Journal Paper Format

International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 11182-11198

Development of Islamic Learning Centers Through Mosque Empowerment based on Managerial Principles

Fauji Koda1* 1Universitas Muhammadiyah Maluku Utara, Ternate, Indonesia

Abstract A mosque is a place of worship and a center of Islamic culture theoretically- conceptually. This place also is a spreading of Islamic Teaching concerns to the earthly and eschatological matters, material and spiritual. The history also has noted the enlightenment of Islamic Civilizations, which inseparable with the mosque significantly. However, there are still many mosques that have not maximum managed and just used for spiritual matters. Indeed, it will have a significant impact on the mosque as a vital place that has an essential role in Islamic civilization development. Currently, there is a grateful phenomenon done in the Muslim community. They begin to realize the mosques have an essential role concerns not only spiritual matters but also earthly ones education especially. This research aimed to obtain some further information follows; (1) the Islamic Teaching spreading and the mosque's development; (2) The teaching based of mosque function and values; (3) the education types and management conducted; (4) the managerial principle application of education developing for Muslim people (Ummah) conducted in the mosque. It presents work used as a qualitative- descriptive method with a historical– phenomenological approach. The method is chosen relating to the focus, question, and purpose selected and developed well before and after. The results indicated that it could generally describe the mosque as a community education centered had a relation with Islam promulgation process in Ternate. There were some values such as "tawhid" (the oneness of God), "khalifah"(caliph), and "Amanah" (trusteeship). The education type held in the Mosque is method The Holy Quran kindergarten (TKA) and The Holy Quran recitation kindergarten (TPQ), and majlis taklim. The mosque management pattern in Ternate has known as "bobula" (in Ternate Language means job description). However, this pattern insufficient but a more comprehensive and professional one with management principles application needed. The useful application of management principles improved the mosque management quality had a development implication of Muslim community education conducted related to the education, purpose, content/curriculum, personnel, method, strategy, infrastructure, and evaluation.

Keywords: Muslim people welfare, The mosque role, Islamic education model

1. Introduction Since the last twenty years, the mosque's development in Indonesia has reached all remote areas including in Ternate City. However, how far the mosques impacting people around them, especially efforts to build a robust social order in various people's life aspects, is an issue that needs to be disclosed [1]–[3]. It is essential to the state because there are narrowing symptoms of the mosque's meaning and function for people's lives [4]–[6]. Generally, the mosque often identified with prayer places for those who claim Muslims. Furthermore, the mosque does not appear to have any social functions as though education, social politics, economics, or other socio-cultural activities [7]–[9]. As a result,

* Corresponding Author: Fauji Koda, Universitas Muhammadiyah Maluku Utara, Ternate, Indonesia. E-mail: [email protected]

the increasing number of mosques in the midst lives today's people have not had much influence on poverty reduction and social conflicts it faces. The mosque function optimization intensively and extensively will be useful for people's education not only in ritual worship activities aspect but also in social, political, and economic insight aspect development and other insights according to times developments and demands. The mosque's presence of people's lives midst provides social inspiration that is not simple, e.g., the ritual meeting held every time to pray to build social closeness to foster a solidarity spirit with one another [10][11]. In any situation, ideally, the mosque used as a people education center to try to realize a better social order. If all this time, the people education center is still centralized informal institutions such as schools and madrassas, now the mosque institutions must also develop as a people education alternative and even the nation as a whole. The theological signal which states that the mosque is the "House of God" actually gives a meaning that the mosque no longer binds the individual as the figure of its owner, but is a picture of collectivity bound to the God universal spirit [12], [13]. It must exude togetherness spirit grows through social interaction natural process. Since the Prophet Muhammad time, besides used as a ritual worship place, the mosque also used as a center of cultural, scientific, information, people economic development, war, and peace strategy, and people resources development as an actualization education function in general. It was not only because of its social context, which was still simple but precisely because the mosque social management process functioned as a social binder was more non-primordial oriented and functioned as an educational institution. The prevailing social ethics did not provide egoism growth opportunity, which only provokes disharmony, but instead, inspires the uniting process to form a more functional social order. Therefore, the mosques with their educational activities seen as non-formal educational institutions change-oriented and social-public formation either based on planned goals or through finding meaning process naturally. Theologically, Moslems believe it is a communication place between the servant and his God, a place to complain transcendently, and a place to find humanity meaning through interactions with fellow worshipers. The mosque presence in the Moslems midst is a mirror of unity, and Islamic brotherhood ties ethical. In the mosque, Moslems carry out ritual worship as one of the religious teachings, and in the same place, Moslems also carry out other social services that are more humanitarian in dimension. The mosque function and role miximazing require to manage all resources owned optimally. Optimizing all the mosque resources owned, the various problems encountered in mosque activities solved or at least reduced. The mosque educational institution's resources potential, which includes human, funding, community participation, and various other potentials they have, are quite significant. In optimizing mosque resources, the mosque management role (ta' mir) is very strategic in making decisions to determine the mosque's future as a people educational institution, using managerial principles, the manager in mosque education activities significant change actions in the organization. Many things need changed or improved in mosque management. For this reason, leaders as mosque managers are required and creative to improve management development quality (idarah), physical management (ri'ayah), and program management (imarah). However, the factor of increasing funding in the mosque management as an educational center, both for operational needs and the facilities construction and infrastructure, and the program implementation is crucial to support programs focused on the needs of pilgrims. The pilgrim's needs in this perspective are related to comfort in worship and the mosque achievement goals supported by the functions and roles of the mosque implementation. All mosque managers are responsible for making management changes in a more practical direction [14]. It done by relying on the managers role as effective decisions making to have implications of vision, mission, goals, and objectives, as well as policies

in the mosque strategic management formulation as the people educational institution not just on paper as a capability of contemporary educational institutions (present), but carried out with full commitment to the achievement of quality management, physical development, and educational programs in the mosque [15], [16]. It believed the mosque could be a center of Islamic people's civilization development, intelligence, and education. It is from the mosque, of course, the family and school institutions become the people social security institutions, especially in terms of fostering and shaping the people's morality. The mosque undoubtedly expected to be a supporting institution to fortify various deviant behaviors that occur in the community environment. Therefore, it is time to manage the mosque with more professional management. The systems approach necessary in understanding education and public issues so that management is holistic, not partial, and patchy. However, every Islamic educational institution, including the mosque at present and in the future, is in an increasingly complex and challenging situation. For this reason, all mosques should manage by professionals, credible, and accountable in carrying out the mosque program. It realizes, to achieve the effectiveness and efficiency level of mosque management. The management strategy used expected to optimize the mosque function and role to explain and control the mosque management phenomenon as the management application. The present work focus is on Islam and mosque development in Ternate, the functions and values that underlie mosque development, the mosque education organization, and the managerial principles and education development in the mosque. It hopes that all findings in this work will the first step to improving the mosque education conditions and implementation as an Islamic non-formal educational institution, and essential input for the Ternate City government in education formulating policies and the possibility of making the mosque as an alternative education model not dichotomous between general education and religious education..

2. Methodology of Study

The study conduct in Ternate, North Maluku Province, with the aim of the mosque being established and managed as an education center. Historically, Ternate is the Islamic center development and growth and significantly contributes to the Islam history in Indonesia. As for the mosque problem, because in the mosque construction and management, indeed, empirically, some problems need studying in-depth. The mosque's existence in Ternate, as in other areas, remains as a worship center and socio-cultural activities, including education, which continues developed to this day, and even throughout the Moslems history where the mosque founded. The study process conducted for ten months, with the following phases: phase I, data collection (July-September 2017), after this initial stage completed, proceed with the next phase II by taking data, interviewing, and observing (February - April 2018). The analysis unit is three mosques in Ternate that have traditional and modern management systems, namely Sultan Ternate Mosque (traditional), Imam Bonjol Mosque (modern), and Daarul Arqam Mosque (modern). The study type is qualitative-descriptive [17]–[20] using a historical-phenomenological approach in searching and formulating theories based on empirical data, relating to the institutionalizing and developing process the mosque managerial system as Islamic education center in Ternate, optimally, with the essential elements described following focus, question points, and the study purpose. As a qualitative study, the main study instrument is the researchers themselves who collect data. In this case, it is done through direct observation in the field, in-depth interviews conducted to managers, religious teachers, and the Mosque youth administrators, as well as from the Government (National Education Office of Ternate City and Religion Ministry of Ternate City) with a total of

seven informants. The documents collection in written documents and photographs forms relating to the mosque and its activities — moreover, the data collection and recording procedures conducted with observation, in-depth interviews, and literature review. Furthermore, the data recording and data analysis using qualitative data analysis, following proposed models by Miles and Huberman [21]and Spradley [22]. Furthermore, testing the data credibility conducted a means of discussion and triangulation.

3. Results and Discussion

3.1 The brief history of the Ternate City

The Ternate city, seen from the status as a city, island, kingdom, and municipality. The information confirmed by Leirissa, in article entitled Determining the Anniversary of Ternate (in Ammari and Siokona, 2003)[23] as follows; 1) Ternate as the city has only been used since 1609 when the VOC established a fort in Malayu region under Fort Oranje, and Sultan Mudaffar (1606-1627) established his palace not far from the fort. Since then until now, the Ternate city, which blooms around the fort and the palace, remains known as Ternate; 2) Ternate as an Island, at the same time since the Dutch era (early 17th century) until now the term Ternate used as a geographical term that refers to an island in the North Maluku archipelago. Based on Portuguese documents, since the beginning of the 16th century, the term Ternate refers more to the name of an island; 3) Ternate as a Kingdom. However, in some texts and also in folklore, the term Ternate is used as a term for a kingdom. Similarly, the writer of the 18th century named Fr. Falentijn, or from the 19th century, A. Bastian. The Portuguese and the Dutch also used the term Ternate concerning a kingdom beside an island; 4) Ternate as the Municipality, on April 27, 1999, a decree issued which established Ternate as a Municipality. Ternate Municipality Area is the whole of Ternate Island plus several smaller islands around it [23]. In terms of government, the history of Ternate governance began in 1257 during the Moloku kingdom formation under BAAB Mansur Malamo authority. Based on Zelf Bestuur Regeling 1938, Ternate is part of four Swapraja in the North Maluku Region besides Tidore, Jailolo, and Bacan. During the Ternate Sultanate, government structure clearly illustrated in which the Sultanate divided into several districts. Each district headed by a hoofd district that oversees several district enders. An Ender District Hoofd heads each district ender. In government administration mechanism at that time, a Hoofd District and Ender Hoofd District were appointed and dismissed by the Sultan. The people know the names with Sangadji, which oversees villages with Mahimo as their head [23]. Moreover, several phases of Ternate Government as follows; a) the government phase of 1257–1486, the establishment of kingdoms with several heads of government in Ternate; b) phase 1486 – 1817, the entry of Islam and the appearance of the first Sultan to finally the provisional government of England; c) the 1945-1958 phase, after the Colonial Period; and d) phase 1982-1999, Ternate City Government.

3.2 Islamic and Mosque Growth in Ternate

The results showed that Islam's entry into Ternate had several versions. Western writers explain that Islam entered Ternate in the second half of the 15th century. Tome Pires, who wrote his travel notes between 1512-1515, said that Islam had existed in Maluku about fifty years ago. Antonio Galvao, the Portuguese head in Ternate (1536- 1539), and his experience were recorded in Histoa das Moluccas (1544) [24], stated that Islam had entered this archipelago eighty years ago. Antonio Pegafetta, who arrived in Tidore in 1521, said that the Moslems had been in Maluku about fifty years ago [25].

Starti International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 11182-11198

According to some community members, one of the Javanese aristocratic daughters arrived in Ternate. He was married to the King of Ternate, who had to convert to Islam first. The king was named Tidore Vongi. Another story says that the King of Ternate went to Malacca. When he returned to Ternate, he was alone in Java and married one of the royal daughters there. They returned then to Islamize the people in Ternate. King conversion occurred in 1460 [23]. The king in question is Gapi Baguna or Marhoem. Hamka [26], stated that the first to embrace Islam was 'Kolano' (the King title of Maluku before Islam) named Gapi Baguna. His Majesty is the King who has accepted Dato 'Maula Husain's call and studied Islam as well as possible. It said in Ternate people that the king after Islam used the name 'Marhum.' Because it is not uncommon for a king to die, just to call his name 'Marhum,' sometimes people are still afraid to say the name of His Majesty, for fear of being hit by a 'plague.' His Majesty Marhum, ruled from 1465 until his death in 1486 [25]. Ternate society now has another version about the entry of Islam in this country. According to a speech delivered by several informants in Ternate, four Syrians from Iraq had arrived in North Maluku. They associated with political upheaval in Iraq. The four foreigners who understand Shi'ism are Shaykh Mansyur, Shaykh Ya'kub, Shaykh Amin, and Shaykh Umar. Sheikh Mansyur broadcasts Islam in Ternate and Halmahera. After he died, he buried at Gamalama Ternate. Shaykh Ya'kub broadcasts in Tidore and Makian and after death is buried on the summit of Mt. Kie Besi, Makian. As for Shaykh Amin and Shaykh Umar, both broadcast Islam in Halmahera (eastern part), Maba, Patani, and its surroundings. They both reportedly returned to Iraq. If this information is correct, then the four sheiks are considered as the first Moslems who came to Maluku. Furthermore, the political upheaval that occurred in Iraq is most likely Abbasids fall in the middle 8th century (1258). However, Naidah, in her "Hikayat Ternate," did not record the story of four sheiks above arrival. He told of the Prophet Muhammad SAW descendant arrival, Jafar Sadiq (also called Jafar Noah), who arrived in Ternate on Monday, 6 Muharram 643 H, or 1250 M. Jafar Sadiq married a local daughter named Nursafah. From this marriage, four sons and four daughters were born. These four sons later became the first kings of four kingdoms in Maluku [26]. Could it be that Jafar Sadiq was the first person to set foot in Maluku? If it is true, it might be confident that Islam's arrival to Maluku was in the middle of the 13th century. However, it must remember that Naidah was a court official who served as Soasio's law (judge). Therefore, it is not surprising that Jafar Sadiq's arrival was more emphasized and connected with kingdoms formation in Maluku. Moreover, he did not give specific information that Jafar Sadiq was the first Moslem to come to Maluku. However, a valuable statement from him is that the first Kings of Maluku kingdoms, in the 13th century were Moslem. According to Velentijn, as quoted by Saleh Putuhena [26], since the king of Ternate Comala or Etsili Naay (ruled 1304- 1317) whose mother was a Malay, there had been Javanese and Malays in Ternate. Whereas during the reign of king Sida Arif Malamo or Etsili Aiya (1322-1331) in Ternate, a group of Arabs and Javanese was found [26]. Based on information from various sources above, it concluded that foreigners who were Moslems had been in Maluku (Ternate), at least in the 13th century. Since then, Ternate has played an essential role in the Islamic spread in North Maluku and beyond. Its strategic position as a cloves center, a trade commodity needed by the world, so Hamka named this region as the "main clove country"[26]. Until the time of Kaicil Sia, which Naidah called Tjitjo, sharia or religion was not reliable. Nevertheless, after Marhum (1463-1486), who with his son Zainal Abidin deepened Islam religion in Java and after they returned, Islam in Ternate was more stable [27]. Zainal Abidin (1486- 1500), as the first Sultan of Ternate, strengthened Islam in the kingdom. Zainal Abidin's inauguration as Sultan also used as formal beginning Islam acceptance in the kingdom. He used the title "sultan" (for the first time), which was Islamic, and released the traditional title "kolano," which had been used by previous kings since centuries ago [27].

Since then, the sultans, when sworn, functioned as the Khalifah of God on earth to preserve religion and prosper the people [28]. On that basis, the Sultan tried to spread Islam to his territories. The Ternate position as a clove trade center causes the migrants from outside first to transit here. The incident of Jafar Sadiq's arrival in Ternate and his four descendants became the first kings in the Moloku Kie Raha neighborhood, as explained, at least providing information that the first Moslems who came to Tidore, Jailolo and Bacan through Ternate. Although two kings from Tidore kingdom in the 14th century, namely Akhiruddin (1343) and Hasan Syah (1372) but they have not used the Sultan title. The first Sultan of Tidore was Tjiliati or Sultan Jamaluddin, who appointed in 1495, nine years after Zainal Abidin. Most likely, Jailolo and Bacan only used the title of the Sultan after Ternate. Sultan Zainal Abidin is a famous figure of the Islam development history in Maluku. Besides, to actively da'wah organizing among the population, he was friendly to the missionaries who came from Arabic, Javanese, and Malay. Good relations between the missionaries and the indigenous population were also established by marriage ties, thus accelerating Islam spread in Maluku [28]. According to Saleh Putuhena [29], Islam acceptance and spread has carried out through several channels, like marriage, education, and political channels. At first, Islam progress proceeded slowly and received strong opposition from residents who were still bound by old beliefs. Therefore, statues worship was still ongoing, mixed with the Holy Quran teachings. The Portuguese conquest also slowed the da’wah movement. They arrested and fired qadis who taught the Qur'an to the people, and they spread Christianity. The beginning development, the Islam religion was embraced by court officials such as the sultan and his family, court officials, the nobles were followed by his family and then followed by the layers of society in general. The missionary path, along with the economic activity path in Maluku, from Ternate and Tidore, which became a political center, economic, and religious activity, then Islam entered the cluster of islands around it. The Islamization of the Seban region of the Ternate Sultanate is undoubtedly inseparable from the central power role itself. During the reign of Sultan Babullah (1570-1584), the Ternate sultanate power was comprehensive with borders south to Bima, west to Makassar, east to Banda, and north to Mindanao. Ambon Islands, which consist of Buru islands, Saparua, Hitu Ambon, and Seram (west), are the sultanate of Ternate [29]. The Ternate Sultanate as an Islamic government form since the appointment of the first Sultan and decreed Islam as a religion of citizens. Every empire citizen must convert to Islam. Nevertheless, Islam undetermined an empire basis. The Islamic teachings' implementation in the empire established in stages. Thus the Ternate Sultanate, along with other sultanates in the Moloku Kieraha environment, has played an essential role in Islam population increasing. The central region of the empire and periphery, its citizens, are Muslim. Therefore, until now, North Maluku has a majority Muslim population. Likewise, the Central Maluku region, which was once a Ternate region whose population is Muslim. For example, Islamic countries in Saparua, in Haruku and Ambon, and Buru are ex-confederations of Ternate Vazal kingdoms. Besides Banggai and Tobungku in Central Sulawesi, which had once been the seat of Ternate, Bolaang Mangondow and Gorontalo in North Sulawesi were influenced by their Islamization from Ternate. Sultan Babullah even sent some religious teachers to teach at the Mangindanau Sultanate in the Southern Philippines. Political and economic strength possessed by Ternate became an essential tool in Islam broadcasting, and marriage channel and education Islamic Da'wah reached peak when motivation was driven by political elements to expel invaders from homeland and efforts to stem the Christian missionary movement which conducted in conjunction with colonialism, mainly carried out by the Portuguese, Spanish and Dutch in the Maluku region (Ternate). Meanwhile, the mosque development in Ternate is inseparable from spreading the Islam process. The study found that the mosque existence has an obvious connection with

the mosque existence in the Islamic world from the beginning, the Prophet Muhammad's time, and friends. This link shows how influential Islamic broadcasters build the Islamic network in the world. Islamic broadcasting carried out in every region or city is always followed by efforts to build mosques as worship centers and other Moslems socio-cultural activities such as in social, economic, political, and military fields. In Islam, three mosques have historical values quite old and, at the same time, have particular virtues compared to other mosques, which is the al-Haram Mosque in Makkah, the al-Nabawi Mosque in Medina, and the al-Aqsa Mosque in Palestine. Two of the three mosques above still have a proper role and function except for the al-Aqsa mosque because the mosque's position is within the confines of the cruel Israeli invaders. The development of mosque history is closely related to Islamic expansion territory and the new cities construction. History records at Islam development beginning in various countries. If the people settled in a new area, then one of the means for their interests was the mosque. The first mosque to be built in Ternate was the Sultan mosque (Sigi Lamo) in 1486 during Zainal Abidin Syah. The Sultan's mosque existence is adjacent to the sultan's palace Ternate. The position of such a mosque illustrates the responsibility for mosque construction, and empowerment remains with Ternate Sultanate, both in terms of physical and management aspects. Besides the Sultanate mosque, there is also another mosque called Seku (mosque) Heku. The Heku Mosque, aside from being a center for prayer, is also an activity center and supplies for the sultanate's naval forces, which located north of Ternate City. This mosque, in management term, is still under the Ternate Sultanate. The Sultanate and the Heku Mosque in management term still have a direct connection to Ternate Sultanate. In addition to the two mosques, two mosque patterns have direct and indirect relations with the empire. First, mosques have direct relations with the sultanate generally located in a dominant area of the Ternate sultanate, namely in North Ternate districts and Ternate Island. The mosques, both in building model terms and their management patterns, have similarities with the Sultanate and the Heku Mosque. Second, mosques have indirect relations that do not have a management relationship with the sultanate and are outside dominant sultanate territory but have similarities, both in terms of physical buildings and their management patterns.The mosque patterns, included in the old mosque category, are not to called traditional mosques while other mosques in Ternate categorized as new or modern mosques, especially in their physical buildings terms. While In Ternate, there are two categories of mosques. First, the old mosque is the Ternate Sultanate and the Heku mosque. Besides that, there are other mosques located in the Ternate Sultanate, such as the mosque, Al-Auwabin in Sangaji Village, and An-Nur Mosque in Kampung Timur Makassar. The mosques in physical and management are still traditional. Second, new or modern mosques such as the mosque, Darul Arqam, Imam Bonjol Mosque, and An-Nafi Mosque. The mosques in this category built using more modern architecture compared to mosques in the first category. Although called modern in physical, but management has not fully implemented the principles of modern management. Along with increasing Moslems number in Ternate, there were 113 mosques, 41 Mushallah, and 76 Langgar had built and developed. The mosque distribution, mushallah, and langgar can see in Table 1.

Table 1. The Number of Mosques, Mushalla and Langgar in Ternate City in 2018

Districs Mosques Mushallah Langgar Ternate Utara 41 11 43 Ternate Selatan 48 12 22 Pulau Ternate 18 12 7

Moti 6 6 4 Total 113 41 76

3.3 The Underlie Mosque Development Functions and Values

The study found that the number of the mosque in Ternate continued to increase until this day. Therefore, Moslem's access to visit worship places becomes more comfortable, both in the city center, markets, offices, and in several surrounding villages. However, the mosque presence has not followed by good mosque management ability. The mosque's existence in the Islamic concept contains several functions developed. Besides having the primary function as a worship place, the mosque also has other functions, namely faith and piety guidance, social, education, and economy. In reality, mosques in Ternate, still experience some problems in its management. It has implications for program implementation in realizing the mosque function as expected, which has not yet realized. Generally, Mosques in Ternate have not carried out the functions properly, so that still suggested as a worship place. In the case, if the mosque functions such as social, education and preaching functions carried out properly, the mosque will be more prosperous and able to attract Moslems involved in mosque activities. It is due to the lack of managers understanding about mosque management principles. The fact that the mosque does not address pilgrims needs, poorly organized education management, lack of worshipers sympathy towards the Islamic symbols, unorganized mosque management, and internal management conflicts, and lack of development congregation organizations, is weak management faced by the administrators in developing the mosque function [30]. Based on this description, there are some fundamental problems in the mosque management in Ternate. The management has not done using good management patterns. It is admittedly very influential on mosque function development, especially from the education aspect. The mosque development in Ternate, which continues to grow quantitatively, has not been followed by the development of mosque functions and roles qualitatively. Moslems' perception of the mosque is still limited to the function as worship place in Mahdhah senses. However, there also efforts to develop the mosque function, which has begun to carry out even though it is still incidental, for example, only at the time of the Islamic holidays coming, including during the holy month of Ramadan. In this perspective, the mosque function development must still seek for derivation on Islamic primary sources teachings, namely the Qur'an and the Sunnah. In this way, the mosque function development mosque as knowledge and civilization center remains part of human's task as servants of God. The task implementation to the caliphate as the manager of the earth is the human function implementation as a servant of God. Therefore, the mosque function development as a worship place must be understood as a worship place that has a broader meaning. Worship held in the mosque in addition to mahdah worship, five daily prayers, and two feast days (Eid al-Fitr and Eid al-Adha), as well as worship place horizontally, and both of these series of worship, are intended service of GodT to get His pleasure. In understanding this context, the mosque function development has a theological, sociological, ubudiyah, ethical, moral, social, and educational foundation. The foundations found in the primary sources of Islamic teachings, namely the Qur'an and the Prophet Muhammad sunnah. In this part, there are at least four mosque functions which described as follows; first, about the mosque theological function, which is a place to carry out activities contain obedience and total submission to God. It can see in Al-Qur'an Surah Al-Jin verse 18 that God said that actually, the mosques belong to God. Therefore, do not worship anything but God. It is liberation meaning offered by the Qur'an and Hadith. Therefore, the mosque is an excellent place but free from irrational cults. The mosque glory remains in rationality and humanity frame, which will forever support

worshipers utilizing their knowledge and faith with both superiority and superiority guarantee given by God to their servants; second, the mosque worship function (ubudiyah). The function is theological function continuation, which states the mosque is purification place of all gods and that purification or rustic has a real meaning if coupled with worship shows direction. Such a life application is mutual support formation. The Muslim worships with his heart, mind, and body, as well as his property when he works to gain material heights, prestige, and otherworldly achievements he will accompany him with heart presence, spiritual behavior, and search for the pleasure of God; third, the ethical, moral and social functions (ahlaqiah wa ijtima’iyyah). As stated above, the mosque has ubudiyah worship function. The worship is considered as a total surrender if accompanied by moral values concerning the heart and physical movements. Not just build a building, but also building an upright heart in the way of Allah. The Halal behavior, if polluting mosque sanctity, is prohibited, such as having sexual relations with his wife when he i’tikaf in the mosque; fourth, scientific and educational functions (tarbawi, educative). In this function, history looked at from all Prophet activities and centered on the mosque, which is loaded educative. In the mosque, there is a pulpit used for lectures, and on Friday prayers, sermons (lectures) are an inseparable validity part of the prayer. Education is meant not just theoretical education, but also education motivates for practical matters such as education to trade, to seek God's grace accompanied by remembering the many (signs of power) of God. The mosque functions show responsibility for mosque development, which cannot be ignored by every Moslem. Moreover, this responsibility is associated with the mosque management for people's welfare. The mosque construction and development in Ternate, with function, shows the Ternate community as a religious community still has a strong commitment to religious values, religion, and spirit. However, in the mosque construction and development functions, managers are required to carry out mosque activities, and programs related to pilgrim's needs and social environment demands changes every time. In the process, the mosque, seen both function and program, will be able to give birth to leaders both personally and worshipers, inside and outside the mosque. Furthermore, the values of the Islamic teachings underlie Moslems in Ternate in building mosques, as stated, seen in several Islamic principles that underlie activities carried out, such as monotheism, caliphate, and trust value. The values always raised in every activity process carried out, from the construction to mosque prosperity, including the education sector. The values are tawhid, khalifah, and Amanah.

3.4 The Mosque and Education Organization

The mosque education program in Ternate generally not been carried out separately in charitable business form, for example, in independent school or madrasa. The mosque education implementation still incorporated in management, which is managed informally by the education and da’wah sector. The education type carried out in the mosque is the Islamic Board (MT) and TPQ. The Holy Quran recitation and assembly activities carried out and centered in mosques in the Ternate City area do not yet have a clear plan and program, in the sense all activities carried out as they are, even though their activities have scheduled and well-coordinated in their implementation. The activities have scheduled and carried out, although specifically in the Ternate Sultanate mosque, only started with the mosque rehabilitation building to make TPQ activities place of and the MT and other activities will hold in the mosque. Carrying out activities in the education field is still running, naturally and traditionally, so that desired goals cannot achieve properly. As an effort to develop it, the mosque management steps needed to understand and practice the managerial system in education [15].

3.5 The Mosque as a Moslem Education Center

The education function carried out since Islam beginning until now. The Prophet Muhammad start da'wah and education through the mosque. The mosque, if understood as an educational institution, at that time, the leading educator was the Prophet himself, assisted by his closest friends. The primary material is a revelation, namely the Qur'an and Hadiths, equipped with materials such as morality (morals, ethics), economics, law, art, culture, and politics. The various activities carried out by the Prophet, and his companions were a process with the mosque as his institution. In this mosque, every individual Moslem has the same right to education carried out by the Prophet and continues to this day. Although in an elementary form and with a low quality such as the educational process only applies Friday sermon, some of the worshipers pay less attention due to sleepiness [31]. In Ternate, the mosque is still the cheapest and most effective educational institution affordable by any social, economic, and political condition. Nevertheless, there are still several mosques that managed so that they are difficult to reach by all groups. Mosques with exclusive management generally are traditional mosques that have historical links with the Ternate sultanate. Generally, the mosque in Ternate has not been well managed, especially from the developing function aspect as a Muslim education center. With the management still traditional, the mosque designation as an education center is not yet accessible to all worshipers. Students studying are still limited to indigenous groups. In management terms, education at the mosque also still shows management patterns have not changed many suitable standards, both in material or content and methods. It understood as one reason why education in mosques is not well developed. Slightly different situations in the mosque whose management has been slightly advanced, in this mosque, the education administration used modern management patterns. For example, mosque education organized, educational material, or curriculum organized; students are broader and more diverse. The mosque, as a Muslim education center grouped into two categories [32], [33]. In the first category, the mosque is still very traditional management. Here it affects the mosque function implementation as an education center. The student's term still limited to children and adolescents who come from the indigenous community (the royal family and customary support community part). It understood as the mosque influence pattern closed. The second, the mosque management pattern is slightly advanced or modern. The mosque management as a religious education center in this mosque group accessed by a broader and more diverse Muslim people and the Muslim children and adolescents in Ternate include them in education held at the mosque, the TPA, and the MT. In process term already has goals and curriculum. In the excellent organization and right education (ideal), Islamic values spread throughout the mosque democratic education. Islam carries the principles of equality, freedom, democracy, and justice, a universal central theme. Proper education touch needs and relevant to time demands, namely qualities, faith, and a healthy life, recognize, appreciate, and apply. Therefore, the nation's culture, broad- minded and comprehensive, mastering the latest knowledge and skills, able to anticipate development direction, think analytically, open to new things, independent, selective, high social care, and try to improve achievement. Parables in their education also directed to get these qualifications, according to their ability and interest level. The popular education concept in Islam found in the university people system, which is now taken over and practiced in western universities [34], [35]. The concept based on seeking knowledge theory in an Islamic society is worship, not related to strict requirements, a certain age, formal diplomas, and restricted values. Islamic education is elastic, and the door is open to every individual who is interested and has the ability. Islam encourages students to continuously learn and do research without being bound by age, values, and costs. The education model carried out by salaf rapids in a limited sense because of education dynamics still need to get adequate attention. The Islam call contains a high breaking force because, in reality, on the ground, the ability to learn (also the carrying environment capacity) is different so that even if there

are equal opportunities, there will always be differences between student acquisition according to socio-geographical factors. Therefore, equality complemented by accessibility. That is, everyone, regardless of their origin, has equal access to education at all types, levels, and educational paths [31]. To support equality and accessibility, then must be equity, which refers more to the fertile education dimension, including education for women. Education that is equitable and accessed by all groups and life walks is a characteristic of Islamic education outside the school that is developed [36].

3.6 The Mosque as Non-Formal Educational Institution

Non-formal education (PLS) is currently being promoted and developed [37]. Educational alternatives are packaged in a more humane and back to nature form so that students become closer to the universe. With violence and injustice variety increasingly prevalent everywhere, education reform demand becomes stronger by giving a full people role. On the other hand, the mosque existence (Muslim worship places) conduct PLS has clear and firm foundations in Islamic teachings. Therefore, the mosque formation and development as Muslim education centers become responsible people part both as individuals and groups, government, and society [38]. Coaching and development do not take place in a vacuum, which is sociological. The mosque, as one of the PLS institutions, is faced with social, cultural, and economic problems, such as poverty, under- development ignorance, and other social problems. The problems recognized as having changed people's social settings in life. Existence has influenced people's behavior patterns. The number of street children/neglected, low work ethic, unemployment, poor nutrition, low productivity and competitiveness, limited infrastructure is evidence of this problem. To anticipate and resolve the problems, then collaboration, coordination, synergy, and harmonization between sectors needed with the education approach development as a solution. The flow of problems faced by educational institutions, including PLS, described as in Figure 1. The figure shows that the PLS development faces social, cultural, and economic problems that require inter-sectoral handling with an education development approach as a solution. The education approach, mosques as PLS institutions must see as one of the education models in the national education system whose coaching and development still refer to the vision of national education development. To realize national development education vision, then education development in all types, lines, and levels must carry out holistically and systemically. Education carried out both by the government, and the private sector is comprehensive and has links between one another. The linkages are arranged and developed in an orderly manner to achieve the desired educational goals and objectives. The non-formal education vision lifted from the national education department vision, which emphasizes mastery in a balanced manner between spiritual intelligence, emotional and social intelligence, intellectual intelligence, and kinesthetic. All forms of this intelligence must be seen in Indonesia's human ability reality to overcome various daily problems. The education vision and goals, as seen in Figure 2, and propose the mosque education model as in Figure 3.

Figure 1. Socio-Cultural-Economic Problems

Figure 2. The vision and goals of national education

The vision and goals of national education, to a certain extent, have in common with the mosque management, which is worship and educational center, social, cultural, and religious activities. The vision and mission of mosque management is to make mosque worshipers happier and more prosperous in the world and the hereafter; the mission is: (1) to increase faith and piety congregation members; (2) organizing religious education, knowledge, and skills; (3) improving social relations congregation members; and (4) to improve pilgrims economy suitable human resources and available management services [39]. In fostering and developing mosques as PLS institutions, the responsibility lies not only with government, or only with the people and families separately, but rather a responsibility shared jointly. The cooperation will realize a balanced relationship between family, school, and people/environment well in education development to build the nation's civilization. Cooperation between education lines and types is essential to do. When there are views, education assumes it is synonymous with school. While the path of non-formal education carried out at home and the people has not been well developed. The relationship between the three educational institutions is seen as one entity, as illustrated in Figure 4.

Figure 3. The vision and goals of the mosque education

It believed that whatever educational development policies planned and implemented, must accommodate education principles for all and lifelong education. Education in schools seen as one of the education forms, in addition to family and society education, which are also very important in building the nation's civilization. The mosque, as a Muslim people/environment educational in the Islamic education perspective, has functions variety. The mosque is not only used as a prostration (prayer), a worship place, but also a place where the learning and teaching activities take place. Meanwhile, the mosque also science and civilization center. Education, including those carried out in mosques, is recognized as a Muslim building civilization process through inculcating teachings process rooted in Tawheed. There are at least three mosque strategic values as an Islamic educational institution, namely; educate Moslems to worship only to God through example and habituation; instilling love in science, social solidarity, and human values, and a sense of justice; give people a sense of peace and spiritual strength through education in patience, courage, awareness, contemplation, and optimism.

3.7 Managerial Principles Application for the Mosque Development as Moslem People Education Centers

The discussion on managerial principles apply to the mosque development educational centers, cannot separate from Islamic teachings and the mosque existence as education management places. For this reason, in this discussion, it is necessary first to describe the Islamic management concept called Islamic management and mosque management. Then proceed with efforts to develop people's education carried out at the mosque. The management science developed as a modern life phenomenon accompanying various organization's presence in society. It intended to manage human activities in meeting their daily needs together — cooperation behavior as something natural based on monotheism principle, khalifah, and trust. Therefore, we need humans who can work hard, can suffer, and can be grateful for their hard work results. Humans like this can only emerge and live in the social order. Social order arises through social institutions in society. Social institutions have the function: (1) to guide community members, how they should behave in dealing with various problems in the community, especially those concerning needs; (2) maintaining community needs; (3) guide the community to establish a social control system. It meant that the public monitoring system of a member's behavior. The mosque, as an organization, was built and developed by Moslems as an order, takes place cooperation activities between humans in managerial practice. The existence demanded to provide the best service to followers through a sound management system. Some characteristics of a good management system are organized

existence mindset (administrative thinking), the regular activities implementation (organizational behavior), and the attitude towards an activity well task (administrative attitude). The management system is also operationally carried out within the mosque organization.

Figure 4. The relationship between family, community and school education in building the nation's civilization

Subsequently, the mosque management is also called mosque idarah, which means to manage the mosque. In a broader sense, it stated that the management or idarah mosque is a science and effort that includes all Muslim actions and activities in placing the mosque as a worship place and cultural center. The mosque's idarah is also called the mosque's management in broad outline divided into two areas Idarah physical management and idarah functional management [40]. Idarah binail Maadiy is physical management includes the mosque management; arrangements mosque physical construction; guarding the honor, cleanliness, order, and beauty of the mosque (including plants within the mosque); mosque maintenance rules and order; mosque financial and administration arrangements; maintenance so that the mosque remains holy, respected, attractive, and beneficial to the people lives. Idarah binail Ruhiy is an arrangement regarding the mosque function implementation as a forum for the people development as a center for people development and Islamic culture, as exemplified by the Prophet Muhammad. Idarah binail Ruhiy covers performance and education of aqidah Islamiyah, fostering morality, mercy, Islamic teaching regular explanation concerning; (a) fostering ukhuwa Islamiyah and people unity; (b) giving birth to fikrul Islamiyah and Islamic culture, and (c) enhancing Islam quality in oneself and society. Therefore, it can state that the mosque direction is a science and effort undertaken by Moslems in developing the mosque both physically and non-physically as the Islamic da'wah and culture center. The meaning of this mosque indicates a management process aimed at achieving the mosque's expected goals. The purpose of the mosque management is Muslim people formation who are pious, have faith, know, have good morals, and always have good deeds for life. It recognized that within certain limits, the mosque management had been seen practice in Ternate. As in the appointment of the mosque leader and work division officials (marbot). The mosque Ternate Sultanate for example, in the process of appointing an Imam through a decision-making process in which the sultan as the foremost leader appoints a high priest of the mosque. Then the great mosque imam appoints the mosque imams to be coordinated on behalf of the sultan. Such a management pattern is seen as a good thing that needs maintained. The mosque development accessible to all Muslims, a more modern management touch is needed. In

other words, we need a managerial system practiced as a whole. Both in planning, organizing, mobilizing, and controlling essential to do because people's lives continue to experience changes following science development, technology, and information. Then the mosque management must also be done through an adjustment process or adaptation. Changes in management, of course, still pay attention to people's characteristics and proper patterns management.

5. Conclusion

Discussion on managerial principles application in developing the mosques as a Muslim people education has was conduct. Some crucial things can conclude as follows. The mosque existence in Ternate cannot separate from Islam spreading process. Along with the increasing Moslems number, the mosque continues to grow every time. Data from 2018 showed that there were 113 mosques, 41 mushallahs, and 76 violations in Ternate. The mosque construction in Ternate, apart from worshipers, needs to make mosques as worship places and educational activities also based on Islamic teachings values, namely the monotheism, khalifah, and trust. The non-formal (PLS) educational vision lifted from the national education department vision, which emphasizes a balanced mastery between spiritual, emotional, and social and kinesthetic quotient. All this carried out to build a nation's civilization. The PLS implementation to realize this vision must remain in a harmonious cooperation frame between families, schools, and communities in ensuring education implementation for all and long-life education. The elements of mosque management are planning to organize, actuating, and controlling. The four management elements have not fully implemented. The mosque Management in Ternate is known as bobula management, which means labor division as the smallest part of mobilizing elements. This management only is seen during the appointment of the mosque's imam and the division The mosque duties officials (marbot), while the elements of planning, organizing, and controlling have not well managed. The development of management and organization has implications for the mosque developing education in Ternate. The education development carried out through five outstanding efforts, namely: (1) developing scientific traditions; (2) formulating curriculum and activating components, that is objectives, material, strategic, media, and evaluation components; (3) Improving teacher professionalism; (4) Improve management; and (5), providing facilities and infrastructure. Acknowledgments We acknowledge to Rector of Universitas Muhammadiyah Maluku Utara, and special thanks to all those who have helped in article improvement. We appreciate to all reviewers for the corrections.

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