Posted by Sonin Saputra Sabtu, 14 Juli 2012 0 komentar

A. Preliminary
Humans are unique creatures. Thanks to the psychic power of imagery, taste and karsanya, human bias knows that he knows and he knows that he is not aware of. Humans see the world around him and more than that, to know himself. Pesikisnya able to deal with the problems of life penalaaran mathematically according to the principles of deductive and inductive. With the potential sense, overcoming them through an aesthetic approach according to the principle of balance. With a sense of initiative to address the approach according to the principles of ethical behavior. With this principle man can find truth, beauty and goodness to the godly and wise Bohemian (philosophia) (Suparlan Suhartono, 2008: 31). The third of these principles, human conduct in-depth reflection that involves the mind.
Activities involving the philosophy of the human mind as a whole, consistent, and responsible. In that sense the activity of the filusuf tries, reveal about the reality. (Rizal Misnal Muntansyir and Munir, 2002: 10). Disclosure of reality is a movement of thought, and science is one of the fruits of thought (knowledge) of man.
Thinking is not a burden, but an exciting adventure for those who see truth as a primary goal in studying the essence of life. (Jujun Suriasumantri S., 2001: 4). Truth in science is only a chance (most likely), so the discourse of science will continue to grow not staknan, from anti teas and teas rise of both can be developed into a synthesis, so it appears teas, the new proposition.
The search for something that exists (ontology) in the development of thinking will give meaning to life. This can take place in the midst of a complex communication and intraksi with empirical reality in his life.
At tarap thought process in looking for truth, Ontology is one of the objects of philosophy of science claim that set limits on the scope and 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 the nature of science itself and what the nature of truth and reality that is inherent in scientific knowledge is inseparable from the philosophical perspective on what and how that is. In line with the opinion of Aristotle, who mentions 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 things that are eternal and can not be moved (the study of eternal and imlogmovable), and thelogy. (Rizal Misnal Muntansyir and Munir, 2002: 11).
Grasps the essence of truth can basically when the suspicion (assumption) continue to be made. Because science aims to understand why it happened, because a new knowledge to be true as long as we can accept the assumption put forward, (Jujun Suriasumantri S., 2001: 6). To more clearly following is a discussion of "ontology" in a few assumptions.

B. Discussion
1. Ontology
Ontology is one of the objects filmed philosophy of science which set limits on the scope and theory of the nature of reality, whether it be physical or metaphysical form, other than that Ontology is the nature of science itself and what the nature of truth and reality that is inherent in scientific knowledge is inseparable from philosophical perspective on what and how that is.
Ontology term was first used by Rudolf Goclenius in 1636, others such as Abraham Calovius use this term together with methaphisyca. Johannes Clauberg an adherent of Descartes, ontosophia use the term to encapsulate the ontology issue. But as the term philosophy ontologia finally standardized by Cristian Wolff (1679-1754) and Alexander Cottllieb (1714-1762). (Moses Asy'arie, 2001: 39)
According to Good Lorens cited by Suparlan Suhartono in his book Philosophy of Science Issues Existence and Nature of Science, Ontology in the 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 available and its existence. (Suparlan Suhartono, 2008: 111). Further described, some of the characteristics of 'ontology, among others: a. Ontology is the study of the meaning of "there" and "being" of the essential features of the existing in itself according to its most abstract; b. Ontology is the branch of philosophy that studies the structure of governance and branches in the sense of reality as possible, using the categories-categories such as: existing or being, actuality or potential, real or appearance, or essential existence, perfection, time and space, change, and so forth. Louis O. Xattsoff translation by (Soejono Soemargono, 1996: 191-213).; C. Ontology is the branch of philosophy that describes the nature of the latter are present, namely the One, the Absolute, the Eternal Form, Perfect and the existence of everything that is absolutely dependent on Him. (Suparlan Suhartono, 2008: 111).
In popular scientific dictionary ontology is defined as a branch of metaphysics that discuss the nature of ultimate reality or being (being).
According Jujun S. Suriasumantri, ontology is the branch of philosophy concerning the nature (form) or more narrowly the nature of the phenomena we want to know. In social science ontology is primarily concerned with the nature of social interaction.
While According to Lois O. Kattsoff among key terms contained in the ontology field is: are-there (being), kenyatan (reality), existence (existence), change (change), single (one), and plural (many). (Lois O. Kattsoff, 1992: 194),
Ontology is also a branch of philosophy that studies on the status of reality is real or false, whether the mind is real, and so forth. (Suparlan Suhartono, 2008: 112).
Ahmad said the anthology discusses the interpretation of the reality of things. Is it consistent with the appearance (appearance) or something that is hidden behind the appearance? Answering these questions there are at least 5 flow, ie, materialism, idealism, dualism, skepticism and agnosticism. (Read: Tafseer Ahmad, 2000: 28-29).
Warmth in the opinion of experts it can be stated that the ontology discuss what is known by man. Karean unlikely that there is no effect on the human mind, then surely that is reflected in the human mind is a reality. Reality (reality) is all that exists. To facilitate the understanding of man, reality is identified to be two things: the fact that can be measured by man and that can not be measured by man. Which can be measured quantitatively by a man known as the reality of matter, while the fact that no human 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 as chairs, cars, planes, blood, and other atoms and non-material to the contrary, as is the non-material mind, soul, mind and others.

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Adequate discussion of teaching methods PAI considered important not only for prospective teachers, but also for teachers who have teaching experience. The teachers, both in charge of basic education institutions and secondary education, by itself never used a number of teaching methods, such as the lecture method, the method of question and answer, and so forth.
In everyday reality, we often encounter a number of teachers who use certain methods that are less or not suited to the content and teaching purposes. In everyday reality, we often find a number of teachers who are able to choose the right method to teach a particular meteri, but less able to apply it properly. The result? Of course not sufficient, perhaps even detrimental to all parties, especially the students and their families, although most do not realize this.
One of the factors that cause it to be the lack of a good understanding of the functions and benefits of the use of methods in the teaching-learning process, so that in studying the teaching methods are less serious and less noticed.
Based on this background, we feel it is important to clarify how the role, function, or even studying the benefits of learning methods PAI. Discussed in this paper will study the usefulness of learning methods that PAI will begin with an explanation of the functions of teaching methods, the purpose of teaching methodology, and the role of the methodology of Islamic Religious Education in the learning process.
The purpose of this paper, in addition to fulfilling the task group in Subject Teaching PAI also to explain how to use and the role of teaching methods in education. Hopefully this paper useful.


1.      Function Methodology
Methodology has a very important role in the progress and setbacks pedidikan. Thus the importance of this method, Mukti Ali said that a decisive and bring stagnation and the progress is not ignorance or because of the presence or absence of people of genius, but because the methods and ways of seeing things.
The opinion is by no means meant to disparage those geniuses, but who would like to say that to achieve any progress, genius alone is not sufficient, but must be equipped with precision in selecting the method, which will be used to work in the field of knowledge, especially in learning. Besides mastering the proper method can cause a person to develop its exact science anyway. Conversely, those who do not master the methodology will only be consumers of science, and not the manufacturer. The graduates of Islamic universities, particularly at undergraduate level 1, is still considered low and weak in the control method, so the learning process is not uncommon that the difficulty in presenting material to students.
Meanwhile we know that theoretically a student at the faculty Tarbiyah have provided a variety of theories and methods of learning, but the theory and the method only as a test of knowledge and material subjects. This also resulted in learners. They are hard to accept what is taught to them, for lack of master educators teaching methods. In this case, the students have to really know and understand the important role of methods in the learning process.
In view of educational philosophy, methods are the tools used to achieve educational goals. The types of educational objectives can be seen in the following chart:

TPU  : The purpose of education in general
TPN  : The purpose of the State of Education, National Educational Objectives
TI     : The purpose of the Institutional Education, Institute of Educational Objectives
TK    : Curricular Objectives
TIU  : General Instructional Objectives
ICT   : Special Instructional Objectives
General education goals include fostering education in three main aspects, namely:
a) Development of physical, health, and skills (psychomotor domain).
b) Construction mind (cognitive).
c) Development of the liver (affective domain).

Nasioanal educational goals of a nation describes a good man's view of life (philosophy and / or religion) are embraced by the people. Indonesia's national education goals describe a good human qualities in the eyes of the nation of Indonesia. For Indonesia, a good man is the builder of the Pancasila human, and spiritual health jasamani, have the knowledge and skills, develop creativity and responsibility, to cultivate the attitude of full democracy and tolerance, can develop with high intelligence and noble character , love the nation and fellow human beings in accordance with the provisions set forth in the Constitution of 1945.
The purpose of education at the national level is translated into more specific educational objectives, namely the purpose of education at the institutional level (agencies), adjusted to the level and type of education. Institusioanal purpose is educational goals to be achieved through the level and type of education.
Institutional educational goals are general qualifications which are expected to have had students who have completed primary school level education must have had all the earmarks of a good man in the nation of Indonesia, at a basic level.
Curricular goals are educational objectives to be achieved in the field of study. So each field of study defined objectives to be achieved. Instructional objectives are the elaboration of general education curricular goals. Translation of goals that many times this is basically the formula is so characteristic of these educational goals into specific and operational, for basically the purpose of education can only be achieved if the goals were formulated into a special formula and operational.
Methodology has a double function, that is polipragmatis and monopragmatis. Polipragmatis where the method contains an all-purpose dual (multipurpose), for example, a particular method 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 the method as a tool. Conversely, if the method monopragmatis implications are consistent, systematic and significance according to the condition of the target given the target method is a human being, so that educators are required to be careful in its application.

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Posted by Sonin Saputra Rabu, 11 Juli 2012 0 komentar


Education is the most important thing in life, because without education a person will not be able to know the outside world, without science can not possibly achieve what is expected and that in all aspire, in the form of happiness in this world and hereafter. Because of the intimated by the 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 both then with science. To gain knowledge through education is necessary. According to Mansur Isna Islam covers all aspects of life, and to achieve future life must start from now and this just might be achieved by science. By quoting Fazlurrohman Isna Mansur said that reform in any shape to go through with education. (Mansur Isna, 2001: 64)
But the goal of education who recently less attention, which in recent educational purposes leads to the formation of less perfect man, especially the persistence of the pengkotoman between public science and the science of religion, whereas the purpose of education is nothing but to form a perfect man or perfect. That education today is not complete or perfect the human form are eligible to become caliph on earth, but humans are individualistic, materialistic and pragmatic. This is fatal because of the strong oppress the weak, who swam the authority remains strong and oppress the weak, with no memory of sin. So this is where we will raise a theme that provides meaning and importance of education for us, which we took from the famous Muslim filusuf thought that "Al-Ghazali".

1. Brief of Al-Ghazali
His full name was Muhammad ibn Muhammad ibn Ahmad al-Ghazali. He was born in the village of Thus Spake. Region of Khorasan, Iran in the year 450 AH / 1058 AD his father was a craftsman weaving wool and traders. He was eminent Islamic thinkers who hold the title "defender of Islam" (hujjatul Islam), religious ornaments (Zainuddin), an ocean away (bahrun mughriq), and religious reformer. This title is based on the breadth of knowledge and charity, and his life full of struggle and sacrifice in defending the religious teachings of the various attacks. (C.A. Qadir, 1991: 103)
Al-Ghazali was the first time between Sufism and Shari'ah combines in one system. (CA Qadir, 1991: 104) He studied first at a Sufi in the country's Thus, then he moved to Jurjan Naisabur to study science and religion in the most famous scholars of the Imam al-Haramain Diya al-Din al-Juwayni, he Naisabur a director at the school, he learned the science is the science of fiqh, usul fiqh, mantiq, and the science of kalam.
In the year 478 AH / 1058 AD al-Ghazali lived in al-Muaskar and then moved to Baqhdad to become a lecturer at the University Ridzamiyah in the year 484 AH / 1091 AD He died on 14 Jamadi's Thus the end date of 505 AH / January 19 the year 1111 AD (Abudin Nata, 1993: 91)
Ideology that brought the "al-ma'rifah" so as jasanyalah Sufism can be generally accepted among experts of shari'ah. According ma'rifat secret is knowing God and knowing the rules, of all things, which he expressed in his words, namely:
الاطلاع على اسرارالربية و العلم بترتب الامورالالهية المحيطة بكل الموجودات.: (Hamka, 1984:. 135.)
According ma'rifat in Sufism is a level where the hijab is lost face in front of a Sufi, so he can see his soul with the heart of God and other things that can not be seen by ordinary humans.
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 with such words indicate that God is behind the curtain is still dealing with his people will not call his friend's words. (Hamka, 1984:. 135.) Ma'rifat her first order of the mahabah, because mahabah timbuh of ma'rifat and for al-Ghazali mahabah not mahabah as recited by the Rabbinic, but mahabah love for him 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 level that can be achieved by a Sufi. The knowledge gained from ma'rifat thinks more and higher quality than the knowledge acquired through reason. (Harun Nasution, 1979: 78)

2. Thoughts on Education
Imam Al Ghazali's thoughts about education in the field of Islamic education is very broad, can generally be grouped as follows:
First: Learners. Students in their studies should have the determination to seek knowledge (sincerely for Allah). Al-Ghazali says that if a man intends to seek knowledge to compete and compete in progress, then you will lose money, and your teacher will claim that you are in disobedience, you are like a sword sellers who sold his wares to the street mugger. (Al Ghazali, 2008: 141)
Second: The nature of Islamic education. According to Al-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 lies in 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 in beautiful images, delight the ears on the melodious sounds, and thus all the limbs. Only heart felt pleasure to know Allah (God ma'rifah). (Al Ghazali, 2008: 270)
Third: The cornerstone of education in line with the educational nature of Islam, Al-Ghazali argued that education is the foundation of Al-Qur'an, Al-Hadith and Ijtihad. Ber ijtihad Muslims urge everyone to be able diligence with extensive knowledge. But Al-Ghazali also said that not everyone is capable of diligence, then by al Ghazali bertaqlid Muslims should, but do not be blind to panatik bertaqlid against priests, let alone outside mengkafirkan who studied them. (Al Ghajali, 2003: 25-26)
Fourth: Method of learning the lessons. When Imam Al Ghazali complete the book Sirr al-'mafi Kasyaf Alamain wa ad-Darain (Reveals the 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 to get it, ways to fight it, and the pillars of the holistic meanings ... and he said: This is a glorious book that should not be ruled out, he said. Because it contains secrets that require disclosure, although the natural disposition rejected. It also contained the noble sciences and cues that indicate ambiguity secrets are not known except by the people of the wisdom.
Fifth, the curriculum. Curriculum that students learn important are 1) Morals and Worship. Al-Ghazali said, since first waking up human sleep / educators should make all of his activities as worship, worship hendahnya means, not only the practice of worship mahdhoh alone but should perform activities that are meaningful and valuable. These activities in order to 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 the history of Kalam experts. Management leadership, medicine. (Al Ghazali, 2008: 324-347)
Sixth, the purpose of Islamic education. According to Al-Ghazali's basic purpose is to provide Islamic education to become a devout servant of God with all aspects of life, deeds, thoughts, and feelings. Besides, the goal is to know and practice their religion properly, get equipped to achieve the happiness of the world and hereafter.
Responsible for educating. According to Imam Al Ghazali, there are three environmentally responsible in educating children. The third environment is responsible for the family (both parents), the government on its people, and society. (Al Ghazali, 2008: 324-347)

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Learn the meaning of the Life Science Learning

Posted by Sonin Saputra Minggu, 08 Juli 2012 0 komentar


A. Preliminary

Every human being on the go is certainly learning activities. A student who wants to achieve the goals would have to study hard. Not only in schools but also have to learn at home, in society, as well as in extra educational institutions outside the school.
In order to achieve the goals can not be idle, but must be diligent, persistent and diligent study. Learning is an absolute requirement to be proficient in all things, both in the field of science or skill or prowess.
In the whole process of education in school, learning is the most basic activities. This means the success of the achievement of educational goals a lot depends on how the learning process experienced by students as learners. (Abu Ahmadi, 2004:125)
Learning is a process, and activity is a fundamental element in any organization of the type and level of education. This means that the success of the achievement of educational goals is highly dependent on the learning process experienced by students, both while he was at school and home environment or family. (Muhibbin Shah, 2003: 89).
This shows how important learning for the life of a human being. People have always and always and everywhere to learn bilamanapun she was and will last a lifetime, while life in the bladder body.
For those reasons, learning must be the maximum that anyone can master and gain something. Because it is necessary to know the ins and outs of learning, especially the factors that influence the success of one's learning.

B. Discussion

1. Learn the definition of
If we ask someone about whether it's learning, will be obtained a variety of answers. Differences of opinion about the meaning of learning is due to the fact, that the action learning itself is mixed.
Many types of activities that can be agreed upon by most people as an act of learning such as quoting a sentence, memorize songs, counting and doing math problems, and so forth. Not all activities can be classified as learning activities such as daydreaming, anger, copy, and enjoy entertainment.
With the above facts, lies the many definitions of learning. Here are a few definitions according to experts.
According to Witherington, the book Educational Psychology suggests that learning is a change in the personalities who claim to be a new pattern of reaction in the form of skills, attitudes, habits, intelligence, or an understanding. (Dalyono, 2005: 211)
Skinner, as quoted by Barlow (1985) in his book Educational Psychology: Teaching-Learning Process the, believes that learning is a process of adaptation or adjustment of behavior that takes place progressively. This opinion is summarily expressed in the statement that learning is ... a process of progressive adaptation behavior. Based eksprimennya, B.F. Skinner believed that the adaptation process will bring optimal results if he was given reinforcement (reinforcer). (Muhibbin Shah, 2003: 90)
Gagne, in his book The Conditions of Learning (1977) states that: "Learning occurs when a stimulus situation along with the contents of memory in such a way that affects the students' actions (his performance) before he changed from time to time run into the situation after he experienced a situation said. "(Dalyono, 2005: 211)
Meanwhile, James O. Whittaker defines learning as a process in which behavior caused or changed through training or experience. Definition that is not much different from the definition proposed by Cronbach in his Educational Psychology, states that effective learning is through experience. (Abu Ahmadi, 2004: 127)
From the definitions set forth above, it can be argued that there are some important elements that characterize the notion of learning, namely:
  1. Learning is a behavior.
  2. Learn to bring a change in behavior
  3. Behavioral changes that may be actual, that is visible but can also potential in nature which are not visible at the time, but it would seem on another occasion.
  4. Learning is a change that occurs through the exercise or experiences.
  5. Behavior change due to learning involves both in terms of various aspects of cognitive, affective and psychomotor.
  6. Changes that occur due to a deliberate effort.
  7. The changes are heading towards positive change improvement or progress toward

2. Characteristics of the Changes Produced by Learning

Each learned behavior is always characterized by the changes. According Muhibbin Shah (2003: 118) manifestation or embodiment of learning behavior are more often seen in the changes as follows:
  1. Habit
  2. Skills
  3. Observation
  4. Associative Thinking and Memory
  5. Rational and Critical Thinking
  6. Attitude
  7. Inhibition (Choose sikapyang better)
  8. Appreciation
  9. Affective Behavior

1)                   Habit
Any student who has undergone a process of learning, his habits will seem to change. According to Burghardt (1973), the custom arose because of the depreciation trend of response with repeated stimulation. In the process of learning, habituation also includes the reduction of behaviors that were not treated. Because the process of shrinking / reduction of this, a pattern appears to behave relatively new and the automatic stay.

2)                   Skills.

Skills are activities associated with the veins nerves and muscles (neuromuscular) are commonly seen in physical activities such as writing, typing, sports and so on. Despite his motor, but the skills it requires careful coordination of movement and a high awareness Thus, students who perform motor movements with coordination and low awareness may be less or unskilled.
According to Reber (1988), skill is the ability to perform behavior patterns are complex and well-organized and smoothly in accordance with the state to achieve specific results. Not only cover the skills of motor movement but also the embodiment of cognitive functioning that is mental. The connotation was so extensive that to influence or leverage on other people. This means that people are able to leverage other people are also considered to be appropriately skilled person.

3)                   Observation
Observation means that the process of receiving, interpreting and giving meaning to incoming stimuli through the senses such as eyes and ears. Thanks to the experience of learning a student will be able to achieve the objective observation of the right before reaching the destination. The observation that one will result in an incorrect understanding.

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Posted by Sonin Saputra Jumat, 06 Juli 2012 0 komentar


A. Problem Background
In human life, education is a basic requirement. These basic needs are met in order to liberate his true men of the various issues surrounding life. This is because, essentially education is a most effective instrument for human liberation from various forms of oppression, ignorance, poverty and underdevelopment. Therefore, every individual should be given ample opportunity in education so that he could blossom into a dignified creature.
According to Christopher J. Lucas that the education of exceptional power savings to create kesuluruhan environmental aspects and can provide the most valuable information about a handle on life in the future that will ultimately help students prepare for the essential needs for the face of change. (Muhammad Tuwah, 2008: 6-7)
It could be argued that education in general has a very central role in encouraging individuals and communities to achieve progress in all aspects of life. So education was instrumental in shaping the human person is good or bad according to the size of the normative. Aware of this, the government is serious about education, because with a good education system is expected to appear next generation of qualified and capable of adapting to living in a society, nation and state.
Education is very important that no human being would be difficult to develop education and even going backward. Thus diupaya education and training for all potential development of both physical and spiritual human being without exception. With all the potential development and coaching, education is expected to usher in an achievement of human culture that upholds the human nature of man.
Education can be defined as a process of changing the behavior of students in order to become mature human beings capable of living independently and as a member of the community in the surrounding natural environment in which the individual resides. (Syaiful Sagala, 2005: 3), Shah Muhibbin line with the opinion, that education is "a process or certain methods that people acquire knowledge, understanding, and how to behave in accordance with needs." (Muhibbin Shah, 2002: 10)
Guided by the opinion of the above can be said that education is a certain process is done to individuals in order for these individuals to gain knowledge, understanding, and behavior in accordance with the purpose of this process is to say that education is where the development of human potential itself, so he is able to interact in the environment it faces.
Changes in a person both physically and psychologically as a result of its relationship with the environment called the results of the study. Psychologically "learning is a process of behavior change as a result of interaction of the environment to meet their needs." (Slameto, 2003: 2) Learning is a process. It means that learning occurs dynamically and continuously which leads to changes in the child. Changes in question can be either knowledge (knowledge) or behavior (behavior). (Sidjabat: 79-81, accessed March 25, 2009)
The importance of student learning for students who are studying in institutions run school, then to get good results is influenced by inggi anyway, because the interest is something that membuata force someone interested in the lessons. If we have a strong interest to learn something, we will study it seriously and we will direct our thoughts, energy and time to learn it without any coercion from the messengers and others. We are going to move itself in the study, the greater our interest to a lesson, the more we are compelled to master it.
Indicators of students' interests can be diligent students come to school, understand the importance of education they need to go, always repeating the lessons at home and others. Heightened awareness to always review the lessons that have been plainly taught in schools.
In effect the many factors that affect student interest in internal factors include the physical, health, disability, psychological, intelligence, talent, preparedness and fatigue, as an external factor, namely the family, how to educate parents (including interest), family economic circumstances, the atmosphere households and understanding parents. "(Slameto, p. 54)
As was stated above that there are two factors that can affect a person's interest in learning, one of which is that going to be the author of this discussion is about the influence of the School of Education Free Application Of Student Interest in Islamic elementary Bailangu Mustaqim Sekayu Banyuasin today, which includes the external factors that can affect students' interest in learning, especially for the low (poor).
The central and local government is obliged to provide services and facilities, and guarantee the implementation of quality education for every citizen without discrimination (Article 11 Paragraph 1), and ensure the availability of funds for implementation of education for every citizen over the age of seven years to fifteen years (Article 11 Paragraph 2). Furthermore, reiterated that the funding of education, educators in addition to salary and service costs, are allocated at least 20% of the state budget or the budget (Article 49 Paragraph 1). (Muhammad Tuwah, p. 118)

With the regional autonomy, local governments have a broader opportunity set and improve the performance of education systems through the provision of support for the availability of facilities, infrastructure and adequate funding, so that public service can be implemented in a more equitable, relevant, efficient and effective.
Banyuasin District Government has allocated 20% more than the budget for education sector. Its use, among others, to free schools from elementary to high schools that have been running from 2004 to schools later in the year 2006 without exception all of them in public or private gratiskan.
District Government awareness Banyuasin to education due to the realization that despite the potential of natural resources abundant in the province without the support of the human family resources, it is impossible for the District Government Banyuasin be advanced and leading counties. That's why the first sector to consider is education. The birth of a free school policy as a District government commitment Banyuasin carry the mandate of Act No.. 32 of 2004, Act No. 20 of 2003 and the success of 9-year compulsory education program. Most of all, free education policy is a form of caring Banyuasin District Government to eradicate poverty, ignorance, and backwardness.
Free school program is one of the District government Banyuasin, it is also a main consideration to choose the location of the study authors, in addition to District Government Banyuasin also known as a pioneer of free schools, especially in this region Banyuasin.
With the free school has helped people who are unable (poor) to get an education. That education is not only felt by the rich people only, but can be felt by the entire community of Banyuasin. But with the policies of the District Government Banyuasin of free tuition is not necessarily going to increase student interest in learning. This is where that are at issue in this study and the question of the cost of free school education, the interest will increase student learning or vice versa.
Based on preliminary observations, through interviews with the author of one of the teachers in MI Mustaqim Bailangu Sekayu Banyuasin, get the data that the program of the District Government penggratisan Banyuasin about declining interest in school education costs of student learning. Arguing that because the cost is borne by the parents again, so it was successful or not successful in the study still does not change the amount of costs to the parents out. So even if students do not succeed in learning, parents do not lose, because the tuition was released, here seen from the reduced interest in student learning. But a glimpse of the early observations of this writer is not necessarily true, and to find out kebenarnya, I want to do this research by pouring in the title of a study entitled "Effect of Application of Free Schools of Education Student Interests Against the Poor in MI Mustaqim Bailangu Sekayu Banyuasin".

B. Limitations
Problems examined in this study only includes the influence of the free school tuition for poor students' interest in MI Mustaqim Bailangu Sekayu Banyuasin.
C. Problem formulation
From the background of the issues mentioned above it can be formulated by the author of the following problems:
1. How does the cost of free school education in MI Mustaqim Bailangu Sekayu Banyuasin?
2. How poor student interest in MI Mustaqim Bailangu Sekayu Banyuasin?
3. Is there an effect of free education to poor students' interest in MI Mustaqim Bailangu Sekayu Banyuasin?
D. Purpose and Usability Research
A. The purpose of this study are as follows:
a. To find out the cost of school education and understanding of the legal basis of school education expenses.
b. To find out the cost of free school education in MI Mustaqim Bailangu Sekayu Banyuasin.
c. To find out students' interest in MI Mustaqim Bailangu Sekayu Banyuasin.
d. To find out if there are any significant effect or no effect of the cost of free school education to students' interests.
2. The usefulness of this study are as follows:
a. In practical terms. The results of this study can contribute to thinking about the concept of education financing.
b. Theoretically. The study is expected to memberikat real ideas and lets be further developed into the theory in order to add insight and knowledge.

E. Hypothesis
The hypothesis in this study is a temporary answer to the problem of the theoretical studies considered the highest level of truth. Technically, a hypothesis is a statement about the state of the population to be verifiable through the data obtained from the study sample.
Based on the above opinion, the hypothesis that the writer suggested in this study were no significant effects between the cost of free school education to the students' interest in MI Mustaqim Bailangu Sekayu Banyuasin.
F. Research Variables
To clarify and simplify the scheme of this study can be used or a variable as follows:
Variable X Variable Y
BiayaPendidikan Free School Student Interests
G. Operational Definitions
The operational definition in this study are as follows:
1. Variable effect: the cost of free school education
Free school education, 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 from the 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 is the responsibility of local government districts under the rules of the Regent Banyuasin Banyuasin 2004 on guidelines for the implementation of free education program in the district Banyuasin.
2. Affected variables: student Interests
Interest is a preferred taste and interest in a matter of activity, without being told. Basically the interest is the acceptance of a relationship between ourselves with something beyond themselves. Thus, students' interest in this study is a sense of interest and desire to learn for students to follow the lessons in MI Mustaqim Bailangu Sekayu Banyuasin. Which includes the activity of the students follow the lesson, the students feelings towards the subject and the teacher, students' attitudes or behavior during the lesson, spirit or passion in learning at school and at home.
Interests of students belonging to the high category with the following indicators:
a. Students are always actively participates in class
b. Active in listening to the teacher when the subject matter
c. Always active in the home
d. Students are always happy and eager to follow the lessons given by teachers
e. Interest of the students are classified as being with the following indicators:
f. Students sometimes feel lazy to receive lessons from a teacher
g. Sometimes students are bored and less active in the subject matter of the teacher receives
h. Less active students studying at home.
Interests of students belonging to the category of less or lower with the following indicators:
a. Students were not happy with the course material provided by the teacher
b. Truant students or less active when the lesson begins
c. Students do not have the passion to learn
d. Students are not active at home
Understanding Learning by Oemar hamalik understanding of learning is growth or change in a person that is expressed in the ways of behaving which new thanks to the experience and training.
Meanwhile, according to WS Winkel understanding of learning is "a mental or psychic activity is ongoing and active interaction with the environment that result in changes in knowledge, skills, attitudes and values, this change is relative, spontaneous and memorable."
Based on the above understanding, it can be understood that learning is a process of change in human behavior change in both physical and spiritual changes that come from experience and practice.
So is the trend of interest in learning and attention and the desire to know and learn something in an effort to change the behavior of physical and spiritual.
H. Theory framework
The theory is used as a reference framework in this study that is under Slameto in his book "Learning and Factors that influence" that:
"The passion for learning is essentially among the many factors that influence internal factors and ektern, internal factors, namely physical, health, disability, psychological, intelligence, talent, preparedness and kekelahan, namely ektern factor family, how to educate parents (including interest) , family economic circumstances, the atmosphere of the household and the understanding of parents. "
Based on the above opinion, things that can affect students' learning interests of ektern factor is family economic circumstances and factors that into the discussion of the principal authors on the study, namely the cost of school education is no longer the responsibility of the parents, instead of local government responsibility, means that local governments eliminate school fees of students.
I. Research Methodology
1. Population and Sample
The population in this study were all students of classes IV, V and VI MI Mustaqim Bailangu Sekayu Banyuasin, totaling 105 students, grade IV, V and VI serve the population on the basis that this class has made it possible to examine how much interest in learning students, because the study period is long enough. While the underlying class is used as the study population is given a new one.
Then, because given the time constraints, the number of samples in this study the authors menganbil 50% of the total population. This is in accordance with the opinion Suharsimi Arikunto, "that if the subject is less than 100, preferably made of all. However, if greater, can be taken between 10-15% or 20-50% or more ". So the number of samples in this study is 100 x 50% = 50 students.
2. Types and Sources of Data
a. Data Types
The data in this study consisted of qualitative data and quantitative data. Quantitative descriptive data that describes and explains the data with figures drawn from the scores of influence between the cost of free school education and student interest.
b. Source of Data
A. Primary data, ie data is taken directly through the respondent is concerned with methods of observation, interviews, questionnaires and documentation relating to the effect of the application for free school education to the students' interest in Islamic elementary Bailangu Mustaqim Sekayu
2. Secondary data, ie data obtained from the principal, office administrator, dekumentasi, archives and literature pertaining to this research.
3. Data Collection Tool
a. Questionnaire
This method is used as a principal to facilitate the collection of data, regarding the effect of the implementation of free education to students' interests. The questionnaire method used in the form of closed and open inquiry in which students will be given a number of questions about issues related to the cost of free school education and student interest.
b. Observation
This method is used to systematically observe and write about the object state schools, the cost of school education in MI Mustaqim Bailangu Sekayu, and interest in student learning.
c. Interview
This method is used to collect data on the history of MI Mustaqim Bailangu Sekayu Banyuasin, student interests and problems associated with this research. The interviews were conducted for teachers, schools and other devices.
d. Documentation
This method is used to obtain data on the number of teachers and students and student achievement is documented as the value of report cards.
4. Data Collection Tool
a. Questionnaire
This method is used as a principal to facilitate the collection of data, regarding the effect of the implementation of free education to students' interests. The questionnaire method used in the form of closed and open inquiry in which students will be given a number of questions about issues related to the cost of free school education and student interest.
b. Observation
This method is used to systematically observe and write about the object state schools, the cost of school education in MI Mustaqim Bailangu Sekayu Banyuasin, and interest in student learning.
c. Interview
This method is used to collect data about the achievement MI Mustaqim Bailangu Sekayu Banyuasin, student interests and problems associated with this research. The interviews were conducted for teachers, schools and other devices.
d. Documentation
This method is used to obtain data on the number of teachers, number of students, and others, so it can be used as evidence of the research to be carried out if possible.
5. Data Analysis Techniques
If the data that has been needed has been developed and recapitulated terkumppul subsequently analyzed using product moment correlation formula as follows:
  = Number of the cross product (product of the moment), including: cell frequency (f) with f 'and y'.
cx '= value of correlation in the variable x which can be sought / obtained by the formula:
cy '= value of correlation in the variable y which can be sought / obtained by the formula:
SDX '= standard deviation score x, the mean score as I unit (where I = I)
SDY '= standard deviation score x, the mean score as I unit (where I = I)
N = Number of cases

J. Systematics Discussion
The discussion is divided into five chapters with the following description:
Introduction Chapter I consists of background problems, limitations problems, the formulation of the problem, purpose and usefulness of research, hypothesis, research variables, the theoretical framework, operational definitions, research methodologies, and systematic discussion.
The theoretical foundation of Chapter II contains the theoretical basis which includes understanding the cost of school education, the legal basis the cost of school education, free school education, understanding, interest in learning, and factors that influence interest in learning and a variety of interests.
Chapter III The state of the learning process in the MI Mustaqim Bailangu Sekayu Banyuasin.
Chapter IV Implementation of the School of Education Free and interest in learning to discuss and analyze the data on the effect of tuition free schools, free school education implementation constraints, the state of student interest and influence the cost of free school education to the students' interest in MI Mustaqim Bailangu Sekayu Banyuasin.
Chapter V conclusions

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A. Preliminary
Islam as a religion of mercy for the whole of nature including animals, plants, and humans. Dynamic human beings need the means to develop themselves in a dynamic and sustainable. Places that are likely to develop the potential and dynamics of self is through education. Education is an institution where human beings forge. Because education is essentially a means to guide people as complete human beings.
Islam as a religion of mercy to give opportunity to people to develop themselves according to the Quran and Hadith. Development of self-revelation is based on the ideals of the Al-Quran. Self-development is part of divine revelation. Because in the Koran there are commands to change ourselves, to command a lot of reading, the command to think. Command indicates that humans are taught to be able to forge and develop existing talent in him.
Islamic education as an educational sense to train students in such a way that the attitudes, actions, decisions, and their approach to any kind of knowledge, they are very influenced by the spiritual and very aware of the ethical values ​​of Islam [Syed Sajjad Husain and Syed Ali Ashraf, 1986: 2], or "deliver Islamic education in human behavior and human actions are guided by the Sharia of Allah [Abd an-Nahlawi, 1995: 26].
Education is a process to improve the culture of human dignity that last a lifetime. Education is always evolving and always confronted with the changing times. For that, willy-nilly to the rhythm of education should be designed in such changes, if education is not designed to follow the rhythm of change, then education will speed up with the times themselves. Cycle of educational change in the diagram above, can be explained as follows: Education of the public, designed to follow the rhythm changes and community needs. For example: in an agrarian civilization, relevant education designed with the rhythm of development of civilization in the agricultural community and the needs of the era. So also in the industrial civilization and information, education designed to follow the rhythm of change and 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 to miss the era of rapid change. For that changes in education should be relevant to the changing times and needs of the people of that era, both in concept and curriculum materials, processes, functions and purpose of educational institutions.

B. Discussion
A. Dimension of the universality of Islamic education
One very important characteristic of Islam is universal (As-Syumul),This characteristic has been the most special feature in the teachings of Islam, so that distinguish it from all other religions and ideologies that have known people in this world. Universality of Islam (Islamic Syumuliyatul), is the principle that Islam is the eternal message that applies throughout the ages in human life on this earth, the minutes that remain relevant and be a blessing to all corners of the earth's natural and even entire treatise which should be the guideline (way of live) for all dimensions of life people in the world and the hereafter.
Universality of Islam requires Muslims to realize the entire teachings of Islam in all aspects of life, so it is not Islamic the Islamic one partial and temporal, but the true Islamic faith and actualize the entire teachings of Islam as a whole in his life. As Allah SWT, which means: "O ye who believe, you go into Islam as a whole and do not obey satan steps". (Q.S: Al-Baqarah: 208)
Before proceeding further we must first understand what "universality" in the language, the universality of English comes from the universal, which means: The Universe of the world, Universally, namely: Preferably around the world or the Universe, means: All the fields. Meanwhile, according to the terms, as defined by Al-Qaradawi Yasuf is: "That message of Islam covers all dimensions of time, place and humanity, which in reality includes three characteristics: Immortality, internationality and actualization. (Al-Qaradawi: 2003: 109)
According to Abdul Karim Zaidan Universality of Islam is: "System of universal covers the whole matter of life and human behavior "(Zaidan: 2001: 78) As for the fighters unversalitas Islam Imam Hasan Al-Banna, quoted by Muhayar is:" Islam is a universal system that covers all aspects of life, Islam is the state and the ground water, the government and the people, character and strength, grace and justice, law and intellect, science and law, and material assets, business and wealth, and proselytizing jihad, and military thinking. As Islam is akidak a straight and true worship "(Muhayar: 2007: 1)
Based on the opinion of the above it can be concluded that the dimension of the universality of Islamic education is any system that included all cases of human good and human behavior related to religion or the state entered into the study and cultivation of Islamic education and always relevant for all places and times.
a. Universality of Islam in the time dimension
Universality of Islam in the time dimension, is an Islamic principle that Islamic law will take place ccording to the eternal passage of time, reality can be seen in the following discussion:
1). Islam is the minutes of the previous Prophets
Muslims are agreed that the minutes of the eternal message of Islam is that Allah granted to all mankind, a guidance and guidelines for their lives, the message of Islam has not changed since the principle was first brought by the Prophets, like Abraham, as Hud,
Luth as, Shu'aib as, Moses and other prophets until the last messenger to mankind, Muhammad. Although other Prophets
take the minutes of the shape of different shariah, but the
essentially the same, namely, to bring religion to believe that God is one (monotheism) and the Lord of mankind is to be worshiped Allah, hence the whole mission of the prophets before Prophet Muhammad, was invited to believe in proselytizing and worship to Allah, as preaching Abraham, God described in the Qur'an: "He said:" Will you have noticed what you worship?. You and your ancestors past?. Because actually what you worship that is my enemy, except the Lord of hosts. That is God who created me, and it is He who gives instructions to me "(QS: Ash-Syu'araa :75-78)
Thus the early Apostles invites mankind to worship Allah and His religion. Even more clearly Allah tells us, that we profess the religion of Islam is one breath and one soul with the shari'ah, the shari'ah brought by the early Apostles, the word of God: "He has mensyariatkan for you
about what has diwasiatka religion unto Noah, and what We have revealed to you and what have we wasiatkan to Abraham, Moses and Jesus, namely Establish the religion, and do not be broken to pieces about it. Very hard for religious idolaters who you call them to him. "(QS: Ash-Shura: 13)
2). Message of Islam is a treatise of all time
The description above, seligus explained that in substance the message of Islam is the minutes of each period, starting from the previous days and times of the Prophet, the Prophet Muhammad Saw kemuadian time, until the end of time later, this monograph has been in force for all time periods through which the people in this world even though the form different Shari'ah, thus it can be said that Islam is a message to the first century, medieval, and modern times (as the history of the classification adopted by the historian), because Islam does not recognize the dichotomy of the period or era, the religion of Islam is not a valid temporal for a certain period, as Allah says: "And We sent thee but to all mankind, as a bearer of glad tidings and a warner, but most people do not know". (Q.S: Saba ': 28)
The same meaning in this verse is emphasized again by Allah on the other verse: "Say: O people that I am the messenger of Allah to you all" (Surah: Al-A'raf: 158)
Yusuf al-Qaradawi said that the Qur'an has explained that the message of Islam is; treatise of all time, as the expression of the Prophets sent by God Almighty in every age
different, they always say that they are a Muslim, like the words of the prophet Noah: "And I am commanded to be a Muslim". (Qur'an: Yunus: 72) Then the prophet Ibarahim statements as: "O our Lord two people make us as Muslims to you and our descendants" (Surah Al-Baqarah: 128)
Looking at some of the above proposition is very clear that the message of Islam is the message all the time and did not know the limitations of time. It can be said also that the message of Islam is a treatise
until the end of the world and not be shaken by the changing times or teknelogi progress. Allah has guaranteed perfection and completeness of the Islamic religion by saying: "Today have I perfected for you your religion and I have perfected My favor to you and I have ridhai Islam be your religion." (Q.S: Al-Maidah: 3)

b. Universality of Islam in the dimension where
One of the most prominent Islamic universality is, that the message of Islam through all boundaries, regions, geographical and ethnic groups. Rislah Islam applies not only in Arab countries and Asia, but also applies to the existing worldwide distribution of day and night, for more details can be seen from the following description:
1). Message of Islam is for all places
Although Islam came originally from Arab countries, this does not mean that Islam is only valid in the Arab countries, but one feature of Islam is universal, applicable to all places and georafis. If there are places that have not heard of and about Islam, then the obligation of Muslims to introduce and mendakwahkannya to them,
until they know and understand the message of Islam. Muhammad Shama said: When God commanded Moses to
mendakwahi Pharaoh with his words: "Go thou to Pharaoh
indeed he has gone beyond the limits "(Surat An-Nazi'at: 17), this
shows that the minutes of Moses as Muhammad treatise, not only for his people alone but for the others too, for not including the Pharaoh Musa.
Another fact supporting this are that when Muhammad was able to establish an Islamic state in Medina, he sent letters to several heads of state and the nation at the time, that it is introducing Islam and invite them to embrace him. Then Al-Mubarakfuri Shafiyurrahman mengatkan
Sirahnya in the book: "That at the end of six years when the return of the Prophet Muhammad from Hudhaibiyah agreement, he wrote letters to the King and leaders of other countries at that time to embrace Islam". (Al-Mubarakfuri. 2001: 107)
And also Allah SWT says: "Most holy God who has revealed the Qur'an to His servant in order to be a warner to the whole of nature". (Q.S: Al-Furqan: 1)
2). Message of Islam to all nations and classes
In addition to the message of Islam apply to
all places, Islam also applies to all nations and classes, therefore Islam is not only devoted to the Arab nation or nations of Asia and the other, but to all nations and groups of black, white, red and brown.
Allah SWT says: "And We sent thee not except O Muhammad to all mankind as our bearer of glad tidings and a warner". (Q.S: Saba ': 28)
Yusuf al-Qaradawi gave a wonderful comment about this by saying: "If the treatise is not limited to any particular age and generation, so also it is not limited by place, nation, race and caste, in fact he is a universal rislah addressed to all communities, races, nations and all castes, Islam is not a treatise for a particular nation, claiming that he was God's chosen nation, and all the other nations must submit to him. Islam is not the message to a specific area so that the rest of this earth
must submit and follow him and give him the results and other revenues. Similarly, Islam is not for certain races and castes and caste that controls the other races to serve its interests, whether racial or caste is composed of rulers and people stronger, or consists of slaves and poor people, from the rich or the who are poor and so on. But the message of Islam is a message to all, regardless perbedan such differences.

c. Universality of Islam in all aspects of life
1). Universality of Islam in faith
Belief in Islam Muslims believe, is the universal creed of any terms we see it, there are several factors which indicate that the creed of Islam is universal: a) touches the Islamic Aqeedah great things in human life, namely: Problem divinity, nature, people, prophetic and days later; b) the Islamic Aqeedah is the creed of monotheism, polytheism and paganism is rejected as in other religious faith that recognizes the more than one God; c) Islamic Aqeedah (faith) can be strengthened through the mind (thoughts) and heart (emotional) sehinngga creed Islam is not monopolized by a sense such as philosophy, or monopolized by the liver such as Kirsten, Buddhists and others. But the creed of Islam synergy between the two; d) does not recognize the Islamic Aqeedah dichotomy of teaching, he dalah faith 100% of the entire teachings of Islam, so that the true Muslim faith is admitted, as he acknowledges religious, moral, social interaction, politics and so on in Islam .
2). Universality of Islam in worship
Universality of Islam in the worship together with the universality of Islam
in the above creed, because worship in Islam is not confined to the worship mahdhah (already appointed by God) but all the good work every sincere Muslim because Allah is worship.
3). Universality of Islam in a moral
Morals or morality in Islam is not like a picture of some people who isolate Islamic morality morality merely "religious" and worship as not drinking alcohol, do not eat pork, do not interfere with a woman and so on, but the morality of Islam over the whole morality of human life both with regard to individual, family life, social life or a creature that lacks such animals, birds and other burng, and morality with respect to the Creator, Allah, and so on.
 4). Universality of Islam in education
One of the privileges of Islamic education is to educate people with all the elements that exist in the man himself, Islamic education is not limited to the education of intellectual (cognitive),
emotional (affective) and skills (psychomotor), as educational
west of the current lot, but Islam is the general education
and universal human element that includes all students should be as follows: The element of reason, spiritual and physical. All three of the buildings are interconnected between each other which should be the target of Islamic education to become a pious man. "
2. Internal dimensions and problems of Islamic Education
Islamic education which does not recognize common dichotomy between science and religion are also not limited to the education of intellectual (cognitive), emotional (affective) and skills (psychomotor), but a thorough Islamic education which covers all of the human element that must be learners. Human beings are said to be a creature berketuhanan or religion. So in the view of Islam, since humans have had a soul born of religion, which recognizes the existence of a substance that is God almighty Creator. In this regard the Islamic education should be formulated to form Muttaqin insane that has a balance to get the happiness of the world and the hereafter.
Education in Islam is a series of human empowerment process towards taklif [maturity], both in intellect, mental or moral, to carry out the functions carried humanity-as a servant (abd) before his Creator and as the Caliph. Thus, the primary function of education is preparing learners (next generation) with the ability and expertise (skills) needed to have the ability and readiness to plunge into the community (environment), as the ultimate goal of education. The final goal of education in Islam, as the process of establishing self-learners (human) to fit the nature of existence (al-Attas, 1984:28). This necessitates the existence of freedom of motion for each element in education - particularly students - to develop themselves and their potential to the fullest. http://www.pendidikan.net/mk-anam.html, access: 08.12.2003.
Educational process which is rooted in culture, in contrast to educational praxis that occurs today is likely to alienate the process of cultural education. We need a paradigm shift from education to deal with the process of globalization and re-arrange the lives of the people of Indonesia. Ideals of the reform era is none other than building a civil society Indonesia [HAR Tilaar, 1999:168], therefore, toward a new paradigm shift in the internal Islamic education is directed to the establishment of Indonesia's civil society. Direction of educational paradigm shift from old paradigms to new paradigms, there are a variety of efforts to change fundamental aspects, namely:
a.       The old paradigm of education efforts are more likely to look at: centralized. more top-down policy, the orientation of the development of education is more partial, designed for the education sector economic growth, political stability, security, and assembly technology. Dominant role of government in education policy, and the weak role of educational institutions and non-school institutions.
b.      b. The new paradigm, the orientation of education on: disentralistik, education policy is bottom up, the orientation is more holistic educational development; meaning of education is emphasized 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. Community participation is qualitatively and quantitatively in the development of education, empowerment of community institutions, such as families, schools, businesses (Fasli Jalal, 2001: 5), lemabag employment agencies, and training in educational management and development efforts, which are oriented to the formation of the Indonesian people and critical quality.
The formulation of the educational paradigm, at least give directions in accordance with the direction of education, which is required to deliver macro-Indonesian society to a democratic society, relegius, critical. Qualified and resilient to the global environment. Then the efforts of Islamic educational reform, there are efforts to change policy strategy that is placed on efforts to capture the opportunity of change, it would not maun, Islamic education must abandon the old paradigm to a new paradigm, future-oriented, pioneering advances, democratic in spirit, is decentralized, oriented on the learner, is multicultural, globally oriented perspective, thus forming a quality educational paradigm for the challenges of global prubahan towards the formation of the people of Indonesia that is democratic, critical, and quality. In the plains the concept of education both formal and non formal "basically has an important role to perpetuate the system and even legitimizing the existing social structure and vice versa perubahn education is a social process. However, the role of the education system and social structure, is very dependent on the underlying educational paradigm "(Mansour Fakih, 2002: 18).
Islamic schools in Indonesia we know, the various forms and types of Islamic education, such as boarding school, Madrasah, School of Public characterized by Islam, the Islamic University and other types of Islamic education outside school, such as al-Quran Educational Park [TPA], Pesantrenisasi and so on. All of it, is actually an asset and one of Indonesia's national education system configuration. The existence of such educational institutions, as a repertoire of education and is expected to build and empower Muslims in Indonesia are optimal, but in fact internally Islamic education in Indonesia has not had ample opportunity to bersaiang in building this great race. Although lately seen Islamic education began to progress, it is proved by increasing the number of all-powerful presence of Islamic educational institutions, that entry of religious education / madrasah into the mainstream of national education, for example at the level of madrasah education today, from primary school to aliyah already follow the national curriculum. Thus no longer a special aliyah chanting or deepen religious matters, as formerly. But already there are madrassas that open science majors, social and other skills [Azyumardi Azra, http://islamlib.com/WAWANCARA/azra3.html, 6/27/2003].
 and the emergence of several types and models of education offered by institutions of Islamic education. But in reality the challenges facing Islamic education remains a complex and heavy, because the world of Islamic education are also required to contribute to kemoderenan and the tendency of globalization, so inevitably charged with preparing Islamic education measures are fundamental changes, demands of diversification and differentiation of science and or look for alternative innovative education.
These conditions require the Islamic educational institutions to work seriously in developing education, because A.Mukti Ali, stated that the weaknesses of Islamic education in Indonesia today are more caused by factors tenure systems and 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 to innovate is not only related to the curriculum and management, but also about the strategy and operational tactics. Strtaegi and tactics. (M.Arifin, 1991:3).
Looking at the conditions mentioned above, the arrangement of systems and models of Islamic education in Indonesia is anything but inevitable. Development of Islamic education system should be selected from the most urgent educational activities and senteral which will be the basic model for the development of business models of Islamic education further, by not leaving educational institutions such as families, schools and madrassas, mosques, Islamic boarding schools, and educational Other schools will be retained beyond its existence. Yahya Muhaimin [former Minister of National Education], also "offers a mindmap on the bases of education, the family-based education (family-based education), community-based education (community-based education), school-based education (school-based education) , and workplace-based education (workplace-based education) "(Yahya Muhaimin, 2000:1).
Furthermore, in an effort to find a pattern or an alternative model of Islamic education in Indonesia internally, should be the development of Islamic education that focuses itself or to the vision and mission oriented, flexibility, relevance of education at school (formal) and outside of school education (non formal). This means that the system flexibility and cooperation between the forms of Islamic educational institutions, will give birth to a new alternative model of today and the future. In an effort to find "an alternative model of Islamic education" that will be tailored to the needs of Indonesia's civil society, there are at least three approaches are offered as an alternative pattern of Islamic education, which is a systemic approach, supplements and complementary approaches. a. Systemic approach, the changes must be made to the whole system of Islamic education in formal institutions that exist, in terms of total change. b. Supplementary approach, namely by adding a number of educational package aimed at expanding the understanding and appreciation of Islam in a more adequate. This step is often carried out with the popular term is "patchy". c. Complementary approaches, namely the attempt to change the curriculum with a little more advanced to be adjusted in an integrated (Suroyo, 1992:64). That is, for today's conditions, changes in the curriculum of Islamic education should be oriented on the competence of the competence of knowledge (knowledge), skill (skill or proficiency), kompoetensi abilities (specific ability), komptensi socio-cultural, and spiritual competence godlike.
In the face of changes and challenges of global society, by (Azra, 1999: 40) there are some internal fundamental problems of Islamic education that must be completed thoroughly beforehand, namely:
a.       Have to scrape out the history of educational insight into Islam that is incompatible with the idea that brought al-Qur'an, a persolan dikotomik Islamic education is a fundamental issue of development of Islamic education during this time.
b.      b. Keep in mind the purpose and functions of Islamic educational institutions. This means that educational institutions not only satisfy the interests of oriented or hereafter have to teach the skills of worship alone. It, too, is still considered an Islamic education "is seen from the dimensions of the ritual is still a long way in providing spiritual enrichment, ethics and morals" godlike. Admittedly, cognitive verbal learners can understand the teachings of Islam and skilled in doing so (psychomotor), but less to live (affective) depth of its meaning. Therefore, the Islamic educational institutions must make their education as a place to study religious sciences (spiritual godlike), science, technology, skills or proficiency, art and culture as well as ethical and moral godlike.
From the above, asserts that Islamic educational institutions have to design an alternative education models that fit the needs of today's developments. The question of Islamic education models that how? Which is expected to face and answering the challenges of change that occurs in people's lives both socially and culturally to the new Indonesia. To answer this question, to borrow the principle of the nature of Islamic education is used Hasim Amir, who argued that Islamic education is education that idealistic, ie, the integrative education, humanistic, pragmatic and rooted in strong cultural (Fadjar, 2007:37). Amir Hashim bid, quoted by A. Malik Fajar, can be used as the concept of Islamic education in Indonesia face of changing society, namely: First, integrative education, an educational model that is oriented on the life of components that include: education-oriented Rabbaniyah, insaniyah and alamiyah; Second, the humanistic education , is a model-oriented education and views human beings as human beings (humanization), which is God's creatures by nature. So human beings, he should be able to establish, maintain, and develop life; Third, pragmatic penddidikan is education of human beings as living beings always need something to establish, maintain and develop the good life is physical and spiritual; Fourth, education rooted in culture, the education which does not leave the roots of history, good history of humanity in general and cultural history of a nation, ethnic group, or a particular community, is expected to form a human being has a personality, self-esteem, believing in yourself, and build a civilization based on the culture of its own that would be a monumental legacy of his ancestors and not the culture of other nations.
3. Cosmopolitan dimension of Islamic Education
Speaking cosmopolitan neighbor in this global era is inseparable from the shadow of modernity and how the role of modernity in Islamic education?. Figures are almost never disappear from our memory that is the authentic Gus Dur, although he wrestled with a variety of modern issues. Gus Dur is not dissolved by modernity although Gus Dur's daily struggle with modernity.
Gus Dur standard point of thought is not to glorify modernism, but criticizes modernism is universalized by using a knife Islamic traditionalism. In this context, the phrase John L. Esposito and John O Voll Islam in the Contemporary Makers book the author quotes from http://kupretist.multiply.com/reviews/item/52. Gus Dur is in saying "modern reformer but not Islamic modernist" (a modern reformer but not a modernist Islam) is very precise. Sentence is not simply describe cultural affiliation and social origins of Gus Dur, but also describes the style and tradition of thought that remains faithful to the tradition of Islamic boarding schools of thought. This style of thinking was evident when he explained about the Islamic universalism and cosmopolitanism of Islamic civilization, a theme which is then used as the title of this book. In matters of Islamic universalism, for example, Gus Dur did not need to refer directly to the Al-Quran or Hadith, Islamic groups are often used as a modernist, but refers to the theory of the usul al-fiqh al-called dharûriyat khamsah (five basic things that religion is protected). These five basic points are:
a.       Hifz al-Din who understood Gus Dur as the safety of their religious beliefs, without any forced religious conversion.
b.       Hifz al-nafs, which is interpreted as having the physical safety of citizens outside the physical act of law provisions.
c.        Hifz al-aqli, the maintenance of reasonable intelligence.
d.      Hifz al-NASL, the safety of family and descendants.
e.      Hifz al-Mal, the safety of property rights, property and profession from outside interference and evictions in legal procedures.
From the above it is actually Gus Dur have used classic Islamic terms and then given a contextual meaning. Term hifz al-Din, for example, was originally just given meaning to maintain religion in the sense that Muslims should not be out of Islam and other religions. However, in the hands of Gus Dur, this term into the spirit to defend freedom of religion and belief.
Similarly, the term al-aqli hifz, which in the classical fiqh has always exemplified by the ban on drinking, but in the hands of Gus Dur al-aqli hifz associated with the need to maintain and sharpen intelligence.
Thus, for Gus Dur, the universalism of Islam is reflected in his teachings that have a concern for human values ​​as evidenced by giving protection to the people of tyranny and despotism. Therefore, the government must create an education system that is true, and space for information wide open.
By giving such meaning, the concept of the universalism of Islam as a very inclusive and open to various possibilities of modern developments. Also appear to be the religion of Islam that is open. From here Abdurrahman then formulate the concept of Islamic cosmopolitanism.
4. Islamic cosmopolitanism
Islamic cosmopolitanism has occurred since the early days of Islam. This is evidenced by the Islamic kebersediaan to interact and absorb other elements on the outside. Openness that allowed the Muslims over the centuries absorbed various cultural manifestations and depth of knowledge that comes from other civilizations.
Cosmopolitanism of Islamic civilization, to Gus Dur, appears in a number of dominant elements, such as the loss of ethnic boundaries, the strength of the plurality of cultural, political and religious life heteroginitas an eclectic for centuries. Character of cosmopolitanism and universalism Gus Dur is used to make the development of the theology of ahl al-Sunnah wa al-Jama'ah (aswaja) in the face of change and challenge society.
If during this aswaja schools, especially in the NU, only issues related to theology, jurisprudence, and Sufism, for Gus Dur, the introduction of aswaja should extend its scope covers the basics of public life. Without doing any development, it would just be a charge aswaja doctrine that has no social relevance.
Basics of general social life is Gus Dur is, first, the view of man and his place in life. Second, the notion of science and technology. Third, the economic view of regulation of social life. Fourth, the views of individuals and community relations. Fifth, the notion of tradition and dinamisasinya through legal institutions, education, politics, and culture. Sixth, the notion of community development methods. Seventh, the view of the principles of internalization and socialization that can be developed in the context of formal doctrine that can be accepted at this time. (In Access on 8 May 2010 at http://kupretist.multiply.com/reviews/item/52
With the framework proposed development aswaja Gus Dur, looks at all his efforts to aswaja not be raw and frozen doctrine, but doctrine is dynamic. Gus Dur as if to say that aswaja want to be a doctrine of life, there is no other option but he should want to interact openly with the development of social reality.
Look at the mindset that is used by Abdurrahman Wahid or Gus Dur above then we can conclude that the cosmopolitan Islamic education should be able to adjust to changing times, in other words the development in all aspects of education should be dynamic, of course, for the view (ijtihad) is not contrary to the belief , community safety, family and descendants (the nation) as a protege to the preserved intellect and the fulfillment of justice, especially in education.

C. Conclusion
Universality of Islam (Islamic Syumuliyatul), is a principle that the religion of Islam is the eternal message that applies throughout the period of human life on this earth, the message remains relevant and
be a blessing to all corners of the earth and even the whole of nature and the minutes should be the guideline (way of live) for all dimensions of human life in this world and hereafter. Neither of the dimensions of time and place as well as all aspects of life in the form of worship, morals, education, and others.
Islam Keuniversalitasan of internal dimensions of Islamic education in Indonesia recently was the general in kotomi between science and religion, so it still limits the exploration of the formation of Islamic education. As a universal religion of Islam should be the goal of education in accordance with the ultimate goal of the happy world and hereafter, in other words have a broad knowledge and high devotion. This is consistent with human nature that have a cognitive, affective and psychomotor. Thus, the Islamic education should be dynamic, but not out of religious signs.

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