TUGAS

BAHASA INGGRIS

KELOMPOK 3 :
 Lailatul Badriyah
 Vita Indah Febriani
 Nurul Mustofiyah
 Meila Iftitah
 EDUCATION AND ISLAMIC AUTHORITY

Around 90 percent of Indonesia’s 260 million citizens are Muslim. Most of

them support the idea that Islam should have a public rather than private presence in
everyday life, and for that reason, Islamic authority is not just an abstract for
Indonesians; it has practical effects.( SIMPLE PERFECT TENSE ) But just what
kind of role should Islamic authority play in public life? This is a topic that has
concerned Indonesian policymakers since before the country became independent in
1945, and this concern has shaped Indonesian Islamic society in distinctive ways.
( SIMPLE PERFECT TENSE )
 In 1945, when the founders of the Indonesian state were thrashing
out the newly independent nation’s constitutional arrangements, a
decision was made to establish a religious affairs ministry ( SIMPLE
PAST TENSE ). Education was central to the ministry’s brief, and for
good reason: in the early days of Indonesian independence, Islamic
education was falling behind the nonreligious educational system in its
appeal to Muslim Indonesians. ( SIMPLE PAST TENSE )The rising
appeal of “modern education” threatened the future of Islamic authority
in the country. The ministry began fashioning an educational system
that would maintain relevance beside the nonreligious education being
offered through the Culture and Education Ministry. Looking back over
the developments since 1945, two distinctive strategies appear as the
most prominent.
 A major strategic goal has been the creation of an
Islamic higher education system.( SIMPLE PERFECT TENSE )
This was achieved by revising the range of Islamic sciences and
expanding it beyond the core sciences that had previously
sustained Islamic education (Arabic grammar, law, Quranic
interpretation, theology, etc.) (SIMPLE PAST TENSE ). In the
present, Indonesia’s state Islamic universities and institutes of
higher Islamic learning teach not only traditional Islamic
subjects, but have also appropriated “secular” disciplines such as
the social sciences, history, media and communications.
( SIMPLE PERFECT TENSE)
Paragraf 4
The broad definition of Islamic study in these institutes has been
supported by the equally broad range of qualifications of their staff.
( SIMPLE PERFECT TENSE ) Some of them are trained in traditional
centers of Islamic learning such as Cairo’s Al-Azhar mosque
university, but many are graduates of social sciences departments in
Europe, the United States and Australia. ( SIMPLE PRESENT
TENSE)
Paragraf 5
contributions have legitimacy as Islamic ones, for members of the
public realize that these experts hold positions in educational institutions that
are explicitly Islamic. As a result, in comparison with other Muslim-majority
countries, Indonesia has a broader range of Islamic authorities bringing
differing perspectives to public debate and policy. Without the institutional
context created by the ministry, this might not have happened. ( SIMPLE
PERFECT TENSE ) A second innovation has been to bring traditional Islamic
schools at primary and secondary levels into the orbit of contemporary
education.(SIMPLE PERFECT TENSE) In the pre-independence period, for
many children iThis educational innovation has had a pronounced effect on
contemporary Islamic authority. Many of the staff of these institutions are
prominent as public commentators, and their contributions to public debates
frequently bring a broader, social perspective to issues that might otherwise be
resolved in strictly religious deliberations.( SIMPLE PERFECT TENSE)
 Paragraf 6
Further, their n the Netherlands Indies, an Islamic education was
the only form of education available. These students attended educational
institutions managed and owned by people learned in the Islamic sciences
or ulema. In recent decades, the Indonesian government has made it a
priority to bring these institutions — which are valuable to Indonesia’s
social fabric because of their religious legitimacy and the sheer numbers
of Indonesians they educate — into the state-regulated system.(SIMPLE
PERFECT TENSE ) This has not been an easy task due to many
problems: a shortage of qualified staff and resources to pay them; the
costs of constructing and maintaining infrastructure; the difficulty of
expanding traditional curricula to embrace contemporary subjects; and a
widely-felt concern that the core Islamic subjects would fall by the
wayside in the process of assimilation.( SIMPLE PERFECT TENSE )
Paragraf 7
In recent decades, the Indonesian government has made it a
priority to bring these institutions — which are valuable to Indonesia’s
social fabric because of their religious legitimacy and the sheer
numbers of Indonesians they educate — into the state-regulated
system.(SIMPLE PERFECT TENSE ) This has not been an easy task
due to many problems: a shortage of qualified staff and resources to
pay them; the costs of constructing and maintaining infrastructure; the
difficulty of expanding traditional curricula to embrace contemporary
subjects; and a widely-felt concern that the core Islamic subjects
would fall by the wayside in the process of assimilation.( SIMPLE
PERFECT TENSE )
 TRANSLATE

EDUCATION ISLAMIC AND AUTHORITY

............................

”“Pendidikan Dan Otoritas Islam

PARAGRAF I
Around 90 percent of Indonesia’s 260 million citizens are Muslim. Most
of them support the idea that Islam should have a public rather than private
presence in everyday life, and for that reason, Islamic authority is not just an
abstract for Indonesians; it has practical effective But just what kind of role
should Islamic authority play in public life? This is a topic that has concerned
Indonesian policymakers since before the country became independent in 1945,
and this concern has shaped Indonesian Islamic society in distinctive ways.

……………………………………………………………

Sekitar 90 persen dari 260 juta penduduk indonesia adalah Muslim. Sebagian
besar dari mereka mendukung gagasan bahwa islam harus hadir secara publik dan
bukan secara privat dalam kehidupan sehari-hari,dan oleh karena itu,otoritas islam
bukan sekadar abstrak bagi masyarakat indonesia ini memiliki efek praktis.Namun
peran seperti apa yang seharusnya dimainkan oleh otoritas islam dalam kehidupan
publik?ini adalah topik yang menjadi perhatian para pembuat kebijakan diindonesia
sebelum negara ini merdeka pada tahun 1945,dan kekhawatiran ini telah membentuk
masyarakat islam indonesia dengan cara yang berbeda-beda.
 Paragraf II
.............................................................................................
In 1945, when the founders of the Indonesian state were thrashing
out the newly independent nation’s constitutional arrangements, a decision
was made to establish a religious affairs ministry ( SIMPLE PAST
TENSE ). Education was central to the ministry’s brief, and for good
reason: in the early days of Indonesian independence, Islamic education
was falling behind the nonreligious educational system in its appeal to
Muslim Indonesians. ( SIMPLE PAST TENSE )The rising appeal of
“modern education” threatened the future of Islamic authority in the
country. The ministry began fashioning an educational system that would
maintain relevance beside the nonreligious education being offered
through the Culture and Education Ministry. Looking back over the
developments since 1945, two distinctive strategies appear as the most
prominent .
Paragraf II

Pada tahun 1945, ketika para pendiri negara Indonesia

menentang pengaturan konstitusi negara yang baru merdeka,
diambil keputusan untuk mendirikan Kementerian Agama.
Pendidikan merupakan hal yang sangat penting dalam laporan
kementerian ini, dan hal ini memiliki alasan yang baik: pada
masa awal kemerdekaan Indonesia, pendidikan Islam tertinggal
dibandingkan sistem pendidikan non-agama dalam hal daya
tariknya bagi masyarakat Muslim Indonesia. Meningkatnya daya
tarik “pendidikan modern” mengancam masa depan otoritas
Islam di negara tersebut.
PARAGRAF III
A major strategic goal has been the creation of an Islamic higher education system. This was achieved by revising the range of Islamic sciences and expanding it beyond the core
sciences that had previously sustained Islamic education (Arabic grammar, law, Quranic interpretation, theology, etc.) . In the present, Indonesia’s state Islamic universities and institutes of
higher Islamic learning teach not only traditional Islamic subjects, but have also appropriated “secular” disciplines such as the social sciences, history, media and communications. The
broad definition of Islamic study in these institutes has been supported by the equally broad range of qualifications of their staff. Some of them are trained in traditional centers of Islamic
learning such as Cairo’s Al-Azhar mosque university, but many are graduates of social sciences departments in Europe, the United States and Australia .
Paragraf 3
Kementerian mulai merancang sistem pendidikan yang
tetap relevan dengan pendidikan non-agama yang ditawarkan
melalui Kementerian Kebudayaan dan Pendidikan. Melihat
kembali perkembangan sejak tahun 1945, terdapat dua strategi
berbeda yang paling menonjol. Tujuan strategis utamanya adalah
penciptaan sistem pendidikan tinggi Islam. Hal ini dicapai dengan
merevisi cakupan ilmu-ilmu Islam dan memperluasnya melampaui
ilmu-ilmu inti yang sebelumnya menopang pendidikan Islam (tata
bahasa Arab, hukum, tafsir Al-Quran, teologi, dll).
EDUCATION AND ISLAMIC
AUTHORITY
 Around 90 percent of Indonesia’s 260 million citizens are Muslim. Most of them support the idea that Islam should have a public rather than private presence in everyday life, and for that reason, Islamic
authority is not just an abstract for Indonesians; it has practical effects.( SIMPLE PERFECT TENSE ) But just what kind of role should Islamic authority play in public life? This is a topic that has concerned
Indonesian policymakers since before the country became independent in 1945, and this concern has shaped Indonesian Islamic society in distinctive ways. ( SIMPLE PERFECT TENSE )
 In 1945, when the founders of the Indonesian state were thrashing out the newly independent nation’s constitutional arrangements, a decision was made to establish a religious affairs ministry ( SIMPLE PAST
TENSE ). Education was central to the ministry’s brief, and for good reason: in the early days of Indonesian independence, Islamic education was falling behind the nonreligious educational system in its appeal
to Muslim Indonesians. ( SIMPLE PAST TENSE )The rising appeal of “modern education” threatened the future of Islamic authority in the country. The ministry began fashioning an educational system that
would maintain relevance beside the nonreligious education being offered through the Culture and Education Ministry. Looking back over the developments since 1945, two distinctive strategies appear as the
most prominent.
 A major strategic goal has been the creation of an Islamic higher education system.( SIMPLE PERFECT TENSE ) This was achieved by revising the range of Islamic sciences and expanding it beyond the core
sciences that had previously sustained Islamic education (Arabic grammar, law, Quranic interpretation, theology, etc.) (SIMPLE PAST TENSE ). In the present, Indonesia’s state Islamic universities and institutes
of higher Islamic learning teach not only traditional Islamic subjects, but have also appropriated “secular” disciplines such as the social sciences, history, media and communications. ( SIMPLE PERFECT
TENSE)
 The broad definition of Islamic study in these institutes has been supported by the equally broad range of qualifications of their staff.( SIMPLE PERFECT TENSE ) Some of them are trained in traditional centers
of Islamic learning such as Cairo’s Al-Azhar mosque university, but many are graduates of social sciences departments in Europe, the United States and Australia. ( SIMPLE PRESENT TENSE)
 contributions have legitimacy as Islamic ones, for members of the public realize that these experts hold positions in educational institutions that are explicitly Islamic. As a result, in comparison with other
Muslim-majority countries, Indonesia has a broader range of Islamic authorities bringing differing perspectives to public debate and policy. Without the institutional context created by the ministry, this might not
have happened. ( SIMPLE PERFECT TENSE ) A second innovation has been to bring traditional Islamic schools at primary and secondary levels into the orbit of contemporary education.(SIMPLE PERFECT
TENSE) In the pre-independence period, for many children iThis educational innovation has had a pronounced effect on contemporary Islamic authority. Many of the staff of these institutions are prominent as
public commentators, and their contributions to public debates frequently bring a broader, social perspective to issues that might otherwise be resolved in strictly religious deliberations.( SIMPLE PERFECT
TENSE)
 Further, their n the Netherlands Indies, an Islamic education was the only form of education available. These students attended educational institutions managed and owned by people learned in the Islamic
sciences or ulema.
 In recent decades, the Indonesian government has made it a priority to bring these institutions — which are valuable to Indonesia’s social fabric because of their religious legitimacy and the sheer numbers of
Indonesians they educate — into the state-regulated system.(SIMPLE PERFECT TENSE ) This has not been an easy task due to many problems: a shortage of qualified staff and resources to pay them; the costs
of constructing and maintaining infrastructure; the difficulty of expanding traditional curricula to embrace contemporary subjects; and a widely-felt concern that the core Islamic subjects would fall by the
wayside in the process of assimilation.( SIMPLE PERFECT TENSE )
 In recent decades, the Indonesian government has made it a priority to bring these institutions — which are valuable to Indonesia’s social fabric because of their religious legitimacy and the sheer numbers of
Indonesians they educate — into the state-regulated system.(SIMPLE PERFECT TENSE ) This has not been an easy task due to many problems: a shortage of qualified staff and resources to pay them; the costs
of constructing and maintaining infrastructure; the difficulty of expanding traditional curricula to embrace contemporary subjects; and a widely-felt concern that the core Islamic subjects would fall by the
wayside in the process of assimilation.( SIMPLE PERFECT TENSE )
TRANSLATE
In recent decades, the Indonesian government has made it a priority to bring these institutions — which are valuable to
Indonesia’s social fabric because of their religious legitimacy and the sheer numbers of Indonesians they educate — into
the state-regulated system.(SIMPLE PERFECT TENSE ) This has not been an easy task due to many problems: a shortage
of qualified staff and resources to pay them; the costs of constructing and maintaining infrastructure; the difficulty of
expanding traditional curricula to embrace contemporary subjects; and a widely-felt concern that the core Islamic subjects
would fall by the wayside in the process of assimilation.( SIMPLE PERFECT TENSE )

 Sekitar 90 persen dari 260 juta penduduk Indonesia adalah Muslim. Sebagian besar dari mereka mendukung gagasan bahwa Islam harus hadir secara publik dan bukan secara privat dalam kehidupan sehari-
hari, dan oleh karena itu, otoritas Islam bukan sekadar abstrak bagi masyarakat Indonesia; ini memiliki efek praktis. Namun peran seperti apa yang seharusnya dimainkan oleh otoritas Islam dalam
kehidupan publik? Ini adalah topik yang menjadi perhatian para pembuat kebijakan di Indonesia sejak sebelum negara ini merdeka pada tahun 1945, dan kekhawatiran ini telah membentuk masyarakat Islam
Indonesia dengan cara yang berbeda-beda.
 Pada tahun 1945, ketika para pendiri negara Indonesia menentang pengaturan konstitusi negara yang baru merdeka, diambil keputusan untuk mendirikan Kementerian Agama. Pendidikan merupakan hal
yang sangat penting dalam laporan kementerian ini, dan hal ini memiliki alasan yang baik: pada masa awal kemerdekaan Indonesia, pendidikan Islam tertinggal dibandingkan sistem pendidikan non-agama
dalam hal daya tariknya bagi masyarakat Muslim Indonesia. Meningkatnya daya tarik “pendidikan modern” mengancam masa depan otoritas Islam di negara tersebut.
 Kementerian mulai merancang sistem pendidikan yang tetap relevan dengan pendidikan non-agama yang ditawarkan melalui Kementerian Kebudayaan dan Pendidikan. Melihat kembali perkembangan
sejak tahun 1945, terdapat dua strategi berbeda yang paling menonjol. Tujuan strategis utamanya adalah penciptaan sistem pendidikan tinggi Islam. Hal ini dicapai dengan merevisi cakupan ilmu-ilmu Islam
dan memperluasnya melampaui ilmu-ilmu inti yang sebelumnya menopang pendidikan Islam (tata bahasa Arab, hukum, tafsir Al-Quran, teologi, dll).
 Saat ini, universitas-universitas Islam negeri dan lembaga-lembaga pendidikan tinggi agama Islam di Indonesia tidak hanya mengajarkan mata pelajaran Islam tradisional, namun juga telah menerapkan
disiplin ilmu “sekuler” seperti ilmu-ilmu sosial, sejarah, media dan komunikasi. Definisi studi Islam yang luas di lembaga-lembaga ini didukung oleh kualifikasi staf mereka yang sama luasnya. Beberapa
dari mereka dilatih di pusat-pusat pembelajaran Islam tradisional seperti universitas masjid Al-Azhar di Kairo, namun banyak pula yang merupakan lulusan departemen ilmu-ilmu sosial di Eropa, Amerika
Serikat dan Australia.
 Inovasi pendidikan ini mempunyai dampak yang nyata terhadap otoritas Islam kontemporer. Banyak di antara staf lembaga-lembaga ini yang terkenal sebagai komentator publik, dan kontribusi mereka
dalam debat publik sering kali memberikan perspektif sosial yang lebih luas terhadap isu-isu yang mungkin bisa diselesaikan melalui pertimbangan agama yang ketat. Lebih jauh lagi, kontribusi mereka
mempunyai legitimasi sebagai kontribusi Islami, karena masyarakat menyadari bahwa para ahli ini mempunyai posisi di lembaga-lembaga pendidikan yang secara eksplisit Islami. Hasilnya, dibandingkan
dengan negara-negara mayoritas Muslim lainnya, Indonesia memiliki otoritas Islam yang lebih luas dan membawa perspektif berbeda dalam debat publik dan kebijakan. Tanpa konteks kelembagaan yang
diciptakan oleh kementerian, hal ini mungkin tidak akan terjadi. Inovasi kedua adalah membawa sekolah Islam tradisional di tingkat dasar dan menengah ke dalam jalur pendidikan kontemporer.
 Pada masa sebelum kemerdekaan, bagi banyak anak di Hindia Belanda, pendidikan Islam merupakan satu-satunya bentuk pendidikan yang tersedia. Para pelajar ini bersekolah di lembaga pendidikan yang
dikelola dan dimiliki oleh orang-orang yang mempelajari ilmu-ilmu Islam atau ulama. Dalam beberapa dekade terakhir, pemerintah Indonesia menjadikan lembaga-lembaga tersebut sebagai prioritas – yang
sangat berharga bagi tatanan sosial Indonesia karena legitimasi agama mereka dan banyaknya orang Indonesia yang mereka didik – ke dalam sistem yang diatur oleh negara.
 Hal ini bukanlah tugas yang mudah karena banyak permasalahan: kurangnya staf dan sumber daya yang memenuhi syarat untuk membayar mereka; biaya pembangunan dan pemeliharaan infrastruktur;
kesulitan memperluas kurikulum tradisional untuk mencakup mata pelajaran kontemporer; dan kekhawatiran yang dirasakan secara luas bahwa mata pelajaran inti Islam akan tersingkir dalam proses
asimilasi. Meskipun demikian, banyak kemajuan yang telah dicapai. Kebanyakan sekolah Islam sekarang menawarkan mata pelajaran agama bersama dengan kurikulum “non-agama” yang memungkinkan
lulusannya untuk melanjutkan ke pendidikan tinggi dan pekerjaan. Kemajuan ini memberikan manfaat bagi sektor ini: banyak orang tua yang lebih memilih menyekolahkan anak mereka ke sekolah Islam.
 Mereka tidak hanya memiliki keyakinan terhadap disiplin dan nilai-nilai yang menjadi inti pendidikan Islam, namun juga merasa yakin bahwa anak-anak mereka akan menerima pendidikan yang memiliki
relevansi masa kini. Inovasi pendidikan Kementerian Agama telah membawa perubahan pada masa kini. Pendidikan Islam tetap menjadi elemen penting dalam sistem pendidikan di Indonesia, dan otoritas
Islam tersebar di berbagai kalangan dengan berbagai keterlibatan dalam kehidupan kontemporer.