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Abdul Gaffar
Institut Agama Islam Al-Khairat Pamekasan
Email: masgaffar@alkhairat.ac.id
Fitriah M. Suud
Universitas Muhammadiyah Yogyakarta
Email: fitriahmsuud@gmail.com
Abstract
This article is a criticism of the Islamic education aspect, which always shown
with a model of normative deductive tendencies. Of course, it is an impact on the
learners. It is challenging to understand because reviewed full of knowledge that
should be skyrocketing grounded, ranging from things that are theocentric to the
abstract, tend to ignore the real reality that it is where the students live and interact
with people different from themselves. Moreover, the methodology of teaching and
learning teachers are comfortable in matters of religion. That is more suitable to
be indoctrination and did not effect on dialogic. Indeed, Islamic education should
attach continuously to the historical circumstances in which personalities live.
Keywords: Islamic Education, Religious, Ideology, Cross Culture.
Abstrak
Tulisan ini merupakan kritik terhadap aspek pendidikan Islam yang selalu
ditampilkan dengan model kecenderungan deduktif normatif. Tentunya hal tersebut
berdampak pada peserta didik. Sulit untuk dipahami karena dikaji sarat dengan ilmu
yang harus membumi, mulai dari hal-hal yang bersifat teosentris hingga yang abstrak,
DOI: https://doi.org/10.22515/islimus.v6i1.2983 47
DOI: 10.22515/islimus.v6i1.2983 Abdul Gaffar etal
cenderung mengabaikan realitas nyata dimana siswa tinggal dan berinteraksi dengan
orang-orang yang berbeda dengan dirinya. Apalagi metodologi belajar mengajar
guru sudah nyaman dalam urusan agama. Hal itu lebih cocok untuk indoktrinasi
dan tidak berpengaruh pada dialogis. Pendidikan Islam harus terus melekat pada
keadaan historis di mana kepribadian hidup.
Kata Kunci: Pendidikan Agama, Religiusits, Idiologi, lintas budaya.
Introduction
Diverse religions and cultures in the country ideally are part of the real
experience for every nation, belief as to the potential for life nation, state, and
dignity. The reality turned, the struggle for the struggle often oppressive, because
in most of the government in this country to further highlight the potential for
conflict due to religious sentiment, especially fellow religious collision difference
schools in cohort shown with hostility, conflict, intimidation, to lead to victims
soul. Shared religious issues embers whenever appropriate and political interests
of both groups can be lived and ignited.
During the reign of the new order have been able to succeed with
the religious issues. Frying part of the ideology of the masses should serve
as an agent of a transformation of citizens. Even our very able to assess and
analyze top regimes that use the pattern. Learning from experience, then
psychologically, Islamic education is needed reality-oriented issues in the
face of the nation and humanity as a whole, especially the matter of religious
sentiment. The orientation of Islamic education courses should initiate with a
passion for providing an educational model that can challenge people to be able
to counter postmodernism for anyone who tried to make religion as an agenda-
setting interest.
Islamic education, based on religious, social reality, is expected to provide
an understanding of spiritual maturity the most solemn for students 1. By doing
so, endeavor to take care of to grow the seeds of understanding open (inclusive)
to be a real community. With an orientation to provide awareness to the students
about the importance of mutual appreciation, respect, and cooperation with
other religions are so needy. Islamic education, based on religious, social reality,
expected to provide an understanding of spiritual maturity devoted to students.
By doing so, endeavor to take care of to grow the seeds of understanding open
(inclusive) to be a real community. Orientation to provide awareness to the
1
Fitriah M Suud, Maturitas Agama; Konsep Solusif Dalam Lintas Agama Dan Budaya
(Tinjauan Psikologis Pendidikan Islam), 2018, iv.
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knowing the differences schools, so that other schools are not supporting the
teacher thinking paradigm was never delivered to students. Reality differences
in understanding and culture in Indonesia are prone points that can explode at
any time powerful. I prove that the intensity of nuanced religious conflict that
can quickly burn and flare occurred quite high during the last few years. It is
increased incidence of inter-religious strife, mainly related to the synagogue,
and the sectarian conflict intra-religion (Islam), particularly related to Jamaat
Ahmadiyya Indonesia ( JAI) and Shia communities increasingly alone is
inevitable, say it the expulsion of citizens of Ahmadis in Lombok (2010) and the
destruction of homes, places of worship Shia in Sampang Madura (2012).
Differences in ideology (religion) and culture are taken for conflict
that gives the appearance to battle, but rather as a confront that leads to an
increase in work that benefits all parties. It is where the main task of educational
institutions, especially Islam in teaching and learning, is how to instill awareness
of the meaning of differences of understanding (madzhab) for students. The
model is interfaith and cultural education Islam interfaith education and culture
as a social policy based on the principles of preservation of culture and mutual
reverence between all cultural groups in society. 8 Multicultural learning is a
national education program that a multicultural community can participate
in realizing the ideal democratic life for his people ,9 in a broader context,
multicultural education to try to help unite the democratic way, with emphasis
on the plurality of perspectives of people in different nations, ethnicities,
different cultural groups. 10
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12
Suparta, Mundzier, Islamic Multicultural Education: Sebuah Refleksi Atas Pendidikan Agama
Islam Di Indonesia ( Jakarta: Al Ghazali Center, 2008), p. 11.
13
Thohir, Mudjahirin, “Nasionalisme Indonesia: Membingkai Pluralitas Dalam Kedamaian”,
Dalam Zudi Setiawan, Nasionalisme NU (Semarang: Aneka Ilmu, 2012), p. 71.
14
Yuli Adhani, ‘Konsep Pendidikan Multikultural Sebagai Sarana Alternatif Pencegahan
Konflik’, Sosio Didaktika: Social Science Education Journal, 1.1 (2014), p. 114.
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the otherness, but must also be demonstrated with concrete attitude though
different in belief (religion). Islamic education across religious and cultural
aims to arouse and hold cultural awareness and an equal opportunity to learn
for all individuals (learners) and community groups, as well as encouraging,
will «theology of unity» through diversity and difference in understanding.
In Islamic education institutions, both in Indonesia and globally, the locality in
other areas 20. In the face of the times, the existence of Islamic education instead
utilized to maintain religious normativity.
20
Yusriyah Yusriyah, ‘The Reconstruction of Islamic Theology in the Unity of Sciences’,
Walisongo: Jurnal Penelitian Sosial Keagamaan, 23.2 (2015), p. 401.
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21
Kuntowijoyo, Islam Sebagai Ilmu; Epistemologi, Metodologi Dan Etika (Yogyakarta: Tiara
Wacana, 2006), p. 111
22
Ratna, ‘Pendidikan Menarik Perhatian Serius Masyarakat Luas Di Saat Moralitas
Dipinggir- Kan Dari Sistem Berperilaku Dan Bersikap Di Tengah Masyarakat. Secara de Jure , Pendi-
Dikan Meningkatkan Kualitas Berbagai Dimensi Kehidupan Manusia. Namun Secara De’, Lentera
Pendidian: Tarbiyah Dan Keguruan, 18 (2015), p.73–81.
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Conclusion
The process of formation of the human perfect (insan kamil) will be
realized through Islamic education schools. Primarily through ideological cross-
oriented to the development of pluralist and cultivation of human values (nature)
to free people from the shackles of life and gain an essential understanding of
the phenomenon or the mystery behind the real-life, to obtain eternal happiness
in the sight of Allah. Islamic education across the schools of ideological strives
to foster understanding and awareness of the human being inclusive can be
manifested through the configuration of a character. In the context of the totality
of the process of psychological and socio-cultural in a cross-religion and culture
can be grouped into cultivating Heart (Spiritual and emotional development),
cultivating think (intellectual growth), cultivating and Kinesthetic (Physical
and kinesthetic development), and developing Sense and Karsa (Affective and
Creativity development).
27
Agus Nuryatno, ‘Islamic Education in a Pluralistic Society, Al-Jami’ah: Journal of Islamic
Studies’, Al-Jamiah, 2011, p. 431.
28
George R, Knight, Philosophy of Education, Trans. Arif Mahmud (Yogyakarta: Tarbiyah
Faculty of UIN Sunan Kalijaga & Gama Media, 2007), p. 89-91.
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References
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60 Indonesian Journal of Islamic Literature and Muslim Society, Vol. 6, No. 1, 2021