| addition to scientific problems arising from the inclusion of the concepts, ideas and foreign ideologies, internally Muslims also have the problem of no less significance. The first problem is the weak tradition of science-science assessment of doctrinal or speculative knowledge. This weakness resulted in poor new concepts rational so that the issues brought by the modernists or rationalists who actually did not come from the Islamic intellectual tradition is considered as something new and is considered refreshing. Though he is more of a adoption of Western or Orientalist view that is still to be scrutinized. But once again the tradition of criticism ( naqd ) yet become an established intellectual mechanism. This problem becomes more serious if associated with the formation of new disciplines in Islam. Tradition held in a field study of Islamic thought has not been able to grow as research in the field of secular sciences, because of lack of human resources or not his form for that community. This means that expertise we still do not terklassifikasikan scholars in their own disciplines. One concept in one area of \u200b\u200bstudy is still mixed mixed with concepts in other fields and even the concepts drawn from foreign concept is still not perfectly assimilated into the Islamic worldview. It seems that all scholars can talk about all the problems because they understand all the problems, so it is hard to find a scholar who pursue a particular field and generate new concepts. In subsequent developments as the scientific community increasingly mature in understanding Islam specialization in a field of science of religion into the public demands that can not be avoided, and from there will emerge new disciplines in Islam which was born from view Islamic life. Therefore, klassifikasi science launched by al-Ghazzali in the form farÌu 'ayn and farÌu kifÉyah can be developed in the present context. Science farÌu 'ain can be interpreted as compulsory subject for Muslim students or students of religious sciences of human depending on the level of education. University level for example TafsÊr, hadÊth, syarÊ'ah, theology (Kalam sciences), metaphysics can be incorporated into science farÌu 'ain. Science FarÌu KifÉyah is the science that is not necessarily required by all Muslims, including in inside the human sciences, natural sciences, applied sciences, comparative religion, Islam and Western culture, linguistics and literature, Islamic history and so on. [1] science division faÌu 'ayn and farÌu kifÉyah need not be understood in dikhotomis, because he is a hierarchical division of knowledge based on the level of truth. He should be viewed in the perspective of integral unity or tawÍÊdi , where the first is the principle and reference for the second. But the problem in the curriculum of Islamic education, teaching science farÌu 'ayn relating to faith and the obligations of individuals stopped at low or medium levels of education and not be continued at the university level. The concept hierarchy science science farÌu 'ayn and farÌu kifÉyah was not much known among the institutions of Islamic education, even if he is still much misunderstood known or not yet conceptualized and practiced academically. This division should be emphasized at the college level. Because the problem is related to the concept of knowledge (epistemology). To identify the problems of science in Islamic educational institutions, particularly in Indonesia, it's good discussed the situation at 3 Islamic educational institutions, namely schools, madrasas and Islamic universities. A. pesantren education system Pesantren in Indonesia consists of two systems of traditional and modern. Both have a mission tafaqquh fe al-den, means a special purpose institution of religious learning. In the traditional boarding school mission curricular activities is explained in the form of yellow bible study limited in Fiqh, Aqeedah, Arabic Grammar, Hadith, Tasawwuf and orders, Morals, and Sirah. While the mission of modern pesantren is established in the curriculum is organized to simplify the Yellow Book content to be madrasi and provide them with knowledge of subjects, usually called "common knowledge". Traditional Islamic boarding school that specializes in the study of farÌu 'ayn knowledge terpaksan sacrifice in the sense farÌu kifÉyah ' ulËm al-naqliyyah. Even the study of farÌu 'ayn the richness of his book is not can play a significant role to study disciplines farÌu kifÉyah in other Islamic educational institution or a secular education. Also because of methodological weaknesses of the traditional boarding takhaÎÎuÎ on one particular field of science is too rigid, making it difficult to work obligatory integration of science and farÌu ayn kifayah . At the boarding is very little, or even may not exist, studies 'ulËm al-'aqliyyah like logic, philosophy, metaphysics, calm , medicine and others. In summary, the general division of the hierarchy of science farÌu 'ayn and farÌu kifÉyah not seem obvious, even science farÌu kifÉyah involving the study of nature and human nature is almost no place in a traditional boarding school curriculum itself. modern boarding school who understand tafaqquh fi al-den in the form of a joint science farÌu 'ayn and farÌu kifÉyah indeed succeeded in providing greater insight than traditional boarding schools, but in fact the joint is not a result of integration ' ulËm al-naqliyyah and' ulËm al-'aqilyyah designed conceptually. Physics subjects for example, are associated with subjects Usuluddin, subjects did not contain the History of the World History of Islam or Muslims role in world history and so forth. So modern pesantren curriculum is not the result of an integral science concepts, but rather a simultaneous study of science farÌu 'ayn and farÌu kifÉyah . So, still open the possibility of a view of the santrinya dikhotomis. Even so actually by the system his Madrasi that requires the teaching of many materials mabÉdi 'al-'ulËm (Key science) modern pesantren potentially produces a generalist and more conducive to inculcate Islamic worldview than the traditional boarding school. Both the education system These schools actually have the same potential for directed study of Islamic science is integral. But it depends on the capacity of religious scholars, clerics and his asÉtidhah .
madrassa education system developed by the government is actually expected to create students who know and master the religious sciences and general sciences as well. [2] madrassa education system was originally designed as a convergence of the cabin and the school curriculum more or less general similar to modern pesantren curriculum. But the development of specialized programs or particular majors that separates science farÌu 'ayn and science farÌu kifÉyah with no clear concept, madrassa's role in eliminating the dichotomy of science in Islamic education increasingly blurred. On the other side of the madrasa system failure can also be seen from the fact that the achievements of many madrassa students in the field of "religious sciences" is still lagging far behind the achievements of the students boarding school and in the field of "general science" as well they can not balance achievement of public school students. Moreover, so far seems common knowledge (secular) is not taught in the perspective of religious knowledge. C. Islamic university system kemasyarakat Apart from the role played by the system of boarding schools, the most notable deficiency is the inability of both of them in developing high-level or college . That is a typical college was built as a continuation of the Islamic intellectual tradition, or at least builds on the scientific tradition at the seminary. And had almost all the school have the program level height, which in traditional Islamic boarding schools called khawÉÎ and in modern Islamic boarding schools called pesantren high, although not formally institutionalized. The program is now very rare, if not virtually absent. Now in some schools it has replaced the program with high schools or institutes that follow the curriculum of the Ministry of Religious Affairs which was not entirely a continuation of the pesantren curriculum. There is also a boarding school which founded the university with faculty who follow the curriculum of the Department of Education and Culture. The contents and products certainly are not much different from public universities. Ideas and efforts to revive the program Ma'had 'Oly as advanced educational boarding was hindered by poverty and the concept of human resources. Level of higher education institutes or universities in the form of an extension to the study of Islamic sciences at the boarding school seems to have not materialized. As a result wealth of knowledge of Islam is not studied extensively, much less studied and understood in the present context. In the Islamic University College-University-College of religion ( farÌu 'ayn ) did not play a role as a reference or a basis for school-public school ( farÌu kifÉyah ), it just become marginalized. By Dr. Hamid Fahmy Zarkasyi [1] pemabahsan For more detail see Wan Mohd Nur Wan Daud, The Educational Philosophy , pp. 71. [2] In the context of Islam, in fact there is no term 'general knowledge, "because Islam makes all aspects, purposes and activities of life as a form of worship to Allah SWT. Worn term general sciences in this paper are solely refers to the use of which has been so popular in Indonesia |
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