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:
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.
REFERENCES
Arifin, M, 1991, Kapita Selekta Pendidikan, Bina
Aksara, Jakarta.
Azra, Azyumardi.,1999, Pendidikan Islam Tradisi dan Modernisasi
Menuju Melenium Baru, Logo Macana Ilmu, Jakarta.
Al-Qardhawi, Yusuf, 2003, Al-Khasaais Al-Ammah Lil Islam,
Kairo, Maktabah Wahbah.
Fadjar, A. Malik., 1999, Reformasi Pendidikan Islam, Jakarta:
Fajar Dunia.
Al-Banna,
Hasan, 1992, Majmua'turrasail, Mesir,
Daar At-tauzi Wan-nasyrul Islami
M. Khoirul Anam, di akses pada 12 agustus 2003, dari
http://www. pendidikan.net/mk-anam.html
Mastuhu, 1999,
Pemberdayakan Sistem
Pendidikan Islam, Logos, Jakarta.
Muhaimin, Yahya
[Menteri Pendidikan Nasional], 2000, “Reformasi Pendidikan Nasional Munuju
Indonesia”, Majalah Dwiwutan BPK Penabur Jakarta, Midyawarta, No.
Rahman, Fazlur., 1985, Islam
dan Modernitas tentang Transformasi Intelektual, Terj. Ahsin Mohammad,
Bandung: Pustaka.