PHILOSOPHY OF ISLAMIC RELIGION BASED ON MODERATION

DIVERSITY IN INDONESIA

Bagas Satria Wicaksono, Pascasarjana UNEJ

bagaswitz@gmail.com

This paper is a paper that uses a study related to moderation of knowledge in the filsafat of
Islamic religious education, this study is closer to literature study and theoretical study, there
are three important questions in this study, first how is the philosophy concept of Islamic
education? Second, how is the concept OF moderation IN Indonesia? Three how is the
concept and implementation of philosophy based on Islamic education moderation in
Indonesia? By using the content analysis approach to explain how the Islamic religious
education, and explaining the moderation of efficacy in Indonesia and the third
implementation philosophy of Islamic Education-based moderation IN Indonesia, the results
OF This paper is the first concept of the philosophy of Islamic education, both of the concept
of moderation in Indonesia and the third implementation of Islamic religious education in
Indonesia based moderation.

Keywords: Filsafat Islamic education. Moderation of sustainability, Indonesia

INTRODUCTION

The idea of the philosophy of Islamic education in Indonesia is from some point of
view that can describe the philosophy of Islamic education in Indonesia. First, seen from the
source of thought, apart from the source of Islamic law contained in the Quran, Al-Sunnah,
and the opinion of the scholars, also the ideology of national and state, sociocultural also
develops in the society of the past to the present and the prosecution of modernity faced.
Second, the basic sysis of thought, in addition to using the basic Islamic philosophy.1 It also
uses a Greek philosophical basis or Western philosophical which then stems from the
philosophy of education such as Perenialism, Esencyalism, Existentialime, Progressifism and
Reconstructionism. Thirdly, the side of the thinking approach, the approach undertaken in the
religious education system using a doctrinal, normative, and idealistic approach, also uses an
adoption, adaptive accommodating, or pragmatic approach. Fourth, the side of the mindset,
Islamic educational mindset shows speculative, and rationalistic. In addition to using the
thought, it also allows displaying speculative-intuitive thoughts. The five sides of the
coverage area, a universal philosophical thought that can be used for all places, circumstances
and times, are also likely to use local philosophical thinking that is used in specific places,
circumstances and special times. Sixth, the side of the notion of a flourishing thought,
religious education concerning the Phythoof knowledge about the main components of
Islamic educational activities such as objectives, educators, learners, curriculum, methods,
neighbourhoods, and many other points of view.

The various points of view that have been described above are recognized in its
situation and are considered to be important in Islamic education, but in these peppers are
unable to cover one by one typology. Based on the principle of "simplification" in the
typology, as well as the limitations that the authors have, then this typological effort will only
answer the issue. First, the origin of the source of thought is used as the foundation
philosophy to build the philosophy of Islamic education in Indonesia. Secondly, what became
1
Fazlur Rahman, Islam and Modernity, Transformation of an Intellectual Tradition,
(Chicago: The University of Chicago Press, 1982), 60
the basic discourse to answer the philosophical issues of Islamic education. Answer to both
questions will lead to various categories of thought philosophy of Islamic education in
Indonesia.2

Understanding the meaning of Educational Philosophy

In this connection, many experts who try to formulate a judge of the philosophy of
Islamic education Muzayyin Ariffin For example, said that the philosophy of Islamic
education in the essence is the concept of thinking about education that is sourced or based on
Islamic religious teachings about the nature of human abilities to be built and developed and
guided to become Muslims whose entire personal is imbued by Islamic teachings. From the
above definitions it can be said that the philosophy of Islamic education is similar to the
educational philanthroic in general. It means that the Islamic education philosophy examines
the whole range of education-related problems. Here humans are defined as a subject while
the object is education, curriculum, methods, environment, teachers, and so on. The
difference between the philosophy of Islamic education with the general lies in the legal
source in the philosophy of Islamic education is always based on the teachings of Islam
sourced from the Quran and Al-Hadist. It can be said that the word Islam accompany it to be
an adjective of the educational philosophy.

Functions and Usefulness of Educational Philosophy

In the foundation, every science has its functions and usability, so did the
philosophy of Islamic education. Experts in this field have been researching
theoretically about the function and usefulness of educational philosophy. Umar
Muhammad al-Taomi al-Syaibani For example presented three benefits of studying
the philosophy of education as 3:

a. This educational philosophy can help the educational designers and the people who do it
in a country to form a better idea of the education system, in addition to the philosophy of
education can also help the objectives and functions of the training to improve the quality
and problems of the issues, improvement, action, and decision and including their
educational design. And it is also useful to improve the implementation of education and
rules and how to study that includes counseling and improved guidance assessment.

b. It can also be the best principle for a thorough education assessment. Education
assessments are considered important for each teacher. In the new definition of
education assessment covers all aspects of activities conducted by the school,
related institutions to educate the new generation and citizens of the new
generation and all citizens related to educational activities.

c. The philosophy of education will assist in providing a deepening of the

mind in both the spiritual, cultural, social, economic, and political fields of
our country.

2
Mastuhu, the dynamic education system of Pesantren A study of the elements and values of education systems
Pesantren, (Jakarta: INIS, 1994), 16-18..
3
Abudin Nata, philosophy of Islamic Education, (Jakarta: Primary Media Style 2005), 19.
 Based on the explanation above can be concluded that the usefulness of
educational philosophy turned out so strategic, educational philosophy become a
reference in solving problems and issues in the world of education. This is because
the problem that is solved by the philosophy of education is philosophy or that is the
root of every educational problem. By guiding the philosophy of this education can
solve problems comprehensively, integrated, and not partial. Most of these are
played by this philosophy, no wonder if al-Syaibani further said it should be
educational philosophy, generalist education, and the teaching of the appreciation
and respect of the parties in the field of education. With This award, it can be
utilized as the most and used as a reference material and intellectual backup that is
useful to defend the action in the field of education and teaching 4

Philosophy Status Education

The education that we can recognize in life can be made in two kinds: first,
educational practice. Secondly, the science of education is as one form of educational
theory. While in the review in terms of education display, philosophy of education in the
broad sense is differentiated into two kinds: first, philosophy of educational practice.
Second, philosophy of science education. Philosophy of practice is a critical and
comprehensive analysis of how education is organized and implemented in life.
Philosophy of educational practice is also distinguished into two kinds: first, philosophy of
the educational process and the second, social philosophy of education. Philosophy of the
educational process is a series of activities to do in life. Secondly, from the establishment?
and third in what manner of grievances can be achieved5

Educational philosophy Urgency

Experts have highlighted the growing world of education today, both with the
background of Islamic religious education, as well as the general education. According to
them the education was less perfected foundation of the construction of a sturdy
philosophical foundation. Its beliefs have implications for the blurring and obscurity and
path of execution of the position itself. Islamic education is currently performed in
methodically as well as teaching, and is more based on your pedagogical origins from
Western educational properties emphasizing the "enforcement transmission". To can find
Islamic pedagogical necessity formulation of Islamic education is robust with a
philosophical foundation underlying the Islamic establishment that has been fragile,
mainly appears to be two forms of dichotomical duallism between what the religious
sciences occupy "Fardu Ain" and best and even apply. And Islamic education should be
oriented to the sky (Trasedental orientation) To date has not been seen and clear the
philosophy of Islamic education and even have not had it at all because that is the
preparation of Islamic education philosophy is a strategic task in the renewal effort Islamic
education. Education in Indonesia today seems to have begun to lose the identity caused
by more coherent research in the practical issues of operational and formal in the school.
Meanwhile, the science of education is conditional and the philosophy is also included in
the establishment of stagnated philosophies. Likewise with the research in it. 6 The
concerns of these experts are indicative of the importance of construction or the
development of the philosophy of Islamic education, because however, philosophy is not a
separate and exclusive investigation, but rather a part of human life and education.

4
Ibd, page 19
5
Redja Mudyahardjo, philosophy of Education: An Introduction, (Jakarta: ROSDA Karya 2006), 6.
6
See Mochtar Buchori, Education in Development, (Yogyakarta: Tiara Wacana, 1994), 15.
 The Education is an issue of human life, and all the proceedings occurring in man is
an education, as the Lodge says that "live is education and education is live" As a matter of
life, therefore, education needs to use the system of thought from the philosophy of education
related to metaphysics, epistemology, axiology, and logic, because the problem that is on the
field of education is also on the field itself , because that is education and philosophy very
closely related, as said Kilpatrick "Philosophizing and education are, then, but two stages of
the same endeavor, Philosophizing to think out better values and idealism, education to
realize in life, in human personality” 7. Thus philosophical and educational are two phases of
activity in one business. Philosophy is to carefully consider the values and ideals that are
better and be realized by implementing education and educating as a place to realize those
values and ideals in the life of human personality. The philosophical system of philosophy
can be attributed to metaphysics, if it is said with metaphysics, among others, there is a need
for the establishment of a world view which is necessary in the implementation of education.
Whereas if it is associated with epitemology it requires drafting the fundamentals of the
curriculum which is interpreted as a series of activities to achieve the purpose of education
itself, likened to a highway that needs to be passed by learners in an effort to know and
understand knowledge. In order for learners to succeed in achieving goals, the need for stages
is to introduce the essence of knowledge. In Axiology, it is usually said to learn values, very
close to education, because the value of the world is an ethical and aesthetic value, which is
the basis of education and is considered in determining the purpose of the education policy
Education as a phenomenon of social, cultural and religious life, can not be
separated from the value system. In the context of logic that is a branch of philosophy that
lays the groundwork on the doctrine of true and legitimate thought, with that required in
the education of intelligence. Implementation of education impose to express opinions
correctly and legitimately so that mastery of logic is crucial. Therefore, the relationship
between philosophy and education is crucial, especially to address the most fundamental
problems facing the world. John S Burbacher as Ozmon and Craver 8. Suggest that the
problems faced by education should be solved using philosophical theories. As the
implication is needed building a strong educational philosophy in the implementation of
education. If no such thing is feared, first, the education will be floating. Secondly,
educational objectives will be vague, contradictory, and do not support loyalty. Thirdly,
the basic measures of education become very loose. Fourth, the absence of an educational
role in a society. The five schools will give students a lot of freedom and are unable to
cultivate appreciation for authority in control, and sixth, the school will become very
secular and ignore religion. The building of the House of Philosophy of Islamic
Establishment includes various dimensions: first, the dimensions of the basic materials that
determine the strength or absence of a building foundation. Philosophy of Islamic
Education of philosophy derived from the idea of Islamic education itself. Secondly, the
dimension of the foundation of the building itself, which is the basis and the principle of
truth and to answer the basic problems of education contained in the system of basic
components of Islamic education activity. The three basic structures are the basic idea of
the fundamnetalis thought that has been formulated by Islamic education in developing,
directing, and strengthening the building of Islamic education system.

The Concept of a Sustainable/Islamic Moderation

7
Lihat William H. Kilpatrick, Philosophy of Education, (New York: MacMillan Coy, 1957), 33.
8
Lihat Howard A. Ozmon, et al., Philosophical and Foundations of Education, (New Jersey: Prentice-Hall, Inc,
1995), 94.
 Moderation has become a common sense in Arabic written in the name of ‫الوسطية‬
(al-Wasathiyah) so that in the term of Islamic moderation that has been compiled by the
Ministry of Religious Affairs many conditions in Indonesia is indispensable to a
comprehensive system of religious teaching that can represent every person who is through
flexible teaching by not leaving the text (Al-Qur'an and Hadiths), As well as the
importance of resourcefulness is as a solution of every problem 9. The violence in Islam
that stems from the thought, beliefs, traditions and movements must be straightened by
bringing closer to the moderate and friendly Islamic traditions of Nusantara 10 It is
understandable that in responding to the Indonesian diversity required teaching system, the
teaching system is the combination of teaching components such as: teaching materials,
methods, media, and teaching and learning to work together with each other to achieve the
objectives.

Civilization

Civilization is a part of the culture that has a system of technology, art building, art,
State system and science is very wide, when the understanding is drawn into a general
sense of civilization that is part of the culture that aims to facilitate and the welfare of
life11. Civilization is also a birth activity commonly used to describe the part and element
of the culture that is smooth, advanced and beautiful such as: arts, science, customs,
manners in association and writing intelligence.

Library Urgency in Building Civilization

In the History of civilization development is an indispensable library as a place to

store the sources of science events that took place post 897 H envisioning the emergence of
the civilization of Isla, in Andalusia Most of the time Western civilization suffered failure
because it has nured mankind with its master. With the necessity of human alternative
civilization that balances the spiritual or closeness with God and material progress. Islam is
an increasingly increasing religious civilization that eventually comes down to the
advancement of man who serves the human instincts to live peacefully and harmoniously
against our fellowmen or with others and can achieve the Universal welfare of Islamic
adaptation since ancient people who have noticed the spiritual integrals with the combined
material can not be separated. The second separation can lead to errors epistimology and
the chaos of morality in the world. Islamic Epistimology is based on the guidelines (Al-
Quran and Sunnah). Epistimology Islam sees the object as a common problem not a
personal matter. A science becomes objective when it manages to be a problem solving for
various problems that occur within the community12.

There is a moral consideration in order to advance Islamic civilization as an

alternative civilization so that the pursued not only achievements, but also the important
thing is a natural benefit, especially human. In other terms Islamic civilization is not only
pursuing science to realize the science for science, but also the science to realize the Peace
of society (Science for Peace of society) or Science for human welfare (Science for human
9
Tafseer of Al-Qur ‟ an the thematic ministry of religious AFFAIRS: 2012
10
Hamidulloh Ibda, Starategi to stem islamphobia through strengthening the curriculum of Islamic Brwawasan
Aswaja Annahdiya, the Journal of Keislaman Study, 2018
11
M. Abdul Karim, History of Islamic civilization from the classical to Modern (Yogyakarta: Lesti 2009)
12
Hambali, philosophy of Islamic and Western sciences. Bandung: Alfabeta, 2017
 Welfare) so that the direction of progress of science and technology (civilization) can be
controlled by remaining in the straight way al-Sirath al-Mustaqim13. The straight path is
not lost, no turn is not uphill and downhill. If you follow and go through a path that is not
straight through difficulties, walking will be tired of many turns, incline and descent14.

The Concept of Moderation in Indonesia in Islamic Studies

Education should be directed to the process of independence, not tame the exclusive
culture. Because this is an exclusive and intolerant theological perspective or understanding.
In turn it will be able to ruin the harmonization of religions and eliminate attitudes to respect
the truth of other religions. This is where moderate attitudes reap its relevance, so that one's
attitude will be more inclusive, tolerant and humanist as the character of moderate people 15.
According to Azyumardi Azra, to build harmonious relationship between religious people
and create an inclusive atmosphere in religion. Then it takes the ability of each religious
group. To deepen mutual understanding of the doctrines and practices of other religious
groups as the first priority16. This is done as a deepening to the introduction of the diversity
of the interpretation of religious aspects. The position of this mutual understanding of the
authors allows the creation of an inclusive religious understanding. His true religious
education must build a vision of education that develops the above aspects.
Finally, in the future there needs to be a reconstruction of religious education in
general, and especially in Islamic education. This reconstruction must be from the renewal
effort of religious thought. The main cornerstone of the renewal of religious thought for
writers is certainly on the domain of religious education systems. Religious education
became important to be immediately reformulated the vision of the teaching, the values of
Tawassut (moderate), Tasamuh (tolerance), Tawazun (Balance), Wathoniyah Wa
Muwathonah (national material). Because students need an inclusive religious spirit. A
religion that not only emphasizes the "fanatic-blind" religious emotions. But more on
strengthening the religious spirit of an inclusive and pluralist. Students must also be directed
to uphold the value of humanity that appreciates diversity. The word moderate in Arabic is
known as Alwasathiyah. In the Qur'an is the word recorded from QS. Al-Baqarah: 143. The
word al-Wasath in that verse means the best and most perfect. In the very popular hadith
also mentioned that the Sebaik-baik issue is in the middle. In the sense of seeing and solving
one problem, moderate Islam tries to take a compromise approach and is in the middle,
likewise in addressing a difference, whether religious or sect differences, moderate Islam
always emphasizes the attitude of tolerance, mutual respect, while still believing the truth of
belief of each religion and sect. So that all can accept the decision with a cold head, without
having to engage in an anarchist action
Moderate in the sense of al-Wasat as a model of thinking and interacting in a
balanced between two conditions, so in accordance with the principles of Islam in a
religious, worshipping and ethical can at least be seen in conformity with the considerations
in the conduct of Islamic ethics that always refer to the Maqasid al-Shari'ah and pay
attention to al-Fadail ummahat 17. Moderation is the core teachings of Islamic religion.
13
Mujammil Qomar. The idea of the methodological Islam Model of alternative thinking in advancing Islamic
civilization, Yogyakarta: Terrace, 2012
14
The constituent of TAFISR Al-Quran Thematic team of Ministry of Religious AFFAIRS, moderation of
Islam, Jakarta: Lajnah Pentashihan Mushaf Quran, R & D Agency of Ministry of Education, 2012
15
Burhanudin, I (2012). The unity of Islam (exactly) and Nahdlotul Ulama (NU). End Task, 4
16
Azra, Azyumardi. 2007, "Identity and cultural crisis: building the multiqulism of Indonesia".
17
Hanafi, Muchlis M, moderation of Islam, Ciputat: Published by Al-Azhar University Alumni Association,
2006
Moderate Islam is a religious understanding that is very relevant in the context of diversity
in all aspects, both religion, customs, tribe and nation itself. Inevitably, a variety of religious
understandings is a historical fact in Islam. Such diversity, one of which, is caused by the
dialectics between the text and the reality itself, and the perspective on the position of
reason and revelation in resolving one problem. The logical consequence of the fact is the
emergence of terms following the word Islam. Call the missile, Islamic fundamentals,
Liberal Islam, progressive Islam, moderate Islam, and many other labels.

Islam is essentially a Universal religion, not shared with certain labels, simply, how to
understand the religion of Islam. Acceptable or not, it is the fact that there is today that has a
strong historical roots in Islamic treasures. Historical fact states that embryo embryos have
existed since the time of the prophet, who grew up in times of companions, especially in the
era of Umar ibn Khattab. It is often different from the view with other friends, even removing
the ijtihad that is passing contrary to the legal decree established by Rasululullah SAW
himself.

Based on the understanding of the universal and balanced-patterned Islamic teachings,

Al-Wasathiyyah is defined as a method of thinking, interacting and acting based on Tawazun
(balanced) attitudes in addressing two circumstances of behavior that is possible to be
compared and analyzed, so that the attitude is appropriate to the condition and not contrary to
the principles of religious teachings and traditions of society. More clearly, the form of
Islamic moderation can be seen from the Aktualisasinya in regulating the three chambers
above, namely governance al-Nafs, Administrative al-Manzil, and governance al-Mudun18.

First, an al-Nafs governance. In this case, one must be able to think and act
according to the Maqasid al-Shari'ah and based on the consideration of al-Fadail ummahat.
For example, someone's attitude in addressing other faiths. Supposed claims of truth (the
truth claim) in religious beliefs are unnecessary to be argued even inclined to be imposed for
the believed of different people of religion. This will interfere with the harmonization of
religious life, so that there are some horizontal conflicts. This action is in accordance with
the purpose of Sharia because it maintains the importance of the primary (al-Daruriyyat)
man in maintaining his conviction (Hifz al-Din) and also this action demonstrates the
wisdom (al-Hikmah) of a person because it is able to withstand his will not to force others to
justify his belief19.
Second, al-Manzil's governance. The purpose of the Manzil here is not only limited
to the scope of the family, but also includes org. Anisasi and institutions in which there are
groups of people who have a common interest. An example of the application of Islamic
ethics in this sphere is the division of inheritance in the family. In determining the
inheritance division in Indonesia can choose between three ways, based on religious law,
civil or customary law. There are several options because it considers the social condition in
Indonesia. For example, the acceptance of this customary law based on the Tradition (' Urf)
that is already in the community is already a necessity. Islamic egalitarianism sees all the
people in the presence of God, so that all the customary people in the community can be a
source of law, not just indigenous people in the Arab community. All Customs (' Urf) as
long as not contrary to the principles of Islamic teachings then within certain boundaries can

18
Yahya, F.A (2018). Meneguhkan Visi Miderasi Dalam Bingkai Etika Islam:Relevansi dan Implikasi In
Annual For Muslim Scholars (pp. 466-478)
19
Burhani, A.N. (2012). Al-Tawasut wa I-tidal: The NU and Moderatism In Indonesia Islam. Asian Journal of
Social Science, 40(5/6), 546-581
be accepted as Islamic law20. This is clearly aligned with the intention of the sharia purpose
of safeguarding the property's proprietary rights (Hifz al-Mal) and also the principle of
justice (Al-' is) in consideration of reason and revelation. This attitude is clearly aligned with
the characteristics of moderate Islam. According to Abou Fadl, moderate Islam sees God's
everlasting law in the Qur'an passed down specifically to certain issues based on the issues
of the people in the time of the prophet, so this specific verdict must be understood in
context. This specific verdict is not the purpose itself, but it aims to achieve the moral
objectives of the Qur'an such as justice, balance, compassion, equality, virtue, etc21

Thus the ethical message in the Qur'an becomes a consideration in deciding a law
taking into consideration the condition of Sosio-historisnya. This is a pattern of Islam in the
archipelago that must be strengthened so that the moderation values are maintained. Even
Baso see the manuscripts of the archipelago of the 15th century, for example the law of
Malacca, apparently in it mentions that when the society of the archipelago agreed on the
existence of four laws: the Law of Syara, the law of Reason, the law of Fa'al, and customary
law22. This reality should be the concern of a group of people who want to enforce the
application of religious law radically, so that it can be more ethical in taking a stance by
looking at the heterogeneity of Indonesian society.Ketiga, ruang aktualisasi etika adalah
tadbir al-mudun.

The final goal of the political ethics is the realization of the condition of the Living
Society, peace and tranquility in a state (Al-Daulah). An example of the application of
Islamic ethics in this matter is to safeguard the integrity and stability of a state although not
the form of Islamic State. This condition as happened in Indonesia, as citizens should always
be proactive in maintaining the NKRI as the final form of the state for the Indonesian nation.
In this case Kiai Sahal classifies political ethics into the role of high politics 23 Consisting of:
national politics, political literacy and ethics. National politics means consistent in
maintaining the integrity of the NKRI. Political literacy means actively providing awareness
of people's rights and obligations and protecting them from actions that do not take their
sides. While political ethics means embedding awareness to the community to create polite
and moral political life so as not to justify any means.

Typological Construction Philosophy Based on Islamic Education Moderation in

Indonesia

According to Muhaimin, the typology of thought--philosophy is formulated as

follows: firstly, the philosophical construction of Parenial essential Salafi typologies can
be formulated as the next. In epistemology, the quality of reason and human mind will
have value to appreciate the tradition and culture of Islam from its predecessor let alone
the Diwjudkan generation in the history of Islamic civilization. Ontologically, that
everything is fixed, unless the instrumental values within the boundaries require change.
While the axiology of the Univernsal correctness is a monopoly of the Salaf generation, it
is very necessary to be noticed and preserved by its successor generation in any condition
and situation.

20
Fuad, M. (2016). "Islamic Law of Indonesia: from the participation of the participatory to the Emansipatoris"
in Akhmad Sahal and Munawir Aziz (ed.), Islam Nusantara: from Ushul FIQH to national understanding.
Bandung: Mizan Pustaka
21
Fadl, K.. EI. (2005). Save Islam from Puritan Muslims (Terj. Helmet). Jakarta: Foyer of the Universe.
22
Baso, A. (2015). Islam Nusantara: Ijtihad Jenius and Ijma, Ulama Nusantara (vol 1). Jakarta: Library of Afid
23
Azis, A, 2016. Ward off Islamophobia Melalu Re-Imterpretasi Al-Quran, AL-A'RAF, XIII (1), 65-82
 Secondly, the structure of essential parenial typologies of Mazhabi is formulated as
follows: firstly, the epistemology of quality and reason will have the value of the use
when respecting the traditions and Islamic culture of the predecessors who are able to
answer a lot of problems through the history of Islamic civilization. Secondly ontology,
all these things are fixed and will not experience any substance at all. And the third, in
Axiology, the search for universal and local or instrumental truths of truth is a monopoly
of the previous genaration so that current or current genarists only need to maintain and
preserve them in any condition and situation. Thirdly, modernist philosophical
construction can be formulated as follows: Epistemological view, quality of mind and
favor will be useful when able to fulfill or conform with the challenge that exists and is
based on the priest and Takwa who can afford to her Permasaahan da Tangyanagn
kehupan that he faced continuously according to the demands of Zama. Ontologically,
now that the things that exist today will be all in turn following Sunatullah. As for the
axiologist, the value of instrument of the local relative need to be developed to find the
universal truth that is Allah 24

Fourth, the philosophical progression of the paralistic and falsificative typology of

the mysophalist can be formulated as follows: It is a epistemological and human being
useful when fulfilling the hopes of preserving and appreciating the Islamic traditions and
culture of its predecessors as a form or manifestation in the history of Islamic civilization
to develop science and social change. While ontological, all things that exist today are
fixed and some are in need of change. As for axiologically, the search and discovery of
universal value is not only the monopoly of the previous generation, but also the new task
and the new generation of finding the value of truth that has not been discovered by its
predecessor and preserving and eradicating the source of the truth of the UGA that has
been found in the context of the development of science and demands Fifth, the
development of the philosophy of social Rekontruksi as developed by Muhadir,
especially in the context of educational development in Indonesia, as follows: In
epistemology, the history of human culture proves the creativity of this person will
enlarge the distance between humans and beings who do not have a quality of life
exponentially and become global Indonesian metaphysical culture is pluralistic, but can
not be one in diversity (unity in diversity).

In this diversity of moral life is displayed in a fair justice, able to make ovelapping
consensus values need to be provided, in axiology, it is necessary to be recognized the
diversity of values between religions and possibly also inter ethnicity. In national and also
global life, overlapping consensus the value of governance needs to be established. Let
and let respect the Lord and Heaven or Nirvana each, with one universal and just belief
that the good will be rewarded, and the wicked will have the torment of the Lord.

Implication typology of philosophy of Islamic education in curriculum

development.
Arise a question after the long-term description above, which typolofi philosophy of
Islamic education is appropriate and relevant to be used in Indonesia to provide
significant construction for the development of national education? And what is the
philosophical construction of such typologies?

Islam is the truth. Most of the people of Indonesia strongly agree with this
specificity 87% of Indonesian Muslims recognize it. So that Islam is ready to donate the
components of the national value required by translating the meanings of teachings into
and embodied as views, attitudes, and the way of life and right in context to Indonesia,
Barnadib said that:
24
Noeng Muhadjir, "Integrating Islamic and science insight", in Ahmad Busyairi (Ed.), the Challenge of
Islamic Education, (Yogyakarta: UII Student press Institute, 1987), 107-114.
 "Because Islam is universal and applicable to all mankind, its teachings
provide a conceptual foundation for national Education and education. More
so for Indonesia, which in the movement of the development of the desire to
ride God Almighty, can be developed the concept of national education
according to Islam.”25

On the other hand, the portion of Islamic education, as stipulated in the Law No.
2/1989 on national establishment system, become increasingly strong and the
contribution of Islamic religious education that will involve the education of a strong
account and to educate the life of the nation. According to Azyumardi Azra said: "It is a
challenge that requires a positive response from thinkers and managers of Islamic
education further improving its quality, both in the face of increasingly high demands on
the ruler of Science and technology and the need for the Broadly, that the view
emphasizes on Islamic education which is built from the teachings and fundamental
values contained in the Qur'an and Al-Sunnah, which is useful to be the conceptual
cornerstone of national education, and also needed a positive response from the thinkers
and managers of Islamic development to Lebi improve the quality of Islamic education
which in turn is able to contribute to the development of national education system.

To get there the need for a new paradigm to develop the development of Islamic
education that does not only dissolve into the existing system, even needed its own
characteristics, although not necessarily presented in an exclusive form. The new
paradigm was built through redigging the teachings of Islam, both from the Quran,
Hadith, Islamic history, as well as the writings of scholars and scholars from various
disciplines. While characteristics include: first, the approach to the search for science,
mastery and development on the basis of worship of God. Secondly, emphasis on sexual
values. Thirdly, recognition of the potential and ability of a person to thrive in a
personality, and the fourth practice of science on the basis of responsibility to God and
society.26 The re-excavation of Islamic teachings did not have to be shown in the form of
a mazhist-esencyalis that only maintains and preserves the inheritance of the values,
cultures, or thoughts of its predecessors, nor must it be in the form of the Salafi-
Esencyalis, which only returns to and preserves the inheritance of textual values and
cultures of the Salaf. But it can be displayed in a more critical and dynamic pattern, as
well as proactive and anticipatory especially in responding to and anticipating the
development of science, the acceleration of unexpected social changes, and the
development of the Times, by staying based on the Islamic soul and spirit, namely
worship to God accompanied by faith and a solid takwa to him.

The offer is based on the thought that the inheritance of values and the Bidaya of
the predecessors in part is not necessarily relevant to the condition of Indonesia that has
entered the era of globalization, especially in the field of culture, ethics, and morals, as
an agreement from the rapid advancement of technology in the field of information and
communication. This globalisiation will have an impact on the changing cultures and
values, as well as sometimes unexpected social change, so that it requires the most
creative creations to be anticipated. Islamic education is expected to create Ukhuwah
Islamiyah meaning widely. In the sense of Islamic education, it is hoped to be able to
form human beings who have personal righteousness and social righteousness. The word
25
Imam Barnadib, "national education system according to Islamic concepts", in Aaron Nasution (Ed.),
Islam and National Education, (Jakarta: IAIN Research Institute, 1983), 135-136.
26
Azyumardi Azra, Islamic Higher Education and Science Advancement (an introduction), (Jakarta: Logos,
1994), 57-58.
.
 "righteousness" derives from the Arabic "false" (goodness) or Islah (correcting), as
opposed to "facade" (broken) or Ifsad (damaging). The Word of God, "we have written in
the Zabur after (we came down in), and the Earth will be inherited (held and mastered) by
my righteous servants (Q. S al-Anbiya ' [21]: 105). Righteous servants are people who are
weary, superior, and able to do good to others and improve the environment27.

Personal righteousness contains the meaning of a good Muslim, who has a

commitment to improve, improve and develop his or her potential and cretaivity while
increasing his faith and efficacy continually. While social righteousness has the meaning
of someone who is creative has a concern to connect harmoniously with his social
environment and at the same time be able to take responsibility to the development of the
community or to have participatory excellence which is based on the high quality of faith
and the Takwa of Allah SWT. In addition, according to experts analysis that there are
some global strengths that want to shape the world of the future, namely: the first
progress of science in the field of information and novation-new innovations in
technology that facilitate human life. Second, the trade of the load is supported by the
science of Iptek. Third, regional and international cooperation that has been made to
strive from the nations without knowing the boundaries of the country, and the fourth
increased awareness of human rights and human obligations in the life together, and
increasing the mutual interest in democracy. The various global strengths underscore the
need for Islamic education to prepare students who excel in science, productive, with a
strong awareness of their rights and obligations.

In connection with the matter, in Islam there is a universal view, that the first, the
Lord will lift degrees (the high) of believers and knowledge (QS. al-Muakan [58]: 11).
Secondly, Islam is a religion that teaches the "achievement orientation" (QS. Al-Kahfi [18]:
110), as also stated in the reveal that "an award in the Jahiliyyah is based on descent, while
the award in Islam is based on charity". 28 The third, high or low degree of one's Takwa is
also determined by the work achievement or the quality of Righteous charity as an
actualisation of its potential faith (QS. al-Hujurat [49]: 13). Fourth, man must be
respected as a man of any color of his skin, from wherever he came from, whatever
religion He believes, until the angel is pun menghormahTinya (QS. Al-Baqarah [2]: 34).
Fifth, the Human being is given its rights, namely: the right to life (QS. al-An'am [6]:
151), right of equality of degrees (qs. Al-Hujurat [49]: 13), right to obtaining justice (Qs.
Al- maidah [5]: 288), Property protection Rights (Q.S. al-Baqarah [2]: 188), and the
rights of Freedom OF religion (QS. Al-Baqarah: [2] 256).

Based on the results of the study of the typology-typology of the philosophy of Islamic
education it can be understood that the typology-Esensialis Salafi and the Perenial-Esencyalis
Mazhabi further accentuate the task of Islamic education as an effort to maintain and preserve
the legacy of past values and cultures, so there are things that are less relevant to be applied
in Indonesia and not necessarily relevant to be used in solving the problems faced by the
Indonesian people who are more forward-perspective. Modernist typology more features of
Islamic education as an effort to develop a student subject to improve optimally, and can do a
continual reconstruction of the experience, in order to do something intelligent and able to
make adjustments and adjustments again according to the demands of the present
environment. It is only that this typology further accentuates the individual interests and
undertakes the aspect of public responsibility, so that it is less relevant to be applied in

27
Al-Raghib al-Asfahani, Mu’jam al-Mufahras li Alfâz} al-Qur’ân, (Beirut: Dâr al- Kutub al-’Arabiyyah, 1972),
292.
28
Henry Alexis Rudolf Tilaar, several national education reform Agenda, (Magelang: Tera Indonesia, 1998),
41.
Indonesia that is concerned with mutual responsibility in solving the problems faced by the
Indonesian nation that is increasingly complex in the future.

The contextual-falsifikative typology of contextualists takes the middle way

between returning to the past (preservation of values and culture of the past) with the path
of conducting contextualise and the falsification Test and developing Islamic education
insights today in line with the demands of the development of science and technology as
well as social change. This typology also brings out the insight of today's Islamic
education, and lacks a proactive and anticipatory attitude toward the problems that are
about to arise in the future.

While the typology of social reconstruction emphasizes on educational tasks as an

effort to develop individual aspects and the development of public responsibility aspects,
and is more proactive and anticipatory in facing Indonesia's future problems. Based on the
thought, the typology of Islamic education philosophy that needs to be developed in
Indonesia is a typology of social reconstruction. It's just that this typology needs to be
developed in a thecentric direction. The Indonesian nation recognizes Pancasila as the basis
of the country, where the first is the almighty Godhead. Please this becomes the main
reference in the running and developing of the other four precepts. Sila The almighty deity
also contains a sense of the necessity of the Indonesian nation to be thecentric. In the
context of Islamic teachings, please the Almighty God or thecentric attitude is interpreted
by the concept of Tawhid. Thus, the development of philosophy of Islamic education in
Indonesia has a pattern of social reconstruction typology that is Teo-centric or is based on
Tawhid.

CONCLUSION
From the various descriptions above, it can be formulated the philosophical
construction of the theistic social reconstruction typology in the development of the
philosophy of Islamic education is as follows. Epistemology, human intellect needs to be
grown continuously in the process of education, either through the process of Ta'lîm,
Tarbiyah, Ta'dîb, Tadrîs, and Taqarrub, which departs from the development of the concept
of Tawhid. The human being is expected to be rational-critical, creative, independent, free
and open, be rational-empirical, objective-empirical, objective-mathematical, and
professional, with a commitment to the values of trust and individual and social
responsibility (community), the nature and attitude of solidarity to others and to other
creatures, including solidarity to the environment, and able to account for all charity deeds
in front of his lord.

Ontologically, the reality of the Indonesian nation is pluralistic, both in religion,

race, ethnicity, tradition, culture and so on, which is very vulnerable to the occurrence of
divisions and social conflicts. Even in the body of Islamic Society itself there is a diversity
of internal (internal diversity). Nevertheless, the Indonesian nation has since been originally
determined to be Bhineka Tunggal Ika. In this diversity, the moral of life is displayed in the
form of openness, tolerance and democratic, capable of making overlapping concensus
interethnic, racial, and interreligious, and seeks to conduct an ongoing excavation of
religious values that are universal as an integrative factor. On the other hand, the reality of
the Indonesian nation based on Pancasila faced with the advancement of Science, the era of
globalization, and the accelerating flow of social change. In such an atmosphere requires the
realization of human resources excellence, both in intellectual, professional, and moral and
spiritual aspects.

In axiology, it is necessary to be recognized as a diversity of interreligious values

and possibly interethnic. In the context of national and also global life, the overlap of a
 value agreement must occur, but it needs to be settled to actualize human rights and
obligations, by departing from one belief that Islamic education aims to instill that
Islamic teachings are most true. Nevertheless, it is not a potential to prevent Muslims to
live in harmony and peace with non-Muslims in national and global life.

Based on its development, the world of education can not avoid the law of Life
dynamics with a multicultural society setting. Some institutions have tried to develop
curriculum by incorporating, or even adopting the national education curriculum entirely.
The curriculum is none other than a set of educational and teaching materials given to
students, or a program under the guidance and responsibility of certain educational
institutions.

Senior High School is an educational institution whose students are not just Islamic
learners, but there are also many Christian, Hindu, and even Buddhist learners. Of course it
becomes a problem when we consider Islam, most correctly. Seeing the fact above, it is
necessary to realize a Islamic education that is wasathiyah or moderate according to the time
of the day. Then Islamic education, especially in Indonesia is supposed to refer to the
concept of Wasathiyah (moderate). This is to anticipate the turmoil that is increasingly
lively. That raises the idea of nature-origin only. Without a foundation that shohih, in the
sense of the Qur'an and Sunnah.

The bid model of religious education in high school is done by reconstructing or

developing a curriculum with a study field approach and Reconstructionism. From the
teaching of Islamic moderation values in this deep PAI learning is expected that graduates
of Pesantren are able to capture the side of moderation that is in it so that it becomes a
moderate-minded figure who has a humanist character, tolerant, inclusive according to the
face of Indonesian Islam who Grace Lil ' Alamin.

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