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THE PHENOMENON OF ISLAMIC EDUCATION IN MUSLIMS COUNTRIE

Jalan Wijaya Kusuma Raya Kota Makassar

5

Institut Turatea Indonesia Kabupaten Jeneponto

5

Kabupaten Jeneponto

ABSTRACT

The aims of this research is to find out the phenomenon of Islamic education in Muslim

countries. In general, Islamic education is education that is oriented towards the teachings

of the Qur'an and the hadith of the Prophet saw. Islamic education is not only taught in the

formal legal system which is carried out regularly but becomes a teaching that must be

implemented in social life. In Muslim countries, Islamic Education is used as a formal

education that must be completed based on government regulations. It is undeniable that

Islamic education in Muslim countries has adopted a system of modernity so that Islamic

education is oriented towards fulfilling physical needs. However, with this modernity,

Islamic education is an Islamic discipline that has its own charm to study. Islamic

education is a hot subject that is always discussed among educators because it is an object

that must be fulfilled in life. The first verse revealed by Allah swt certainly implies the

obligation to fulfill the elements of education which cannot be separated from the needs of

human life. The word أرقا is a description of the phenomenon of education in classical

times and today which is implemented in various aspects so that human life can be better.

Islamic education seeks to maintain all aspects of human life, including spiritual,

intellectual, imaginative and scientific, both individually and in groups towards goodness

and the attainment of perfection in life. The perfection in question is how to be able to

place himself in a relationship with God, a relationship with the universe and relationships

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so that they do not go wrong with the intention that the goals to be achieved in Islamic

ignore social aspects. Students are expected to be able to become human beings who are

longer merely pedagogically oriented but requires integrity in advancing an educational

system that is oriented towards technological progress.Talking about modern Arab

members of the Arab League. But there are also those who argue that the Middle East is

non-African Arab countries plus Iran and Israel. So that includes the Middle East in this

case are the Arab countries located in North Africa, Egypt, Libya, Morocco, and Algeria.

(Ahmad Caezi, 2006:23).

By the end of the 19th century, Islam had made a change (tajdid) in the shape of the

condition of the Arab people. The term modern or contemporary opposes modern Arab

renewal since the time of struggle, starting with Napoleon Bonaparte's invasion of Egypt in

nationalism. This started since the collapse of the Ottoman caliphate in Istanbul, until now.

(Montgomry W Watt. 1972:130).

The Arab States region had left the administrative power of the Ottoman caliphate. In

general, countries separated themselves due to the influence of the political independence

of imperialist countries. The initial separation was a means for the emergence of Arab

not given the opportunity to exercise ijtihad in the matter of forming a state or they are

closed with reproaches to review it using the rules of ushul fiqh and the law of tasvri' al-

Islamiy. So that there were many reforms in Islamic thought, especially in Arabic. (Husain

Muhammad Haikal., 1996:113).

The historical boundaries of modern Arabic thought, from 1798 to contemporary

Arabia, are not known for certain. It's just that most Arab thinkers themselves consider

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contemporary time (mu'ashirah) to have started since the defeat of the Arabs by Israel in

somewhat during French colonialism and the religious awareness that occurred in Algeria

This tendency is colored by the fact that many girls have started wearing the hijab as

a sharia dress taught in their religion. This is a countercurrent from the late Colonial

example of a country whose ideas have been formatted by the colonialists, this momentum

also occurs in other Arab countries such as Egypt, Morocco, Saudi Arabia. (Mahmud

Abbas Al-Aqqad., 1998:64).

The reform of Arab thought was marked by the emergence of Islamic thinkers

Jamaluddin Al-Afgani and Muhammad Abduh with their concept al-sivasah al-ummah

which was elaborated with two terms al-shura. They reasoned that if Arab countries were

to achieve progress, they needed to carry out a revolution so that there would be no

hands of the invaders, and finally the secular nationalist government by Kemal Ataturk was

established. (Riza Shibud, Drs. et al, 1996:97) As for what pushed Arab thought to hold al-

ishlah due to the many influences of Greek philosophy, diversity has been offered by

Muslims in Arabia, the intervention of colonial thought greatly influenced the souls of

Muslims. (Ali Izzat, Bigiovitc, 1994:179).

The education system in Islamic countries is still far from being ambivalent. The

nature of the ambivalence in question is that the model of implementing religious

education experiences inequality, where on the one hand the religious education

implemented in public schools is only complementary, while the implementation of

education carried out in the Islamic Education system does not develop mastery of

scientific disciplines and skills. There is an assumption that has developed so far that the

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mastery of scientific disciplines and skills is only the work of the general education system

This study uses a qualitative type by explaining the Islamic schema that occurs in

government. While the scope of the type of research used is by describing the pattern of

depiction of empirical facts according to the appropriate arguments, then an analysis is

The data collected through library research is taken from books related to the

material presented so that it doesn't get out of the discussion. While the data analysis used

through a qualitative approach aims to analyze the problems under study in order to

connect other facts so that the arguments presented can be right on target while the

quantitative data are presented to strengthen the qualitative data analysis.

RESULTS AND DISCUSSION

spirit of faith, through thoughts and ideas about change. This revival also brings tests for

Muslims so that it encourages them to look for the causes of the fall and humiliation that

befell them. So moving from this awareness, they find a new awareness. This movement

revived the spirit of Faith towards a revolution called al-Tsaurah. When the Ottoman

government was in the hands of the invaders, Muslims were faced with a system that was

beginning of the discourse of modern Arabism. The collapse of the caliphate system by the

colonialists was inseparable from the important role of Zionism and Israel. thus leading to

a form of rationalism. As a result, the Arabs changed their perspective on the socio-culture

they faced. Israel's crushing blow made the Arabs ask about their shortcomings. Even

though they have the ability to be relied upon both in terms of human resources and

defense equipment. (Andy Green, eds, 2006).

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The awakening that was discussed by the Arab nation after the humiliation caused by

order to realize its greatness, it is necessary to form social activities that can educate the

that the message of Islam can be spread according to its purpose. In the political field,

Islamic politics was developed so that Muslims had the spirit of jihad. (A. Marianne

To realize the revival, Muslims must have brilliant thoughts so that the ideas

produced can be responded to by the colonialists. The Islamic lifestyle must be echoed in

order to avoid European and Western lifestyle tendencies. So the step that must be taken is

to introduce the Arab people's perspective on their own culture through the teachings they

have. In the last two decades, this problem has become a hot issue and received a positive

response. In its development, the issue of modernity has become an important agenda in

shaping the civilization of contemporary Arab thought so that it can give birth to a

for Statistics, 2012).

1. Transformational typology. That is a typology that can represent Arab thinkers

who radically propose the process of transforming Muslim Arab society from traditional

patriarchal culture to a rational and scientific society. This typology is commonly called

social transformation in which they reject religious perspectives and mystical tendencies

2. Reformist typology. That is a typology that requires reform with various new

interpretations that are more lively and more in line with the demands of the times.

Specifically, this group is divided into two tendencies, namely the tendency of

reconstructive thinkers, by looking at tradition from a rebuilding perspective ('adah bunivat

minjadid), meaning that the traditions of a society (religion) are still alive and can continue

to be accepted, so it must be rebuilt anew. . This is done like;, Jamaluddin al-Afghani, and

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Muhammad Abduh. In the present era, it can be found in reformist thinkers such as Hassan

deconstructive methods. That is a method based on a new phenomenon for contemporary

structuralist movement and several other postmodernism figures, such as Levis Straus,

Derrida, Foucoult. The thinkers at the forefront of this group are Mohammed Arkoun and

goals and ideals that differ only in their methods.

3. The totalistic ideal typology, namely a typology which views that idealists towards

group is very committed to the religious aspects of Islamic culture. The project of this type

is to revive Islam as a religion, culture and civilization. They reject foreign intervention

that comes from the West because according to them Islam itself is very perfect which can

regulate the order of social, political, economic life etc. This group wants to return to

path of truth. Method of approach to turats. Traditionalists can be equated, but the

difference between them is that this group does not deny modernity, because what has been

produced by modernity through science and technology is nothing more than what was

achieved by Muslims in the era of the greatness of Islam in ancient times. These thinkers

are represented by Hasan al-Banna, Sayyid Qutb, Said Hawwa.

system. The government that used to be godly, has now been replaced by a godless

government. "commentary Hassan al-Banna released by Abdu Rahman in an article." And

there are many more Islamic ideologies that have been replaced by Western ideologies,

such as liberalism, capitalism, socialism and Western-style democracy. All of these are

crises that hit the Arab countries today.

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However, the phenomenon of realizing peaceful Arab Countries will not be realized

independence of a nation due to liberalism and capitalism pioneered by democracy in the

can be abstracted between absolutism and relative reality. The ideas raised can be

abstracted in sharia teachings and doctrines so that their universal values are illustrated. In

Meanwhile, religiosity is a psychic belief in absolute doctrines, and historical endeavors

are attempts to bring reality closer to doctrines, contextualize faith in the most ideal form

of reality, and then strive continuously for truth to develop religion towards the point of

ideal perfection.

The State of Medina is a regional reality with an international perspective so that it

can be an example for other countries, especially Middle Eastern countries. This country

has transcended the realities of its time, because its inhabitants believe that they are part of

has also transcended its regional reality, because its inhabitants have been actively

involved in international conflicts with the Persians and Romans, especially in economic,

political and religious conflicts. The State of Medina with its conditions turned out to be

able to strengthen the Arab world and all of humanity as a bias and a means of integration.

The causal factor is because the Arabs have a divine mission.

It's just that the educational model applied is found to be similar to the education

system in Indonesia which regulates the education level system starting from the level of

early childhood education, middle class education, and education at tertiary institutions.

The pattern of education in Islamic countries makes it very easy for people to access

education because schools are provided free of charge, starting from public schools and

private schools. The educational model places more emphasis on the religious field

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considering that the majority of the population is Muslim. In the learning process in class,

in other Islamic countries. Türkiye tends to be somewhat modern and liberal in

Turkey is carried out in three aspects, namely the first pattern of renewal of Islamic

education which is oriented towards modern education. This orientation refers to the

sector. Of course this understanding was adopted by Turkey in the education system

because the success of the West cannot be separated from the progress of Islam in the

classical era which is now controlled by the West. Both are oriented towards the

purification of Islam. This orientation wants to restore the purity of Islam as a teaching

revealed by Allah SWT without any elements of religious dualism. This understanding

considers that the weakness of Islam is due to negligence in accommodating various

understandings that have emerged without filtering so that the main foundation of the faith

Nationalism. This orientation assumes that the glory of nationalism can be achieved if it is

carried out independently without the interference of other nations. This understanding

assumes that local culture and foreign culture must be united so that the strength of

Muslims can be maintained based on the conditions that occur.

Islamic education implemented in Egypt can be said to be very advanced because the

Hadith of the Prophet.

CONCLUSION

Before the discourse of Arab thought was divided, it eventually formed nationalism.

At first they were united, but when they were colonized, they were divided, and almost all

of their colonial thoughts had been adopted. Their forms of resistance in terms of western

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thought, both liberal, capitalist and western-style democracy, have all been filtered out by

sides of knowledge, namely classical knowledge attained by Muslims and modern

SUGGESTION

article so that this paper can be used as a recommendation in the study of Islamic education

in Muslim countries. Suggestions and criticism will be improved in the future for the

perfection of this paper.

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