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Discussing The Dialectics of Science on Islamic Education

*Imam Muhayat Sekolah Tinggi Agama Islam (STAI) Denpasar, Jl. Angsoka Cargo Permai I No.12, Ubung, Kec. Denpasar Utara, Kota Denpasar, Bali, Indonesia *[email protected]

ABSTRACT: The title above discusses the mapping of knowledge as a path to truth and its relation to Islamic education—the primary domain in national education standards based on educators and management of learning. There're understandable because both measures involve areas of duty and responsibility that cannot be replaced by the others to fulfil their functions. So that Islamic education products to complete on the rail of its reliability. The reliability qualification of Islamic education in question is the success of Islamic educational institutions can proceed well in elaborating the Islamization of science and the spiritualization of human beings. There has been a long road that stretches in such a way and is the study and acceptable to its people, for example, which existed long before the independence of Indonesia year in 1945. Nothing else can be a starting point for strengthening the joints of the nation and state, because the essence of the culmination of Islamic education is the formation of civil society. Where such has become the branding of the old school, Islamic society's vision was in line with the concept of Islam rahmatan lilalamin. Judul di atas membahas tentang pemetakan ilmu sebagai jalan menuju kebenaran dan relasinya dengan pendidikan Islam. Domain utama dalam standar nasional pendidikan terletak pada pendidik dan kependidikan. Hal ini dapat dipahami karena kedua standar tersebut menyangkut bidang tugas dan tanggung jawab yang tak tergantikan oleh yang lain untuk memenuhi fungsinya. Sehingga produk pendidikan Islam berjalan pada rel keandalannya. Kualifikasi keandalan pendidikan Islam yang dimaksud adalah suksesnya institusi pendidikan Islam dapat berproses dengan baik mengelaborasi Islamisasi sains dan spiritualisasi human being. Di sana telah terdapat jalan panjang terbentang sedemikian rupa dan kokoh serta dapat diterima masyarakatnya. Misalnya pesantren yang sudah ada jauh hari sebelum kemerdekaan. Semua itu tidak lain dapat menjadi titik tolak penguatan sendi-sendi berbangsa dan bernegara, karena hakikat titik kulminasi pendidikan Islam adalah terbentuknya masyarakat madani. Dimana yang sedemikian itu telah menjadi branding pendidikan yang sudah tua itu, bervisi islamic society yang sejalan dengan konsep Islam rahmatan lilalamin.

Keywords: Dialectics of Science and Islamic Education.

Received: April 24, 2020; Revised: May 15, 2020; Accepted: June 1, 2020 2 Al-Hayat: Journal of Islamic Education (AJIE) e-ISSN: 2599-3046 (online) | Volume 4, Issue 1 | January - June 2020 p-ISSN: 2657-1781 (print)

I. INTRODUCTION Science develops so fast across the halls of time, where science was initially part of philosophy. The definition of science depends on the philosophical system adopted. Now, science is independent of philosophy, and then the meaning is no longer based on philosophy but based on what science is doing by looking at its methods (Peursen, 1985). Muhammad Hatta argued that knowledge is knowledge obtained through information (Hatta, 1970). There is also a difference between science and expertise. If it is achieved through hiptetiko-deductive-verification, while knowledge is not obtained in this way. According to Koento Wibisono that education is divided into three types, namely; 1) non-scientific knowledge, 2) pre-scientific knowledge, and 3) scientific knowledge (Haidar, 2014). Non-scientific knowledge is knowledge obtained without theory. Pre scientific knowledge is done by one's own experience or the experience of others. While scientific knowledge is achieved using scientific methods. Thus scientific knowledge is the highest knowledge of the two forms of expertise described previously. There are other types of experience, namely revelation knowledge and supra-scientific knowledge that is the knowledge that is acquired by someone, not through scientific procedures (Tobroni, 2018). Science, in essence, is essentially a systematic collection of knowledge (any systematic body of knowledge) or also called (all experience collected using the scientific method). The point is that education is obtained through scientific methods, a combination of rational and empirical. Therefore, the object that is used as a study of science in all aspects of life that can be tested by the five senses, reason and empiricism; thus the purpose is an empirical object, for example studying natural phenomena, humans as both biological and social creatures (Saifuddin, 1987). From the standpoint of the philosophy of science, knowledge and science have very different meanings. Science is the knowledge that has been classified, systematized and interpreted to produce objective truths and has been scientifically tested for authenticity. In contrast, education is anything that is known by humans or everything that is obtained by humans, either through the five senses, intuition, experience, or hunches. So science or science is a collection of human knowledge that is collected through a process of study and can be reasoned or can be accepted by reason. In other words, science can be defined as a collection of collective human rationalization or as systematic knowledge (science is systematic knowledge). In secular thinking, science has three characteristics, namely objective, neutral, and free of values. In contrast, in Islamic thought, science should not be open of cost, both in local values and universal values (Tolchah, 2016). Dialectic knowledge with various forms is repeated 854 times in the Koran. This word is used in the sense of the process of achieving understanding and objects of experience. Ilm, in terms of language, means clarity (Devira Islamiati Hadi1, 2019). Therefore everything that is formed from the root word has the characteristic of clarity. Islam is perfect teaching. The battle can be illustrated in the integrity of the core teachings. There are three core teachings of Islam, namely Faith, Islam, and Ikhsan. These three core teachings are integrated into a system of instructions called Dinul Islam. In the Islamic view, between Islam, science, there is a harmonious and dynamic relationship that is integrated into a system called Dinul Islam. In it, there are three main elements, namely the faith, sharia, and morals, in other words, confidence, knowledge, and good deeds (Zainudin, 2009). Muslims are in touch with science at first is the knowledge that

DOI: https://doi.org/10.35723/ajie.v4i1.95 Discussing the Dialectics of Science on Islamic Education – Imam Muhayat 3

comes from revelation. Rasulullah at certain times received revelation from God through the angel Gabriel, and then the announcement was conveyed to the friends. The information sent to the friends became knowledge for them (Haidar, 2014), Developed until now that can be a driving force, mobilizer, and director, guidance, and guidance in various aspects of life.

II. METHOD This type of research is library research, namely research that seeks to obtain data using library sources. The data at the center of this study are collected through variable data that is based on the writing, thoughts, and opinions of figures and experts who talk about the main theme of the study. This research is categorized in research in the field of philosophy, where this research is heuristic, Heurisic in philosophy is the actualization of his thoughts constantly. Philosophy must always try again to present fundamental problems. Philosophy must prevent thinking from purely routine, and return it to the path of reflection personally, so the urgency of the problem is realized. Philosophy must reject mechanistic thinking, and rebuild the flow of dynamic and creative thoughts.

III. DISCUSSION The substance of Islamic Education Etymological education comes from the ancient Greek pedagogies which consists of the word "Pais" meaning child, someone, and "agi" translated guiding (Abu Ahmadi, 1991). It means guiding a child or someone. So education (pedagogies) means guidance given to someone. While in general knowledge is conscious guidance by educators on the physical and spiritual development of students towards the formation of the primary personality. Therefore, education is seen as one of the aspects that has a central role in shaping the younger generation so that they have the principal character (Zuhairini, 2004). In Islam, there are at least three terms used to mark the concept of education, namely tarbiyah, ta'lim and earlier. But the time that is now developing in the Arab world is tarbiyah (Hery, 1999). The term tarbiyah is rooted in three words, "raba yarbu" which means to grow and grow, the second "rabiya yarba" which means to grow and develop, the third "rabba yarubbu" which means to repair, master, preserve, preserve, and maintain. The word al rabb also comes from the phrase tarbiyah and means to deliver to perfection gradually or to make something perfect slowly. So the notion of education means to guide, improve, master, lead, maintain, and maintain. The essence of culture is the process of transferring values, knowledge, and skills from the older generation to the younger generation so that the younger generation can live. Therefore, Islamic education includes two things, namely; a) Educating students to behave by Islamic values or morals, b) Educating students to learn the material of Islamic teachings (Muhaimin, 2001). Whereas the notion of education if reviewed definitively has been interpreted or put forward by experts in a variety of formulations. Among them:

DOI: https://doi.org/10.35723/ajie.v4i1.95 4 Al-Hayat: Journal of Islamic Education (AJIE) e-ISSN: 2599-3046 (online) | Volume 4, Issue 1 | January - June 2020 p-ISSN: 2657-1781 (print)

1) Tayar Yusuf (1986; 35) defines Islamic Religious Education (PAI) as a conscious effort by the older generation to transfer experience, knowledge, skills and skills to the younger generation so that people become devoted to God (Abdul Majid, 2004). 2) Zuhairini, Islamic Education is a conscious effort to guide the formation of students' personalities systematically and pragmatically, so that they live by Islamic teachings, so that the happiness of the afterlife (Zuhairini, 2004). 3) Muhaimin, quoting GBPP PAI, that Islamic Religious Education is a conscious effort to prepare students in believing, understanding, living, practising Islamic teachings through activities, guidance, teaching and training by paying attention to demands to respect other religions in the relationship of harmony between religious communities in society to realize national unity. Thus, the understanding of PAI based on the formulations above is the formation of changes in attitudes and behaviour by the instructions of the teachings of Islam as the Prophet had done to convey the call of religion by preaching, delivering lessons, giving examples, practising the skills of action, motivating and creating a social environment that supports the implementation of the idea of forming a Muslim person. For this reason, it is necessary to have businesses, activities, methods, tools, and the environment that support its success (Zakiyah Darajat, 1992). From some of the definitions above can be taken elements that are characteristic of Islamic Religious Education: Islamic Religious Education is guidance, training, teaching, consciously given by educators to students, the process of providing guidance is carried out in a systematic, continuous manner and runs step by step by the development of student maturity, the purpose of giving so that one day someone patterned life imbued with Islamic values, in the implementation of providing guidance can not be separated from supervision as an evaluation process. The basis of Islamic Religious Education there are two things, namely: a. Religious Basis: The basics are sourced from Islamic teachings contained in the Koran, Hadith of the Prophet, and rakyu. As the word of Allah Almighty. In the Koran Surah Al-Mujadilah: 11 namely; "Stand ye up", then stand up, Allah will exalt those who believe among you and those who are given some degree of knowledge, and Allah knows what you are doing‖. Al-Qur'an Al-Alaq: 1-5: "Read in the name of your Lord Who Created. He created man from a clot of blood. Read it, and your Lord is the most gracious. Who teaches (human) with intermediaries kalam. He shows a man what he does not know ". b. Basic Juridical: The basis of the implementation of religious education originating from legislation, which applies in the State of Indonesia which directly or cannot be used as a guideline to carry out Islamic religious education.

DOI: https://doi.org/10.35723/ajie.v4i1.95 Discussing the Dialectics of Science on Islamic Education – Imam Muhayat 5

Duties and Responsibilities of Islamic Educators According to al-Ghazali, the main task of educators is to perfect, cleanse, purify and bring the human heart to draw closer (taqarrub) to Allah. That is because the primary goal of Islamic education is an effort to get closer to Him. If the educator has not been able to familiarize himself with the worship of his students, then he experiences failure in his duties, even though his students have outstanding academic achievements. That means the connection between science and good deeds (Abdul Mujib, 2006). The position of teacher of Islamic education is comprehensive, namely to foster all abilities and ethical attitudes of students by Islamic teachings (Ikhwan, 2018). PAI teachers have an important place not only in schools but also in the community. Its authority causes teachers to be respected because the population believes that PAI teachers are the ones who educate their students to become noble personalities. With the trust given by the community, the PAI teacher is given heavy duties and responsibilities. Even harder to carry moral responsibility. Because the burden of PAI teachers is not only limited to the walls of the school, but also outside the school. The guidance that teachers must provide is not alone in groups but also in- person or individually. This inevitably requires teachers to always pay attention to the attitudes, behaviour and actions of their students, not only in the school environment but also in the community as well. Muhaimin fully stated the duties of educators in Islamic education. In its formulation, Muhaimin uses the terms ustaz, mu'allim, murabbiy, murshid, mudarris, and muaddib (Widya Balina, 2017). Ustaz has the characteristics and duties of a person who is committed to professionalism, which is inherent in him dedication, commitment to the quality of processes and work, and an attitude of continuous improvement. Mu'allim is a person who masters the knowledge and can develop it and explain its functions in life, explain its theoretical and practical dimensions, as well as transfer knowledge, internalize it, and implement it (amaliah). Murabbiy is a person who educates and prepares students to be able to be creative and be able to manage and maintain the results of his creation so as not to cause havoc to himself, the community and the natural surroundings. In contrast, Murshid is a person who can become a model or central of self-identification or become a centre for models, role models, and consultants for students. Then, mudarris are people who have intellectual and information sensitivity and update their knowledge and expertise on an ongoing basis, and try to educate their students, eradicate their ignorance, and practice their skills according to their talents, interests and abilities. And Mu'addib is a person who can prepare students to be responsible for building a quality civilization in the future.

Historical Perspective of Islamic Education in Indonesia In Indonesia, the notion of Islamic education was initially interpreted in a straightforward sense, namely school or college which was held in langgar, musala or surau, mosque, pesantren and madrasa (Mahmud Yunus, 1985). Talking about education or Islamic religious education becomes very important, not only for Muslims who are the majority of the Indonesian population but also in the context of national culture.

DOI: https://doi.org/10.35723/ajie.v4i1.95 6 Al-Hayat: Journal of Islamic Education (AJIE) e-ISSN: 2599-3046 (online) | Volume 4, Issue 1 | January - June 2020 p-ISSN: 2657-1781 (print)

This Islamic religious education is the forerunner to the birth of a national culture. Indeed, before the Dutch colonial government introduced a modern Western education system, pesantren education was the only "formal" educational institution in Indonesia. That is why this pesantren is the "father" of education in Indonesia (Hasbullah, 1995). The most history of Islamic universities since the 19th century. This is because, in the 19th century, it was a new chapter of Islamic education with reasonably rapid growth and development, and its management was neatly organized. This condition is influenced by (1) the inclusion of reform ideas in the Middle East, and (2) gaining competition from modern education by the Dutch colonial government (Ikhwan, 2017). In the 19th century, this was a period of intensification of the efforts of the Dutch colonial government to suppress Indonesian Muslims in various ways, from complicating licensing to the prohibition of preaching or organizing Islamic teachings (Kasdi, 2018). Many kiai or ulama are given a kind of decree (besluit) of his appointment with an emphasis not on preaching, especially those related to "jihad" because of fears of "rebelling" or treason to the government. However, it turns out that for the Kiai and the ulama as well as the Muslim community, in general, this did not turn off the spirit of da'wah, but was more motivated to develop his struggle. This change is increasingly felt when many Muslims leave for the pilgrimage to the holy land of Makah, which upon returning brings the dynamics of the vision of modernity, intellectual transformation, and renewed thinking. The impact of renewed thinking, as echoed by Syeh Djamaluddin Al-Afghani, Rasyid Ridlo, Muhammad Abduh, Ibnu Taimiyah, and others, was felt in the world of education in the country. Among these; (1) changing the teaching system from an individual to a classical system, (2) Providing general knowledge in addition to the understanding of the Islamic religion and Arabic (Djunaedi Sajidiman, 2012). The enrichment obtained by Indonesian Muslim leaders at that time became a precious capital in the development of Islamic boarding schools throughout Indonesia. Islamic boarding schools are increasingly displaying ideas of innovation and productivity, both scientific and their relationships in various aspects of life. Moreover, Islamic boarding schools in Indonesia have different management in the teaching and learning system, thus increasing the enrichment of multiple potentials for sowing the solutions faced by the people in their environment. The method of teaching in Islamic boarding schools also changes from time to time. Changes in internal and external management, but the inlet of pesantren management is always on ajeg with the salafiyah system. Islamic boarding school is one of the non-formal educational institutions in Indonesia. Islamic boarding schools were born and are in the midst of the community. Since the first boarding school has different characteristics in the learning system depending on how the method is applied. Along with the development of the era and competition in education in this modern era, not a few of the pesantren are adjusting to the development of the contemporary education system. There are Islamic boarding schools that follow and are willing to accept a change. Still, not a few pesantren have a closed attitude from all the changes and influences of the times and tend to maintain the management of teaching and

DOI: https://doi.org/10.35723/ajie.v4i1.95 Discussing the Dialectics of Science on Islamic Education – Imam Muhayat 7

learning as what was founded by the founder. Among others, by keeping the pesantren education system amid a modern education system. In the education system, Islamic boarding schools have the characteristics of each educational system so that the pesantren education system survives until now. This is inseparable from the sound pesantren education system from year to year so that it does not get carried away with the modern education system. In Indonesia, the term pesantren is more popular as a Pondok pesantren. Another case with pesantren, which in its epistemological sense comes from the Arabic word "Funduq" which means hotel, dormitory, house, and pure residence. Whereas the pesantren's words come from the word "santri" with the prefix pe and the suffix meaning the headquarters of the santri. While the phrase santri itself in Nurkholis Madjid's view is "santri" a word from the Sanskrit language which means literacy, which is based on the santri is a literary class, for Javanese who tries to explore religion through written books and speak Arabic. Zamkhsyari Dhafir argues, the word santri in Indian means someone who knows the sacred texts of Hinduism, or a scholar of scripture, religious books, or books about science. However, there is also an opinion which says that the words of the centre come from Javanese from the word "Tantrik" meaning someone who always follows. A teacher where this teacher goes to stay. Meanwhile, to find out the typology and characteristics of an Islamic boarding school in the outline, we can trace it from services to students and the community. Islamic boarding schools provide facilities for the personal development of Muslim students in addition to Islamic boarding schools also strive to advance society in line with the ideals and capabilities of Islamic boarding schools. Thus the boarding school is a social, educational institution which in its development can act as an agent of change to the surrounding community. Gradually, the Islamic boarding school made changes to the teaching organization system and the boarding school itself. In line with this general science is taught officially, revealing the doctrines of the traditions that seemed to forbid that to be done. This change occurred without diminishing the spirit and nature of Islamic boarding schools so that the changes that occurred as a result of the modernization of Islamic boarding schools did not shake their cultural identity. Sociologically, this change occurred because of the demands of social change that flowed profusely in the community and gradually affected the Islamic boarding school. Islamic Boarding Schools that grow and develop amid the community and at the same time the community enhance the growth and development of Islamic boarding schools, as well as teach the values and norms that develop in the city. Thus, the boarding school in maintaining its existence refers to the process of change and development that occurs in the community. As socio-religious originating grows and develops from the city, social processes aside from influencing the Islamic boarding school and the community are inevitable. Seeing the development of changes that occur in the community, boarding schools should pay attention to the following things. First internal factors, in the form of leadership systems in Islamic boarding schools, the attitudes and views of the Kiai, religious teachers and students as well as the state of the boarding school organization. The two external factors, in the form of community attitudes toward

DOI: https://doi.org/10.35723/ajie.v4i1.95 8 Al-Hayat: Journal of Islamic Education (AJIE) e-ISSN: 2599-3046 (online) | Volume 4, Issue 1 | January - June 2020 p-ISSN: 2657-1781 (print)

Islamic boarding schools, government institutions, or other modern institutions, as well as ideas and social processes that occur. To learn more about Islamic boarding schools in Indonesia, education experts and researchers such as E. Sobirin Nadj. Dividing and grouping Islamic boarding schools into two forms. Is the Salafiyah Islamic Boarding School or traditional and Khilafah (modern) Islamic boarding school: Salafiyah Islamic Boarding School (traditional) according to Rahardjo is: "Islamic boarding school which still maintains the teaching of classical Islamic books as the core of its education without knowing public knowledge, if for example it is applied to the traditional system, here intended to facilitate the teaching system sorogan and bandongan" (Nurcholish Madjid, 1984). Traditional Islamic boarding schools in the opinion of other education experts is an Islamic boarding school which still maintains its original form by merely teaching books written by XV century scholars using Arabic. The pattern of teaching by applying the system "halaqah" which is carried out in the mosque or mosque (Purwowidodo, 2016). The essence of the halaqah teaching system is memorization, whose final point in terms of methodology tends to be the creation of students who receive and possess knowledge. This means that education does not develop toward the plenary, but only limited to what is given by the Kiai as caretakers of his hut, some students stay in the cabin (santri mukim), and students who do not live in the shelter (santri kalong) (Zamakhsyari Dhofier, 1977). (2001), in an essay on pesantren, argues that traditional education covers several aspects of life in pesantren. First, the provision of conventional teaching can be in the form of formal training in schools or madrassas with levels of education, and secondly teaching with the halaqah system (circle) in the way of recitation of wetonan and sorogan (Ahmad Baso, 2013). The main characteristic of this traditional religious study is the way of giving its teaching, which is emphasized on the literal (letterlik) capture of a particular book (text). The approach used is to finish reading the book (text), to then proceed with reading another book (document). This main character is still maintained up to the school system or madrasa, as can be seen from the majority of the education system in pesantren today. Thus, it can be said that traditional teaching in pesantren is still non-classical (not based on subject units), even though in schools or madrassas in pesantren, there is also a classical curriculum. There are two reasons why the traditional system continues to be used: (1) the Kiai still pay attention to the primary objectives of boarding school education, namely that training is aimed at maintaining and spreading Islam. (2) they even do not have staff according to the need for reform to teach the general branch. Second; maintenance of absolute values, which to facilitate, can be called the Pesantren subculture. This value system emphasizes the function of prioritizing worship as dedication and prioritizing teachers as a way to obtain essential religious knowledge. Thus, this subculture establishes its view of life, which is specifically Pesantren, standing based on the ukhrawi's approach to life and is characterized by absolute submission to "ulama".

DOI: https://doi.org/10.35723/ajie.v4i1.95 Discussing the Dialectics of Science on Islamic Education – Imam Muhayat 9

Kholafiyah Islamic Boarding School (modern) according to Rahardjo's view is "Islamic boarding school that has included general lessons in the madrasa curriculum that has been developed, several types of Islamic Boarding School Kholafiyah (Modern) in addition to having diniyah schools also have public schools ranging from elementary to tertiary level". Kiai Haji (KH) was one of the figures pioneering the reform of pesantren education management so that pesantren education is still trusted by the community to be able to create quality graduates. Thus, the Modern Islamic boarding school is a change from the Salafiyah boarding school type, because the learning orientation that is applied tends to adopt the whole learning system in a modern way and leave the traditional learning system. The application of this advanced learning system is especially evident in the use of learning classes, both in the form of madrasas and schools. The curriculum used is the school or madrasa curriculum that applies nationally. The difference between schools and Madrasas lies in the portion of religious education, and the Arabic language is more prominent as a local curriculum. In addition to the efforts listed above, new Islamic boarding schools also introduce skills activities in their education systems. Santri is always encouraged to learn knowledge, all forms of skills and economic efforts submitted by pesantren solely to hone students to have an entrepreneurial spirit that is a character who lives in a boarding school environment. Some pesantren are engaged in business. With this, how Islamic education, especially Islamic boarding schools, look to the very complex future of the problem due to modernization and training as a tool to explore the realities of life. Islamic education in the era of development of science and technology today, its relevance is increasingly questioned, mainly if it is associated with its contribution to the development of science and technology. In this case, Muslims are far behind in the arena of science and technology. To answer the challenges of the times for Islamic boarding schools, it is necessary to have changes in the curriculum and shelter for students' interests in the form of skills, art, and sports as a guide to his life later amid a society filled with changes due to modernization. The thinking and renewal of teaching and learning management in Islamic boarding schools in Indonesia are inseparable from the role of the great ulema Sheikh Nawawi Albantani. Shaykh Nawawi Banten lived in the period 1813-1897 AD At that time it was a stretch of the "decline period" of Islam. At this time, stretching the intellectual dynamics of Islamic sciences can only be shown in the form of works of sharaḥ, hāshiyah, hāmish or ikhtişar. As is known, the work of sharaḥ, hāmish and hashiyah is an explanation of the information in the book of matan so that it is allegedly not original. Unlike the "glory days" of Islam, original Islamic works piled up. Various tasks of various disciplines such as interpretation, hadith, fiqh, Sufism, kalam, philosophy, astronomy, mathematics, and others. Shaykh Nawawi became one of the great successors of kalam thought that was considered "traditional", as the successor of the generation of Ahl al-Sunnah Wa al- Jamā‘ah. He is so skilled at spreading these thought beliefs. Sheikh Nawawi qualified in the field of science. His holistic thinking has attracted the interest of traditionalist Islam. Even today, many students and Muslims study the works of Sheikh Nawawi, including in the domain of kalam science.

DOI: https://doi.org/10.35723/ajie.v4i1.95 10 Al-Hayat: Journal of Islamic Education (AJIE) e-ISSN: 2599-3046 (online) | Volume 4, Issue 1 | January - June 2020 p-ISSN: 2657-1781 (print)

Alex Soesilo Wijoyo informs about the books of Sheikh Nawawi which are still widely read in pesantren based on Martin van Bruinessen's study of Arabic books or yellow books used in pesantren collecting 42 pesantren in Sumatra, South Kalimantan and Java. The books of Shaykh Nawawi studied at the pesantren include Tījān al-Durārī, Maraḥ Labid, Fatḥ al-Majid, Nasāiḥ al-'Ibād, Tanqīḥ al- Qawl al-Ḥathīth, Kāshifat al-Sajā, 'Uqūd al-Lujayn, Tanqīḥ al-Lājay Nūr al-Zalām and Marāqi al-'Ubūdiyyah (Martin Van, 1999). Also, Wijoyo provided other data supplemented with Martin van Bruinessen's information, obtained from the Pesantren Directory covering 255 pesantren, namely 61 in West Java, 67 in Central Java, 109 in and outside Java, with teaching materials including Tījān al-Durārī, Angry Labid, 'Uqūd al-Lujjayn, Tanqīḥ al-Qawl al-Hathīth, Nasāiḥ al-'Ibād, Nihāyat al-Zayn, Qaţr al Ghayth, Marāqi al-'Ubudiyyah, Fatḥ al-Majīd, Qīl al-Majid -Ţughyān, Sullam Munājat, Nur al-Zalām, Mirqāt Su'ūd al-Tasdīq Fi Sharh Sullam al-Tawfīq, Madārij al-Su'ūd and Bahjat al-Wasāil. According to Martin van Bruinessen's research, that the works of Shaykh Nawawī are still a reference for teaching in 42 pesantren. At the very least, Shaykh Nawawī has introduced a link between the classical Muslim intellectual period of the world and Indonesia. Nawawī's works are also still taught in Mindanau (Southern Philippines), Thailand and Malaysia. His works were also influential in Egypt, Syria and Saudi Arabia. He is not only instrumental in his home country, Indonesia but is also well-known in other Muslim countries. A region of countries now known to ASEAN and several Middle Eastern countries. After studying with the great scholars, between 1855-1860 AD, Shaykh Nawawī began to teach at the Masjid al-Haram actively. Many students become famous scholars. Even become Indonesian Islamic national figures. Among them are Sheikh Kholil Bangkalan, Madura, Kiai Haji (K.H.) Hasyim Asy'ari from Tebuireng, Jombang, East Java (NU Founder), K.H. Ash'ari from Bawean, K.H. Tubagus Muhammad Asnawi from Caringin Labuan, Pandeglang Banten, K.H. Tubagus Bakri from Sempur-Purwakarta, and K.H. Abdul Karim from Banten. The students of Sheikh Nawawi later became prominent religious figures in Indonesia. On 25 Shawwal 1314 H / 1897 AD, Shaykh Nawawī died at the age of 84 years. His body was buried in Ma'la, Makkah al-Mukarramah, close to the tomb of Imam Ibn Hajar al-Asqalani, Siti Asma Binti Abu Bakar As-Siddīq and KH Arshad Qasir of Tanara. The famous Indonesian cleric who developed an understanding of religion during the colonial period was Kiai Haji Hasjim Asy'arie or Hasyim Asy‘ari. He is the founder of the largest Islamic organization (NU) in Indonesia. Among Nahdliyin and Islamic boarding school scholars KH Hasyim Asyari, nicknamed the Hadratus Shaykh which means teacher. Hasyim Asyari was born from a respected Kiai family circle. Ashari was born in Demak Regency, Central Java on April 10, 1871. He is the third son of 10 siblings. His father's name was Kiai Asy'ari, and his mother's name was Halimah. Kiai Asy'ari is the founder of Hard Islamic Boarding School. Kiai Ustman, his grandfather, was also famous as the leader of the Gedang Islamic Boarding School which attracted students from all over Java at the end of the 19th century. He is also a leader of the tarekat with

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thousands of students. His grandfather, Kiai Syihab, is the founder of the Jombang Tambak Rice School. Hasyim Asy'ari learned from various pesantren. Among Siwalan Islamic Boarding School in Surabaya with the caregiver Kiai Ya'kub, KH Kholil Bangkalan Madura, and in Mecca for more than seven years under the guidance of famous professors. The teacher who influenced his thoughts the most was Shaykh Mahfud al-Tarmasi, a prominent scholar of hadith who wrote many books. Hasyim Ash'ari was also famous for hadith experts as an intellectual Hasyim Asy'ari has contributed many valuable things for the development of Islamic education in Indonesia (Dawam, 1985). Another tendency in Hasyim Ash'ari's thoughts is to emphasize aesthetic values with Sufistic breath. This tendency can be read in his ideas, for example, in the virtue of studying. In support of that, it can be argued that for Hasyim Asy'ari the superiority of science that is very special is for those who are genuinely li Allah Ta'ala. Then, knowledge can be achieved if the soul of the person who seeks that knowledge is pure and clean from all evil qualities and practical aspects. This tendency is also dominated by Hasyim Asy'ari's thought which also emphasizes the Sufistic dimension so that it is quite apparent in his work. Even this tendency is a general discourse for the literature of the yellow book that can not be avoided from Sufistic problems, which in general is a form of replication of the principles of Sufism of Imam Ghazali. Hasyim Asy'ari died in Jombang on July 25, 1947, 4 or 72 years old. Hasyim Ash'ari is buried in Tebuireng, Jombang and appointed as a National Hero of Indonesia. K.H. Hasyim Asyari has a successor who is no less famous. Is K.H. Abdul Wahid Hasjim or Wahid Hasyim. K.H. Wahid Hasyim was born in Jombang, East Java, June 1, 1914, precisely Friday Legi, 5 Rabi'ul Awal 1333 Hijriyah. Wahid Hasyim was Indonesia's national hero and state minister in Indonesia's first cabinet. He is the father of Indonesia's fourth president, Abdurrahman Wahid. In 1939, the Nahdlatul Ulama (NU) became a member of the Indonesian A'la Islamic Council (MIAI), a federation of parties and Islamic community organizations during the Dutch occupation. When the Japanese occupation was precisely on October 24, 1943, Wahid Hasyim was appointed as Chairman of the Indonesian Muslim Syuro Council (Masyumi) replacing MIAI. As the Masjumi leader, he pioneered the formation of the Hezbollah Front, which helped the Muslim struggle to achieve independence. Besides being involved in political movements, in 1944 Wahid Hasyim also established an Islamic High School (STI) in whose care was handled by K.H.A. Kahar Muzakkir. Towards independence in 1945, he became a member of the Indonesian Independence Preparatory Agency for Investigation (BPUPKI) and the Indonesian Independence Preparatory Committee (PPKI). Wahid Hasyim, with a myriad of thoughts on religion, the state, education, politics, society, NU, and pesantren, has become a layer of Islamic history and Indonesia that cannot be replaced by anyone. Wahid Hasjim was one of the sons of the nation who helped to carve the history of this country in the early days of the independence of the Republic of Indonesia. Wahid Hasyim started his social engagement at a relatively young age. After studying religion to various boarding schools in East Java and Mecca, at the age of

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21 years, Wahid made a new "breakthrough" in the world of education in his day. In the spirit of advancing pesantren, Wahid combined pesantren teaching patterns which emphasized religious teachings with general science lessons. The classical system was transformed into a tutorial system. Besides Arabic lessons, students are also taught English and Dutch. That is madrasa nidzamiyah. Even though his father, Hadratush Syaikh Hasyim Asyari, founder of Nahdlatul Ulama, took several years for Wahid Hasyim to weigh various things before finally deciding to be active in NU. At the age of 25, Wahid joined the Islamic Council of A'la Indonesia (MIAI), the federation of mass organizations and Islamic parties at the time. A year later Wahid became chairman of MIAI. His political career continued to climb rapidly. PBNU Chairperson, members of BPUPKI and PPKI, to the Minister of Religion in three cabinets (Mohammad Hatta, Natsir, and Sukiman). Many vital contributions made Wahid Hasyim for religion and nation. The formulation of "God Almighty" in as a substitute for "Obligation to Run Islamic Sharia for its Adherents" is inseparable from the role of Wahid Hasyim. Wahid is known as a moderate, substantive, and inclusive figure. Wahid Hasyim died in a car accident in Cimahi City, West Java on April 19, 1953, or at the age of 38 years. Wahid Hasyim is buried in Tebuireng, Jombang. All of Wahid Hasyim's children grew up to become successful people who played a significant role in the country's progress. His first child Abdurrahman Wahid became the 4th President of RI, Aisyah Hamid Baidlowi and Lily Chadijah Wahid were former members of the DPR, Salahuddin Wahid in his time as Deputy Chairman of the National Human Rights Commission, Umar Wahid a doctor and his younger brother, Hasyim Wahid also entered into the political world. In 1937, students in Pondok Tebuireng Jombang received almost no general education. At that time, the students were still entering the Salafiyah madrasa in the Tebuireng Islamic Boarding School. There they only read the yellow book and non- religious studies are very minimal. After two years, the Salafiyah Madrasah introduces a new lesson. They began to get non-religious reviews. The entry point for non-religious studies in the Salafiyah Madrasah began after Madrasah Nizamiah, a madrasa with a lot of general education (Wahid Hasyim, 2016). The Nizamiah Madrasah began to be formed in 1934, becoming a breakthrough in education among Nahdlatul Ulama (NU) because, for the first time, there were pesantren that developed general knowledge to 70 per cent. The idea of making Nizamiah Madrasas in Tebuireng came from Wahid Hasyim, who was only 19 years old when he returned from studying in Mecca in 1933. Wahid Hasyim proposed to his father, K.H. Hasyim Asyari to change the pesantren education system such as Sorogan or Bandongan to the class model as in western model schools. Then Nizamiah's management developed from pesantren to other pesantren. From the above description, among the scholars who contributed to the development of Islamic education, especially from the old model in traditional pesantren which only taught religious knowledge to the madrasa system, among others; 1) Syeh Abdullah Ahmad, founder of the Adabiyah Madrasah in Padang, West Sumatra Province in 1909. This was the first Madrasa in Indonesia, which was

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initially purely religious. Then in 1915, when it became Holand Inland School (HIS), it included general knowledge lessons in its curriculum. 2) Syeh M. Thaib Umar, founder of the Madrasah School in Batusangkar, North Sumatra Province in 1910. In this madrasa, the students no longer sat idolized cross-legged, but instead sat in a row, using tables, chairs, and blackboards, introducing a learning system modern. The general lessons given include arithmetic and algebra. But in 1914 the madrasa was closed. 3) Rahmah el-Yunusiah, who founded the Madrasah Diniyah Putri in Padang Panjang in 1923. This madrasah graduated and produced prospective educated homemakers so that it was expected to be able to handle educational tasks both at home, school, and the community. 4) K.H. Abdul Wahab Hasbullah and K.H. Mas Mansur, who founded the Taswirul Afkar Madrasa in 1914. Besides religious studies, this madrasa also provided general lessons. 5) K.H. Hasyim Asy'ari, who founded the Salafiah Madrasa in Tebuireng Jombang, East Java Province in 1916. 6) K.H. Ahmad Dahlan, who founded Muhammadyah on 18 November 1912 which brought various educational institutions with a modern system, combining religious studies and general knowledge, 7) K.H. Wahid Hasyim brought with them the concept of management of Madrasah Nizamiah in 1934. This management became an educational breakthrough among Nahdlatul Ulama (NU) because, for the first time, there were pesantren who developed general education by 70 per cent.

Islamization of Science and Spiritualization of Human Being The concept of Islamic theology is practicing religion in a kaffah. The mufassirin (mutaqaddimin - mutaakhirin) in concluding Islam in a kaffah (according to the text and context of the verse: al-Baqarah: 208), that their tendency to interpret on two sides: (1). Islamic command for all mankind, (peace be upon all mankind). (2). An order against Muslims to implement sharia in full with all their abilities. So amaliyah and consistency to care to realize taslim (safety, welfare) inevitability (Imron Arifin, 2008). Citing the stipulation of Tilaar in the effective management of schools in Indonesia: 1) schools have academic abilities set in the national curriculum. These criteria are called academic criteria, 2) schools are able to educate students with noble personality, morality and piety to God Almighty. These criteria are called religio- moral criteria, 3) schools are able to produce skilled development workers and in sufficient numbers for various development sectors. These criteria are called relevance or employment criteria. Narrated from Tariq bin Syiab he said: I heard the Messenger of Allah, said: "Whosoever among you sees munkar, he should eradicate it with his hands (power), then if he is unable then ban him verbally, then if he is unable then reject it with his heart and thus the weakest faith‖. (HR. Bukhari).

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The concept of Islamic theology has to do with all aspects of life as the hadith described above can illustrate, that efforts to always be able to open the path of goodness are still a top priority for believers. So Asy'arie emphasize the effort through more basic principles related to a deeper awareness related to faith: "The principle of monotheism in Islam is related to theological and anthropological concepts that view humans as a unit, both in the structural sense that shapes their personalities and functional incarnations in their role in life in this world as cultural subjects." (Musa Asy'arie: 1992). As an intangible entity between physical and spiritual that continues to face each other in life, of course, it is always associated with a variety of touches where the time is in the structural and functional reality of humanism. To be able to play a role referred to above, unification becomes the main prerequisite as the completeness of the kaffah of Islamic life, spiritual pious and social pious and more pious worship of ghairu makhdhah. "The way for Muslims to break away from setbacks and subsequently achieve progress is to acquire modern Western science and technology. And so that the latter can be made the mental attitude of people who lack faith in the power of reason, lack trust in human freedom and lack trust in the existence of natural laws, must be changed first. " (Ash'arie, 1992). The competence of Muslims and generations can provide partiality stimuli in various components of life that contain the majesty of learning, namely theological norms and humanistic values. Only with these competencies, may Muslims and generations be able to dominate and bridge the reality of the times, one side remains healthy norms of monotheism, beliefs, and the maintenance of various values spread on the other side. Also do not miss the speed of multiple benefits of science, knowledge, technology, and digital development and progress that can penetrate the horizon even further. The implication of the digital age is rapid change (Sondang P, 1992). The advanced machines produced by the latest technology can be seen to have certain advantages such as: a) the ability to work quickly, b) the ability to work accurately, c) do not get tired, d) do not submit various demands, e) not involved in conflict, f ) and don't launch strikes. Change is a necessity, but the existence of aqidah, belief remains as a way of thinking, a form of investigating, a body of knowledge, and a method of high order thinking—religion as the teaching of norms that tend to be eternal while values can change. Every change has a risk, then the deepening of both will bring a sign of the development of maturity that produces wisdom communication based on wisdom (wise), takes in (goodness), and mujadalah (informative) (QS. 16: 125), and what is certain is in the digital age as well. What has been felt now is that in every life always refers to concepts that are clear, intensive, precise, and intact, which are built from all conceptual natures and Adikodrati (QS. 31: 30). "For indeed, among the signs of His power are the creation of heaven and earth, and the different languages and colours of your skin. Surely there are signs in this for those who know. " (QS. 30: 22). The scientific perspective as civilization enters the melium of the industrial revolution 4.0 also directs the study of science, knowledge, technology and digital media for humanitarian purposes and harmonious relations between humanity. The

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intensity of infrastructure dynamics, infrastructure is built for this purpose (Abudin Nata, 2004). Some names that can be referred to as scientific / scientific figures include Abu Al-Wafa‘, Abu Sahl Al-Kuhi, Ibn Yunus, Abd Al-Jalil Al-Sijzi, Al- Biruni, and Ikhwan Al-Shafa. These last two figures by Seyyed Hussein Nasr are considered as significant predecessors to Ibn Sina. The insyclopedic figure who also led Ibn Sina was Al-Khawarizmi who wrote Mafatih al-‗Ulum, and Ibn Nadhim who was famous as the author of the Fihrist. In addition, several prominent philosophers and logicians such as Abu Al Barakat Albaghdadi, Ibn Miskawaih. More than that, Al-Amiri is considered to be the foundation for the building of a school of philosophical scholars which culminates in Ibn Sina. Naïf with the mastery of science, technology, and digital media in this modern era, then Islam with the transfer of technology and media is misinterpreted for anomaly and disintegration, which is certainly not in line with the concept of Islam which is rahmatan lilalamin. This can be seen in Lapidus' thesis in A History of Islamic Societies as follows (Lapidus, 1989): "Muhammad Ali's descendant Ismail 1863-1879 carried the development of the country still further. He continued the program of economic and technical growth, extended the railroads and telegraph, and constructed the Suez Canal and a new harbour for Alexandria. He also gave Egypt European-type law- courts, secular schools and colleges, libraries, theatres, an opera house, and a western-type press, Egypt, like the Ottoman empire, acquired the infrastructure of cultural modernity. " (Lapidus, 1989). In the same direction, many salaf scholars, such as Ibn Mas'ud (d. 32/652), Al- Auza'i (d. 157/774), Abu Umamah Al-Bahili (d.86 H), said greetings (Mardiyah, 2012). Expresses Robin William Jr.'s opinion, that value is not only a criterion or standard for explaining actions but also functions as a standard criterion for assessing, making choices, acting and arguing and evaluating performance. What is meant by these values is sincerity, simplicity, independence, ukhuwah diniyah, freedom, honesty, worship, trust, tawadhu ', justice, struggle, ittihad (unity), tasamuh (tolerance), I'timad ala an-nafsi (self-sufficient), sincerity, and example, to non-Muslims, then explained his reasons while answering questions, he said, "We are ordered to spread greetings (peace) by the Prophet. (Tarjih Council, Development of Islamic Thought of PP Muhammadiyah, 2000). Such a concept is undoubtedly Muslims can foster good mutual understanding with people of other religions, as can be explained from the affirmation of the verse: "Do not curse the worship of those they worship besides Allah, because later they will curse God beyond the limits without knowledge (6: 108) And do not argue with the People of the Book but in the best way (29:46). The preamble mandate, and the 1945 Constitution, as well as the philosophy of the Unitary State of the Republic of Indonesia, which is then decomposed again with various provisions, decisions and other mandates as a formulation of a national system that upholds the dignity and dignity of equal humanity. With this concept of equality, it will open many doors for the development of harmony in the digital age, in accord with the teachings of a religion as set out below: "The reform era provides great hope for change towards the implementation of a more democratic, transparent, high accountability state and the realization of good governance and freedom of opinion. All of these are expected to bring

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the nation closer to achieving national goals as contained in the Preamble of the 1945 Constitution of the Republic of Indonesia. For this reason, the reform movement is expected to be able to encourage the mental change of the Indonesian nation, both leaders and people, so that they can become a nation that adheres to and upholds the values of truth, justice, honesty, responsibility, equality and brotherhood. " (Secretariat of the Indonesian MPR, 2012; Harun Nasution). Stating that in anticipation of a weak State which will then disappear in the historical round of world civilization, it is necessary to make changes that will bring good governance, where the changes are: 1) the security of life, property and honor of citizens. 2). Regulations regarding tax collection. 3). Regulations regarding obligations and length of military service. It was further explained that the accused people would be tried openly and before there was a trial the execution of the death sentence by poison or other recourse was not permitted. Violations of one's honor are no longer permitted. Property rights are guaranteed and every person has freedom of property. Heirs of those who are subject to criminal penalties must not be revoked of their right to inherit and likewise, assets that are subject to criminal penalties must not be confiscated.

IV. CONCLUSION The Rasul, Muhammad Saw., To convey the appeal of religion by preaching, namely by giving examples, practising the skills of action, motivating and creating a social environment that supports the implementation of the idea of forming a personal Muslim. For this reason, it is necessary to have businesses, activities, methods, tools, and the environment that support its success. The instrument is none other than science integrated into a system called Dinul Islam. In it, three essential elements are built, namely the creed, the Shari'a, and morals in other words of faith, knowledge, and good deeds. This inevitably requires especially those directly related to education, parents, schools - educators and education personnel, the community, and the government to always pay attention to attitudes, behaviour and actions towards caring, not only in the school environment but also in the city. Thus. All that has been done by our predecessors in the concept of developing Islamic education, especially from the old model in traditional pesantren which only teaches religious knowledge to the madrasa system, among others, conducted by Syeh Abdullah Ahmad, founder of the Adabiyah Madrasah in Padang, West Sumatra Province in 1909 Syeh M. Thaib Umar, founder of Madrasah School in Batusangkar, North Sumatra Province in 1910. Rahmah el-Yunusiah, who founded the Madrasah Diniyah Putri in Padang Panjang in 1923. KH Abdul Wahab Hasbullah and K.H. Mas Mansur, who founded the Taswirul Afkar Madrasa in 1914. K.H. Hasyim Asy'ari, who founded the Salafiah Madrasa in Tebuireng Jombang, East Java Province in 1916. K.H. Ahmad Dahlan, who founded Muhammadyah on November 18, 1912, brought various educational institutions with a modern system, combining religious studies and general knowledge. And K.H. Wahid Hasyim with the concept of management of Madrasah Nizamiah in 1934. Now, Islamic education is entering the stage of the industrial revolution 4.0 marked learning of science, knowledge, technology and digital media whose essence is nothing but for humanitarian purposes and harmonious human relations. The dynamic intensity of

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infrastructure, infrastructure is built for this purpose. Naïf furthermore with the mastery of science, technology, and digital media in this modern era, then educational institutions, especially Islamic education are unable to face anomalies and disintegration that threaten the integrity of the nation. Indeed, when all the potentials and all the forces of Islamic society are in line with the concept of Islam rahmatan lilalamin, then the resistance of groups who have visions, perceptions and interests that are different from the dialectics of Islamic education can be eliminated by themselves.

V. REFERENCES [1] Majid, Abdul dan Andayani, Dian, 2004. Pendidikan Agama Islam Berbasis Kompetensi. Bandung: Remaja Rosdakarya. [2] Ahmadi, Abu, dan Uhbiyati, Nur, 1991. Ilmu Pendidikan. Jakarta: Rineka Cipta. [3] Arifin, Imron, 2008. Kepemimpinan Kepala Sekolah dalam Mengelola Sekolah Berprestasi. Yogyakarta: Aditya Media. [4] Baso, Ahmad, 2013. Pesantren Studies 2a Buku II: Kosmopolitanisme Peradaban Kaum Santri di Masa Kolonial. Jakarta: Pustaka Afid. [5] Darajat, Zakiyah, dkk., 1992. Ilmu Pendidikan Islam. Jakarta: Bumi Aksara. [6] Daulay, Haidar, 2014. Pendidikan Islam dalam Perspektif Filsafat. Jakarta: Prenadamedia Grup. [7] Lapidus, Ira M. 1989. A History of Islamic Societies. New York: Cambridge University Press. [8] Lihat:Nata, Abudin, 2004. Sejarah Pendidikan Islam pada Periode Klasik dan Pertengahan. Jakarta: PT Rajawali Grafindo Persada. [9] Madjid, Nurcholish, 1984. Khazanah Intelektual Islam. Jakarta: Bulan Bintang. [10] Mardiyah,2012. Kepemimpinan Kiai dalam Memelihara Budaya Organisasi. Malang: Aditya Media. [11] Muhaimin dalam Jurnal Widya Balina Vol. 02. No. 3, Juni 2017, dikutip Imam Muhyat dalam Artikel, ―Strategi Pengembangan Karakter Islami dalam Pembelajaran PAI‖. [12] Muhaimin, dkk, 2001. Paradigma Pendidikan Islam, Upaya Mengefektifkan Pendidikan Agama Islam di Sekolah. Bandung: PT. Remaja Rosdakarya. [13] Mujib, Abdul, 2006. Ilmu Pendidikan Islam. Jakarta: Kencana. [14] Nasution, Harun, 1994. Pembaharuan dalam Islam Sejarah Pemikiran dan Gerakan. Jakarta: Bulan Bintang. [15] Nur Aly, Hery, 1999. Ilmu Pendidikan Islam. Jakarta: Logos. [16] P. Siagian, Sondang, 1992. Manajemen Sumber Daya Manusia. Jakarta: Bumi Aksara. [17] Rahardjo, Dawam, 1995. Kitab Kuning, Susah Dipahami Tapi Perlu. Jakarta: ―Pesantren I, No. 2. [18] Saifuddin Anshari, Endang, 1987. Ilmu, Filsafat, dan Agama. Surabaya, PT Bina Ilmu.

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