View of ISLAMIC EDUCATION FOR ADOLESCENTS IN THE ERA OF DISRUPTION IN OVERCOMING THE MORAL CRISIS

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323 Published by LPPM Universitas Islam 45 ----Vol. 20, No. 02, Year 2023, pp. 323 - 339 ----

https://jurnal.unismabekasi.ac.id/index.php/paradigma

e-ISSN : 2775-9105, p-ISSN : 0853-9081 DOI : https://doi.org/10.33558/paradigma.v20i2.7135

ISLAMIC EDUCATION FOR ADOLESCENTS IN THE ERA OF DISRUPTION IN OVERCOMING THE MORAL CRISIS

Adri Lundeto¹

1Institut Agama Islam Negeri (IAIN) Manado, Indonesia

* Corresponding author : [email protected] Article history

Received : (20-06-2023) Revised : (25-06-2023) Accepted : (12-07-2023)

ABSTRACT

Technological developments have led to the abandonment of conventional methods towards new methods that are considered easier. This then causes disruption, where there is a change in moral development, especially in adolescents in an increasingly negative direction. This research will be carried out to look at how Islamic Education can overcome the moral crisis that occurs among adolescents in the era of disruption. This research will be carried out using a descriptive qualitative approach. The data used in this study came from the results of previous research or studies. The results of this study then found that the approach to teaching must also change according to current developments. In this case, there are at least three aspects that can develop, namely learning media, learning materials, and teaching staff. Media and learning materials can use technology such as media-based and online learning, while educators need to improve their quality regarding their understanding of technology.

Keywords: Islamic Education, Youth, Disruption Era, Moral Crisis.

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INTRODUCTION

Islamic education is a means to develop ideas, and improve and direct human behavior to have good morals. Expanding the benefits between fellow human beings, and wasilah so that humans can use their potential in achieving the goals of life in this world and the hereafter with Iqra' bismirabbik, namely reading the signs in the universe by mentioning the name of Allah (B. P. Abd Rahman et al., 2022; Amin, 2018).

In Islam, aqidah functions as a binder of human faith in God which must be believed to create normative character regulated by Islamic law. If we return to the purpose of human creation as "abdun" and "khalifah" on this earth. Of course, the foundations of faith, sharia, worship, and morals are useful as a driving force for humans in the future so that humans become optimistic and full of awareness of their existence in the universe (Mansir & Karim, 2020)

Regarding Islamic Education as a place to produce a superior personality, it is necessary to pay attention to several important aspects. Synchronization and readiness of educational components including students, educators, curriculum, facilities, and educational environment in facing the era of disruption must be right on target (Awwaliyah & Baharun, 2019). As a form of elaboration of achieving the goals of Islamic education, namely towards the formation of perfect human beings, practicing mahdhoh and ghairumahdhoh worship as well as ethical and moral culture from an early age continuously becomes an obligation (B. Abd Rahman et al., 2022; Ali, 2017).

The development of this religious dimension proceeds from the accumulation of life experiences from an early age, both from the family, as well as what happened in schools and the community environment. The religious knowledge studied will form patterns of behavior, attitudes, and procedures for overcoming all life's problems (Muzakki, 2022).

The development of children in their teens is vulnerable to being influenced by new things, including changes in this era. Therefore, not only parents, but the community also has a shared responsibility hand in hand in overseeing the development of children to realize the ideals of becoming a person who benefits himself, his family, the surrounding environment, nation, religion, and country. The

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Islamic Education For Adolescents In The Era Of Disruption In Overcoming The Moral Crisis

325 religion of Islam is not entirely dogmatic, because it always allows its followers to think about problems, to find the best answer to gain the pleasure of Allah SWT (Ahyat, 2017). The moral decadence that has hit the youth generation has occurred from year to year. In addition to economic and educational factors, the moral crisis is synonymous with how far the individual is from religion. If this kind of thing is considered normal and allowed by parents and other parties without any preventive action, it may be difficult to regulate and direct the behavior of their children (Anggraini et al., 2022). As a peak, it will lose the identity of the nation and state, especially Indonesia (Aguliera & Nightengale-lee, 2020). Industrial Revolution 4.0 requires readiness from various parties. Disruption has changed the economic system.

For example, modern markets such as malls are closed until large companies go out of business. The growth of various social media platforms and applications is also a sign that the disruption of 'change' has begun. This era shift has resulted in the loss of the existence of several professions in various sectors. It seems to be good news as well as a threat to the order of life in the future (Aldiabat et al., 2019; Fathoni, 2020; Sukmasetya et al., 2020). The era of disruption forces all fields to be able to innovate, even completely replace. This includes the world of Islamic education, where the majority of students are the millennial generation and have been familiar with the digital world since birth. Big data and activities are integrated virtually, shifting the old and established traditional paradigm. Digital technology infiltrating all walks of life has had a major impact on the educational paradigm, if in the past education has tended to improve morals, now it tends to focus on the speed of absorption of knowledge and intelligence of students so they can be able to compete globally in international contests (Dewi & Darma, 2019; Fadhilah et al., 2021).

In this millennium, the accelerated advancement of technology has direct or indirect effects on the growth and development of the younger generation. Supported by technology, advancements in the field of education make science more accessible to everyone. In the field of health, technological advancements have breathed new life into treatments that were previously deemed impossible to treat. However, the era of disruption also had a number of negative effects, including the moral decline of youth.

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Teenagers are committing a growing number of offenses, which is a reflection of their moral decline. Increase your use of smartphones and social media. The amount of information and content that is disseminated on social media and the internet is excessive and biased; if it is not correctly filtered, it becomes dangerous content such as pornographic, violent, and criminal content (Nguyen Thi et al., 2022)

According to information from the Indonesian Child Assistance Commission (KPAI), since 2017 there have been 22 reports of problems, in addition to 46 involving substance addiction and drug abuse. Under the age of 18, 87 children are implicated in legal issues, and 1,6 million children become drug dealers. According to data acquired from the Indonesian Ministry of Health, the majority of children begin 'dating' between the ages of 15 and 17, with 33 percent beginning at less than 15 years of age. Similarly, the LGBT phenomenon has become a trend among adolescents. Free sex is also an inflammatory and even natural phenomenon. According to information gathered by Indonesian Police Watch (IPW) in January 2018, 54 infants were abandoned in Indonesia. This number is twice the number from the same period in 2017 (Christiansen et al., 2022). There were as many as 179 cases of babies being abandoned or thrown on the road or in rivers in 2017. Of these, 79 babies perished, 10 were still in utero, and the remaining 89 were rescued. This fact is very concerning.

Even a moral crisis is caused by advances in technology and education. If neglected, juvenile delinquency may increase, and adolescents will continue to engage in immoral behavior because they do not believe their actions are wrong. They will no longer contemplate what they are doing, and they will no longer see the religious basis for their problems. As a subsystem of the national development system, Islamic education must fully realize the national education objectives, and as an integral part of national development, it must also play an active role in overcoming the moral crisis in society (Roux et al., 2022). Through this brief explanation, this research then tries to see how Islamic education can prevent moral crises that occur among adolescents.

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327 RESEARCH METHOD

The research approach used in this study is qualitative to understand the research subject in depth and is interpretive, meaning that it seeks and finds meaning (Bungin, 2009; Hasanah, 2017; Sugiyono, 2018). Qualitative research uses and relies on detailed and in-depth verbal data in various forms. Research design is a general pattern of research that will be used by researchers in solving research problems (Hamzah, 2021).

Usually, the research design follows the research method used. The method used in this research is a literature study. The research data was obtained through various results of previous studies and studies regarding Islamic education.

RESULT AND DISCUSSION

Development of Adolescents in the Era of Disruption

Adolescence refers to the period between the ages of 12 and 21 that is a transitional stage between childhood and maturity. Teens must pass through several phases of development in a natural progression. Significant physical alterations have psychological effects on children, which can frequently result in feelings of dissatisfaction with their condition. According to Papalia, adolescence is characterized by a transition from childhood to adulthood, which typically begins at age 12 or 13 and lasts until late adolescence or early adulthood. Papalia said that adolescence is between childhood and adulthood.

Anna Freud said that the developments that occur in adolescence are changes related to psychosexuality, as well as various changes in the relationship between parents and their children. At this time there is often a clash of the ideals of parents and children, which greatly determines the future orientation of the child. If parents or educators do not understand well the changes experienced by adolescents, there may be fears that new problems will emerge, such as juvenile delinquency. All forms of juvenile delinquency are part of deviant behavior which will often injure oneself.

Adolescent development that is not properly supervised can also have a negative impact, especially in times of 'disruption' that offer easy access to information. While today's youth regularly attend school every day, they now have Internet access, direct

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connections, and a different world in cyberspace. Changes have also occurred in the world of education from changes on a regional scale, starting from the content of open teaching materials, as well to effective learning innovations. This period of disruption is a phenomenon when people move to virtual world activities that were originally carried out in the real world. This phenomenon develops as a result of changes in the structure of the business world. In Indonesia, the emergence of devices and online transportation is one of the most significant influences. This era has been marked by numerous advancements in a variety of fields, so cyber technology plays a pivotal role in human existence.

Culture and local wisdom are unable to change themselves to become the cause of this change, the cultural symbols of the millennium era are no longer the determining factor in the code of ethics of society, but culture is an instrument of power and political interests. Kartono said that this different environment offers a great possibility for a teenager to have multiple personalities caused by teenage upheaval which, if left unchecked, can lead to juvenile delinquency.

Islamic Religious Education for Adolescents in an Era of Disruption

The low caliber of education is one of the fundamental problems with Indonesian education. This is reflected in the substantial disparity in educational quality between regions. As indicators of national education development, there are two standard criteria: "above standard" and "below standard" nationally. Several indicators, such as the attrition rate, the level of qualification of the teaching staff, and the adequacy of the school's facilities and infrastructure, can be used to evaluate the quality of education in an educational institution. This quality gap is multi- dimensional. Based on the phenomenon that is currently developing, there are at least three main factors, namely: First, there is a reduction in meaning in education, it has even decreased to being limited to rote memorization and being skilled in answering exam questions (UN). Second, education has fallen into a commercial system, namely the shift of education into a trading commodity and managed like an industry that tends to profit.

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329 Islamic education as a foundation for building national character has had a very meritorious role in Indonesia, even before Indonesia's independence. The implementation of Islamic religious education has long been held in a non-formal way, such as recitation forums, taklim assemblies, and Islamic boarding schools until now.

Islamic education is also being overwritten by various problems. Islamic education cannot be separated from national education because Islamic education is part of national education, if national education is considered to have failed in educating, it is caused by various problems and cases that continue to drag on. Islamic education is the same way. Various kinds of failures can be caused because, at this time, Islamic education is experiencing problems both from within and from outside Islamic educational institutions.

Problems from within can be observed from the declining performance of Islamic education institutions stemming from poor management of the education system, for example, madrasahs, Islamic boarding schools, and Islamic religious colleges. The progress of PTAIN/S is quite encouraging, or even if not, the quantity currently exceeds the need, while other sciences that are oriented towards science and technology are still very rare. So it's only natural that there are thoughts that state,

"Islamic students lack knowledge, mastery of science and technology." It is not wrong to conclude that the ethos of Islamic education as currently available is not sufficient in building education.

Arif (2021) said Islamic education is currently in an alarming and deplorable state. Islamic education is far behind Western education. Islamic education cannot return to the golden age which can become the center of Islamic civilization, whether in the fields of culture, arts, or education. What is currently happening is exactly the opposite, Islamic education is currently following and oriented to the West. It becomes a sad and embarrassing thing even though the concept of Al-Qur'an education is very broad. The existence of pesantren, which plays an important role in community development, is less than optimal. At present, the enthusiasm of the people to enroll their sons and daughters in Islamic boarding schools has decreased drastically, whereas, in the past, Islamic boarding schools were in great demand because they were

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felt to be able to shape national culture and good morals. Except for modern pesantren which can adapt to global developments. Public pessimism about madrasah and school education can be explained by the universal concern about the ability of graduates to access jobs for the skilled.

Islamic education continues to uphold the old traditions, so the acquired knowledge is classical science. The sources cited only refer to the yellow books and are regarded as the standard and prima donna as a source of inspiration for resolving all contemporary issues, which are sometimes not resolved in books and must be matched or compelled. Muslims continue to be obsessed with the romanticism of the past. The splendor of past Muslims continues to influence the mentality of Muslims today. They are always proud of their prior achievements, but they are unaware that it is pride that has been left behind. As a result, the majority of them are too sluggish to renew and rapidly fall behind in social, political, and technological advancements in science and technology.

The Islamic education learning model still emphasizes verbal intellectual approaches and eliminates educational interactions and humanistic communication between teachers and students. This results in the education system always being sterile, underdeveloped, and killing children's ability to think critically, in other words, it has not been able to liberate and educate children. The implication of such a learning model is the constrained creativity of students. Education has lost its essence.

Education should aim to liberate humanity from the chains of ignorance through humanistic methods that appreciate students' potential and shape it into the basic capital for developing students' abilities and personalities. Multiple internal problems must be resolved, such as the fact that Muslims are still trapped in educational dichotomies, have a limited understanding of the essence of Islamic teachings, have unclearly oriented program formats, and lack of quality human resources, systems, and strategies developed, methodology and evaluation, as well as the implementation of Islamic religious education that is always exclusive, does not want to interact and connect with other religions. While Islamic education faces external challenges in the form of various scientific and technological advancements that have led to the

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331 emergence of scientific criticism of traditional, textual, conservative, and scripturalist religious explanations. The era of globalization in the field of information, as well as socioeconomic and cultural shifts, with all of their effects.

The main goal of Islamic education is to create perfect human beings who are close to Allah SWT. Islamic education is considered a stronghold of personality, explaining life to contribute to the blessings of the world. Also considered to have modernity in dealing with complex problems, internal problems including a decline in morality. An extreme problem is dependence on other countries. This wave of disruption should be able to change many things in education, including on Demand for emerging skills services, open skills and training services, mobile and rational education applications, more personalized study programs, seamless content services, collaborative education platforms, and free online courses and materials.

The disrupted education sector is the development of information and communication technology as reflected in the e-learning process, which has begun to be implemented in several universities in Indonesia. The concept of e-learning is an effort to meet the needs of society by obtaining the desired learning opportunities. E- learning is alternative learning in the era of technology that changes the way of life and can lead to real-world interactions. The success of this model is influenced by technology, people, design, support, and evaluation.

Open and Massive Online Courses being an e-learning provider, adds to the list of continuing distraction effects by offering instruction and courses in a new paradigm without time or region constraints. Disruptions at the school level began to be felt during the implementation of the national exam which used online media for its implementation and minimized the need for educators for this exam. Conditions like this force educational institutions and Islamic education institutions, in particular, to provide students with moral values, personality, and maturity amid the rapid flow of information, technology, and multiculturalism from this country. Massive disruption in the field of Islamic education began with the emergence of modern and collaborative Islamic educational institutions which have become their color in today's educational world. The presence of these institutions has allowed the overthrow of government-

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owned educational institutions, as evidenced by the large number of failed public schools that have not survived in the modern era.

Digitalization of schools, emphasizes the concept of doing it yourself (do it yourself) by working individually. It is feared that this condition will affect changes in the dimensions of a teacher's spirit in the modern era because it has been replaced by technology/robots/machines. Reconstruction and reform of Islamic religious education are needed so that it is not destroyed by the changing times. Several things can be done, including the first to conduct a critical and thorough study, both normative and historical. Second, there is integration between the science of religion and science in general, the third is the need for a learning revolution in Islamic religious education. Fourth, it is necessary to reformulate and reform learning materials, fifthly it requires transformation and internalization of religious values in student subjects and sixthly it is necessary for qualified educators.

The emergence of Generation Z is a condition that must be accepted and prepared to deal with it, especially for Islamic religious education. According to Mannheim

"generation is a group of individuals who have similarities in age groups". Generation Z has the characteristics of being fluent in technology, highly interactive social interaction through social media with all walks of life, tends to explicitly tolerate cultural differences, being very interested in the environment, and moves quickly from one thought to another. Z-student's reliance on technology is approached with enthusiasm to make changes to become a professional, transformative, inspiring, innovative, and computer-savvy science educator. Islamic Religious Education as known as PAI as a monolithic Islamic study must be stopped because learning PAI cannot ignore the development of science and technology.

Moral Crisis Prevention Solutions

In looking for a solution to moral decadence, it is necessary to look at Habermas's view (critical theory) which divides the types of knowledge into 3, namely (1) technical knowledge, (2) practical knowledge, and (3) critical knowledge. First, technical knowledge. This knowledge alone makes students statues made at the will of the sculptor. Students become a passive group of people who only receive knowledge

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333 without having to know why knowledge must be learned. For example, knowledge about cloudy clouds which then turn into rain, just knowing that if there are cloudy clouds in the sky, it will rain, without needing to know why it rains from the sky.

Technical knowledge only helps students predict and control their lives in responding to what will happen.

Second, practical knowledge. This knowledge emphasizes the aspect of why something happens. For example, if a woman feels anxious when a man follows beside her, then practical knowledge is in charge of knowing the motives behind her anxiety.

It's just that this type of practical knowledge does not go deeper into issues concerning gender relations, or violence in urban society. Practical knowledge helps students to analyze the assumptions and motives that shape reality. Unfortunately, practical knowledge does not provide an in-depth answer regarding the relationship between knowledge and society, knowledge and power, so one cannot know a set of aspects and practices that reinforce certain structural dominance.

Third, critical knowledge places students in a position to understand social reality so that things become fairer. For example, do parents who work at home to take care of the household also have the right to get a large salary? To answer this, critical knowledge looks more deeply at the paradigms that construct the formation of reality.

What jobs should be paid, who benefits, and who loses by the work done?

Thus critical knowledge is carried out on the basis that parenting is not a job that must be rewarded. It is technical knowledge, which looks at things "usually happen"

as such, then sees "common knowledge" as the reason that parenting is not a job.

Furthermore, the knowledge critique examines the assumptions and interests behind commonsense beliefs, asking ironically whether things are that simple. In preventing a youth morality crisis, the paradigm of Islamic education must return to the paradigm of Al-Qur'an spirituality. Islamic education needs to consider the paradigm of Al- Qur'an spirituality. In this case, disruption does not mean changing the entire order of life. Disruption needs to be responded to through innovation in all sectors of Islamic education, including curriculum, media, facilities, and educators. The instrument refers to the logic of the mind, heart, and human contemplation. In parsing the noble

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values of the Qur'an, reason, and heart are needed. To maximize it, it is necessary to use the power of reason and heart to cultivate the Islamic ethos through human meditation activities. If that is always used as a guide by educators for children, especially teenagers. Following Habermas' critical theory, technical and practical knowledge alone is not enough. Critical knowledge also needs to be built so that adolescent self-awareness can be formed strongly.

Islamic Education Innovation needs to be realized without eliminating (disrupting) the old noble values that existed before; Continuing the first solution, innovation is the right way in the middle of 'certainty' for the future of education. How can Islamic education be packaged interestingly without reducing or abandoning old/great traditions in welcoming society 4.0 and even 5.0? Take advantage and positive values in the heyday of Muslim scholars long ago to reduce the weakening of morals caused by an imbalance of mind and heart. So tafakkur insaniyah can bridge this gap. Utilization of educational technology in the learning process in the era of disruption is an absolute must for educators through improving the quality of human resources in informal or family education (parents), non-formal education through empowering religious communities such as TPQ/Madin (Madrasah Diniyah/Pesantren (Islamic Boarding School)/ Ta’lim Assembly as known as Majelis Ta'lim , and formal school/madrasa/university education. After the philosophical and theoretical aspects of learning activities are structured with a new paradigm (spirituality of the Koran), it is necessary to support the optimization of science and technology in the field of teaching and learning. One of them is by utilizing learning technology that can be done through various methods. The hope is that integration and synergy between the components of religion & spiritual literacy, learning &

innovation skills, information and media literacy (ICT), life & career skills, human literacy, and technology literacy can be achieved. When educators (parents/teachers, lecturers) can properly transfer knowledge as well as religious values, they will be able to inspire and motivate young people. The most important thing is to set an example from Ruhul Mudarris. From the level of early childhood education to tertiary education, if you want to be compact and not maintain a sectoral ego, juvenile

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335 delinquency can be properly suppressed. They feel cared for, because attention is the main fortress for them in going through their turbulent teenage years.

In addition to renewing learning media and teaching staff in the formal system, to overcome challenges and obstacles caused by the impact of science and technology both from within and from outside, the government has pushed for Islamic boarding schools for all students and all levels as well as pushing for Qur’anic Education Center (TPA) and the Ta’lim Assembly and the placement of religious instructors. In every village and sub-district and every institution, the government is trying to overcome moral decay so that a safe and peaceful quality of life for the community is realized under the auspices of Allah SWT. In this perspective, the role of the TPA and the Ta'lim Assembly is a purely religious vehicle or vehicle for Islamic propagation. As an Islamic religious institution, the Majlis ta'lim system is integrated with the Islamic religion itself. For this reason, the ta'lim assembly is strategically a means of da'wah and tabligh whose Islamic style plays a central role in promoting and improving the quality of life of Muslims, following the teachings of Islamic religions. For this purpose, leaders must guide the orientation of Islamic attitudes that lead to mental and spiritual health as well as functional awareness as caliphs in their land, in this case, Indonesian Muslims are the developing land of Indonesia. Thus, the functional role of the assembly is to strengthen the foundations of Indonesian human life, especially in the spiritual and spiritual fields of Islam, to improve the quality of life in a completely external and spiritual way, simultaneously and concurrently, following the teachings of taqwa which underlies worldly life in all fields of activity (Ash-Shabuni, 2019; Putra &

Sawarjuwono, 2019; Saihu, 2020; Sari & Sofia, 2018).

Therefore, it is the same as the religious education system at the formal level which must be renewed, the TPA and the Ta'lim Assembly must also renew the education system. Motivators of Islamic education in the community, in this case, several administrators and members of Islamic organizations in the community such as NU and Muhammadiyah, to be able to renew the Ta'lim Assembly which can be done with the help of social media. What's more, seeing the role of the TPA and the Taklim Assembly which are starting to decline due to the large number of schools that

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adhere to the Full Day school system many students are reluctant to recite the Koran after school. In this case, the stakeholders of the Ta'lim Assembly and TPA must also be able to take advantage of social media as an alternative to promotion and da'wah.

With the massive da'wah carried out on various social media, it can attract the interest of the millennial generation to take part in the Taklim Assembly.

In the current era of technological development, disruption is often referred to as the era of disruption. The disturbance in question is an era in which many parties are harmed starting from several people, communities, institutions, and even the State. It was found that many companies experienced a decline in income and not a few experienced losses and went out of business. This is due to the rapid development of technology, and providing updates on various aspects. Technology apart from providing innovation also forces conventional systems to be abandoned. Like newspapers, they must be forced to switch to online news because fewer users of newspapers are starting now. This also overrides the current education system, where the existing conventional education system must begin to change to adapt to existing developments.

CONCLUSION

Islamic religious education has a central role in overcoming and preventing moral decline in adolescents in the era of disruption. Changes in teaching approaches and educational concepts must be changed so that they are in line with the times. The concept of teaching religion must be shifted by utilizing developing technology. Three aspects of the learning system that can be developed are learning media, learning materials, and teaching staff. Media and learning materials can use technology such as media-based and online learning, while educators need to improve their quality regarding their understanding of technology. Solutions offered by the authors include in preventing a youth morality crisis, the concept of Islamic education must return to the paradigm of 'spirituality of the Qur'an' with its methodological instruments in the form of aqliyah logic, qolbiyah, and tafakkur insaniyah, innovation in Islamic Education needs to be realized without eliminating (disrupting) the old noble values

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337 that existed before and utilization of educational technology in the learning process in the era of disruption is mandatory for educators through improving the quality of human resources in informal or family education (parents), non-formal education through empowering religious communities such as TPQ/Boarding school/Assemblies of Ta'lim, and formal school/university education. So, there needs to be synergy between institutions, both private and state (government) in supporting the readiness of a new paradigm of Islamic education in the era of disruption because the exemplary aspect will not be replaced by technology.

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https://doi.org/10.31603/ce.v5i2.3514