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KONSTRUKSI PEMIKIRAN PENDIDIKAN AGAMA ISLAM K.H.R. ASNAWI
This study is driven by the overwhelming pitfalls, such as terorism, radicalism, and intolerance, occuring in the society throghout the nation. Having a harmonious and respectful mindsets exemplified by some Indonesian muslim intellects is essential. Asnawi, a profound intelectual for Islamic education, has left those values for a century. This research aims to discover Asnawi’s construct of thoughts on Islamic education, to analyze the position of his thoughts in the map of Islamic rducation, and to analyze the relevance of it to that of the contemporary era. This literature study applied three approaches: philosophical, sociological, and historical. The data in this study were colleted through documentation technique with the support from interview and observation. Together with an interview with his family, Asnawi’s work on literature (i.e. Jawab Soalipun Mu’taqad, Tauhid Jawan, Fasalatan, and Syi ‘iran Nasihat to name a few), Madrasah Qudsiyyah and Raudlatuth Tholibin boarding school became the primary source. The data analysis followed the steps from reduction, classification, display, and interpretation before it reached conclusion drawing. The results show as follow. First, Asnawi’s thoughts on Islamic education can be illustrated as a building of “The House of Change” with basic philosophy of education the foundation of the house. The frame of the house in the illustration is the objectives of the education which is having moderate behavior, guiding someone to put sincerity a priority and to live worldly life and the hereafter in balance. The roof of the house is the three education materials (faith, moral fibre, and worship) and the window is the three methods (advice, exemplary-good-deeds, and question-and-answer) used to deliver the materials. The textbooks are the furniture, while the doors are the evaluations, consisting of cognitive and affective evaluations. Cognitive evaluation is a simple essay test and affective assessment is a nontest evaluation but a self-report. Asnawi also pictures the importance of both the educators and the pupils as the ones who live in the house. Another determining factor is the school environment that he sees it like home environment. Second, if examined by Islamic education philosophy, Asnawi’s thoughts have a tendency towards religious-transformative beliefs when it is viewed from ontology, epistemology, and axiology points of view. Third, Asnawi’s idea in contemporary era is relevant for it supports the Deep Learning approach. One element existing in this approach is mindful learning with which students are encouraged to devote to the materials being learnt. The second element called meaningful learning emphasizes its ability to push the students to understand today’s life and the hereafter. Another element is joyful learning whose process must be fun and suits the up-to-date knowledge. Asnawi’s thoughts are also relevant for the development of the madrasah under the Qudsiyyah Menara Kudus of Islamic Education Foundation with its philosophical base, education objectives, educators, students, and education environments.
FAKULTAS ILMU TARBIYAH DAN KEGURUAN, UIN SUNAN KALIJAGA YOGYAKARTA
NIM.: 19304016004 Nur Rizqiyah Al Karimah
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297.77 Pendidikan Agama Islam (Sekolah Islam, Pondok Pesantren, TPA, TPQ)