Thesis (M.A.)--Ṭanṭā University, 1978. / Includes bibliographical references (p. 373-395).

Thesis (M.S.)--University of Wisconsin--Madison. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 47-48).

"Risālah jāmiʻīyah nāla bi-hā [al-muʼallif] darajat al-mājistīr fī al-tarbiyah." / Includes bibliographical references (p. 324-329).

The aim of this study is to examine how the historical genealogy of Islamic educational tradition, particularly the tradition of teaching and learning, has contributed to the development of Islamic education in Indonesia. By drawing together in an analytic way a historically based description of the social and political circumstances surrounding Indonesian Islamic education, the study discusses some significant issues concerning the religious base, knowledge base, structural form, and the pedagogical approach of Indonesian Islamic education, all of which are important to the development of a modern form of Islamic education. The argument of the thesis is that the existing values of the Islamic tradition in education, particularly evident in Madrasah schools, provide a valuable basis for further developing and reconstructing an effective Islamic education system in Indonesia. However, there is also a strong need to construct an Islamic education curriculum in Indonesia that can meet the challenge posed by the circumstances generally understood as 'modernity'. The quality of teaching and learning in the Madrasah are very much influenced by the quality of the wider Islamic education programme. Any change in the curriculum of Islamic education will thus have significant effects on the quality of the Madrasah schools in Indonesia. This thesis will thus conclude by suggesting some implications for further development of Islamic education that arise from the study. This is a qualitative study using an historical genealogical approach to discover, understand and analyze the challenges currently facing Islamic education In Indonesia. The techniques for collecting data involved, primarily, a critical reading of historical and contemporary policy documents. Primary and secondary sources were also collected, studied and subjected to a critical reading in the production of this account of Indonesian Islamic education.

Three questions command even greater attention today, as over forty countries, including many Muslim-majority states, unite against Daesh (the so-called ‘Islamic State'): How do Muslims relate to the Muslim ‘other'? How do Muslims relate to the religious ‘other'? What role can Muslim religious education play in fostering peace? Islam and Muslim education are suspected of promoting intolerance. This thesis investigates a group of Shia Ismaili Muslim trainee-teachers' attitudes to plurality in their religious education programme. The Secondary Teacher Education Programme (STEP) is a two-year postgraduate course of the Ismaili Muslim community to train religious education teachers. STEP, a novel development in Muslim education, experiments with an innovative pedagogical approach to plurality. The research spanning over three years involved in-depth interviews, focus group, observations and textual analysis. 21 trainee-teachers from 13 different countries participated in the study. Alan Race's (1983) typology ‘inclusivismexclusivism- pluralism' serves as a key theoretical lens through which to examine attitudes to religious others. The thesis argues that a ‘rooted religious pluralisation' is taking place in the Ismaili community facilitating the emergence of the ‘tradition' of pluralism in the community. The study shows that initially, the participants were inclusive of other religious communities and worldviews on ‘theological', ‘humanistic' and ‘instrumental' grounds, but were selective about how they embraced it. Many of them believed that their religious perspective exceptionally equipped them over their religious ‘other'. Gradually, STEP's ‘civilizational, normative and humanistic' approach cultivated an ‘academically informed pluralism' in most trainee-teachers. It strengthened their Ismaili Muslim identity on the one hand and generated an appreciation for diversity on the other. The individuals developed not only greater socio-cultural and historical awareness of religion, but also their ability to make a space for faith academically. It cultivated in the participants a degree of ‘inter-tradition competence' and ‘intra-Islam competence'. The individuals were not ‘pluralist angels', but they discursively participated in pluralism. The present study makes three key contributions. Firstly, this is the first study to propose the thesis of ‘rooted religious pluralisation'. It identifies the key features and tendencies inherent in a religious community's engagement with diversity through a five-dimensional working framework. Moreover, as a study of the socio-cultural process of ‘intra-faith pluralisation' in Muslim religious education setting, it is unique. It is about making sense of the everyday experiences of the Muslims who encounter diversity within their own faith. The thesis identifies various stages involved in the process of developing intra-faith competence and provides tools and vocabulary to discuss them meaningfully. Moreover, the study suggests the possibility of a Muslim education that can play a vital role in combating extremism and sectarianism. Current scholarship does not sufficiently take account of new and thought-provoking pedagogical developments in Muslim education. There is a dearth of studies on Muslim faith communities' efforts to build ‘intra-Islam competency' in their followers through faith-based education. The literature is also silent about how Ismaili Muslims handle differences among themselves regarding matters of faith, how they view differences within Islam and relate to wider religious plurality. Thus, the study contributes to a niche in the existing literature on religious pluralism.

published_or_final_version / Education / Doctoral / Doctor of Philosophy

In the field of education, the Islamic educational institutions, both formal and non-formal, have played a major role in educating Indonesians from the colonial era 1600-1945, to the present day. / One of the Islamic educational institutions famous for its Islamic approach is the pesantren. This institution, however, is facing major challenges at present and is being asked to update, develop and change many of its programs in order to enable its graduates to participate more fully in Indonesian national life, particularly in the field of national development. As a result, some pesantrens began modernizing their educational systems. The modernization process is accomplished through the adoption of the national education system alongside the classical system, thus providing students with secular subjects and skills training together with religious education. As is to be expected, this modernization effort has created a number of problems for pesantrens such as lack of funds, finding skilled teachers for the secular and skill subjects, building the necessary facilities and creating the needed administrative apparatus. (Abstract shortened by UMI.)

As the most populous Muslim country in the world, Indonesia has a unique experience in dealing with Islamic education, a system that was established years before the country's independence. This dissertation focuses on the development of Indonesian Islamic schools in facing the challenges of modernization and globalization, with special reference to their changing curricula. Using the social constructionist perspective as an approach, this study examines the significance of political and social changes to the development of Islamic schools' curricula throughout the country's history. This study finds evidences of a reciprocal relationship between the changing curricula of Indonesian Islamic schools and the changing social and political circumstances.

This study addresses the phenomenon of elite Islamic schools in Indonesia by focusing on Al Azhar Islamic High School in Jakarta. Taking as its starting point the evolution and expansion of Islamic educational institutions in contemporary Indonesia, particularly since the 1970s, it examines the emergence of elite Islamic schools and identifies the unique characteristics that attract many urban, middle-class Muslims to send their children to these schools. In addition, this study attempts to address the lack of research on the history of Islamic education in Indonesia between the years 1970 and 2000. A review of past studies demonstrates that this period has not been critically examined enough. / In looking at the specific example of Al Azhar Islamic High School, an evaluative case study and ethnographic techniques were employed. Interviews, observations, and fieldnotes served as primary resources. As the first elite Islamic school ever founded, it has distinguished itself as a pioneer in providing educational service especially to the urban Muslim society in Jakarta. My central research question was whether the changes that had occurred in the Islamic educational system following the introduction of elite or excellence-oriented schools had really lived up to expectations. More specifically, I inquired into the strengths and weaknesses of elite Islamic schools faced with the task of meeting ongoing and complex challenges in this era of globalization, while at the same time maintaining Islamic teachings and practices. / However, this study found that there is still a gap between the ideals of the elite Islamic school and its ability to pursue its stated goals of education. The lack of human resources and poor communications between school community and government show that these schools have not yet achieved the highest quality standards. The study also reveals that the school has to adopt policies to promote transparency in the organizational and administrative spheres, openness to non-Muslims, and accessibility to other sections of society. / This research makes a contribution to the fields of school reform and school effectiveness. Moreover, the study may also have implications for other social and religious contexts.

Due to the significance of education and upbringing in the individual and social life of human, these two subjects have received a great deal of attention from Muslim thinkers. The present work looks at Murtaḍa Mutahhari's (1920--1980) thought on these subjects. / Ta'lim (education) and tarbiyah (upbringing) in his view are the only paths to human perfection. The humanity of insan (human), which is based on human knowledge and tendencies, makes him capable of receiving ta'lim and tarbiyah and thus of becoming a perfect human being. Mutahhari believes that Islamic ta'lim and tarbiyah are the best means of attaining such a goal. / In his analysis of ta'lim, Mutahhari identifies ta'aqqul (reflection) as the factor that enables the insan to distinguish reasonable from unreasonable and true from false, empowers him to see the future and not imprison himself in the present and prevents him from surrendering to the customs and traditions of the majority. / Tarbiyah, on the other hand, tends to develop the human faculties (as compared to the animal faculties) in such a way that all his faculties achieve their expected growth and a balanced development. / In Mutahhari's view the moral foundation of each school of thought shapes its respective system of tarbiyah by developing the human faculties in accordance with those foundations. Hence, since the foundation of Islamic morality is self-respect, Islamic tarbiyah can therefore be defined as a system that develops the human faculties based on self-respect. Interestingly enough, since self-respect is based on self-knowledge, and since this leads to the knowledge of God, Islamic tarbiyah can therefore be said to be based on self-knowledge and knowledge of God.