بسم الله الرحمن الرحيم
PART I
INTRODUCTION
A. Background
Islam is essentially wants his people to have a great concern (concern) to science. This is indicated when the presence of Islam itself, which first received the revelation of the Holy Prophet. (Surah al-'Alaq verses 1-5) is the command to "read", which of course, with different interpretations of the word "read" it. Clearly, such an order is a platform for Muslims to continue to "read", the actual substantive commands Muslims to continue developing science.
Thus, when some "Muslims" with various pretexts seek to limit "Muslims" to develop other science, then in fact they have reduced the substance of the above verse commands. The difference in interpretation is increasingly expanding into the epistemological aspects of science.
Madrasah began to be established and developed in the 5th century H or 10th century or the 11th AD in those teachings of Islam has grown extensively in various fields of science, with a variety of schools of thought or thoughts. The division of science is not only covering the sciences related to the Qur'an and the hadith, such as the sciences of the Qur'an, hadith, fiqh, the science of kalam, tasawwuf and science but also the fields of philosophy, astronomy , medicine, mathematics and various fields of natural sciences and social.
Streams arising from these developments scrambling mutual influence among Muslims, and seeks to develop flow and each sect. Then formed the madrassas in the sense of the group mind, a school or a stream. That is why most of the madrasa was established at that time connected with the names of the famous schools of his time, such as madrasas Shafi'ites, Hanafiyah, Malikiyah or Hanbaliyah.
Based on the description above, it is clear that the use of the term madrasa, as well as an Islamic educational institution or school of not flow since the early development of Islam, but Islam came after widespread and has received influences from the outside so that there was the development of a wide variety of fields of science with a wide range of flow and absurd.
In the early development of Islam, there are two types of educational institutions and teaching, namely kuttab which teaches how to write and read the Koran, as well as the basic fundamentals of Islam to children that education is a basic level. While mosques serve as an advanced educational level at the time that only by adults. Of these mosques, was born the great scholars who are experts in various Islamic sciences, and here also the emergence of sects or schools of thought in a variety of science, who was known as madrassas.
B. Problem Formulation
1 What is the sense of Madrasah
2 How does the growth of madrassas during the first four Rasyisin
3 How does the growth of madrassas during the Umayyad Daula
4 How does the growth of madrassas during the Abbasid Daula
5 How does the growth of madrassas 5. Daulah during the Ottoman Empire
6 How does the growth of madrassas in Indonesia
C. Purpose
1. transform and knowing sense madrasa
2 To determine the growth of madrassas during the first four Rasyisin
3 To determine the growth of madrassas during the Umayyad Daula
4 To determine the growth of madrassas during the Abbasid Daula
5. To determine the growth of madrassas during the Ottoman Empire
6 To determine the growth of madrassas in Indonesia
CHAPTER II
MADRASAH GROWTH IN THE BEGINNING
The word "Madrasa" is derived from the Arabic language as a description of a place (isim eat), from the root words: "Darasa, Yadrusu, Darsan, and Madrasatan", which has the meaning "The students learned" or mean "street" (Tariq). While the word "midrash" means "book learned" or "place of learning" and the word "Midraas" with long alif defined "home to learn Torah". Besides the word "Madrasa" is derived from the word "Darasa" which means "read and learn" in the Hebrew language or Aramy have the same connotation of "The Learning". Meanwhile, madrasas in Indonesian is "school".
In general, the use of the word "Madrasa" in the sense of the school, which has a special connotation Islamic religious schools are tiered of madrasah, Tsanawiyah, and Aliyah. However, the word "Madrasa" in early development have some understanding, including: means flow or sect, group or class of philosophers, and experts think or certain investigators adhered to the same method or idea.
Some of the above definition, occurs because the flows that arise as a result of the development of the Islamic religion and science into the various fields of mutual scrambling influence among Muslims and seeks to develop flow or sect respectively. Then formed the madrassas in the sense of thinking group, sect or that sect. That is why most of the madrasa which was established at that time connected with the school of the renowned names, such as madrasas Shafi'ites, Hanafiyah, Malikiyah, and Hanabilah.
So the word "madrassa" at the beginning of its development, a way of thinking defined thinker or group of thinkers in the fields of science, then interpreted the learning and teaching or educational institutions such as schools specifically connotes that a lot to teach Islam or Islamic sciences. The second meaning is still felt made the majority of Muslims today, as is the spread of madrassas or schools adopted stream to be socialized to the entire community. For example madrassa NU called "Al-Maarif" spreading Syafi'iyahnya mission, and Muhammadiyah madrasa kemuhammadiyahannya bring understanding, and so on.
B. Growth Madrasah In The first four caliphs
The methods they use in teaching, among others, the shape Halaqah. Namely teacher sitting room disebagian mosque then surrounded by the students. Teachers convey the message word for word with the meaning and then explain kandunganya. While the students listen, record, and repeat what was raised by his teacher.
That the educational institution where they have it include:
1 Kuttab, ie, as an educational institution in which the lowest teach children in reading and writing and a bit of knowledge-knowledge of religion.
2. mosque, namely as an education center that has been mukallaf Muslims during the Islamic permulaaan yet there are formal schools like the one in the present. From the description it can be concluded that the implementation of education during the first four caliphs does away with the Prophet. But here there are some more advanced development of the area in accordance with situation and condition, but they do not release the development of the basics of education are carried out at the time of the Prophet. [1]
C. Growth Madrasah In The Umayyad Daula
The expansion of the expansion of the Islamic state is not a tear down and destroy, even with the regular expansion followed by scholars and religious teachers who participate with the Islamic army. Education centers have been scattered in major cities as follows: in the city of Mecca and Medina (Hijaz), in the city of Basra and Kufa (Iraq), in the city of Damascus and Palestine (Sham), in the city Fistat (Egypt). Madrassas exist in the Umayyad period are as follows:
1 Madrasah Makkah
The first teacher who taught in Mecca, Makkah after submission, is Mu'az bin Zabal. It was he who taught the Koran and which are lawful and unlawful.
At the time of Abdul Malik ibn Marwan khlaifah Abdullah ibn Abbas went to Mecca, and taught there Haram Mosque. He teaches interpretation, and literary Fiqhi. Abdullah bin Abbaslah madrassas, Makkah, which is famous all over the Islamic state.
2 Madrasah Medina
Madinah madrasah more famous and more in knowledge, because there tempatkhalifah: Abu Bakr, Umar and Uthman, there are many living companions of the Prophet SAW. Illustrious Ulama in Madinah is:
a. Umar bin Khattab.
b. Ali ibn Abu Talib.
c. Zaid bin Sabit.
d. Abdullah bin Umar bin Khattab.
3 Madrasah Basrah
Cleric friend is famous in Basra Abu Musa Al-Ash'ari and Anas bin Malik. Abu Musa Al-Asyari is Fiqhi experts and scholars of hadith, and Qur'anic. Meanwhile, Malik is the famous Anas in the Hadith.
Then madrassa Basrah Al-Hasan was melahitrkan Basry and Ibn Sirin during Umaiyah. Hasan Basry is a great scholar, virtuous, pious and eloquent tongue he is very brave-issued opinion.
4 Madrasah Kuffah
Cleric friend who lived in Kufa was Ali ibn Abu Talib and Abdullah bin Mas'ud. Ali jobs in Iraq, is a matter of politics and war affairs. While Ibn Mas'ud teach the Koran and religious knowledge. Ibn Mas'ud was sent by Umar bin Khattab to Kufa to be a teacher. He commentators and experts Fiqhi, even he narrated the hadiths of the Prophet SAW.
5 Madrasah Damascus (Sham)
After Sham (syria) becomes partially populated Muslim country and many embraced Islam, Umar then sent three teachers of religion to the country, namely: Mu'az bin Jabal, Ubadah and Abud Dardak. All three teachers were set up madrassa Religion in Sham. They teach the Koran and religious sciences in the country in three places Sham, namely Abud-Dardak in Damasyik, Mu'az bin Jabal in Palestine and Ubadah Hims.
Then they replaced enumerated by the disciples, tabi'in such as Abu Idris Al-Khailany, Makhul Ad-Dimasyki, Umar bin Abdul Aziz and Razak bin Haiwah.
Finally, it gave birth to Imam madrassa Sham population, namely Abdurrahman Al-Auza'iy equal knowledge with iamam Malik and Abu-Hanifah. Sham sect spread to the Maghreb and Andalusia. But the sect kemudain lenyab, because a large influence Shafi.
6 Madrasah Fistat (Egypt)
After Egypt into an Islamic state he became the center of religious sciences. scholars who initially set up madrassas in Egypt is 'Abdullah bin' Amr bin Al-'As, namely in Fistat (Egypt time). he scholars of hadith with the actual meaning of the word.
D. Growth Madrasah In The Abbasid Daula
In the Abbasid period, there are developments in science, among others, as follows:
1 Translating books from foreign languages (Greek, Hebrew Syrians, Persian, Indian, Egyptian, etc.) into Arabic. The books were translated include medicine, mantiq (logic), philosophy, algebra, plane geometry, natural science, chemistry, zoology, and astronomy.
2. religious knowledge such as jurisprudence, the proposal jurisprudence, hadith, hadith mustalah, interpretation, and language science thrives because at the time of the Umayyads of this effort has been initiated. At this time appear renowned scholars such as Imam Abu Hanifah, Imam Malik, Imam Shafi'i, Imam Hambali, Imam Bukhari, Imam Muslim, Hasan Al-Basri, Abu Bakr Al Razy, and others. [2]
3 Since the widespread translation efforts, the Muslims can learn sciences sciences it directly in Arabic so it appears that Muslim scholars helped expand scientific peyelidikan, fix up kekeliruaan understanding errors in the past, and create the opinions or ideas The new.
His characters are as follows:
1 Scientists to uncover the secrets of nature, which begins with the search for classical manuscripts relics of Ancient Greek scientists, such as works of Aristotle, Plato, Socrates, and so on. Manuscripts are then taken to Baghdad, then translated and studied in the library that doubles as a research institution, Baitul Hikmah, thus giving birth to new ideas.
2 In the field of philosophy, among others, recorded Al-Kindi, Al-Farabi, Ibn Sina (Avicenna) and Ibn Rushd (Averroes). In science there are al-Farghani, Al-Biruni, Al-Khwarizmi, Omar Khayyam and al-Tusi. In the medical field carrying the name of Al-Tabari, Al-Razi (Rhazes), Ibn Sina and Ibn Rushd (Averroes). In the field of chemistry known name Ibn Hayyan. In the field of optics there Ibn Haytsam. In the field of geography there is Al-Khwarizmi, Al-Ya'qubi, and Al-Mus'udi. In the field of veterinary science, Al-Jahiz, Ibn Maskawaihi, and Ikhwanussafa, Ibn Sina, and so on that do not fit this sheet if sorted one by one.
3 In the field of fiqh famous name Abu Hanifa, Malik ibn Anas, al-Syafi'ie, and Ahmad ibn Hanbal. In the science of kalam there Wasil ibn Atha, Huzail Ibn al-Ashari, and Maturidi. In the science of Tafsir Al-Tabari and there Zamakhsyari. In the science of hadith, the most popular is Bukhari and Muslim. In mysticism there Rabi'a al Adawiyah, Ibn 'Arabi, Al-Hallaj, Hasan al-Basri, and Abu Yazid al-Bastami. [3]
Since the end of the 10th abd, appeared a number of prominent women in the field of constitutional and political as Khaizura, Ulayyah, Zubaidah, and Bahrun. In the field of literature known Zubaidah and Fasl. In the field of history, emerged Shalikhah Shuhda. In the field of justice, appeared Umm Zainab Al Muwayid. IN the arts of music, Ullayyah known and very famous at that time.
During the Abbasid sons, also occurs kemajuaan in trade and this is done through a third city import-export business. The results are exported idustri tapestries, silks, trimmings, cotton, satin, wool, couch, quiet kitchen or household furniture, and others.
Field of education received great attention. Some 30,000 mosques in Baghdad and serves as an educational institution teaching at a basic level. Perkembangaan education at the time of Abbasid sons divided by 2 stages. The first phase (early 7th century AD to 10th AD) development of naturally referred to as the typical education system Arabia. The second phase (11th century) education and teaching activities regulated by the government and in this period has been influenced by elements of the non-Arab. [4]
E. Growth In The Ottoman Madrasah
Due to the tenacity and toughness that is owned by the Ottoman leaders in maintaining a good impact that advances in the development of the territory of the Ottoman Empire can be in raihnya quickly. By way or the tactics played by some of the Turkish rulers are like Sultan Muhammad who hold improvements and laid the foundations of its security which are then forwarded by Murad II (1421-1451M).
So the Ottoman Empire reached the height of glory in the time of Muhammad II (1451- 1484 AD). This effort was followed up by subsequent kings, that was developed by the Sultan Sulaiman Al-Qanuni. He does not direct its expansion to one of the east and west, but the entire region immediately surrounding the Ottoman Empire, so that Solomon had mastered a small region.
Progress and development of the vast Ottoman Empire takes place rapidly and is followed by advances in other areas of life that are important, including in the field of education.
One of the institutions that developed during the Ottoman Empire was a madrassa, encouraged the study of the science. Educational institutions scattered during the Ottoman rule. One of them is the madrasah. Not only the quantity of buildings of concern, as well as the quality of education. Significant breakthrough in this regard is the formulation of the curriculum. Imposed in the madrasa curriculum dynamically evolving towards better. One of the things that apply in the teaching process in the Ottoman madrasahs is to encourage the students to access as many books that discuss the various fields of science. [5]
This is a description of the main purpose of the establishment of detailed educational institutions such as madrassas. Namely, gave birth to a Muslim student who has a lot of knowledge and uphold moral values are good and true. Madrasah students were led to create a clever and good-hearted and virtuous. In the reign of Sultan Sulaiman, there is a code of laws that define the purpose of education in general.
Mentioned in the law code that the purpose of education is to understand the mystery of creation and build a country that runs regularly and well. It is believed would ensure the preservation, order, and welfare of mankind. Other purposes, education becomes a means to reap knowledge and wisdom. Then, get a description of the virtues, talents, and religion, until finally the students have a good capacity.
Some sources mention about goal setting and education in the madrasa curriculum. Among them, came from Ahmed bin Isameddin scholar, who lived in the 16th century. In fact, he was a teacher at the madrassa.
Similarly, the study of the educational process Katib Chelebi the 17th century. In fact, there are other sources in the form of a treatise entitled Kewakib-i Seb'a or Seven Planets, written in 1742 AD. This treatise writing done at the request of the Marquis de Villanueva French ambassador to Istanbul at the time.
F. Growth Madrasah in Indonesia
Determination of the first madrasah standing is also a is still being discussed. Ministry of Religious Affairs determined that the madrassa was first established Madrasah Adabiyah in Padang (West Sumatra). The official name is Adabiyah Madrasah School, founded by Sheikh Ahmad Abdullah in 1909 In 1915, the name was changed into his Adabiyah. [6]
Regardless of the discussion about the first madrasa stands in times of growth may be mentioned a few names madrasas both in Minangkabau and Javanese. In addition Madrasah Adabiyah Minangkabau, there Diniyah Labai Madrasah Al-Yunusiah and Madrasah Diniyah established by Rangkayo Princess Rahmah al-Yunusiah. He is the brother of the daughter Zainuddin Labay. In East Java there Madrasah NU, Muhammadiyah in Yogyakarta Madrasah, Madrasah Taswiq Thullab in Central Java, madrassas unity of Muslims in West Java and Jakarta Khair Jam'iyat Madrasah. As mentioned in Sulawesi can Amiriyah madrasah Madrasah Islamiyah and Ash-Shultoniyah in Borneo.
In the period of growth, the presence of each other madrassas disjoint. There is no direct relationship between the existing madrasa in Sumatra, Java, Kalimantan and Sulawesi. There is no general rule that binds all madrasas in all the above areas so that there are similarities curriculum, forms of institutional and management structure. The similarity between them lies in the system of class teaching and curriculum that takes into account the religious sciences.
1 Madrasah At Dutch occupation era
In the period of Dutch colonization Madrasah As is well known that the madrassa as an institution of Islamic education in Indonesia was born at the beginning of the 20th century AD In other words, these institutions appear when Indonesia was colonized by the Dutch. Consequently madrasas can not escape and escape altogether from the influence of colonial education policy. Dutch colonial government education whose primary goal is to meet their interests. The system and method introduced their new education. However, education is intended to generate power that can help them with the interests of low wages compared to if they had to bring in power from the West. [7]
In this context, madrasa education is not entirely, if not entirely, in line with the colonial policy. In turn this will reduce their attention to the madrasah. In this case the question is a concern that is positive. The fact is happening is the Dutch East Indies government's policy towards Islamic education is pressed. Concerns about the emergence of militant Muslims learned the reason for them.
Occupiers excessive monitoring of the Islamic educational institutions, such as madrassas. Form of rules that reflect their concern is teacher ordinance. This regulation is political to suppress such a way that religious education is not to trigger people's resistance against the government. This Ordinance requires a religious teacher to have a license. During its development, the rules softened it becomes imperative for a religious teacher to report or notify only. [8]
2 Madrasah In The Japanese Occupation
Madrasah in the Japanese colonial period in the early presence in 1942, the Japanese behave as if defending the interests of Islam. Policies adopted are:
a) Placing the Muslims themselves as leaders of the Religious Affairs Office. In the Netherlands, the office is led by the Dutch Orientalisten.
b) Make a visit to the boarding school big ones and provide assistance to him.
c) Lessons character whose content is identical to the given religious teachings in public schools.
d) Allow the establishment of Islamic high school in Jakarta, led by KH. Wahid Hasyim, Kahar Mudzakar and Bung Hatta. [9]
Policies that seem to favor the Muslims, actually for the sake of Japan itself within the framework of the Greater East Asia War. Islamic and nationalist forces must be developed to support the success of the prang. When the war was raging and developed into World War II, the general affairs of education is undermined. Fortunately the madrassas in boarding schools that are free from direct supervision of the Japanese government is still able to walk with a somewhat reasonable.
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[5] Zuhairini, Sejarah Pendidikan Islam, Cet. 2 (Jakarta: Bumi Aksara, 1997), halaman. 54
[6] Hanun Asrohah, Sejarah Pendidikan Islam, (Jakarta: Logos, 2001), halaman. 193
[7] Zuhairini, dkk., Sejarah Pendidikan Islam, (Jakarta: Bumi Aksara, 2004), halaman. 146
[8] Maksum, op.cit., hlm. 115.
[9] Zuhairini, dkk., Sejarah Pendidikan Islam,,, halaman. 146
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