Majalah Tk K13 Islami
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Humans are unique creatures. Thanks to the psychic power ofimagery, taste and karsanya, human bias knows that he knows and he knows thathe is not aware of.
Humans see the world around him and more than that, to knowhimself. Pesikisnya able to deal with the problems of life penalaaranmathematically according to the principles of deductive and inductive. With thepotential sense, overcoming them through an aesthetic approach according to theprinciple of balance. With a sense of initiative to address the approachaccording to the principles of ethical behavior. With this principle man canfind truth, beauty and goodness to the godly and wise Bohemian (philosophia)(Suparlan Suhartono, 2008: 31). The third of these principles, human conductin-depth reflection that involves the mind.
At tarap thought process in looking for truth, Ontology isone of the objects of philosophy of science claim that set limits on the scopeand theory of the nature of reality (Being), whether in physical form(al-Thobi'ah) or metaphysical (ma ba'da al-Thobi'ah) than that Ontology is thenature of science itself and what the nature of truth and reality that isinherent in scientific knowledge is inseparable from the philosophicalperspective on what and how that is. In line with the opinion of Aristotle, whomentions several terms, namely: The first philosophy (first philosophy),because knowledge (knowledge of cause) of the existing studies, as there is(the study of being as being), the study of ousia (being), the study of thingsthat are eternal and can not be moved (the study of eternal and imlogmovable),and thelogy. (Rizal Misnal Muntansyir and Munir, 2002: 11). According to Good Lorens cited by Suparlan Suhartono in hisbook Philosophy of Science Issues Existence and Nature of Science, Ontology inthe English language is 'ontology' is rooted in bahasaYunani'on' means there, and 'ontos' means truth. While the'logos' meaning thought.
So thinking about the ontology is availableand its existence. (Suparlan Suhartono, 2008: 111).
Further described, some ofthe characteristics of 'ontology, among others: a. Ontology is the study of themeaning of 'there' and 'being' of the essential features ofthe existing in itself according to its most abstract; b. Ontology is thebranch of philosophy that studies the structure of governance and branches inthe sense of reality as possible, using the categories-categories such as:existing or being, actuality or potential, real or appearance, or essentialexistence, perfection, time and space, change, and so forth. Xattsofftranslation by (Soejono Soemargono, 1996: 191-213).; C. Ontology is the branchof philosophy that describes the nature of the latter are present, namely theOne, the Absolute, the Eternal Form, Perfect and the existence of everythingthat is absolutely dependent on Him. (Suparlan Suhartono, 2008: 111).
Warmth in the opinion of experts it can be stated that theontology discuss what is known by man. Karean unlikely that there is no effecton the human mind, then surely that is reflected in the human mind is areality. Reality (reality) is all that exists. To facilitate the understandingof man, reality is identified to be two things: the fact that can be measuredby man and that can not be measured by man. Which can be measuredquantitatively by a man known as the reality of matter, while the fact that nohuman being can be measured quantitatively referred to as non-material reality. In other words is the fact that the material can be in the senses, such aschairs, cars, planes, blood, and other atoms and non-material to the contrary,as is the non-material mind, soul, mind and others. The opinion is by no meansmeant to disparage those geniuses, but who would like to say that to achieveany progress, genius alone is not sufficient, but must be equipped withprecision in selecting the method, which will be used to work in the field ofknowledge, especially in learning.
Besides mastering the proper method cancause a person to develop its exact science anyway. Conversely, those who donot master the methodology will only be consumers of science, and not themanufacturer. The graduates of Islamic universities, particularly atundergraduate level 1, is still considered low and weak in the control method,so the learning process is not uncommon that the difficulty in presenting materialto students. Nasioanal educationalgoals of a nation describes a good man's view of life (philosophy and / orreligion) are embraced by the people. Indonesia'snational education goals describe a good human qualities in the eyes of thenation of Indonesia.For Indonesia, a good man is the builder of the Pancasila human, and spiritualhealth jasamani, have the knowledge and skills, develop creativity andresponsibility, to cultivate the attitude of full democracy and tolerance, candevelop with high intelligence and noble character, love the nation and fellowhuman beings in accordance with the provisions set forth in the Constitution of1945. Methodology has a doublefunction, that is polipragmatis and monopragmatis.
Polipragmatis where themethod contains an all-purpose dual (multipurpose), for example, a particularmethod in a situation of certain conditions can be used to build or repair.Usefulness may depend on the wearer or the style, shape and ability of themethod as a tool. Conversely, if the method monopragmatis implications areconsistent, systematic and significance according to the condition of thetarget given the target method is a human being, so that educators are requiredto be careful in its application. Education is the most important thing in life, becausewithout education a person will not be able to know the outside world, withoutscience can not possibly achieve what is expected and that in all aspire, inthe form of happiness in this world and hereafter. Because of the intimated bythe prophet Muhammad that if you want to be happy in the world with knowledge,if you want to be happy in the hereafter then with science and if you want boththen with science.
To gain knowledge through education is necessary. Accordingto Mansur Isna Islam covers all aspects of life, and to achieve future lifemust start from now and this just might be achieved by science.
By quotingFazlurrohman Isna Mansur said that reform in any shape to go through witheducation. (Mansur Isna, 2001: 64). But the goal of education who recently less attention,which in recent educational purposes leads to the formation of less perfectman, especially the persistence of the pengkotoman between public science andthe science of religion, whereas the purpose of education is nothing but toform a perfect man or perfect. That education today is not complete or perfectthe human form are eligible to become caliph on earth, but humans are individualistic,materialistic and pragmatic. This is fatal because of the strong oppress theweak, who swam the authority remains strong and oppress the weak, with nomemory of sin. So this is where we will raise a theme that provides meaning andimportance of education for us, which we took from the famous Muslim filusufthought that 'Al-Ghazali'. His full name was Muhammad ibn Muhammad ibn Ahmadal-Ghazali.
He was born in the villageof Thus Spake. Region of Khorasan, Iranin the year 450 AH / 1058 AD his father was a craftsman weaving wool andtraders. He was eminent Islamic thinkers who hold the title 'defender ofIslam' (hujjatul Islam), religious ornaments (Zainuddin), an ocean away(bahrun mughriq), and religious reformer. This title is based on the breadth ofknowledge and charity, and his life full of struggle and sacrifice in defendingthe religious teachings of the various attacks. Qadir, 1991: 103). He also explained that people who have ma'rifat about God,he would not say the words Ya Allah or Ya Rabb, because the call of God withsuch words indicate that God is behind the curtain is still dealing with hispeople will not call his friend's words.
(Hamka, 1984. 135.) Ma'rifat herfirst order of the mahabah, because mahabah timbuh of ma'rifat and foral-Ghazali mahabah not mahabah as recited by the Rabbinic, but mahabah love forhim is in the form of a love and mercy of God to man that gives human life,sustenance, pleasure, and others. Mahabah and ma'rifat is the highest levelthat can be achieved by a Sufi.
The knowledge gained from ma'rifat thinks moreand higher quality than the knowledge acquired through reason. (Harun Nasution,1979: 78). Second: The nature of Islamic education.
According toAl-Ghazali is to gain happiness in this world and hereafter, (Al Ghazali, 2008:322) and on the other kesemptan he said that the highest happiness of man liesin makrifat Allah, 'Al-Ghazali said that the feeling of happiness,pleasure and satisfaction to be gained if he did all that was ordered by temperament.Nature of all things is all that is created for him. Pleasure of the eyes inbeautiful images, delight the ears on the melodious sounds, and thus all thelimbs.
Only heart felt pleasure to know Allah (God ma'rifah). (Al Ghazali,2008: 270). Fourth: Method of learning the lessons. When Imam AlGhazali complete the book Sirr al-'mafi Kasyaf Alamain wa ad-Darain (Revealsthe Secrets of Two Natural and What's in the world and the hereafter). He said:'I intentionally make this book as a guide to take power, a stimulant toget it, ways to fight it, and the pillars of the holistic meanings. And hesaid: This is a glorious book that should not be ruled out, he said.
Because itcontains secrets that require disclosure, although the natural dispositionrejected. It also contained the noble sciences and cues that indicate ambiguitysecrets are not known except by the people of the wisdom. Fifth, the curriculum.
Curriculum that students learnimportant are 1) Morals and Worship. Al-Ghazali said, since first waking uphuman sleep / educators should make all of his activities as worship, worshiphendahnya means, not only the practice of worship mahdhoh alone but shouldperform activities that are meaningful and valuable.
These activities in orderto worship should be done with the rules of Islam. For example, wake manners,should wake up before dawn, in a toilet etiquette and so forth. (Al Gahazali,2008: 146-200). Social and political curriculum in maintaining state security.Health, he says Al Ghazali Be careful with the poison on food, beverages,clothing, bedding up to sepreimu. History curriculum, Al Ghazali tells thehistory of Kalam experts. Management leadership, medicine.
(Al Ghazali, 2008:324-347). Changes in a person both physically and psychologically as aresult of its relationship with the environment called the results of thestudy. Psychologically 'learning is a process of behavior change as aresult of interaction of the environment to meet their needs.'
(Slameto,2003: 2) Learning is a process. It means that learning occurs dynamically andcontinuously which leads to changes in the child.
Changes in question can be eitherknowledge (knowledge) or behavior (behavior). (Sidjabat: 79-81, accessed March25, 2009). The importance of student learning for students who arestudying in institutions run school, then to get good results is influenced byinggi anyway, because the interest is something that membuata force someoneinterested in the lessons. If we have a strong interest to learn something, wewill study it seriously and we will direct our thoughts, energy and time tolearn it without any coercion from the messengers and others.
We are going tomove itself in the study, the greater our interest to a lesson, the more we arecompelled to master it. The central and local government is obliged to provideservices and facilities, and guarantee the implementation of quality educationfor every citizen without discrimination (Article 11 Paragraph 1), and ensurethe availability of funds for implementation of education for every citizenover the age of seven years to fifteen years (Article 11 Paragraph 2).Furthermore, reiterated that the funding of education, educators in addition tosalary and service costs, are allocated at least 20% of the state budget or thebudget (Article 49 Paragraph 1).
(Muhammad Tuwah, p. District Government awareness Banyuasin to education due tothe realization that despite the potential of natural resources abundant in theprovince without the support of the human family resources, it is impossiblefor the District Government Banyuasin be advanced and leading counties. That'swhy the first sector to consider is education. The birth of a free schoolpolicy as a District government commitment Banyuasin carry the mandate of ActNo. 32 of 2004, Act No. 20 of 2003 and the success of 9-year compulsoryeducation program.
Most of all, free education policy is a form of caringBanyuasin District Government to eradicate poverty, ignorance, and backwardness. Based on preliminary observations, through interviews withthe author of one of the teachers in MI Mustaqim Bailangu Sekayu Banyuasin, getthe data that the program of the District Government penggratisan Banyuasinabout declining interest in school education costs of student learning.
Arguingthat because the cost is borne by the parents again, so it was successful ornot successful in the study still does not change the amount of costs to theparents out. So even if students do not succeed in learning, parents do notlose, because the tuition was released, here seen from the reduced interest instudent learning. But a glimpse of the early observations of this writer is notnecessarily true, and to find out kebenarnya, I want to do this research by pouringin the title of a study entitled 'Effect of Application of Free Schools ofEducation Student Interests Against the Poor in MI Mustaqim Bailangu SekayuBanyuasin'. Free schooleducation, that students educated in not paying the money into the school,student tuition fees are not paid monthly, package books loaned by the school,money school buildings are not charged to students, and others are given fromthe school, and money ektrakurikuler use of facilities or infrastructure for free.So long as these obligations must be paid by the student, but that now it isthe responsibility of local government districts under the rules of the RegentBanyuasin Banyuasin 2004 on guidelines for the implementation of free educationprogram in the district Banyuasin. Interest isa preferred taste and interest in a matter of activity, without being told.Basically the interest is the acceptance of a relationship between ourselveswith something beyond themselves. Thus, students' interest in this study is asense of interest and desire to learn for students to follow the lessons in MIMustaqim Bailangu Sekayu Banyuasin.
Which includes the activity of the studentsfollow the lesson, the students feelings towards the subject and the teacher,students' attitudes or behavior during the lesson, spirit or passion inlearning at school and at home. Education is a process toimprove the culture of human dignity that last a lifetime. Education is alwaysevolving and always confronted with the changing times. For that, willy-nillyto the rhythm of education should be designed in such changes, if education isnot designed to follow the rhythm of change, then education will speed up withthe times themselves. Cycle of educational change in the diagram above, can beexplained as follows: Education of the public, designed to follow the rhythmchanges and community needs. For example: in an agrarian civilization, relevanteducation designed with the rhythm of development of civilization in theagricultural community and the needs of the era. So also in the industrialcivilization and information, education designed to follow the rhythm of changeand the needs of the industrial era and the information, and so on.
Similarly,changes in the development cycle of education, if education is not going tomiss the era of rapid change. For that changes in education should be relevantto the changing times and needs of the people of that era, both in concept andcurriculum materials, processes, functions and purpose of educationalinstitutions. Onevery important characteristic of Islam is universal (As-Syumul),Thischaracteristic has been the most special feature in the teachings of Islam, sothat distinguish it from all other religions and ideologies that have known peoplein this world.
Universality of Islam (Islamic Syumuliyatul), is the principlethat Islam is the eternal message that applies throughout the ages in humanlife on this earth, the minutes that remain relevant and be a blessing to allcorners of the earth's natural and even entire treatise which should be theguideline (way of live) for all dimensions of life people in the world and thehereafter. Beforeproceeding further we must first understand what 'universality' inthe language, the universality of English comes from the universal, whichmeans: The Universe of the world, Universally, namely: Preferably around theworld or the Universe, means: All the fields.
Meanwhile, according to theterms, as defined by Al-Qaradawi Yasuf is: 'That message of Islam coversall dimensions of time, place and humanity, which in reality includes threecharacteristics: Immortality, internationality and actualization. (Al-Qaradawi:2003: 109). Accordingto Abdul Karim Zaidan Universality of Islam is: 'System of universalcovers the whole matter of life and human behavior '(Zaidan: 2001: 78) Asfor the fighters unversalitas Islam Imam Hasan Al-Banna, quoted by Muhayaris:' Islam is a universal system that covers all aspects of life, Islam isthe state and the ground water, the government and the people, character andstrength, grace and justice, law and intellect, science and law, and materialassets, business and wealth, and proselytizing jihad, and military thinking. AsIslam is akidak a straight and true worship '(Muhayar: 2007: 1). Essentiallythe same, namely, to bring religion to believe that God is one (monotheism) andthe Lord of mankind is to be worshiped Allah, hence the whole mission of theprophets before Prophet Muhammad, was invited to believe in proselytizing andworship to Allah, as preaching Abraham, God described in the Qur'an: 'Hesaid:' Will you have noticed what you worship?
You and your ancestorspast? Because actually what you worship that is my enemy, except the Lord ofhosts. That is God who created me, and it is He who gives instructions to me'(QS: Ash-Syu'araa:75-78).
Majalah Tk K13 Islami Bangladesh
Islamiceducation which does not recognize common dichotomy between science andreligion are also not limited to the education of intellectual (cognitive),emotional (affective) and skills (psychomotor), but a thorough Islamiceducation which covers all of the human element that must be learners. Humanbeings are said to be a creature berketuhanan or religion.
So in the view ofIslam, since humans have had a soul born of religion, which recognizes theexistence of a substance that is God almighty Creator. In this regard theIslamic education should be formulated to form Muttaqin insane that has abalance to get the happiness of the world and the hereafter. Educationin Islam is a series of human empowerment process towards taklif maturity,both in intellect, mental or moral, to carry out the functions carriedhumanity-as a servant (abd) before his Creator and as the Caliph. Thus, theprimary function of education is preparing learners (next generation) with theability and expertise (skills) needed to have the ability and readiness toplunge into the community (environment), as the ultimate goal of education. Thefinal goal of education in Islam, as the process of establishing self-learners(human) to fit the nature of existence (al-Attas, 1984:28). This necessitatesthe existence of freedom of motion for each element in education - particularlystudents - to develop themselves and their potential to the fullest.access:.
Educationalprocess which is rooted in culture, in contrast to educational praxis thatoccurs today is likely to alienate the process of cultural education. We need aparadigm shift from education to deal with the process of globalization andre-arrange the lives of the people of Indonesia.
Ideals of the reform era isnone other than building a civil society Indonesia HAR Tilaar, 1999:168,therefore, toward a new paradigm shift in the internal Islamic education isdirected to the establishment of Indonesia's civil society. Direction of educationalparadigm shift from old paradigms to new paradigms, there are a variety ofefforts to change fundamental aspects, namely. The new paradigm, theorientation of education on: disentralistik, education policy is bottom up, theorientation is more holistic educational development; meaning of education isemphasized in the development of consciousness to unite in cultural diversity,diversity of thinking, upholding moral values, humanity and religion,consciousness creative, productive, and legal awareness. Communityparticipation is qualitatively and quantitatively in the development ofeducation, empowerment of community institutions, such as families, schools,businesses (Fasli Jalal, 2001: 5), lemabag employment agencies, and training ineducational management and development efforts, which are oriented to theformation of the Indonesian people and critical quality.
Theformulation of the educational paradigm, at least give directions in accordancewith the direction of education, which is required to deliver macro-Indonesiansociety to a democratic society, relegius, critical. Qualified and resilient tothe global environment. Then the efforts of Islamic educational reform, thereare efforts to change policy strategy that is placed on efforts to capture theopportunity of change, it would not maun, Islamic education must abandon theold paradigm to a new paradigm, future-oriented, pioneering advances,democratic in spirit, is decentralized, oriented on the learner, ismulticultural, globally oriented perspective, thus forming a qualityeducational paradigm for the challenges of global prubahan towards the formationof the people of Indonesia that is democratic, critical, and quality. In theplains the concept of education both formal and non formal 'basically hasan important role to perpetuate the system and even legitimizing the existingsocial structure and vice versa perubahn education is a social process.However, the role of the education system and social structure, is verydependent on the underlying educational paradigm '(Mansour Fakih, 2002:18). Islamicschools in Indonesia we know, the various forms and types of Islamic education,such as boarding school, Madrasah, School of Public characterized by Islam, theIslamic University and other types of Islamic education outside school, such asal-Quran Educational Park TPA, Pesantrenisasi and so on. All of it, isactually an asset and one of Indonesia's national education systemconfiguration. The existence of such educational institutions, as a repertoireof education and is expected to build and empower Muslims in Indonesia areoptimal, but in fact internally Islamic education in Indonesia has not hadample opportunity to bersaiang in building this great race.
Although latelyseen Islamic education began to progress, it is proved by increasing the numberof all-powerful presence of Islamic educational institutions, that entry ofreligious education / madrasah into the mainstream of national education, forexample at the level of madrasah education today, from primary school to aliyahalready follow the national curriculum. Thus no longer a special aliyah chantingor deepen religious matters, as formerly. But already there are madrassas thatopen science majors, social and other skills Azyumardi Azra,6/27/2003. Andthe emergence of several types and models of education offered by institutionsof Islamic education. But in reality the challenges facing Islamic educationremains a complex and heavy, because the world of Islamic education are alsorequired to contribute to kemoderenan and the tendency of globalization, soinevitably charged with preparing Islamic education measures are fundamentalchanges, demands of diversification and differentiation of science and or lookfor alternative innovative education.
Theseconditions require the Islamic educational institutions to work seriously indeveloping education, because A.Mukti Ali, stated that the weaknesses ofIslamic education in Indonesia today are more caused by factors tenure systemsand methods, language as a tool, the sharpness of the interpretation of insinght,institutional oraganisasi, management, and mastery of science and technology.In this regard, M.Arifin, also states that Islamic education should be urged toinnovate is not only related to the curriculum and management, but also aboutthe strategy and operational tactics. Strtaegi and tactics. (M.Arifin, 1991:3). Lookingat the conditions mentioned above, the arrangement of systems and models ofIslamic education in Indonesia is anything but inevitable. Furthermore,in an effort to find a pattern or an alternative model of Islamic education inIndonesia internally, should be the development of Islamic education thatfocuses itself or to the vision and mission oriented, flexibility, relevance ofeducation at school (formal) and outside of school education (non formal).
Thismeans that the system flexibility and cooperation between the forms of Islamiceducational institutions, will give birth to a new alternative model of todayand the future. In an effort to find 'an alternative model of Islamiceducation' that will be tailored to the needs of Indonesia's civilsociety, there are at least three approaches are offered as an alternativepattern of Islamic education, which is a systemic approach, supplements andcomplementary approaches. Systemic approach, the changes must be made to thewhole system of Islamic education in formal institutions that exist, in termsof total change. Supplementary approach, namely by adding a number ofeducational package aimed at expanding the understanding and appreciation ofIslam in a more adequate. This step is often carried out with the popular termis 'patchy'. Complementary approaches, namely the attempt tochange the curriculum with a little more advanced to be adjusted in anintegrated (Suroyo, 1992:64).
That is, for today's conditions, changes in thecurriculum of Islamic education should be oriented on the competence of thecompetence of knowledge (knowledge), skill (skill or proficiency), kompoetensiabilities (specific ability), komptensi socio-cultural, and spiritual competencegodlike. Keep in mind the purposeand functions of Islamic educational institutions. This means that educationalinstitutions not only satisfy the interests of oriented or hereafter have toteach the skills of worship alone. It, too, is still considered an Islamiceducation 'is seen from the dimensions of the ritual is still a long wayin providing spiritual enrichment, ethics and morals' godlike. Admittedly,cognitive verbal learners can understand the teachings of Islam and skilled indoing so (psychomotor), but less to live (affective) depth of its meaning.Therefore, the Islamic educational institutions must make their education as aplace to study religious sciences (spiritual godlike), science, technology,skills or proficiency, art and culture as well as ethical and moral godlike. Fromthe above, asserts that Islamic educational institutions have to design analternative education models that fit the needs of today's developments.
Thequestion of Islamic education models that how? Which is expected to face andanswering the challenges of change that occurs in people's lives both sociallyand culturally to the new Indonesia. To answer this question, to borrow theprinciple of the nature of Islamic education is used Hasim Amir, who arguedthat Islamic education is education that idealistic, ie, the integrative education,humanistic, pragmatic and rooted in strong cultural (Fadjar, 2007:37). AmirHashim bid, quoted by A.
Malik Fajar, can be used as the concept of Islamiceducation in Indonesia face of changing society, namely: First, integrativeeducation, an educational model that is oriented on the life of components thatinclude: education-oriented Rabbaniyah, insaniyah and alamiyah; Second, thehumanistic education, is a model-oriented education and views human beings ashuman beings (humanization), which is God's creatures by nature. Basicsof general social life is Gus Dur is, first, the view of man and his place inlife. Second, the notion of science and technology.
Majalah Tk K13 Islami University
Third, the economic view ofregulation of social life. Fourth, the views of individuals and communityrelations. Fifth, the notion of tradition and dinamisasinya through legalinstitutions, education, politics, and culture. Sixth, the notion of communitydevelopment methods.
Seventh, the view of the principles of internalization andsocialization that can be developed in the context of formal doctrine that canbe accepted at this time. (In Access on 8 May 2010 athttp://kupretist.multiply.com/reviews/item/52. IslamKeuniversalitasan of internal dimensions of Islamic education in Indonesiarecently was the general in kotomi between science and religion, so it stilllimits the exploration of the formation of Islamic education. As a universalreligion of Islam should be the goal of education in accordance with theultimate goal of the happy world and hereafter, in other words have a broadknowledge and high devotion.
This is consistent with human nature that have acognitive, affective and psychomotor. Thus, the Islamic education should bedynamic, but not out of religious signs.