STUDIA ISLAMIKA Indonesian Journal for Islamic Studies Volume 2, Number 3, 1995

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Indonesian Journal for Islamic Studies Volume 2, Number 3, 1995 EDITORIAL BOARD, Hanm Nasution Mastuhu M. Quraisb Sbibab A. Aziz Dab/an M. Satria Effendi Nabilab Lubis M. Yunan Yusuf Komarnddin Hidayat M. Din Syamsuddin Muslim Nasution WabibMu'tbi EDITOR-IN-CHIEF, Azyumardi Azra EDITORS, Saiful Muzani Hendro Prasetyo ]oban H. Meuleman Nuru!Fajri Badri Yatim

ASSISTANTS TO THE EDITOR, Arief Sub ban HeniNuroni

ENGUSH lANGUAGE ADVISOR, judith M. Dent

ARAEIC lANGUAGE ADVISOR, Fuad M. Facbruddin COVER DESIGNER

S. Prinka

STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the Institut Agamalslam

Negeri (lAIN, The State Institute for Islaruic Studies) SyarifHidayatullah, jakarta. (SIT DEPPEN No. 129;SK,ll!IJEN/PPG/STT/1976) and sponsored by the Deparnnent of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communi-cate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.

All articles published do nm necessarily represent the views of the journal, or other institutions to

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1 Greg Barton

Nee-Modernism: A Vital Synthesis of Traditionalist and

Modernist Islamic Thought in Indonesia

77 Iik Arifin Mansurnoor

Historiography and Religious Reform

in

Brunei during

the Period 1912-1959

115 Martin van Bruinessen

Muslims of the Dutch East Indies and the Caliphate

Ques-tion

141 Saifullah AS.

Dawr Jam'iyyah al-Talabah al-Islimiyyin

fi

Harakah

al-J ayl

66 al-Indunisi

173 Didin Syafruddin

Mahmud Yl1nus waittijahatuhufiTajdid Ta'limal-Lughah

al-'Arabiyyah bi Indunisiya

199 Azyumardi Azra

Melacak Pengaruh dan Pergeseran Orientasi Tamatan

Kairo

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Didin Syafruddin

Mahmud Yunus wa Ittijahatuhu

fl

Tajd!d Ta'llm al-Lughah al-'Arabiyyah

bi Indun!siya

Abstract:

Mahmud Yunus is one of the Indonesian students who was in

Cairo in the thirties and is seen to have made a great contribution to the

development of national Islamic education since the time of Indonesian

independence. Having finished his studies at al-Azhar University in

1927, Yunus studied at Dar al· 'Ulum to widen his intellectual horizon

until he obtained his certificate in 1930. As a graduate of one of the most

important centers of Islamic learning, he had a lofty status in the Muslim

community. Yunus served as a teacher in an Islamic teacher training

school

(Normal Islam),

in Padang, West Sumatra and later he was

ap-pointed as a government official, seeking to establish and improve Islamic

schools in Indonesia. He was also a rector and professor of Islamic

educa-tion at the State Institute of Islamic Studies in Padang.

Despite the fact that he devoted himself to administrative duties and

teaching activities in the Department of Religious Affairs, Yunus was

still one of the most prolific writers among the Muslim thinkers of his

generation. He wrote various aspects of Islam such as the History of the

Development of Islamic Education in Indonesia

(Sejarah Pendidikan

Is-lam di Indonesia),

the Exegesis of the Sublime Qur'an

(I'afsir Qur'an

Karim},

Dictionary of Arab-Indonesia

(Kamus Arab-Indonesia},

Special

Methods of Religious Education

{Metodik Khusus Pendidikan Agama},

Special Methods of Teaching Arabic

(Metodik Khusus Bahasa Arab},

and A Study of the Arabic Language (Durus

al-Lughah al-' Arabiyyah).

This graduate of al-Azhar University and Dar al-'Ulum wrote more than

70 books in total.

One of Yunus' considerable influences relates to methods of teaching

Arabic. Islam has an important place in Indonesia, and Arabic has often

been seen as the divine language of Islam. Therefore, this language is one

of the obligatory subjects in traditional Islamic schools. From their early

years, Indonesian Muslims are introduced to Arabic instruction.

(5)

ever, according to Yunus, the objective of the instruction had to be

modi-fied. The Arabic instruction in the schools of his time merely tended to

develop students' ability to understand Islamic texts and

to

translate

them into Indonesian. These objectives could no longer be maintained as

these skills are only two out of four language skills. The other two, the

ability to listen and to communicate in Arabic, were neglected. To

Mahmud Yunus, these two skills are extremely important as there has

been increasing communication

betw~en

Indonesia and Middle Eastern

countries.

Professor Yunus proposed modifying the grammar and translation

oriented-methods to the direct method

(farlqah al-Mublshirah)

which

places the other two neglected language skills in their proper places. With

this method, students are obliged to communicate with each other in

Ara-bic except in cases of necessary.

It

is also considered important to pay attention to

mutlla 'ah

(reading

section} because this starts the learning of Arabic sentence structure

by

which the teacher can draw out the implied Arabic grammar. Yunus

succeeded in reforming the existing traditional Arabic instruction in

Is-lamic schools in his time. For example, one of his students, namely Kyai

Sahal, one of the founders ofPondokModern Gontor, a modern institute

of Islamic education in East Java, has adopted his ideas applying

tarlqat

al-mubashirah

in teaching Arabic. The result is that the speaking ability

of the students is outstanding.

Furthermore, he insisted on the necessity of contextualizing the

mate-rial of Arabic instruction in relation

to

Indonesian daily life. The texts

used in Arabic teaching of the time were Middle-East oriented materials,

particularly in terms of the examples, illustrations and stories that the

writers used in the texts. Consequently, the readers were alienated and

Arabic instruction itself was boring.

Another issue that Yunus raised concerns the system on which Arabic

instruction is based. What has existed for years and is still intact in

traditional Islamic institutions

(Pesantren)

is looking at and teaching

Arabic as separate subjects, such as

al-nahw

(grammar),

al-sarf

(morphol-ogy},

al-mutala'ah

(readinf),

al-insM'

(writinf)and

al-muMdathah

(con-versation) without interconnecting them. Such a system leads a student to

spend years on mastering each of them. He proposed what in modern terms

is called "all in one system"

(nazlriyylt al-wahdah),

seeing grammar,

reading, conversation and so on as undivided subjects. In terms of the

views of his time, Yunus' ideas are modern and are, to date, still

out-standing.

(6)

MahmUd YUnus wa !ttijtfhJtuhu 175

Didin Syafruddin

Mahmud Yunus wa 'Ittijahatuhu

fi

Tajdid Ta'lim al-Lughah al-'Arabiyyah

hi Indunisiya

Abstraksi:

Mahmud Yunus adalah salah seorang mahasiswa Indonesia

di Kairo tahun 30-an yang banyak memberikan sumbangan atas

perkembangan pendidikan Islam di Indonesia. Setelah tamat dari

Universitas al-Azhar 1927, dalam rangka meningkatkan pengetahuannya

dalam bidang umum, ia melanjutkan studi di Dar al- 'Ulum sampai

memperoleh ijazah pada tahun 1930. Sebagai alumni Timur Tengah, ia

memperoleh kedudukan yang tinggi dalam komunitas Muslim. Selain

menjadi guru di sekolah Normaal Islam, ia pada zaman kemerdekaan

menjadi pejabat tinggi yang bertanggung jawab memperbaiki dan

membangun sekolah-sekolah Islam. Di paruh akhir karirnya, ia pernah

menjadi dekan Fakultas Tarbiyah pertama JAIN Syarif Hidayatullah

Jakarta, Rektor serta Guru Besarpendidikan Islam di JAIN Imam Bonjol,

Padang.

Yangmenarik, walaupun sibuk dalam pelbagai jabatan di lingkungan

Departemen Agama, Mahmud Yunus merupakan salah seorang penulis

produktif dari generasinya. !a menu/is pelbagai topik tentang Islam:

Sejarah Pendidikan Islam di Indonesia, Metodik Khusus Pendidikan

Agama, Tafsir Qur' an Karim, Metodik Khusus Bahasa Arab, Kamus

Arab-Indonesia, Durus al-Lughah al-' Arabiyyah.

Tidak kurang dari

70 buku ditulis oleh alumni Universitas al-Azhar dan Dar al- 'Ulum ini.

Sumbangan Mahmud Yunus yang paling signifikan ialah berkaitan

dengan pembaharuan pengajaran baharaArab. Islam adalah agama yang

sangat penting di Indonesia, dan bahasa Arab dinilai sebagai bahasa

sucinya. Bahasa Arab merupakan salah satu mata pelajaran wajib pada

sekolah-sekolah Islam tradisionaL Maka wajar kalau bahasa ini sudah

diperkenalkan sejak anak usia sekolah.

Dalam kaitan dengan pengajaran bahasaArab inilah Mahmud Yunus

mengemukakan kritik dan ide-idenya.

Di

antaranya ia menyatakan

bahwa tujuan pengajaran bahasaArab harus dimodifikasi, karena sistem

(7)

yang ada hanya ditujukan untuk memahami teks bahasa Arab dan

menterjemahkannya. Kedua tujuan tersebut tidak memadai lagi.

Menurutnya, murid juga harus mempunyai kemampuan untuk

mendengarkan dan mengkomunikasikan pikiran mereka dalam bahasa

Arab; apalagi hubungan masyarakat Indonesia dengan negara-negara

Timur Tengah terus mengalami peningkatan.

Prof Mahmud Yunus san gat kritis terhadap metode yang digunakan

dalam pengajaran bahasa Arab. Selama ini, katanya, metode pengajaran

bahasaArab masih tradisional karena berorientasi pada tata bahasa dan

terjemah. Menurutnya metode tata bahasa dan terjemah tersebut harus

diganti dengan metode langsung

(tar!qah al-mubasharah)

di mana para

siswa diwajibkan berkomunikasi dalam bahasa Arab kecuali dalam

keadaan terpaksa.

Sehubungan dengan itu, Mahmud Yunus berpendapat bahwa

mutala'ah merupakan mata pelajaran terpenting karena melalui pelajaran

ini siswa dapat mengembangkan percakapan, melatih kemampuan

pendengaran dan kemampuan memahami. Bahkan dari polapola kalimat

dan pemakaiannya dapat dikembangkan pula menjadi pelajaran tata

bahasa. Sehubungan dengan ini, iasendiri menulis

Dun1s Lughah

al-' Arabiyyah

serta berhasil memperkenalkan dan mengembangkannya.

Kiayi Sahal, muridnya di sekolah Normal Islam, yang kemudian

menjadi salah seorang pendiri Pondok Modern Gontor, Ponorogo,

menerapkan gagasan tersebut, serta cara pengajaran bahasa Arab yang

diperkenalkan Yunus. Para alumni pondok ini terkenal mempunyai

kelebihan dalam berkomunikasi dengan menggunakan bahasa Arab.

Gagasan lain yang dikemukakan alumni Dar al- 'Ulum adalah

perlunya menyesuaikan materi pelajaran bahasa Arab dengan alam

In-donesia supaya dapat menarik perhatian siswa. Buku-buku yang selama

ini digunakan lebih banyak diterbitkan di Timur Tengah sehingga

ilustrasi maupun cerita-ceriteranya san gat diwarnai oleh budaya

negeri-negeri tersebut. Siswa akhirnya menjadi terasing dan cepat bosan.

Menurut Yunus, pengajaran bahasa Arab yang berlaku selama ini

juga bertolak dari anggapan bahwa mata pelajaran bahasa Arab yang

ada merupakan satuan yang terpisah satu sama lain. Maka dalam

pelaksanaannya, pelajaran

al-sarf, al-nahw, al-muhadathah, al-mutala'ah

dan

al-insha'

disampaikan secara terpisah. fa mengusulkan agar cara

pandang seperti itu diubah dengan pandangan yang melihat kesemua

materi tersebut sebagai kesatuan yang tak terpisahkan. Jika dilihat dari

masanya (tahun 1930an) ide-ide Mahmud Yunus ten tang pembaharuan

pengajaran bahasaArab tentu sangat modern.

(8)

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