A. Introduction
History of Islamic Education started since Islam entered Indonesia, which by some historians say that the beginning of the entry in Sumatera island in the northern part of Aceh. That is, the history of Islamic education is as old as the introduction of Islam to Indonesia. This is because the new religions is certainly want to learn and know more about the teachings of Islam. Want good at praying, praying and reading the Koran that led to the emergence of the learning process, albeit in a very simple sense. From this nascent Islamic education, where at first they learned in homes, broken / surau, mosque and then evolved into a boarding school. After that arise regularly madrasa system as we know it today.
Despite Islamic education began in the first of Islam itself to anchor themselves in the archipelago, but it certainly can not be known how education in the early days of Islam in Indonesia, such as the use of books, and system managers. This is because the reference materials are very limited. Which can be determined only at the time of Islamic education has been there, but in a very simple form.
B. The entry of Islam into Indonesia
There is no debate that Islam entered Indonesia through peaceful means. However, there is a long discussion and debate among the experts, the three main problems, the origin of the arrival of Islam, the carrier, and time of arrival.
Various theories and discussion that attempted to answer three basic problem is clearly not finished, not only the lack of data to support a particular theory, but also because of the unilateral nature of the various existing theories. There is a strong tendency, a certain theory emphasizes only the specific aspects of the three main problems, while ignoring other aspects. and also due to the subjectivity of the author
Islam spread in India and Malaya to the Arabian peninsula and into Indonesia. In some areas, Islam spread through conquest, but in Southeast Asia Islam spread by traders and Sufi activity.
In the existing literature, a lot of opinions expressed by the experts of the three issues above, but here are just going to put forward a few issues.
Western nationals writer, Thomas W. Arnold explained that had been brought to the archipelago by Arab merchants sehak first century of Hijra, long before the historical record. This statement is reinforced by the extensive trade by Arabs with the East since the early days of Islam.
In the Tarikh of China, in the year 674 AD, there is a record of an Arab leader who heads the group of Arabs and settled on the west coast of Sumatra. Then based on the similarity schools adopted by them (traders and muhballigh) profess, namely Shafi. At that time the Shafi'i school of the dominant school of thought on the beach corromandel and Malabor when Ibn Battuta visited the region in the 14th century.
In the above statement, Arnold said that Arabia is not the only place the origin of Islam brought, but also from Corromander and Malabar.
Another version presented by Azra quoting some opinions and theories of scholars, mostly Dutch scholars who hold to the theory that Islam entered the archipelago is derived from the Indian subcontinent is not Persian or Arabic. The first scholar who proposed this theory is Pijnappel, an expert from Leiden. He attributed the origins of Islam in the archipelago with the area of Gujarat and Malabar. According to him, are the ones who bermazhab Shafi who migrated and settled in the Indian region are then brought Islam to the archipelago. [8] This theory was developed by Snoujk Hurgronje
Moquetta, another Dutch scholar, based on the results of his research concluded bawha place of origin of Islam in the archipelago is Cambay, Gujarat. He berargument that contained both types gravestone in Pasai and Gresik showed the same type as that found in the Cambay, India.
Aside from that, the seminar held in Medan in 1963, 1978 in Banda Aceh, and on 30 September 1980 at Kuala Simpang Rantau entry on the history and development of Islam in Indonesia concluded that Islam entered Indonesia on IH century directly from Arab lands through Aceh.
Then the area was first visited by Islam is the coast of Sumatra. The preacher was in addition to a religious broadcaster is also a trader. And broadcasting of Islam in Indonesia is done peacefully. [
Several other theories, sebgaimana compiled by Muhammad Hasan al-Idrus describes two different theories of opposites. The first theory is represented by the European scholars who explain that Islam first arrived in Indonesia in the 13th century AD, when Marcopolo stop in North Sumatra in 1292 AD
The second theory, is the theory advanced by some Arab and Muslim scholars, such as Muhammad Dhiya 'Syahab and Abdullah bin Nuh who wrote the book al-Islam fi Indonesia, as well as Sharif Alwi bin Tahir al-Haddad a mufti Sultanate of Johor Malaysia in his book entitled Madkhal ila al-Tarikh al-Islam al-Aqsa Syarqi fis, both reject the theory advanced by Western scholars who say that Islam came to Southeast Asia especially Malaysia and Indonesia in the 13th century AD they believe that Islam entered the century to H-7, because a new Islamic empire in Sumatra at about the end of the 5th century and 6th H. This they affirmed with some evidence suggests, among others, about the history of the life of a propagator of Islam in Java, namely Seikh Mohammad Ainul Yaqin (Sunan Giri) Uluwwul Islam Maulana Makhdum son was born in 1355 in Java. While his father went to Java after the entry of al-Husayn Sayrif king Carmen in 1316 in Java. After that go Raden Rahmat, a propagator of Islam in East Java on Java in 1316.
Indonesian version of the theory explains that Islam entered Indonesia brought by traders from Persia, Arabia and India through the port such as port Lamuri important in Aceh, Palembang in Sumatra Barus and around centuries IH / 7 M. [14]
C. Islamic Education In The kingdom is the Kingdom
1 Age kingdom of Samudra Pasai
The first Islamic kingdom in Indonesia is the kingdom of Samudra Pasai, which was founded in the 10th century AD by the first king of Ibrahim bin Malik Mahdum. The second named Al-Malik Al-Salih and the last named Sabar Al-Malik Shah (1444 AD / 15th century H). [15] In 1345, Ibn Battuta of Morocco had stopped in the kingdom of Pasai in the reign of Malik Az-Zahir, the famous king of the devout religious knowledge and bermazhab Shafi, held lectures until Asr prayer time and is fluent in Arabic and practicing simple lifestyle.
Ibn Battuta description it can be concluded that the prevailing education at the time of the kingdom of Pasai as follows:
1 Educational materials and teaching religion is a field of Shari'ah Fiqh Shafi.
2 Education systems in the form of an informal study groups and halaqoh majlis.
3 Concurrent administration of religious figures.
4 The cost of education comes from the state. [17]
At the time of Samudra Pasai empire reached its height in the 14th century AD, then education is also of course a special place. Tome Pires quoted, which states that "there are many Pasai Ocean City, where among the city residents are educated people".
According to Ibn Battuta also, Pasai in the 14th century AD, has been a center of Islamic studies in Southeast Asia, and many gathered scholars from Islamic countries. Ibn Batuta states that Malikul Sultan Zahir is a person who love to the scholars and science. When Friday arrived, the Sultan used to pray in the mosque cleric clothing, after prayers held discussions with the pious religious knowledge, among others: Amir Abdullah of Delhi and Tajudin from Ispahan. Forms of education by discussion called Majlis Ta'lim or halaqoh. Halaqoh system that the students take up positions encircling the teacher. Teacher sitting in the middle of the circle of students with full-face position students facing the teacher.
2. Age of Empire Perlak
The second Islamic kingdom in Indonesia is Perlak in Aceh. The first king Sultan Alaudin (years 1161-1186 AH / 12th century CE). Between Pasai and Perlak established good cooperation so that the king married a princess of Pasai Perlak. Perlak is an area that is strategically located in the Strait of Malacca beach, and free from the influence of Hinduism.
Perlak Islamic kingdom also has a center of Islamic education dayah Cot Kala. Dayah equated with universities, the material that is taught Arabic, monotheism, mysticism, morality, earth science, the science of Arabic language and literature, history and statecraft, mantiq, Falaq science and philosophy. The terrain is approximately near East Aceh now. Its founder is Prince Tengku Chik M.Amin scholars, by the end of the 3rd century AH, 10th century AD This is the first education center.
Sixth king named Sultan Muhammad Amin Mahdum Alaudin who ruled between the years 1243-1267 AD, known as a Sultan who again pious wise. He is a scholar who founded the Islamic Universities attended a special high Taklim Majlis by the students who have been pious. The agency also taught and read religious books are weighted higher knowledge, for example the book Al-Umm of Imam Shafi'i essay. [20] Thus in this Perlak royal Islamic education process has been going pretty well.
3 Age of Kingdom of Aceh Darussalam
Proclamation of the kingdom of Aceh Darussalam is remelting Islamic kingdom of Aceh in parts of the West and the Islamic kingdom of Samudra Pasai in the eastern hemisphere. Syamsu son of Sultan Abidin Shah was appointed by the Sultan Alaudin King Mughayat Ali Shah (1507-1522 AD). Smallest territorial form of government of the Kingdom of Aceh arrangement is Gampong (village), which is headed by a Keucik and Waki (representative). Gampong adjacent and whose inhabitants worship together on Friday at a mosque is a power region called mukim, which holds a leadership role Imeum mukim called mukim.
Levels of education in the Kingdom of Aceh Darussalam lowest education begins meunasah (Madrasah). Which means a place of learning or school, there is in every village and have multiple functions, among others:
1 For a study of the Qur'an.
2 As an elementary school, with the material being taught to read and write the Arabic alphabet, Science of religion, the Malay language, character and history of Islam.
Another function is as follows:
1 As a place of worship prayer 5 times for the village.
2 As the tarawih prayer and the reading of the Qur'an in the month of fasting.
3 Places in Mauludan Maulud festivity.
4 Places handed tithes on Idhul Fitr or the day before the fasting month.
5. held a place of peace in the event of a dispute between members of the village.
6 Places consulted in all matters.
7 Location of meunasah must be different from the location of the house, so that people can quickly find out which house or meunasah and know the direction of Qibla prayer.
Then the system of education in Islamic boarding schools (Pesantren) as in meunasah but the material being taught is Nahu book, which interpreted the book in Arabic, though the meaning itself is Nahu grammar (Arabic). Dayah usually near the mosque, although there are also near Tengku who have dayah itself, particularly the foster mother who had high levels of learning. Therefore, people who want to learn can not learn nahu the sideline, for that they have to choose dayah a little bit away from the village and live in the Islamic boarding school called Meudagang. In dayah has provided small huts mamuat two people per house. In the book by Hasbullah, History of Islamic Education in Indonesia, the term madrasa seringkat Rangkang is Tsanawiyah, the material being taught the Arabic language, geography, history, arithmetic, and morals. Rangkang also held every mukim.
Field of education in the kingdom of Aceh Darussalam is really a concern. At the moment there are state agencies in charge of education and science, namely:
Hukama Seutia Hall, a science institution, a gathering place for scholars, thinkers and scholars to discuss and develop science.
Hall Seutia Ulama, an educational agency in charge of taking care of the problems of education and teaching.
Hall Jama'ah Association of Scholars, a study of a group of clerics and scholars gather to exchange minds discuss issues of education and science education.
Aceh at the time it is a source of knowledge to the scholar-sarjanaya famous at home and abroad. So many outsiders came to Aceh to study, even the capital city of Aceh Darussalam International and developed into a center of science.
Kingdom of Aceh have established a friendly relationship with the leading Islamic empire in the Middle East is the Turkish empire. At that time many scholars and poets from various Islamic countries who came to Aceh. The scholars and poets teach the science of Islam (Islamic Theology) and a variety of science and writing various books containing religious teachings. Therefore the teaching of Islam in Aceh and Aceh became important be strong Islamic kingdom in the archipelago. Among the scholars and pijangga ever come to the kingdom of Aceh, among others, Muhammad Azhari who teach the science of Metaphysics, Sheikh Abdul Khair Shaykh Ibn Hajar pogmatic experts in the field and mystic, Mohammed Yamani skilled in the art proposal fiqh and Sheikh Muhammad Ibn Hasan Gilani who teach logic.
Islamic religious education leaders who are in the kingdom of Aceh was Hamzah Fansuri. He was a poet and a famous religious teacher of Sufism wujudiyah wing. Among the works of Hamzah al-Asrar Fansuri is Aufin, Syarab Al-Asyikin, and Zuiat Al-Nuwahidin. As a poet he produced works, owl bird poem, poetry boat.
Other woods are important clerics Shamsuddin As-Samathrani or better known by Shamsuddin Pasai. He was a pupil of Hamzah Fansuri that develop understanding wujudiyah in Aceh. Books written, Mir'atul al-Qulub, Miratul believer and others.
Other scholars and poets who ever came to the kingdom of Aceh was Sheikh Nuruddin Ar-Raniri. He opposed wujudiyah understood and wrote many books about Islam in classical Arabic and Malay. Book of the largest and highest quality in classical Malay kesustraan and contains the history of the kingdom of Aceh was the book Bustanul Salatin.
In the heyday of the kingdom of Aceh, the Sultan Iskandar Muda (1607-1636) established by Sultannya many mosques as a place of worship of Muslims, one of the famous mosque Baitul Rahman Mosque, which also serve as the university and has 17 daars (faculty).
By looking at many of the scholars and poets who came to Aceh, as well as the university, it is certain that the kingdom of Aceh became the center of Islamic study. Because of the religion of Islam is one of the factors that greatly affect the lives of the people of Aceh in the next period. According B.J. Boland, that an Aceh is a Muslim.
4. kingdom Langkat
Based on the data obtained that prior to 1900, the royal Langkat not have a formal educational institution. Education is still held by the non-formal education, by studying the religious teachers or experts in a particular field. For the royal family are also given education like this. The teachers were invited to the palace to give lectures and teaching to the king and his family. When the intellectual dynamics, especially in the field of education has not been the focus of attention of the sultan. It seems they are still busy with the political problems that occur, which is associated with the expansion of territory, and so forth. This makes the intellectual dynamics in Langkat not well developed and less attention. New, after the sultan Abdul Aziz became sultan Langkat, formal educational institutions called Maktab (read: madrasah) can stand up and become the center of religious education for the community Langkat.
With the establishment of the madrasa al-masrullah 1912, Aziziah madrasa madrasa in 1914 and 1921 Mahmudiyah, then Langkat be one of the places designated by the search-seekers from various areas of science. Mentioned that apart from the society Langkat studying at Maktab second, then a lot of students who come from within and outside the island of Sumatra, such as Riau, Jambi, Tapanuli, West Borneo, Malaysia, Brunei and others.
At first madrassa (maktab) is only reserved for the children of the king and nobles descent, but the development of this Maktab provide the opportunity for anyone to be able to learn and study. Some national leaders who had studied in this Maktab include Tengku Amir Hamzah and Adam Malik (former vice-president of Indonesia).
In his biography of Adam Malik state that the madrasa al-masrullah including agencies that have nice and modern buildings according to the size of the era. In which each child of the family are (rich) got their own rooms. The education system is run at the same school as the public school system in the UK, where the boys age 12 began to separate from their parents to live in separate rooms in a disciplined atmosphere. Sports facilities are also available at the school to play ball courts and a swimming pool belonging to the imperial Langkat.
These three institutions are established by Sultan Abdul Aziz, who is then given the name of the college Jama'iyah Mahmudiyah. In 1923 Mahmudiyah Jama'iyah college has 22 classrooms, 12 dormitories space, in addition to various other facilities like 2 pieces of the Hall, an orphanage home for orphans, swimming pool, football field and so on. To improve the quality of education at the college Jama'iyah Mahmudiyah, the teaching staff is largely a teacher who had studied to the Middle East such as Mecca, Medina and Egypt. They were all sent at the expense of the Sultan having previously selected in advance, up to about 1930 students are studying in this college about 2000 people from various regions.
Furthermore, Sultan Abdul Aziz later founded institutions of general education for the community and his school Langkat namely Malay School, which provides many common learning materials. Concerning teacher salaries and building maintenance costs are all borne by the sultanate Langkat, in this case it can be said that all the costs associated with educational facilities in Langkat borne entirely by the royal government.
Indeed, in the early 1900s the Dutch government has set up a school Langkatsche School [29] (read: Dutch School). But the acceptance of students is still very limited, at that time received only children and children's nobles and officials Ambtenaar Dutch and rich people are affluent, the language of instruction in educational institutions using the Dutch language. Also well established ELS (Europese Logare School) and for Chinese children Chinese School was founded Holland or HCS.
D. Analysis of Education History of Islam in the archipelago
1 Institute of Education
a. Mosque
When Islam entered Indonesia brought by preachers and muballig, it is very natural that one of the main concern to the mosque or the Muslim community is much simpler as the center of the spread of Islam.
Mosque as a center of Islamic activity gradually spread-and it is not a thing that is considered separate-expanding role as an educational institution for parents and children alike. In general, the education that takes place in the mosque reading the Koran and revolves around the character. [30]
b. Pesantren
No data are quite clear about when boarding establishment, but the search history to find that the educational institution called Pawiyatan in Java. When analyzed, Pawiyatan educational system [31] is similar to boarding. Because of the many who say that boarding schools have emerged since the beginning of Islam in the archipelago that took shape in Pawiyatan.
The material taught in the Pawiyatan revolves around the religious sciences and religious attitudes. On the ground level are taught to read the Koran. At the next level are taught the classics are also classified to the level of basic, intermediate and high. The method used is the method of memorization.
At this institution has also been known clerics and students, mosques and yellow books. [32]
c. Meunasah, Rangkang and dayah
meunasah, rangkang and Islamic boarding schools are educational institutions that are known to the people of Aceh. Meunasah can be interpreted as a madrassa. But for the people meunasah also serves as a place of worship, a meeting place, an information center, a bed and place the travelers stop and rest.
While rangkang is a student residence built around the mosque. It seems to be a place that meunasah education and teaching, while rangkang reserved for residence students. Therefore, meunasah and rangkang close together.
While dayah was originally a term for a place in the corners of the mosque which is used as a place of teaching. The term itself comes from the Arabic meaning Zawiyah corner.
4. Suggestions
The term has been in Minangkabau mosque before the coming of Islam, because the mosque is a means of Minangkabau culture whose function residence men who have puberty and balig. Along with the advent of Islam, mosque into a spread of religion and education centers. Surau as an educational institution for masyarakt teach reading Qur'an. [33]
2, Activity Education
In the early days of the arrival of Islam until the establishment of the Islamic kingdoms, Islamic educational activities focused on teaching Islam itself. After the formation of the Muslim communities and mosques, educational activities that intense look. In this activity there is a teacher who teaches Islamic scholars centered in mosques.
Subsequent developments, with the dwellings are provided for students to prove that the students had stayed in education centers, meaning that it is possible there has been such rihlah Ilmiyah (scientific expedition) which aims to seek knowledge from renowned scholars.
Other educational activities are also visible is the writing of scientific works by several well-known scholars such as Nuruddin ar-Raniri, Hamzah Fansyuri, Amir Hamzah and others. Some of their work can still be found today.
3 Period of the Kingdom Heritage Education
There are several future legacy of Islamic education Islamic kingdoms that still can be found up to now, either the institution or the works in the form of a book.
From the aspect of institutions, madrasas, meunasah, boarding, boarding rangkang and has developed into an established educational institution that has made a major contribution in the development of education in Indonesia. Several other institutions such as surau and mosques, as it needs a special teaching, the more rarely used as an educational center, except for informal education.
Major works in Islamic education at this time is like the work of Nuruddin ar-Raniri entitled Shirat Mustaqim and Bustan as-Salathin or karyat Abdul Samad Al-Palembani entitled Hidayat As-Salikin.
E. Conclusion
Islamic education in Indonesia has started since his return to Indonesia, even one of the means of the spread of Islam itself is the educational aspect. The history of Islamic education in the archipelago in the early days of Islam can be traced to the history of the kingdom of Pasai Ocean as the first Islamic kingdom in the archipelago.
Traditional educational institutions are known in Islamic education in the archipelago in the early days of Islam, a mosque, surau, boarding, meunasah, Islamic schools.
Educational transition period between the Islamic kingdom in the archipelago and Dutch colonialism can be traced in the kingdom Langkat. In the kingdom of Langkat, Madrasah has completely institutionalized.
REFERENCES
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Abdullah, Taufik, History of Indonesian Muslims. Jakarta: MUI, 1991.
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______________, The Middle East and Scholars Network archipelago seventeenth and eighteenth century. Bandung: Mizan, 1998.
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Hasjmy, A., Dustur Propagation .. New York: Crescent Star, 1974.
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[1] Azyumardi Azra, Renessaince Islam in Southeast Asia (London: Teen Rosda paper, 1999) p. 75-76.
[2] Azyumardi Azra, the Middle East and Scholars Network archipelago seventeenth and eighteenth century (Bandung: Mizan, 1998) p. 24.
[3] Ibid.
[4] Muhammad Hasan al-Aydrus, Tenggra spread of Islam in Asia, trans. (New York: Lantern: Lantern Bastarima, 1996) p. 42.
[5] Ira M. Lapidus, Muslim Social History, ter. Kieraha (Jakarta: PT King Grafindo Persada, 2000) p. 717.
[6] Thomas W. Arnold, The Preaching Of Islam, trans (New York: Penernit Widiya, 1981) p. 317-318.
[7] Ibid.
[8] Azra, Network Cleric, p. 24.
[9] Hasan Mu'arif Ambary, Finding Traces Archaeological and Historical Civilization of Islam in Indonesia (Jakarta: Logos Discourse Studies, 2001) p. x.
[10] A. Hasjmy, History Log and development of Islam in Indonesia (Bandung: al-Maarif, 1993) p. 48-57.
[11] A. Hasjmy, Dustur Propagation (New York: Crescent Star, 1974) p. 430.
[12] Al-Idrus, spread of Islam. H. 42-43.
[13] Ibid. h. 42-43. then compare with the opinion of the MC. Riflefs in his book A History of Modern Indonesia (London: McMillan Education) h. 3, which confirms that the introduction of Islam to Indonesia is when Marcopolo stop in Sumatra in 1292 AD Marcopolo, when it meliaht that has no inscribed stone of the first Islamic kingdom in the ocean is called the kingdom of Islam in Pasai.
[14] Taufik Abdullah, History of Islam Indonesia (Jakarta: MUI, 1991).
[15] Mustafa Abdullah, History of Islamic Education in Indonesia (Bandung: CV. Pustaka Setia, 1999), p. 54.
[16] Zuhairini, et.al, History of Islamic Education (Jakarta: PT. Earth Literacy, 2000), p. 135
[17] Ibid.
[18] M.Ibrahim, et.al, Regional History Special Province of Aceh (New York: CV. Tumaritis, 1991), p. 61.
[19] Hasbullah, History of Islamic Education in Indonesia (Jakarta: PT. Raja Grafindo Persada, 2001), p. 29.
[20] Abdullah, Education History of Islam, p. 54)
[21] M. Ibrahim, et al, Regional History Special Province of Aceh, p. 75.
[22] M. Ibrahim, Regional History Special Province of Aceh, h.76.
[23] Hasbullah, History of Islamic Education in Indonesia, p. 32.
[24] M.Ibrahim, et.al., Regional History Special Province of Aceh, p 88.
[25] Ibrahim, et.al., Regional History Special Province of Aceh, p 89.
[26] A. Kadir Ahmadi, History of Education Jama'iyah Mahmudiyah (Tanjung Pura-Langkat Special Issue Committee of Jama'iyah Mahmudiah Thalabil Khairiyah Li, 1985), p. 14-15
[27] Adam Malik, Serving Repoblik, (Adam from Andalas) (Jakarta: Gunung Agung, 1982), p. 2.
[28] A. Kadir Ahmadi, History of., P. 16-17
[29] T.M. Husni Lah., Biography-History of the National Poet of Tengku Amir Hamza (Field: Husni, 1971), p. 5.
[30] Haidar son Daulay, History of Growth and Renewal of Islamic Education in Indonesia (Jakarta: Kencana Pranada Media, 2007), p. 21.
[31] Ibid.
[32] Ibid.
[33] Ibid.
