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All Journal An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya Dan Sosial Hikmah : Journal of Islamic Studies
Mundzier Suparta
UIN Syarif Hidayatullah Jakarta
Arts Humanities Education Other

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ISLAMIC BOARDING SCHOOLS AND THE THEORY OF SOCIAL CHANGE IN SOUTHEAST ASIA Mundzier Suparta
Hikmah: Journal of Islamic Studies Vol 20, No 1 (2024): Hikmah Journal of Islamic Studies
Publisher : STAI ALHIKMAH Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47466/hikmah.v20i1.260

Abstract

AbstractThis article wants to analyze the relationship between social change theory and Islamic boarding schools in Southeast Asia. With a qualitative analysis method, in this article it is revealed that the pattern of Islamic Boarding School Education is adopted in several countries in Southeast Asia, especially in Malaysia, Southern Thailand and the Southern Philippines. Some scholars in Southeast Asia studied a lot in Islamic boarding schools in Indonesia, and developed a similar pattern after graduating from Indonesia. Islamic boarding schools in Southern Thailand still maintain the tradition of reciting with pegon or Jawi letters in Pondok and Madrasah. They form Muslim leaders in Southern Thailand, Malaysia and the Philippines as well as Muslim communities in other Southeast Asian communities. In the case of changes in Islamic boarding schools in Southeast Asia, both changes due to elements from within and from outside, the role of kyai as an actor of change occupies a very central position.AbstrakArtikel ini ingin menganalisis keterkaitan teori perubahan sosial dengan pesantren di asia Tenggara. Dengan metode analisis kualitatif, dalam artikel ini terungkap bahwa pola Pendidikan Pesantren diadopsi di beberapa negara di Asia Tenggara, khususnya di Malaysia, Thailand Selatan dan Filipina Selatan. Beberapa Ulama di Asia Tenggara banyak belajar di pesantren-pesantren di Indonesia, dan membangun pola yang mirip setelah lulus dari Indonesia. Pesantren di Thailand Selatan hingga saat ini masih menjaga tradisi mengaji dengan huruf pegon atau huruf jawi di Pondok dan Madrasah. Mereka membentuk pemimpin Muslim di Thailand Selatan, Malaysia dan Filipina serta komunitas Muslim di Asia Tenggara lainnya. Dalam kasus perubahan di pondok pesantren di Asia Tenggara, baik perubahan karena unsur dari dalam maupun dari luar, peran kyai sebagai aktor perubahan menempati posisi yang sangat sentral.  
Model Pembelajaran Tahfidz Al-Qur’an di Indonesia, Iran, Turki, dan Arab Saudi Lilik Ummi Kaltsum; Mundzier Suparta; Fuad Thohari; Khaeron Sirin
An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol. 8 No. 2 (2021): December
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36835/annuha.v8i2.458

Abstract

This article is the result of a study that discusses the tahfidz al-Qur’an learning model that is applied in Indonesia, Iran, Turkey, and Saudi Arabia. In addition, this research also wants to formulate the characteristics of each tahfidz institution by exploring the similarities and differences of each of the tahfidz institutions in the four countries in applying the tahfidz learning model, including its strategies and methods. The results of the study concluded that methodologically, learning tahfidz Qur’an in Indonesia, Iran, Turkey, and Saudi Arabia has similarities in terms of the continuity of the scientific pathways of the al-Qur’an teachers or al-Qur’an guides to the Prophet. In addition, the learning method applied also has similarities between one institution or pesantren and institutions in these countries, where the method is applied in a strict and structured manner, namely the bi al-naẓar method or the qirā’ah method, the kitābah method, and the method. simā'i The four countries also apply the same model in learning, namely talaqqī-mushāfahah, where students must deposit their memorization to the teacher face to face and the teacher must pay attention to the students reading. A significant difference between the countries with regard to specific materials or inserts is the level of understanding of the memorized verses. This research was conducted directly in four countries, namely Indonesia, Iran, Turkey, and Saudi Arabia with a qualitative approach and analyzed descriptively-comparatively.
Co-Authors Fuad Thohari Khaeron Sirin Lilik Ummi Kaltsum