STUDIA ISLAMIKA Indonesian Journal for Islamic Studies Volume 2, Number 3, 1995

STUDIA ISLAMIKA Indonesian Journal for Islamic Studies Volume 2, Number 3, 1995 EDITORIAL BOARD, Hanm Nasution

Mastuhu

M. Quraisb Sbibab A. Aziz Dab/an M. Satria Effendi Nabilab Lubis M. Yunan Yusuf Komarnddin Hidayat M. Din Syamsuddin

Muslim Nasution WabibMu'tbi EDITOR-IN-CHIEF, Azyumardi Azra

EDITORS, Saiful Muzani Hendro Prasetyo ]oban H. Meuleman Nuru!Fajri Badri Yatim

ASSISTANTS TO THE EDITOR, AriefSub ban HeniNuroni

ENGUSH lANGUAGE ADVISOR, judith M. Dent

ARAEIC lANGUAGE ADVISOR, Fuad M. Facbruddin

COVER DESIGNER S. Prinka STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the Institut Agamalslam Negeri (lAIN, The State Institute for Islaruic Studies) SyarifHidayatullah, jakarta. (SIT DEPPEN

No. 129;SK,ll!IJEN/PPG/STT/1976) and sponsored by the Deparnnent of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do nm necessarily represent the views of the journal, or other institutions to which it is affiliated. They are solely the views the authors.

© Copy Right Reserved Editorial Office STUDIA [SIAMIKA, Gedung Pusat Pengkajian Islam dan Masyarakat, ]I. Kertamukti No.5, PO Box 225, Ciputat 15401,]akarta, Indonesia. Phone (021) 7492648, 7401925, 7401606, Facs; (021) 7401592. Account; 0027793001 Bank Negara Indonesia 1946, Kebayoran Barn/lAIN, jakarta. Subscription rate" Rp 50.000 ($ 25.00), one year; Rp 100.000 ($ 50.00 ), two years. Order for single copies must be accompanied with prepayment of Rp 12.500 ($ 7.00). For orders outside Indonesia, add$ 8.00 per copy for airmail delivery; for special postal delivery or other special handlings, please contact STUD!A ISIAMIKA for correct rate. All subscription orders, single copy orders and change-of address information must be sent in writing to the STUDIA [SIAMIKA Subscription Dept. Gedung Pusat Pengkajian Islam dan Masyarakat, fl. Kertamukti No. 5, PO Box 225, Ciputat 15401,]akarta, indonesia. Printed in the Republic of Indonesia by INIS.

Contents 1

Greg Barton Nee-Modernism: A Vital Synthesis of Traditionalist and Modernist Islamic Thought in Indonesia

77

Iik Arifin Mansurnoor Historiography and Religious Reform in Brunei during the Period 1912-1959

115 Martin van Bruinessen Muslims of the Dutch East Indies and the Caliphate Question 141 Saifullah AS. Dawr Jam'iyyah al-Talabah al-Islimiyyin fi Harakah al-J ayl 66 al-Indunisi 173 Didin Syafruddin Mahmud Yl1nus waittijahatuhufiTajdid Ta'limal-Lughah al-'Arabiyyah bi Indunisiya

199 Azyumardi Azra Melacak Pengaruh dan Pergeseran Orientasi Tamatan Kairo

Didin Syafruddin

Mahmud Yunus wa Ittijahatuhu fl Tajd!d Ta'llm al-Lughah al-'Arabiyyah bi Indun!siya Abstract: Mahmud Yunus is one of the Indonesian students who was in

Cairo in the thirties and is seen to have made a great contribution to the development of national Islamic education since the time ofIndonesian independence. Having finished his studies at al-Azhar University in 1927, Yunus studied at Dar al· 'Ulum to widen his intellectual horizon until he obtained his certificate in 1930. As a graduate ofone ofthe most important centers ofIslamic learning, he had a lofty status in the Muslim community. Yunus served as a teacher in an Islamic teacher training school (Normal Islam), in Padang, West Sumatra and later he was appointed as a government official, seeking to establish and improve Islamic schools in Indonesia. He was also a rector and professor ofIslamic education at the State Institute ofIslamic Studies in Padang. Despite the fact that he devoted himself to administrative duties and teaching activities in the Department of Religious Affairs, Yunus was still one of the most prolific writers among the Muslim thinkers of his generation. He wrote various aspects of Islam such as the History of the Development ofIslamic Education in Indonesia (Sejarah Pendidikan Islam di Indonesia), the Exegesis of the Sublime Qur'an (I'afsir Qur'an Karim}, Dictionary ofArab-Indonesia (Kamus Arab-Indonesia}, Special Methods ofReligious Education {Metodik Khusus Pendidikan Agama}, Special Methods of Teaching Arabic (Metodik Khusus Bahasa Arab}, and A Study of the Arabic Language (Durus al-Lughah al-' Arabiyyah). This graduate ofal-Azhar University and Dar al-'Ulum wrote more than 70 books in total. One of Yunus' considerable influences relates to methods of teaching Arabic. Islam has an important place in Indonesia, and Arabic has often been seen as the divine language ofIslam. Therefore, this language is one of the obligatory subjects in traditional Islamic schools. From their early years, Indonesian Muslims are introduced to Arabic instruction. How-

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ever, according to Yunus, the objective of the instruction had to be modified. The Arabic instruction in the schools of his time merely tended to develop students' ability to understand Islamic texts and to translate them into Indonesian. These objectives could no longer be maintained as these skills are only two out offour language skills. The other two, the ability to listen and to communicate in Arabic, were neglected. To Mahmud Yunus, these two skills are extremely important as there has been increasing communication betw~en Indonesia and Middle Eastern countries. Professor Yunus proposed modifying the grammar and translation oriented-methods to the direct method (farlqah al-Mublshirah) which places the other two neglected language skills in their proper places. With this method, students are obliged to communicate with each other in Arabic except in cases of necessary. It is also considered important to pay attention to mutlla 'ah (reading section} because this starts the learning of Arabic sentence structure by which the teacher can draw out the implied Arabic grammar. Yunus succeeded in reforming the existing traditional Arabic instruction in Islamic schools in his time. For example, one ofhis students, namely Kyai Sahal, one ofthe founders ofPondokModern Gontor, a modern institute ofIslamic education in East Java, has adopted his ideas applying tarlqat al-mubashirah in teaching Arabic. The result is that the speaking ability of the students is outstanding. Furthermore, he insisted on the necessity ofcontextualizing the material of Arabic instruction in relation to Indonesian daily life. The texts used in Arabic teaching of the time were Middle-East oriented materials, particularly in terms of the examples, illustrations and stories that the writers used in the texts. Consequently, the readers were alienated and Arabic instruction itself was boring. Another issue that Yunus raised concerns the system on which Arabic instruction is based. What has existed for years and is still intact in traditional Islamic institutions (Pesantren) is looking at and teaching Arabic as separate subjects, such as al-nahw (grammar), al-sarf (morphology}, al-mutala'ah (readinf), al-insM' (writinf)and al-muMdathah (conversation) without interconnecting them. Such a system leads a student to spend years on mastering each ofthem. He proposed what in modern terms is called "all in one system" (nazlriyylt al-wahdah), seeing grammar, reading, conversation and so on as undivided subjects. In terms of the views of his time, Yunus' ideas are modern and are, to date, still outstanding. Studia !slamika, Vol. 2, No.3, 1995

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Mahmud Yunus wa 'Ittijahatuhu fi Tajdid Ta'lim al-Lughah al-'Arabiyyah hi Indunisiya Abstraksi: Mahmud Yunus adalah salah seorang mahasiswa Indonesia

di Kairo tahun 30-an yang banyak memberikan sumbangan atas perkembangan pendidikan Islam di Indonesia. Setelah tamat dari Universitas al-Azhar 1927, dalam rangka meningkatkan pengetahuannya dalam bidang umum, ia melanjutkan studi di Dar al- 'Ulum sampai memperoleh ijazah pada tahun 1930. Sebagai alumni Timur Tengah, ia memperoleh kedudukan yang tinggi dalam komunitas Muslim. Selain menjadi guru di sekolah Normaal Islam, ia pada zaman kemerdekaan menjadi pejabat tinggi yang bertanggung jawab memperbaiki dan membangun sekolah-sekolah Islam. Di paruh akhir karirnya, ia pernah menjadi dekan Fakultas Tarbiyah pertama JAIN Syarif Hidayatullah Jakarta, Rektor serta Guru Besarpendidikan Islam di JAIN Imam Bonjol, Padang. Yangmenarik, walaupun sibuk dalam pelbagai jabatan di lingkungan Departemen Agama, Mahmud Yunus merupakan salah seorang penulis produktif dari generasinya. !a menu/is pelbagai topik tentang Islam: Sejarah Pendidikan Islam di Indonesia, Metodik Khusus Pendidikan Agama, Tafsir Qur' an Karim, Metodik Khusus Bahasa Arab, Kamus Arab-Indonesia, Durus al-Lughah al-' Arabiyyah. Tidak kurang dari 70 buku ditulis oleh alumni Universitas al-Azhar dan Dar al- 'Ulum ini. Sumbangan Mahmud Yunus yang paling signifikan ialah berkaitan dengan pembaharuan pengajaran baharaArab. Islam adalah agama yang sangat penting di Indonesia, dan bahasa Arab dinilai sebagai bahasa sucinya. Bahasa Arab merupakan salah satu mata pelajaran wajib pada sekolah-sekolah Islam tradisionaL Maka wajar kalau bahasa ini sudah diperkenalkan sejak anak usia sekolah. Dalam kaitan dengan pengajaran bahasaArab inilah Mahmud Yunus mengemukakan kritik dan ide-idenya. Di antaranya ia menyatakan bahwa tujuan pengajaran bahasaArab harus dimodifikasi, karena sistem Studia lsi.Jmi!M, Vol. 2, No.3, 1995

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yang ada hanya ditujukan untuk memahami teks bahasa Arab dan menterjemahkannya. Kedua tujuan tersebut tidak memadai lagi. Menurutnya, murid juga harus mempunyai kemampuan untuk mendengarkan dan mengkomunikasikan pikiran mereka dalam bahasa Arab; apalagi hubungan masyarakat Indonesia dengan negara-negara Timur Tengah terus mengalami peningkatan. Prof Mahmud Yunus sangat kritis terhadap metode yang digunakan dalam pengajaran bahasa Arab. Selama ini, katanya, metode pengajaran bahasaArab masih tradisional karena berorientasi pada tata bahasa dan terjemah. Menurutnya metode tata bahasa dan terjemah tersebut harus diganti dengan metode langsung (tar!qah al-mubasharah) di mana para siswa diwajibkan berkomunikasi dalam bahasa Arab kecuali dalam keadaan terpaksa. Sehubungan dengan itu, Mahmud Yunus berpendapat bahwa mutala'ah merupakan mata pelajaran terpenting karena melalui pelajaran ini siswa dapat mengembangkan percakapan, melatih kemampuan pendengaran dan kemampuan memahami. Bahkan dari polapola kalimat dan pemakaiannya dapat dikembangkan pula menjadi pelajaran tata bahasa. Sehubungan dengan ini, iasendiri menulis Dun1s al-Lughah al' Arabiyyah serta berhasil memperkenalkan dan mengembangkannya. Kiayi Sahal, muridnya di sekolah Normal Islam, yang kemudian menjadi salah seorang pendiri Pondok Modern Gontor, Ponorogo, menerapkan gagasan tersebut, serta cara pengajaran bahasa Arab yang diperkenalkan Yunus. Para alumni pondok ini terkenal mempunyai kelebihan dalam berkomunikasi dengan menggunakan bahasa Arab. Gagasan lain yang dikemukakan alumni Dar al- 'Ulum adalah perlunya menyesuaikan materi pelajaran bahasa Arab dengan alam Indonesia supaya dapat menarik perhatian siswa. Buku-buku yang selama ini digunakan lebih banyak diterbitkan di Timur Tengah sehingga ilustrasi maupun cerita-ceriteranya sangat diwarnai oleh budaya negerinegeri tersebut. Siswa akhirnya menjadi terasing dan cepat bosan. Menurut Yunus, pengajaran bahasa Arab yang berlaku selama ini juga bertolak dari anggapan bahwa mata pelajaran bahasa Arab yang ada merupakan satuan yang terpisah satu sama lain. Maka dalam pelaksanaannya, pelajaran al-sarf, al-nahw, al-muhadathah, al-mutala'ah dan al-insha' disampaikan secara terpisah. fa mengusulkan agar cara pandang seperti itu diubah dengan pandangan yang melihat kesemua materi tersebut sebagai kesatuan yang tak terpisahkan. Jika dilihat dari masanya (tahun 1930an) ide-ide Mahmud Yunus ten tang pembaharuan pengajaran bahasaArab tentu sangat modern. Studia Mamib, Vol. 2, No.3, 1995

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