UNIVERSALITY DIMENSIONS, INTERNAL, AND COSMOPOLITAN ISLAMIC EDUCATION

UNIVERSALITY DIMENSIONS, INTERNAL, AND COSMOPOLITAN

ISLAMIC EDUCATION

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:

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:

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:

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.

REFERENCES

Arifin, M, 1991, Kapita Selekta Pendidikan, Bina Aksara, Jakarta.

Rahman, Fazlur., 1985, Islam dan Modernitas tentang Transformasi Intelektual, Terj. Ahsin Mohammad, Bandung: Pustaka.