Pendidikan Islam Keindonesiaan: Studi atas Pemikiran Nurcholish Madjid

  • Lis Safitri Institut Agama Islam Darussalam (IAID) Ciamis Jawa Barat

Abstract

1970s Islamic education—especially pesantren—has met great momentum showing its significant development. Pesantren not only be one of the alternative modern educational institutions, but also its systems have adopted by secular education.  Nurcholish Madjid (1939-2005), as a neo-Modernist, has devoted much attention to pesantren as an indigenous educational institution of Indonesia. Along with various advantages possessed by pesantren, Nurcholish Madjid has criticized some shortcomings of pesantren. The main purposes of this research are to analyze Nurcholish Madjid’s view about the concept of Islam in Indonesia, Indonesian Islamic education, and the component of Islamic education. This study employs a historical, sociological, philosophical, and theological approach with descriptive-inferential method. Primary and secondary data sourced from texts has collected through literature review and analyzed using method of hermeneutic interpretation of Hans-Georg Gadamer (1900-2002).  Nurcholish Madjid discerns that Islam could be a prime motor of progress in Indonesia. However, some aspects related to the socio-historical cause only slight stretching produced by Muslims in Indonesia. For him, pesantren is not only educational institution of Islam, but also indigenous educational institution of Indonesia in which its systems have existed before Islam spread in Indonesian archipelago. Along with many advantages of pesantren—especially in moral education—some shortcomings lived too around pesantren, 1) aspects of teaching: the content, method, and system of values, 2) environmental aspects: infrastructure and system of social intercourse, 3) leadership aspects which is almost closer to the feudal style. These problems refer to the obscurity of the formulation of educational objectives of pesantren. To produce a qualified education, school administrators need to pay attention to the components of Islamic education.  Determining the basic of education, Nurcholish Madjid requires major referral to al-Quran and Hadis, then using ijtihad. The objectives of education initiated by Nurcholish Madjid have appropriated with Ramayulis’ formulation, with a more thorough description. The highest goal of education agrees with the purpose of human life as a servant and caliph. To carry out their tasks, human has been given some potentials such as knowledge, emotion, and fit}rah which are interrelated to each other. The main educational objective is to optimize human potential while the special purpose of education is to establish human which is good in relationships with the God (h}ablun min Allah) and with other fellow human being (h}ablun min al-na>s). The specific objectives of education are closely related to the concept of taqwa> associated with al-akhla>q alkari> mah. Nurcholish Madjid halves the temporary objectives of education, namely for the secular educational institutions, religious teaching is given to know the basics of religion, while for the Islamic institution religious teaching is made to establish the experts or professionals in Islamic tenets. The curriculum of Islamic education offered by Nurcholish Madjid refers to subjects or teaching material appropriated with the temporary objectives of education. Nurcholish Madjid’s criticism on the educational method didn’t produce a clear solution, while at the level of educational evaluation, he requires a comprehensive evaluation including inputs, objectives, processes, infrastructure, and the others, by looking at the quality of the output firstly.

1970s Islamic education—especially pesantren—has met great momentum

showing its significant development. Pesantren not only be one of the alternative modern

educational institutions, but also its systems have adopted by secular education. 

Nurcholish Madjid (1939-2005), as a neo-Modernist, has devoted much attention to

pesantren as an indigenous educational institution of Indonesia. Along with various

advantages possessed by pesantren, Nurcholish Madjid has criticized some shortcomings

of pesantren.

The main purposes of this research are to analyze Nurcholish Madjid’s view

about the concept of Islam in Indonesia, Indonesian Islamic education, and the

component of Islamic education. This study employs a historical, sociological,

philosophical, and theological approach with descriptive-inferential method. Primary and

secondary data sourced from texts has collected through literature review and analyzed

using method of hermeneutic interpretation of Hans-Georg Gadamer (1900-2002). 

Nurcholish Madjid discerns that Islam could be a prime motor of progress in

Indonesia. However, some aspects related to the socio-historical cause only slight

stretching produced by Muslims in Indonesia. For him, pesantren is not only educational

institution of Islam, but also indigenous educational institution of Indonesia in which its

systems have existed before Islam spread in Indonesian archipelago. Along with many

advantages of pesantren—especially in moral education—some shortcomings lived too

around pesantren, 1) aspects of teaching: the content, method, and system of values, 2)

environmental aspects: infrastructure and system of social intercourse, 3) leadership

aspects which is almost closer to the feudal style. These problems refer to the obscurity of

the formulation of educational objectives of pesantren. To produce a qualified education,

school administrators need to pay attention to the components of Islamic education. 

Determining the basic of education, Nurcholish Madjid requires major referral to

al-Quran and Hadis, then using ijtihad. The objectives of education initiated by

Nurcholish Madjid have appropriated with Ramayulis’ formulation, with a more thorough

description. The highest goal of education agrees with the purpose of human life as a

servant and caliph. To carry out their tasks, human has been given some potentials such

as knowledge, emotion, and fit}rah which are interrelated to each other. The main

educational objective is to optimize human potential while the special purpose of

education is to establish human which is good in relationships with the God (h}ablun min

Allah) and with other fellow human being (h}ablun min al-na>s). The specific objectives of

education are closely related to the concept of taqwa> associated with al-akhla>q alkari>

mah. Nurcholish Madjid halves the temporary objectives of education, namely for the

secular educational institutions, religious teaching is given to know the basics of religion,

while for the Islamic institution religious teaching is made to establish the experts or

professionals in Islamic tenets. The curriculum of Islamic education offered by

Nurcholish Madjid refers to subjects or teaching material appropriated with the temporary

objectives of education. Nurcholish Madjid’s criticism on the educational method didn’t

produce a clear solution, while at the level of educational evaluation, he requires a

comprehensive evaluation including inputs, objectives, processes, infrastructure, and the

others, by looking at the quality of the output firstly.

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Published
2017-02-17
How to Cite
SAFITRI, Lis. Pendidikan Islam Keindonesiaan: Studi atas Pemikiran Nurcholish Madjid. Online Thesis, [S.l.], v. 11, n. 1, feb. 2017. ISSN 2548-7361. Available at: <https://tesis.riset-iaid.net/index.php/tesis/article/view/21>. Date accessed: 29 mar. 2024.
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