INDONESIAN JOURNAL FOR ISLAMIC STUDIES

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INDONESIAN

JOURNAL FOR ISLAMIC STUDIES

•

Volume 4, Number 2, 1997

ISSN 0215·0492

MOENAWAR CHALIL: THE CAREER AND THOUGHT

OF AN INDONESIAN MUSLIM REFORMIST

Toha Hamim

THE ISLAMIZATION OF CENTRAL JAVA:

THE ROLE OF MUSLIM LINEAGES IN KALIOSO Stephen Headley

LEARNING FROM ISLAM: ADVOCACY OF

REPRODUCTIVE RIGHTS IN INDONESIAN PESANTREN

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Indonesian Journal for Islamic Studies Volume 4. Number 2. 1997 Fl>ITOIHAL 13<>All1J /Jumn \'usutum Mwtulm .1/ IJumish \lnba/1 :\ .-\zi:-Dab/ill/ If Smn·a Ejfl!udi

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EN(oi.ISH LANC,LAC,E AJ)VlSOH f..ti)'/Jritl,~u

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COVEl{ OE~IGNER: \ l'rmlw

\ rtnti\ l~L-\.\111\A (l!iSN 021 '5·0-t\)2) 1) ;t JOUrnal publi)ht:tl quarrertv b~ the lnffitu/ Agrml(( /slum

\'t•gen (I All\. Tht ~tate lnstirutt for hlan11r Studies) ~yanf Hidavatullah. ,JJkartJ. t S'IT IJEPPEI'; \<o. Ill) \K DITJEi\ PP(, S1T 1\>~6) ;lnd 'Phn~or~d b~· the Dep;trtmenl ''' Rdigiou~ Alta•r> oltht' lkpubltc uf lndnncsi;t. It spcnalizts m lndonestan Jsbmk stuthc>. and I> llllrn<kd to wmtnunt-c:uc on~111al rt,e:trrhc' and rurrrnt is>ucs nn the subjrct. This jnurnaii\Jrmll' 1\'eltnmc>

t•1mnhuti11ns tmm sdwbrs of rdau:d d1sciphnc.::.

,\II ~ruck) publ1~hc:tl do not nc:rc~~:trily reprc:~ent the l'iew\ u( the t<~urnal. or Ulhc:r msfltutum~ ro "·hoch tll\<illtli:ttt<d. Thc:~·<~re solely the views of tile authors. l'hc·;lruclc~ wnwinnl in th1s tournai b<tl't heen rdern·d lw the Uo:1rd of Editors

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HusniRahim

Al-Madaris al-Islamiyyah al-Tabi'ah

li

Wazarat

al..Shu'un

al-Dlniyyah ka Madaris

Nam~ajiyyah

1946-87

Abstract: During the Dutch colonial government, religious education in

the Malay-indonesia archipelago was administrated by two governmen-tal bodies, namely, Departement van Onderwijst en Eeredinst for reli-gious subjects in schools and Departement van Binnenlandsche Zaken for religious teaching in Islamic institutions. It was only after indepen-dence in 1945 that the two forms of religious learning activity came un -der the supervision of one decisive governmental body, i.e .. the Ministry of Religious Ajfoirs. Differences can be seen in the two methods of super-vision and control. For instance, the essence of the political administra-tion of religious learning activity under the Dutch was more focused on observing, controlling and maintaining religious education as separate from any political movement. This kind of inadequate administration can be obsen;ed in the Dutch educational policy to establish Ordinansi Guru (Teacher Administration} between 1905 and 1925. While for che Indonesian government, the administration is manifosted in che form of supervision, aid provision and institutional improvement of religious learning activities.

Religious learning institutions such as madrasah (Islamic school) and pesantren (boarding school) have played an important role in educating Indonesian people. The institutions also became a leading influence in the struggle for independence. Therefore, since its independence the fndone -sian founding fathers have paid great attention to the survival of such Islamic learning institutions. The Cent?·al Committee of the Indonesian National Executive Body (Badan Pekerja Komite Nasional Indonesia Pusat) BP KN!P},fo~·instance, wged on December 22, 1945, that/earn-ing acti'()ities in mosques and madrasahs continue to be administrated and developed. On December 27, the Committee also suggested that reli-gious education be given adequate treatment and prioriry from the gov-emment without intervention imo intmtal issues. The Committee for the Observation of Education of the Republic of Indonesia headed by Ki Hadjar Dewan tara even proposed in July 1946 that religious subjects be taught in all schools during study how·s. Teachers for these subjects 71Jere to

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be provzded by the government. In addition, the Commznee also

encour-aged the madrasah and pesantren to improve their quality of edttearion

by giving the same importance co religious and modern sczentific subjects.

As a department responsible for the improvement of the quality of

reli-gious learning in Indonesia, the Ministry of Religious Affairs tried to

realize the national expectations stated above. Its attention to the

educa-tional problem was mainly expressed by conducting projects for the im-pro'L•ement of the educational quality of madrasah and pesamrens in ac-cordance u,ith modern challenges. One of the proiects done by the

Minis-try u•as escablishing state madrasahs and transforming some existing

pri-vate madrasahs to state madrasah.

Both projects are in essence intended to develop a model school in the

Ministry of Religious Affairs as an exemplary institution oflearningfor

others. As a model, the madrasahs established by the Ministry appear in

general more modern than the madrasahs organized by prwate

manage-ment. The stare madrasah,for instance, according to the 1946 Regulation by the Minister ofReligiom Affairs, requires their students to study mod-ern scienr:ific subjects, at the lease such subjects as Indonesian language, Mathematics, u,nting and reading at elementary levels, and geography, history, biology and natural sciences for the secondary levels. The Minis-ter at chat time stated that the number of learnmg hours for modern scientific subjects must fulfill at least 1/3 of the tot.al number of learning

houn. Although in 1970 the Ministry of Religious Affam abandoned the

policy of developing state madrasahs due to budget limitations, the num·

her of state madrasahs had grown to significant degree by 1978: there

u•ere 360 St.ate Elementary Madrasahs, 470 junior Secondary Madrasahs

and 176 Senior Secondary Madrasahs.

Howe1.:er, the Ministry's concern was not only with the institutionttl

quality of the madrasah.

It

was also concerned with, especially dunng its

formati"Loe years, applying reltgzous subjects in general schools, a learning

institutions supervised by the Ministry of Education and Culture. The

most serious problem faced by the Ministry of Religious Affairs regarding

this project is the lack of teachi11g staff for religious knowledge. Therefore, in order to fit/fill such demands, the Ministry conducted two kinds of educational programs: short and long term programs. In the shan term, the Ministry of religious Affairs conducced short courses and training.

Another step taken by the govermnen twas co ask the religz.ous reachers to

follou; an accredited exam i natzon for teaching staff Meanwhile, the long cerm program consists of the establishment of schools specifically for reli-grous snences.

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HusniRahim

AI~

Madaris al~Islarniyyah al~Tabi'ah

li Wazarar

al~Shu,un

al-Dlniyyah

ka

Madaris Nam~ajiyyah

1946-87

Abstraksi: Kalau pada masa penjajahan Belanda, pendidikan agama diurus oleh du.a departemen, yazcu Departement van Onderwijst en Ee-redinst un tuk pengajaran agama pada sekolah um um dan Departement van Binnenlandsche Zaken untuk pengajaran agama pada lembaga-lem-baga Islam, maka pada masa Indonesia merdeka, kedt.ta pengajaran Is-lam te~·sebut diurus Departemen Agama. Sifat pengurusannya tentunya mempu.nyai perbedaan. Pengertian pengurusan pada masa penjajahan lebth terfokus pada mengaman, menga'li'asi dan men]aga pendidzkan agama agar tidak membahayakan kepentingan pemerintah kolonial sep-erti tercermin dalam Ordonansi Guru 1905 dan 1925. Sedang pada

In-donesia merdeka, pengurusan dimanifestasikan dalam bentuk mem·

bina, membantu dan rnemajukan (lembaga} pendidikan agama.

Lembaga pendidikan agama seperti madrasah dan pesantren meru-pakan alae pencerdasan rak:yat Indonesia yang berakar dalam masyarakaz dan pernah menjadi basis per;uangan kemerdekaan. Oleh karena zcu,

sejak Indonesia merdeka para elu nasional memberikan perharian yang

sangat besar aras perkembangannya. BP KNIP (Badan Pekerja Komtte Nasionallndonesia Pusat}, misalnya, pada tanggal 22 Desember 1945 an tara lain menganjurkan agar pengajaran di langgar-langgar dan mad-rasah berjalan terus dan dipercepat pertumbuhannya. PadtJ tanggal 27 Desember tahtln yang sama, mereka juga menyarankan agar pendidi-kan agama mendapat tempat yang teratur dan perhatian semestinya de-ngan tidak mengurangi kemerdekaan golode-ngan yang berkehendak mengikuti kepercayaan yang dipeluknya. PaniritJ Penyelidtk Pengaja-ran Republik Indonesia yang diketuai Ki Hajar Dewan tara pada tang-gal 2 fu/i 7946 bahkan mengusulkan agar pelajaran agama dalam se-mua sekolah diberikan pada jam pelajaran sekolah dan gurunya diangkac oleh pemerintah. Selain itu., mereka juga menyarankan agar madrasah

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dan pesan tren diperbaiki kua!itas pengajarannya dengan menyeimbang-kan penemenyeimbang-kanan padapendidimenyeimbang-kan agamadengan pengajaran pengetahuan umwn modem.

Depanemen Agama, sebagai departemen yang bertanggung }a'wab dalam membina dan tneningkatkan mutu pendidikan agama, sejak didi -rikan pada tahun 1946, berusaha mewujudkan harapan-harapan nasion a/ tersebut. Perhatian nya dalam bidangpendid£kan terutama ditMjukan kepa -da pembinaan kualitas madrasah sertapesantren agar sejalan d.engan tun tUt-an dunia modern dtUt-an berusaha merealisasiktUt-an dtUt-an membina pendidik -an agama di sekolah-sekolah wnum. Safah satu bentuk pembina-an De-parremen Agarna diwujudkan dengan rnendirikan madrasah negeri atau menegerikan sebagian lembaga pendidikan Islam yang telah ada.

Pendirian madrasah negeri atau penegerian oleh Departemen Aga -ma pada hakikatnya bertujuan membina -madrasah percontohan atau panutan yang dapatdijadikan model bagi masyarakatyangingin mendi-rikannya. Sebagai percontohan, madrasah yang didirikan Departemen Agama umumnya lebih modern daripada madrasah yang dise/enggara-kan masyarakat, Madrasah negeri, rnisa/nya, menurut Peraturan Men-teri Agama 1946, sudah mengharuskan pengajaran pengetahuan umtmz setidak-xidaknya bahasa Indonesia, bethitung, membaca dan menu/is huruf Latin di madrasah tingkat rendah, ditambah dengan ilmu bumi, sejarah, kesehatan, tumbuh-tumbuhan dan ilnm a/am untuk madrasah fan jutan. Men teri Agama pada waktu ittt sudah menegaskan jumlah jam pengajaran untuk pengetahuan umum sekurang-ku.rangnya 1/3 dari jum -lah jam pengajaran sefuruhnya. Meskipun pada tahun 1970 Departemen Agama menghentikan penegerian madrasah karena keterbatasan ang-garan, pada tahun 1978 Madrasah Jbtidaiyah Negeri (M!N} tefah ber-jumlah 360 buah, Madrasah Tsana'wiyah Negeri (MTsN} 470 buah dan

MtJdrasah Aliyah Negeri 176 buah.

Namun perhati.ttn Departemen Agama tidak hanya menytJngkurpmt -binaan kua!itas lembaga pendidikan !slam. Departemen Agama juga pada masa-masa au•al bentsaha merea/isasikan pendidikan agama di sekolah-seko/ah umu.m. Hal yang banyak memima perhatian ialah sa-ngat langkanya cal on guru agama. Dalam rangka rnementthi, Departe-men Agama melakukan dua program pendidikan: jangka pendek dan jcmgka pan jan g. Dalam jangka pendek, Departemen Agama menyeleng-garakan pendidikan dan kursus singkat. Sedangkan program jangka panjang bertujuan untuk memenuhi kebtttuhan gum agama yang sa-ngat mendesak saat iw. Tetapi progrmn jangka pe11dek jelas tidak meng -hasilkan para calon yang diharapkan.

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