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All Journal Al-Tahrir: Jurnal Pemikiran Islam KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture) Al-Ihkam: Jurnal Hukum dan Pranata Sosial
Mohammad Kosim
Institut Agama Islam Negeri Madura
Religion Arts Humanities Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Religious Education Policy in Public Schools During the New Order Mohammad Kosim
Karsa: Journal of Social and Islamic Culture Vol. 28 No. 2 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i2.3936

Abstract

The new order government policy about religious education in state schools gradually led to an accommodative policy. If the old order government made religious education a facultative subject, then at the beginning of the new order the government strengthened the position of religious education by removing facultative provisions, even though they were not obligatory. Until finally, through Law number 2 (1989), the government required religious education to be taught in all channels, types, and levels of education. And the right of every student to get religious lessons by their religion and is taught by religious educators. This research includes historical research and policy studies, because it relies on past data,  whose steps consist of four main activities, namely heuristics, verification, interpretation, and historiography. This accommodative policy is influenced by several factors, including; the government’s determination to implement Pancasila purely and consistently after it was diverted in the old order era; the weakening of the government’s power at that time so that it required the political support of muslims as the majority population; There is an intellectual transformation of muslim thinkers and political activists towards harmonious and complementary political relations between Islam and the state so that Islamic ideas are more easily accepted; and muslims experience a process of rapid social, educational, economic and political mobilization and so that more and more people are involved in government and can influence policies in a pro-muslim direction.
Al-‘Unfu fî al-Tarbiyah min Mandzûr al-Tashrî’ al-Indûnîsî wa al-Sharî’ah al-Islâmiyah Mohammad Kosim; Faqihul Muqoddam; Faidol Mubarok
Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 2 (2022)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v17i2.6170

Abstract

Violence on children has become a big unsolvable problem in Indonesian education. In fact, the government has ratified some Laws to protect them from any form of violence. Likely, Islam as the mostly followed religion in the country does the same through its mission called rahmatan li al-alamin or blessing for all. This research relies on a question on how far the Indonesian rules and Islamic law concern on this issue by protecting children from any violence. Using qualitative method in the law research and documentary analysis, it is found that the Indonesian Laws have been sufficient for that purpose as they prohibit all forms of violence against students. Along with it, the perpetrators deserve for punishment due to the mistakes level while the victims deserve for recovery and trauma healing to grow their optimism. In line with that, Islamic law also prohibits any violence because it breaks the purpose of shariah, namely enforcing the goodness (maslahah) and avoiding the harm (mudarat). However, Islamic law still tolerates hitting a child for the sake of education and their goodness as long it is performed softly and becoming the very last option. Both laws, therefore, strengthen each other to protect children from any form of violence mainly at the education sphere. لا يزال العنف نحو الأطفال في عالم التربية مشكلة كبيرة لم يتم حلها، وخاصة في إندونيسيا. في الواقع، وضعت الحكومة عددا من القوانين واللوائح لحماية الأطفال من العنف. وبالمثل، فإن الإسلام – وهو دين غالبية سكان إندونيسيا - موجود ليكون رحمة للعالمين. والسؤال الذي نركز عليه في هذا البحث هو، كيف تحمي القوانين واللوائح الحالية الطلاب من أعمال العنف، وكيف تولي الشريعة الإسلامية اهتماما للحد من العنف على الأطفال؟ ومن خلال المنهج النوعي مع البحوث القانونية وتحليل الوثائق، تبين أن القوانين واللوائح الموجودة كافية لحماية الأطفال من العنف. فالأنظمة القائمة، تمنع جميع أشكال العنف ضد الطلاب، حيث يجب معاقبة الجناة وفقا لدرجة الخطأ والذنب، ويجب تقديم المساعدة للضحية للقضاء على الصدمة وتعزيز التفاؤل، ويجب التعاون من جميع الأطراف التصدي للعنف معا. من جهة أخرى، فإن الشريعة الإسلامية تمنع وتحظر العنف ضد الأطفال لأنه يتعارض مع الغرض من الشريعة الإسلامية، وهو تحقيق الصلاح ورفع الضرر. ومع ذلك، فإن الشريعة الإسلامية تنص على السماح باستخدام العنف للأغراض التربوية من أجل مصلحة الطفل، ولكن يجب أن يتم ذلك بحذر بعناية وكملاذ أخير بعد استخدام جميع الأساليب الأخرى. إن القوانين واللوائح في إندونيسيا والشريعة الإسلامية تعزز بعضها البعض بشكل أساسي لحماية الأطفال من العنف، وخاصة في مجال التربية.
The Urgency of Strengthening Islam Moderation in the State Islamic Universities Maimun Maimun; Mohammad Kosim
AL-TAHRIR Vol 22 No 2 (2022): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v22i2.3843

Abstract

This study focused on how the concept of Islamic moderation was developed by PTKIN also the opportunities and challenges faced by universities. This paper aims to describe the role of state Islamic religious colleges in conceptualizing Islamic moderation and the opportunities and challenges of PTKIN in strengthening Islamic moderation in Indonesia. This research used a qualitative approach with descriptive-analytical type. Data obtained through in-depth interviews, observation, and documentation at four State Islamic Universities located in Central Java, West Nusa Tenggara, East Java, and Sulawesi. Data analysis used the Miles & Huberman analysis model, content analysis, and hermeneutic analysis. The results show that PTKIN has strengthened Islamic moderation by making it a method of thinking as well as a method of action. Conceptually, Islamic moderation is understood as values, thoughts, and actions that promote balance (in the middle) between two conflicting matters. PTKIN has enormous opportunities with human capital, institutional, political, institutional commitment, and moderate Islamic studies, as well as a very supportive environment for strengthening Islamic moderation in this country. However, the challenges also need to be addressed, both internally and externally
Co-Authors Faidol Mubarok Faqihul Muqoddam Maimun Maimun