Curriculum history of Islamic culture at Pondok Pesantren Imam Bukhori

Curriculum history of Islamic culture at Pondok Pesantren Imam Bukhori 

Pondok pesantren is the oldest type of educational institution in Indonesia which breathe a belief , that is, an Islamic belief. Islamic boarding schools have specific characteristics that are in line with other Islamic education forums, namely the existence of yellow learning. history of pesantren In the beginning, pesantren was a place to learn beliefs only, including studying the yellow book whose students lived in more or less pesantren. This is because the students who learn come from according to distant regions. For this reason, they will settle in houses around the so-called cottages. At the end of the XIX centuryand the beginning of the XX century pesantren began to mix using madrasas. The model of the islamic boarding school education system & this combination began to develop in the Middle East area in the same century and its influence reached Indonesia through thealumni-alumni who studied there (Saifuddin, 2015: 225). This certainly adds to the diversity of types of Islamic boarding schools.

The types of islamic boarding schools

The types of islamic boarding schools along with the times have experienced development. Based on the types of islamic boarding schools that have been presented in the babdua by the author, it can be analyzed that the Imam Bukhori islamic boarding school is a type of islamic boarding school with a comprehensive type. According to Ghazali (2001:14), the comprehensive type is a pesantren whose education & teaching system is a mixture of traditional and modern. Education is applied by yellow book pedagogyusing the method ofsorogan, bandongan, & wetonanwhich is generally taught in the evening after magrib prayers & as much as dawn prayers. The learning process of the classical system is carried out in the morning to noon, for example in the general school/ school.

Imam Bukhori Islamic boarding school meets the condition of being said to be a comprehensive type of boarding school because this pesantren still upholds the study of classical books or yellow books but does not result in classical books as a guide for student graduation. It is this study of classical books that characterizes pesantrense as a salafist or salafiyah pesantren. Salafists or salafiyahs apparently have an unequal understanding in Islamic society. Salafiyah is defined as a traditional scholar who studies the shafi'iyah books in the field of jurisprudence and jurisprudence, the books of Assy'ariyah and Maturidiyah in the field of tawhid and the books ofAl-Gazali in the field of philosophy and Sufism. The majority of these pesantren were founded by The Authority of The Ulama. Salafi pesantren is interpreted as a pesantren that consistently follows the teachings of the ulama of the generation of friends, tabi'in, tabi'at tabi'in which has a tendency to interpret the text normatively (literally) and lacks appreciation of local culture (Arifin, 2015: 354).

The interview results also tell us that the curriculum used is adopted according to the Middle East with reference to salaf scholars.

This pesantren also ignores the culture in Indonesia, for example, the celebration of the Prophet'smaulud or the birth of the Prophet in pesantren does not carry out the ceremony.

So that when there is a ceremony of islamic holidays which are celebrated with tradition

locally, the pesntren of Imam Bukhori did not participate in the celebration of the ceremony. However, the leadership at the Imam Bukhorisudah islamic boarding school is no longer dependent on the ability of the kyai. The life & death of the pesantren does not depend on kyai. The leadership of the pesantren is held by the principal who is elected according to his ability. The principal's leadership is also absolutely non-absolute. In taking the decision, the principal will first deliberate using other modes &ranks.

This characteristic certainly characterizes the khalafiyah pesantren where the pattern of leadership is collective-democratic as a result of which the duties & authorities have been clearly described which can be seen in the appendix to the organizational structure. This has an impact on the absence of a concentration in the figure of the kyai on reaching into decisions.

system

The system used is a classical system, & the evaluation used has a clear & up-to-date standard.

Although it is claimed to be a comprehensive pesantren, this Imam Bukhori islamic boarding school in carrying out generic lessons uses the curriculum set by the Ministry of Education and Culture, namely KTSP. Meanwhile, in religious studies, there is no known understanding of curriculum in the general sense offormal education, but the curriculum in religious studies is claimed to be a manhaj. Manhaj is defined as an exclusive direction of learning. Manhajda in this salafiyah islamic boarding school is not in the form of a syllabus, but in the form of funun books taught in the students. This book must be studied thoroughly, before it can be advanced to another book of higher difficulty. Thus, the primary period of the learning program is not measured using units of when but is measured based on the completeness of mastering the established book. (Saifuddin, 2015:221)

The Islamic Cultura Thel History 

The Islamic Cultural History curriculum appliedto the Imam Bukhori Islamic boarding school can be categorized as a manhaj. This manhaj was written in writing and then by the pesantren was interpreted to be the syllabus of the example of the lodge

pesantren Imam Bukhori. The syllabus of imam Bukhori's boarding school example sets aside sub-chapters in each complete rendezvous using indicators, methods of learning, pages on the book, and a model of questions for evaluating at the end of each meeting. So that the sub-chapters in this syllabus contain material in the book that is used to teach and the targets that must be completed by the learner as well as the students. The function of the syllabus itself is also to limit the material so that it does not expand. (syllabus attached)

Manhajatau syllabus example of Imam Bukhori islamic boarding school is also compiled based on the requirements of students. So not all the classics are charged to the students and become the benchmark for class increase. For the increase in class, it is also a graduation, not only than the ability to master the book alone. The implementation of learning is restricted when it is not the domination of the book . At the Pondokpesantren Imam Bukhori, an academic calendar was applied and to organize the presentation of the material, a semester program was compiled.

The semester program is prepared by teachers who teach according to the material taught. Teachers at pesantren are referred to as ustazah. Ustazah will create a semester program that will be passed by the women's pedagogy section. In creatingthe semester program, this ustazah uses manhaj guidelines that have been prepared by the curriculum which is held by the ustad of the boys' cottage. Manhajini is a subsection of the curriculum. As an Islamic education forum, the curriculum is compiled based on the characteristics of the Islamic education curriculum itself. The History curriculum Of Islamic Culture has fulfilled its characteristics as an Islamic educational curriculum, this is in sync with the characteristics of the Islamic education curriculum according to-Shaibani quoted by Shulhan and Soim (2013:45-46) as follows:

1) The curricula of Islamic education are obliged to realize the purpose of their education and the material of their studies. For religious and moral studies should be taken from the Qur'an and al-Hadith as well as exemplary suri models of figures

previously good. When applying learning, ustazah uses The Qur'an & al-Hadith as the origin of learning other than the handbook. In addition, ustazah also puts an example of a good example by telling a story that can be taken as a lesson. The story in the material also emphasizes advice that can be taken by students.

2) The curricula of Islamic education pays great attention to the development of all aspects of students' personal aspects, namely based on intellectual, psychological, social, & spiritual aspects. The curriculum pays attention to the intellectual requirements, this can be reviewed based on the application of learning the History of Islamic Culture. In applying Arabic to be the language of instruction, the portion of language usage is not aligned with every level. The material presented also pays attention to the level of students. The delivery of the material is still using Indonesian and communication using fellow workers is still allowed to use Indonesian.

three) The Islamic education curriculum pays attention to the equilibrium between the person and society, the world and the hereafter, physical and spiritual. That equilibrium is certainly relative because it cannot be measured objectively.

4) The Islamic education curriculum also pays attention to fine arts, namely carving, sculpture, painting, latif writing, and the like. In addition, it also pays attention to security, military exercises, skills training and foreign languages. Even if these are all given individually but effectively according to interests, talents, and needs. For this reason, islamic boarding schools also facilitate students with extra-curricular activities that students can participate in according to their interests and talents.

5) The Islamic education curriculum also pays attention to cultural disparities in society, be it related to using the needs and problems faced by the people, flexibility and accepting development and change. The Islamic education curriculum also has

the nature of the serenity in the subject according to the changes &demands of the contemporaries.