islamic education reformation in aceh (the perspective of aceh qonun no. 5 year 2008
TRANSCRIPT
ISLAMIC EDUCATION REFORMATION IN ACEH
(The perspective of Aceh Qonun No. 5 year 2008)
Masni; Tuti Hidayati
STAIN Teungku Dirundeng Meulaboh, Aceh Barat
[email protected]; [email protected]
ABSTRACT
Qanun Aceh Nomor 5 Tahun 2008 adalah qanun yang membahas Tentang
Penyelenggaraan Pendidikan sebagaimana yang terdapat dalam Pasal 1 ayat 45 yang
merumuskan bahwa pendidikan islami yaitu pendidikan yang berdasarkan pada
dan dijiwai oleh nilai-nilai ajaran Islam. Selanjutnya pasal 35 ayat 1 berbunyi:
kurikulum yang digunakan pada setiap jenis dan jenjang pendidikan sesuai dengan
standar nasional dan muatan lokal yang dilaksanakan secara islami. Adapun yang
menjadi permasalahan dalam penelitian ini adalah bagaimana Qanun Aceh Nomor
5 Tahun 2008 dan Bagaiamana pendidikan Islam dalam perspektif Qanun Aceh.
Untuk menjawab permasalahan tersebut peneliti menggunakan metode analisis
kualitatif dengan mendeskripsikan, menguraikan, dan menganalisis data yang
diperoleh dari berbagai sumber. Dari hasil penelitian diketahui bahwa Reformasi
pendidikan Islam di Aceh dalam perspektif Qanun Aceh Nomor 5 Tahun 2008 ialah
suatu usaha perubahan sistem pendidikan pada semua mata pelajaran yang
diimplementasikan dan dikembangkan berdasarkan dan/atau dijiwai oleh nilai-nilai
islami pada semua lembaga pendidikan dan semua jenjang pendidikan.
Aceh Qonun no 5 year 2008 is Aceh local law concerning the implementation of
education as it is described in article no. 1 paragraph 45. It constitutes that Islamic
education is an education concept that is based on Islamic teaching principles.
Furthermore, paragraph 35 article 1 stated, the curriculum used in every type and level
of education is in accordance with national standard and local content that is
performed in Islamic way. This study intends to have further study on the Qonun
proposing two research questions; what is in Aceh Qonun no. 5 year 2008? and how
is Islamic education in the perspective of this Qonun? The study is performed as a
qualitative analysis by describing, narrating, and analyzing data from numerous
resources. The result of study shows that reformation of Islamic education in the
perspective of Aceh Qonun No. 5 year 2008 is an effort to make changes in education
system covering all subjects that are implemented and developed based on and/or
infused by Islamic values in all types and levels of education.
Keywords: Reformation, Islamic Education, Aceh Qonun.
INTRODUCTION
Education is a process taken by a country to prepare the young generations to
become functional in life effectively and efficiently (Azyumardi Azra, 2006). The
presence of Islamic education in Aceh is in line with Qonun No. 5 year 2008
regarding the implementation of education. Islamic education is an educational
concept that is based on and imbued with Islamic values, as stated in article 1
paragraph 45. The development of Islamic education more specifically is to be
adjusted to the curriculum used in each type and level of education that is bound to
the national standard and local content of Aceh and is performed in Islamic way.
Since the presence of Aceh Qonun on Islamic education, the enforcement of
Islamic Education in Aceh needs to be based on principles derived from Islamic
values as urged in Qonun No. 5 year 2008 chapter II article 2. One of the fundamental
principles stated in the article is that Islamic principles to be the first principles used
to base other principles and to be the foundation in the provision of education in Aceh.
It shows that on normative perspective both executive and legislative authorities at
the time were strongly committed to turn Islamic Sharia as a foundation that infuses
any kind of development in Aceh, including the establishment of education. (Saminan
Ismail, 2013).
The effort to enforce Islamic education is also an attempt to foster changes
and reformation on education that aims at turning all education in Aceh to be
implemented based on Islamic values. Accordingly, the ideal concept of education in
Aceh that urges for the infusion of Islamic values can be implemented well in
accordance with the content of Aceh Qonun No. 5 year 2008 on the provision of
education.
RESEARCH METHODOLOGY
The study was performed as a qualitative analysis by describing, narrating,
and analyzing data from numerous resources. The study utilized various literature
primarily and secondarily that come from diverse resources ranging from Qonun Aceh
to books and other complementary references available electronically or manually at
campus library in Meulaboh and Banda Aceh. As it is clear in the topic of the study,
the primer literature endorsing the study was Aceh Qonun No. 5 year 2008. The study
tried to investigate the significance of the Qonun socialization as an attempt in
enforcing Islamic education and as an effort from Aceh people in fostering Islamic
education reform to be in line with the implementation of Islamic Sharia in Aceh.
RESULT AND DISCUSSION
1. The history of Aceh Qanun No. 5 year 2008
Islamic education in Aceh initiated formally with the establishment of
Tuanku Raja Keumala Islamic School in 1916 named Madrasah Khairiyah (A.
Hasjmy, 1978). As it has been widely known, Aceh was one of the provinces
recognized with ‘distinction’ status after Indonesian Independent day in 1945. The
status provided Aceh with special rights such as the enforcement of religious life that
based on Islamic Sharia, customs reflecting Aceh culture, the exception in providing
education, and Islamic scholar critical position within local policy making as further
stated in national law No. 22 year 1999.
The fall of new regime in May 1998 was followed by monetary, economic,
and politic crisis that fostered the reformation to take place in various sectors,
including education. Reformation, reposition, and reconstruction in education
obviously require critical reassessment toward all problems underpinning national
education (Azyumardi Azra, 2006).
The enforcement of Islamic Sharia by the central government in Aceh after
suffering a long period of pain in conflict due to the status of Daerah Operasi Militer
(Military Operation Region) resulted from the re-establishment of Aceh ‘distinction’
status in Indonesian national law No. 44 year 1999. The status later was legalized in
national law No. 11 year 2006 about Aceh local government where it is stated that
Aceh is a province of law community units with distinctive characters, hence, is
granted special authority to organize and manage its own governmental affairs and
community interests in accordance with legislations in the system and principles of
the unitary state of the republic of Indonesia year 1945 that is led by governor (Dinas
Syari’at Islam Provinsi Nanggroe Aceh Darussalam, 2002).
The implementation of regional autonomy in Aceh bred the initiatives and
raised the awareness of governmental elements along with Aceh Islamic scholars to
design, arrange, and give birth to local regulations in the form of Qonun that formal
judicially equal with the substituting law of government decree (Samir Fuat, 2009).
The Qanun that has been agreed on and that has been enforced are examples from
authority transferring from the central government to Aceh local government in
various sectors including the authority to educate local boys and girls to implement
Islamic teachings correctly and appropriately as described in the context of Islamic
Sharia.
The presence of Qonun No. 5 year 2008 is the result of Aceh local government
ideas for the establishment of education on Islamic basis and to get more practical in
controlling and increasing the quality of education that is founded on local distinction
and typical culture of Aceh. The Qonun does not intend to limit teacher’s space nor
student’s ability to be within the local region scope, but it hopes to overtake the quality
of other regions as well as other countries. To meet the goals, the government
compiled local regulations that later constituted as Qonun No. 5 year 2008 about the
provision of education with the word ‘keislaman (Islamic)’ is put as the basis in
administering education in Aceh. Qonun No.5 year 2008 stated that education in Aceh
is administered on the concept of Islamic education.
Qonun about education in Aceh is different not only in term of Islamic nature
but also diverse in educational principles from those of secular public schools. The
national education principals are as the following:
a. Accessibilitys, including the extension of learning opportunity and
education equality.
b. Quality advancement and competitive power, and
c. Management advancement, accountability and public image.
Specifically for Aceh as an autonomous region, it has the authority to add educational
system based on Islamic values as the fourth principle. (Rizanna Rosemary Dan
Saiful Mahdi, 2013).
Qonun No. 5 year 2008 is a derivative policy and a revision from Aceh Qonun
No.23 year 2002 which used the word ‘Islamic’ as the basis for the provision of
education in Aceh, expecting it will be hand in hand with the implementation of
Islamic sharia. It was exactly in chapter II article 2 that said, the basis for education
provision in Aceh comprises of Islamic, truth, benefit, guidance, humanity,
nationality, kinship, Aceh characteristics, diversity, fairness, non-discriminating,
equality in front of the law, order and legal certainty, balance, harmony, equality,
professionalism, affectivity, transparency, efficiency, and modeling (Dinas Syari’at
Islam Provinsi Nanggroe Aceh Darussalam, 2002).
2. Islamic Education in the Perspective of Aceh Qanun Aceh No. 5 Year 2008
a. Islamic education framework
Allah swt said:
Meaning: “We have indeed created man in the best of moulds.” (Q.S. At-Tin, ayat 4)
This verse shows how Allah Swt respects and honors human beings of all other
His creators. He created human in the best form, either physically or mentally and
with distinguished mind and heart. Because of this perfection, human also acquire
complex characteristics such as the need for logistic, education that guides, leads, and
provides knowledge about the goals and significance of human life as the khalifah
(leader) on earth.
Islamic education is the knowledge that gradually brings individuals toward
the perfection realized in worshiping Allah and preparing to live happily under the
sharia of Allah SWT (Dedeng Rosidin, 2003). Accordingly, children as the next
generation of the religion, state, and country, as well as the ones serving the hope and
pride of the parents need to get a full attention and to be provided with all of their rights
in both primary and secondary needs. Among the needs is children rights to obtain a
proper education, and the main and the most principal education for them to be provided
is education concerning aqidah (faith) and tawhid (oneness of God) which are the basic
framework of Islamic education.
The formulation resulted from world Islamic education seminar in 1980 in
Islamabad indicated the increase complexity of Islamic education task because of the
demand to meet a more comprehensive goals as stated below:
“education aims at balanced growth of total personality of man through the
training of man’s intellect, therefore, intellect, the rational self, feeling, and
bodily sense. Education should, therefore, cater for the growth of man in all
its aspects, spiritual, intellectual, imaginative, physical, scientific, linguistic,
both individually and collectively, and motivate all these aspect toward
goodness and attainment of perfection. The ultimate aim of education lies in
the realization of complete submission to Allah on the level of individual, the
community and humanity at large”. (Muzayin Arifin, 1991).
The formulation indicated that Islamic education has a wider coverage
compare to that of secular knowledge. It is because Islamic education strive not only
to guide pupils to understand but also to have them acquire the ability to implement
Iman (faith), Islam (peace), and Ihsan (kindness) on themselves as the khalifah of
Allah on earth. Consequently, there is a need for some substantive guidance to master
several content framework in Islamic education, which are:
Aqidah (faith)
Aqidah is the first Islamic education to be internalized to children to become
the foundation or basis for the belief and faith that later will straighten their conscience
toward Allah, as it is described in the Qur’an, Al-Luqman: 13
Meaning: “Behold, Luqman said to his son by way of instruction: "O my son! join
not in worship (others) with Allah: for false worship is indeed the highest
wrong-doing."
The verse above indicates that aqidah is the first foundation to be established
in Islamic teaching and is to be suppressed in every child during the process of
education.
Shari’a
Shari’a in Islamic education consists of the introduction of laws from Allah to
the pupils, so they will understand about the regulations to be implemented and
obeyed by all the mankind that are assigned by Allah in the Qur’an. As Allah has said
in the Qur’an Surah al-Jatsiah:18
Meaning: “Then We put thee on the (right) Way of Religion: so follow thou that
(Way), and follow not the desires of those who know not.”
Indeed, all Allah’s regulations stated in the Qur’an are universal. This means
when it is stated as a system in human life, sharia will always become the wisest
solution. As for example someone who steals, performs adultery, does corruption,
kills and conducts other wrong doings, sharia will offer the most proper sanction for
the person.
Ibadah (Worship)
Ibadah in Islamic education teaches about ways and methods of how to
subserve and be devoted toward Allah. In Islamic education, the contents concerning
the worshiping of Allah are taught through demonstration method or to practice the
particular tasks directly such as ways to perform wudhu’, shalat, hajj, elm, and the
like (Fauzi saleh , 2005). By exposing to this content materials, pupils are expected to
perform the worship correctly and appropriately as it is prescribed in the Qur’an and
the Prophet Muhammad traditions.
Akhlak (Islamic morality)
Akhlak is the framework of Islamic education regarding the coaching and
supervising of attitudes, characters and moral. The content materials of this subject
cover numerous topics that guide the pupils to have good attitudes in running the live
alongside other people and all Allah’s creatures on earth, as the Prophet who has been
sent to correct human morality.
b. The standing of Aceh Qanun
Qanun is a legislation or regulation of law recognized in a particular region
(in this case is Aceh) (Jum Anggriani, 2011). Accordingly, as the content of national
law No. 24 year 1956 concerning the establishment of autonomous region of Aceh
Province, national law No. 44 year 1999 regarding the recognition of distinction
status for Aceh Province, national law No. 20 year 2003 about national education
system, and national law No. 11 year 2006 concerning Aceh local government, article
1 paragraph 21 defines Qanun as the legislation similar to local provincial regulation
that regulate the administering of government and society life in the region/city in
Aceh. Consequently, Aceh Qanun is the same with local legislation in other provinces,
nevertheless, putting Qonun as the same with local legislation in other provinces, in
fact, is not right. Qanun is the legislation that is applied in Aceh, in which the content
must be founded on Islamic shari’a that is specially approved to be implemented in
Aceh. The law is called Qonun which is designed by the local government together
with Aceh Islamic Muslim scholars to apply to law that is in accordance with
Islamic sharia.
In addition, Qonun is different from other local legislation in other provinces
in Indonesia, in which Qonun can consist of both material procedural law and formal
procedural law in Mahkamah Syariah (Islamic constitutional court) (Jum Anggriani,
2011). Thus, Aceh Qonun is the local legislations substituting national law as the
realization of special autonomy which enforcement is limited to Aceh that is based on
typical characteristic of Aceh and Islamic shari’a.
As it is stated in national law No. 18 year 2001 regarding special autonomy of
Aceh distinction province, article 1 paragraph 8 explains that the Qonun of Aceh
Province is the local legislation implementing the Act-Law in the region of Aceh
province in enforcing special autonomy (Majelis Permusyawaratan Ulama Provinsi
NAD.,2011).
c. Islamic education in Aceh across the history
Aceh is a province at the far west of Indonesia. It is the first placed Islam was
introduced and later spread to other regions across all Indonesia. Since the presence
of Islam in Aceh which dated back to centuries ago to the present days, Aceh has been
a region that is closely related to Islam or Islamic values either in its kingdom, its
former sultan (politically), its economic, culture, customs, or in education sector.
Islamic education in Aceh is continuously progressing and is easily accepted
because of the predominant Muslim community in Aceh and the strong influence of
Islamic values in the culture. The spreading of Islamic education to across all
Indonesian Archipelago cannot be separated from the advancement of Islamic
education in Aceh, such as the presence of dayah or pesantren (traditional Islamic
educational institution) as the center for teaching and learning of Islamic studies, the
main point of Islamic scholars training, and even considered as the counselor for
policy making for the kingdom (sultan) at the time. Hence, it is not surprising that
there are a lot of traditional Islamic educational institutions either formal or non-
formal that are still in existence to these days, some of them have developed and
changed into madrasah (modern Islamic school combining secular and Islamic
subjects) or even an Islamic higher education institution such as state Islamic institute
(IAIN) Zawiyah Cot Kala Langsa.
In 17th century, Aceh received a special title ‘Serambi Mekkah’ (the fore front
of Makkah) because its critical position as the center of Islamic Education and the
center for Islam spreading in several countries in Asia besides Indonesia, such as
Malaysia, Thailand and Filipina, (Alfian, 1991). At that period, Aceh had had the
capability to produce leading Islamic Muslim scholars and Muslim writers who then
travelled across the archipelago (Yunus, 1960). It was noted in the history that Aceh
has ever bred Islamic Muslim scholar, Muslim intellectuals, and Muslim
academicians from the oldest and most notable Islamic education institution called
dayah or pesantren. Nowadays, Islamic education in Aceh has developed into several
types, namely:
Dayah salafi (traditional Islamic school). The teaching and learning in
dayah is usually performed in balee (an open stage) while sitting in a circle
(halaqah) that focuses on the learning of religion from classic resources of
Syafi’i’s school of thought (Muhammad AR, 2010).
Dayah Modern/pesantren modern (modern Islamic school) or also known
as dayah terpadu (integrated). The process of teaching and learning
integrates Islamic curriculum with general public curriculum from the
government. Traditional Islamic curriculum of dayah is taught in the
afternoon and in the evening, while the general curriculum designed by the
Indonesian Ministry of Religious Affairs (MoR) is offered in the morning
and afternoon.
Madrasah (Islamic Public Schools). The institution is divided into three
levels of schooling; Madrasah Ibtidaiyah/Elementary Islamic School (MI),
Madrasah Tsanawiyah/ Junior Secondary Islamic school (MTs), and
Madrasah Aliyah/Senior Secondary Islamic School (MA) that are
administered by (MoR). Islamic education is taught in four exclusive
subjects of Quran Hadist (Al-Qur’an and the Prophet Muhammad
traditions), Aqidah Akhlak (Islamic faith and morality), Fiqh (Islamic
jurisprudence), and Sejarah Kebudayaan Islam (Islamic history and
culture)
Non-formal Islamic education such as Majelis Ta’lim (group of Islamic
learning) and Taman Pengajian Al-Qur’an/Kid group of Quran learning
(TPA) established in every village across Aceh.
The above description about Islamic education in Aceh are evidences that
Islamic education in Aceh is sustainably developing and flexibly changing since after
Indonesian independence day in 1945. Starting from the ‘distinction’ status and rights
it possesses, to the birth of regional autonomy for Aceh province, Acehnese keep
idealizing an educational concept that is based on the values, system, methodology,
and curriculum of Islamic traditions.
d. Islamic Education in Qonun No. 5 year 2008
Aceh is a region with distinguished identities and owns a community with
typical Islamic characteristics. Accordingly, the type of Islamic education for
Acehnese become the regulation or policy arranged in the form of a Qonun, as it is
indicated by Aceh Qonun No. 5 year 2008. It is stated that the basis for administering
Islamic education in Aceh involves the following principles:
Islamic;
Truth;
usefulness;
protectivenes;
humanity;
nationality
kinship;
Aceh characteristic;
diversity;
fairness;
nondiscriminating;
equality in front of the law;
order and legal certainty;
balance, harmony, and equality;
profesional;
effectivity;
transparancy;
eficiency;
modelling, (Dinas Syari’at Islam Provinsi Nanggroe Aceh Darussalam,
2002).
From the above principles of Islamic education provision, it can be seen that
Islamic is the first foundation mentioned then followed with truth, humanity,
nationality, Aceh characteristic and so on. It is, indeed, a statement that indicates the
government and people of Aceh are strongly committed and consistent to turn Islamic
shari’a as the basis in fostering all kind of development in Aceh, including the provision
of education.
Furthermore, in article 4, it is explained that the goals of the provision of
education in Aceh is to develop students’ potentials to become individuals who are:
a. pious and faithful toward Allah SWT;
b. morally upright;
c. knowledgable;
d. intellectual;
e. skilful;
f. creative;
g. independent;
h. demmocratic; dan
i. responsible, (Dinas Syari’at Islam Provinsi Nanggroe Aceh Darussalam,
2002).
The goal of Islamic education in Aceh as has been described previously is to
internalize the faith and piety toward Allah SWT. It is the first point to be met in the
teaching and learning process. The next point is to become morally upright,
knowledgeable, intelligent, skillful, creative, independence, democratic, and
responsible individuals. Form these points it is obvious that Islamic education in Aceh
prioritize the development of spiritual intelligence to emotional and intellectual
intelligence respectively that is supported by student ability be creative,
independence, and responsible.
In chapter III, regarding the principles in administering education, article 5
explains precisely that the education in Aceh need to be on these principles:
1) Principles of education provision in Aceh:
a) Education for all, no discrimination concerning tribe, religion, race,
nor descendent;
b) As a process of internalizing culture and empowerment of the pupils
through a long life;
c) Development of all personal aspects of the pupils performed in a
systematic, integrated, and directive way;
d) Provides modelling, encourage interest, and develop creativity of the
pupils;
e) Encourage community involvement in the provision and controlling
the quality of educational services; and
f) In line with the development of knowledge and technology highly
respecting human rights, cultural values, and diversity of the nation, as
well as principles of democracy and justice;
2) National education system administered in Aceh is to be based on Islamic
values.
3) The provision of education is based on Islamic values as mentioned in
paragraph 2 and is further regulated by governor decree (Dinas Syari’at Islam
Provinsi Nanggroe Aceh Darussalam, 2002).
The most important matter in the article mentioned above is education system
and the provision of education in Aceh that is based on Islamic values. The concept
of Islamic education indicated by the article is education system that is based on and
infused by Islamic teachings coming from the Qur’an and the Prophet traditions. As
well, having the ability to implement Islamic values in any subjects and school culture
to produce Muslim individuals who are intelligent emotionally, intellectually, and the
most important, spiritually as mandated by Islamic traditions.
Furthermore, chapter III article 5 paragraph 2 also stated that “national
education system administered in Aceh is to be based on Islamic values”. The
education is administered by referring to national education system, yet, particularly
in Aceh it also need to be infused by Islamic values. Islamic education meant by the
article is not limited to Pendidikan Agama Islam (PAI)/ Islamic Religious Education
as it is applied in schools normally. Islamic education meant by the article is the
internalization of Islamic values coming from the Qur’an and Islamic traditions in all
school subjects. For example, in teaching and learning math, chemistry, biology,
physics, art, and other secular subjects, teachers need to have the ability to show the
subjects connection to God values and human values because the knowledge is
belonged to Allah and comes from Allah. Hence, the knowledge is expected to turn
the people closer to Allah SWT.
In governor decree No. 26 year 2007 regarding the strategic plan of
education in Aceh there are four main policies regulating Aceh education
development:
1. Equal opportunity to access education
2. Quality and relevancy advancement
3. Management and image improvement
4. Completion and development of Islamic education system (Saminan Ismail,
2013).
Based on this governor decree the provision of Islamic education in the
strategic plan becomes one of the four pillars of education system in Aceh. This
condition is different from the national education system which consists of three pillars,
namely; accessibility, quality advancement and competitiveness, and management,
accountability, and public image improvement. This strategic plan of education is the
basic guideline in arranging the plan and budget of all education improvement activities
either at provincial level or district/city level across all Aceh Province within five years.
The need for forming Qanun No. 5 year 2008 also a consideration emerges
in national law No. 11year 2006 regarding Aceh local government administering
education system infused by Islamic values. Through the particular Islamic education,
it is expected that the community will be able to create good social environment, clean,
safe, and comfortable. The rights and obligations of the community for the success of
its implementation are also formulated in article 11 in the Qonun; a) Community have
the rights to participate in planning, acting, controlling, and evaluating education
programs, b) community are obliged to support and hold responsibility toward the
safety and convenience in the provision of education..
Besides, the community are expected to participate in keeping safe and
controlling a particular education institution. Also, the community can create learning
activities as stated in article 31. 1) Informal education is education performed in a
family or community that runs in the form of independence Islamic learning activities;
2) informal education as stated in paragraph 1 aims at training and internalizing
Islamic personality’s values running within the family and community. Furthermore,
in article 62 was stated that: a) the community have the rights and obligations to take
part in the provision and advancement of education quality in Aceh. b) community
participation as mentioned in paragraph 1 can be given through Regional education
assembly, school/madrasah committee, or other community institutions. Article 63
explains that: a) to improve community participation in education, in every
educational unit is formed school/madrasah committee. b) the formation of the
committee and its participation as mentioned in paragraph 1 is conducted based on the
legislation.
Several articles above show community participation, obligations, and
responsibility to control, take care, and take part in the provision as well as
advancement of education quality also to keep Islamic environment to breed children
and teenagers of sound moral, highly social, clean, solid, and responsible as stated in
Qanun No.5 year 2008 article 26 which stresses that elementary education as
mentioned in paragraph 1 aims at obtaining and developing basic Islamic values,
knowledge, attitudes, and basic skill of the pupils needed to further continue to
secondary education and/or to gain life provision.
In line with the system and provision of education, Islamic education
curriculum in Aceh is also developed by each school and level of education as stated
in Qanun No. 5 year 2008 chapter VIII article 35 that: 1) the curriculum used at each
type and level of education is in accordance with national content standard and the
local content is administered in Islamic way. 2) curriculum that is administered in
Islamic way as stated in paragraph 1 is the entire learning process conducted at
schools. 3) school/madrasah curriculum at each type and level of education stated in
paragraph (1) and paragraph (2) must accommodate the following subjects:
a. Aqidah (faith);
b. Fiqh (Islamic jurisprudence)
c. Al-Qur’an dan Al-Hadits (Qur’an and Prophet Muhammad traditions);
d. Faith and Morality;
e. civic education;
f. M a t h e m a t i c s ;
g. natural science
h. social science;
i. art studies, information communication technology and communication;
j. Indonesian language;
k. Art and culture;
l. English languge;
m. Arabic language;
n. Sport and Physical education
and 4) school/madrasah curriculum at every type and level of education as stated in
paragraph (1) and paragraph (2) is allowed to add the local content in accordance with
the needs of the particular region.
The curriculum formulated in the above articles describes that the content
material exclusively related to Islamic are the main subjects to be taken by all pupils
in Aceh. The result from the process is that pupils are expected to master the content
material concerning Aqidah (faith), syariah (Islamic law), ibadah (worship) and
akhlak (Islamic morality) well. In addition, teacher of Islamic subjects as well as
general subjects are expected to be able to relate the contents of the subject they teach
to messages in the Qur’an and the Prophet traditions by investigating and preparing
the interconnectedness of all subjects with the Qur’an or making the Qur’an as the
resource of knowledge. It is obligated to meet the goals of Islamic education in Aceh.
In addition to the Islamic system and curriculum, Islamic education in Aceh
also supports the lesson provision by providing supporting infrastructure such as
building mushala (praying place) in every school and madrasah, constructing balai
pengajian (Qur’an recital hall) in every mosque in numerous villages, or supplying
books for Islamic religious subjects and other subjects. Another thing normally seen
in Aceh is that all students in school, pesantren, dayah, or madrasah wear modest and
syar’i (properly Islamic) uniform. It is in accordance with Islamic values that is
reflected in students attitudes and an attempt to answer for the goal of education in
Aceh as stated in article 4, “faithful and pious toward Allah SWT, morally upright,
knowledgable, intelligent, skillful, creative, independence, democratic, and
responsible.
3. Analysis of Islamic education reform in Aceh in the perspective of Aceh
Qanun No. 5 year 2008
In regard of education in Indonesia, there is a structural dichotomy that lead to
the grouping of knowledge, Islamic knowledge and general or secular knowledge.
Islamic knowledge is found in traditional education system which limits itself to the
classic Islamic knowledge and avoids new issues and methodology of learning.
Meanwhile general of secular knowledge is knowledge adopted from the west that
embrace universal education system entirely and put aside religious traditions and
Islamic intellectuality (Azyumardi Azra, 2006).
The phenomena become the subject of studies and food for thought to come
with some changes and reforms in education that is able to ‘bridge’ the two system
and create ‘integration’ of education in Indonesia, and particularly Islamic education
in Aceh. In the world of Islamic education, in fact, there is no such separation. It is
obvious in centuries earlier that Islamic education was analogues with various other
field of studies. Muslim figures, Islamic Muslim scholars, and executing government
were able to implement Islamic knowledge to practical science to provide for the
needs in daily life such as Ibnu Miskawaih who could serve various positions; a
treasurer, an educator, a secretary and a librarian, and Ibnu Sina who did not only
master numerous Islamic disciplines but was also a popular doctor in his era (Abuddin
Nata, 2003).
Islamic education presented in Aceh Qanun No. 5 year 2008 is different
from the generally understood Islamic education. The framework of general Islamic
education covers four exclusive subjects of aqidah (faith), syariah (Islamic law),
ibadah (worship), and akhlak (Islamic morality), meanwhile the Islamic education
described in the Qonun is an education system that is laid on the Qur’an and the
Prophet traditions that can be linked to any branch of knowledge, not exclusively
limited to particular religious knowledge. Islamic education system in Aceh is an
Islamic concept of education system that is expected to be able to be realized in every
subject and in any type or level of education institution in Aceh, either formal, or non-
formal, both in general/secular institutions and Islamic institutions.
Accordingly, government’s call for the realization of Islamic education in
Aceh is not only limited to the actualization of physical Islamic typical culture in
education or in delivering the subject such as: uniform, building, ornament, and all
school attributes but also, most importantly, to infuse Islamic values in all the subjects,
so that the goal from the Qonun,” to optimize students potentials to become a faithful
and pious individuals toward Allah SWT, morally upright, knowledgeable, intelligent,
skillful, creative, independent, democratic, and responsible” can be achieved the way
it is expected. And eventually, it will assist the perfect implementation of Islamic
shari’a in Aceh.
CONCLUSION
The reformation of Islamic education in Aceh in the perspective of Qanun
Nomor 5 year 2008 is the enforcement of an education system that is based on
Islamic teaching values. What is defined by Islamic education is not limited to the
teaching of exclusive Islamic religious subjects but making all subjects learned at
any types and level of education Islamic by infusing Islamic values to them. It is
two different concepts because what is meant by Islamic education in the Qonun is a
whole education system that is based on the Qur’an and the Prophet traditions
reflected in all subjects not exclusively limited to religious topics. Islamic education
system in Aceh is a concept of education in general that is infused by Islamic values
expected to be enforced at every types and level of education in Aceh; formal or non-
formal either general/secular institution or Islamic institution.
Islamic education within the scope of physical appearance of school culture
is implemented through uniform, building, ornamen, and all school attributes that
reflect the Islamic characteristic. Furthermore, the curriculum of education in general
is designed and administered on Islamic principles come from the Qur’an and the
prophet tradition so that the goal of producing Muslims individuals who are morally
upright, intelligent spiritually, emotionally, and intellectually can be achieved. The
provision of this form of Islamic education is critical for Aceh because it is one of
instruments in implementing the perfect Islamic shari’a in the distinguished province
of Aceh.
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