INDONESIAN
Volume5, Number3,199B
JouRNAL FoR rsr-Amlc sTUDIES
Rrronu MovEtrlrrur THoucHr or Aaoul Klntv Avnuu-nn
THE 0ntcttrt oF THE lst-Rtt,ttc rr'r
MttlRrucrRBAU: LIFEANo
MurniDjamal
Norus TowARDS THr HtsronY Qun'Arutc Exrcests
tN
or
Soururnsr Astn
R. Michael Feener
Tw o F trw As ot t J HAo AcAINsT TH E DurcH ColoN |zATloN t
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PRosopocnRpHtcRl APPROAcH To ruE Sruov or Fnrw A Amiq
$II]ilIAN,Ail|Ifi Vol.v. n0.3.1998
Eonoruer Boeno, Harun Nasution Mastuhu
M. Quraish
Shihab
A. Aziz Dahlan
M. Satria
Et't'endi
Nabilnh Lubis M. Yunnn Yusuf Kornaruddin Hidnyat
M. Din
Syamsuddin
Muslim Nasution Wnhib Mu'thi Eotron-nv-CHttp,
Azyumardi Azra
Eottons, Sniful Mujani Hendro Prasetyo
lohan H. Meulemnn
Didin Syat'ruddin Ali Munhanif Assisrerqrs ro rHE EDIToR: Arief Subhan Omnn Fathurrahmnn
Heni Nuroni ENcr-rsn
LeNcuecr Arvmon,
Donald Potter
Aneuc LeNcuecr Aovlson' Nursnnnd CovEn DssrcNIsR, S. Prinka
STUDIA ISLAMIKA USSN 0215-0492) is n journal published qunrterly by the Institut Agnnn Islan Negeri UAIN, the State lnstitute t'or lslamic Studieil Syarif Hidayatullah, lakartn. (STT DEPPEN No.129/SK/DITIEN/PPG/STT/197O and sponsored by the Department Df Religious At't'airs of the Republic of Indonesia. lt specializes in Indonesian lslanic sttrdies, and is intended to communicate original researches and curtent issues on the strbject. This journal warmly welcomes contributions t'rom scholars of related disci-
plines. nrticles published do not necessarily represent the aiews of the journal, or other zuhich it is at'filiated. They nre solely the oiews of the authors. The articles containecl in this journal haoe been ret'ereed by the Board ol Editors.
All
itrstittlions to
Jam'iyyah IstijmA' al-Juhtd li IslAh al-Tarbiyyah al-IslAmiyah (GUPPD: Tajdtd fi al-Tarbiyah
al-IslAmiyah'an Tarlq al-SiyAsah? Abstract Education is one of the primary meas of concern for modern Islarnic movements in the Muslim uorld. Among proponents of klamic rnodernism, such as Muhammad 'Abduh in Egypt and Sayid Ahmad Khan in tbe Indian subcontinent, edurationalrrfo* has become the main agenda of their movements. From the early ninetemth century until the first half of tuentieth century, many Islamic educational in.stitutions fo/loued the modern pattern of education. In addition, ffidfrl traditional klamic learninginstitutions transformed themselpes into modernized structurel In India, Sa4ryid Ahmad Kban esublished the Mobammadan Anglo-Orimal College of Aligarh ubich toally adopted the educationalform and system of Oxford Uniaerity. In Egtpt, Muhammad'Abduh transformed al-Azhm Unioersity by including modern sciences uitbin its educational curricuk. It is evident that Muslims realize the stratcgic position of edonation in enhancing the qualiry of human resources. Yet, Mtslims also recognize that education plays a critical role in transmitting the ideas of Islamic reformism to Muslims. Strch an medrmess has also gro@n dtnong the educated class of Muslims in Indonesian sociery. The rise of edtrcational auareness dmong the Muslims in the Malay-lndonesian archipelago may have resultedfrom the intmsiae interaction betuem the Muslims of this region uith the rratlitionalcenters of klamic learningin the Middle East, such as Cairo and Haramayn. In addition, the powerful penetration of modrnIVestern education in Muslim knds touards the end ofnineteenth centur)) also contributed to the datelopment of educational awarmess arhongMus-
lims. Historian haue noted that the rbe of mofurn educational institutions in Indonesia, especially in the late of ninetemth and early raentieth cmturies, has been facilitated by those tuo factors. It is important to note that the auarenes of the significance of the educational nansformation of Islamic learning not only occurred among modernist Muslims, but also amongtraditionalist, ahhough uith difermtreactions. Thefirst group of Muslims tried to modqnize their educational institutions by incorporating tbe modqn-Vestern educational systun, uhile 125
Studia klamika, Vol. 5, No.3, 1998
126
Aief
Subban
strugled to preserue its /earninginstitutions in order to control the pouerful influence of the modern educational system. It is eoident that the traditional Muslims felt threatened by the fact thdt the expansion of r n o der n e duc atio n u o u ld m ar gin alize tr aditi o na I I s lam ic I e arn in g in stitu tions, such as those rypkally found in Indonesia at that time' lVithin tbis bistorical context, the role of the Association for Islamic Educational Improvement (Gabungan Usaha Pembaruan Pendidikan kI arn, G U PP I), foun ded in th e 1 9 5 0s, c an be better un der sto o d in re gards to its position in the history of klamic educational irnproaemmt in Indonesia. In its early years, GUPPI v)ds the only klarnic organization explicitly uorkingfor edutational improvement. But, according to its foundingfa' thers, uho consists of 'ul.ami'from Vestern taaa, tbe Association also pro' moted the political. rEresentation of traditionalist Muslims so thE might better farc the polirical influence of modernist Muslims,particularly in the tbe second
field of education. This traditional Muslim organization produced no signifi.cant achievernent during Indonesia\ Old Order ubich ended in the mid 1960s, but, duringrhe Ne@ Order era, GUPPI dneloped dramatically in line uith the political policies of the Neu Order to consolidate suryort from the rradi' tionalist Muslims. Because of gotsernment intervention, GUPPI became ffi c ia lly ffi liate d with G o lo ngan Kary a (G o lkar), th e p o liric al m ar hine of the Nea Order Government. It utas in tbis protected political enpiron' lnent that GUPPI became awell known Islamic organization in tbe politi' cal constellation. Yet, during this period, an internal tug-of'war devel' oped betueen political and educational interest groups uhich soon forced an overal I organizational.dec line. Tlte s tr uggl e b etupe en e duc ati o n an d p o litic s uithin G UP P I pr e c ipiate d a loss of tbe organizations' central focus on Islamic educational improvernent. GUPPI became more recognized as Golkar\ political organs rather tban an edttcational organization. It is tbrougb its loss oforganizational irnage that GUPPI lost its social influence among traditional Muslims. This espcially occuned afar the 1971 election uhich Golkar dominated. Many of its leaders and fficiak uere accused of being "militant" and uere rernoaedfrom the Departmmt of Religtous ffiirs - d gopernmental ofi.ce which was considered ro be the center of rhe organizdtion. Tlteir political dccess r.lrds then ffictively cut of. For this particuhr reason GUPPI is per' ceived to.be politically-minded organization, rather than educational or' ganization, and ahhough it exists today, its politiral aspirations have truncated its influcnti"al on educational improaement.
Stcdia Islamiha, VoL 5, No.
J,
1998
Jam'ryyah IstijmA' a11uh0d li IslAh al-Tarbiyyah al-IslAmiyah (GUPPI): Tajdid fi al-Tarbiyah al-IslAm iy ah' an T ariq al-SiyAsah?
Abstraksi: Pendidikan merupakan salah satu wilayah perhatian (area of concern/ gerakan pembaruan Islam yang berlangsung di seluruh dun ia Islam. Bagi tokoh-tokob gerakan pembaruan Islam seperti Mubammad 'Abduh di Mesir dan Sayyid Ahmad Khan di Anak Banua India, pen didik' an merupakan agenda utamd gerakan pembaruan Islam yang mereka canangkan. Sejak awal abad ke-19 sampai aual abad ke-20 hampir di scluruh dunia Islam berdiri lembaga-lembaga pendidikan yang bercorak rn o dern. Icmbaga- lembaga pendidikan I s lam tradisi onal j uga men gakm i transforrnasi. Di Anak Benua India, Sayyid Ahmad Khan mendirikan Uniaersitas Aligarb ydng sepenuhnya mengadaptasi sistem pendidikan U n iv e r sitas Oxfor d I n ggri s. D i M esir, M uh am rnad' Ab duh b er us ah a rn e n transformasikan Universitas al-Azhar dengan memasukkan ilmu- ilmu rn odem
-rn eskipun rnenghadapi banyak anangan
Kaum Muslim semakin sadar bahwa pendidikan tidak hanya merupakan sdrand strdtegis dalam meningkatkan kualitas sumber daya rnanusia, lebih dari itu juga merupakan media paling efekrif untuk mentransrnisikan ide-ide pembaruan Islam. Kesadaran yangsemakin menguat itu juga tuntbuh di kalangan kaurn Muslirn terpelajar di Indonesia. Untuk sebagian kesadaran itu disebabkan semakin intensifnya interaksi dan koneksi anarapusat-pusdt studi di Timur Tengah, seperti Hararnayn dan Kair o. S e b ab I ain ny a adal ah s ern akin kuatny a, p e n et r a s i s i s t ern pe n di di kan rnoderen yang dibaua pemerintah kolonial. Sejarah mencatat tnunc u ln y a I em baga- I em b aga p en didi kan m o dern di In do n esi a, ter urarn a pada aual abad ke-19 dan aualabad ke-20. Penting dicaut bahua kesadaran akan pentingnya transformasi lembaga-lunbaga pendidikan Islam itu tidak hanya muncul di kalangan 127
Studia Islamika, Vol. 5, No. -i, 1998
128
4ief
Subhan
kaurn modemis. Hal yang tak jauh berbeda juga dapat diternukan di kalangan kaum tradisiioalis, m"eskipun dengoi tata) bttokong dan motif
ingin memodemisasikan lembaga-lemBarat, sedangkan kelornpok keduz rnerupahzn cermin dari rasa khauatir terhadap semakin ktatnyapengaruh sistem pendidikan Barat di lingkungan kaum Muslim. Mereka khauatir pengaruh itu akan menenggelamkan lernbaga pendidiknn Islam tradisional pondok pesanven yang khas Indonesia. Dalam konteks itu, GUPPI (Gabungan [Jsaba Pembaruan Pendidikan Is lam)-yang didirikzn pada D 5A-an dapat diletakkan posisinya dakm sejarah pembaruan pendidikan klam di Indonesia. Dari namanya, GUPPI merupakan sdtu-satunya organisasi yang secdrd, eksplisit bertujuan rnelakukan pembaruan pendidikan hkm. Namun, dilihat dari sisi tokoh pendirinya yang terdiri dari para pemimpin pes4ntren di daerah jawa Barat, dapat diduga bahua GUPPI merupakan salah satu bentuk represen tasi ke kh awatiran k alan gan tr adisional terb adap sernakin kuatny a p e n gar uh kaurn m o de rn i s, t er utam a da/am bi dan g p en di di kan. Organisasi kalangan tradsionalis ini tidak mengalami perkernbangan berarti padamasaOrde l^ama, bahkan boleh dikatakan stagnan. Baru pada rnasa Orde Baru, organisasi ini mengalami perkembangdn pesdt terutdmd berkaitan dengan politik Orde Baru yang ingin menggalang dukungan dari kaum Muslim tradisional, Berkat intervensi pmerintah, secdratresmi GUPPI kemudian bergabungdengan Golkar, mesin politik. utdmd pernerintah orde Baru. Pada saat itulah GUPPI mulai dikenal di tingkat nasional. Namun, pada saat yang bersarnaan terjadi tarik-rnenarik kepentingan antara pendidikan dan polirik dalarn diri pengurusyan g berbeda. Kelompok pertdma
baga pendidikan Islam dengan mengadopsi sistem pendidikan
nyd.
Pergunulan antarapendidikan dan politik dalam GLIPPI menyebabkan organisasi ini kehilangan uataknya sebagai pentbaru pendidikan Islam. GUPH bahkan lebih dikenal sebagai organ Golkar iaripada organisasi pembaru pendidikan yang inisiatifuya rnuncul dari bauah. Hal irlikb ydng antdra lain menyebabkan organisasi merosot pengaruhnya di kalangan masyarakat. Apalai setelah Golkar memenaigkin punitu 1971. setelah Pernilu, peran GttPH rnulai dikurangi pemerintab. para pengurusnya yang dianggap "kerds" digusur dari Departernen Agarnayang boleh dikatakan rnerupakan pusat gerakan-akses politiknya dikurangi dan sebagainya. Atas alasan itu lebih tepat kiianya GUppI di go I on gkan seb agai or gan isasi yan g I ebih berarieitasi p o litik daripada pendidikan. saat ini nrcskipun GUPPI masih eksis, ia tidak lagi meuarnai dunia pendidikan.
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