Traditional Islamic Education Research Articles

Модель традиционного исламского образования народов Северного Кавказа (X-XVIII вв.)

Модель традиционного исламского образования народов Северного Кавказа (X-XVIII вв.)

KARAKTERISTIK PENDIDIKAN DAN UNSUR-UNSUR KELEMBAGAAN DI PESANTREN

Pesantren is basically a traditional Islamic education where the students lived with and studied under the guidance of one (or more) teachers are better known as kyai. Although pesantren was considered traditional, but still exist and survive in modern age and global era. Obviously because this institution has its own characteristics and maintain institutional elements that have formed since former. The characteristics of education in pesantren classified to two: (1) the general pattern of education, which are pesantren institutions introducing levels, from that teach simple texts until sublime pesantren that teach high level texts. (2) Teaching systems are the sorogan system and bandongan system. As for the institutional elements in pesantren are cottage, mosques, students, kyai, classical islamic books

Talaqqi Method in Teaching and Learning Islamic Education at Pondok Institutions

Objective - This paper presents a research about talaqqi method in teaching and learning Islamic education at pondok in Kedah Darulaman, Malaysia. Hence, this paper identifies the pondok institution system that has been implemented in Kedah. The second objective is to recognize the special features of pondok institution system which is one of the older forms of education in the Malay world. Methodology/Technique - This study applies interview session with the Tuan guru or Mudir at their pondok and employs library research methodology. Findings - A pondok institution is a traditional Islamic education school for teaching and learning in Malaysia. Pondok is synonym by using talaqqi method which is a traditional method that has been used and practiced long before. The main role of pondok is to provide religious value and provide religious instruction to the community in understanding Islam. Most of the Tuan guru has implemented talaqqi as their method in presenting the authenticity of knowledge. Novelty - It is hoped that the results of this study will benefit for various pondok institutions particularly at various locations in Malaysia. Type of Paper - Conceptual Keywords: Talaqqi, Teaching, Learning, Islamic Education, Pondok Institution

Trust, trustworthiness, and traditional Islamic education

This paper examines traditional Islamic school (i.e. madrasah) attendance as a determinant of social attitudes among secondary-schooled adolescents in rural Bangladesh. Although both recognized and traditional madrasah-enrolled adolescents show greater support for charity, we find no evidence that traditional madrasah attendance promotes “trust in others”. Attendance at recognized madrasahs, which use a state-approved curriculum, however, significantly increases social trust. The madrasah–trust connection is not explained by the role of teachers’ attitudes towards trust or professional background. Nor do we find evidence that the absence of an effect of traditional madrasah attendance on social trust is driven by their geographic locations. Given the differences between the two groups in terms of stated social preferences, our analysis warns against the practice of lumping state-recognized madrasahs and traditional madrasahs into one category.

Pesantren Sebagai Habitus Peradaban Islam Indonesia

ISLAMIC BOARDING SCHOOL AS CIVILIZATION HABITUS INDONESIAN ISLAM. Islamic boarding school is a native and traditional Islamic education system which has been there along with the arrival of Islam in Indonesia. The existence of Islamic boarding schools as part of the Islamic teaching becomes the pulse of the development of Islam itself. Thus, the Islamic boarding school is an original education system that has formed Muslim religious and social behavior from generation to generation. Civilization and culture of society is formed by the social behaviors which have been internalized into a social structure. This behavior, according to Bourdieu, called the habitus. Habitus in this case created through the process of socialization of values that lasts longer, so it settles into a way of thinking and behavior patterns that persist in the human self. If we follow this reasoning, then Islamic boarding school is a social habitus formed in Muslim behavior patterns in social life. As habitus, Islamic boarding schools have a system of values inherited from generation to generation. In this paper, it was obtained some of the value system of education and civilization made up by the Islamic boarding schools, including modesty, the preservation of traditions, culture science, and nationalism.

A competency-based model of the human resource development management of ustadz at salaf boarding school

Purpose – The purpose of this paper is to study the criteria of qualified ustadz and how the salaf boarding school leader (kyai) manages the ustadz in order for them to become qualified ustadz. Design/methodology/approach – This study uses a qualitative research approach. Data were collected by in-depth interview techniques with kyai and mentor as primary source of data, while participants and alumni as secondary ones. The correctness of data from kyai and mentor then were cross-checked against data from participants and alumni. Findings – This paper gives the following findings: the qualified ustadz is ustadz who has competencies of personal religious, professional religious, social religious, and life skills; while efforts undertaken by kyai are planning, organizing, implementation and evaluation. Originality/value – The paper contributes to the Islamic educational institution in development management model for ustadz that has some stages, namely: need analysis, planning design, implementation and development evaluation. The proposed model can be used as a reference for leader of traditional Islamic education around the world in order to improve the quality of ustadz.

Mengembangkan Model Ideal Pendidikan Islami

The critical points towards traditional Islamic education is its inability to solve contemporary problems in modern life. Therefore, to deal with these problems, Islamic education institutions should rethink and redesign Islamic education model which is not only focused on normative values (traditional religious teaching), but also focused on empirical issues. It is urgent to develop ideal model of Islamic education, since the challenges resulted from change in human life that strongly driven by economics, sophisticated technology and science development are growing rapidly. This paper proposes Islamic education model design, which is based on some thoughts of contemporary Muslim scholars. The model is expected to give alternative idea about how to design and develop a future Islamic education system.

Peranan Surau Sebagai Lembaga Pendidikan Islam Tradisional Di Padang Pariaman Sumatera Barat (Surau Syaikh Burhanuddin)

The case study intends to investigate the role of surau as a traditional Islamic education institute in Pariaman West Sumatera. It also goes on to show the social changing that influence surau education, and perspective surau education development as a traditional Islamic education institute. The study has revealed that surau as an Islamic traditional education institute has the roles as an institution of islamic education, custom and culture education, and as the center of society activity.

Peranan Surau Sebagai Lembaga Pendidikan Islam Tradisional Di Padang Pariaman Sumatera Barat (Surau Syaikh Burhanuddin)

The case study intends to investigate the role of surau as a traditional Islamic education institute in Pariaman West Sumatera. It also goes on to show the social changing that influence surau education, and perspective surau education development as a traditional Islamic education institute. The study has revealed that surau as an Islamic traditional education institute has the roles as an institution of islamic education, custom and culture education, and as the center of society activity.

The Study of Arabic Grammar in Ethiopia: The Case of two Contemporary Muslim Learned Men

The article deals with the contribution of two contemporary Muslim Ethiopian scholars (šayḫ ʿAbd al-Bāṣiṭ b. Muḥammad b. Ḥasan al-Mināsī and šayḫ Muḥammad Amīn b. ʿAbdallāh al-Iṯyubī al-Hararī al-Muḥammadī) to the study of Arabic grammar. The position of this subject in the curricula of traditional Islamic education in Ethiopia is shortly described from both a diachronic and a synchronic perspective. The biography of the two learned men is analyzed with a special emphasis on the different phases of their training and on the literary outcomes of their activity. Finally, the main handbooks used in the Islamic educational centres in Ethiopia are listed to give the reader a clear idea of the frame in which the aspiring šayḫ-s and their masters study and teach.

The Concept of ideal Muslim Commonwealth After the Novel French Letters by Ismail Gaspraly

Ismail Gaspraly or Gasprinsky (1851-1914) was a prominent Turkish-Muslim thinker, educator, writer and publicist. He was the ideological leader of the Jadid movement for emancipation of Muslims in Imperial Russian and throughout the World. He believed that that social and cultural progress of peoples professing Islam is only possible while preserving the Muslim religion and spirituality, as well as the perception of the achievements of European science and technology. For Muslims of the Russian Empire he advocated not revolutionary but evolutionary way of modernization through the development of traditional Islamic education (creating of newspapers, new-method schools-madrasah), governmental enlightenment, solution of the women's question and moral renewal of society. In literary form he expressed his concept in the first modern Turkic novel Frenkistan Mektyupleri (“French Letters”).

QUO VADIS PENDIDIKAN MULTIKULTURAL DALAM ERA GLOBAL DI PESANTREN

Historically , schools are educational institutions that are identical to the meaning of the typical Islamic Indonesia. As an educational institution native boarding schools have a strong influence in shaping and maintaining social, cultural, political and religious people of Indonesia, especially Java, because the term evolved pesantren in Java. In the era of globalization, there is a contradiction between the global and local values . Form of opposition, including the cultural uniformity which is controlled by the big nations and developed nations such as Europe and the United States. Therefore, schools as institutions of traditional Islamic education in Indonesia has the challenge of playing a role in welcoming the era of globalization, especially to guard the positive cultures of traditional Islam which is rooted in the community, especially the local culture. Through multicultural education, schools are expected to see the urgency of the culture that had been developed in the community, particularly the Muslim community and bridging the cultural problem that is increasingly worrying . تاريخيا، والمدارس والمؤسسات التعليمية التي هي مطابقة لمعنى إندونيسيا الإسلامية النموذجية. باعتباره اندونيسيا الأم المؤسسة التعليمية، والمدارس الداخلية لها تأثير قوي في تشكيل والحفاظ على الناس الاجتماعية والثقافية والسياسية والدينية في اندونيسيا، وخصوصا جاوة ، لأن مصطلح تطورت المدارس الإسلامية الداخلية في جاوا. في عصر العولمة ، هناك تناقض بين القيم العالمية والمحلية. شكل من أشكال المعارضة ، بما في ذلك التماثل الثقافي الذي تسيطر عليه الدول الكبرى والدول المتقدمة مثل أوروبا والولايات المتحدة. ولذلك، والمدارس ومؤسسات التعليم الإسلامي التقليدي في إندونيسيا والتحدي المتمثل في لعب دور في الترحيب عصر العولمة، لا سيما لحراسة ثقافات إيجابية عن الإسلام التقليدي المتجذر في المجتمع، وبخاصة الثقافة المحلية. من خلال التعليم متعدد الثقافات ، ومن المتوقع أن المدارس لمعرفة الحاجة الملحة للثقافة التي تم وضعها في المجتمع، ولاسيما المجتمع مسلم وردم المشكلة الثقافية التي تبعث على القلق بشكل متزايد

PENERBITAN MAJALAH AGAMA SEBELUM PERANG DUNIA KEDUA: ANTARA TANGGUNGJAWAB SOSIAL DENGAN PERNIAGAAN

Religious magazines have played a very important role in the history of Malay magazines. Twenty percent of 120 magazines published before the Second World War can be categorised in this category. Other type of magazines were literary, Christianity, general interests, organizationals type magazines, and nationalism type of magazines. Matters concerning Islam was closely related to Malay readership. A lot of regular Malay readers were students and teachers of traditional Islamic education systems in pondok schools. Religious magazines in the period before the Second World War can be categorised into three types. They were magazines published respectively by Islamic schools, by Malay social associations, and by private publishers. However, most magazines were published as part of a social responsibility. As such, due to the lack of commercial value, most of them had short life spans.

THE DISCOURSE OF MUSLIM INTELLECTUALS AND `ULAMA’ IN INDONESIA: A Historical Overview

Muslim intellectuals and `ulama ’ are two notions necessary for attempts to get deep understanding of particularly Indonesian Muslim scholars. This paper analyses the discourse of Muslim intellectuals and `ulama ’ in Indonesia before the independence period. The focus is on the practices and vectors which paved the way for the Muslim intellectuals and `ulama ’ to come to the forefront in socio-political and cultural arena of Indonesia. The paper argues that the emergence of Indonesian intellectuals was not only influenced by Muslim organisations but also by Study Clubs. It further argues that irrespective of the diverse identification of Muslims intellectuals, those with secular educational background dominated the public spehere of Indonesia in the pre-independence period than those trained in pesantren or traditional Islamic education. This codition was a result of the nexus of the colonial contribution through so-called ethical policy, the rise of socio-political and cultural association, and the emergence of study club, which gave rise to Muslim intellectuals with secular educational background.

Developing an Islamic World View: An Essential Component of an Islamic Education

A traditional Islamic education develops an Islamic outlook to life but does not prepare the student assimilate developments over the past three or four centuries, in particular Western knowledge. A modern Western education inevitably entails absorption of a secular worldview built into the framework of Western sciences. For Muslims, the need of the hour is to develop an Islamic approach to understanding recent history and developments in Western physical and social sciences. Many have attempted the “Islamization of Knowledge,” but have failed to address a central need for this project, namely the development of an Islamic worldview. This paper outlines the necessary requirements.

Not just fryers of bananas and sweet potatoes: Literate and literary women in the nineteenth-century Malay world

I argue that women's literacy was more common than is usually supposed and that women engaged extensively with written literature, both as readers and writers. I also discuss the role of traditional Islamic education in transmitting literacy among girls. The article is based on the examination of a group of narrative poems written by women at the court of Penyengat.

Secularism and Spirituality

This compilation provides a systematic overview of the development andchallenges of Islamic education in Singapore. After the introduction by NoorAishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution ofmadrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tensionbetween the state’s interest and the citizens’ right to an Islamic education(chapter 2). In chapter 3, Noor Aishah elaborates on the fundamental problemof the madrasah’s attempt to lay the educational foundation of both traditionaland rational sciences. Azhar Ibrahim surveys madrasah reforms inIndonesia, Egypt, India, and Pakistan in chapter 4, while Afiza Hashim andLai Ah Eng narrate a case study of Madrasah Ma`arif in chapter 5. Tan TayKeong (chapter 6) examines the debate on the national policy of compulsoryeducation in the context of the madrasah, and Syed Farid Alatas (chapter 7)clarifies the concept of knowledge and Islam’s philosophy of education,which can be used to assess contemporary madrasah education.Formal madrasah education in Singapore began with the establishmentof Madrasah Iqbal in 1908, which drew inspiration from Egypt’sreformist movement. This madrasah was a departure from traditionalIslamic education, which was informal and focused only on the traditionalsciences and Arabic. The madrasah’s importance and popularity in Singaporewas attested to by the fact that at one point, Madrasah al-Junied was“the school of choice for students from the Malay states, Indonesia and thePhilippines” (p. 10). After the Second World War, there were about 50-60such schools, mostly primary, with about 6,000 students using Malay asthe medium of instruction. The number declined with the introduction ofMalay-language secondary schools in the 1960s ...

Traditional Qurʾanic Education in a Southern Moroccan Village

Although the Western model of education has spread worldwide, traditional Islamic education continues to have a strong influence in Africa, the Middle East, and Asia. This article seeks to determine the reason it remains such a vital part of village life in the commune of Bounaamane, located in Morocco's southern Souss valley. Why do so many children attend Qurʾanic schools, even though modern education is available? Because standard sociological methodologies, with their surveys and statistical analyses, were not viable in this social and cultural setting, I approached the problem by using ethnographic and case-study methods. I will first present an overview of traditional Qurʾanic education and then try to explain the low-enrollment rates in modern schools and the relative popularity of traditional Qurʿanic ones in terms of economic factors and culture. We can better understand the continuity of traditional Islamic education if we see it as being closely bound to the popular understanding of Islam. In this respect, the most important elements are the role of the Qurʾanic teacher in the community and the discipline and punishment involved in the course of Qurʾanic training that socialize children into the accepted Islamic code of conduct.

Early Islamic theological and juristic terminology: Kitāb al-Ḥudūdfi 'l-uṣūl, by Ibn Fūrak

In our very first grammar lesson at the primary school of al-Azhar we were introduced to al-mabādi’ al-‘ashara, ‘The Ten Introductory Aspects’ with which the textbook began. We learnt then that these ten aspects, as handed down by the ancient tradition, were points to be considered when embarking on each fann (branch of knowledge). ‘They said: it is incumbent upon him who sets out to expound a book to deal in the introduction with certain things before he begins with the intended subject matter’ Such was the importance of ‘The Ten ’ in traditional Islamic education that they were formulated in two lines of verse, in more than one version, to aid the memory of learners.

Traditional Islamic education in the Malay Archipelago: Its contribution to the integration of the Malay world

(1990). Traditional Islamic education in the Malay Archipelago: Its contribution to the integration of the Malay world. Indonesia Circle. School of Oriental & African Studies. Newsletter: Vol. 19, No. 53, pp. 19-34.