Tahun 2020 menjadi tahun kelabu bagi pendidikan Islam. Pandemi COVID-19 telah merombak tatanan pendidikan Islam yang berlangsung “nyaman” selama ini. Masa depan pendidikan Islam, madrasah dan pesantren yang tersebar se-antero Nusantara terancam mengalami lost education sehingga dikhawatirkan lost generation. Kebijakan Work From Home (WFH), social and physical distancing, proses Kegiatan Belajar Mengajar (KBM) menggunakan sistem daring (online) turut meramaikan dinamika pendidikan Islam. Pembelajaran yang semula dilakukan secara luring beralih menjadi daring. Penerbitan SKB (surat keputusan bersama) empat menteri tentang penyelenggaran pembelajaran di awal tahun pelajaran 2020/2021, dan Surat Keputusan Dirjen Pendis Nomor 2791 Tahun 2020 tentang panduan kurikulum darurat bagi madrasah untuk mendukung pembelajaran di tengah pandemi Covid-19 menjadi bukti untuk itu. Keputusan kementerian di atas mengindikasikan bahwa sudah waktunya reorientasi dan peran pendidikan Islam mulai mengakselerasi format pembelajarannya. Pengadaptasian semacam ini merupakan sebuah keharusan dalam menjawab tantangan pendidikan Islam di tengah pandemi. Reorientasi dan revitalisasi peran, serta tantangan pendidikan Islam adalah keniscayaan dalam merespons suasana pandemi Covid-19 dan era disrupsi teknologi 4.0. Artikel ini hendak mengeksplorasi bagaimana reorientasi, peran dan tantangan pendidikan Islam di tengah pandemi.
Artikel ini mendeskripsikan pentingnya implementasi pendidikan karakter di Indonesia. Melalui kajian kepustakaan, dapat ditegaskan bahwa pendidikan karakter penting untuk diterapkan di setiap sekolah untuk membekali siswa dan generasi bangsa agar memiliki kecerdasan moral, emosional, spiritual, intelektual, dan sosial. Pendidikan karakter memiliki peran strategis dalam membina anak bangsa yang berperadaban. Dengan demikian, desain pendidikan karakter yang dipaparkan banyak ilmuwan dan menjadi kebijakan akademik-kurikulum di negeri ini, harus dilaksanakan secara substantif dan serius. Di Indonesia, ada 18 nilai karakter yang diperkuat dengan regulasi, namun implementasi dari kedelapan belas nilai tersebut belum komprehensif, karena kurang didukung oleh sistem pembelajaran yang ada. Meski demikian, semua sepakat bahwa implementasi pendidikan karakter penting dilaksanakan di setiap jenjang sekolah. Sehingga revitalisasi pendidikan karakter di negeri ini menjadi satu pilihan tanpa dapat ditawar lagi.
Modernization to deliver the process in diversifying the socio-economic role of pesantren is undeniable things. Consequently, pesantren must take immediate action if they want to maintain their role and function. In this context, this article wants to describe the widespread mandate of a pesantren in Jember, namely Pesantren Nurul Qornain (PNQ), those takes part –not only empowerment in the field of education- but also play role in the development of economic enterprises. This is then reviewed in the perspective of maqashid al-shari’ah (the purpose of shari’a). Throughout qualitative study, this article explains that pesantren alumni and local society involved in the management of PNQ economic enterprises. Some of developed business unit in the area of agriculture, trading, animal farm, plantation, and mining. Furthermore, the main factor behind PNQ in managing economic enterprises is pesantren sovereignty. It is initiated by kiai (the leader of pesantren). According to him, pesantren can develop rapidly if they sovereign in all aspects. This sovereignty is interpreted as economic sovereignty. However, economic development is as determining factor in supporting the existence of pesantren. Additionally, the development of economic enterprises carries out by PNQ in line with the value of hifdhul maal (the maintenance of property). Hence, it is prospective benefits if it can be replicated by Islamic educational institution nowadays.
This article discusses the concept of epistemic rationality in Islamic education and its significance for strengthening religious moderation in contemporary Indonesian Islam. The questions are: (1) How is the conception of epistemic rationality? (2) To what extent is the role of epistemic rationality in Islamic education? (3) How do classical Islamic treasures view the epistemic rationality and its significance for strengthening religious moderation in Indonesian Islam? Afterwards, the theoretical assumption underlying this article is that the strengthening of religious moderation without being supported by epistemic rationality is null and void. This article finds that the passion of reading in Islam processed through epistemic rationality has provided huge contribution for Islamic civilization so that it reaches its golden age. Hence, in Indonesian Islamic education context, strengthening religious moderation must be delivered through epistemic rationality as basic reasoning in understanding religious text and digging the diversity phenomenon in order to avoid radicalism and blind fanaticism. Epistemic rationality must be considered as starting point to build curriculum structure and learning contents that emphasize more on the competency of ‘know-how’ and ‘know-why’ rather than ‘know-what’.
The character education during the Covid-19 pandemic has found significance. A survey conducted by Balitbang of East Java Province on community compliance with the use of masks and physical distance in the prevention of Covid-19 in Surabaya shows that 10.8% of the level of community compliance with the use of masks is very low, and 25.45% of the level of community compliance with physical distances is also very low. The survey above indicates that so far the character education taught in educational institutions has not made an impact and remains in people's behavior. Therefore the revitalization of character education during the Covid-19 pandemic is a must. This study aims to explore three main issues: 1) Covid-19 and online learning; 2) character education problems in online learning; 3) and revitalizing character education during the Covid-19 pandemic. This study used a descriptive-explatory and analytical approach. The data sources used are survey data, government policy circulars related to the Covid-19 pandemic and character-related laws and regulations. Data analysis used content analysis and continued with drawing conclusions. The findings of this study reveal that among the forms of revitalization are institutionalizing a holistic and character-based learning model, moral, value, religion and citizenship education, synergy of family, school and community education, and revitalizing the role of social media and mass media.
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