islamic Junior high
School (SMP) Plus. But, based on the interviews with Deputy Head of Curriculum, the
indicators that lead to the qalbupotential were indeed found. Because they realize that
the importance of possessing the concept of the qalbu potential by Islamic Junior high
School (SMP) Plus is for guidance in learning and development of students. Therefore,
the qalbu potential of human is associated with consciousness or feeling. Qalbu was
instrumental in bringing physical goodness. If the qalbu is not good (bad), it is likely to
create any mischief. But if theqalbu is good, it will turn into better physical motion. If
the qalbu is not maintained, then they will be in dhalal (darkness) whicheven could drop
their dignity and it is more despicable status than the animals because the qalbu
requires ta'dhib.
Implementation of Qur'anic Education Basics of Human Potential in the Learning

Process atIslamic Junior High School (SMP) Plus YLPI Pekanbaru
The two human potentials (fitrah and qalbu) are based on the concept of Quranic
education basics have been possessed by Islamic Junior High School (SMP) plus YLPI
this Pekanbaru. These reasons make many parents school their children to study at this
school. Although the real result of the interviews did not specifically use this term and
they are not familiar with in designing the curriculum either, however, based on the
classification of the writer, this school has basic conceptsof two potential derived from
Qur'anic education that have been mentioned before.
To apply the basic concepts of Qur'anic education related to these two potentials, the
school prepares a good environment, professional teachers, and good service to
students. The schools has the facilities to support it i.e. the mosquel, a wide field can be
used for sports, 2-storey school building, conducive learning environment, clean
canteens and the laboratories.
Based on writers interviews and observations at this school, it found different forms
of application of the fitrah and qalbu potential concept of Quranic education. Firstly,
regarding to the fitrah potential, Islamic schools provide subjects such as moral
theologyand Islamic religious education. Both of these subjects are believed to develop
students potential diversity, i.e. tauhidullah. To develop the students fitrah potential,
Islamic Junior high school(SMP) Plus YLPI applies various forms of strategies in the
learning process as in the term of talim.
In the concept of Islamic education, the process to develop the human potential was
known as talim. As stated by the Vice Principal of Student Affairs in one interview, the
purpose of talim process it to develop the potential disposition among the students,
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with moral lessons and Islamic education, the teachers are demanded to use a variety of
learning strategies. The first strategy, the observation of natural phenomena and society.
Teachers encourage students to recognize the phenomena occurring in society and the
universe in order to increase students understanding and faith through simple
observation. The second strategy, using propensity method of discussion, storytelling
and debriefing in learning, although in fact other methods are used such as lectures,
drills, demonstrations, and others, but those are used in very little volume. The third
strategy, is to link learning material with the power of God to increase tauhidullahfaith.
Secondly, regarding to the qalbu potential, Islamic Junior High School (SMP) Plus
has basic concepts of the Qur'anic education, which contained in the subjects Tahfiz al-
Quran, Quran, praying in congregation, and the activities of Friday Creative Worship.
Based on the interview with the Vice Principal of Student Affairs, the purpose of these
subjects is to develop the students qalbu potential by implementing various important
activities in the learning process, as follows:
Relating to the TahfizQuran, the teacher asks the students to memorize 2 juzs of the
Quran, namely juz 30 as compulsory and the other juz freelyselected by the students.
Each student is taught the strategy about how to memorize the Quran well and quickly
by professional teachers because the teacher must be the tahfiz 10 juzs of the holy
Quran. Strategies used by teachers in applying this lessonto develop students' qalbu
potential, carried by four things, namely; (1) by way of deposit rote; (2) memorization at
the house; (3) mutual listening between friends; and (4) drillling memorize by the
correct method. These fourth waysare used by teachers to make students loveQuran at
once so that they can recognize the overallMajesty of Allah SWT.
Relatingto the Quranic Education, the teachers teach students to be able to read al-
Quran fluently and in accordance with the rules of correct recitation. To develop the
qalbu potential among students, the teachers at the Islamic Junior Plus YLPI this
Pekanbaru, apply particularcustom at the beginning of each lesson in the morning for 15
minutes that is reading the Quran together accompanied by teachers. Besides, reading
the Qurantogether also conducted afterthey have finished praying, such as the Duha
prayer, noon and Asr.Moreover, additional separate subject on reading the Quran is also
held. The teaching of Quranusing talqin method. Teachers here realize how virtue of
teachingQuran. Through talqin method, teacher keep remind the students in the
beginning of learning process to concentrate on what will be read.
According to the Representative of Students curriculum, the teachers should discuss
the meaning of the surahby asking some questions. Until teachers make sure that all
children have understood the meaning of the surah properly. The teachers of the Quran
must instill in the child's psyche that studying the holyQuran is worship and Allah SWT
will reward enormous. In the teaching of the Quran, the teachers must have a target at
that meeting the child must repeat the verses were taught to read it many times. It must
be considered by the teachers that justify child reading at least one iota. Because of the
few mistakes will be carried into adulthood if they are not corrected. The teachers must
make sure that children are indoctrinated with the meaning of the verses which he
learned by simple understanding, appropriate levels of their wits. In order to avoid
obstacles, it is suggested for the teachers and the students to pray to Allah in order to be
given the patience and persistence intentions.
Relating to prayers in congregation, applied every day by praying in congregation,
i.e.Duha prayer, midday and afternoon prayer. Prayer congregation's activities are
implemented to make all students get used to dothem, and also that they have the peace
of mind and thought that real life is to seek the pleasure of Allah and the Hereafter.
Implementation of prayer congregation received strict supervision of the teacher,
because if they do not control strictly, the students will not implement the praying in
congregation but praying individually. However, according to the teacher, some
students in Islamic Junior High School (SMP) Plus are still found not doing the praying
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seriously. Strategy implementation of this concept in learning implemented by; (1)
medoling-way technique; and (2) action learning.
Relating to Friday Creative Worship, based on the interviews with Vice Principal of
Student Affairs and the observations on Fridays, Islamic Junior High School (SMP) Plus
develop a process for the realization of activities that support the development of
creative potential of worship learners. Creative potential that arises from such worship
is done with the activities that take turns muhadharah appointed by the teacher and
some students conducted on every Friday. Art activities such as reading the Quran is
also carried out to develop a spirit of love for the students of reading the Quran. In
addition, it also carried out activities to develop the spirit of Islamic art in the art of self-
learners. The first thing on Friday was conducted activities of students are reading the
Quran together and they shall have to carry the Quran respectively.
All activities conducted takes two hours every Friday morning. This development
activity is intentionally done in the morning, not in the classroom, and it is intended to
provide freshness and feel of togetherness between all the classes to share, increase
silaturrahim, has a soul of cooperation, and of course to recognize the greatness of Allah
SWT and develop a spirit of love for learners to Allah SWT. All the activities of learners
are developed so that they can become human beings who have the peace of mind which
is very useful in order that they have the emotional and spiritual intelligence.
D. DISCUSSION
Results of the research have been found above. Islamic Junior High School (SMP)
plus YLPI Pekanbaru describes a good formulation for the development of Islamic-
minded students because the school has a basic concept of Qur'anic education about
fitrah and qalbu potential. Although in fact there are other potentials in the Qur'an
which do not belongtoIslamic Junior High School conceptually, However, the Islamic
Junior High School (SMP) plus Pekanbaru have been being the main destination for
parents to entrust and educate their children in this school. Public confidence is
evidenced by the selection the prospective students in accordance with established
standards. Selection is done with three forms, namely the tests of tahsin and Tahfiz al-
Quran, creativity, and personality. The selection is done to look for qualified input from
the community.
In practice, the two concepts offitrah potential and qalbu potential have been
implemented with a variety of strategies that can develop the potential of learners. The
activities carried out by Islamic Junior High School (SMP) plus, based on observations of
researchers, can encourage students to have an understanding of the verses (signs) of
Allahs Power and their love for the cause of Islam. The most important thing of the
application of thestudents potential concepts in daily activities is that they have the
emotional and spiritual intelligence so that learning process can be interpreted
properly and they would find success in life later.
The Concept of the Qur'anic Education Fundamentals of Disposition and Qalbu

Potential Students in SMP Islam Plus YLPI Pekanbaru
Islamic Junior high School (SMP) Plus YLPI Pekanbaru tries to create students fitrah
potential and qalbupotential through basic concepts of Islamic quality and Qur'anic
education. The conceptsare designed to be potential of creativity and religious values .
Curriculum and teachers are also prepared properly so that students potential can
develop to the maximum. In Islam, the potential is very important to be developed so
that students can thrive askhalifah fi al-ard.
Relating to the fitrah potential, this Islamic school provides subjects of moral
theology, and Islamic education lessons. Both of these subjects arebelieved to develop
the potential diversity of students, i.e.tauhidullah (one of the most fundamental themes
in the theology of the religion itself). Lexically, the word din (religion) is derived from
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Arabic which means obedience and replies. While technically, din means faith in the
creator of the universe and the human and practical law in accordance with the faith.
The school is aware that human beings are creatures who have the privilege than
other creatures. The tangible fitrah virtues is to know the fundamentals and know the
reality. The termfithrahis described as the belief of monotheism. As Allah SWT has
described in the Qur'an surah ar-Rum verse 30 " Therefore, set right your face for the
obedience of Allah being one devoted to Him only. The established pattern of Allah upon
which He has created mankind. No change in the created things of Allah. This is the only
right religion. But most of the people do not know.".
The lessons of Aqeedah/Morals and Islamic Education were considered as something
that can develop the potential disposition of the students. For in it there is a concept of
how faith and respect to Allah SWT. Through the materials of fitrah potential the
students are expected to emerge well and the teachers can also apply it easily in the
learning process. Two of these subjects purposely designed to develop the potential of
monotheism to get to know Allah, to have true faith in Allah, and to be able to apply the
concept of monotheism in the students lives. Learning materials in the two subjects,
elaborated with the concepts derived from the Qur'an that aim to educate students so
that they become people who had a true faith, do good in the community, and can
conduct themselves on the success of the destination live in this world and hereafter.
Subjects of moral theology is a discipline that studies beliefs or beliefs about the
basics of Islamic teachings as a guide for the happiness of living in the world and the
hereafter. Morals/Aqeedah education can thus be described in a conscious and planned
as the effort to prepare students to recognize, appreciate and believe in Allah. It is also
expected to create good moral behavior in daily activities through counseling, teaching,
training, and having experience. In the life of a pluralistic society in the field of religion,
education is also directed to the affirmation of faith on the one hand and an increase in
tolerance and mutual respect with other religions in order to realize the unity and
integrity of the nation. Moral theology is part of a clump of Islamic Education subject
which provides education, adhere to the Islamic faith, understand the teachings of Islam,
and practice what it implies as life guidance in daily life. This is done with an emphasis
on planting faith and morality, and avoid moral reproach. Morals/Aqeedah are taught
for the complete life as a human being (insan kamil), it is the man who is not only
concerned current life but also the life of the hereafter as the last destination in all of life.
Relating to qalbu potential, Islamic Jonior High School (SMP) Plus has a basic
concept of the Qur'anic education, namely the subjects of Tahfiz al-Quran, Quran,
praying in congregation, and Friday Worship activities. These four subjects are designed
to make the students can emerge theirqalbu potentialand to prepare them to be human
beings who have peacefullives and are able to direct themselves on the right path in
accordance with the guidance of Allah. Conceptually, this potential is expected to evolve
well. Moreover, the educator are also expected to apply this concept to develop the
students qalbu potential.
Actually, Islamic Junior High School (SMP) plus does not use the real terms of the
concept of term qalbu potential. But, based on interviews with Deputy Head of
Curriculum, the indicators that lead to the qalbupotential were indeed found, as noted
previously. Because they realize that the concept of the qalbuis very important
possessed by the schoolas guidance in learning and students development. Therefore,
the human qalbu potential is associated with consciousness or feeling. Qalbu is
instrumental in bringing physical goodness. If the qalbu is not good (bad), it is likely to
create any mischief. But if theqalbu is good, then will create the better the physical
motion. If the qalbu is not maintained, then he will be in dhalal (dark) which could drop
dignity and status will bemore despicable than animals, and therefore it requires
ta'dhib.
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The concept of the qalbu potential designed by Islamic Junior High School (SMP) plus
YLPI Pekanbaru is based on the concept contained in the holy Qur'an. The school
management is aware that there are some qalbu potentialswhich develop constantly,
namely; Fu'ad, sadr, and hawaa. Each has the potential of their functions regulating the
circulation between the human self as a person with the environment, thought as the
exudes quality interact in three dimensions, namely God, I, and nature. When the light of
qalbu dims, it turns to the darkness, so they will lose a heated flame of love, and
replaced by evil, hypocrisy and the decisions taken over are the nature of Satan.
The Implementation of Students Fitrah Potentials and Qalbu Potentials as the

Basics of the Qur'anic Education in the Process of Learning atIslamic Junior High
School (SMP) Plus YLPI Pekanbaru
The concept of human fitrah and qalbu potential as the concept of Quranic education
basics owned by Islamic Junior High School (SMP) plus YLPI this Pekanbaru, making it
as the goal of parents school their children there. To implement these two potentials, the
preparations of good environment, a professional teacher, and good services to students
are required. At this Islamic school, the implemetation of a variety of strategies to
implement the concept of Quranic education involves fitrah potential and qalbu
potential.
First, with regard to the potential of nature, Islamic schools provide subjects of
moral theology, and Islamic religious education lessons. Both of these subjects is
realized to develop the potential diversity of learners, i.e.tauhidullah. To develop the
potential of learners this nature, Islamic Junior High School (SMP) plus YLPI merapkan
various forms of strategies in the learning process in terms of their study groups. The
first strategy, the observation of natural phenomena and society. Teachers encourage
students to recognize the phenomena occurring in society and the universe, to increase
understanding and faith learners through simple observation.
Observation method is one of the learning strategies that uses a contextual approach
and original media in order to give priority to students who learn meaningfulness of the
learning process. With observation methods, students will be challenged to explore a
sense of curiosity about the phenomena desires and secrets of nature that is always
challenging. Observation method put forward observations directly to the object to be
studied. So that students get the facts in the form of objective data were then analyzed
according to the level of development of students. Items that analyzed student then used
as an ingredient for the preparation of the evaluation of the students.
Observation method is very useful for the fulfillment of the curiosity of students. So
that the learning process has a high significance. By observation of students find the fact
that there is a relationship between the object to be analyzed by the learning material
presented teachers. It is uncommon in conventional learning pattern. In the
conventional learning pattern often teachers deqalbu material that sometimes the
student is able to do it but did not know that what he was doing is useful to him in
realizing his competence. Observation methods assist in the cognitive development of
students who aroused cognitive adaptation. Cognitive adaptation process in the form of
accommodation and assimilation. Another benefit is in order to instill a love for the
environment and nature. Observation methods deliberately designed by the teachers so
that students find and improve tauhidullah, so that the fitrah potential of their human
can thrive.
The second strategy, using propensity method of discussion, storytelling and
debriefing in learning, although in fact other methods are used such as lectures, drills,
demonstrations, and others, but those are in very little volume. The third strategy, is to
link learning material with the power of God to increase faith tauhidullah.
Discussion method in teaching Islamic religious education is a way of mastery
learning materials through the exchange of opinions between the learners appropriate
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knowledge and experience based on democratic and humanistic atmosphere in solving a
problem under the guidance of teachers to acquire joint decision according to the
indicators of learning that has been set. Discussion method is very useful in expanding
the horizons of students. Insights education participants can progress through the
discussion method used by Islamic religious education teachers in the learning process
of Islamic religious education in the classroom. Insight is very urgent for the
development of the intellect and the mindset of students in following the teaching of
Islamic religious education. This insight can make thinking and self-learners to continue
learning as it will increase knowledge and look at a problem not only from one aspect,
but in many ways and aspects. It will then bring up the students to be learners Islamic
thinking in the sense of thinking broad inclusive and not quick to blame others.
Question and answer method is used to develop the fitrah potential to attract
students focus, even when the learners are being seized, sleepy back strong and lost
sleepiness. Classroom atmosphere that is less controllable could be controlled with the
use of question and answer method for Islamic religious education teachers can directly
ask questions and interact with learners. Learners also with this condition necessarily to
necessarily be adjust because of the number of questions that said by the teacher.
This method is directed to stimulate learners to train and develop the intellect
including memory. Thinking of learners need to be developed to provide a good mindset
and have a good frame of mind. Stimulates learners to train and develop the intellect
including memory. When this method is applied, the effect on the initial application may
learners will feel a little uncomfortable because most likely learners accustomed to not
concentrate on learning. This method of question and answer with the teacher providing
stimulus for learners to practice and develop thinking and memory. Not only to develop
the power of thought can also train learners courage in deqalbuing answers, especially
learners often get a sense of awkward questions from the teacher will be lost so that
learners will be more free in expressing the answer.
Storytelling method is also used to develop students potential. Storytelling is a way
of presenting learning material orally with narrate events of human history in the past
concerning obedience to emulate of abandoning sourced from al-Quran and al-Hadith
for use of educational props to increase understanding and personality development of
participants learners.
The story has the allure that can touch the feelings of the students. Because of that
story can actually knit the humansqalbu and feelings and also can affect their lives.
Stories about stories of wisdom is very effective to attract the students attention and
stimulate the brain to work well, even this method is considered good in stimulating the
students mindset. Due to hearing stories, thoughts and emotional make students so
interested in absorbing the message conveyed without forced. This way has been
exemplified by the Prophet Muhammad a long time ago, "he often talked about stories of
the past to his friend with the aim to take the wisdom and lessons".
Secondly, with regard to the qalbu potential, Islamic Junior High School (SMP) plus
has a basic concept of the Qur'anic education, namely the subjects Tahfiz al-Quran,
Quran, praying in congregation, and the activities of Creative Friday Worship.
Developing the qalbu potential of the students are implemented in various important
activities in the learning process, namely:
Tahfiz Quran, the teacher asks the student to memorize the Quran is devoted to two
juzs, namely juz 30 and the other juz is selected freely by the students. Each student is
taught the strategyof how to memorize the surah ofQuran well and quickly. The
teachers who teach tahfiz quran are professional because the they are Tahfiz al-Quran
of at least 10 juzs. Strategies used by teachers in applying this lesson, so that the
potential for developing students' qalbus, carried by four things, namely; (1) by way of
deposit rote; (2) memorization at the house; (3) mutual listening between friends; and
(4) Drilling memorize by the correct methods. These four ways are used by teachers
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tomake the students loveQuran at once so that they can recognize all the Majesty of
Allah SWT.
Various contemporary studies prove that recitation of the Qur'an can keep someone
from various diseases, increase endurance, and promote creativity and relaxation. The
best deed that can be done someone is reading the Qur'an, to apply the Gods commands
and away from God's prohibition. During the experience of interaction with the Quran
in life, someone found a certainty that the Quran has a considerable effect on the human
personality.
It can be affirmed that each verse is read, muse and memorizing it can create change
in life. What about the people who read and memorize the entire Qur'an? There is no
doubt that reading the Qur'an, contemplation, and penyimakan fervently that can
reconstruct a person's personality, because the Quran contains many principles and
solid foundations for building caracter.
Relating to the lessons of the Quran, the teachers teach students so that they are
able to read al-Quran fluently and in accordance with the rules of correct recitation. To
develop the students qalbu potential, a teacher at the Islamic Junior Plus YLPI this
Pekanbaru, apply custom at the beginning of each lesson in the morning for 15 minutes
all learners reading the Quran, accompanied by teachers. Besides reading the Quran on
every finished praying, the Duha prayer, noon and Asr, and also as a separate subject on
reading the Quran. In the teaching of the Quran with talqin method. Teachers here
realize that so much virtue teach the Quran, talqin Through this method, before the
teacher started to read the surah, he should remind children to concentrate on what will
be read.
This talqin method, used to make the students listen to teachers so that readings can
imitate every vowel surahs, when it stops when waqaf on places to stop and how to
pronounce the surah by surah correctly. Qalbus learners into humility ', calm, and
respectful of the reading of the Quran while listening. Train learners to read the Quran
directly from Manuscripts. In addition, it also introduces the students sign waqaf and
terms to improve reading in each verse like, mad, idgham, breadfruit, bold surahs
qalqalah, clarify makhraj (a discharge) each letter, hamzah washal, hamzah qatha 'and
others.
Before the teacher read a surah, he started with small talk that makes students learn
the spirit of the surah and understand its meaning. Play readings of the Quran on
auditory learners with reading humility 'more than once. Learners are asked to read the
surah dismembered piece together more than once. Meanwhile the teacher to justify the
errors that occur in children while reading the Quran. Teacher asked some students to
repeat the surahs that have been read out simultaneously, then sent some students to
another and so on. After that teachers send children one by one to read the Quran,
teacher asked one of the children to read the Quran after he gave an example of reading.
Then ask the other children to do the same, and so on.
According to the Student Affairs curriculum Vice, teachers should discuss the
meaning of the surah to provide children with mild question. Until teachers really know
that all children have understood the meaning of the surah properly. Teacher of the
Quran must instill in the child's psyche that studied the Quran is worship. Allah reward
enormous. In the teaching of the Quran, the teacher must have a target at that meeting
the child must repeat the verses were taught to read it many times. Must be considered
by the teachers that justify child reading lest one iota. Because of the few that will be
carried into adulthood if not corrected. A record for the teachers that children are
indoctrinated with the meaning of the verses which he learned by simple understanding,
appropriate levels of wits. In order to teach avoid obstacles, then let always pray to Allah
in order to be given the patience and persistence intentions.
Relating to prayers in congregation, they apply it every day by praying in
congregation, i.e. Duha prayer, noon and Asr prayer. Prayer congregation's activities
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implemented so that all learners can get used to pray it, and also that they have the
peace of mind and thought that real life is to seek the pleasure of Allah and the Hereafter
eternal worlds apart. Application of prayer congregation received strict supervision of
the teacher, because if not strictly controlled, dikhawatarikan learners implement them
at random. That's it, the students at the Islamic Junior Plus is still found to carry the
origin of completed obligations. Strategy implementation of this concept in learning
implemented; (1) technique of modeling the way; and (2) action learning.
Modeling techniques the way is a learning technique that is implemented by way of
a teacher giving a scenario of sub-topics for the students demonstrated in front of the
class, resulting in skill or dexterity with skill and professionalism. This technique is one
of the teaching techniques developed by Mel Silbermam, a man who was competent in
the field of educational psychology. A technique that focuses on a student's ability to
develop the potential that exists within him. Because students are required to play a role
in accordance with the material being taught. Teachers give students the chance to
conduct or a particular role as it exists in society (social). The students should be given
the opportunity to take the initiative and given guidance or other be more successful.
Thus it is possible qalbus potential learners can develop through the implementation of
the prayers.
Action learning approach is a learning approaches do put an emphasis on the
business provides the opportunity for students to perform moral deeds, either
individually or together in a group. The main purpose of education is a value based on
this approach; First, provide an opportunity for students to perform moral actions,
either individually or jointly, based on the value of their own. Second, to encourage
students to see themselves as individual beings and social beings in the association of
fellow who does not have complete freedom as citizens of a society should take part of a
democratic process.
Relating to Friday Creative Worship, Islamic Junior High School (SMP) Plus develops
a process of the realization of activities that support the development of creative
potential of worship learners. Potential creativity that arises from such worship is done
with the activities that take turns muhadharah appointed by the teacher some students
certainly on every Friday. Muhadharah is an exercise activity speeches or lectures that
focused on the skills of learners in processing grammar rules or anything involved in the
process. Muhadharah activity aims to educate students to be skilled and able to speak in
front of audiences to convey the teachings of Islam. Muhadharah activities that
developed in Islamic Junior High School (SMP) Plus is synonymous with khitabah which
is to discuss and assess knowledge on how to communicate using art or eloquence
(lecture).
In muhadharah, students are taught to speak with mastery, technique, material, and
style that is better able to attract listeners. Through muhadharah activities, students are
trained to speak in front of people (your friends) like a preacher who was preaching his
message to convey messages. Muhadharah is one of the flagship program in Islamic
Junior High School (SMP) Plus these activities are held once a week, using three
languages, namely Indonesian, Arabic and English. Muhadharah activity was held with
the aim that the learners have a stock and the courage to speak in front of many people
and has extensive knowledge when it comes time for them to devote themselves in the
midst of society as well as a role to prevent indecency and evil.
Art activities of reading the Quran is also carried out to develop a spirit of love for
the students of the Quran. It must be recognized that the art of reading the Quran is
very important for students to develop their potential. The students were divided some
people who appear on that day, while others wait their turn at the next Friday. The
students one by one read verses of the Quran to complete. At the end of this activity, the
teacher mentor provides guidance that what they do is in order to bring themselves to
Allah.
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In addition, it also carried out activities to develop the spirit of Islamic art in the art
of self-students. The activity of Islamic art is very important indeed taught by the school
to develop the potential of self-learners, particularly with respect to potential qalbu. Art
in general is the embodiment of wonderful flavors contained in the human soul, born
with intermediary means of communication into a form that can be captured by the
auditory (sound art) vision (literary art / painting) or are born with intermediaries
movement (dance, drama). Islamic art developed in Islamic Junior High School (SMP)
plus YLPI must have the minutes of propaganda through his art offerings namely
through three messages: (1) Tawheed; to uncover and reveal the power, majesty and
transcendence in everything, expression and appreciation of natural beauty, all non-
human helplessness and rely on the God, the principles uluhiyah and 'ubudiyah. (2)
Insaniyah and inqodz al-hayah (save the rights of human and natural life) such as;
condemns brutality / oppression, occupation, deprivation, abuse of authority and
power, combat crime, crime, ignorance, poverty, environmental destruction, advocate
for justice, compassion, natural-social care and so on. (3) Akhlaqiyah and ta'alim Islam
(personality / morality, the concept and practice of Islam) as; the theme of honesty,
devotion, sacrifice, loyalty, heroism / chivalry, solidarity, generosity, humility,
hospitality, wisdom, struggle / earnestness, sincerity and so on. Also the explanation of
Islamic values in a variety of aspects such as the family and community social,
educational, economic, political and so on.
The first thing on Friday was conducted activities of students are reading the Quran
together and they shall have to carry the Quran respectively. Reading the Quran is
directed to all the students get closer to Allah SWT. Reading the Qur'an is one of the
main worship because it provides many benefits to both readers read fluently or
not.Reading the Qur'an carried out by the students are expected to bring tranquility to
him. "Do not gather sauatu people in one of the houses of Allah, while they read his
books and studying it, but they will be overflowing with tranquility, dicurahi grace, filled
with the angels, and disanjungi by God before the creature and in his side." ( HR. Abu
Dawud). And whose qalbus find satisfaction in the remembrance of Allah. Remember,
just a remembrance of Allah do qalbus find satisfaction.
All the above-mentioned activities carried out in the morning about two hours every
Friday. Development activity is intentionally done in the morning, not in the classroom,
is intended to provide freshness and feel of togetherness between all the classes to
share, increase silaturrahim, have a soul of cooperation, and of course to recognize the
greatness of Allah SWT and develop a spirit of love for students to God SWT. All the
activities of students are developed so that they can become human beings who have the
peace of mind which is very useful in order that they have the emotional and spiritual
intelligence.
E. CONCLUSION
Based on the description above can be concluded that; First, with regard to the
concept of Qur'anic education about human potential possessed by Islamic Junior High
School (SMP) plus YLPI Pekanbaru is the fitrah potential, this Islamic school provides
curriculum with subjects of moral theology, and Islamic education. Besides the fitrah
potential, there is the other concept namely the qalbu potential.Islamic Junior High
School (SMP) plus has a basic curriculum Qur'anic education, namely the subjects Tahfiz
al-Quran, Quran, praying in congregation, and Friday Worship activities.
Second, with regard to the application of Qur'anic education basics of human
potential in the learning process, this Islamic school, carrying out two potential that
fitrah and qalbu. Relating to the fitrah potential, this Islamic school provides subjects of
moral theology, and Islamic education. Both of these subjects are realized to develop the
potential diversity of students, i.e.tauhidullah. To this applied strategy of using
propensity method of observation and discussion, storytelling and debriefing in
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learning, and linking learning material with the power of God to increase faith
tauhidullah. Associated with potentially qalbus, Islamic Junior High School (SMP) Plus
has a basic concept of the Qur'anic education, namely the curriculum subjects Tahfiz al-
Quran, Quran, praying in congregation, and the activities of Friday Creative Worship
activities. Strategies to apply the lessons Tahfiz done with four things, namely; (1) by
way of deposit rote; (2) memorizing at the house; (3) mutual listening between friends;
and (4) Drilling memory the correct method. These fourwaysare used by teachers to
students to make them loveQuran at once so that they can recognize all the Majesty of
Allah SWT. With regard to the lessons of the Quran, the teachers teach so that students
are able to read the Quran with talqin method. With regard to prayers in congregation,
applied; (1) modeling-way technique; and (2) action learning. Relating to Fiday Creative
Worship, performed with muhadharah activities, the art of reading the Quran, Islamic
art, and reading the Quran together. All the activities of students are developed so that
they can become human beings who have the peace of mind which is very useful in
order that they have the emotional and spiritual intelligence.
Based on the above results can be given important suggestions for the various
parties to take the wisdom and lessons. This research is expected to be useful: First, for
the Department of Islamic religious education at the College of Islamic Religious in
Indonesia in order to formulate Qur'anic education system. Second, for the observer
education majors schools of Islamic religious education in order to participate based
educational system in the city of Pekanbaru. Third, for schools that labels themselves as
Islamic schools in order to implement the Qur'anic values in the education system.
Fourth, for all people who want Islamic schools implement Qur'anic values in the
education system. Fifth, for parents are suggested to choose and pay attention to let
their children at Islamic schools that actually implements Qur'anic values in the
education system to prepare the education for their children.
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APPLICATION OF HUMANISTICVALUES
IN ISLAMIC EDUCATION;
THE CHALLENGES OF HUMAN POTENTIALS IN MODERN ERA
Naufal Ahmad Rijalul Alam

naufal.ahmad@umy.ac.id
Department of Islamic Education, University of Muhammadiyah Yogyakarta
Abstract
Education is a medium to change the characteristic of human beings to reach
their perfection. In Islam, the ultimate goal of education is to uphold
humanistic values that are embedded in every individual. This article
attempts to analyze the application of Islamic concept of education by
putting emphasis on the process of humanization. It is argued that the
function of education is not only to provide cognitive knowledge for
students, but also to introduce to the students humanistic values and
principles. Humanitzation in Islamic education means that students are
taught how to develop good character and personality. This is the challenge
of development and progress in all lines of life that produces some of the
social changes that are large and comprehensive on human life and lead to
social change. Education is charged on the human values of self learners.
Humanistic values that are embedded in Islamic education include: religious
values, togetherness, and partnership.
Keywords: Humanization, humanistic values, and Islamic education.
A. INTRODUCTION
The discussion about Islamic education is essentially a dialogue about a
completely human, the human as well as executive education andthe object of
education in other side. Human beings are multidimensional, not only human beings
as subjects theologically who has the potential self in developping a pattern of life, its
also become the object of a whole wide and forms of activity and creativity.
Based from the thesis, the implementation of education must contain many
aspects of human and religious values. Refer to the opinion of Nurcholish Madjid, that
human values has not conflict with religious values and religious values is impossible
contrary to human values1. In reality, the education system just focus and giving more
pressure on the teaching of science, lack of attention to social problems learners.
Whereas education means as well as the process of socialization, that is to say
education is expected to form a social man who can get along with our fellow human
beings in spite of differences in religion, ethnicity, that certainly consistent with
religious values.
Today, education provided to the students more dominant to make themselves
tends to be more individual than socializing with their environment. The products of
education was often only measured by external changes, either the physical or
material progress which could increase the satisfaction of human needs. The
productsof education changed, transforms to produce intelligent and skilled man,
that unfortunately didnt have a concern and feelings of fellow human beings, cause of
disappearance of humanist values obtained from the child's learning process.
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Islam most highly emphasizes the education to "humanize learners" in the real
sense. Bustani A. Gani and Zainal Abidin, in a book written by Yusuf Al-Qaradawi,
Islamic Education and Madrasah Hassan Al-Banna2 explained that Islamic Education
was understood by educate person holistic, intellect and heart, also spiritual and
physical, character and skill. In the development of human thingking, the important
was not achieving the maximum, but optimal, by directing potential of the human
mind to the good. Making the human more wises must be equipped with humanizing
behavior. By mastering language well and an introduce good literature, art, and
history, the children set up to recognize patterns of values widely, whereas eventually
they was able to examine the attitudes and behavior itself against the symptoms of
socio-economic, political and cultural society. Its all in order to find ways to improve
the social imbalance, by means of its own humane method, which prioritizes the
cooperation between educators and students and between theory and practice are
taught in life.
B. THEORETICAL REVIEWS
This article uses three philosophy theories, namely: pragmatism, progressivism
and existentialism3. The main idea of pragmatism in education is to maintain the
continuity of knowledge of the activity that is intentionally changing environment4.
Education is a life and democratic learning environment that makes everyone
participates in the decision-making process in accordance reality of society.
As for the idea, progressivism was influenced by pragmatism that emphasizes the
freedom of self-actualization for students to be creative. These ideas emphasize the
needs and interests of the child. Children must actively build up the experience of life.
Learn not only from books and teachers, but also from the experience of life5. Basic
orientation progressivism theory is its attention to children as learners in education.
Theory of existentialism emphasizes the uniqueness of individual children rather
than progressivism which tend to understand the child in a social unit. Child as a
unique individual. This view of the uniqueness of the individual is to deliver humanist
circles to emphasize education as a quest for personal meaning in human existence.
Education serves to help individuals to become human selfhood free and responsible
vote. Human freedom is a pressure existentialists6. With these freedoms learners will
be able to actualize its full potential.
THE RELATION BETWEEN HUMANIZATION AND ISLAMIC EDUCATION

According to KBBI7, humanization means humanizing or the cultivation of a sense
of humanity. It is equal with humanization that derived from the Latin means
ancients humanus humane, cultured and refined. The humanities values issues
related to value us as homo humanus or cultured human. While the humanist in KBBI
defined; 1) those who yearn and struggle for the realization of a better social life,
based on the principles of humanity; a servant of the interests of human beings; 2)
adherents of an understanding which is considers the human as the most important
objects8.
Islamic education attempts to educate and teach Islamic values embodied in in
order to become a way of life for humans9. Thus, humanization in Islamic education
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seeks to instill Islamic values towards the human nature through education.
Education cannot be separated from its objectives, which is discusses the properties
of origin (nature) of man in Islam perspectives, because in humans itself that aspired
to something instilled by education. Education also aims to improve the quality of life,
both as individuals and as a group in society. According to al-Ghazali views, the
purpose of education is an approach to Allah, without any feeling of pride and
superiority10.
In ancient Greek culture, education is illustrated as the processing of farm land
where are the seeds can grow well and produce fruit. Education is a concerted effort
to humanize the man, shaping the character that they become personally virtuous,
respectable from their intellectual culture. In other words, education is the process of
humanization, in the sense of treating the potential of a person to be more humane11.
Humanization of the elements in the overall education means education that reflects
the integrity of the human being and to help people become more humane. The
concept of education more emphasis on students personality development than teach
certain skills in using in types of work12.
It can be argued that the humanization put human completely, learners are able
to examine their own attitudes and behavior of the symptoms that occur in the
vicinity. Education is able to answer basic things about human existence and the
universe requires role and responsibilities of them. Here, the people are required to
participate in finding and developing the values of life and cultural norms13. The
process in Islamic education intends to construct human beings who have a true
humanitarian commitment, human beings have consciousness, freedom, and
responsibility as an individual human being, but not lifted from factual truth that he
lives in the community. Further, moral responsibility to the environment, devote
himself for the benefit of society14.
THE HUMAN IN ISLAMIC WORLDVIEW

1. The Basic Concepts of Human
Human are pedagogic creatures endowed by Allah who had useful potential for
achieving both physical and spiritual perfection. To achieve them perfection, people
are required to get along with others and the universe that is constantly changing, so
it can adapt to the environment and sustain life. Attempts to find herself is called by
"learning"15.
Humans are creatures that most stores various mysteries viewed from any side,
both in the nature, behavior and potential, which is more interesting to study and
never expire as long as people are still ending in the world. Although humans are able
to mobilize all the attention as well as the ability to know him, the man is only able to
know a part of him. In fact, people do not understand his existence, which is known to
only a certain part. A Prophetic tradition states that anyone who knows the human
self (nafs), he will know the Lord (Rabb). First, the multidimensional human beings;
and secondly, to be able to understand the multidimensional self that requires a
person to achieve a level of insan kamil or a perfect man. Thus, one would not
understand him unless commensurate with the level of humanity16.
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According to Hanna Djumhana Bastaman17, there are at least three things that are
specifically marked Islamic insight about human beings: First, the Qur'an gives high
respect for human dignity with the nickname of honor as Khalifatu Fil Ard (Baqarah:
30). Secondly, human nature is sacred and faithful. Third, the Qur'an states the
existence of the human spirit in addition to the body and soul. This spirit existed
before humans are born, as long as he lived, and after he died.
Islam views the human from the six; first, human as a servant of Allah. The
purpose of Allah made man on the earth is for people to serve Allah or be a servant of
Allah, as the man who always obey on command. Allah says:
"And I did not create the jinn and mankind except that they may serve Me." (Adh-
Dzariyat: 56).
Second, human as a noble creature. Allah created human as a receiver and

executor of his teaching, because the man placed in a glorious position, Allah says:
"And verily we have honored the children of Adam, we lift them in the land and in the
oceans, we give them rizqi of good things and we were exaggerating their perfect excess
over many we have created." (Al-Isra`: 70).
Third, human are caliph on earth. According to Islamic views, human is a personal
or individual, family, formed friendships, and a servant of Allah. Also human are
natural preserver around, the representative of Allah, on the face of this earth. This
view comes from the word of Allah:
"Remember when the Lord told the angel; Behold, I am about to make a vicegerent on
earth." (Baqarah: 20)
Fourth, human had a responsible. As a consequence, Allah gives notch equipment

and tools necessary human, its mean human are also required to take responsibility
for what Allah did. Allah says:
"And verily, you will be asked about whatever you do." (An-Nahl: 93)
Fifth, human are user and custodian of natural preservation. Allah has given man-
completeness completeness of such potential physically and mentally and religion
that are not owned by other living beings. So people are given the burden of the task
of maintaining, utilizing and preserving the natural surroundings. That is the task of
man on earth to maintain and manage the universe. Allah says:
Meaning: "It is Allah, who created all what on earth for you." (Baqarah: 29)
Sixth, human beings should and can be educated and educate. Humans are
creatures of Allah who since birth has brought the potential can be educated and
educate. That's as one of the most fundamental characteristics of the profile and
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image of man. Human have the potential that causes him to have the title of being the
most noble. Potential gift of Allah is the nature, the form or shape of the container
that can be filled with a variety of abilities and skills. This disposition is not happen
by other creatures.
The involvement of human who are always in need of education is a reflection of
the effort for them to be creatures cultured, because technically, the purpose of
education is to cultivate or nurture man being cultured. Man is the most perfect
creature, able to maintain its perfection so that not the same as other creatures, such
as animals that are not rational beings.
2. Fitrah as Basic Humans

One of the important human dimensions assessed in relation to the educational
process is nature. Education is essentially a human activity and efforts to foster and
develop their personal potential in order to grow optimally18.
Etymologically, nature means clean and pure. Hasan Langgulung19 describes
nature as a good potential. It is based on an analysis of the hadith of the Prophet:
All children are born in a state of nature. Then parents that cause children to be Jews,
Christians or Zoroastrians. (HR. Muslim).
According to him, the sense of making the Jewish, Christian or Zoroastrian could
significantly had a misleading. Mother and father (natural surroundings or
environment) has been damaging and misleading nature of the sacred origin and
should thrive in either direction. In Arabic "nature" that means holy or good nature.
Allah says:
"So facing your face with a straight to the religion of Allah; (still above) the nature of
Allah that has been created man in the nature. no amendment in the nature of Allah.
(That's) straight religion; but most people do not know."(Ar-Rum: 30).
The verse can be understood that what is mean by "nature" is a creation of Allah,
that man has been given by Allah is good potential, but the potential itself is useless if
it is not used (exploited). Islam views that human basically have the nature of a good
character, and always wanted to go back to the real truth and be reunited to Allah.
This is the concept of human nature in Islam, which believes the existence of Allah as
Allah the creator as well as the infinite reality. Human potential has always wanted to
put forward as human nature, but is often hampered by environmental occupied.
Nature is meant here is the same with the nature mentioned in the Hadith narrated
by Bukhari-Muslim above, namely the potential to become a Muslim not become
idolatrous.
View of nature in Islam represents an explanation of the convergence theory
pioneered by William Stern, who believes that nature and the environment together
determine the development of the human personality. The development of human
personality is the result of cooperation between internal factors (heredity) and
external factors (environmental factors), including education20.
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Islamic education experts generally confirms this theory, basing his view on the
message of the Qur'an besides ordered believing their destiny, humans do endeavor
to change his fate. As Allah says:
Meaning: "Indeed, Allah will not change the state of a people so that they change the
existing situation on themselves." (Qur'an, Ar Ra'd: 11)
Justification convergence theory is also based on a hadith of the Prophet narrated

by Muslim, as stated above, which explains that a human child born in a clean state
(fitrah), the father of his mother (surroundings) that cause children to be not pure.
Al Ghazali defines nature as a human nature from birth to have the privilege as
follows: 1) believe in Allah, 2) the ability and willingness to accept the kindness and
heredity or the basic ability to receive education and instruction, 3) the impulse to
know, to look for the essence truth, 4) a biological dimension, either lust or instinct,
and 5) other forces and human qualities that can be developed and refined21.
3. Human Dignity
As the most beautiful and highest creatures, human encourage to progress and
develop. Therefore, humans must determine and change their own destiny, to live
with pleasure and happiness, or the havoc and misery. To achieve all this, there are
symptoms of fundamental existence and human either individually or in groups,
namely: First, the similarities and individual differences. This fact can be seen where
people with each other at the same time there is a difference equation. In terms of
similarities, they require food and beverages as well as fresh air, require a pleasure
and happiness, and so on. On the other hand, the differences found in every human
are physical appearance. The quality of the difference was very simple. In fact, if it
traced and compared with other, it will look a thousand and one more subtle
differences. This brief illustration has implications instructive that in a process of
education, it is natural that found individual differences, which in reviews of
psychology known as differential terminology individuals22.
Secondly, everyone needs others. Nobody obtain a pleasant and happy if there
never was a role someone else against him. A baby who is born into the world needs
another person so that he can continue to live and develop being a human.
Third, life requires rules. Human lifes on earth is not random and arbitrary, but
follow certain rules. In certain community, everyone always bound by what is called a
social contract, which is a set of rules or traditions which agreed to implement. To
follow rules that apply even have to pay attention to the condition and situation of the
parties concerned. All rules and regulations were basically aimed to achieve human
happiness itself, both individually and in groups.
Fourth, the life of the world and the hereafter were not merely mortal life on
earth, but also reach out to the life in the hereafter. More human aware of his links to
Allah, the consciousness that will ultimately dying the human, both individuals and
groups. Humanitarian activities, both daily and long-term, given a color that is not
just today alone, but reaching far into the future.
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4. Human Potential
Human have two characters at once, so with these two characters; good and evil.
Good and evil of human are caused by piety and crime of his owns soul. In this case,
Allah inspired the two potentials simultaneously against human are good (taqwa) and
evil (fujur), as set forth in His Word:
"And the soul as well as the improvement (creation), then Allah revealed to the soul of
the (way) wickedness and piety." (QS. As-Shams, 7-8).
Therefore, humans need a good education to develop the good potential and
eliminate the evil potential in order not implemented into life. The human soul tends
to the good works and the things that are good all-round human nature. The
existence of two tendencies, humans should be able to choose between the options
facing the world. This raises the idea of freedom and human responsibility. Freedom
for choose and be responsible, and bear the consequences of his choices. Human are
creatures who have a mind (ratio) that it can make their choice, and not difficult to
explain that he had a consciousness which is based on feelings.
Conscious means, actively understand, which in itself there is a potential
intellective (power understand) and the potential for selective (selecting) that has the
breadth and perfect freedom of other living creatures. Although the freedom of
human beings to will, to keep in mind that humans also have limitations that must be
addressed wisely. Islam strongly recognizes human freedom, because freedom can
human beings develop aware of the good and evil that always surrounds his life and
should know how to react.
HUMANISTIC VALUES IN ISLAMIC EDUCATION

Education, theoretically contain a definition of "feed" the soul of the students to
get spiritual satisfaction. It is often interpreted by growing basic human ability23. To
be directed to the growth in accordance with the teachings of Islam, the proceeds
through the Islamic educational system, institution and curricular system. The
essence of dynamic potential in every human sits in faith or belief, science, morality
(morality) and experience. The fourth potential is becoming essential functional
purpose of Islamic education and became the focal point of the circle of Islam to the
educational process to achieve the ultimate goal of education, the adult human or a
Muslim believer, muhsin, and muhlisin muttaqin.
Al-Ghazali argued, that education is a process of humanizing mankind since time
it happened until the end of his life through a range of science presented in the form
of teaching gradually, where the teaching process is the responsibility of parents and
society towards approaches to Allah so that it becomes a perfect human24.
With the education, people can understand and interpret the environment it
faces, so they was able to create a high civilization in his life. As described by Noor
Sham in Hanun Asrohah25:
"With education, human should be cultured, and with the educational process, human
down to a level of personality development in order to be creative and productive in
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creating culture. Technically, the education is to cultivate human or human foster that
culture ".
The basics of Islamic education, principally laid on the basics of Islam and the
entire culture device. The basics of formation and development of Islamic education
is first and foremost of course is the Qur'an and Sunnah. Qur'an provides a very
important principle for education, which is a tribute to the human mind, scientific
guidance, not against human nature, and to maintain social needs.26 The other basic
of Islamic education is social values that do not conflict with the teachings of the
Qur'an and Sunnah on the principle of bringing expediency and keep the risk for
humans. On this basis, the Islamic education can be placed in a sociological
framework, in addition to being a means of transmitting cultural inheritance of
positive social wealth for human life.
C. DISCUSSIONS
1. The Challenges in Modern Era
Education cannot be separated again by humans. Education is a series of
processes towards human perfection in living his life in this world and hereafter.
Humanistic education is absolutely human position as creative actors who also have
the freedom to think for translating an accepted science or in a free Islamic education
interpret their own source of authentic Islamic teachings in the Qur'an and Sunnah27.
Today, where the human live in modern era, human was given the freedom to
choose being a human who is really going to reach perfection with its potential or
even otherwise being a human who will be the losers in life, live their lives with no
real peace of life. Islamic education itself aims to humanize human, in the sense that
humans will be back with the nature of events became caliph in the earth and going
back to the creator with perfection as a perfect human. Based form three learning
outcomes; cognitive, psychomotor, and affective, sometime people just considered
cognitive and psychomotor, while more basic as the realm of affective neglected.
Further, many people become smart and big for his intelligence, but the
intelligence was used to perform actions incompatible with the nature of creation.
This is where the importance of humanization that much to do with personality or
values of humanity. Every human being is able to know and realize that life is a
"process of becoming", "process of change" and "evolving process"28. J. Drost see
education must begin with respect for the freedom, rights and powers of individuals.
This effort means assisting young people to share their lives with others in order to
be able to understand and appreciate that theirs most valuable are human respects.
Thus, education and teaching in schools trying to change young people views on
themselves and other creatures, systems and structures of the community in which
he resides29.
With humanization, students can develop and enrich his personality as a huma,
because education is a restraint towards wisdom. One of behavior of humanistic in
educational environments is social freedom of the child will increase. Terminology
social freedom means that social freedom was essentially limited nature, because
humans are social beings. Humans have to live with others essentially each human
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has a personality and the independence of the space. However, these freedoms are
positive-constructive dimension values education, not freedom according to the
learners. For freedom in their perspective could be infinite freedom. In this case, the
students had been free to educate themselves so they can find what happened with
them. Provide freedom may lead to discipline that manifests from within the
individual, not the discipline of artificial born by outside influence for fear of the
various rules and sanctions.
Humanization of Islamic education has always stressed on the development
potential or nature which is according to Al Ghazali; first, being closer to Allah by self-
consciousness. Second, exploring and developing human potential through education.
Third, realizing human professionalism as a caliph. Fourth, creating human with has
noble morality and the sanctity of life. Fifth, causing people to be more human in
developing human qualities.30
2. Humanistic Values In Islamic Education

Education and humanization are two interrelated entities. Education is always
related to the themes and problems of humanity. That is, education was organized in
order to provide opportunities for recognition of the degree of humanity31. In Islam,
education paradigm used is between anthropocentric and theocentric compound. The
process of human moral development based on Islamic values that dialogue to the
demands of Allah, the demands of social dynamics, and demands the development of
nature are more likely to live a harmonious patterns between worldly and hereafter,
as well as the ability of learning inspired by the mission of the Caliphate and
servitude.
Humanistic values rooted in human creation. Human beings are created
dynamically as the humans continuously evolve and change over time. Human values
are also experiencing growth and change. Humanistic values that change with the
time change. Change means shifting, the shift from one stage to the stage to another,
from one level to get to the next level.Humanist values embodied in Islamic education
there are three, namely:
a. Religious Values
Religious life is a real manifestation of the necessity of existence and the presence
of human beings as creatures, creatures of Allah. In diversity, human declares him
creature properties are always in need and depend on Al Khaliq, which manifested
itself in the attitude aslama, namely the submission and act of submission to Allah32.
Religious relations are capable of delivering the culprits toward increasing awareness
believe in God, that there is no Allah except Allah. These are universal human values
form of servitude Muslims worldwide.
Religious values must contain at least five things: the dimensions of belief
(ideological), the dimensions of worship (ritualistic), appreciation (experiential),
practice (consequential), and the dimensions of knowledge (intellectual). Here
urgency why the religious aspect (hablun min Allah) by itself is a fundamental aspect
not only for the development of spiritual values and morals, but at the same time for
the formation of personality and even the improvement of human life.
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b. Togetherness Value
Logical continuation of a relationship with Allah is the ideology of human
equality. The first view that underlies the relationship between man is coming from
the same people (Qur'an, 2: 213), has the same position and the same cosmic
responsibility anyway (the unity of humanity). However, behind the idea of the
oneness of humanity, Islam does not downplay and even acknowledge the fact
existential plurality of mankind. Mankind is one compound at a time; one in
difference and variety in unity33.
The second view, as a consequence first glance, the position of Islam and human
dignity on an equal footing and equal for all. Without equality, functions and
responsibilities of the cosmic man will be disturbed and suffered abuses. Allah
teaches, to strengthen the dignity of humanity, people are encouraged to establish
kinship relationships and communication with others. The nature of this relationship
is based on a humanitarian commitment, not because interests tend more mundane.
Allah expressly forbids human relationships are hierarchical and vertical, because
this kind of relationship will cause negative excess for humanity. First, the
relationship as it would give birth to souls stunted, the behavior robotic only
following orders by ignoring the sensitivity of conscience and the power of reason.
The second excesses, and vertical hierarchical relationship will only strengthen the
"pyramid of mankind" well-shaped feudalism, capitalism, socialism, anarchism, and
authoritarianism that rewards people based on their social status. To concrete
manifestation of this relationship is a widespread pattern of 'pyramid of human
casualties' in the form of oppression, persecution, acts of discrimination, and other
forms of denial of human values.
Dimensions theocentric (hablun min Allh) and anthropocentric (hablun min al-
nas) is a two-dimensional like two sides of a coin. One's piety to Allah it is not
considered to be sufficient if not accompanied by piety to fellow human beings and
other creatures. Thus, the dimensions and dimension anthropocentric theocentric
essentially anthropocentric realize prosperity. Humanity apart from the sense of
divinity will make man human idolize. The true meaning of humanity itself lies in
being with divinity. Likewise sense of divinity will not acquire a sublime meaning if
not accompanied by a sense of humanity.
c. Partnership Values
An understanding of living together with other human beings bring to a better
understanding about the nature of existence, both of which are point starting to
understand the basic concepts and objectives of Islamic education. The philosophy of
nature and man in Islam is based on the principle of divinity that is functional, in the
sense that Allah is Rabb and Khaliq; Rab Al-'Alamin, Khalaq Al-Insan. The basic aim is
the creation of the universe by Allah as a source of lessons for humans to learn.
Seen from this creation, man's relationship with nature is essentially a
relationship as fellow creatures (partnership). Between nature and man are in the
same position as creatures (creatures) of Allah. However, humans are given special
concessions in touch with nature34. Man's relationship with nature is the relationship
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manage, prosper, preserve, and make the best use. This relationship requires
adequate knowledge so that nature contributes to the fulfillment of human needs.
In this context, humans are commanded to act according to moral rules, that
nature is not something ready-made (ready for use), an advance which is prepared to
humans. Conversely, the use of nature in addition to the long-term interests also
requires knowledge of the workings and rules that exist in it.
D. CONCLUSION
Education is a means of transforming them into human beings toward perfection.
View of humanization in Islamic education is closely related to the human values that
exist in human beings. Humanist education seeks to address the problems of
humanity that has been happening. Its function is not merely imparting knowledge
that is cognitive, but also invites appreciate, understand, and explore the various
forms of human expression with a variety of dimensions.
The application of humanization values in Islamic education is basically to raise
awareness that human beings cannot stand alone in their lives. It means that humans
require cooperation with others. The basic concept aims to bring humanness in self-
learners. Basically, good educator always teaches participants to always have the soul
of humanity in the development of his personality. Humanist values embodied in
Islamic education in this modern era, namely: a) the value of vertical religiosity, b)
the value of togetherness, c) the value of the partnership.
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Siswanto Masruri, 2005. Humanitarianisme Soedjatmoko; Visi Kemanusiaan Kontemporer,
Yogyakarta: Pilar Humanika.
Sudarwan Danim, 2006. Agenda Pembaruan Sistem Pendidikan, Yogyakarta: Pustaka Pelajar.
Tasirun Sulaiman (ed), 1991. Dasar-Dasar Pendidikan Islam, Ponorogo: Pusat Studi Ilmu dan
Amal.
Thaha Mahmud, 2004. Paradigma Baru Ilmu Pengetahuan Sosial dan Humaniora: Dialog
Antarperadaban: Islam, Barat, Dan Jawa, Jakarta: Teraju.
Yusuf Al-Qardhawy, 1980. Pendidikan Islam dan Madrasah Hasan Al-Banna, Jakarta: Bulan
Bintang.
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Zainuddin, et.al., 1991. Seluk-Beluk Pendidikan dari Al Ghazali, Bumi Aksara, Jakarta.
1
Siswanto Masruri, 2005. Humanitarianisme Soedjatmoko; Visi Kemanusiaan Kontemporer, Yogyakarta:
Pilar Humanika, p. 14.
2
Yusuf Al-Qardhawy, 1980. Pendidikan Islam dan Madrasah Hasan Al-Banna, Jakarta: Bulan Bintang. p
39.
3
George R. Knight, 1982. Issues and Alternatives in Educational Philosophy. Michigan: Andews University
Press, p.82.
4
John Dewey, 1966. Democracy and Educatio.New York: The Free Press, p.344
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Knight, Issues and Alternativesp.82.
6
Nel Noddings, 1998. Philosophy of Education. Oxford: Westview, p.59 and 61; Knight, Issues and
Alternatives,p. 73 and 87.
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Kamus Besar Bahasa Indonesia/Tim Penyusun Kamus Dan Pengembangan Bahasa., ed, 1988. Jakarta:
Balai Pustaka. p 561.
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Kamus Besar...p. 561
9
Muhaimin, 2000. Paradigma Pendidikan Islam; Upaya Mengefektifkan Pendidikan Agama Islam di
Sekolah, Bandung: PT Remaja Rosdakarya. p 30.
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Tasirun Sulaiman (ed), 1991. Dasar-Dasar Pendidikan Islam, Ponorogo: Pusat Studi Ilmu dan Amal,
1991, p. 2.
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Bambang Sugiharto, 2008. Humanisme dan Humaniora: Relevansinya Bagi Pendidikan, Yogyakarta:
Jalasutra, p. 343.
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Thaha Mahmud.2004. Paradigma Baru Ilmu Pengetahuan Sosial dan Humaniora: Dialog
Antarperadaban: Islam, Barat, Dan Jawa, Jakarta: Teraju, p.128
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Jusuf Amir Feisal, 1995. Reorientasi Pendidikan Islam, Jakarta: Gema Insani Press, p.179.
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Baharuddin dan Makin. 2007.Pendidikan Humanistik; Konsep, Teori, dan Aplikasi dalam Dunia
Pendidikan, Yogyakarta: Ar-Ruz Media, p.23.
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Hanun Asrohah, 1999. Sejarah Pendidikan Islam, Jakarta: Logos, p.1.
16
Baharuddin dan Makin, Pendidikan Humanistik...p. 25.
17
Hanna Djumhana Bastaman, 2005. Integrasi Psikologi Dengan Islam; Menuju Psikologi Islami,
Yogyakarta: Pustaka Pelajar, p 76.
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Hasan Langgulung, 1985. Pendidikan Dan Peradaban Islam, Jakarta: Pustaka Al Husna, p. 214.
20
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Zainuddin, et.al., 1991. Seluk-Beluk Pendidikan dari Al Ghazali, Bumi Aksara, Jakarta, p. 66-67.
22
23
H. M. Arifin, 2003.Ilmu Pendidikan Islam; Tinjauan Teoretis dan Praktis Berdasarkan Pendekata
Interdisipliner, Jakarta: PT Bumi Aksara, p. 22.
24
Abidin Ibnu Rusn, 1998. Pemikiran Al Ghazali Tentang Pendidikan, Yogyakarta: Pustaka Pelajar, p.56.
25
Hanun Asrohah, 1999. Sejarah Pendidikan Islam, Jakarta: Logos, 1999.p. 2.
26
Hasan Langgulung, 1980. Beberapa Pemikiran Tentang Pendidikan Islam, Bandung: Al-Maarif, p.196-
206.
27
Abdul Munir Mulkan, 2002. Nalar Spiritual Pendidikan: Solusi Problem Filosofis Pendidikan Islam,
Yogyakarta: PT. Tiara Wacana, p.50.
28
Abdul Munir Mulkan, Nalar Spiritualp.93.
29
Firdaus M. Yunus, 2007. Pendidikan Berbasis Relitas Sosial, Yogyakarta: Logung Pustaka, p.16.
30
Abidin Ibnu Rusn, Pemikiran Al Ghazali Tentang Pendidikanp. 60.
31
Sudarwan Danim, 2006. Agenda Pembaruan Sistem Pendidikan, Yogyakarta: Pustaka Pelajar, p.4.
32
Mohammad Irfan dan Mastuki HS., 2000. Teologi Pendidikan: Tauhid Sebagai Paradigma Pendidikan
Islam, Jakarta: Friska Agung Insani, p. 111.
33
Mohammad Irfan dan Mastuki HS., Teologi Pendidikanp. 116.
34
Mohammad Irfan dan Mastuki HS., Teologi Pendidikanp 126.
Page 798 of 798

Faculty of Tarbiyah and Teaching Training, Maulana Malik Ibrahim State Islamic University,
Malang
December 2-3, 2015
ISSN-2477-3638
TATA NILAI DAN KEHIDUPAN ISLAM: TINJAUAN METODOLOGI
PEMBUDAYAAN NILAI ISLAMMENEMBUS
KEBUDAYAAN MODERN
Samsul Susilawati
Dosen FITK UIN Maulana Malik Malang
Jl. Raya Candi VIB No 102L Karangbesuki Sukun Malang 085234036461 Mail.
Samsulsusi@ymail.com
Abstrak
Tata nilai baik yang Islami maupun yang bukan adalah denyut jantung kehidupan
masyarakat. Tata nilai terkait erat dengan pola pikir yang hidup dalam masyarakat
sehingga erat pula kaitannya dengan kebudayaan. Tata nilai yang hidup dalam
masyarakat tidak bisa berdiri sendiri terlepas dari kenyataan dan realitas sosial yang
melingkarinya. Tata kehidupan yang Islami tidak dapat disampaikan hanya dengan
menggunakan anjuran-anjuran verbal, peringatan-peringatan lisantetapi perlu juga
sarana-sarana yang dapat membentuk jaringan kebudayaan secara utuh. Dalam kaitan
ini diperlukan dialog yang intens dengan berbagai tata nilai yang ada untuk dapat
memunculkan pergeseran paradigma pemikiran dalam bentuk simbol-simbol yang
dapat diterapkandalam kehidupan budaya setempat. Metode pembudayaan nilai-nilai
yang Islami menuntut syarat peningkatan kualitas dan performance manusia muslim
yang mempunyai nilai-nilai tersebut. Tata nilai Islam yang difahami secara benar akan
berfungsi sebagai kompas penunjuk arah kemana dan bagaimana menjalani kehidupan
modern yang penuh perubahan tata nilai.Tata nilai Islamtetap akan memegang peranan
penting di masa mendatang, terutama dalam memberikan landasan moral bagi
perkembangan sains dan teknologi. Ajaran agama harus didekatkan dengan konteks
modernitas.
Kata Kunci:Tata Nilai, Kehidupan Islam, Tinjauan Metodologi, Pembudayaan Nilai
Abstract
The values of both the Islamic and non-Islamic is the heartbeat of people's life. Values
closely associated with the mindset of society, so that is also closely related to the
culture. Values in a society can not stand alone apart from social reality. Islamic values
can not be delivered simply by using the verbalsuggestions, but its need also means and
tools that can form a network of culture as a whole. Thus,Islamic values require intense
dialogue with a range of values to be able to bring a paradigm shift in thinking in the
form of symbols that can be applied in the local cultural life. Methods of civilizing
Islamic values requiremoslim quality and performance.The correct understanding of
the Islmaic Values will serve as a compass that dirrect on where and how to live in a
modern life that is full of change of values. The Islamic value system will still play an
important role in the future, especially in providing the moral basis for the
development of science and technology. Religious teachings should be brought closer to
the context of modernity.
Keywords: Values, Islamic Life, Overview of Methodology, Civilizing Value
A. PENDAHULUAN
Sejak Pemikiran manusia memasuki tahap positif dan fungsional sekitar abad
ke 18, agama, tata nilai Islam mulai digugat eksistensinya. Suasana kehidupan
modern dengan kebudayaan massif serta terpenuhinya berbagai mobilitas
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kehidupan secara teknologis-mekanis, pada satu sisi telah melahirkan krisis etika
moral (Sahlan, A., 2010: 65). Islamdan perubahan muara yang diharapkan dari
proses dialektika nilai-nilai Islam dengan modernitas adalah keberlakuan Islam di
era modern. Ini terjadi jika upaya tersebut berhasil dengan baik. Sebaliknya,
ketidakberhasilan proses tersebut dapat membuat agama kehilangan relevansinya
di zaman modern.
Tata Nilai (value system) baik yang Islami maupun yang bukan adalah denyut
jantung kehidupan masyarakat (Abdulloh, A. 2005: 216). Tata nilai terkait erat
dengan pola pikir yang hidup dalam masyarakat sehingga erat pula kaitannya
dengan kebudayaan. Dalam perspektif ini, tata nilai yang melandasi gerak dan
aktifitas individu dalam masyarakat ada hubungannya dengan literature, pola
pendidikan, wejangan-wejangan, idiom-idiom, kitab suci, buku-buku keagamaan,
wasiat leluhur dan lain sebagainya dipergunakan oleh masyarakat sebagai rujukan
pola berfikir dan bertindak dalam kehidupan sehari-hari.
Itulah sebabnya maka tata nilai yang hidup dalam masyarakat tidak bisa berdiri
sendiri terlepas dari kenyataan dan realitas sosial yang melingkarinya. Tata dan
norma kehidupan yang Islami tidak dapat disampaikan hanya dengan
menggunakan anjuran-anjuran verbal, peringatan-peringatan lesan tetapi perlu
juga sarana-sarana yang dapat membentuk jaringan kebudayaan secara utuh.
Dalam kaitan ini diperlukan dialog yang intens dengan berbagai tata nilai yang ada
untuk dapat memunculkan pergeseran paradigma pemikiran dalam bentuk simbol-
simbol yang applicable dalam kehidupan budaya setempat.
Jika proses dialogis yang panjang dalam upaya pembentukan dan pembudayaan
nilai yang Islami tidak dilewati maka yang terjadi adalah adanya jurang yang begitu
dalam antara tata nilai yang diidam-idamkan dan realitas kenyataan sosial yang
ada. Jika jurang itu semakin lebar, maka rasa keputusasaan dan apatisme akan
segera menyusulinya dengan segala akibatnya yang tidak menguntungkan
masyarakat itu sendiri.
Nilai-nilai keIslaman merupakan bagian dari nilai material yang terwujud
dalam kenyataan pengalaman rohani dan jasmani. Nilai-nilai Islam merupakan
tingkatan integritas kepribadian yang mencapai tingkat budi (insan kamil). Nilai-
nilai Islam bersifat mutlak kebenarannya, universal dan suci (Masud, A. 2010: 19).
Kebenaran dan kebaikan agama mengatasi rasio, perasaan, keinginan, nafsu-nafsu
manusiawi dan mampu melampaui subyektifitas golongan, ras, bangsa, dan
stratifikasi sosial. Islamdan perubahan muara yang diharapkan dari proses
dialektika nilai-nilai Islam dengan modernitas adalah keberlakuan Islam di era
modern. Ini terjadi jika upaya tersebut berhasil dengan baik. Sebaliknya,
ketidakberhasilan proses tersebut dapat membuat agama kehilangan relevansinya
di zaman modern.
Islam memiliki potensi kuat untuk menjawab tantangan tersebut. Ernest
Gellner, seperti yang dikutip Majid menyatakan bahwa di antara tiga agama
monoteis; Yahudi, Kristen dan Islam, hanya Islamlah yang paling dekat dengan
modernitas. Ini karena ajaran Islam tentang universalisme, skripturalisme (ajaran
bahwa kitab suci dapat dibaca dan dipahami oleh siapa saja, tidak ada kelas
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tertentu yang memonopoli pemahaman kitab suci dalam hierarki keagamaan),
ajaran tentang partisipasi masyarakat secara luas (Islam mendukung participatory
democracy), egalitarianisme spiritual (tidak ada sistem kerahiban-kependetaan),
dan mengajarkan sistematisasi rasional kehidupan sosial (Majid, N. 1992: 467)
Yusuf Qardhawi menilai kemampuan Islam berdialog secara harmoni dengan
perubahan terdapat dalam jati diri Islam itu sendiri. Potensi tersebut terlihat dari
karakteristik Islam sebagai agama rabbaniyah (bersumber dari Tuhan dan terjaga
otentitasnya), insaniyah (sesuai dengan fitrah dan demi kepentingan manusia),
wasthiyyah (moderat-mengambil jalan tengah), waqiiyah (kontekstual), jelas dan
harmoni antara perubahan dan ketetapan (Qardhawi; 1995). Pembaruan Islam
Meski Islam potensial menghadapi perubahan, tetapi aktualitas potensi tersebut
membutuhkan peran pemeluknya. Ketidakmampuan pemeluk Islam dapat
berimbas pada tidak berkembangnya potensi yang ada. Dengan demikian
diperlukan proses dialogis yang panjang dalam upaya pembentukan dan
pembudayaan nilai yang Islami sehingga antara tata nilai yang di idam-idamkan
(ought) dan realitas kenyataan social yang ada (is) berjalan secara dinamis.
B. TATA NILAI ISLAM DAN KEHIDUPAN MODERN

Setiap masyarakat dalam kehidupannya senantiasa dipenuhi oleh nilai-nilai,
aturan-aturan, dan system kepercayaan yang mampu membentuk pola berfikir dan
berperilaku para anggotanya. Dalam kehidupan social, biasanya seperangkat nilai,
aturan, dan kepercayaan itu akan teralirkan dari satu generasi ke generasi melalui
proses sosialisasi yang pada akhirnya membentuk tradisi di tengah masyarakat
(Mustofa, L.M, 2006: 1). Itu sebabnya, sebagai suatu konsep sosiologis, tradisi biasa
diartikan meliputi pandangan dunia (worldview) yang terkait dengan nilai-nilai,
aturan-aturan, system kepercayaan, dan pola berfikir masyarakat dalam
keseluruhan tata cara hidupnya.
Nilai-nilai keIslaman merupakan bagian dari nilai material yang terwujud
dalam kenyataan pengalaman rohani dan jasmani. Nilai-nilai Islam merupakan
tingkatan integritas kepribadian yang mencapai tingkat budi (insan kamil). Nilai-
nilai Islam bersifat mutlak kebenarannya, universal dan suci. Kebenaran dan
kebaikan agama mengatasi rasio, perasaan, keinginan, nafsu-nafsu manusiawi dan
mampu melampaui subyektifitas golongan, ras, bangsa, dan stratifikasi sosial. Nilai-
nilai keIslaman atau agama mempunyai dua segi yaitu: segi normatif dan segi
operatif. Segi normatif menitik beratkan pada pertimbangan baik buruk, benar
salah, hak dan batil, diridhoi atau tidak. Sedangkan segi operatif mengandung lima
kategori yang menjadi prinsip standarisasi prilaku manusia, yaitu baik buruk,
setengan baik, netral, setengah buruk dan buruk. Yang kemudian dijelaskan sebagai
berikut:
1) Wajib (baik)Nilai yang baik yang dilakukan manusia, ketaatan akan
memperoleh imbalan jasa (pahala) dan kedurhakaan akan mendapat sanksi.
2) Sunnah (setengah baik) Nilai yang setengah baik dilakukan manusia, sebagai
penyempurnaan terhadap nilai yang baik atau wajib sehingga ketaatannya
diberi imbalan jasa dan kedurhakaannya tanpa mendapatkan sangsi.
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3) Mubah (netral)Nilai yang bersifat netral, mengerjakan atau tidak, tidak akan
berdampak imbalan jasa atau sangsi.
4) Makruh (setengah baik)Nilai yang sepatutnya untuk ditinggalkan. Disamping
kurang baik, juga memungkinkan untuk terjadinya kebiasaan yang buruk yang
pada akhirnya akan menimbulkan keharaman.
5) Haram (buruk)Nilai yang buruk dilakukan karena membawa kemudharatan
dan merugikan diri pribadi maupun ketenteraman pada umumnya, sehingga
apabila subyek yang melakukan akan mendapat sangsi, baik langsung (di dunia)
atau tidak langsung (di akhirat). (Muhaimin, 1996:117)
Kelima nilai yang tersebut diatas cakupannya menyangkut seluruh bidang yaitu
menyangkut nilai ilahiyah ubudiyah, ilahiyah muamalah, dan nilai etik insani yang
terdiri dari nilai sosial, rasional, individual, biofisik, ekonomi, politikdan estetik.
Dan sudah barang tentu bahwa nilai-nilai yang jelek tidak dikembangkan dan
ditinggalkan. Namun demikian sama-sama satu nilai kewajiban masih dapat
didudukkan mana kewajiban yang lebih tinggi dibandingkan kewajiban yang
lainnya yang lebih rendah hierarkinya. Hal ini dapat dikembalikan pada hierarki
nilai menurut Noeng Muhadjir, contohnya: kewajiban untuk beribadah haruslah
lebih tinggi dibandingkan dengan kewajiban melakukan tugas politik, ekonomi, dan
sebagainya. Disamping itu masing-masing bidang nilai masih dapat dirinci mana
yang esensial dan mana yang instrumental. Misalnya: pakaian jilbab bagi kaum
wanita, ini menyangkut dua nilai tersebut, yaitu nilai esensial, dalam hal ini ibadah
menutup aurat, sedangkan nilai insaninya (instrumental) adalah nilai estetik,
sehingga bentuk, model,warna, cara memakai dan sebagainya dapat bervariasi
sepanjang dapat menutup aurat.
Karena nilai bersifat ideal dan tersembunyi dalam setiap kalbu manusia, maka
pelaksanaan nilai tersebut harus disertai dengan niat. Niat merupakan itikad
seseorang yang mengerjakan sesuatu dengan penuh kesadaran. Dalam hal ini
itikad tersebut diwujudkan dalam aktualisasi nilai-nilai Islam. Dalam proses
aktualisasi nilai-nilai Islam diwujudkan dalam proses sosialisasi di masyarakat.
Pada hakikatnya nilai tersebut tidak selalu disadari oleh manusia. Karena nilai
merupakan landasan dan dasar bagi perubahan. Nilai-nilai merupakan suatu daya
pendorong dalam hidup seseorang pribadi atau kelompok. Oleh karena itu nilai
mempunyai peran penting dalam proses perubahan sosial.
Peran agama (nilai Islam) di dalam perkembangan masyarakat (1) agama
sebagai motivator, agama di sini adalah sebagai penyemangat seseorang maupun
kelompok dalam mencapai cita-citanya di dalam seluruh aspek kehidupan. (2)
agama sebagai creator dan inovator, mendorong semangat untuk bekerja kreatif
dan produktif untuk membangun kehidupan dunia yang lebih baik dan kehidupan
akhirat yang lebih baik pula. (3) agama sebagai integrator, di sini agama sebagai
yang mengintegrasikan dan menyerasikan segenap aktivitas manusia, baik sebagai
orang-seorang maupun sebagai anggota masyarakat. (4) agama sebagai sublimator,
masksudnya adalah agama sebagai mengadukan dan mengkuduskan segala
perbuatan manusia. (5) Agama sebagai sumber inspirasi budaya bangsa, khususnya
Indonesia (Azra, A. 1999:136).Pemahaman orang terhadap agama akan melahirkan
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sikap keimananan dan ketaqwaan (Imtaq), sedang penguasaan orang terhadap ilmu
pengetahuan dan teknologi (Iptek) di era modernisasi dan industrialisasi mutlak
diperlukan.Peran Iman dan Taqwa dalam menjawab problema dan tantangan
kehidupan modern: Iman melenyapkan kepercayaan pada kekuasaan benda, Iman
menanamkan semangat berani menghadapi maut, Iman menanamkan sikap self
help dalam kehidupan, Iman memberikan ketenangan jiwa, Iman memberikan
kehidupan yang baik, Iman melahirkan sikap ikhlas dan konsekuen,Iman
memberikan keberuntungan.
Dengan demikian sesungguhnya yang diperlukan di era modern ini tidak lain
adalah penguasaan terhadap Imtaq dan Iptek sekaligus sehingga menjadi manusia
yang seutuhnya. Yakni manusia yang tidak hanya menguasai Iptek melainkan juga
mampu memahami ajaran agama sekaligus mengimplementasikan dalam
kehidupan sehari-hari.Pola pikir masyarakat dan tata nilai yang dijadikan pegangan
adalah ibarat dua permukaan dalam sebuah mata uang logam. Kedua permukaan
itu begitu menyatu, sehingga tata nilai apapun jua baik yang Islami maupun yang
tidak Islami tidak akan dapat terinternalisir ke dalam jiwa manusia, jika tanpa
melalui dialog intelektual dan dialog kebudayaan yang intensif dengan para pribadi
pelaku tata nilai tersebut.
Al-Quran sebagai hudan lin nass sebenarnya lebih menekankan proses dialog
yang matang dan mendalam antara al-Quran dan manusia secara
berkesinambungan (Azizy. Q. 2002: 107). Sejarah Islam terutama dalam fase
formative age mencerminkan prosesitu. Manusia sebagai individu maupun sebagai
kelompok dihargai sebagaimana adanya untuk diberi kesempatan berdialog dengan
nilai-nilai yang akan disosialisasikan dan dibudayakan. Sebelum pribadi-pribadi
tersebut mempunyai kesempatan yang cukup untuk menelaah, mengunnya,
mempertimbangkan nilai-nilai yang Islami tersebut maka nilai-nilai yang secara
dangkal ditangkap, hanya dapat mengantarkan para pelakunya sampai batas
hypotesis tetapi masih sulit untuk mencapai tingkat prescriptive-imperative yang
bersifat kategorikal.
Pola berpikir adalah endapan proses kebudayaan yang sangat lama
berlangsung secara turun menurun. Untuk itu tidaklah semudah yang kita
bayangkan untuk merubah tata nilai yang sudah mapan tersebut. Untuk menembus
kerangka dasar berpikir sebenarnya, kajian yang sungguh-sungguh terhadap tata
nilai yang sudah mengakar dalam masyarakat sangat diperlukan (Suprayugo. 2004:
18). Tanpa studi kelayakan ini, agaknya bangunan tata nilai baru yang lebih Islami
akan banyak mengalami hambatan daripada kesuksesan. Untuk membangun
sebuah gedung saja perlu studi kelayakan, apalagi keingunan untuk
mensosialisasikan tata nilai yang Islami. Sudah barang tentu prosesitu tidak
semudah yang kita harapkan. Tapi justru studi kelayakan lewat studi literature-
literature keagamaan yang bersifat normatife dan historis untuk kemungkinan
diperoleh simbol-simbol baru menggantikan yang lama jarang dilakukan umat
Islam itu sendiri. Kita lebih terbiasa menanamkan nilai yang Islami lewat mimbar
dan podium, majlis taklim dan pengajian singkat yang bersifat normative-doktriner.
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Untuk menembus liku-liku kebudayaan modern yang sangat represif, baik
dalam bentuknya yang egoistic, nepotistic, konsumeristik, scientistik, materialistic
maupun alkoholistik, tata nilai al-Quran terasa masih aktual dan tetap inspiratif
untuk berdialog dengan patologi social yang dihadapi oleh manusia modern dewasa
ini. Patologi social yang menyembul dalam berbagai penyakit kejiwaan (stress,
penyakit jantung, kelelahan, dan lain-lain) membutuhkan terapi yang berasal dari
resep-resep keagamaan yang bersifat liberatif.
Barangkali, bagi umat Islam sendiri tata nilai yang Islami itu sebegitu
konkretnya karena kita mempunyai al-Quran dan al-Hadits sebagai rujukan tata
nilai tersebut. Pemahaman kita terhadap al-Quran begitu sempurnanya sehingga
segala macam patologi social maupun individual pasti dapat kita temukan di dalam
al-Quran. Kita memandang al-Quran sebagai produk jadi yang siap pakai untuk
segala kasus. Begitu setidaknya kesan yang mudah kita peroleh dari banyak
sumber. Jika kita melihat pola tingkah laku manusia yang menyimpag-patologis,
dengan mudah kita mengatakan bahwa pola tingkah tersebut tidak Islami.
C. METODOLOGI PEMBUDAYAAN NILAI ISLAM

Pembangunan masyarakat sebagai sebuah perubahan sosial yang direncanakan
banyak melibatkan unsur-unsur sosial termasuk para pemeluk agama baik sebagai
subyek maupun obyek. Keterlibatan para pemeluk agama tersebut bisa dalam
proses perencanaan, pelaksanaan ataupun pemanfaatan hasil-hasil pembangunan
baik yang diselenggarakan oleh lembaga-lembaga masyarakat dan pemerintah
maupun oleh kalangan masyarakat itu sendiri.Banyak penelitian-penelitian yang
telah dilakukan berkenaan dengan ajaran agama dalam rnemberikan dorongan
kepada pemeluknya untuk turut berpartisipasi dalam suatu proses perubahan.
Para pendiri agama, pengikut dan penganut agama sering datang dari berbagai
latar belakang sosial yang berbeda, dari kondisi sosial berbeda inilah yang
menjadikan sebab muncul dan menyebarnya ide dan nilai yang pada akhirnya
nanti dapat mnempengaruhi tindakan manusia.Selain itu masyarakat bukan hanya
sekedar bagian sebuah struktur sosial, tapi juga merupakan suatu proses sosial
yang komplek, sehingga hubungan nilai dan tujuan masyarakat hanya relatif stabil
pada setiap moment tertentu saja. Sehingga hal ini menyebabkan dalam diri
masyarakat selalu perubahan yang bergerak lambat namun komulatif, sedangkan
beberapa perubahan lain mungkin berlangsung lebih cepat, begitu cepatnya
sehingga mungkin saja mengganggu struktur yang sudah ada dan matang.
Hancurnya bentuk-bentuk sosial dan kultural yang telah mapan secara otomatis
akan berakibat tampilnya bentukbentuk baru yang merupakan suatu proses yang
berkesinambungan. Dengan demikian jelas akan beragam kelompok yang ada di
masyarakat yang terpengaruh dengan adanya perubahan sosial tersebut.
Hubungan agama dan masyarakat menyajikan sebuah dilema fundamental yang
bisa di kedepankan dalam tiga aspek yaitu :
a. Agama melibatkan manusia pada situasi akhir di titik mana lahir kesadaran akan
hal tertinggi. Disini masalah makna tertinggi dan kedudukan manusia dalam
segala rencana tampil ke permukaan.
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b. Agama menyangkut hal suci, karena itu agama berkenaan dengan pemahaman
dan tanggapan khusus yang membutuhkan keluhuran pandang atas obyeknya.
c. Agama dilandaskan pada keyakinan, karena itu obyeknya supraempiris (luar
biasa) dan ajarannya tidak mungkin diperagakan atau dibuktikan secara
empiris (Elizabeth.N.D. 1995: 116).
Dengan demikian dimensi esoterik dari suatu agama atau kepercayaan pada
dasamya berkaitan dengan dimensi lain di luar dirinya, yaitu selain dibentuk oleh
subtansi ajarannya, dimensi ini juga di pengaruhi oleh struktur sosial dimana
suatu keyakinan dimanifestasikan oleh para pemeluknya. Sehingga dalam konteks
tertentu, disatu sisi agama dapat beradaptasi dan pada sisi yang berbeda dapat
berfungsi sebagai alat legitimasi dari proses perubahan yang terjadi di sekitar
kehidupan para pemeluknya(Anwar.A.Y.2003: 76).
Jika kita memperhatikan perjalanan sejarah, Nabi Muhammad SAW sendiri,
sebenarnya tidak secara serta merta berambisi menanamkan tata nilai kehidupan
yang Islami secara sekaligus. Metode dakwah Nabi adalah sangat bersifat
persuasive, bertahap dan manusiawi. Ketika beliau menerima wahyu al-Quran,
bukannya langsung bersuara keras dengan pengeras suara di tengah-tengah
masyarakat yang mempunyai tata nilai yang masih sangat berbeda.
Nabi berdakwah semata-mata Cuma terbatas pada lingkungan kluarga terdekat.
Kemudian dengan melihat situasi dan kondisi setempat (studi kelayakan) beliau
baru melangkah menyebarluaskan tata nilai baru ke lingkungan sekitar. Sudah
menempuh cara yang hati-hati seperti itu beliau harus berhijrah ke Madinah. Suatu
pengorbanan yang tidak pernah kita bayangkan untuk era sekarang ini. Dan
setelah berhijrahpun beliau ke Mekkah dengan penuh santun. Tata nilai lama
(Quraish) beserta para pemangku adatnya tetap disantuni dengan baik oleh Nabi
seperti sedia kala. Terjadi proses dialog yang panjang, bukan pemaksaan tata nilai
yang doktriner yang dilakukan oleh Nabi. Dalam al-Quran ditegaskan dengan ayat
Laa ikraha fi al-dien qad tabayyana al-rashdu min al ghay fa man yafkur bi al
tagbut wa yumin bi allahi fa qad istamsaa bi-alurwatial-wustaqa laa infisama laha
wa allahu samiun alim,(Al-Quran. al-Baqarah:256). Tampak sekali dimensi
uswatun hasanah Nabi dalam menyampaikan tata nilai yang baru.
Penampilan Islam yang ramah simpatik, santun dan murah senyum adalah
merupakan proses yang harus dilalui dalam pembudayaan nilai-nilai yang Islami.
Metode pembudayaan nilai-nilai yang Islami lewat pengecaman nilai-nilai yang
tidak atau belum Islami dalam berbagai khutbah media masa, ceramah atau
organisasi social kemasyarakatan Islam agaknya kurang begitu strategis untuk
maksud-maksud pembudayaan nilai-nilai yang bersifat Islami (Abdulloh.A.2005:
222).
Metodologi penanaman nilai-nilai yang Islami juga menuntut syarat
peningkatan kualitas dan performance manusia muslim yang mempunyai nilai-
nilai tersebut. Penulis mempunyai kesan yang perlu dikaji lebih lanjut bahwa kita
ini maunya terlalu banyak, sehingga tidak realistis. Sementara itu syarat-syarat
untuk terpenuhinya kemauan kita yang terlalu banyak itu masih kurang begitu
diperhatikan. Sehingga terkesan kita kurang begitu simpatik dalam proses tawar-
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menawar budaya tersebut. Sekali lagi perubahan tata nilai dan pola berpikir
bukanlah perkara yang mudah. Diperlukan studi kelayakan, metode yang canggih
dan seperangkat alat-alat dan sarana pendukung yang lain. Belom lagi kita bicara
tentang materi yang disuguhkan. Apakah pernah kita mengujinya, dengan
perkembangan ilmu komunikasi dan ketangguhan informasi? Umat Islam perlu
mempunyai lembaga Research and Development untuk mengkaji, merumuskan
kembali metode yang tepat untuk pembudayaan nilai-nilai yang Islami.
Pembudayaan nilai-nilai yang Islami berjalan alami, tradisional, tanpa tersentuh
dengan temuan-temuan teknologi informasi dan komunikasi. Jika keadaan ini
dibiarkan terus berjalan, maka jurang antara dunia ought (doktrin-doktrin yang
bersifat normative) dan is (kenyataan riil yang hidup dimasyarakat) akan
semakin jauh dan lambat laun akan membikin orang cepat frustasi saja. Tidak itu
saja jangan-jangan kita yang telah merasa sejak kecil dididik hidup beragama,
namun dalam kenyataan hidup kita sehari-hari. Kita hidup jauh dari tuntunan
agama.Agama berperan dalam perubahan sosial dengan memberikan ide dan
membentuk nilai-nilai yang mempengaruhi tindakan manusia serta memotifasi
terhadap proses aktif dalam pembangunan masyarakat
D. TATA NILAI ISLAM DAN PERUBAHAN SOSIAL

Segala sesuatu akan mengalami perubahan kecuali perubahan itu sendiri
(Sztompka.P. 2007: 1). Demikian bunyi hukum perubahan yang kita semua telah
memakluminya. Perubahan juga merupakan sunah kauniyah yang berlaku secara
universal tanpa dibatasi tempat dan waktu. Perubahan tidak akan pernah berhenti
kecuali pemilik perubahan (Allah SWT) memang menghendaki. Lalu, bagaimana
tata nilai Islam memandang sebuah perubahan, lebih spesifik lagi dalam
memandang perubahan sosial ?.
Perubahan sosial atau di sebut juga transformasi sosial merupakan suatu
keniscayaan dalam sebuah kehidupan manusia, baik secara individu maupun
secara kolektif (Sztompka.P. 2007:3). Hal ini terjadi karena manusia secara alami
memiliki sifat tidak statis dalam sebuah kondisi, Ia cenderung aktif merespons
sejumlah kejadian yang ada di sekelilingnya. Respons inilah yang membuat hidup
manusia selalu dinamis dan pada akhirnya menciptakan sejumlah gagasan dan ide-
ide baru dalam rangka memenuhi harapan serta kebutuhannya. Dengan kondisi
seperti tadi suasana bumi semakin hari semakin penuh dengan dinamika. Dalam
perjalanan kehidupan bumi, dengan sendirinya akan semakin banyak hasil budaya
(artefak) yang bisa kita jumpai dari tahun ke tahun serta abad ke abad. Itu semua
tidak lepas dari wujud dinamika aktivitas manusia yang merupakan refresentasi
kegiatan oleh akal serta pengembangan sejumlah gagasan, ide serta pikiran yang
terus di sempurnakan manusia dari waktu ke waktu. Hal inilah yang jelas
membedakan tugas, peran dan fungsi manusia dari mahkluk lainnya, termasuk pula
jika kita bandingkan dengan misalnya malaikat, yang diciptakan Allah SWT dengan
fungsi, tugas dan peran yang statis sepanjang masa penciptaanya.
Perkembangan dan kemajuan Ilmu dan Teknologi, mau tidak mau merobah
aturan-aturan dan tantangan nilai yang selama ini sudah kita anggap mapan dan
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kita pegang secara kokoh. Nilai-nilai yang sudah mapan semakin hari semakin
dirongrong kewibawaannya oleh arus perubahan sosial yang begitu cepat. Dampak
negative dari kemajuan ilmu dan teknologi juga semakin hari semakin tampak
menumpuk. Akumulasi dampak negative itu ada pada dunia kejiwaan manusia baik
dalam bentuk stress, penyakit jantung, diabetes yang hampir kesemuanya adalah
akibat perilaku manusia yang dipacu oleh kehidupan modern itu sendiri. Belum lagi
pengaruhnya terhadap tata kehidupan pribadi dan social manusia. Kelelahan pisik
dan syaraf, kebosanan dan kejenuhan hidup, kerenggangan hubungan antar pribadi
dan keluarga, ketidak hangatan antara Bapak-Ibu-Anak dan sebagainya.
Dalam situasi kegalauan sosial seperti itu sebenarnya agama khususnya Islam
dapat memberikan sumbangan yang berarti dan perlu menampakkan peranannya
yang strategis fungsional. Ajaran-ajaran agama akan terasa selalu actual dan
fungsional, jika kita tanggap dengan patologi social yang melingkari dunia
keseharian kita dewasa ini.
Agama yang difahami secara benar akan berfungsi sebagai kompas penunjuk
arah kemana kehidupan modern yang penuh perubahan tata nilai ini akan
dimuarakan. Nilai-nilai Islam yang menonjolkan keadilan dan egalitarian akan
selamanya tetap actual. Implikasi keberjayaan iptek adalah melebarnya jurang
antara yang the have dan the have not. Jika karena tarikan konsumerisme orang
seakan-akan lupa akan kenyataan social ini, namun advokasi agama tetap secara
vocal mengingatkan manusia supaya jangan salah mengambil kebijaksaaan dalam
masalah yang sangat peka social ini(Akbar.A.S. 2003: 76).
Islam telah menetapkan hak-hak asasi manusia yang menyeluruh. Hak-hak ini
harus dilaksanakan dan dihormati dalam setiap keadaan. Untuk menjalankannya,
Islam tidak hanya melengkapinya dengan jaminan hukum, tapi juga sistem moral
yang sangat efektif. Demikianlah, apapun yang mengarah kepada kesejahteraan
individu atau masyarakat, dalam Islam di sebut moral baik, dan apapun yang
merugikan di sebut moral buruk. Islam sangat menekankan pentingnya kecintaan
kepada Allah dan kecintaan kepada sesama manusia, dan menentang formalisme.
Sebagaimana ayat Al Quran berikut ini : Bukankah kebajikan itu engkau hadapkan
wajah ke arah Timur dan Barat akan tetapi kebajikan itu ialah beriman kepada
Allah, hari kemudian, malaikat, kitab-kitab, nabi-nabi dan memberikan harta yang
dicintainya kepada kerabatnya, anak-anak yatim, orang-orang miskin, musafir
(yang memerlukan pertolongan) dan orang yang meminta-minta; dan
(memerdekakan) hamba sahaya, mendirikan shalat, dan menunaikan zakat; dan
orang-orang yang sabar dalam kesempitan, penderitaan, dan dalam peperangan.
Mereka itulah orang-orang yang benar (imannya); dan mereka itulah orang-orang
yang bertaqwa (al-Quran. S. Al-Baqarah : 177)
Dengan meletakan ridha Allah sebagai tujuan hidup manusia, Islam telah
dilengkapi dengan standard moral yang tertinggi. Ini membuka cakrawala yang tak
terbatas bagi perkembangan moral manusia dalam berhubungan dengan manusia
yang lain. Aturan hubungan sesama manusia jika begitu bukan sebatas kepatutan
atau sopan santun semata, tapi sangat transendental sekali sifatnya. Jika begitu,
maka antara manusia yang satu dengan manusia yang lain punya kewajiban sama,
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yakni sama-sama makhluk Allah yang punya kewajiban mengabdi dan menyembah
kepada-Nya.
Dalam konteks perubahan sosial, hal ini sangat relevan karena apapun agenda
perubahan, baik yang diinginkan dirubah dalam waktu cepat (revolusi), lambat
(evolusi) ataupun tengah-tengah antara keduanya (reformasi) menjadi kurang
penting, yang justeru menjadi hal utama adalah bahwa perubahan yang dilakukan
harus dalam bingkai nilai-nilai Islam. Ini artinya cepat lambatnya perubahan tidak
terlalu menjadi persoalan dalam cara pandang Islam. Dan mengenai korban yang
umumnya terjadi dalam proses perubahan, apabila kita gunakan perspektif Islam,
maka perubahan yang ada harus tetap dilakukan dengan cara-cara yang akhsan
(baik) sehingga dengan hampir tidak mungkin perubahan dilakukan dengan cara
radikal atau penuh dengan kekerasan. Kalaupun ada korban, itu merupakan
implikasi dari proses yang terjadi.
E. PENUTUP
Penampilan Islam yang ramah simpatik, santun dan murah senyum adalah
merupakan proses yang harus dilalui dalam pembudayaan nilai-nilai yang Islami.
Metode pembudayaan nilai-nilai yang Islami lewat pengecaman nilai-nilai yang
tidak atau belum Islami dalam berbagai khutbah media masa, ceramah atau
organisasi social kemasyarakatan Islam agaknya kurang begitu strategis untuk
maksud-maksud pembudayaan nilai-nilai yang bersifat Islami. Metodologi
penanaman nilai-nilai yang Islami juga menuntut syarat peningkatan kualitas dan
performance manusia muslim yang mempunyai nilai-nilai tersebut.
Tata nilai Islam yang difahami secara benar akan berfungsi sebagai kompas
penunjuk arah kemana kehidupan modern yang penuh perubahan tata nilai ini
akan dimuarakan. Nilai-nilai Islam yang menonjolkan keadilan dan egalitarian akan
selamanya tetap actual. Peran agama pada masa modern sangat penting, bahkan
menunjukkan gejala peningkatan. Fenomena kebangkitan agama di antaranya
dapat diamati dari maraknya kegiatan-kegiatan keagamaan dan larisnya buku-buku
agama. Fenomena ini dipengaruhi oleh beberapa hal seperti adanya kesadaran
providensi setiap individu, ketidakberhasilan modernisasi dan industrialisasi
dalam mewujudkan kehidupan yang lebih bermakna.
Tata nilai Islamtetap akan memegang peranan penting di masa mendatang,
terutama dalam memberikan landasan moral bagi perkembangan sains dan
teknologi. Dalam kaitan ini perlu ditekankan pentingnya usaha mengharmoniskan
ilmu pengetahuan dan teknologi (Iptek) dengan agama (Imtaq). Iptek harus selalu
dilandasi oleh nilai-nilai moral-agama agar tidak bersifat destruktif terhadap nilai-
nilai kemanusiaan (dehumanisasi). Sedangkan ajaran agama harus didekatkan
dengan konteks modernitas, sehingga dapat bersifat kompatibel dengan segala
waktu dan tempat.
F. DAFTAR PUSTAKA
Abdulloh, Amin. 2005. Studi Agama Normativitas atau Historitas. Yogyakarta:
Pustaka Pelajar.
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Ahmed, Akbar.S. 2003. Posmoderisme Bahaya dan Harapan Bagi Islam.Trj. M. Sirozi.
Bandung: Mizan.
Azizy, Qodri. 2002. Pendidikan Agama untuk Membangun Etika Sosial (Mendidik
Anak Sukses asa Depan: Pandai dan Bermanfaat). Semarang: Aneka Ilmu.
Azra, Azyumadi. 2000. Menuju Masyarakat Madani Gagasan Fakta dan Tantangan.
Bandung: Remaja Rosda karya.
Ali, Fachri, Bachtiar. 2001. Merambah Jalan Baru Islam: Rekonstruksi Pemikiran
Islam Indonesia. Bandung: Mizan.
Al-Quranul Karim dan Terjemahan Edisi Keluarga. 2009. Bandung: Salamadani.
Ali, M., Luluk Y. R. 2004. Paradigma Pendidikan Universal di Era Modern dan Post-
Modern; Mencarai Visi Baru atas Realitas Baru Pendidikan Kita,hal 273.
Mahmud, Adnan. 2005. Pemikiran Islam Kontemporer di Indonesia, Yogyakarta:
Pustaka Pelajar.
Masud, Abdurrahman. 2002. Paradigma Pendidikan Islam. Semarang: Fakultas
Tarbiyah IAIN Walisongo.
Sahlan, Asmaun. 2010. Mewujudkan Budaya Religius di Sekolah Upaya
Mengembangkan PAI dari Teori Ke Aksi.Malang: UIN Malang Press.
Bulach, Cletus R., 2002, "Implementing a Character Education Curriculum and Assessing.
Its Impact on Student Behavior", The Clearing House, 76(2), 79-83.
Edmonson, S., MacNeil, A., Martin, G.E., Slate, J.R., & Tatman, R. 2009. Character
Education: Review, Analysis, and Relevance toEducational Leadership. Texas:
Connexions.
Kahmad, Dadang. 2002. Sosiologi Agama, Bandung: PT. Remaja Rosda Karya.
Madjid, Nurcholis. 1992. Islam Doktrin Peradaban. Jakarta: Yayasan Paramadina.
Mustofa, L.M. 2006. Intelektualisme Islam Melacak akar-akar Integrasi Ilmu dan
Agama. Malang: LKQS (Lembaga Kajian al-Quran dan Sains) UIN MALIKI
Malang.
Muhaimin. 2012. Paradigma Pendidikan Islam Upaya Mengefektifkan Pendidikan
Agama Islam di Sekolah. Bandung: Remaja Rosda Karya.
Muhaimin. 1999. Tema-tema pokok Dakwah Islam di Tengah Transformasi social.
Surabaya: Karya Abditama.
Muhaimin, et. Al., 1996. Pemikiram Pendidikan Islam. Jakarta: Raja Grafindo.
Muhaimin, Mudjib. 1996. Dimensi-dimensi Studi Islam. Surabaya: Karya Abditama.
Nottingham, Elizabeth K. 1995. Agama dan Masyarakat, Jakarta: CV Rajawali.
J.L. Elias., How to Teach about Values: An Analytic Approach, Florida: Obert E.
Krieger Pu-blishing Co., Inc, 1989
J.R. Rest, Komponen-komponen Utama Moralitas. Dalam Kurtines, W.M. &
Gerwitz, J.L. (Ed.), Moralitas, Perilaku Moral, dan Perkembangan Moral,
(Terj.) Soelaeman, M.A. & Dahlan, M.D, Jakarta: Universitas Indonesia,
1992
Qardhawi, Yusuf. 1995. Tradisi Keilmuan di Dunia Islam Akar Tradisi Intelektual
Masyarakat Muslim. Jakarta: Prenada.
Sastrapratedja S.J, M. Pendidikan Nilai dalam Kuswardi, EM, K., 2000. Pendidikan
Nilai Memasuki tahun 2000. Jakarta: Gramedia.
Suprayugo, Imam. 2004. Pendidikan Berparadigma al-Quran Pergulatan
Membangun Tradisi dan AKSI Pendidikan Islam. Malang: Aditya Media
bekerjasama dengan UIN Malang Press.
Sztompka. Piotr. 2007. Sosiologi Perubahan SosialDasar dan Konsep Penting Studi
Sosiologi Perubahan Sosial. Jakarta: Prenada Media Group.
Yusuf, Ali Anwar.2003. Wawasan Islam, Bandung: PT. Pustaka Setia.
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PENDIDIKAN KEPEMIMPINAN DALAM LINGKUNGAN ISLAM
Abd. Rahim Razaq

(Pengajar pada Fakultas Agama Islam, Universitas Muhammadiyah Makassar)
haramain17@yahoo.co.id
Abstrak
Kondisi kultural umat Islam dalam menyelenggarakan pendidikan Islam, merupakan
aspekinternal yang saling terkait dengan persepsi umat Islam yang ada di luar
lembaga tersebut. Kedua-duanya, kultural internal dan eksternal,seringkali menjadi
hambatan bagi terselenggaranya pendidikan kepemimpinan dalam lingkungan
pendidikan Islam. Persepsi masyarakat sudahterlanjur terpengaruh dengan paradigm
bahwa pendidikan Islam hanya berkutat pada masalahagama dan kurang menaruh
perhatian pada pengembangan aspek-aspek lainnya sepertikecerdasan intelektual
dan sosial, yang menjadi dasar pembentukan jiwa kepemimpinan.Konsep etnosentris,
teori dan praktek dalam lingkungan pendidikan Islam, cenderung mengabaikan sifat
multikultural yang berkembang dari lembaga pendidikan. Kepemimpinan sebagai
konsep yang dirumuskan dalam perspektif Islam, menyajikan dasar-dasar filosofis
dan teoritis dan bagaimana kontribusi terhadap pengembangan diri individu, untuk
menemukan konsep pendidikan kepemimpinan. Dalam pendidikan Islam, interaksi
antara pengetahuan dan kepemimpinan, dapat mendukung gagasan dari pendidikan
kepemimpinan bagi masyarakat Muslim, yang dieksplorasi untuk memberikan nilai
filosofis pada konsep ini. Pengetahuan tentang pendidikan kepemimpinan, sebagai
konsep yang dirumuskan dalam dasar-dasar filosofis dan teoritis konseptualisasi ini
dari perspektif Islam. Fokus saat ini dipengaruhi oleh fakta bahwa ada 80 persen
penduduk Indonesia dari 250 juta penduduk adalah umat Muslim. Studi ini
menyoroti kontribusi lembaga pendidikan Islam pada tingkat universitas dalam
pendidikan kepemimpinan, dan dampaknya terhadap perubahan dalam pengetahuan,
keterampilan, sikap dan praktek sebagai pemimpin.
Kata Kunci: Pendidikan Islam, Pendidikan Kepemimpinan, Konsep Pendidikan
Abstract
Cultural concept of people Moslem to arrange Islamic education, is denote an internal
aspect that has interconnected with the people Moslem perception who are outside of
the agency. Both internal and external cultural is oftentimes become obstacle to
implemented the leadership education by a paradigm hat Islamic education is only
working in religion problem and less attentive to developing other aspects such as
intellectual and social intelligence, which is basic formation of leadership. The
ethnocentric concept, theory and practices in Islamic education system, tend to
ignore the multicultural character that developed from the education institution.
Leadership as concept that formulated in Islamic perspective, presents the
fundamentals of philosophical and theoretical and how it contributes to the
development of the individual, to find the concept of leadership education. In Islamic
education, the interaction between knowledge and leadership, can support the idea of
educational leadership for the Muslim community, are explored to provide a
philosophical value on this concept. Knowledge of leadership education, as a concept
formulated in the philosophical underpinnings and theoretical conceptualization of
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this from the perspective of Islam. The current focus is influenced by the fact that
there are 80 percent of Indonesia's population of 250 million people are Muslims.
This study highlights the contribution of Islamic educational institutions at the
university level in education leadership, and their impact on changes in knowledge,
skills, attitudes and practices as a leader.
Keywords: Islamic Education, Leadership Education, Education Concept
A. PENDAHULUAN
Pemimpin merupakan posisi yang istimewa, sebab pemimpin dipersyaratkan
memiliki berbagai kelebihan yaitu pengetahuan, perilaku, sikap, maupun
keterampilan, dibandingkandengan orang lain. Pemimpin yang ideal sangatlah
diharapkan oleh masyarakat, karena seorang pemimpin akan menjadi contoh,baik
dalam ucapan, perbuatan, dan kebiasaan. Dalam pendidikan Islam, kepemimpinan
menjadi subyek yang dengan syarat yang berat, karena ontentik dengan integritas,
kapasitas, pengalaman dan ketaatan dalam menjalankan perintah agama.Konsep,
teori dan praktek dalam kepemimpinan, didominasi olehmakna etnosentris yang
tertanam dalam filsafat dan nilai-nilai Barat (Dimmock, 2000). Hal yang sama berlaku
pada konsep dan praktek yang terkait dengan kepemimpinan dalam masyarakat.Sifat
ragam budaya yang tumbuh dari lembaga pendidikan dalam membentuk
kepemimpinan, menyokong kebutuhan untuk mengakuikeragaman ini(Shah, 2004).
Budaya yang berbeda mencerminkan nilai-nilai dan pola perilaku yang berbeda
(Marsh, 1994).
Makalah ini membahas perspektif Islam dalam pendidikan kepemimpinan.
Tulisan ini, menjelaskan kepemimpinan sebagai konsep yang dirumuskan dalam
konteks, yang disajikan sebagai dasar-dasar filosofis dan teori konseptualiasi
berdasarkan perspektif Islam. Bagaimanapun, pendidikan dalam Islam memiliki
tujuan yang lebih luas dan kontribusi terhadap pengembangan diri, yang menjadi
latar belakang dalam membentuk jiwa kepemimpinan.Fakta bahwa ada 200 juta
Muslim di Indonesia(mencakup 85 persen penduduk Muslim dari sekitar 240 juta
penduduk Indonesia - BPS, 2013). Dominasi ini, pada akhirnya menuntut bahwa
kepemimpinan dari kalangan umat Islam bagi Negara Indonesia, menjadi pemikiran
penting bagi Kaum Muslim. Umat Islam sendiri, sebagaimana dikatakan Modood et al
(1997) dan Nielsen (1987),cenderung menonjolkan identitas keagamaan mereka.
Pengetahuan dalam Islam dan interaksi antara pengetahuan dan kepemimpinan,
yang mendukung gagasan dari pemimpin dalam masyarakat Muslim, dieksplorasi
untuk memberikan nilai filosofis dalam konseptualisasi ini. Wacana ini berinteraksi
untuk merumuskan konsep kepemimpinan dalam masyarakat Muslim.
B. PEMBAHASAN
Konsep pendidikan kepemimpinan pendidikan bervariasi di dalam masyarakat.
Interpretasi yang berbeda dari kepemimpinan mencerminkan cara untuk melihat hal
itu dan asumsi filosofis dan teoritis. Ragam dalam penafsiran muncul juga karena
penilaian masyarakat yang berbeda mengenai kepemimpinan, di mana
kepemimpinan berasal kekuasaan dan pengaruh dari berbagai sumber formal
maupun informal posisi, orang, pengetahuan, dan kebijaksanaan (Mullins, 1995;
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Sergiovanni, 1984). Bahkan konsep dan prosedur yang sama membawa arti yang
berbeda dan pemahaman, yaitu: Di Rusia,ada konsensus secara tradisional yang
sepenuhnya disetujui dari otoritas pemerintah pusat. Sedangkan di Kanada,
konsensus didirikan oleh kelompok profesional yang bekerja secara lokal (Begley,
2003). Rujukan yang sesuai menyebutkan bahwa budaya dan etos kepemimpinan
juga "berbeda dalam cara mendasar di negara" (Fullan, 1992). Bagaimana
masyarakat tertentu memandang dan membangun pendidikan kepemimpinan.
Ketika makna kepemimpinan telah keluar dari konteks, kompleksitas dan
ambiguitas konsep dan kesulitan berikutnya muncul dalam penafsiran. Pugh dan
Hickson (2003) membahas pendidikan sebagai "lembaga kebudayaan" di mana teori
dan praktek yang dibentuk oleh nilai-nilai, keyakinan, ideologi, perilaku dan konvensi
dalam sistem sosial.Kajian Hofstede (2001)menyoroti interaksi antara budaya dan
praktek, yang melibatkan pemimpin dan yang dipimpin. Dia berpendapat bahwa
idekepemimpinan mencerminkan budaya mendominsi, dan mengutip efek
konseptualisasi masyarakat tentang praktek-praktek kepemimpinan. Dia
membandingkan negara-negara seperti Norwegia dan Swedia yang menjelaskan
manajemen sebagai inisiatif harus diambil oleh bawahan.Sedangkan di Amerika
Serikat, cenderung dilihat sebagai pelanggaran dari hak prerogatif manajemen.
Walker & Dimmock (2002) membahas dampak budaya masyarakat dan
organisasi pada teori kepemimpinan dan praktek dalam pendidikan. Mereka
berpendapat bahwa gagasan pendidikan kepemimpinan dirumuskan dalam latar
belakang nilai-nilai, pola perilaku dan ideologi dari masyarakat. Misalnya, gagasan
kepemimpinan patriarkal di Cina, menarik daya dan tanggung jawab dari ideologi
sosial yang diambil dari Konfusius, dan fungsi dalam sistem nilai (Tung, 2003). Dalam
masyarakat Cina, harmoni sosial sangat dihargai, yang menentukan konsep dan
praktik kepemimpinan (Walker, 2002).
Pemimpin dan yang dipimpin, berpartisipasi dalam kegiatan terkait
diinformasikan oleh pengetahuan ideologis dan budaya mereka, ditransmisikan dari
generasi ke generasi dan belajar melalui hidup dan berbagi dengan kelompok atau
komunitas sebagai anggotanya (Bourdieu, 1977) sebagai kebiasaan.Sebagai budaya
yang berbeda, masyarakat dan komunitas menafsirkan kepemimpinan dalam cara
yang berbeda, kebutuhan untuk mengeksplorasi konstruksi ini menjadi sangat
penting dalam konteks multi-etnis. Dalam Islam, hubungan antara agama,
pengetahuan dan pengajaran menciptakan wacana kepemimpinan pendidikan.
Dalam perspektif Islam, memimpin memiliki konotasi kuat yang mengarah ke
pengetahuan melalui kata dan tindakan, yang melibatkan status pengetahuan bagi
guru/pemimpin, serta memahaminya sebagai panutan dalam arti holistik. Landasan
seorang muslim dalam kepemimpinan yaitu beribadah kepada Allah dan tidak
menyekutukan sesuatu yang lain selain Allah.Konseptualisasi guru-pemimpin, telah
dibagi oleh berbagai agama (Islam, Kristen, Hindu), budaya (Cina, Jepang), dan
ideologi (Bourdieu, 1977; Freire, 1973). Tidak dapat disangkal bahwa di bawah
pengaruh globalisasi, reorganisasi kelembagaan, dan perkembangan teknologi, telah
membentuk batasan yang kabur antara guru dan pemimpin.
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Pandangan Islam
Teks-teks agama dan ajaran Islam mengajukan filsafat pendidikan tertentu, yang
menyediakan dasar untuk kesamaan konsep dan praktek dalam payung menyeluruh.
Meskipun variasi di berbagai masyarakat Muslim, teks-teks agama tetap menjadi
sumber legitimasi, memberikan kontribusi untuk kemiripan filosofis, yang
dipengaruhi beberapa faktor. Namun, perkembangan dianggap sebagai
penyimpangan dari ajaran Islam sering memerlukan keterlibatan politik dan
intelektual untuk menghindari "krisis legitimasi" (Habermas, 1976; Giddens, 1990)
yang dapat menyebabkan komplikasi pada tahap implementasi. Hal seperti ini terjadi
di Pakistan selama beberapa tahun terakhir, di manaada upaya menuju
pengembangan kurikulum (Nayyar & Salim, 2002) dan memperbaiki sistem
pemeriksaan (Hussain, 2005).
Gagasan pendidikan kepemimpinan dalam Islam berasal dari filsafat pendidikan
Islam, dan variasi konseptualisasi dan praktek di tengah masyarakat Muslim yang
melibatkan interpretasi terhadap oleh pemahaman teks-teks agama, yang
memperkuat interaksi antara iman dan konsep. Cendekiawan Muslim sering
berpendapat bahwa gagasan sosial, pendidikan dan konsep dalam masyarakat
Muslim "tidak dapat benar-benar dihargai tanpa pemahaman yang akurat dari iman
dan peradaban Islam" (Tabawi,1972). Dasar dari filsafat Islam pendidikan terletak
dalam iman sebagaimana tercermin dalam peringatan Al-Quran bahwa Allah adalah
Maha Mengetahui.
... dan di atas tiap-tiap orang yang berpengetahuan itu, ada lagi Yang Maha
Mengetahui. (QS Yusuf -12: 76)
Bagaimanapun, beberapa pemahaman tentang sifat pengetahuan dan pentingnya

akuisisi pengetahuan dari perspektif Muslim mungkin berguna untuk memahami,
mengapa kepemimpinan, ditafsirkan dengan cara tertentu oleh umat Islam. Islam,
berusaha mencakup setiap aspek dari usaha manusia. Tujuan pendidikan Islam
adalah untuk mengembangkan manusia melalui pengetahuan yang memungkinkan
mereka mengikuti jalan kebenaran, dan untuk menjadi bagian dari umat dan
masyarakat. Ini mendasari dimensi iman dalam Islam di mana pembelajaran menjadi
kewajiban agama, wajib pada setiap pria dan wanita Muslim (Karim, 1938), yang
mencakup seluruh kehidupan (Al-Attas, 1979; Ashraf, 1995; Maududi, 1980; Nasr,
1985; Tibawi, 1972).
Peran pendidikan Islam dianggap sebagai memberikan arti hidup dan
memperkaya kehidupan, menanamkan disiplin dan melestarikan nilai-nilai
kemanusiaan, serta memperkuat dan memajukan masyarakat. Persepsi ini
berkontribusi terhadap harapan peserta didik dan masyarakat Muslim dari lembaga
dan pemimpin pendidikan.Teori Islam mengenai pendidikan berasal dari konsep Al-
Quran (Abdullah 1982: 43). Sifat pengetahuan dan kontribusinya terhadap
pembangunan holistik individu adalah beberapa elemen yang membentuk dan
menentukan dalam pribadi individu. Pengetahuan merupakan salah satu prinsip
dasar Islamyang menekankan bahwa hanya mereka yang memiliki pengetahuan yang
dapat menapak jalan kebenaran (taqwa).
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Hai manusia, sesungguhnya Kami menciptakan kamu dari seorang laki-laki dan
perempuan dan menjadikan kamu berbangsa-bangsa dan bersuku-suku supaya kamu
saling kenal-mengenal. Sesungguhnya orang yang paling mulia di antara kamu ialah
orang yang paling takwa di antara kamu. Sesungguhnya Allah Maha Mengetahui lagi
Maha Mengenal. (QS Al Hujurat - 49:13)
Dalam Islam, pendidikan adalah untuk pengembangan holistik, dan agama bukan
sekadar mengatur moral. Agama merupakan sistem yang lengkap, mencakup dan
mengintegrasikan aspek politik, sosial, dan ekonomi, serta pribadi, moral, dan
spiritual dari kehidupan (Dabashi, 1993; Nasr, 1985). Belajar mengenai ilmu
pengetahuan, ditentukan oleh kebutuhan pribadi. Ini adalah tugas yang dikenakan
oleh Allah dan didefinisikan sebagai jalan untuk "kebenaran" (Al-Attas, 1979; Ashraf,
1995; Tibawi, 1972). Mencari ilmu adalah jihad, upaya di jalan Allah, mengarah pada
perkembangan individu sebagai seluruh keberadaan sehingga individu bertindak
demi Allah:
Barangsiapa yang mengerjakan amal-amal saleh, baik laki-laki maupun perempuan
sedang dia orang beriman, maka mereka itu masuk ke dalam surga dan mereka tidak
dianiaya sedikitpun. (QS An Nisa-4: 124)
Pendidikan pemimpin dianggap memainkan peran penting dalam proses

peningkatan pengetahuan. Quran sebagai pandangan diri yang dinamis dengan
kapasitas tak terbatas untuk pengembangan:
"Sesungguhnya kamu melalui tingkat demi tingkat (dalam kehidupan)" (QS Al Inshiaq-
4:19)
Peran pendidikan kepemimpinan, berdasarkan yang terlibat dalam membangun

pengetahuandalam Islam (QS Al Baqarah-2:70), merupakan faktor utama sebagai
'proses menjadi (Choudury, 1993). Selanjutnya, mencari pengetahuan memiliki
dimensi kolektif. Pengajaran/pembelajaran berkaitan dengan ranah kewajiban
manusia antara satu terhadap sama lain, dan mengajar adalah tugas dari Nabi yang
dianggap sebagai Muallams (pengetahuan pemberi). Penekanan pada pentingnya
pengajaran/pembelajaran mendasari status guru dan pendidikan pemimpin. Sebagai
tujuan pendidikan mencakup pengembangan umat dan masyarakat, ini memperluas
peran pendidikan pemimpin dan guru di luar lembaga.
Islam, Pendidikan dan Kepemimpinan

Filsafat pendidikan Islam menarik dari keyakinan bahwa Allah, orang yang
berpengetahuan, "mengajarkan kepada manusia pengetahuan tentang berbagai hal"
(QS Al Alaq-96:1-5). Allah sebagai pemberi pengetahuan, memberi pada tingkat
aktivitas dan menetapkan hubungan antara pengetahuan, berbagi pengetahuan dan
kepemimpinan. Adam, manusia pertama dalam teologi Islam,menjadi khalifah di
muka bumi karena Allah telah "mengajarkan Adam berbagai hal" (QS Al Baqarah-
2:31). Untuk Adam, malaikat diminta untuk melakukan 'sijda' (QS Al Baqarah-2:34).
Ada pendapat yang menyebutkan bahwa antara Allah dan malaikat sebagai penyebab
superioritas Adam (QS Al Baqarah-2:30-33) yang mendasari status pengetahuan
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dalam Islam, dan hubungannya dengan kepemimpinan. Pertanyaannya ditunjukkan

secara tegas dan jelas dalam Quran:
Adakah sama orang-orang yang mengetahui dengan orang-orang yang tidak
mengetahui? (QS Az-Zumar- 39: 9)
Poin yang relevan yang adalah bahwa dalam filsafat Islam pengetahuan, pertama,
pengetahuan utama terletak pada Allah, dan pengetahuan manusia terbatas dan
terfragmentasi; kedua, pengetahuan dan memberikan pengetahuan adalah atribut
Ilahi; dan ketiga, pengetahuan dan berbagi pengetahuan (mengajar/belajar) adalah
sumber dan justifikasi status terhadap kepemimpinan. Perspektif ini memberikan
kontribusi terhadap tidak jelasnya batas antara guru dan pemimpin, dan mendukung
konstruksi teoritis pendidikan kepemimpinan dalam masyarakat Muslim. Quran
berulang kali menekankan bahwa tak ada yang bisa memahami makna ayat-ayat
kecuali orang yang berakal dan mereka tegas didasarkan pada pengetahuan (QS Ali
Imran-3:7-8; QS Al Anam-6: 105; QS Al Haj-22:55; QS An Nur-24: 6), sehingga
menunjukkan bahwa hanya mereka yang memiliki pengetahuan dan pemahaman
yang mampu membimbing. Janji yang dibuat dalam sebuah ayat kemudian bahwa
"Allah akan membangkitkan di jajaran orang-orang yang beriman serta orang-orang
yang diberi pengetahuan" (Quran 58:11) adalah contoh lain dari hubungan antara
pengetahuan dan status. Para nabi, telah meningkat statusnya di antara manusia
karena pengetahuan mereka:
Dan sesungguhnya Kami telah memberiilmu kepada Daud dan Sulaiman; dan keduanya
mengucapkan: Segala puji bagi Allahyang melebihkan kami dari kebanyakan hamba-
hamba-Nya yang beriman. (QS An-Naml-27:15)
Dalam Alquran, para nabi sering disebut sebagai guru. Misalnya, Nabi
Muhammad, yang adalah seorang pemimpin agama dan politik. Dari konvergensi ini,
peran agama, sosial, politik, dan pendidikan, berkembang konsep pendidikan
kepemimpinan dalam Islam, yang telah mempertahankan beberapa fitur ideologi dari
waktu ke waktu.Selain itu, guru/pemimpin memiliki kewenangan dan status sebagai
orang tua - otoritas tertinggi dalam sistem sosial Islam (QS Al Anam-6: 151; QS Al
Isra-17:23; S Al Ankabut-29: 8-9; QS Lukman-31:14; QS Al Ahkaf-46:15). Transferensi
untuk peran mengajar adalah indikasi dari hormat yang diberikan kepada guru
agama. Konsep otoritas orangtua seperti berada di tangan guru/pemimpin adalah
seimbang dengan tanggung jawab dan dengan penekanan pada nilai-nilai dan
akuntabilitas. Namun demikian, ia menyediakan sumber lain untuk otoritas guru dan
peran kepemimpinan.
Dari diskusi singkat ini, muncul sebuah model tiga dimensi dari kepemimpinan
pendidikan dengan tumpang tindih eksplisit:
Mengajar dengan pengetahuan dan pemahaman - pendidik
Membimbing dengan kebijaksanaan dan nilai-nilai - nabi / pemimpin
Merawat dengan tanggung jawab dan komitmen - orang tua
Ini adalah penggabungan dari wacana konseptualisasi di berbagai masyarakat

Muslim dengan sentralitas peran mengajar dan hubungannya yang mendominasi
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konsep kepemimpinan, dengan pengetahuan dan dimensi yang signifikan. Islam

setuju dengan tujuan pendidikan yang luas untuk menciptakan 'individu yang baik'
dan 'warga negara yang baik' tapi hal yang sangat penting adakah iman, takwa dan
nilai-nilai moral sebagai tujuan mendasar dari pendidikan (Al-Attas, 1979). Ini
memperluas dimensi tugas guru, yaitu menciptakan "hubungan dekat antara guru
dengan mengajar, spiritual serta profesional" (Al-Attas, 1979), serta menggabungkan
peran guru dan peran kepemimpinan yang lebih luas menjadi satu. Pengetahuan dan
pembelajaran bagi peserta didik untuk lebih dekat kepada Allah dan dikaitkan
dengan status tertinggi sebagai ahli waris nabi, yang merupakan salah satu alasan
dari konsep untuk menghormati guru dalam masyarakat Muslim, dan memberikan
kontribusi untuk penerimaan peran kepemimpinan mereka.
Peran ganda dalam wacana pendidikan kepemimpinan didukung gagasan
penghormatan tinggi terhadap guru/pemimpin, terutama di awal peradaban Islam.
Hal itu diperkuat dengan asumsi bahwa membimbing menuju pengetahuan adalah
tindakan pemberian yang tidak dapat tergantikan. Hal ini menjelaskan mengapa
dalam beberapa abad pertama, tidak ada konsep guru yang dibayar dalam
masyarakat Muslim. Para ulama Muslim mengajarkan ilmunya di masjid-masjid atau
rumah untuk semua orang yang datang mencari pengetahuan (Al-Attas, 1979).
Belajar dalam Islam, menumbuhkan kepribadian tertentu untuk menarik orang-orang
untuk belajar dari kesalehan para guru (Hussain &Ashraf, 1979). Itu adalah proses
"memberi" pengetahuan dan mengembangkan diri -pengembangan pribadi peserta
didik secara keseluruhan dengan memberikan bimbingan dalam semua bidang
kepribadian. Dari artikulasi yang erat antara agama dan pendidikan, muncul sebuah
gagasan kepemimpinan pendidikanIslam, di mana pengetahuan dan perilaku
guru/pemimpin, baik kontribusi dalam membimbing peserta didik, kemajuan
intelektual, perkembangan moral dan material.
Namun, situasi terus mengalami perubahan dan modifikasi, sebagaimana Islam
menyebar ke daerah-daerah jauh, dan berinteraksi dengan berbagai agama, budaya,
dan latar belakang sosial-ekonomi. Al-Azhar adalah tempat resmi pertama
pembelajaran yang didirikan di Mesir pada abad keempat, dan diikuti oleh al-
Nizhamiyah di Baghdad, di mana guru-negara dibayar untuk mengajar (Tibawi,
1972). Perkembangan ini dalam pendidikan menambahkan dimensi baru untuk
peran 'ulama terkemuka', yang melibatkan manajemen dari struktur yang lebih
formal, tetapi tanpa menggusur peran guru/pemimpin. Para penguasa Muslim
menghormati dan mengkagumi kaum ulama, dan kadang-kadang meminta
persetujuan mereka untuk memenangkan dukungan publik.
Perubahan lokal dan ekonomi global, sosial, dan politik di tengah masyarakat
menyebabkan terjadi perubahan definisi terhadap peran kepemimpinan dalam
konteks pendidikan, di mana pemimpin adalah pihak yang menyediakan solusi untuk
masalah orang lain, atau membawa harapan (Iqbal, 1981). Namun, dari perspektif
Islam, lembaga kepemimpinan terus melibatkan lebih dari sekadar manajemen
organisasi, termasuk tanggung jawab untuk pengembangan peserta didik dan
masyarakat luas holistik. Guru tetap dianggap sebagai pemimpin, baik di dalam dan di
luar kelas, dan diharapkan dapat memenuhi peran kepemimpinan sebagai panduan
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dan panutan dalam hal pengetahuan dan perilaku. Ini mengaburkan batas-batas
antara guru dan pemimpin, di mana para murid dari kamu Muslim selalu memiliki
harapan dari guru mereka sebagai pendidik dan pemimpin.
Pendidikan Kepemimpinan
Globalisasi (Giddens, 1993; Reeves, 1995), ledakan komunikasi (Braun & Warner,
2003), internasionalisasi teknologi, dan universalisme ekonomi menggambarkan
bahwa dunia lebih dekat dalam praktik di berbagai bidang kegiatan manusia. Namun,
ada peningkatan kesadaran dari keragaman dan isu identitas yang tertanam dalam
budaya dan sistem sosial (Tajfel, 1978; Vincent, 2003), yang tercermin dalam konsep
dan praktek dalam pendidikan.Dalam Islam, isu-isu identitas dan dampak sistem
pada konsep pendidikan, memiliki makna yang lebih dalam. Terlepas dari
modernisme dunia pasca perang dunia kedua, penekanan pada "meta narasi"
demokrasi dan kesetaraan, menyentuh agama dengan latar belakang ketegangan
antara liberal dan pemikiran keagamaan dalam pendidikan terus (Ahmed, 1992),
meningkat dengan kebangkitan agama-agama di dunia modern (Ahmed 1992; Ahmed
&Donnan, 1994; Bauman, 1997).
Seperti disebutkan di atas bahwa umat Islam cenderung menonjolkan identitas
agama mereka, terlepas dari komitmen untuk menjalankan praktik keagamaan.
Mereka teridentifikasi sebagai Muslim. Jacobson (1998) menjelaskan, tiga tingkat
tindakan yang berorientasi agama yang membuat orang Muslim berbeda - pada
tingkat praktek (seperti berdoa, dan sebagainya), perilaku rutin (isu terhadap
makanan), dan perilaku sosial (moralitas,dan sebagainya). Agama merupakan dasar
identitas sosial bagi kaum Muslim, dan menjelaskan komitmen untuk agama
universal dengan jangkauan global (Jacobson, 1998).
Sejarah dan tradisi lembaga keagamaan yangdipimpin oleh ulama dalam
masyarakat Muslim, telah memberikan kontribusi untuk mempertahankan
konseptualisasi yang relevan. Para pemimpin pendidikan telah membantu
mempertahankan gagasan pemimpin pendidikan sebagai mentor spiritual, moral dan
akademik. Bahkan dalam masyarakat Muslim, ketika ada perdebatan sengit yang
berlangsung mengenai status pengetahuan tentang ulama dan misi pengajaran
mereka, jumlah dan ukuran dari lembaga-lembaga ini telah berkembang tidak hanya
di negara-negara Muslim seperti Afghanistan, Indonesia, Lebanon, Pakistan dan
banyak orang lain, tetapi bahkan di banyak negara Barat di mana Muslim menjadi
minoritas. Ulama, karena tradisi penghormatan yang diberikan kepada ulama dalam
masyarakat Muslim, telah menikmati akses yang lebih mudah untuk massa dalam
masyarakat Muslim dibandingkan dengan lembaga pendidikan negaraformal; dan
dengan tidak adanya keterlibatan dengan pengetahuan agama di kalangan
masyarakat. Mereka telah diperintahkan untuk selalu hormat dan taat melalui
kontrol atas penafsiran teks-teks agama dan wacana (Foucalt,1988; Shah, 1998;
Talbani, 1996).
Sumber utama yang menjadi acuan pendidikan dalam Islam adalah Al-Quran.
Terdapat variasi dalam interpretasi dari ajaran Alquran dan perintah (Al-Hibri, 1982;
Shah, 1998) tetapi tidak ada bantahan terhadapnya. Masyarakat Muslim dapat
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merumuskan interpretasi yang beragam pada isi Al-Quran, tetapi validasi dan
keaslian interpretasi ini tergantung pada keselarasan dengan teks-teks agama yang
otentik, terutama Al-Quran dan Hadis (perkataan Nabi Muhammad). Konsep guru
sebagai pemimpin berasal langsung dari Al-Quran dan Hadis. Terlepas dari
perdebatan sekitar definisi pengetahuan, guru, kepemimpinan, dan realitas dunia
material, ia adalah pegangan tetap bagi masyarakat Muslim. Salah satu penjelasan
bahwa kebijakan dan sistem pendidikan negara Muslim yang berbeda, seperti Iran,
Pakistan, Arab Saudi dan lain-lain, secara eksplisit mengakui orientasi keagamaan
mereka, sehingga menambah kekuatan wacana. Sebagai contoh, Kebijakan
Pendidikan Nasional Pakistan (1998-2010) menyebutkan bahwa dalam konteks
persepsi Islam, pendidikan adalah alat untuk mengembangkan sikap individu sesuai
dengan nilai-nilai kebenaran untuk membantu membangun suara masyarakat Islam.
Semua pemimpin pendidikan dituntut untuk memiliki pengetahuan agama
tertentu untuk memenuhi peran mereka sebagai panduan untuk pengetahuan dan
perilaku, sesuai dengan ajaran Al-Quran. Pedoman spesifik dalam rinci dokumen
kebijakan bagaimana untuk melatih semua staf (guru dan pemimpin), yang juga
bertanggung jawab untuk penyebaran informasi tentang prinsip-prinsip dasar Islam
sebagaimana diatur dalam Al-Qur'an, dan sebagai berlaku untuk pengembangan
masyarakat egaliter Muslim.
Format perekrutan adalah menekankan pengetahuan dasar tentang Islam,
kemampuan membaca Al-Quran, praktek keagamaan dan nilai-nilai moral. Keharusan
untuk mengakui identitas Islam mereka untuk tujuan legitimasi, dapat menjadi
masalah yang dihadapi oleh negara-negara Islam, tapi ini memberikan kontribusi
untuk mempertahankan kesamaan tertentu di masyarakat. Ada variasi konseptual
tidak hanya di masyarakat Muslim dan negara Islam, tetapi juga antara berbagai jenis
lembaga pendidikan (Siddique, 1998). Sebagai contoh, para pemimpin pendidikan di
sekolah agama (Madrasah) di negara-negara seperti Pakistan dan Indonesia, dan
lembaga-lembaga pemerintah di kedua negara itu, adalah ekspresi dari
konseptualisasi yang berbeda, tercermin dalam gaya kepemimpinan dan persepsi.
Namun, posisi penting tetap tak tertandingi secara teoritis, bahwa seorang pemimpin
pendidikan harus menjadi pemberi pengetahuan, yang memperoleh hak dan
tanggung jawab untuk memimpin melalui pengetahuan, sesuai dengan tradisi para
nabi. Selain itu, pemimpin pendidikan, dari perspektif Islam, adalah salah satu yang
praktek mengenai apa dia mengajarkan, sehingga memastikan hubungan antara teori
dan praktek.
Implikasi dalam Masyarakat Muslim

Tujuan utama pendidikan dalam Islam adalah "untuk memfasilitasi
pengembangan nilai-nilai yang akarnya berdasarkan sifat-sifat Allah dan yang Allah
telah ditanam dalam diri manusia sebagai potensi" (Ashraf, 1995). Para pemimpin
pendidikan idealnya membangun 'potensi' dan mengembangkan mereka untuk
keberhasilan maksimum, dengan fokus pada "pembangunan holistik". Dalam filsafat
pendidikan, sampai batas tertentu, tercermin dalam konsep pendidikan liberal
dicetuskan oleh pemikir seperti Freire (1972). Ini memperluas peran pemimpin
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pendidikan di luar pendidikan untuk menyertakan intelektual, sosial, moral, spiritual,

dan bahkan pribadi, dengan tanggung jawab memimpin orang ke "jalan yang benar",
atau menurut kata Freire (1972): untuk mengubah dunia. Hal ini juga menyiratkan
bahwa pemimpin harus memiliki nilai tertinggi, atau sebagai dibangun di filsafat
Islam, "... orang yang Allah telah memberikan hikmat dan dia bertindak sesuai dengan
itu dan mengajarkan kepada orang lain.
Terlepas dari keunikan filosofis, pengertian Islam mengenai pendidikan
kepemimpinan,ada berbagai aspek penting dari konsep kepemimpinan yang berbeda,
sebagaimana dikemukakan dalam literatur Barat. Kemiripan dapat dirasakan di
seluruh dimensi tertentu, di mana gagasan Islam pendidikan kepemimpinan dan
konsep-konsep kepemimpinan seperti reflektif, transformasional, etika/moral,
kolaboratif, dan dialogis. Goddard (2003) secara ringkas menjelaskan empat belas
gaya kepemimpinan yang diidentifikasi dari literatur, dan dalam pembahasannya
menyebutkan bahwa kepemimpinan "tidak memiliki keuntungan pribadi" tetapi
hanya untuk mencapai "keadilan dan kebenaran," karena -sebagai contoh Nabi
Muhammad SAW, Buddha dan Kristus sebagai "guru besar agama dari masa lalu".
Konsep kepemimpinan, menurut Greenleaf (1996),bukan untuk mencapai
keuntungan pribadi, tercermin dalam konsep bahwa mereka tidak dibayar (Shah
1999). Tapi ini hanya salah satu dimensi dari konsep yang rumit. Ini adalah gagasan
multidimensi. Pemahaman dapat ditambahkan untuk mengembangkan konsep untuk
kepuasan pemangku kepentingan yang lebih luas dalam konteks multi-budaya.Dalam
suatu presentasi pada International Thinking Skills Conference 2002, Robert Sternberg
menekankan bahwa pemimpin pendidikan membutuhkan layanan. Ini penekanan
yang tumbuh dalam kebijaksanaan dalam kepemimpinan (Ribbins, 2003), refleksi
(Schon 1983) dan nilai-nilai (Hodgkinson, 1991) yang mencerminkan aspek beragam
gagasan Islam pendidikan kepemimpinan yang diuraikan empat belas abad yang lalu.
Hal ini menyoroti bagaimana dua sumber yang berbeda dan kerangka pemikiran
telah datang dalam pemahaman yang sama, yang membahas Bagaimana
kepemimpinan yang baik? Seperti apa pemimpin yang baik?
Ribbins (2003) menyoroti peran kebijaksanaan dan pemahaman tentang nilai-
nilai bagi para pemimpin yang baik.Konsep kepemimpinan yang reflektif (Schon
1983) telah mendapatkan pujian luas selama beberapa dekade terakhir. Hal ini
dianggap sebagai yang mengarah ke pemahaman diri dan memahami orang lain, yang
dapat membantu menyelesaikan konflik, ketegangan, dan masalah perpecahan dalam
organisasi dan masyarakat. Dalam Islam, meditasi dan refleksi sangat ditekankan
sebagai atribut dari nabi:
Dan Dia telah menundukkan untukmu apa yang di langit dan apa yang dibumi
semuanya, (sebagai rahmat) daripada-Nya. Sesungguhnya pada yang demikian itu
benar-benar terdapat tanda-tanda (kekuasaan Allah) bagi kaum yang berpikir. (QS Al
Jathiyah-45:13)
Pembahasan sebelumnya menyoroti fluiditas peran nabi. Muhammad, pemimpin

pendidik pertama dalam Islam (Ali 1964; Mernissi 1991a; Watt 1961), menghabiskan
tiga belas tahun dalam meditasi sebelum ia ditahbiskan sebagai salah satu yang
"mengajarkan ... [orang] Kitab dan kebijaksanaan dan mengajarkankepada orang
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yang tidak tahu "( QS Al Baqarah-2: 151), dan ini menggarisbawahi interaksi antara
pengajaran, terkemuka dan refleksi.Menarik diri dari publik dan pergi ke
pengasingan, mencerminkan figur sikap Muhammad sepanjang hidupnya (Mernissi,
1991). Penekanan pada teori dan praktek pendidikan kepemimpinan dalam Islam,
menimbulkan argumen bahwa "Kita perlu pemimpin dalam pendidikan yang dapat
berpikir tentang isu-isu yang lebih besar" (Greenfield & Ribbins, 1993). Refleksi
dianggap sebagai menciptakan ruang untuk berpikir dan menganalisis, sikap sama-
sama dihargai untuk belajar (Bloom 1964; Kolb 1984) dan memimpin (Schon, 1987).
Banyak penelitian merekomendasikan agar mereka melangkah ke peran pemimpin
sekolah untuk merenungkan nilai-nilai pribadi, sikap etis dan hal-hal lain yang sejenis
sebagai cara menyesuaikan diri dengan tuntutan jabatan (Daresh, 2000).
Ini menarik perhatian fitur lain yang dominan dari kepemimpinan dalam Islam,
yang disuarakan kuat dalam literatur terbaru tentang kepemimpinan, di
manapenekanan pada nilai-nilai moral dan etika bagi para pemimpin dan guru (Shah,
2006). Quran meletakkan piagam eksplisit nilai-nilai dan moralitas bertujuan disiplin
diri dan pembentukan karakter. Nabi adalah ekspresi dari nilai-nilai moral dan etika,
sebagai dalam Al-Quran menjamin:
Dan sesungguhnya kamu benar-benar berbudi pekerti yang agung. (QS Al Qalam-68: 4).
Semakin dikenalnya meditasi pada nilai-nilai (Greenfield &Ribbins, 1993), dan

persepsi Kepemimpinan seni Moral (Hodgkinson, 1996; Greenfield & Ribbins, 1993;
Sergiovanni, 1992) dalam literatur kepemimpinan baru-baru ini mengakui dimensi
ini dengan menyatakan bahwa pemimpin harus mengambil nilai-posisi. Pengertian
tentang kepedulian, keadilan dan etika merupakan dasar, di manatindakan pemimpin
tidak dapat dipisahkan dari posisi nilai untuk pemahaman yang "benar", "salah", atau
bahkan "(tidak) tepat", tergantung pada pengakuan individu pandangan dunia dan
keyakinan. (Goddard, 2003).
Banyak penelitian telah menyoroti pentingnya nilai-nilai kepemimpinan dalam
konteks kelembagaan sebagai kontribusi untuk mencapai sukses (Begley &
Johansson, 2003; Bennet & Anderson, 2003; Harris et al, 2003; Hopkins, 2001).
Kepemimpinan didasarkan pada nilai-nilai pribadi yang menggambarkan akar etika
dan moral. Untuk kepemimpinan Islam, sumber utama dari nilai-nilai ini adalah iman
dan filsafat agama, tetapi tujuan dalam kedua kasus adalah penekanan pada nilai-nilai
dasar manusia dan realisasi untuk mengembangkan perbedaan antara benar dan
salah.Jika moral kepemimpinan yang akan dilaksanakan dan pedagogi direkayasa
ulang, maka pemimpin masa depan akan memerlukan seperangkat nilai. Tidak
diragukan lagi, banyak yang akan mengatur sendiri nila-nilai itu, di mana integritas,
keadilan sosial, kemanusiaan, menghormati, loyalitas dan perbedaan yang tajam
antara yang benar dan yang salah, semua akan perlu dimasukkan (Bennet, 2000).
Islam menyatakan kesetaraan dan persaudaraan, dan menempatkan Al-Quran
sebagai sumber pengambilan keputusan (Ahmed, 1992; Nasr, 1985). Penekanan pada
kesetaraan dan keadilan dalam Islam bertujuan inklusi dan merangkul
keanekaragaman (Quran 49:13). Ini membutuhkan pemahaman dan pengakuan dari
nilai-nilai kelompok yang beragam dalam menangani isu-isu seputar nilai.
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Harmonisasi beberapa sudut pandang nilaimengandaikan interaksi antara pemimpin

dan yang dipimpin, di mana yang dipimpin memiliki pemahaman yang lebih tentang
situasi mereka daripada pemimpin (Freire, 1973). Kepemimpinan
dialogis,merupakan konsep lain yang tertanam dalam filsafat Islam, di mana masjid
menjadi ruang untuk berdialog.
Konsep Ijtihad (Ahmed, 1992) dan Syura (Mernissi, 1991) adalah beberapa
ekspresi lain dari kepemimpinan dialogis. Dialog, sebagai kegiatan dua arah,
memberikan pengetahuan dan pemahaman untuk mengambil posisi nilai informasi
dan membuat keputusan. Ini dapat bermanfaat bagi para pemimpin pendidikan,
khususnya dalam konteks multi-etnis, membenamkan diri dalam komunitas mereka
dari peserta didik untuk memahami bagaimana tindakan tertentu yang dirasakan dan
dipahami oleh beragam sub-kelompok, karena bagi mereka di masyarakat
terpinggirkan, pemimpin sekolah didominasi orang luar. Mencapai seberang
membagi ini, dengan fokus pada hubungan internal dan eksternal membantu
membangun jembatan.Semakin banyak kita belajar tentang orang lain, yang lebih
kolaboratif, responsif, dan dikaitkan dengan kepentingan pribadi, akan lebih banyak
karya yang bisa dihasilkan (Rubin, 2002). Pengertian kolaborasi dan berbagi
perubahan orientasi epistemik dalam kontekseksternal, fokusnya adalah pada kerja,
link, hubungan. Sedangkan dalam konteksinternal sekolah, dianggap sebagai
kepemimpinan yang terdistribusikan (Fullan 2001; Harris & Lambert, 2003; Hopkins,
2001).
Secara teoritis, baik berevolusi dari praktek demokrasi yang didukung oleh
komunikasi,melibatkan banyak orang dalam kegiatan kepemimpinan adalah inti dari
kepemimpinan itu sendiri. Gagasan untuk memperluas batas-batas kepemimpinan
secara signifikan seperti yang didasarkan pada tingkat tinggi, dengan keterlibatan
guru dan mencakup berbagai keahlian, keterampilan dan masukan "(Harris &
Lambert, 2003). Hopkins (2001) menyatakan bahwa bentuk kepemimpinan yang
paling sering dikaitkan dengan peningkatan hasil belajar adalah salah satu yang
didistribusikan. Fokusnya adalah pelajar, dan tujuannya adalah prestasi/efektivitas
(pengembangan holistik). Hal ini tentunya membutuhkan penyatuan antara
kepemimpinan pada dari semua tingkatan.
Penekanan pada peran kepemimpinan dan pemimpin, melibatkan transformasi
dimensi yang menyediakan stimulasi intelektual dan dukungan individu untuk semua
orang yang dipimpin. Konsep kepemimpinan transformasional yang didasarkan pada
keterlibatan edukatif antara pemimpin dan pengikut. Leithwood et al (1996)
menganggap hal itu sebagai perencanaan visi untuk masa depan, dengan fokus pada
perbaikan, yang sesuai dengan gagasan Islam dalam mengembangkan Insan-Kamil
(Siddiqui 1998). Konsep-konsep tersebut berkembang ke arah batas antara
pemimpin/guru, orang dipimpin, dan internal/eksternalsekolah.Pemahaman tentang
faktor yang mempengaruhi gagasan kepemimpinan dalam Islam, dapat berguna
terutama untuk membangun asumsi mengenai pemahaman bahwa lembaga
pendidikan cenderung mempengaruhi sikap dan praktek kaum Muslim dalam
mempengaruhi kehidupan mereka (Abbas, 2002; Osler, 2003; Rakhit, 1998).
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Konsep kepemimpinan mencerminkan upaya untuk merestrukturisasi

kepemimpinan dalam konteks yang realistis, berdasarkan keragaman, yang sesuai
dengan filsafat Islam. Perspektif kepemimpinan Islam bukanlah masalah konstruksi
nasional peningkatan pengetahuan melalui teks agama dan wacana. Ini adalah intisari
dari semua prinsip-prinsip dan nilai-nilai yang terkait dengan arah yang benarbagi
umat Islam. Konsepini terbentuk dari sikap, kode etik, perilaku dan sikap dari
pemimpin pendidikan di tengah masyarakat Muslim. Islam mengagungkan
keragaman (Al-Quran 49:13), dan menyatakan bahwa iman tidak bisa dipaksakan
dengan kekerasan.
Hingga kini, lembaga-lembaga pendidikan Islam masih sulitdijadikan sebagai
model lembaga pendidikan yang paripurna dan berlaku umum di Indonesia. Hal
inidisebabkan karena lemahnya kinerja yang ditunjukkan serta rendahnya motivasi
untuk menjadikanlembaga pendidikan Islam ini sebagai pusat pembangunan mental
para intelektual yang agamisdan para ulama yang intelektual. Kondisi kultural umat
Islam yang menyelenggarakan pendidikan Islam merupakan aspekinternal yang
saling kait mengkait dengan persepsi umat Islam di luar lembaga tersebut.Sehingga
kedua-duanya (kultural internal dan eksternal) menjadi hambatan bagi kemajuandan
pengembangan mutu penyelenggaraaan pendidikan Islam. Persepsi masyarakat
sudahterlanjur terpengaruh dengan paradigm bahwa pendidikan Islam hanya
berkutat pada masalahagama dan kurang menaruh perhatian pada pengembangan
aspek-aspek lainnya sepertikecerdasan intelektual dan sosial.
C. PENUTUP
Hambatan kultural baik yang berasal dari dalam (internal) maupun dari luar
(eksternal)masih ditambah dengan sistem pendidikan nasional yang terkesan juga
terjebak diskursusdikotomi antara ilmu-ilmu umum dan agama. Persepsi masyarakat
sudah terlanjur terbentuksangat kuat tentang hal itu. Terlebih lagi penguasaan agama
sebagian umat Islam juga masihrentan dipengaruhi budaya-budaya lokal setempat
yang ternyata ssulit dihilangkan, bahkancenderung dapat menguburkan nilai-nilai
Islam sesungguhnya. Budaya-budaya lokal yangdiadopsi tanpa landasan filosofis yang
kuat bisa menjadi boomerang kemajuan umat Islam.
Bagaimanapun, membahas kepemimpinan pada hakikatnya adalah membahas
masyarakat manusia dengan seluk beluknya. Manusia adalah makhluk sosial, secara
naluriah membutuhkan bergaul dan membutuhkan manusia lain yang dalam
prosesnya mereka membentuk kelompok-kelompok, masyarakat, berbangsa-bangsa
dan bernegara, yang pada gilirannya membutuhkan pemimpin. Suatu masyarakat
bersama pemimpinnya bekerja bersama-sama mengatur, membangun, memajukan
dan membela masyarakat tersebut.Kepemimpinan dipahami sebagai segala daya
upaya bersama untuk menggerakan semua sumber dan alat (resources) yang tersedia
dalam suatu oganisasi. Resources tersebut dapat tergolongkan menjadi dua bagian
besar, yaitu: human resources dan non human resources. Dalam lembaga pendidikan,
khususnya lembaga pendidikan islam terdiri dari berbagai unsur atau sumber, dan
manusialah merupakan unsur terpenting, sehingga sukses tidaknya suatu organisasi
untuk mencapai tujuan yang telah ditetapkan sangat tergantung atas kemampuan
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pemimpinnya untuk menumbuhkan iklim kerja sama dengan mudah dan dapat
menggerakan sumber-sumber daya yang ada sehingga dapat mendayagunakannya
dan dapat berjalan secara efektif dan efisien.
Dengan demikian, kehidupan suatu organisasi sangat ditentukan oleh peran
seorang pemimpin. Kepemimpinan yang efektif adalah kepemimpinan yang mampu
menumbuhkan dan mengembangkan usaha kerja sama serta memelihara iklim yang
kondusif dalam kehidupan organisasi. Kepemimpinan yang baik adalah
kepemimpinan yang dapat mengintegrasikan orientasi tugas dengan
orientasihubungan manusia.
Secara umum, kepemimpinan (leadership) adalah kegiatan manusia dalam
kehidupan. Secara etimologi, kepemimpinan dalam Kamus Besar Bahasa Indonesia
berarti menuntun, menunjukkan jalan dan membimbing.Kepemimpinan adalah sikap
dan perilaku untuk mempengaruhi para bawahan agar mereka mampu bekerja sama
sehingga dapat bekerja secara lebih efisien dan efektif untuk mencapai angka
produktivitas kerja sesuai dengan yang telah ditetapkan. Secara singkat dapat
dikatakan bahwa kepemimpinan adalah sifat yang harus dimiliki oleh perencana,
pengorganisasi, pengarah, pemotivasi, dan pengendali untuk mempengaruhi orang-
orang dan mekanisme kerja guna mencapai tujuan yang telah ditetapkan.
Definisi lain dari kepemimpinan adalah sesuatu yang dimiliki oleh seseorang
sehingga seseorang tersebut mampu menggerakkan orang-orang untuk melakukan
perbuatan atau tindakan dengan penuh kesadaran dan keikhlasan. Sebagaimana
Harrel(2003) mengatakan bahwa sifat utama kepemimpinan adalah memiliki
kemauan keras (strong will), mementingkan hal-hal yang lahir (extroversion),
kebutuhan akan kekuatan (power need), dan kebutuhan akan prestasi (achievement
need). Sedangkan Keith Davies(2010) menyebutkan bahwa seorang pemimpin harus
memiliki lima sifat yaitu kecerdasan (intelegensia), kematangan sosial (social
maturity), motivasi dari dalam (inner motivation), sikap orientasi hubungan antar
manusia (human relation oriented attitude), dan keluasan pandangan sosial (social
readth).
D. DAFTAR PUSTAKA
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INTRODUCING ISLAM TO CHILDREN WITH SPECIAL NEED
Rohmani Nur Indah

Faculty of Humanities UIN Maulana Malik Ibrahim
indah@bsi.uin-malang.ac.id
Abstract
Children with special need have similar right to get the opportunity to
participate in religious education, to understand Islam as their faith. The
religious education is applied in either inclusive class, special school or
homeschooling. The choice of schooling depends on several factors such as the
academic level, economic and family background. However, the problem is not
related to where they can get the religious education but how to make their
learning effective. It is due to the fact that they require teachers competence
and experience to understand their individual needs and abilities. The children
especially those with autistic spectrum disorder demand for careful teaching
preparation, various techniques and effective assessment method. This paper
elaborates the complexities and some alternatives to handle the religious
education for children with special need by referring to their special way of
learning. This is because they are not merely disable, but they have special
feature requiring special condition to encourage their learning success. The
condition covers the strategies such as consistent structure, visual aids
representing abstract ideas, reliance on literal interpretations of religious
concepts and using familiar images to introduce Islam. These strategies are
matched with their learning characteristics as visual spatial learners.
Keywords: special need children, visual spatial learners, autistic spectrum disorder
A. INTRODUCTION
All children has the opportunity to participate in religious education, including those
with special need. The religious education is applied in either inclusive class, special
school or homeschooling. The choice of schooling depends on several factors such as the
cognition, economic and family background (Indah, 2007). The severity of the disorder
they suffer may influence the learning pace as it is affected by the cognitive competence.
The different learning pace becomes one consideration to choose the suitable education
method. Parents attempt to put their children in the best school also depends on
whether or not they can afford it. When it comes to economic factor, parents have a lot
to consider as the facilities of education are still limited in Indonesia. The family
background also holds an important role in choosing the type of schooling which have
different philosophical bases.
Special school is an option for the access of religious education. However, the
number of special school which is available is still limited. Availability concerns with the
access related to transportation and finance. It is due to the fact that there is no data
base related to the number of children with special need in each region in Indonesia
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(Republika, 2014). The latest data of the number of state special school (SLB) recorded
by the The Ministry of Social Welfare is in 2008 summarized in Table 1.
Table 1. State Special School in Indonesia

Province Number of SLB Province Number of SLB
DKI Jakarta 3 Central Kalimantan 8
West Java 25 South Kalimantan 11
Banten 3 East Kalimantan 6
Central Java 34 North Sulawesi 2
East Java 9 Gorontalo 4
DI Yogyakarta 53 Central Sulawesi 5
Aceh 11 South Sulawesi 20
North Sumatra 18 West Sulawesi 2
West Sumatra 14 Southeast Sulawesi 8
Riau 5 Maluku 5
Kepri 1 North Maluku 6
Jambi 8 Bali 8
South Sumatra 16 NTB 9
Bangka Belitung 6 NTT 16
Bengkulu 5 Papua 6
Lampung 6 West Papua 2
West Kalimantan 8 Total: 341
As seen in Table 1, the number of special school funded by the state is 341 which is
far below the required number as there is no data base to review the efficacy of the
available special school. To overcome the problem due to limited access of children with
special need to get proper education facilities, inclusion is an option. Inclusion became
widespread in Indonesia for the last five years. It was started with the Ministry
regulation no.70 in 2009 on inclusive education. So far there are 814 inclusive schools
responding to the new regulation (Solider, 2013).
Similar to those practiced in other countries such as US and Australia, Indonesian
children with mild disabilities can join the regular classroom activities for wither part or
all of the school day. However, not all schools are ready to implement inclusion. In this
case, the number of inclusive school is regulated by the governor. As an example in
Jakarta, based on Pergub no 116 in 2007 it is stated that in each district at leas three
inclusive kindergarten, three primary school, three junior high school and three senior
high school. In fact, Jakarta has 44 districts which are equal to 132 inclusive schools for
each education level, while the total number of inclusive school ranges 15 to 44 schools
throughout the province, not each district (Solider, 2013). It means that the available
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inclusive school in Jakarta is one third of the regulated standard. It describes the fewer
education opportunity for children with special need in big cities, let alone those living
in remote areas.
Based on a research evaluating the inclusive education at primary and secondary
schools in Indonesia, it is reported that there are several problems found. The
effectiveness of the inclusive program only occurs in primary education, while in junior
high school there is no model of ideal inclusion (Dyah, 2008). The method is integrating
students with special need to regular classes without certain treatment or curriculum.
In this case, it is significant to distinguish between inclusion and integration. The first is
well planned by considering a lot of aspects to support the special need children,
whereas the later concerns with allowing the child to join the whole learning activities
without specialized program.
In Indonesia, not all children with special need are lucky to get the education as well
as religious teaching. Especially those with severe disabilities or more than one defect,
for instance ASD and blindness. Even state special school ask parents to treat the childs
disorder that may hinder the learning process as the school cannot provide the therapy
needed. It shows that there is limited number of teachers with the competence to teach
children with special needs. Therefore the children who cannot afford to go to special
school can choose homeschooling.
Homeschooling becomes an option. Nevertheless, applying homeschooling brings
another consequence, namely the readiness to set the curriculum especially when it also
involves religious education. In this case, many educators tend to see the difference or
disability of the student, rather than the students ability to learn and actively
participate in classroom activities. This type of teachers cannot see the valuable
contribution to classroom diversity. Therefore, having competent teacher to assist the
homeschooling program is also not an easy task to do.
Today, inclusive education is promoted everywhere. In this type of schooling, the
child must be prepared to face the diverse class. Not only challenging the child,
implementing inclusive education is a big challenge for teachers. Teachers will be
responsible for the teaching and learning process of the diverse class. Classroom
diversity results in several consequences such as more teaching preparation, various
techniques and effective assessment method (Stainback, 2009). It requires teachers
competence and experience to understand the individual needs and abilities of children
with special needs. The challenge is abundant when it is related to the issue religious
teaching. Introducing religion, particularly the basic concept of Islam, is a huge project
as it needs careful plan as it involves special children.
B. INTRODUCING ISLAM
Introducing Islam and any other abstract concept is a challenge for careful planning
of instruction. Children with special need such as autism spectrum find it difficult to
understand the abstract concepts. They tend to perceive everything literally. While,
religious teaching often include symbolic relationship that is not concrete and easy to
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grasp (Rain, 2008). However, this does not mean that it is impossible to introduce Islam
to children with special need. In this paper, the example of this issue is related to those
with autism spectrum disorder (ASD).
Autism Spectrum Disorder is a disorder caused by neurological abnormalities or
brain dysfunction causing deficit in social skill. It comprises difficulties in sharing
attention with others to the same task at hand, not displaying empathy, and seemingly
not understanding emotions displayed by other persons (Lord, 1993 in Reynold &
Fletcher-Johnson, 2007). In summary, the child with ASD is not geared into the patterns
of interaction which are the vehicle that brings children into the already organized
social world. Due to their limitation in social skill, ASD children needs special teaching
strategies.
There are various teaching strategies for ASD children as verbal learners. Yet, in
regular teaching strategies, the materials provided for visual learners are still limited. It
involves visual representations of the abstract ideas. Furthermore, Boyle (2005) suggest
at least four basic strategies to teach children with ASD, namely consistent structure,
visual aids representing abstract ideas, reliance on literal interpretations of religious
concepts and using familiar images to teach basic theories.
Introducing Islam to children with special needs require some planning particularly
on the material selection. These children think in concrete and literal ways. Therefore,
the material should be arranged within their range of cognition. In an inclusive
playgroup at Yogyakarta, the materials cover simple and basic practice in Islam such as
the daily doa, hijaiyah and moral values. They are given through playing, teacher
modeling and demonstrating, singing and making some creation. However, it is reported
that the strategies to handle the special need children are still not effective
(Rusmanudin, 2012).
In inclusive primary school, the Islamic education curriculum is modified by
lessening the standard for the special need students. The strategies and learning aids
are also similar to regular students but with more visual support. However, the students
with mild disability have been able to fulfill the required the minimum standard of
competence (Rifngati, 2014). In other inclusive primary school, the material is modified
and the learning space is given at various classes such remedial class, pre-classical class,
special class, and regular class (Hidayatulloh, 2015).
To introduce Islam, the teaching involves careful planning. An ideal teacher of
religious education should involve families in planning a program to reach the expected
learning outcomes. Families especially parents are the experts in knowing what works,
what motivates and what triggers their child. Family involvement is helpful to address
things like attention span, motivational interests, perceptual difficulties, reading level,
limitations to participation, strategies that work, child's unique strengths, ways to relate
to the child and causes of behavior. It is important to note that without family input, the
planned programs that seem creative become ineffective because it may fail to identify
and meet the needs of the individual child (NCPD, 2013).
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C. HOW TO TEACH VISUAL LEARNERS

Children with ASD and several other type of special need are commonly visual
spatial learners. Their learning style is characterized by observing people or events,
scanning everything into its detail specification especially to interesting matters for
them and enjoying visual stimulation. They would enjoy maps, pictures, diagrams, and
color. To fully understand something, these children need to see the teachers body
language/facial expression and not pleased with lectures or long speech with complex
language. To recall mental wandering, they even can relate it with specific word, sound
or certain smell. One of their strengths is to think in pictures and learn best from visual
displays (Learning style, 2005).
Not only spatial learning, most of them also learn best through tactile strategies such
as to touch, handle, manipulate materials and objects. These children are good at using
appliances and tools. They find it hard to sit still for long periods and become easily
distracted by their need for activity and exploration. Visual spatial learners can work
best when the condition supports their ability. This characteristic brings positive traits
such as excellent visualizer, continually build permanent framework of ideas, are highly
imaginative and creative and so forth. However, at the same, the specialties also results
in several more negative traits such as may find it hard to move from one topic to
another, easily irritated by environment, weak in rote memorization and still many
other possible weakness (Lohman, 1994). These characteristics require learning
condition where their strengths are facilitated, not limited. Unfortunately, it brings the
consequence that teachers should prepare more visual aid and multimedia to support
the learning which takes more effort and commitment to teach their best.
To create visual aid and support the class by multimedia, teachers of religious
education can make use of technology leading to three main objectives. First, to enable
the augment of teaching and learning process for children with special need as
technology cater for different learning. In addition, teachers can share with education
practitioners through technology such as social media so that they can update their
teaching strategies. Second, the use of technology improves administration and planning
an effective course for children with special need. It covers learning and teaching
reusing and adapting documents as well as accessing or sharing information to enhance
teachers personal knowledge. Through technology, teachers are not only enlarging the
knowledge on religious education but also their understanding of professional issues
around the education for children with special need. Third, it is helpful to improve
assessment and
reporting by recording learner achievement, tracking pupil progress and using the
information in assessment for learning (Becta, 2010).
The following is an example of the sequence of topic to introduce Islam to a visual
learner from 4 to 10 years old. These topics are considered as the first topic to introduce
Islam to children with ASD.
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Table 2. First Topics to Introduce Islam to ASD children

No. Topics Starting Notes
age
1. Folklore on good deeds 4 Listening stories with illustration
and short phrases
2. The movement in Wudlu 4 Imitation with prompt
3. The movement in Sholat 4 Imitation with prompt
4. Al-Fatihah 5 or 6 Scaffold per-ayah
5. Doa before and after meals 5 Imitation with prompt
6. Doa for parents 5 or 6 Imitation with prompt, using song
7. Doa before and after class 6 Imitation with prompt
8. Doa before sleeping 6 Imitation with prompt
9. Hijaiyah 6 or 7 Linking dots to introduce some
simple letters, using song
10. Stating Islam 7 Verbalizing with prompt
11. Stating Allah 7 Verbalizing with prompt
12. Stating Muhammad 7 Verbalizing with prompt
13. Stating Al-Quran 7 or 8 Verbalizing with prompt
14. The manner of greeting 7 Utilizing social story (comic strip)
on how to greet people
15. The sequence of Wudlu 7 Utilizing pecs given at random to
be put in good order and label the
movement
16. Practicing Wudlu 7 Independent practice of wudlu
17. Sujud 8 Imitation with prompt to recite
well during sujud
18. Ruku 8 Imitation with prompt to recite
well during ruku
19. Itidal 8 or 9 Imitation with prompt to recite
well during itidal
20. The sequence of Sholat 7 Utilizing pecs given at random to
be put in good order and label the
movement
21. Practicing Sholat 8 or 9 Independent practice of sholat
22. The manner in the mosque 9 Utilizing social story on do(s) and
dont(s) in the mosque
23. Short surahs (Al-Ikhlas, 9 Imitation with prompt
An-Nas)
24. The order of Hijaiya 10 Putting randomized letter of
hijaiyah into correct order
25. Self-regulation 10 Utilizing social story on how to
prepare for sholat and do the
prayers independently
In the sequence of topic to introduce to ASD children above, the teaching strategies
have involved the consistent structure as each concept is given through scaffolding. It
shows consistent structure that consists of prompting--patterning--labeling--applying.
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As an example in introducing the sequence of wudhu which is started with prompting
the movement, patterning the sequence and label the order, followed by applying
regularly. The visual aids representing abstract ideas are used in introducing the good
deeds, how to do sholat and how to apply religious concept in everyday living. The
strategies also rely on literal interpretations of religious concepts such as familiarizing
with the statements to express faith such Islam, Allah, Muhammad and Al-Quran. In
addition, it also uses familiar images to teach theories through social stories. These are
in line with the suggested basic strategies to teach children with ASD as proposed by
Boyle (2005).
To support the visual learning, the following are some suggested links covering the
pictures that are suitable for kids, colorful and easy to understand comic strip to teach
about social life and the dictionary that is more understandable than mere phrases.
http://pdictionary.com/
http://www.kidaccess.com/html/catalog/main.html
http://visual.merriam-webster.com/
http://www.eflnet.com/vocab/index.php
http://elt.heinle.com/cgitelt/course_products_wp.pl?fid=M2b&product_isbn_iss
n=141
3022561&subject_code=DIC01&discipline_number=301
http://www.esolhelp.com/online-picture-dictionary.html
http://www.esl.net/oxford_picture_dictionary.html
http://www.enchantedlearning.com/books/picturedictionaries
http://www.thegraycenter.org/social_stories.htm
The above links are the tools to enrich the materials for all purposes including
religious teaching. The materials are arranged in such a way to support the
Individualized Education Plan (IEP). IEP is essentially a derailed document that fully
specifies the strategy for the ASD childs education, particularly when parents decide to
introduce Islam as early as possible. It is also completed with the academic goals and the
measures to evaluate (Robledo & Ham-Kucharski, 2008).
The existence of IEP characterizes the difference of education treatment between
children with special need and those who can attend regular classical teaching. In
formulating IEP, parents take control while teachers and school officials participate in
its process. In this detail document, nearly every single aspect of the childs instruction
will be spelled out down to how many hours of learning is required. Its similar to
contract negotiation between parents and education administrators. Parents have the
right to make changes prior to signing the IEP. This is because parents are responsible
in monitoring the progress. Nevertheless, it is important to consider that teachers and
administrators are also experts in the field, especially if they specialize in educating
children with special need or ASD children. The detail of IEP and expertise of teachers
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become the reasons so that in Indonesia until today not all parents trust special school
better than inclusive school.
IEP is not only applied at schools but also in homeschooling. Homeschooling is a
viable alternative for teaching religion to ASD child. It much depends in the childs
abilities and skills. It is suitable to severely autistic child that will benefit most from
one-on-one sessions at home. Yet, experts say that for most ASD children who have been
diagnosed as moderate or high-functioning, homeschooling may be a disservice
(Robledo & Ham-Kucharski, 2008). This argument stems from the belief that children
with ASD do not have any problem on cognition, but they have lots of trouble in social
arena. Accordingly, they need chances to build their social skill and to begin interacting
with others. Instead of keeping them at home which could suffer from isolation, it is
strongly suggested that they practice socializing with their peers. In the context of
introducing Islam, ASD children will get benefit by learning with their peers.
In many ways, nonetheless, homeschooling can be a good option. If through the
process parents realized that the inclusive education is inadequate or inappropriate for
the child, parents trust more on homeschooling. Similarly, if parents attempt to
inclusive school and they are rejected but unable to pay for tuition fee for special school,
homeschooling is the best solution.
Deciding to have homeschooling brings big consequences. Parents should plan to
include enrichment activities to fill up the schedule, to give the childs opportunity to
meet and interact with peers. In this case, to introduce Islam in context, it also needs the
involvement of the whole family. All family members can take part in implementing the
religious instruction as the model. The involvement is planned in such a way to come to
the learning outcomes as planned in the IEP.
Despite the complexities of introducing Islam to ASD children, the key factor is on
parental guidance. Parents take the dominant role in leading, directing and monitoring
the process of their childs religious education. The development of their child depends
on the acceptance, communication quality and support of parents (Farihah, 2001).
However, more support is needed so that parents are aware that they are responsible
for introducing Islam to their children despite their difficulties and differences in need
and abilities.
D. CONCLUSION
Implementing religious instruction especially to introduce Islam to children with
special need, is possible to do. Despite the complexities of the education facilities for
these children, careful planning program becomes the key for their learning success.
What they need is a good corporation between parents and education practitioners such
as teachers, school officials, education administrators and therapists. In this case, it is
significant to highlight that the responsibility is not laid on parents only. It requires the
support from families, society, and education authorities.
What is needed now is teachers competence and experience to understand childs
individual needs and abilities. The children especially those with autistic spectrum
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disorder demand for careful teaching preparation, various techniques and effective
assessment method. There some alternatives to handle the religious education for
children with special need by referring to their special way of learning. This is because
they are not merely disable, but they have special feature requiring special condition to
encourage their learning success. The condition covers the strategies such as consistent
structure, visual aids representing abstract ideas, reliance on literal interpretations of
religious concepts and using familiar images to introduce Islam. These strategies are
matched with their learning characteristics as visual spatial learners.
To optimize their learning in Islam, more parties are invited. Today there is still no
regulation from Ministry of Religious Education to implement inclusive education in
madrasahs at primary and secondary levels, inclusive mahad or Islamic boarding
school, inclusive Islamic universities and Islamic special school. It is a good start to
begin with constructing data base to figure out the number of the special need children
who need Islamic teaching. With more hands helping parents to handle their special
child, better education opportunities will brighten their future.
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NCPD (2013) Resources and material for inclusive special religious education.
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Republika. 1 November 2014. Penyebab minimnya guru dan SLB di Jakarta.
Available at
http://www.republika.co.id/berita/pendidikan/eduaction/14/11/11/nev
hy1-penyebab-minimnya-guru-dan-slb-di-jakarta
Reynold, C.R. & Fletcher-Johnson, E. (eds). (2007). Encyclopedia of Special
Education 3rd edition, vol.1. Hoboken, New Jersey: John Wiley & Sons, Inc.
Rifngati, E. (2014). Pembelajaran agama Islam pada anak berkebutuhan khusus di
SD Islam Al Azhar. Unpublished thesis. Tulungagung: STAIN.
Robledo, S.J. & Ham-Kucharski, D. (2008). The Autism Book: answers to your most
pressing questions. NY: Avery, Penguin Group.
Rusmanudin, A. (2012). Pendidikan agama Islam untuk anak berkebutuhan
khusus di playgroup inklusi Sleman Yogyakarta. Unpublished thesis.
Yogyakarta: UIN Sunan Kalijaga.
Solider. 15 Januari 2013. Kebijakan pendidikan inklusif bagi penyandang
disabilitas. Available at
http://solider.or.id/2013/01/15/kebijakan-pendidikan-inklusif-bagi-peny
andang-disabilitas-pengalaman-dari-dki-jakarta
Stainback, S.B. (2009). Inclusion. Microsoft Encarta Premium Microsoft
Corporation .
Biodata
Dr. Rohmani Nur Indah, M.Pd is a teacher on Psycholinguistics at English Letters and
Language Department UIN Maulana Malik Ibrahim Malang. She obtained her
masters degree (2002) and doctorate (2013) in English Language Teaching from
the State University of Malang. Her current studies cover psycholinguistics, autistic
spectrum disorder, writing and critical thinking. As a mother of two autistic children
aged 14 and 4, she is always enthusiastic to learn and discuss about special
education. She is also an R & D head of the forum of families of children with
disabilities (FKKADK) chapter Malang, the organization for socializing autism
awareness and educating communities for disability mainstreaming program.
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EFEKTIFITAS PEMBELAJARAN BUKU FAKULTATIF ARABIYAH LI AGRAD KHASAH
UIN Maulana Malik Ibrahim Malang

Miftahul Huda
Abstrak
Penelitian ini bertujuan untuk mengetahui sejauh mana efektifitas penggunaan buku Al-
Arabiyah Li Aghrad Khashah (ALA), dan kesesuaiannya terhadap kemampuan mahasiswa
serta kendala-kendala yang dihadapi dosen dan mahasiswa UIN Maliki Malang.
Rumusan masalah dalam penelitian ini adalah: 1). Sejauh mana efektifitas pembelajaran
bahasa Arab dengan buku ALA di UIN Maliki Malang ? 2). Bagaimana kesesuaian materi-
materi ajar ALA dengan disiplin ilmu masing-masing fakultas ? 3). Apa saja yang menjadi
kendala dalam pembelajaran ALA bagi dosen dan mahasiswa?
Penelitian ini merupakan penelitian deskriptive-kualitatif, dengan berasumsi bahwa
dengan selesainya penerapan buku ALA bisa memperbaiki keterampilan berbahasa
mahasiswa menjadi lebih baik dalam bahasa Arab sesuai dengan fakultas masing-masing
serta aspek-aspek pengetahuan yang dibutuhkan, latar belakang dan tingkat kemampuan
mereka. Adapun jenis penelitian ini adalah termasuk bagian dari penelitian Experiment
yang terdiri dari empat langkah, yaitu: perencanaan (planning), tindakan (action),
pengamatan (observation), dan refleksi (reflection). Populasi dari penelitian ini meliputi para
mahasiswa semester II PKPBA dengan jumlah 32 mahasiswa tiap fakultas Tahun Akademik
2013/2014. Adapun instrument penelitian adalah peneliti sendiri, observasi, wawancara,
angket dan tes (Postest).
Hasil penelitian ini adalah: Bahwa dengan materi-materi ALA memiliki efektifitas dalam
peningkatan keterampilan berbahasa, yaitu keterampilan mendengar, berbicara, membaca,
dan menulis. Hal ini dibuktikan dengan nilai klasikal mahasiswamencapai nilai rata-rata
87,218. Disamping itu pula, berdasarkan hasil pemaparan angket para dosen bahasa Arab
dan para mahasiswa, bahwa penggunaan buku ajar ALA adalah efektifdan sesuai dalam
mengembangkan keterampilan berbahasa sesuai fakultas masing-masingmahasiswa. Adapun
kendala yang dihadapinya yaitu, tidak adanya kamus pendamping, tidak berharakatnya teks,
penulisan kata yang salah dan adanya beberapa mufrodat yang baru.
Kata kunci: evektifitas pembelajaran
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1
.Tian Belawati.. Pengembangan Bahan Ajar.Univ Terbuka.Diknas.Jakarta. 2003.p 103
2
. Ibid.p 4.1 dan 1.6
609 2003 . : . 3
4
.Ifraj Shamsid-Deen, Contextual Teaching and Learning Practies in the Family and Consumer
Sciences Curriculum, Journal of Family and Consumer Sciences Education, Vol. 24, No. 1,
Spring/Summer, 2006.p.1 .www.multiculturaljournal.com/.../addressing_... - diakses 24/11/11
5
.Nurhadi, dkk.. Pembelajaran Kontekstual (Contextual Teaching and Learning/CTL) dan Penerapannya
dalam KBK. Malang: Universitas Negeri Malang. 2002.p 5
20 . 1922 . : . . .6
6
21 .
7
21 . .
8
.Sugiyono, Metode Penelitian Kuantitatif dan R&D ( Bandung: Alfabeta, 2010) p. 297
9
, " . " . , ..
.1999/9/ 7-1http://uqu.edu.sa/page/ar/82382http .
10
. Pusat Penelitian Kebijakan dan Inovasi Pendidikan(Puslitjaknov) Badan Penelitian Pengembangan
Diknas.. Metode Penelitian Pengembangan. 2008
11
. Adnan Latief, Mohammad.2009. Penelitian Pengembangan. Pendidikan Bahasa Inggris
Fakultas Sastra Universitas Negeri Malang.p 6
.Joseph Mbulu dan Suharto, Pengembangan Bahan Ajar (Malang: Elang
12
Mas, 2004), p. 5
13
Abdul Majid dan Dian Andayani, Pendidikan Islam Berbasis Kompetensi,
Konsep dan Implementasi Kurikulum 2004 (Bandung: PT. Remaja Rosdakarya, 2004),p.
40-44
: ( 14
121 )1999
15 15
Pranowo, Analisa Pengajaran Bahasa, (Yogyakarta: Gajah Mada University Press,
1996), p. 21
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INTEGRATING SCIENCE THROUGH INTERNALIZING ISLAMIC BELIEFS IN ELEMENTARY
SCHOOL
(STUDY IN ISLAMIC ELEMENTARY SCHOOL INSAN MULIA MALANG)
Faridatul Qomariyah
fqomariyah@yahoo.co.id
Abstract
The purpose of this study is to find out the efforts of teachers on the integrating
science and implanting Islamic beliefs in elementary school. The research was
carried out with qualitative methods. Research instruments are interview sheet
and observation sheet. The study group consists of 3 science teachers, school
principal and 20 students of 2nd grade at an Elementary School Malang (Islamic
elementary school Insan Mulia). As a means of data collection, the compositions,
including the opinions of the teachers and students were used throughout the 3
week course carried out by the researcher. As a result it was identified that
teachers used the efforts to integrating science and implanting Islamic beliefs
through learning and school activities. It is envisioned that the usage of
integration Islamic beliefs in science object will aid students to lead
developments of Islamic beliefs and affective aspect (affect the attitudes of the
students).
Keywords: science, integrating, Islamic beliefs, and elementary school
A. INTRODUCTION
Indonesia is a religious nation. This statement can be seen explicitly in the Preamble
and clause 29 verse 1 of the Constitution of 1945. The constitutional foundation is spelled
out in all aspects of the life of the state and society, including education. Science education
in Indonesia aims to enable students to have confidence in the natural order of God's
creation and the majesty of God Almighty (Depdiknas, 2001: 10). Including that goal in
science learning is very rational and appropriate because many verses Quran which instruct
people to think most of the signs of His Greatness and Glory through the creation of the
heavens and the earth, as well as various phenomena and natural events (for example; QS
Ali Imran, 3: 190-191; Noah, 71: 13-20; An-Naml, 27:70). In addition to these reasons, it is
science is essentially a body of knowledge that is studied, understood, and investigate the
event or natural phenomenon with all its aspects empirically using scientific methods that
contain science process skills (Harlen, 1985: 2-3; carin, 1997: 5).
National education goals is to form a man of faith and fear of God Almighty and noble. At
least hours of lessons in the Islamic religion requires other alternative schools to inculcate
Islamic values in students. Teachers need to combine general subjects with religious
instruction in the learning process.
There are many values of science that can be taught when students learn science
concepts in the classroom, such as the values of truth, freedom, skepticism, originality in
thinking and expression, regularity, and communication. Sixth value is not only necessary in
science, but in all areas human comprehension (Abruscato, 1982: 6-12). Another value that
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is contained in science is to integrate the verses of the Qur'an that are relevant to the topic
in science.
Science has a function as a medium of human recognition to its creator. Command to
contemplate the creation of Allah commanded in the Qur'an. The Qur'an invites to think
with a variety of editors (eg, tafakkur, tadzakkur, tadabbur) about everything. Modern
science teaches science without any meaning and spirit of the religion. Otto Soemarwoto
says that the human understanding of the secular nature that can cause human (students)
see a problem related to nature just from a human interest angle. So, it is the task of
teachers to improve science education in schools so that students are motivated to learn to
become a man of understanding the universe and glorify God.
Explanation of science in textbooks has eliminated God as creator. As in the theory of
the origin of the solar system (the theory of fog and Nebula) does not explain that the cause
of all causes is God the creator. The theory of evolution that explains that the origin of life
on Earth originated from inanimate objects. Theory does not present an absolute truth but
is tentative (temporary). All matters relating to religious have been lost in science, so
science turned into indoctrination of atheism and materialism enormous influence.
We are constantly stressing to the students that science is based on experimentation
and observation of the natural-looking (empirical) and has been without any bit of
knowledge about the supernatural. Thus, it is fair in science is never mentioned the name of
God. We must explain that science advances through various stages. At certain stages may
be a consensus in science is not appropriate, or even contrary to the contents of the Qur'an.
However, because the science was developed to seek the truth, then it will eventually
corresponds well with the Qur'an. Therefore, the verses of Allah in the universe studied
scientists may not conflict with the verses of Allah in the Qur'an. If there is a difference
between the view of science and one of the verses of the Qur'an, then there are two
possibilities. The first possibility is the science is still in the stages of perverted at the time
due to lack of data or information that is correct (Achmad Baiquni, 1997: 276). Second, to
understand the verses of the Qur'an concerning the nature and natural processes in it,
requires us to learn and study nature (learn science).
The subject matter in primary schools have not shown encouraging results. Under these
conditions because the curriculum is still partial and not integrated with other materials,
especially religion. Such learning it, resulting in materials with one another are not
complementary and interconnected, even that happened was the growth of some groups in
understanding the material. The presumption is not without reason, as growing in today's
society that the degree of social science class was considerably lower than the natural
sciences.
Partial learning obviously be detrimental to students, they just know a lot of things but
do not have a system of values, interests and attitudes in a positive appreciation of what is
known. This situation causes students to have a personality that is not balanced, aspects of
their way of life evolved, but aspects of life attitude and life skills are underdeveloped.
Intellectual development is not balanced with personal maturity will form pupils as a
certain materials specialists who do not have a sense of awareness of the existence of the
surrounding environment. (Mawardi Lubis. 2009: XIX-XX)
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The subject matter which is not correlated with other subject matter will seem stiff and
did not evolve. The Constitution No. 20 of 2003 states that the National Education aims to
develop students' potentials to become religious and devoted to God Almighty, noble,
healthy, knowledgeable, capable, creative, independent, and become citizens of a
democratic and responsible. (Depdiknas, 2003: 5). The function and purpose of education
would be very difficult to materialize in the absence of an integral understanding between
the subject matter with other subject matter.
Islamic primary schools Insan Mulia being is an elementary school in the city of Malang.
School under the auspices of the ministry of education and culture combines general
studies and religious studies. Insan Mulia are new schools that inculcate Islamic values for
students and teachers. Based on this background, the research on "integration of science
and Islamic beliefs in elementary school (primary school studies in the noble beings
Malang)" need to be implemented.
B. RESEARCH METHOD
The approach used in this study is a qualitative approach. This study describes the
integration of science and planting Islamic beliefs in Islam Primary School Insan Mulia with
case study. Characteristics of the study in accordance with the opinion of Bogdan and Biklen
namely:
1. The natural setting as the source, researchers as a key instrument (key instrument), the
research data is sourced from all who participated in the study on the efforts of teachers
to integrate science with Islamic beliefs.
2. It was descriptive, the process of collecting data is taken from interviews,
documentation and observation, as well as the distribution of questionnaires obtained
from the data source (teachers, students, and principals), and the conclusions drawn
3. More concerned with process than results
4. Using inductive analysis, which the researchers did not collect data to prove or disprove
a hypothesis that the reference before doing research
Research Instrument
The research instruments used in this study are:
a. Guidelines for observation; to explore data about the atmosphere of the class when
teachers integrate science with Islamic beliefs in class.
b. Guidelines interviews to collect data on the integration of science with Islamic beliefs.
Data Collection Procedures

The data collection procedures used in this study are:
a. Observation. Observation is one way to gather research data. Observation is defined as a
systematic observation and recording of the symptoms seen in the research object.
Observations made during the learning process by using observation guide learning
activities, field notes, and photos.
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b. Interview. Interviews were conducted in order to obtain information or data about the
learning process in the classroom, the teacher attempts to integrate science with Islamic
beliefs in class, the impact of the integration and the obstacles encountered.
Data Analysis Technique
The process of data analysis in qualitative research consists of three phases (Milles and
Hubberman):
1) Data Reduction. Data reduction is selecting key data corresponding to the focus of this
case study is done to facilitate the study data concluded.
2) Display Data. Display the data which collects structured data. Data already collected
matrices arranged in the form of text, graphics, networks, and charts.
3) Verify or Withdrawal Conclusion. Verification or conclusion is the final stage and the
peak data analysis. Valid conclusions require verification during the study is ongoing.
Checking Validity of Data

A data can be said to be valid / authentic that is reliable, if it meets the four criteria,
namely:
1) Credibility
2) Transferability
3) Dependability
4) Conformability
Techniques for checking the validity of the data in this study using triangulation
techniques. Triangulation use something other than the data for the purpose of checking or
as a comparison against the data.
C. DISCUSSION
Education is one of the most important aspects in human development and perhaps the
most influential social institution in any societies. In general, education is to transmit a
common set of beliefs, values, norms, and understanding from the adult generation to its
youths. Islam looks at education as a form of worship (ibadah) where Muslim share a
common set of values based on the Quran (the fundamental and most reliable source for
many fields of knowledge) and Sunnah. Hassan, K. (in Hashim, 2008) describes Education
from the Islamic perspective, as a long life process of preparing an individual to actualize his
role as a vicegerent (Khalifah) of Allah on earth and thereby contribute fully to the
reconstruction and development of his society in order to achieve well-being in this world
and hereafter.
In order to come to some agreement regarding the purpose of Islamic education, it may
be beneficial to firstly elicit a definition of education and Islamic education. Ashraf (in
Hashim, 2008) defines education as a process involving three rewards: the individual, the
society or the community to which he or she belongs and the whole content of reality, both
material and spiritual, which plays a dominant role in determining the nature and destiny of
man and society. Therefore, education plays a very important role and is a pillar for the
national development in many societies. Al-Attas (1984) maintains that the purpose of
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Islamic education is not to cram the pupils head with facts but to prepare them for a life of
purity and sincerity. This total commitment to character building based on the ideals of
Islamic ethics is the highest goal of Islamic education. Here he stressed on character
building that needs to be moulded together in an educational curriculum which he
considers as the highest objective of Islamic education. A more comprehensive definition of
Islamic education was composed at the First World Conference on Muslim Education in
Makkah in 1977, the following words:
Education should aim at the balanced growth of the total personality of man
through the training of mans spirit, intellect, his rational self, feelings and
bodily senses. Education should cater therefore for the growth of man in all its
aspects: spiritual, intellectual, imaginative, physical, scientific, linguistic, both
individually and collectively and motivate all aspects towards goodness and
the attainment of perfection. The ultimate aim of Muslim education lies in the
realization of complete submission to Allah on the level of the individual, the
community and humanity at large (Ashraf, 1985, p. 4).
Therefore, as agreed by Muslim scholars in the Mecca Declaration above, it is clear that
in order to develop the Islamic system and society, an educational system and its
curriculum must be planned according to Islamic worldview as Langgulung (2004) stresses
that Islamization of curriculum is to place the curriculum and its four components i.e. aims
and objectives, content, methods of teaching and method of evaluation within the Islamic
worldview.
Insan Mulia school is a school that develops curriculum with Islamic worldview. schools
not only teach knowledge, but also instill Islamic beliefs through learning and other school
activities. Islamic values instilled through habituation such as pray, speak with decorum,
maintaining cleanliness, say salam and others. Schools also designed implanting Islamic
beliefs in learning. Each subject is integrated with Islamic beliefs. This study investigates the
integration of science subjects with Islamic beliefs. Efforts are made of teachers in the
integration of science subjects with Islamic beliefs are described as follows:
1) Planning Integration of Science and Islamic Beliefs.

At the planning stage the teacher to analyze standards and basic competencies, the
development of the syllabus, preparation of lesson plans, and the preparation of teaching
materials. Analysis SK / KD conducted to identify Islamic values relevant / appropriate
substance. Syllabus development done by revising the syllabus that has been developed by
adding indicators of learning which contains Islamic beliefs. Then the learning activities and
assessment techniques reformulated adjust Islamic beliefs that will be developed. Lesson
plan preparation is done by revising the learning objectives to not only develop the
cognitive and psychomotor abilities, but also Islamic beliefs. Learning methods are used not
only to facilitate learners achieve knowledge and skills, also develops Islamic beliefs.
Abdalla (2006: vii) explained one of challenges to Islamic education in the muslim
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world is about Islamic education processes and pedagogy. In some religious circles, a belief
continues to exist that religious education is the knowledge. This attitude reflects negatively
on efforts to modernize Islamic educational systems. In addition, a common pedagogy used
is based on memorization, with less emphasis on individual contributions. As a result of
ages of stagnation, teaching methods in Islamic education institutions have not seen
improvement. On the other hand, in many instances the Islamic educational system does
not recognize Islamic education institutions degrees or limits their usefulness. Science is a
way of knowing, a method of learning about nature. (Staver, 2007:6). Deep understanding
in science goes well beyond memorization of isolated facts and concepts. Deep scientific
understanding includes a coherent system of facts, concepts, scientific inquiry, and strong
problem-solving ability. (Staver, 2007:11). Partial learning obviously be detrimental to
students, they just know a lot of things but do not have a system of values, interests and
attitudes in a positive appreciation of what is known. This situation causes students to have
a personality that is not balanced, aspects of their way of life evolved, but aspects of life
attitude and life skills are underdeveloped. Intellectual development is not balanced with
personal maturity will form pupils as a certain materials specialists who do not have a
sense of awareness of the existence of the surrounding environment.
The subject matter which is not correlated with other subject matter will seem stiff and
did not evolve. The Constitution No. 20 of 2003 states that the National Education aims to
develop students' potentials to become religious and devoted to God Almighty, noble,
healthy, knowledgeable, capable, creative, independent, and become citizens of a
democratic and responsible. (Depdiknas, 2003: 5). The function and purpose of education
would be very difficult to materialize in the absence of an integral understanding between
the subject matter with other subject matter. Science teaching is integrated with other
concepts that will make teaching more meaningful for students (Carin, 1997: 242), the
learning will fit the needs of students Forgarty (1991).
2) Reading the Verses of The Quran that Appropriate Science Concepts

Islam looks at education as a form of worship (ibadah) where Muslim share a common
set of values based on the Quran (the fundamental and most reliable source for many fields
of knowledge) and Sunnah. Allah says in the Quran "He sent a messenger to the illiterate
from among themselves who recites to them His verses, to purify them and teach them the
Book and wisdom, although before actually in manifest error," (QS Al Jumu'ah (62: 2). We
can see from the above verse that stage to teach the Qur'an that there are three, namely: 1)
Reading to them verses God (Allah), 2) Purifying them, 3) Teach them the Al Quran and
wisdom.
Prophet Muhammad used to call people (dakwa) with these stages to his followers
(sahaba), and the results are amazing. The Qur'an not only become rote, but so practice
everyday. Their faith in God is deeply entrenched in the soul and manifests in a stunning
submission to the commands and prohibitions of Allah in the Qur'an. Read to people the
verses of Allah can be started even from a child still in the womb. Teachers should get used
to reading the Qur'an regularly. If teachers understand Arabic it better, if teachers cannot
read the translation should also. There was no requirement that teachers must understand
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the interpretation. Just read, everyone can do it. If teachers are diligently read fairy tales to
the students, it was also the teacher should diligently read the verses of Allah on them. In
seeking to live successfully in this modern world and at the same time having a strong
relationship with Islamic principles, Islamic school have been emphasizing a great deal on
the significance of the role of Islamic education and the importance of mastering science
and technology.
3) Linking Material Science with God Almighty Creator

Modern science teaches science without any meaning and spirit of the religion. Otto
Soemarwoto (1991: 22) says that the human understanding of the secular nature that can
cause human (students) see a problem related to nature just from a human interest angle.
So, it is the task of teachers to improve science education in schools so that students are
motivated to learn to become a man of understanding the universe and glorify God. At the
first teachers of Insan Mulia School introduce Allah to the students as al-Khaliq (the
Creator). The teacher explains to the students that wherever facing their faces, where they
discover God's creation. Teachers growing awareness and sensitivity to them, that
everything around him is God's creation so that it appears admiration child to Allah and
encouraged to submit to Him.
Explanation of science in textbooks has eliminated Allah as creator (Catur Sriherwanto,
2001: 20). As in the theory of the origin of the solar system (the theory of fog and Nebula)
does not explain that the cause of all causes is Allah the creator. The theory of evolution that
explains that the origin of life on Earth originated from inanimate objects. Theory does not
present an absolute truth but is tentative (temporary). All matters relating to religious have
been lost in science, so science turned into indoctrination of atheism and materialism
enormous influence.
Second, the teacher invites students to recognize him and grateful for the blessings
attached to the limbs. In addition to stimulating their intelligence, the most fundamental
purpose is to raise awareness -not only knowledge that he is Allah's creation and therefore
must use his life to God. Science always begins with a question or hypothesis is quite
inaccurate. A great deal of science begins with contemplative observation. Consider
Alexander Fleming who noticed clear round bacteria-free spots in old cultures of
staphylococci (leading to the discovery of penicillin) or Louis Pasteur who noticed that
crystals of tartaric acid included two types yhat were mirror images of one another (leading
to recognition of the phenomenon of optical isomerism and an understanding of molecular
structures that produce it) (Vanderwolf, 2005:12). When studying science, the children
examine and learning something about local animals, rocks, soil, solids, liquids, and gases,
weather, the water cycle, parts of plant, photosynthesis, the cell theory, and body system
(skeletal, circulatory, respiratory, excretory and reproductive system). The time is right for
teachers to introduce Allah to students.
We are constantly stressing to the students that science is based on experimentation
and observation of the natural-looking (empirical) and has been without any bit of
knowledge about the supernatural. Thus, it is fair in science is never mentioned the name of
God. We must explain that science advances through various stages. At certain stages may
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be a consensus in science is not appropriate, or even contrary to the contents of the Qur'an.
However, because the science was developed to seek the truth, then it will eventually
corresponds well with the Qur'an. Therefore, the verses of Allah in the universe studied
scientists may not conflict with the verses of Allah in the Qur'an.
D. CONCLUSSION
The Muslim teacher have to recognize that the issue of Islamic curriculum in Islamic
education in Muslim countries is very important because it is not just a matter of acquiring
knowledge for earning a living in this world or sharpening the intellect for economic
pursuits but the most important is for the perfection of soul and for the purification of
personality and wisdom.
All opportunities should be opened to children to acquire education particularly Islamic
education for Muslim children and to develop their potentials in all fields of endeavor.
Contents of education should be accompanied by appropriate teaching methods and
meaningful to the children and relevant to their needs and their problems to Muslim world.
Education has to be conceptualized to create a balanced personality of the children through
spiritual, emotional and physical by expressing to the varieties of developmental aspects.
State support for Islamic schools, in the form of curriculum development, training and pay
for some teachers, improved teaching materials and some financial support is generally
welcomed. The writers strongly believe that the function of Islamic education should
endeavor to teach and help students acquire different aspects of knowledge within the
parameters of Islam through the use of a well designed
References
Abdalla, Amr dkk. 2006. Improving the Quality of Islamic Education in Developing
Countries: Innovative Approaches. Creative Associates International, Inc.
Abruscato, J. 1982. Teaching Children Science. Prientice_Hall,Inc. Englewood Cliffs: New
Jersey, USA.
Achmad Baiquni. 1997. Al-Quràn dan Ilmu Pengetahuan Kealaman. Yogyakarta: PT. Dana
Bakti Prima Jasa.
Al-Attas, Syed Muhammad Naquib. 1984. The Concept of Education in Islam, Kuala Lumpur:
IIIT
Ashraf, S. A. 1985. New Horizons in Muslim Education, Cambridge: The Islamic Academy.
Carin, R.B. 1997. Teaching Modern Science (7th edition). Merril Prentice Hall: New Jersey,
Columbus Ohio, USA.
Catur Sriherwanto. 2001. Membaca Ciptaan, Melupakan Pencipta. Jurnal MQ Pesantren
Daarut
Tauhid, vol. 1, No.7(November): Bandung.
Fogarty, R. 1991. The Mindful School. How to Integrate the Curricula. Palatine Skyliht
Publishing, Inc : Illionis, USA.
Harlen, W. 1985. The Teaching of Science. Studies in Primary Education. David Fulton
Publishers : London.
Hashim, Che Noraini Hashim dan Hasan Langgulung. Islamic Religious Curriculum in
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Muslim Countries: The Experiences of Indonesia and Malaysia. Bulletin of Education
& Research June 2008, Vol. 30, No. 1, pp. 1-19. Malaysia
Staver, John R. 2007. Teaching Science. Belley: International Bureau of Education
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INTEGRATION OF EDUCATION:
LESSONS FROM ISLAMIC ELEMENTARY SCHOOLS
IN SURAKARTA, INDONESIA
M. Abdul Fattah Santosoi

(fattah.sant@gmail.com)
The Faculty of Islamic Studies
University of Muhammadiyah Surakarta
Abstract
The integration of education in the Muslim world began in the late 1970s by the
issue of Islamization of knowledge. The era of reformation in Indonesia, beginning
in 1998, gave chance to Muslims to realize the idea, even from Elementary schools.
There are many Islamic integrated elementary schools (IIESs) were founded in
Surakarta, Indonesia. The research was conducted to know the founders of IIESs
and their motives, their understanding on the idea of integration of education, the
icons of IIESs to realize the idea, the implementation of the idea, and the society
support and response. The founders were either the older player (moderate
activist) or the newer ones, ranged from entrepreneur (family or associate) to
activist (moderate or radical). They established the schools, motivated by religious,
educational, social-cultural, economic, and/or political factors. According to IIESs,
the integration of education had meaning as curriculum, learning, and management.
The icons they formulated were internalization of Islam, spiritualization of
education, Islamization of knowledge, sharia curriculum, and salaf (ancestor)
curriculum. Such icons, then, affected the implementation of the idea of the
integration of education. In turn, the society has supported and responded the
performance of IIESs positively
Keywords: integration of education, internalization of Islam, spiritualization of
education.
A. INTRODUCTION
The integration of education in the contemporary Muslim world began inthe late
1970s by the issue ofIslamization of knowledge. This issue of Islamization of knowledge,
although was first presented by Abdul Hamid Abu Sulaiman in his early works on
reforming Muslim thought and methodology in the late 1960s and early 1970s,1 but then
was famous by Ismaìl R. Al-Faruqi. He became instrumental in holding several symposia
and conferences all over the Muslim world and urged Muslim government and Muslim
universities to introduce the concept of Islamization of knowledge in the late 1970s. He
was also instrumental in the establishment of the International Institute of Islamic
Thought (IIIT) in Herndon, Virginia, USA in 1981.2
In the concept of Islamization of knowledge, according to Ismaìl R. Al-Faruqi, the
humanities, the social sciences and the natural sciences, as disciplines, must be
reconceived and rebuilt, given a new Islamic base and assigned new purposes consistent
with Islam.3
i
M. Abdul Fattah Santoso, 61, a doctor in Islamic Studies from UIN Sunan Kalijaga Yogyakarta, is a lecturer at
the Faculty of Islamic Studies, Muhammadiyah University of Surakarta, Indonesia, teaching the Philosophy of
Islamic Education and Research Methodology. He is also interested in the study of relation between education
and civil society. Beside, he is now the dean of the Faculty of Islamic Studies (beginning 2010).
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The idea of Islamization of knowedge was, then, spread in Indonesia, especially after
his book Islamization of Knowledge: General Principles and Work Plan, was translated
into Indonesian and published by Pustaka Publisher in 1987.4 Because of political and
socio-cultural situations, which were hegemonic and interventionist,5 this concept of
Islamization of knowledge could not be applied soon.
After one decade, came the era of reformation in Indonesia in 1998,giving chance to
Indonesian Muslims to realize the idea of Islamization of knowledge, the realization was
not only happen in the level of higher education, but even in the level of elementary
eduation.Many integrated Islamic elementary schools (IIESs), for example, were
founded in Surakarta, Indonesia.They promoted the integration of education.6It is
interested to know the founders of IIESs, their motives, and their understanding of the
integration of educationas well as the icons as brand images they formulated, the
implementationof the integration of education, and the society support and response to
the existence of IIESs.
Based on such interests, has been conducted a research, focusing on some academic
problems. First, who are the founders of Integrated Islamic Elementary Schools (IIESs)
and what are their motives? Second, how do they understand the integration of
education? Third, do they have icons as brand images to realize the concept of
integration of education?Forth, how is the implementation of such concept of
integration of education in every IIES? Last, how is the support and response of society
to the existence of IIESs?
B. METHOD
This research is qualitative, conducted by ethnographic approach. The key word of
the ethnographic approach is culture. In this research, the culture is focused on the
patterns of behavior and belief manifested in motives of founding Islamic Integrated
Elementary School (IIES) and in understanding of the meaning of integration of
education. Such motives and understanding are having an influence on the choice of an
icon as a brand image and on implementation of the integration of education.
Data resources in this research are fiveIntegrated Islamic Elementary Schools
(IIESs) in Surakarta: Muhammadiyah Special Program Elementary School (MSP-ES, or
Sekolah Dasar Muhammadiyah Program Khusus), Al-Firdaus Islamic Elementary School
(F-IES, or Sekolah Dasar Islam Al-Firdaus), Al-Azhar Syifa Budi Elementary School (ASB-
ES, or Sekolah Dasar Al-Azhar Syifa Budi), Nur Hidayah Integrated Islamic Elementary
School (NH-IIES, or Sekolah Dasat Islam Terpadu Nur Hidayah), dan Ar-Risalah
Integrated Islamic Elementary School (R-IIES, or Sekolah Dasar Islam Terpadu Ar-
Risalah). The informants of every unit are the leaders of School Board or Foundation,
School leaders, teachers, and student parents.
Interview, observation, and documentary are used to collect data. By using many
methods in gathering similar data, this research has conducted triangulation method for
testing the credibility of the data. The collected data, then, analyzed by inductive
method, discovering uniqueness of each school.
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C. RESULTS AND DISCUSSIONS
1. The Founders of IIESs: Civil Society Perspective
IIESs in Surakarta were established by Islamic civil society organizations, either
older players or newer ones. From five IIESs, just one of them was established by older
player of civil society organizations. Such an IIES is Muhammadiyah Special Program
Elementary School (MSP-ES, or Sekolah Dasar Muhammadiyah Program KhususSDM-
PK), established by Muhammadiyah leaders of Surakarta district in 2000.
Muhammadiyah itself, established in 1912 in Yogyakarta, is included to the first
generation of Islamic civil societies in Indonesia, and distinguished nowadays in the
education, health, and social services. In the social context of some its schools facing
degradation in public interest, performance, and quality, Muhammadiyah (its leaders of
Surakarta) established MSP-ES or SDM-PK (see table 1).
On newer player of civil society organizations, there are four establishing IIESs.
First, family entrepreneur group (gathering in Majelis Pengajian IslamAssembly of
Islamic Teaching or Yayasan Al-FirdausAl-Firdaus Foundation), expanding their
business in educational services, holds that education is market target to occupy.
Consequently, after establishment of a pondok (Islamic boarding school), Assalam, they
founded an IIES, Al-Firdaus Islamic Elementary School (F-IES, or Sekolah Dasar Islam Al-
Firdaus) in 1999. Second, entrepreneur association (gathering in Perkumpulan
Pengajian Amal SahabatIslamic Teaching Society of Friend Charity, with the vision of
developing professionalism in the future education, and in cooperation with Al-Azhar
Syifa Budi of Jakarta, established Al-Azhar Syifa Budi Elementary School (ASB-ES, or
Sekolah Dasar Al-Azhar Syifa Budi) in 2002 (see table 1).
If the first group and the second one come from the entrepreneur, the next third and
fourth groups come from the activists, trending to be ideological, either in thought level
or movement one. Categorized as being ideological, they show the symbolic and
formalIslamic viewpoint on religion and state, and the relation between both. However,
they can be distinguished between moderate activists and radical ones. The moderate
activists are the third newer player of Islamic civil society organization. Categorized as
being moderate, because even though they reject the separation between state and
religion, they show the nationalistic attitude and behavior. This activist group, in
cooperation with former official of Bumi Daya Bank having Nur Hidayah Foundation,
established Nur Hidayah Integrated Islamic Elementary School (NH-IIES, or Sekolah
Dasar Islam TerpaduSDIT Nur Hidayah) in 1999 (see table 1).
The forth newer player of Islamic civil society organization is categorized as radical
because they reject the separation between state and religion, even a Western
democratic system, and fight to implement shariàh. Moreover, they show the unfriendly
attitude and behavior to nationalism. Gathered in Ar-Risalah foundation, with limitation
of fund, they establish Ar-Risalah Integrated Islamic Elementary School (R-IIES, or
Sekolah Dasar Islam TerpaduSDIT Ar-Risalah) in 2000 (see table 1).
Table 1. The Founders, Their Characteristics, and the Schools Established

The Founders Their Characteristics The Schools Established (Year)
Muhammadiyah Older Player (Moderate Muhammadiyah Special Program
Activist) ES (2000)
Majlis Pengajian Islam Newer Player (Family Al-Firdaus Islamic ES (1999)
(Yayasan Al-Firdaus) Entrepreneur)
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Yayasan Amal Sahabat Newer Player (Assosiative Al-Azhar Syifa Budi ES (2002)
Entrepreneur)
Yayasan Nur Hidayah Newer Player (Moderate Nur Hidayah Integrated IES
Activist) (1999)
Yayasan Ar-Risalah Newer Player (Radical Activist) Ar-Risalah Integrated IES (2000)
Notes: Majlis Pengajian Islam: Assembly of Islamic TeachingYayasan: Foundation
2. The Motives of Founding the IIESs

Absolutely there are many motives to establish Integrated Islamic Elementary
Schools (IIESs), even each school does not have only one motif. The establishment of
Nur Hidayah Integrated Islamic Elementary School (NH-IIES), for example, has two
motives: (a) education as a tool of da`wah; and (b) need for an Islamic centre.The
establishment of Al-Azhar Syifa Budi Elementary School (ASB-ES) and Al-Firdaus Islamic
Elementary School (F-IES) has three motives, and the establishment of Muhammadiyah
Special Program Elementary School (MSP-ES) and Ar-Risalah Integrated Islamic
Elementary School (R-IIES)indeed has four motives.
The three motives of the establishment of Al-Azhar Syifa Budi Elementary School
(ASB-ES) are: (a) education as a tool of da`wah; (b) traditional education in Islamic
schools; and (c) backwardness and stupidity of ummah. The three motives of the
establishment of Al-Firdaus Islamic Elementary School (F-IES) are rather different, they
are: (a) education as a tool of da`wah; (b) growth of middle class; and (c) developing a
business wing. Moreover, the four motives of the establishment of Muhammadiyah
Special Program Elementary School (MSP-ES) are: (a) education as a tool of da`wah; (b)
dichotomy of education in Islamic schools; (c) inefficiency of education in Islamic
schools; and (d) backwardness and stupidity of ummah. The four motives of the
establishment of Ar-Risalah Integrated Islamic Elementary School (R-IIES), however, are
rather distinct, they are: (a) education as a tool of da`wah; (b) second class quality of
Islamic schools; (c) massive globalization of information; and (d) education as a tool of
ideology.
Paying attention to the motives mentioned above, even though they are various, the
five founders of IIESs have similar motif that education is a tool of da`wah (Islamic
missionary).Besides, the motives of establishment of IIESs can be categorized into five
sectors: religious, educational, socio-cultural, political, and economic ones. The religious
motives are: (a) education as a tool of da`wah (Islamic missionary); and (b) need of an
Islamic centre (see table 2).
The educational motives have many variances: (a) dichotomy of education in Islamic
schools; (b) inefficiency of education in Islamic schools; (c) second class quality of
Islamic schools; and (d) traditional education in Islamic schools. Meanwhile, the socio-
cultural motives have three variances: (a) massive globalization of information; (b)
backwardness and stupidity of ummah; and (c) growth of middle class (see table 2).
What is impressive is that the establishment of IIESs has also political and economic
motives. The political motif is that education is a tool of ideology as the motif of
establishment of Ar-Risalah Integrated Islamic Elementary School (R-IIES), and the
economic motif is developing a business wing as the motif of establishment of Al-
Firdaus Islamic Elementary School (F-IES) (see table 2).
Table 2. The Motives of Foundingthe Integrated Islamic Elementary Schools (IIESs)
Categories Examples IIE-Schools

Religiousity a) Need of Islamic centre NH-IIES
b) Education as a tool of dakwah ASB-ES, R-IIES, F-IES, MSP-
ES, NH-IIES
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Education a) Dichotomy of education MSP-ES
b) Inefficiency of education MSP-ES
c) Second class quality of Islamic schools R-IIES
d) Traditional education ASB-ES
Socio-cultural a) Massive globalization of information R-IIES
b) Backwardness and stupidity of ummah ASB-ES, MSP-ES
c) Growth of middle class F-IES, MSP-ES
Economy Developing a business wing F-IES
Politics Education as a tool of ideology R-IIES
Notes: NH-IIES: Nur Hidayah Integrated Islamic Elementary School
ASB-ES: Al-Azhar Syifa Budi Elementary School
R-IIES: Ar-Risalah Integrated Islamic Elementary School
F-IES: Al-Firdaus Islamic Elementary School
MSP-ES: Muhammadiyah Special Program Elementary School
3. The Meanings of Integrated Education

According to five IIESs, integrated of education has three meanings: (a) integration
of curriculum; (b) integration of learning; and (c) integration of management.
All stakeholders of five IIESs understand integration of curriculum as: (a) offering all
courses, either religious or secular, based on the viewpoint that all sciences are from
Allah to fulfill human needs; (b) integrating national curriculums, either established by
Ministry of Education and Culture (MoEC), or established by Ministry of Religious Affairs
(MoRA), combined with local one (except Ar-Risalah Integrated Islamic Elementary
School, R-IIES)in Al-Azhar Syifa Budi Elementary School, the integration indeed
means to integrate the national curriculum with international one (Malaysia and
Singapore); and (c) integrating cognitive, affective, and psychomotor domains in all
processes of learning.
They understand integration of learning as mobilizing all components: classroom
teacher, learning facilities, representative classroom, and others, in order to help the
learners to learn themselves. Consequently, learning resources do not always focus on
teachers and books, but also on experts and out-school environment through direct
experience or visiting to places assumed that they can inspire the learners in order to
receive new learning experiences. If in the conventional curriculum the teaching
strategy is focused on that of loading the learners, but in the transformative curriculum
the teaching strategy is focused on that of encouraging the learners more active,
creative, and delight.
Besides, integration of management is understood as unity of vision and mission
between stakeholders: principal, teachers, staffs, school board, school committee, and
alumni, or between human resources of the foundation and those of the school through
more descriptive and professional division of jobs. The integration of management also
means to integrate the model of school and that of pesantren, either in formal
curriculum (in variation from correlated curriculum to integrated curriculum) or in
system of nurturing and governance.
4. The Icons of the Integration System of the IIESs

To implement the idea of the integration of education, each school of the IIESs has
made serious effort to have an icon as at once a brand image. Al-Firdaus Islamic
Elementary School (F-IES), for example, has an icon, that is internalization of Islam
(education based on faith, piousness, science, technology, life skill, and
entrepreneurship). Al-Azhar Syifa Budi Elementary School (ASB-ES) has other icon that
is spiritualization of education (relation of Islamic values to secular sciences and
habituation of Islamic culture in the process of learning). Meanwhile, the icon of Nur
Hidayah Integrated Islamic Elementary School (NH-IIES) is Islamization of knowledge,
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meaning Islamization of learning process to build integrated consciousness and thought
pattern. Moreover, the icon of Muhammadiyah Special Program Elementary School
(MSP-ES) is sharia curriculum, which means deleting the limit of dichotomy between
religious teachings and secular ones. Besides, Ar-Risalah Integrated Islamic Elementary
School has a different icon: salaf (ancestor) curriculum having different meaning from
the name of school that is separation of learning religious teachings from that of secular
ones with the focus on the former (see table 3).
Table3. The Icons of the Integration System of the IIESs

Schools Icons Annotations
Al-Firdaus Islamic Internalization of Islam Education based on faith, piousness,
Elementary School science, technology, life skill, and
entrepreneurship
Al-Azhar Syifa Budi Spiritualization of Education Relation of Islamic values to secular
Elementary School sciences and habituation of Islamic
culture in the process of learning
Nur Hidayah Integrated Islamization of Knowledge Islamization of learning process to
Islamic Elementary build integrated consciousness and
School thought pattern
Muhammadiyah Sharia Curriculum Deleting the limit of dichotomy
Special Program between religious and secular
Elementary School teachings
Ar-Risalah Integrated Salaf (Ancestor) Curriculum Separation of learning religious
Islamic Elementary teachings from that of secular ones
School with the focus on the former
5. The Implementation of the Integration of Education

a. The implementation of the integration of curriculum
All schools offer national curriculum, either established by MoEC or MoRA, and local
curriculum (except Ar-Risalah Integrated Islamic Elementary School, R-IIES). Al-Azhar
Syifa Budi Elementary School indeed offers Singaporean/Malaysian curriculum,
especially in mathematics, natural sciences, and English, in order the alumni can
participate in regional or global competition. The local curriculum is focused on
languages (Javanese, Arabic, and English), and/or Javanese art and culture.
Analyzing their curriculum, it was known that the curriculumis not developed yet as
an integrated one, but still as a correlated one. One of these five IIESs, that is
Muhammadiyah Special Program Elementary School, however, has tried to integrate
secular material learning and religious one, beginning with writing text book in Physics.
Unfortunately, the initiator has passed away before the project finish. The school,
anyhow, makes serious effort to pass on the initiator works.
Moreover, all schools develop their curriculum into intra-curricular, co-curricular, as
well as extra-curricular, all containing Islamic courses, science and technology, and life
skill. Al-Firdaus Islamic Elementary School adds such content with entrepreneurship.
The very unique characteristic of these schools is their focus on Islamic courses.
They offer Àqdah (Faith), Akhlq (Character), Ìbdah (Practice of Worship), Islamic
History, and Tahfzh al-Quran (Memorization of al-Quran). Ar-Risalah Islamic
Elementary School emphasize Tahfzh (12 hours per week) and the ideology domain of
other Islamic courses.Another unique characteristic of these schools is their system of
daily operation: a full day schools (7 a.m. to 4 p.m.)without having hostels.
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b. The Implementation of the Integration of Learning Process
These IIESs emphasize the creativity of learner in accordance with his/her interest.
To achieve such a choice, they apply an integration of learning strategies: lecturing,
discussion, role playing, example, mentoring, out-door learning, out bond, problem
solving, research, etc.
They also integrate learning resources: between teacher and expert, professional, or
figure, between school environment and natural or out-school one, and between in-class
and out-class activities, including dressing, having meal and snack, worshiping, and
cleanness, all bonded by Islamic values/traditions.
Their classrooms are managed in situation inspiring and motivating the learners,
being full of ornaments, like calligraphy, products of learners creativity, and writings of
wise words.
Consequently, they integrate learning process with evaluation. The evaluation is not
more implemented periodically, but continuously, and in some schools indeed the self-
evaluation is carried out through portofolio. The evaluation in the IIIESs, then, more
sustainable and comprehensive.
c. The Implementation of the Integration of Management

These schools, absolutely, need a distinctive management, based on the unity of
vision and mission among stakeholders, either internal or external. Each school
formulates its vision and mission, so that there many formulations, but the key words of
their vision are integration, excellence, quality, and benefit for ummah.
The management consisting of development of educational facilities, fund, human
resources, and learner quality, is based on autonomy.The schools are autonomous, for
example, in fund raising and recruitment of learners, teachers and staffs, meeting the
qualifications of schools.
Besides, these schools manage learning facilities by completing the school
environment with laboratories of computer and sciences, audio visual, and cyber library
as well as the environment is also completed by musalla, cafetaria, catering, cooperative
store, clinic (or health unit), children care (for teacher), school shuttle car, parking area,
art centre, garden lab, and sport area.
6. The Society Support and Response

The development of IIESs is supported by society. The support comes especially
from the growing middle class. As the evidence, the parents of students of IIESs have
characteristics as: (a) young families (30-year to 40-year old); (b) highly educated
(75,76% of them graduated from the bachelor degree above); (c) unaffiliated to the
Islamic organizations (57,57%); and (c) having middle income (30,30% private
employees, 24,24% entrepreneurs and employees of state-owned enterprises, 16,16%
traders, 14,14% civil state employees, 13,13% teachers and lecturers, and 2,02%
soldiers).
Meanwhile, the society, being representative by the parents of the students,
responds the performance of IIESs positively with high level of satisfaction (90%).
7. The Conclusion and the Recommendation

There is correlation between the establishment of the Integrated Islamic Elementary
Schools (IIESs) and the development of the middle class of Indonesian Muslim society.
Almost all IIESs are established by newer player of civil society organization coming
from the middle class, being representative by entrepreneurs and highly educated
activists.
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The motives of establishing the IIESs vary from religious, educational, and socio-
cultural motives to economic and political ones. The three first motives are dominant
over the two last ones in establishing the IIESs in Surakarta.
The meaning of the integration of education has been broadened. It does not mere
mean the integration of curriculum (the integration of knowledge, the integration of
science, the integration of learning material), but also mean the integration of learning
process and the integration of management. The integration of curriculum that has been
done in IIESs is still in the meaning of correlated curriculum. Nevertheless, the
integration of learning process and the integration of management in IIESs relatively
have been carried out well.
Therefore, it is recommended to help educational institution in lower level to
experience how to integrate the learning and teaching materials, between modern
knowledge and Islamic traditional one, and how to accomplish the integration of
learning process and that of management.
Although offering the qualitative education supported by the Indonesian Muslim
middle class, the IIESs cannot serve education for all. Then, it is recommended to offer
scholarship to the gifted learner coming from lower class of Muslim society.
Nevertheless, the IIESs will give great impact to the development of Muslim human
resources in the future through a new pattern of santrinization (Islamization of
Indonesian Muslim)da`wah in the grass-root but significant to the transformation of
Islam and Indonesian Muslims in the future. Wallhu a`lam bi al-sawb.
End Notes:
1
Ilyas Ba-Yunus, Al Frq and Beyond: Future Directions in Islamization of Knowledges, in The American
Journal of Islamic Social Science, Vol. 5, No. 1, 1988, p. 15.
2
Ibid., p. 16.
3
Ibid., p. 19.
4
Ismail R. Al-Faruqi, Islamisasi Pengetahuan. Bandung: Pustaka, 1987.
5
M. Abdul Fattah Santoso, Kontribusi Etika Islam pada Pendidikan Politik: Solusi bagi Problema Civil Society
Indonesia Era Reformasi, in Tsaqafah, Vol. 9, No. 2, December, 2013, p. 226.
6
M. Abdul Fattah Santoso, Peran Pendidikan Dasar Islam di Surakarta dalam Membangun Peradaban Umat:
Perspektif Masyarakat Madani, in Profetika, Jurnal Studi Islam, Vol. 15, No. 1, June, 2014, p. 71.
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DEVELOPMENT OF MADRASAH IN REGIONAL AUTONOMY
(Madrasah Aliyah Case Study in Yogyakarta)
Mustajab
musta.dewey@gmail.com
Abstract
In the realm of praxis, regional autonomy eduacional gives strength to
the Madrasah, because basically the existence of madrassas in the
educational development of the nation Indonesia has a crucial position
both from the aspect of the historical, sociological and juridical. On the
other hand the weakness for Madrasah development because there has
not been done systemically, such as the issue of equitable access to
education and the improvement of madrassas; improving the quality,
relevance, and competitiveness madrassas; and governance of
madrasah. It was also carried out by the Ministry of Religious Affairs in
Yogyakarta province (Kemenag Yogyakarta Regional Office) who have
the authority to direct and guide the appropriate character Madrasah
area, especially Yogyakarta. Implementation of the development of
Madrasah Aliyah (MA) in Yogyakarta pattern seen in the development
Firstly, Madrasah Model with academic excellence; Secondly, Madrasah
Integrated with the concept of an integrated Pesantren or Madrasah
Diniyah; Third, Madrasah empowerment (empowering) with the
madrasah-based life skills (job skills). Therefore, now madrasas no lag in
acceleration of the modernization of education.1
Keyword: Madrasah, Development, Autonomy
A. INTRODUCTION
Different concepts of education has been offered by schooling institutions in
Indonesia, -not exception Madrasah, - who was present as an alternative to develop
the knowledge, skills, and morality (tafaqquh fiddin) in public life. The emergence of
Madrasah has a similar role with other educational institutions.2 Madrasah ranging
from levels Ibtidaiyah, Tsanawiyah to Aliyah (elementary school, junior high school)
have the same curriculum with the curriculum in schools from primary to secondary
education level, coupled with its Islamic characteristics contained in the curriculum of
religious subjects more. Madrasah civil effect thus also becomes equal to that of
schools results formed the Ministry of National Education and Culture.
Existence Madrasah education in the development of the Indonesian nation has a
very strong position, both from the standpoint of historical, sociological and juridical.
From a historical angle, Madrasah has long roots in building civilization, especially
since Madrasah education has lasted a long time it can be said that since the entry of
Islam into Indonesian territory. In a sociological angle, madrasas in Indonesia into the
needs of the community, especially for those areas which Muslim, as an alternative
Madrasah education to explore Islam (tafaqquh fiddin). While from the juridical angle,
Madrasah become an integral part of the national education system, for example, in
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Law No. 20 of 2003 that the position Madrasah has had the same position with the
School.3
Implications of Regional Autonomy digulirkannya in various regions have an
effect on the submission of a number of authorities in the various areas of
government from central government to local governments, including education.
Thus allowing local governments to perform creation, innovation and improvisation
in regional development efforts. Implementation of regional autonomy also carries
implications for the implementation of changes in education (educational autonomy),
then the context of the implementation of the autonomy of education not only at the
provincial, district / city, but more emphasis on the level of educational unit. 4 To that
end, education management policy is technically expected to be done in a creative,
innovative, and improvisation. Because the translation to a policy tailored to the
needs and abilities of each educational unit -although should refer to the guidelines
and technical instructions.
Autonomy gives strength to the Madrasah education, because basically madrasah
born of and by the people. Madrasah is essentially owned and managed by the
community. 5 Although in its development, Madrasah managed by the government,
but more managed by foundations, organizations and even individuals. 6 On one hand,
that the autonomy of education will be a drawback for Madrasah if not coupled with
innovation and modification process or institutional education system so as not to
miss the acceleration of modernization and change.
Madrasah development has been too pragmatic and not in accordance with the
demands of society. 7 Therefore, there needs to be a review of the Madrasah position
in the dynamics of society and the nation of Indonesia. Madrasah repositioning aimed
to develop the identity of the institution that will eventually give birth to someone
who has an identity with coaching madrasah distinctively. In other words, Madrasah
needs to redefine its position in an effort to improve the quality therein. If the future
Madrasah not want to lose its identity, even be worse, and in turn will be abandoned
by the community.
Right now, there is some sort of elaborate patterns Madrasah education
undertaken in each region or education units. In the process, the existence of
Madrasah increasingly diverse-both in form, roles, and functions. It was also carried
out by the Ministry of Religious Affairs in Yogyakarta province (Kemenag Yogyakarta
Regional Office) who have the authority to direct and guide the appropriate character
Madrasah area, especially Yogyakarta. This study describes about the patterns or
forms of development of Madrasah Aliyah, so it can be revealed about the patterns in
each Madrasah Aliyah in the context of regional autonomy.
B. METHOD
1. Research Purposes
The usefulness of this study are as follows:
a. Theoretical Usability
1) Adding insight and a repertoire of knowledge regarding development policy
Madrasah Aliyah (MA).
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2) As the development of science related to the management of the development
of Islamic education Madrasah.
b. Practical Uses
1) The results of this study are expected to be used by the head of Madrasah /
schools, institutions, managers and stakeholders of education to determine
the direction of development of Madrasah Aliyah in the context of regional
autonomy.
2) The results of this study can be the contribution of information for parents,
caregivers, educators, and education observer in order to broaden the
education of Islam.
2. Type and Research Approach

This type of research is a field research (field research) with qualitative methods
namely Madrasah Aliyah (MA) in the city of Yogyakarta. This research is more
emphasis on case studies in the development of Madrasah Aliyah (MA) and its
implementation in the city of Yogyakarta. The approach used in this study using a
variety of approaches, as follows:
a. Strategic analysis of the conditions / environment madrasah that require further
investigation about the geographical environment, environmental demographic,
social and economic environment, cultural environment and appreciation of the
community, and government regulations. This approach is used to mengalisis
related patterns of development madrasa madrasah refers to the pattern models,
the pattern of an integrated madrasa, madrasah pattern empowerment
(empowering) to see aspects developed by each Madrasah Aliyah (MA) in the city
of Yogyakarta.
b. SWOT analysis theory, the concept of Peace and Robinson, SWOT is an acronym of
Strenghts, Weaknesses, Opportunities (chances), Threats (threats) by mapping of
the aspects of internal and external factors. SWOT analysis is used in view of
inhibiting factors and supporting the development of Madrasah Aliyah (MA) in
each MA in the city of Yogyakarta.
3. Location Research
The location of this research are: (a) Regional Office Kemenag Mapenda field
Yogyakarta province, located at Jln. Sukonandi 8 Yogyakarta, (b) Madrasah Aliyah
(MA) in the city of Yogyakarta, which includes three First MA, MAN Yogyakarta I,
located at Jl. C. Simanjuntak No. 60, Gondokusuman, Yogyakarta; Secondly, MA Nurul
Ummah, located at Raden Ronggo KG II / 982 Prenggan, Yogyakarta; Third, MA
Muhammadiyah Gedongtengen, located in Dagen No. 82 Sosromenduren, Yogyakarta.
4. Subject Research
In this research study subjects namely:
a. Principals at the Supreme Court in the city of Yogyakarta,
b. Deputy head Affairs at the Supreme Court in the city of Yogyakarta.,
In this study, researchers also gather information from one person to be a few
people (snowball), namely the election of the informant / samples starting from a
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small amount, then the above recommendation becomes increasingly enlarged until
the desired amount, so that the data obtained more valid and complete.
5. Data Collection Methods

a. Interview Methods
Interview method is used to determine the policy concept in the development of
Madrasah, knowing about the underlying factors, a step-angkah taken in developing
the MA in Yogyakarta. Interviews were conducted to the Head of Division and Head of
Section Division Mapenda Mapenda Yogyakarta province; and head of Madrasah
Aliyah and Waka Affairs at the Supreme Court in the city of Yogyakarta.
b. Observation Methods
This method is used to obtain data relating to physical condition (buildings,
geographical location) and program activities that were held in the development of
Madrasah Aliyah in Yogyakarta associated with geographic location, madrasah
activities, and facilities and infrastructure of Madrasah
c. Documentation Methods
Documentation method is used to obtain the data that is written and
documented as Data Madrasah Aliyah in the city of Yogyakarta includes profiles
madrasas, the curriculum madrasah, the data document "Workbook business
Madrasah", a work program on each Waka Madrasah, and photo documentation of the
Madrasah.
6. Metode Analisis Data

Analysis of the data in this study using descriptive analytic mindset inductive and
deductive made with reference to the data found in the field. 8 This method was
developed by Miles and Huberman, which is depicted in the flow chart below: 9
Data collection Presentation of

Data
Data reduction
Withdrawal Conclusion
/ Verification
The method used in this study as follows:

a. Collection of data related interviews, observation, and documentation that is: (a)
Data document Madrasah Aliyah in the city of Yogyakarta includes profiles
madrasas, the curriculum madrasah, the data document "Workbook business
Madrasah", a work program on each Waka Madrasah, and photo documentation
of activities of the madrasas, and the interview of the Head of MA and Deputy
head Affairs of MA, as well as observations on the geographical location and
activities of madrasah.
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b. Conduct reduction and examine all the data, which takes the data that if it can be
processed further to conclude, that the data focused on discussion about the form
of policies and measures to be taken in the development of madrasah in the
Supreme Court in the city of Yogyakarta, as well as supporting factors and
obstacles in on each MA in the development of madrasah.
c. Drawing conclusions / verification to categorize the units above, the steps taken
in the development of the MA in the city of Yogyakarta.
d. Prepares and presents the data in units of the outline drawn on the development
of Madrasah Aliyah (MA) region of Yogyakarta.
In this data analysis also uses data triangulation. Triangulation to match and
complement existing data. In this study, researchers tried to combine data from data
from interviews, observation, and documentation concerning (1) Data document MA
in the city of Yogyakarta, with the data (2) The results of the interview of the Head of
MA with Deputy head Affairs MA, and (3) observation about the location geographic,
and activities of madrasas. So that all data can be seen mutually explain and
mengkonfimasi in the analysis of development patterns Madrasah.
7. Framework Theory
a. Direction and Development Framework Madrasah10
Madrasah education developed with reference to the vision and mission, which is
based on the principle, namely (a) the normative values, religious, philosophical
believed to be true; (b) the strategic environment; (c) a number of strategic issues of
the nation. According Tilaar conceptual and prospects in the development of
madrasah entered an era of global following:11
Vision and Mission

Repositioning in the Context of Outlook
Madrasah Global Madrasah Madrasah
Excellent Madrasah
Image: Conceptual Framework Repositioning and Re-actualizing Madrasah
As for the foundation in developing the vision and mission of the madrasas as follows:
a. Madrasah macro vision of "the realization of the people and the Indonesian
people who have the attitude of religious, scientific-amaliah capable, skilled and
professional". While the micro vision of "the realization of individuals who have
the attitude of religious, scientific-diniyah capable, skillful, and appropriate
professional order of life.
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b. Madrasah mission, namely; (1) creates a clerical candidates who have knowledge,
(2) creating future scientists of religion, (3) creating a skilled professional
candidates and religious.
In addition, that the principle of flexibility should be applied to the madrasah with
a comprehensive principle, which can provide academic skills for advanced studies
and simultaneously service skills to enter the workforce, according to the interests,
needs, and abilities. In this model, can be applied to the principal group of subjects
that must be taken by all students, and there are groups of elective subjects in
accordance with the interests and needs of learners. In this way, the learners can
package elective subjects that will be gone through in accordance with the
anticipation of the role and lajutan study after they graduate.
While the concept of the development of Madrasah was developed using the
theory of social-constructivism12 with the philosophy of social policy (social-policy) to
replace the philosophy of public policies (public policy). Philosophical foundation of
social policy departs from the recognition that anyone has the right in the field and
the level of each authority to determine the direction and quality desired.
b. Madrasah Development Strategy

Madrasah institutionally need to be developed from the nature of the reactive and
proactive towards rekontruksionistik-social, namely Madrasah need to actively
participate to give the style and direction of the development of society. Hence the
need for strategic analysis of the main conditions and formulate strategy madrasas, as
follows:
1) Strategic Analysis Madrasah Conditions 13
In a strategic analysis of the conditions / environment madrasah require a
study of the geographical environment, environmental demographic, social and
economic environment, cultural environment and appreciation of the community,
and government regulations. The elaboration of a strategic analysis of the
condition of the madrasah:
a. The geographic environment. In this case can be seen from the location of the
madrassa for example in a place easily accessible by public transport, in urban
areas, the distance to the madrasah students pretty close, is close to shopping
/ other study center.
b. Environment demographics. Environmental analysis of this demographic as
the number of residents in the area or population growth, and faiths be it
Islam, Christianity, Hinduism, Buddhism, and religion / beliefs of others. As
well as the problems of education in the region in terms of both quality and
quantity.
c. Socio-economic environment both local communities and parents madrasah
students in the madrassa. It can be seen from the socio-economic life or
livelihood in the area, as well as the income of parents.
d. Environment Culture and Society Appreciation for Madrasah Education. That
is associated with diverse cultures adopted in that area that affects the
existence of madrassas, or also the type of people that can be classified at first,
people who have no concern for education (madrasah). They are more in the
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search for economic livelihood. Secondly, the people who know the
importance of education tatapi do not understand about the costs and prices
of education. They want to get in madrassas well as cheap-cheap, graduated
with ease, while the quality is not a concern. Thirdly, the people who know the
importance of education and understanding about the costs and prices of
education. They were trying to get into the madrasah quality and hopes to
continue on to higher education.
e. Central or local government regulations that impact directly or indirectly in
influencing the development and improvement of the quality of madrasah. For
example, government policies (central / local) in the development of
educational development such as the BOS / BOSDA, etc.
Therefore, after examining strategic analysis of environmental conditions
madrassas need to be elaborated things technical nature which formulates the main
strategic madrasah.
2) Formulate Key Strategies Madrasah
Taken to be used as a benchmark in the making of the program.14 Although
the main activities in achieving the vision of the madrassa was declared in the
mission, but madrasah still need to develop a strategy to prepare the more
detailed program, which can be described as:
a. Planning Madrasah program that includes vision and mission, the purpose of
education, and also the work plan madrasah (RKM / RKAM) both short-term /
annual, mid-term / long-term of four years and / eight years.
b. Implementation Program Plan, which includes guidelines for the
implementation of both the madrasah program on curriculum, educational
calendar, organizational structure, job descriptions of teachers or educators,
academic regulations, disciplinary madrasah, a code of conduct madrassas, or
madrassas operating costs. The main strategies that can contain about the
objectives of programs / activities, goals, and how to achieve the goals or
objectives.15
3) SWOT Analysis in the Development of Madrasah
In looking at the factors that help to achieve the objectives of the institution
(Madrasah) it is necessary to wear a SWOT analysis. SWOT is an acronym of the
word strenghts (strength), Weaknesses (weakness), Opportunities (chances), and
Threats (threats). Factors strengths and weaknesses contained in the body of the
organization (internal factors), while opportunities and threats are factors faced
by an organization (external factors).16 According to Pearce and Robinson that the
SWOT:
a. Strengths (powers) are the resources, skills, and other advantages relative to
competitors and market needs are serviced or want to be served.
b. Weaknesses is the limitations or deficiencies in resources, skills or capabilities
that seriously hinder the performance / effectiveness of the organization.
c. Opportunities are important favorable situation within the organization.
d. Threats is vital unfavorable situation within the organization.17
Aspects SWOT in educational institutions can be seen from the internal and
external aspects, the internal aspects such as educational personnel and staff
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administration, classrooms, laboratories, and facilities infrastructure (learning
environment), the students were there, the operational budget, research and
development programs in science and technology, organizations or other board in
the school. While the external aspects, namely prospective workplaces for
graduates, parents and families of students, educational institutions other
competitors, school / high institutions as advanced preparation, social and
economic demographics of the population, and funding agencies.
C. RESULTS
MAPENDA policy Yogyakarta province in the development of madrasah in each
educational unit, -especially the city of Yogyakarta, leading to the provision of
flexibility in each Madrasah to develop their own. In this context, this position in the
technical realm, the efforts made by looking at the madrassa ability to establish
Islamic culture and academic. Mapenda position only as a companion, supporting,
sharing, monitoring and evaluation in directing each madrasah. So that each
madrasah have flexibility in developing the potential and prospects held in the
context of policy implementation Mapenda Yogyakarta province.
In this discussion describes three Madrasah Aliyah (MA) as the networking of
data in view of the implementation in the field, including (1) MAN Yogyakarta I, (2)
MA Nurul Ummah Kotagede, (3) MA Muhammadiyah Gedongtengen to explore more
about the pattern of madrasah developed in each MA that an initiative or an initiative
by each madrasah. For more details will be described as follows:
1. Patterns Madrasah Development Model
In the pattern of development of the model madrassa represented by MAN
Yogyakarta I dengn notice its existence. Because of this madrasa develop academic
potential with a number of achievements obtained. Madrasah is said to be a model
because it has sufficient potential, such as faculty, facilities and infrastructure,
academic achievement, and so forth. Besides, it is also that the madrassa was ever
accomplished institutionally national level as 1st national achievement MA regular
category (MORA RI). This further reinforces this position as a madrasa madrasah
models.
In looking forward to the prospect of madrassas that there are two factors that
affect the:18
a. Internal Factors
Internally that can be described as follows First, I labeled MAN Yogyakarta
excel in academic terms this has the opportunity to develop their academic
potential. With a vision Ulil Albab, then students will have the ability academically
and qualified religious.
Second, academic abilities / talents have been there from the students. Excel
academically character is built by MAN Yogyakarta I by applying the new
admissions system with a share of 70% of junior high school students and 30% of
students MTs. So the ability of academic / excel owned has been there from the
students (SMP), then stay educate Islam in these madrasas.
Third, educators and education personnel have met the academic qualification
(S1) have even been many who have S2.
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Fourth, in infrastructure, the madrassa is in compliance with national
standards. MAN Yogyakarta I have had various facilities namely Lab. Computers,
Lab. Language, Lab. Physics Laboratory. Chemistry, Lab. Biology, Lab. Religion,
Lab. IPS, adequate library, sports fields representative, and so on.
Fifth, the geographic presence of MAN Yogyakarta I was in the area of higher
education (UGM, UNY, UII, and so on) as a partner in supporting learning activities
in this madrasah. As well as urban areas in access to educational facilities meet
the need, for example, shops, photocopy, Bimbel, etc.
Students MAN Yogya I won the competition level of Students MAN 1 was congratulated by
technological innovation MA / SMA / SMK the President (SBY) in the final LKIR
Yogyakarta and Central Java, 2012. (Bernas Jogja). National LIPI.
b. External Factors
In this factor there are a few things: First, the government regulatory aspects.
Government regulations have supported the existence of madrassas with treated
madrasas aligned with the school (SMA / MA) in Law Sisdikas 2003. So here's
madrasah status, MAN Yogyakarta I have the same opportunities and
enforcement in the development of education by the government of Yogyakarta,
especially Disdikpora Yogyakarta.
Secondly, social and economic aspects. Economically people of Yogyakarta has
increased as seen from the economy of the parents of students who go to MAN
Yogyakarta I was in middle and upper (civil servants, traders, private).19
Third, demographic and environmental aspects of public appreciation.
Yogyakarta society that largely embraced the Islamic religion, then it becomes a
big opportunity for MAN Yogyakarta -which is the quality I have unggul- to offer
the concept of Islamic education in accordance with the needs of the community.
It is also supported by the appreciation of parents who have the willingness to
pay tuition fees high enough to fit in Yogyakarta MAN I., as seen from the total
education fund of the committee that went into this madrasah Rp. 1.745304
billion in the academic year 2010/2011, and also increased from year to year.
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So from the reading of the internal and external factors of this, it is necessary
to reposition the madrassa as a form of identity development agencies. MAN
Yogyakarta so that I would give birth to a figure that has since coaching madrasah
identity with his trademark as Madrasah Model which is as follows:
Repositioning MAN Prospects MAN

Yogyakarta I Yogyakarta I
Internally: Vision & Mission MAN Madrasah which

Conditions of Yogyakarta I In Global Context emphasizes
teaching staff, academic
facilities and Vision: excellence.
infrastructure, Developing a superior academic
academic ability of Ulil based Albab. Madrasah which
students who support deliver students to
the activities of the Mission: Universities.
madrasas, as well as Equipping students' academic
cooperation with a excellence.
number of madrasah Guiding academic students to
Bimbel and universities.
Universities.
Externally:
regulation of behavior
as a madrasah, a
positive perspective
guardians of students
against the madrasa
activities.
MADRASAH
MODEL
2. Madrasah Integrated Development Patterns
MA Nurul Ummah Kotagede a madrasah which seeks to develop the integrated
madrasah students Kotagede Yogyakarta MA Nurul Ummah besides formal education
also get Pesantren Education (Madrasah Diniyah) or as a boarding school students
said Nurul Ummah. Because Nurul Ummah MA students are required to be students at
pesantren Nurul Ummah.
MA Nurul Ummah (abbreviated MANU) in a madrasah development plan with the
concept of "MA-based Pesantren Nurul Ummah Global Perspective" is to guide students
with academic ability, and also guide more in recognizing religion (the yellow book)
or remained firm understanding of the Salaf. In addition, with the names and
whereabouts of pesantren Nurul Ummah MANU enough to compete in the world of
education both locally and nationally.
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In looking forward to the madrasah position that there are two factors that affect
the:20
a. Internal Factors
In this factor, which is owned by MANU include, First, as an institution that is well
integrated with a madrassa schools and jejang madrasah (MI, MTs, MA) intensely in
the understanding of Islam. This makes students able to read his trademark yellow
books (books of scholars of the Salaf). Second, students who get into MANU is largely a
student MTs Nurul Ummah. So that the basic science of Islam has been qualified to
develop both academic and non-academic.
Third, education personnel who already meet this kualifkasi sustain the activities
of the madrasas, which has an undergraduate (S1) are already master (S2). As well as
most of the power of education is an education adviser boarding Nurul Ummah. So
the coach can monitor the progress of the student's competency in both the madrasah
(formal MA) and the Boarding School (Madrasah Diniyah).
Fourth, geographically located in the environment that lies MANU both students
and student boarding Ponpes Nurul Ummah. This facilitates the formation of a
religious environment.
Pesantren Nurul Ummah as a student The students (students) were chanting together
nyantri. after formal school.
b. External Factors
First, government regulatory aspects. That the existence of private madrasah
MANU as an institutional form which has full authority to the institutional
development, despite the existence of madrassas to now be under the supervision
of the Ministry of Religion. It is also supported by substantial funding from the
Ministry of Religion, particularly the Office of the provincial Kemenag
Yogyakarata provide fresh air in the physical development of madrasah. Secondly,
social and economic aspects. MANU existence as an Islamic education institutions
provide opportunities for middle and lower income people to mengeyam
education. Because people who are still in the stage of being targeted students in
this MANU.
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Third, demographic and environmental aspects of public appreciation. Society
is still entrust their children to neighborhood schools or madrassas that blends
with boarding. This is what makes the student's choice (parents) to enter MANU,
with looks that students who go to MANU from various regions.
MANU then saw the potential is promising, then the outlook is as follows
madrasah:
Repositioning MA Prospects MA
Nurul Ummah Nurul Ummah
Kotagede Vision & Mission MA Nurul Kotagede
Ummah Kotagede In Global
Internally: integrated Madrasah which
Context
madrasah schools, combines boarding
Vision:
students are qualified system.
Developing a superior academic-
Islamic-based, Madrasah which
based schools.
educators MA plus deliver students to
Trustees boarding. Universities.
Mission:
Externally: private
Equipping students with Islamic
madrasah autonomous
academic intense.
regulation, a positive
Guiding academic students to
perspective student
universities.
trustee on the
existence of pesantren.
INTEGRATED MADRASAH
3. Empowerment Madrasah Development Patterns (Empowering)

MA Muhammadiyah Gedongtengen develop madrasah pattern empowerment
(empowering) to provide care to children of school age to be able mengeyam formal
education and also develop skills to equip the working world. It is seen as students
who enter at this madrasa is underprivileged and there also empowers students to
receive a scholarship from the Ministry of Religious and private parties.
Madrasah Aliyah slogan "humanist school civilitation" is a madrasah which not
only provide academic, but also the skills to enter the world of work / business (life
skills). For example there extracurricular sewing, cookery make cake (cake), and
developed a screen printing.
To see the position of the Supreme Court can be translated to two aspects,
namely:21
a. Internal Aspects
In MA Muhammdiyah has the potential of internal factors: First, the existence of
madrassas that provide skills in the business world (life skills) to appeal to students
from the middle to lower, because most do not melanjtukan to college.
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Second, students who get into Mamu is the middle to bottom, then Mamu offer /
seek various forms of scholarships. It makes the students vying to get into this Mamu.
Third, geographically Mamu is located in an urban area that is the center of culinary,
crafts, and perbelajaan then support the learning activities of students.
b.
Sewing skills as a form of debriefing the Results of student skills in making cake / bread
students life skills.
c. External Aspects
First, government regulatory aspects. That the existence of the Supreme Court
as a private madrasas have flexibility in institutional development. And the full
support of Dikdasmen Muhammadiyah Yogyakarta, this makes these institutions
more advanced. It is also supported by substantial funding from the Ministry of
Religion, particularly the Office of the provincial Kemenag Yogyakarata provide
physical development, that is enough to help the development of learning
activities and the activities of madrasas.
Secondly, social and economic aspects. Mamu existence as an Islamic
educational institution with compensation in the form of scholarships and other
assistance it provides an opportunity for middle and lower income people to
mengeyam education. So that the existence of madrassas has become an
alternative to formal education.
Third, demographic and environmental aspects of public appreciation. Armed
madrassas that provide skills for the business world (life skills), people have an
alternative to sending their children to this madrasah. So that later the account
after graduation can immediately be ready to use force.
Look pretty good potential in this Mamu, then the outlook is as follows
madrasah:
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Repositioning MA Vision & Mission

Muhammadiyah MA
Vision & Mission MA Muhammadiyah
Gedongtengen
Muhammadiyah Gedongtengen Gedongtengen In
Internally: madrasah- Global Context
based life skills, In Global Context
students with the ability Vision: Vision:
of life skills, scholarship Developing a superior academic-
based life skills. Developing a
donations. superior academic-
based life skills.
Externally: private Mission:
madrasah autonomous Equipping students with the Mission:
regulation, a positive academic skills (life skills).
Equipping students
perspective student Guiding academic students to with the academic
trustee on the existence universities. skills (life skills).
of madrassas with life
Guiding academic
skills.
students to
universities.
MADRASAH
EMPOWERMENT
(EMPOWERING)
D. DISCUSSIONS
1. Patterns Madrasah Model
MAN Yogyakarta I as madrassas model academically superior and sustained by
human resources, students and infrastructure that meet national standards, the
madrasas should Firstly, develop Total Quality Education (TQE), namely Madrasah
must seek to compete achievement, and improve service quality madrasah.
Competitive competition not only in the context of local, regional, or national level,
but also bring the quality of madrasah at international level.
Secondly, madrassas must ensure consumer satisfaction (stakeholders) in all
services, both academic and non-academic services. So that parents, community and
students who learn to feel proud of the existence of madrassas. Although MAN
Yogyakarta I institutionally recognized by the public in the quality, but the satisfaction
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(quality) stakeholders especially students should be given a good academic guidance,
so that the quality of graduates stay ahead of time. One thing that should be
emphasized is professional, meaning that all the human resources available at the
school should be oriented to the professional work, so that all elements of HR can
perform the task as well as possible.
Third, respect to the change, meaning that madrassas should not be left with a
phenomenon that occurs as a result of policies relating to education and learning, so
that madrasas are always adaptable to change. Although MAN Yogyakarta I as a
madrasah under control Kemenag (Mapenda) Yogyakarta province, but should always
be seen and read phenomena social and global tendencies. In addition, that lately
there is a trend or new symptoms occur in society that has implications for the
demands and expectations of superior education model (quality). So in this context I
MAN Yogyakarta as Madrasah Model criteria, - have a great chance to meet the
demands of the community. It can also be seen in areas such as Yogyakarta is that
there is a kind of social mobility with the emergence of a new middle class, especially
the intellectuals who experienced rapid development. The new middle class has
always had a major role in the process of social transformation, particularly in the
field of education for example, will have implications on the demands of educational
facilities in accordance with good aspirations and ideals of social status. Because of
the educational institution that is able to respond to the demands of society and
appreciate the rapid and smart will be the public's choice.
Fourthly, the factual Management, meaning that all policies developed madrassas
must be based on facts, data, and reality can be justified scientifically. That tendency
MAN Yogyakarta I with the aim of delivering students who excel academically, and
drove to this college, must be supported by a good institutional, management of the
eight national education standards are good as well.
Fifth, continuous improvement, meaning that madrassas should always conduct
an evaluation to examine various policies undertaken, as well as for future programs
assembles more strategic. MAN Yogyakarta I with various achievements, it is not
enough to feel complacent. Improvement of the institutional management,
management of the human resources, improving the quality of teaching must be
improved.
2. Madrasah Integrated Pattern

Madrasah which combines formal education system (SAMA) to facilitate the
development of institutional schools will be centers of learning society (community
learning centers). MA Nurul Ummah thus able to make a center of learning society in
terms of the First, the printer graduates of religious experts, because the concept of
madrasa-based schools (madrasah diniyah) is an intensely developing madrassa
Islamic (tafaqquh fiddin). Pesantren-based environment that makes it easy to build a
good Islamic character for the students (students), because coaching and more
focused monitoring. So as to print the student (students) who are both Islamic
sciences.
Secondly, education 'inclusive', meaning that madrasas should be able to develop
an insight into Islamic thinking openly. Environment MA Nurul Ummah (plus ponpes)
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that blend with the surrounding community, at least able to be an institution that is
open and provide education to the Islamic qualified as a form of social role in. So that
the insights developed in the Islamic madrassas (boarding school) is able to
accommodate the 'local Widom' that already exist in society.
Third, the program touches real aspects of society, that is to say madrassas need
to be able to offer intelligent ideas that are needed by the community to improve
themselves in facing the challenges of globalization. Public confidence in the MA Nurul
Ummah on the basis of this boarding school, was arrested by the agency should be
able to prepare and equip specialized skills to students (students) to be able to plunge
into the community. This program can be integrated into the program madrasah.
3. Pattern Madrasah Empowerment (Empowering)
To face the competitive global era, the MA Muhammadiyah Gedongtengen
(abbreviated MAMU) -which is a madrasah pemberdayaan- these should be
developed with community-based madrasah leads to the first, according to the real
needs of society, that is to say madrassas need to develop intra and extra-curricular
programs to accommodate the interests of society, so the presence of the madrasas
would be functional to address the needs of the surrounding community. Debriefing
life skill programs offered by MAMU still on a scale of narrow skills, should extend
further to the broader aspects more able to compete at least the scope of the context
of Yogya, national or even global scope. So life skill that is given to the student
madrasa no half measures, -which impressed as rescue measures for students who
are not able to go to college.
Secondly, collaborative, that you should be working with various parties to
accelerate the improvement of the quality of institutions in debriefing life skills, such
as vertical or horizontal institution or the party's founding. So there is a link and
match the provisioning and life skill competence of students, in order to be able to
build a competitive students who are ready to work and is also able to equip students
to college.
E. CONCLUSION AND RECOMMENDATION

Research purposes to adding insight and a repertoire of knowledge regarding
development policy Madrasah Aliyah (MA). This type of research is a field research
(field research) with qualitative methods namely Madrasah Aliyah (MA) in the city of
Yogyakarta. This research is more emphasis on case studies in the development of
Madrasah Aliyah (MA). This type of research is a field research (field research) with
qualitative methods namely Madrasah Aliyah (MA) in the city of Yogyakarta.
Approach used in this study using a variety of approaches for example is strategic
analysis of the conditions / environment madrasah that require further investigation
about the geographical environment, environmental demographic, social and
economic environment, cultural environment and appreciation of the community, and
government regulations. SWOT analysis theory, the concept of Peace and Robinson,
SWOT is an acronym of Strenghts, Weaknesses, Opportunities (chances), Threats
(threats) by mapping of the aspects of internal and external factors. Data collection
methods with interview methods, observation methods, documentation methods.
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Metode analisis data using analysis of the data in this study using descriptive analytic
mindset inductive and deductive made with reference to the data found in the field.
The development of Madrasah Aliyah (MA) in Yogyakarta pattern seen in the
development Firstly, Madrasah Model with academic excellence; Secondly, Madrasah
Integrated with the concept of an integrated Pesantren or Madrasah Diniyah; Third,
Madrasah empowerment (empowering) with the madrasah-based life skills (job
skills). Therefore, now madrasas no lag in acceleration of the modernization of
education.
Madrasah Aliyah (MA) in the city of Yogyakarta, which re-actualization of the role
of madrassas in the context of regional autonomy leads to optimization of the role of
each Madrasah Aliyah (MA) with the ability and trademark, as well as the
management of institutional quality.
Office of Kemenag field Mapenda Yogyakarta provinces namely (a) build a Center
Of Excellence Madrasah in the region as an autonomous institution (partners) in the
assessment of the development of madrasah; (b) Need restrukrurisasi bureaucratic
and institutional Mapenda by the addition of supervisory personnel to general
subjects, as well as the separation of religious education supervisors (Islam) in public
schools.
ENDNOTE / BIBLIOGRAPHY
* Presented by. Mustajab, MPd.I (Lecturer at Faculty of Islamic Education in IAINU

Kebumen and Student of Postdoctoral (S3) in Islamic Education at UIN Yogyakarta).
2
This is a consequence of the policy of educational autonomy. See Law No. 20 of 2003 on
"National Education System", affirmed therein that the Madrasah is an integral part of the national education
system under the guidance of the Ministry of Religion. And also the Indonesian Government Regulation 55
Year 2007 on Religious Education and Religious Education.
3
Marwan Saridjo (editor), They Talk Islamic Education: An Anthology, (Jakarta: RajaGrafindo
Persada / DPP GUPPI, 2009), Page. xvii.
4
Law No. 22 of 1999 and Law No. 32 of 2004 on "Autonomy and Local Government", the central
government gives authority to the regions to develop the potential of the area, one of which was education.
5
Hasbullah, Autonomous Education, (Jakarta: King Grafindo Persada, 2007), p. 163. See also
Kemenag, Madrasah: History and Development, (Jakarta: Logos Discourse Studies, 1999), p. 98. According
to the infallible that at the beginning of the emergence of the development to Madrasah in Indonesia because
of two things namely the Islamic reform movement in Indonesia and the response of Islamic education
(schools) for education policy Indies.
6
Based on statistical data of Islamic education in the academic year 2009/2010 that the ratio of the
number of Madrasah for public and private levels of MI to MA namely (a) the level of MI State amounted to
1,675, while the MI Private 20 564, (b) the level of MTs amounted to 1,418, while the MTs Private totaled 12
604, (b) the level of MA State amounted to 748, while the private MA amounted to 5,149. These data
indicate that there are still many Madrasah are private or managed by the community. See the Ministry of
Religious Affairs, (Islamic Educational Setditjen Field Data Planning Division), "Handbook of Islamic
Education Statistics TP 2009/2010" (pdf version).
7
Yoyon Bahtiar irianto, Education Reform Policy: Theory Concepts, and Models, (Jakarta: Eagle
Press, 2011), p. 45.
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8
Ambo Upe and Damsid. Principles Multiple Researches, (Yogyakarta: Tiara Discourse, 2010) p.
124-125.
9
Matthew B. Miles and A. Michael Huberman (trans. Tjetjep Rohendi Rohidi), Qualitative Data
Analysis, (Jakarta: UI, 1992), p. 16.
10
Drafting Team, Design Development Madrasah, (Jakarta: Ministry of Religious Affairs, 2005), p.
14-23.
11
The concept of Tilaar has been modified by the author. See more obvious in the book Tilaar, New
Paradigm of Education, (Jakarta: PT Rineka Copyright, 2004), p 166.
12
Zuhairi, Philosophy of Islamic Education, (Jakarta: Earth Literacy, 2004), p. 29-30.
13
Muhaimin, et al. Education Management: Application In the preparation of School Development
Plans / Madrasah, (Jakarta: Kencana, 2010), p. 209-216.
14
Ibid, p. 179-182.
15
Husaini Usman, Management: Theory and Practice of Educational Research, (Jakarta: Earth
Literacy, 2008), p. 588-603.
16
Sondra P. Siagian, Strategic Management, (Jakarta: Earth Literacy, 1995), p. 172.
17
Pearce and Robinson (trans. Maulana). Strategic: Formulation, Implementation, and
Management. (Jakarta: Earth Literacy, 1997), p. 229.
18
Data document "Curriculum MAN Yogyakarta I" in 2011/2012.
19
Based on the document "Profile Parent Curriculum Students in Yogyakarta MAN I" in 2011/2012.
20
Data document "Curriculum Madrasah Aliyah TP 2011/2012 Nurul Ummah".
21
Data document "Profile Madrasah Aliyah (MA) and Madrasah Tsanawiyah (MTs) Muhammadiyah
Gedongtengen".
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EDITORIAL PAGE

Malang, December 14, 2015

Malang, December 27, 2015

Dr. H. Nur Ali, M. Pd

Cover page .....................................................................................................................................................i

AIMS AND MODEL OF ISLAMIC EDUCATION

Application of Humanistic Values in Islamic Education: The Challenges of Human

Pendidikan Kepemimpinan Dalam Lingkungan Islam

TEACHING EXPERIENCES FROM CLASSROOM IN ISLAMIC EDUCATION ON ISLAMIC

Efektifitas Pembelajaran Buku Fakultatif Arabiyah Li Agrad Khasah

Integrating Science with Internalizing Islamic Beliefs in Elementary School (Study in

REFORMING ISLAMIC INSTITUTION IN AN ERA OF GLOBALIZATION

Development of Madrasah in Regional Autonomy (Madrasah Aliyah Case Study in

Islamic Education Faculty of Islamic University of Riau, Pekanbaru

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Implementation of Qur'anic Education Basics of Human Potential in the Learning

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The Concept of the Qur'anic Education Fundamentals of Disposition and Qalbu

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The Implementation of Students Fitrah Potentials and Qalbu Potentials as the

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Naufal Ahmad Rijalul Alam

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THE RELATION BETWEEN HUMANIZATION AND ISLAMIC EDUCATION

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THE HUMAN IN ISLAMIC WORLDVIEW

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Second, human as a noble creature. Allah created human as a receiver and

Fourth, human had a responsible. As a consequence, Allah gives notch equipment

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2. Fitrah as Basic Humans

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Justification convergence theory is also based on a hadith of the Prophet narrated

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HUMANISTIC VALUES IN ISLAMIC EDUCATION

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2. Humanistic Values In Islamic Education

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B. TATA NILAI ISLAM DAN KEHIDUPAN MODERN

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C. METODOLOGI PEMBUDAYAAN NILAI ISLAM

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D. TATA NILAI ISLAM DAN PERUBAHAN SOSIAL