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PEMIKIRAN PENGEMBANGAN PENDIDIKAN ISLAM Qomar, Mujamil
Research Collections Book Collections 2013
Publisher : Research Collections

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Buku yang ada di tangan pembaca ini berasal dari naskah yang telah penulis susun 20 tahun yang lalu, tepatnya pada 1993 hingga 1994. Naskah aslinya lebih tebal, tetapi setelah penulis telaah kembali ada bagian-bagian tertentu sebanyak 1 bab setengah, terpaksa penulis delete karena informasinya telah basi (out of date), yakni telah tertinggal oleh dinamikanya sendiri. Bagian yang di- delete itu berkaitan dengan pembahasan mengenai porspek alih status dari STAIN/IAIN menuju UIN dan kurikulum 1994, keduanya merupakan informasi yang telah terlewati jika diukur dari waktu sekarang.Pendidikan Islam dari segi prakteknya mengalami kelemahan dan keterbelakangan, mulai dari metodologi pengajaran hingga soal kepemimpinan (leadership), dari kualitas raw in-put (siswa/ mahasiswa baru) hingga kualitas out-put (tamatan/sarjana), dari etos kerja hingga prospek kerja, dan dari penggalian dana hingga penggunaannya. Potensi bahasa Arab dan Inggris belum me- nunjukkan pengembangan yang seimbang dan optimal baik di kalangan siswa/mahasiswa maupun guru/dosen. Profesionalisme dan tingkat pendidikan tenaga edukatif masih jauh dari kelayakanÂ Â dan ketinggalan dibanding tenaga edukatif yang dimiliki lembaga pendidikan lain. Upaya-upaya pegembangan tampaknya belum memperoleh konsensus-konsensus yang mendukung sepenuhnya akibat polemik wawasan dan kontroversi kepentingan sehingga belum mampu berjalan secara kondusif.Buku ini mencoba menawarkan alternatif strategi pengem-bangan pendidikan Islam dengan menekankan pada kajian manajerial berdasarkan fakta empiris di lapangan. Berbagai kelemah- an sengaja diungkap guna menerapkan strategi dan jurus-jurus pengembangan yang lebih bijaksana dan tepat sasaran. Cacat-cacat pelaksanaan pendidikan Islam sengaja ditunjukkan secara gamblang bukan untuk mendiskreditkan prestasi dan pristise pendidikan Is- lam melainkan untuk mengenali lebih dekat terhadap penyebab- penyebabnya, kemudian mencari terobosan-terobosan strategis yang fungsional merubah nasip buruk yang selama ini membelenggunya.Dengan memperhatikan pada sifat kajian buku ini yang berupaya menyodorkan pemecahan problematika (problem solving) yang terjadi di dalam tubuh institusi pendidikan Islam, maka buku ini dapat digunakan sebagai penunjang literatur mata kuliah Filsafat Pendidikan Islam dan Kapita Selekta Pendidikan dilingkungan Fakultas Tarbiyah IAIN dan UIN maupun Jurusan Tarbiyah di STAIN, Perguruan Tinggi Agama Islam Swasta (PTAIS).

RAGAM PENGEMBANGAN PEMIKIRAN TASAWUF DI INDONESIA Qomar, Mujamil
Episteme: Jurnal Pengembangan Ilmu Keislaman Vol 9, No 2 (2014)
Publisher : Episteme: Jurnal Pengembangan Ilmu Keislaman

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Ada kontroversi pemikiran di kalangan pengamat tentang tasawuf. Sebagian mereka mengkritik secara tajam terhadap tasawuf sebagai salah satu faktor penyebab kemunduran dunia Islam lantaran menyebabkan sikap pasrah, acuh tak acuh dan pasif terhadap kehidupan duniawi. Namun pada bagian lain, justru muncul penilaian sebaliknya. Tasawuf memiliki peran dan kontribusi yang sangat besar pada kebangunan umat Islam dan kemajuannya. Maka masalahnya terletak pada potensi tasawuf dalam kehidupan umat Islam. Masalah ini selanjutnya difokuskan pada kreativitas pemikir-pemikir Islam Indonesia dalam mengembangkan tasawuf. Lalu diajukan rumusan masalah (pertanyaan penelitian): bagaimanakah kreativitas pemikir-pemikir Islam Indonesia dalam mengembangkan ilmu tasawuf mulai 1980 hingga sekarang (2014)? Untuk menjawab pertanyaan penelitian ini, peneliti mengumpulkan data melalui metode dokumentasi (studi teks/telaah pustaka). Kemudian setelah data-data terkumpul, dianalisis melalui analisis isi (content analysis) dan analisis kritis (critical analysis). Penelitian ini menghasilkan delapan macam tawaran pengembangan tasawuf, yaitu tasawuf sosial, tasawuf positif, tasawuf perkotaan, tasawuf falsafi, tasawuf irfani, tasawuf kontekstual, tasawuf Jawa dan tasawuf Muhammadiyah. Tasawuf terakhir ini memancing perhatian sebab sebagai kalangan modernis, Muhammadiyah dahulu senantiasa menyerang tasawuf sekaligus menawarkan tajdid dan ijtihad. Melalui tasawuf Muhammadiyah ini, berarti terjadi pergeseran sikap Muhammadiyah dalam menghadapi tasawuf sehingga tampak lebih ramah. There is a controvertial thought in Sufism. Some critical thought said that Sufism can cause Islam will haveânt progress. But in other side, Sufism has great contribution to develop and strengthen Islam. So, this problem is focused a the creativeness of Moslem scholars to support the Sufism grows well. The research problem is how did the Islamic thinkers of Indonesia develop Sufism science from 1980 until now (2014). The researcher used documentation (library study) to collect the data, then analized through content analysis and critical analysis. The researcher finding are: Social Sufism, Positive Sufism, Philosophycal Sufism, Irfani Sufism, Contextual Sufism, Javanese Sufism and Muhammadiyah Sufism.

RAGAM IDENTITAS ISLAM DI INDONESIA DARI PERSPEKTIF KAWASAN Qomar, Mujamil
EpistemÃƒÂ©: Jurnal Pengembangan Ilmu Keislaman Vol 10, No 2 (2015)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2015.10.2.317-352

Sebenarnya pada level al-Qurâan maupun secara substantif, Islam itu di mana saja satu. Namun, ketika Islam berjumpa dengan budaya dan tradisi lokal, ekpresi Islam bisa bermacam-macam. Ekpresi Islam itu bisa diperhatikan dari peranan, corak, pendekatan dan kawasannya. Tulisan ini merekam hasil penelitian yang telah menjawab permasalahan ragam identitas Islam ditinjau dari segi kawasannya. Data-data jawaban itu dikumpulkan melalui metode dokumentasi dan dianalisis melalui metode content analysis. Hasilnya, identitas Islam dari perspektif kawasan yang dipublikasikan di Indonesia ini ada tujuh: Islam Nusantara, Islam Indonesia, Islam Jawa/Islam Kejawen, Islam Sasak, Islam Syariah dan Islam Adat Hatuhaha, Islam Bubuhan Kumai dan Islam Pesisir. Semua identitas Islam ini dipengaruhi budaya dan tradisi lokal. Hanya ada sedikit dari varian identitas itu yang agak menjaga jarak dengan budaya dan tradisi lokal tersebut, yaitu Waktu Lima pada Islam Sasak, Islam Syariah pada Hatuhaha dan Kelompok Nahu pada Islam Bubuhan Kumai. Actually, both in the Qurâan and substantive level, Islam is just one. However, when Islam met with local culture and tradition, Islamic expression can be diverse. It could be considered Islamic expression of its role, character, approach and region. This paper records the results of research that has addressed the problem variety of Islamic identity in terms of region. The data was collected through a method answer documentation and analyzed through content analysis. As a result, Islamic identity from the perspective of the region published in Indonesia there are seven: Archipelago Islam, Indonesian Islam, Javanese Islam, Islamic Sasak, Islamic Syariah and Islam Indigenous Hatuhaha, Kumai Bubuhan Islamic and Coastal Islam. All Islamic identity is influenced by culture and local traditions. Only a handful of variants that identity rather keep a distance with the local culture and tradition, Waktu Lima in Islamic Sasak, Islamic Syariah in Hatuhaha and Nahu Group in Kumai Bubuhan Islamic.

IMPLEMENTASI ASWAJA DALAM PERSPEKTIF NU DI TENGAH KEHIDUPAN MASYARAKAT Qomar, Mujamil
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 2, No 01 (2014)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2014.2.01.

Ahlussunnah wal Jamaah (Aswaja) is a theological sect who claimed by various Islamic organization in both redactional and substantive. Some of them is Laskar Jihad Ahlussunnah wal Â Jamaah, Nahdlatul Ulama, Muhammadiyah, Persatuan Islam and Wahabi. But of all the organization doesnât have the same attitude, thingking, response to a tradition (culture) and political view. Aswaja among the public and ulama still partically understood, local and organizational ideology tendentious. The emergence of Aswaja is reaction to the Mutazilah were less strong in holding the sunnah of the Prophet rather than else, so it appears as an antithesis to Hegelian dialectic perspective. Aswajaâs doctrine is constructed by al-Asyari and al-Maturidi, but both have different patterns of thought: al-Asyariâs thought is more traditional whereas al-Maturidi is rational. Aswajaâs doctrine version of al-Asyari, in practically followed by NU. The fikih sect follow Imam Syafii and Sufism follow Imam Junaid al-Baghdadi or Imam al-Ghazali. All they thoughts represented moderate character, so NU is a moderate Islamic organization. But NU becomes less interesting now. Therefore NU need to reconstruction four actions related to both management and organizational leadership, role model of society and state, human resources in a expertise variety and strategic forces in contemporary society.Keywords: Aswaja, NU, Society

ISLAM NUSANTARA: SEBUAH ALTERNATIF MODEL PEMIKIRAN, PEMAHAMAN, DAN PENGAMALAN ISLAM Qomar, Mujamil
El-HARAKAH (TERAKREDITASI) Vol 17, No 2 (2015): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Islam Nusantara is a model of thought, comprehension, and implementation of Islamic teachings covered by culture and tradition developed in Southeast Asia (the scope of which is limited to Indonesia), that reflects Islamic identity with methodological nuance. The identity has various and controversial responses when it is socialized among Moslem because Islam is one, namely, Islam taught by prophet Muhammad. Otherwise, the majority of Islamic scholars accepted Islam Nusantara. That Islam is one is substantively true, but it expressed widely including Islam Nusantara. Islam is presented (thought, comprehended, and implemented) through cultural approach. The result leads to the thinking model, comprehending, and implementing Islamic teachings which are harmonious, moderate, inclusive, tolerant, peaceful, and multicultural based. The diverse Islamic thought is caused by local culture, especially Javanese culture, or called cultural acculturation. The Indonesian Islam can be a role model. It brings peaceful and harmonious messages, so it could be socialized internationally and replaced misleading opinion that Islam is full of violence.Â Islam Nusantara merupakan model pemikiran, pemahaman dan pengamalan ajaran-ajaran Islam yang dikemas melalui pertimbangan budaya atau tradisi yang berkembang di wilayah Asia Tenggara (tetapi kajian ini dibatasi pada Indonesia), sehingga mencerminkan identitas Islam yang bernuansa metodologis. Identitas ini ketika disosialisasikan di kalangan umat Islam, khususnya para pemikirnya direspons dengan tanggapan yang kontroversial: ada yang menolak identitas Islam Nusantara itu karena Islam itu hanya satu, yaitu Islam yang diajarkan oleh Nabi. Sebaliknya, banyak pemikir Islam yang menerima identitas Islam Nusantara itu. Bagi mereka, Islam hanya satu itu benar secara substantif, tetapi ekpresinya beragam sekali, termasuk Islam Nusantara. Islam ini ditampilkan (dipikirkan, dipahami dan diamalkan) melalui pendekatan kultural. Hasilnya melahirkan model pemikiran, pemahaman dan pengamalan ajaran-ajaran Islam yang ramah, moderat, inklusif, toleran, cinta damai, harmonis, dan menghargai keberagaman. Keberagamaan Islam demikian ini terjadi lantaran perjumpaan Islam dengan budaya (tradisi) lokal, khususnya Jawa, yang biasa disebut akulturasi budaya. Islam Indonesia patut menjadi contoh cara berislam yang demikian. Model Islam yang serba menyejukkan ini perlu dipublikasikan secara internasional dan diharapkan mampu menggugurkan persepsi dunia bahwa Islam itu penuh kekerasan.

PROFESIONALISME GURU BERBASIS NILAI-NILAI RELIGIUS DAN AKHLAK MULIA Qomar, Mujamil
J-MPI (Jurnal Manajemen Pendidikan Islam) J-MPI Vol. 1, No. 2, Juli - Desember 2016
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Profession, professional, and professionalism are the three words that have different editors and with different emphases, but the same substance. These three words are used in the elaboration of the position of teachers PAI. All three of understanding the existence of a work performed by the expertise, so that the three important especially in performing work involving other people in an educational institution. The teacher's role is not limited to the transfer function of knowledge to students, but teachers have a wider role in the community to creating value changes.Changes in the value of the community showed the competence of teachers able to encourage their learning interactions. The teaching profession is able to provide a strong impetus values and can convey information and knowledge to the learners. It is the responsibility inherent to each educator. Educator is the predicate in charge of implementing keteladan-based learning and religious values. The aspect of responsibility. Another thing is the issue of competence. PAI teacher competence was actually the heaviest and most complex than teachers in addition to PAI. Because the material PAI includes the disciplines of theology (tawhid), the science of morals, the science of the Koran, the science of hadith, the science of fiqh, the science of the history of Islamic culture and the Arabic language. Indeed, the Arabic language is not included in the components of PAI, but the Arabic language as a tool of science is always attached to the PAI. One can not possibly master the material PAI without the ability to master the Arabic language.

ISLAM NUSANTARA: AN APPROACH TO PRACTICE ISLAM Qomar, Mujamil
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14, No 1 (2019)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2019.14.1.183-210

Islam Nusantara is not a new religion, a rival of Islam, sect, or a usual mazhab, but actually is a character of thoughtful mazhab or manhaj Islam. Islam Nusantara is just an approach in practicing Islamic teachings, namely cultural approaches. This Islam has the most prominent character which is called as wasathiyah (moderation) that is reflected in some attitude such as, inclusive, tolerant, friendly, respect other parties, friendly with diverse cultures and religions, tasamuh, tawazun, and i’tidal. Islam Nusantara sees local cultures as “oxygen”; filters and then respect good culture and tradition (al-‘urfal-shalih) so it can have a dialogue with the environment around it positively. This cultural approach has been successfully used by the Walisongo in preaching using tembang, Wayang Kulit, socializing key terms, and so on. In the faith, Islam Nusantara is manifested in some rituals, tahlilan, istighasah, haul akbar, and selametan. Furthermore, in fiqh it’s such as imsak, zakat, halal-bihalal, marriage registration, marriage book, and the reading of ta’liq talaq. Islam Nusantara successfully consolidate Islam with nationalism so both of them are harmonious, and bring the tradition together with modernization through slogan al-muhafadzah ‘ala al-qadîm al-salih wa al-akhdz bi al-jadîdal-aslah [keep the old good tradition and take a new and better tradition].

The Actualization of Liberal Indonesian Multicultural Thought in Developing Community Harmonization Naim, Ngainun; Qomar, Mujamil
QIJIS Vol 9, No 1 (2021)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v9i1.7908

Not many Kiai have thoughts about multiculturalism. Kiai M. Sholeh Bahruddin and Kiai Abdullah Syam are considered unique because they have multicultural Islamic thoughts and actualize them in building community harmony. This paper aimed to explore the basis, approach, and channel of Islamic actualization in responding to various challenges. The research method used was the qualitative method with a symbolic interaction approach. The data collection procedures were conducted through in-depth interviews, observation, and documentation. The data were analyzed by following the steps suggested by Saldana, Miles, and Huberman (2013). This study found that the basis for the actualization of multicultural Islamic thoughts of Kiai M. Sholeh Bahruddin and Kiai Abdullah Syam was social, humanistic, cultural, religious, and psychological. The approach used was a synergy between religious, moral, psychological, theological, cultural, social, and educational approaches. Meanwhile, the actualization channels used are through social channels, cultural arts, propaganda, social media, silaturrahim (hospitality in Islam), education levels, and scientific meetings.

Policy Of Merdeka Belajar Kampus Merdeka (Prophetic Education Perspective) Saifullah, Ach.; Qomar, Mujamil; Aziz, Abd.
Ar-Rosikhun: Jurnal Manajemen Pendidikan Islam ARJMPI Vol 2, No 3, Agustus 2023
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/rosikhun.v2i3.22537

Merdeka Belajar Kampus Merdeka policy supports student-centered learning and emphasizes student freedom and responsibility in learning. The purpose of this study is to explain the theoretical basis of Merdeka Belajar Kampus Merdeka, which places students at the center of learning, the role of prophetic education in shaping educational awareness in students, and Merdeka Belajar Kampus Merdeka from the perspective of prophetic education. The research uses qualitative analysis with a literature study approach. Sources of research data are taken from journals, papers, and other literature on the Merdeka Belajar Kampus Merdeka policy, which is student-centered learning; prophetic education in shaping educational awareness in students; and the Merdeka Learning Campus Merdeka policy seen from the perspective of prophetic education. The study results show that through the student-centered learning approach, students have a more authentic learning experience. This experience must be supported by the internalization of monotheistic values to form a solid educational awareness. Prophetic education can guide students in integrating humanization, liberation, and transcendence into independent learning. Personal experience, educational awareness, and prophetic education create an effective synergy to create a quality academic climate.

Futuristic Thinking Based On Organizational Culture For Visionary Leaders In Increasing The Competitiveness Of Educational Institutions yulikah, Anik; Qomar, Mujamil; Masrokan Mutohar, Prim; Ambarwati, Ambarwati
International Journal of Educational Research & Social Sciences Vol. 5 No. 4 (2024): August 2024
Publisher : CV. Inara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51601/ijersc.v5i4.864

This research is motivated by the phenomenon of many leaders of educational institutions who have difficulty increasing the competitiveness of their institutions, and this has a big impact on the sustainability of their institutions in the future. Visionary school principals have the opportunity to overcome these competitiveness problems by always developing various vision-based advantages and strengthening them into organizational culture so that their institutions are able to have competitive advantages. The question in this research is what form of implementation of futuristic thinking does the school principal take as a leader in increasing the competitiveness of educational institutions? This research took research locations at MAN 2 Tulungagung and SMK Muhammadiyah 7 Gondanglegi Malang using a qualitative research approach and case study research type. The results of this research show that: 1) the heads of MAN 2 Tulungagung and SMK Mutu Gondanglegi Malang have futuristic thinking skills, demonstrated by their ability to develop visions into strategic policies and programs to position their institutions in the future. Among the strategic policies are: a) Strengthening religious culture; b) strengthening academic culture; and c) strengthening non-academic culture. The conclusion of the results of this research shows that the futuristic thinking skills possessed by visionary school principals based on organizational culture have been able to increase the competitiveness of educational institutions.

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