INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 4, 19,96
PANCASILA AS THE SOLE BASIS FOR ALL POLITICAL PARTIES AND FOR ALL MASS
ORGANIZATIONS; AN ACCOUNT OF MUSLIMS' RESPONSES
Faisallsmail
DOES TRADITIONAL ISLAMIC MALAY LITERATURE CONTAIN SHI'ITIC ELEMENT?
'ALi AND FATIMAH IN MALAY HIKAYAT LITERATURE
SSN 0215-0492
Edwin Wieringa
MASLAHAH AND ITS APPLICATION
IN INDONESIAN FA TWA
Khoiruddin Nasution
/ ;
STUDIA ISLAMIKA Indonesian Journal for Islamic Studies
Volume 3, Number 4, 1996
EDITORIAl. BOARD· Harun /l'asution Mastubu M Quraisb Sbihab A Azir Dtlblan M. Satria Effendi Nabilah Lubis M. Yrmau Yrmif Komaruddin Hidayat M. Din Syamsttddin Muslim Nasucion Wahib,Wu'thi
EDITOR-IN-CHIEF: .d,zyumardi A..-ra
EDITORS. Saiful Mujani Hendro Praseryo johan H. Meuleman Didin Syafruddin Ali Munbanif
ASSISTANTS TO THE EDITOR· Arlef Subhan Oman Fathurrabman HeniNuroni
ENGUSH lANGUAGE ADVISOR judrtbM Dent
ARABIC LANGUAGE ADVISOR Fund M. Facbruddin
COVER DESIGNER S. Prinka
STUDIA lSLAMIKA (JSSN 0215-0492) is a JOurnal published quarterly by the /nstltut Agamcr Islam Negeri (IAJN, The State Institute for lslamrc Studies) Syarif Hidayarullah, jakarta. (SlT DEPPEN No. 129!SK/DITJEN/PPGtS'IT/1976) and sponsored by the Department of Rehgrous Affairs of the Rcpublrc of Indonesia. It specralrzes in Indonesian Islamic studies. and is intended to communic-Jtt onginal researches and current issues on the subJect. This journal warmly welcomes contnbuuons from scholars of related drsoplines. All articles pubhshed do not nec:;es~arily rt:present the views of the journal, or other rnstJrutions 10
wh1ch r115 affiliated. They are solely the VIew~ of the authors.
MahrusAsad
Ma'had al-Juntfu- bayna al-Tajd1d wa al-Taql1d
Abstract: The inspiration for Muslim education reform in Indonesia is traditionally rooted in two sources of influence: Middle Eastern and Western influences. Traditionally, from the early spread of islam in Indonesia until the end of the 19th century, Muslim education in this area had been influenced by that of the Middle East. By the md of the 19th century, however, when the Dutch colonial government consolidated its rule in Indonesia, they also introduced a modern system of/earning in the Malay· Indonesia archipelago. Before long, the modern (Western) education sys· tem was also adopted by Muslim organizations, such as Muhammadiyah (established in 1912). At the same time, the Middle Eastern modernist refonn movement in the field of education was also influenced Indonesia, mainly through Indonesian students returning to the archipel.ago af ter completing their studies in the Middle East. It is this spirit of reform which inspired them to establish a modern Islamic learning institution different from the traditional one. As one might expect, the main aim of r.he estabhshment of this institution is, generally, to spread the ideas of Islamic reformism, and more specifically, to provide Ml-lslims with a modern Islamic education.
The Pondok Moderen Gonxor (Gomor Modern Islamic Boarding School), located in Ponorogo, East java, is an example of the successfitl implementation of the idea of Islamic refomnsm in the field of educauon. From its establishment until the present time the Pondok Modem Contor has produced a great number of Muslim intellectttals, scholars, teachers, and even enn·eprenettrs. It has a great name and reputation in Indonesia as being a leading Islamic educational institution.
The Pondok Modern Gontor 'l.t'as established in 1926 by three brothers, who were later known as Trimurti: Ahmad Saha/> Zainuddin Fanani, Imam Zarkasyi. Since its foundation, this pondok (pesantren, or boarding school) has shou•n a strong orientation xowards fs/amic reformism, despue the use of the term "pondok" (or pesantren) which generally re-
fers to traditional fslamic boarding schools. This ts clearly demonstrated by zts educarzonal activities m the formative period of Ahmad Sahal {1926· 7936} which modem sub;ects 'UJere adopted. Thus, some rnodern sciences such as geography, art, selfdefense sports and boyscouting, were caught to the students at elementary level {farbiyyatul Atfal) and at second.ary level, called Sullam ai-Muta'allim. The adoption of modern methods of learning intensified in 1936 when Imam Zarkasyi took control of the management of the Pondok Modem Gontor.
Zarkasyz 's great concrzbtttion co the mode-rnization of the school zs moted in his expmence when studying at the Pesantren of Marnbaul Ulum, Solo, a traditional pesamren; and at Kuliyawl Mu'al/imin !slamiyyah (KM!}, Padang Panjang, a modernist Muslim school. When he srudzed m Solo, for mscance, Zarkasyi is reported to ha1.'e found a good model of learning in whzch, in addition to usmg a claSSLcal sysr:em of leammg, teachers gave attention to modern science subjects. Meanwhzle, in rhe Madrasah Arabtyah fslamiyah of Solo, Zarkasyi met Oemar Hasjim, a reformm teacher graduated from Zaitunah Univermy, Egypt, 71.-hose proficiency m Arabic was well known among Muslim col!llnunittes 111
the town. In addition to these experiences, u.:hen he studied at the J\MI he learned a method of teaching in accordance u•ich che principles of modern sczences.
Stimulated by his own experience, Zarkasyi to implemented his ideas of islamic educational refonn in the teaching method in Con tor. The first step he made was to gl'l:e pnonry co the der-·elopmenc of educational .K
czvuies ac secondary ler-·el, which was also called Kulliyawl lvfu'allumn fslamiyah (KM!). Despite his strong tendency co adopt a modem syste111 of learning, it is apparent that Zarkasyi also mazntamed some n·aditional elemencs of the Islamic educational system. Accordmg to hun, .z/1 elements of the pesamren should be preserued; among these elements are: chcmsmatic teachers (k yai), swdems (santri}, boarding rooms {asrama), mosque (masjid} and religiot-~s books {kitlb). At The same time, hou•e'ver, ~·arious mbjects on religious sczences such as theology, Qur'/mzc exegeSIS, tradir:zon of the Prophet, jtt'risprudence, and so forth m usc be taught by using books written in accordance with modern standards of/earning. Zarkasyi him· self u:rote ser-·eral religious text books which u>ere used in the school.
Pondok Modern Gontor opened a new undergraduate program for lslan1ic sciences on November 17, 1963. This instiuae later earns an ac· creditation from such universities 11s Dantl Ulum Unh·emty, Egypc, (1980}, Ptmjab Universzty, PakiStan (1984}, Islamabad fnternationallslamic University and AI-Azhar (1989}.
MahrusAsad
Ma'had al-JuntUr bayna al-Tajdid wa al-Taqlld
Abstraksi: Jnspirasi pembaruan pendidikan islam di Indonesia secara tradisional selalu berasal dari dua sumber: Bar at danlarau Tim ur Tengah. Pengamh Barat umumnya diba11·a oleh pemerintah kolonial Belanda, sedangkan dari Timur Tengah dibau:a oleh ketunman AYab atau para pela;ar fndonesia yang studi ke negara tersebur. Puncak pengaruh pembar.t-tan dari Timttr Tengah ialah pada tahun 1930-an yang dini!ai oLeh para sejarahwan sebagai peri ode kepu!angan sejumlah alumni Timur Tengah yang beroriencasi pembaruan ke tanah air. Semangatpembaruan mereka begitu kttat sehingga mereka memandang perlu mendmkan lembaga pendidikan cersendiri yang berbeda dari pendidikan Islam tradisional. Tujuannya ialah untuk menyebarkan gagasan pembaman yang diterima dari tempat asaf be/ajar kepada murid-murid di tanah a1r. Pondok Modern Goncor adalah satu contoh keberhasilan alumni Timur Tengah dalam memompakan semangat pembaruan pendidikan !slam.
Pesantren Gontor didirikan pada tahun 1926 oleh tiga bersaudara yang sering disebut dengan Trimurtt, yaitu Ahmad Sahal, Zainuddin Fanani dan Zarkasyi. Se;ak kelahirannya pesantren ini memang sudah beronentasi pembaruan. Dari tingkat pendidikan dasar dan 1nenengah perrama, para murid sudahdiajarkan pengecahuan Ullllml, kesenian, bela diri dan kepanduanJ di samping pengecahuan agama !slam. Pembaruantersebw leb1h diintensifkan lagi pada peri.ode berikmnya Lemtama sejak Zarkasyi aktif dalam pengembangan Goncor, yakm pada tahu.n 1936. Peranan Zarkasyi dalam pembaruan Gontor beguu besar sehingga kernodernan Gontor sekarang pada hakikatn)ltt berkat 11saha keras tokoh ini.
Zarkasyi memulai pengembaraan studinya di Solo dan Sumatra Bar at. Saat di Mambaul Ulum-Solo ia menemukan model pesamren modern yang menga;arkan pengetahu.an wnum dan menerapkan sistem klasikal. Di Madrasah Arabiyyah lslamiyyah (MAl} di kota yang sama, ia berkesempatan berkenalan dengan Oemar Hasjim, seorang gum pembartt tamatan Universitas Zaiwnah yang sangat besar perannya dalam
mengembangkan kemampuan berbahasa Arab. Sedang dr Kulhyatul Mu'allimin Islamiyyah (KMI)-Sumatra Barat yang dipimpin Mahmud Yunus, alumni Darul U/wn Kairo, Zarkasyi memperoleh ilmu dan pengalaman yang !Mar biasa tentang be/ajar dan mengajar berdasar prinsip-prinsip pengetahuan modern.
Zarkasyi kemudian berusaha melakukan eksperimen dt Pesamren Contor. Langkah pertama yang dilakukannya ialah konsencrasi pada pendidikan tingkat menengah yang diberi nama Kttlliyyacul Mu 'a.llimin lslamiyyah (KMI).Ia tetap mempertahankan unsur utama pesantren dalam KMI Pesancren Gontor, kecuali penekanan kitab kuning. Pelbagaz pelajaran Aqa'id, a/-Qur'a11, cajwid, tafsir, hadith, fikih, ushul fiqh diajarkan, tetapi diusahakan menggunakan bu.ku-buku. yang disustm berdasar prznsip pengajaran modern. Zarkasyi sendhi berusahtt menu/is sebagian buku pegangannya. Sebagat lembaga yang bertujuan membina para cal on guru agama, I<MJ juga mengajarkan Ilmu ]iwa Pendidikan, Asas-asas Didaktik, Sejarah Pendidtkan, llmu Sosia!, Bio!ogi, berhiumg, ilmu bumi, zlmu hayat, tata negara, bahasa Inggeris,juga kepanduan.
Bahasa Arab dan lnggeris diajarkan dengan menggu.nakan direct method, dan keduanya dijadikan bahasa pengaja,·an da'1 percakapan seharz-hari di pesantren. Mecode bandongan, sorogan dan wetOn dtttnggalkan karena dipandang !ambat dalam membina kemampuan pemahaman. Sebagai pengganti kemudian diterapkan sistem klasikalyang mengatur kenaikan th1gkat, pembagian ke!as, pembatasan masa be/ajar dan admmstrasi sekolah.
Setelah eksperimen pembaruan Pesantren Con tor berhasil mencetak lu/usan berkualitas dan minat masyarakat te~hadap pesantren ini juga besar, perhatian selanjumya diarahk.an pada pembentukan perguruan tmggi. Pada tanggal 11 Nopember 1963, didirik.an Petguruan Tinggi Darussalam (PTD) yang kemudian diubah namanya menjadi lnsticut Pendidikan Darussalam (IPD). Tu.juan pendiriannya ialah umuk mementmi kebucuhan dosen-dosen di pergttruan tinggi. Sebagai Rektor, Zarkasyi ingin mengembangkan !PD sebagai perpaduan dari kekuatan empat universitas) yaiw Universitas ai·Azhar dari sisi wakafnya yang sangatkuatj Aligarh di India dari kemodernannytt, Shaminiketan di India dati kedamaimannya dan Syanggu di Afrika dari segi keikhlasan para pengasuhnya. Dibanding K.Jv/1, perkembangan IPD memang rerbilang lambat. Namtm demikian, pergt-truan tmggi ini kini telah memperoleh pengakuan dari pelbagai umversitas di I M~Ir negeri; pad.a tahun 1980 dari Dam/ Ulwn, 1984 dari Universitas Punjab Lahore, Pakistan, 1989 dan Unz'l.'esrisr:as !slam fnternasional!slamabad.
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Studia lsltJmiktJ, llo/. 31 No. 4, 1996
