HALAQOH (EnglishLanguage)

CHAPTER I

INTRODUCTION

A. Preliminary

In language halaqah means circle, in this case means the circle of people who sit together in an assembly instruction to jointly review and study Islam. In more popular language can also be referred to as recitals or chamber taklim.

Halaqah is the oldest Islamic educational system, which has been practiced by the Prophet since the beginning of the decline of al-Islam. As noted in history, beginning the process of planting the Islamic da'wah moral values ​​of Islam carried out by the Prophet in the house of Al-Arqam.
Halaqah system has also been passed down from generation to generation and has proven its effectiveness in shaping the personality of the Islamic Ummah, straighten understanding as well as their aqeedah. Even the transformation of science.

Halaqah can be defined as a vehicle tarbiyah (coaching), a small group of murabbi (supervisors) and a number of mutarabbi (target), with manhaj (curriculum) is clear, and organized through various means (device) tarbiyah. Thus, halaqah elements are (1) murabbi, (2) mutarabbi, (3) manhaj tarbiyah, and (4) means (device) tarbiyah. In a halaqah, murabbi and mutarabbi work together to implement the existing manhaj through the means (tools) as appropriate.

B. Problem formulation

1. What elements are included in halaqah?

2. What is the process of higher education halaqah as informal?

3. What is the purpose and function of education dilaksanakanya halaqah?

C. Destination Problem

1. Adding knowledge about higher education Halaqah as informal

2. Making every Muslim in order to continue to implement halaqah as the transformation of science.



CHAPTER II

DISCUSSION

A. Definition and history Halaqah

Halaqah or halqah means circle. Sentence halqah min al-nas (حلقة من الناس) means a collection of people sitting. (A. W. Munawwir, 1997:290). According halaqah term is defined as follows:

1. Halaqah is a learning process which students conducted by circling the teacher concerned. Usually sit on the floor and place a continuing basis to listen to a teacher read the book and essay explaining or commenting on other people's work. (Asrohah Hanun, 1999:49)

2. An educational process where the student takes a position encircling the teacher. The teacher sits in the middle of the circle of students with the position of pupils facing the teacher's face. (Asrohah Hanun, 1999:49)

3. Alwi Hasan halaqah defines as a way of learning or teaching by sitting on a mat and a circular position. (Alwi Hasan, 1997: 383).

Halaqah been around since the early days of Islam. Halaqah is first performed in the mosque. The Prophet himself to the task of educating more people in the mosque through halaqah which together with his house at the times selected. Such a case as mentioned by Bukhari in the Book of validity as follows:

Ibn Mas'ud reported:

كان – رسول الله صلى الله عليه و سلم –  يتخولنا بالموعظة في الأيام كراهة السأمة علينا

Meaning: The Prophet SAW made the sidelines of a lecture on certain days to avoid boredom.

In halaqah meant, the Prophet delivering a variety of material science. However, the most preferred by the Prophet is to teach al-Qur `an. M. Alawi al-Makki says:

On-board Assembly halaqah prophetic studied the basic sciences and its maxims, such as various kinds fadhilah, insightful thoughts, morals, good traditions, and avail-great boondoggle, which is a source of knowledge. We will be telling some of what is learned in halaqah great friends of the noble. And no doubt, in fact the most important basic science in it is al-Qur `an al-Karim.

In subsequent developments, halaqah no longer just held at the mosque. Umar bin Khattab when he became amir al-mu `minin instructed his aides to build kuttab (houses of study) as well as raise employees to educate and teach children Tatak rama in life.

At Medina, in the 14th century, halaqah still be the dominant educational institutions. Ibn Battuta reported that towards the end of 728 AH / 1326 AD that he observed on the evening of science activities held in the Prophet's Mosque, where clerics and students halaqah form, complete with al-Qur `an and the other books as learning resources. So also in Makkah, halaqah become common practice, as witnessed by Ibn Battuta in Medina. Azyumardi Azra explains:

"The records more later about the Masjid al-Haram, as given al-Fasi, testified that halaqah retained as the primary method of teaching and learning process. Halaqah usually held in the morning After the morning prayer, 'Ashr, Maghrib and `Isha. During daytime educational activities moved into madrassas around the mosque ". (Azyumardi Azra, 1994:64)

Another reason that the educational activities during the next is no longer conducive if it is still being done in the mosque, because the function of worship as the primary function of the mosque as more and more disturbed by halaqah science in various fields. Ahmad Syalabi explains:

Since the earliest days of Islam, many people are interested in studying Islam. The longer, more and more people attend meetings to learn science (halaqah 'ilm). From each halaqah voice of a teacher who gives lessons and from the sounds of students who asked and debated. Then there was a rumbling sound from halaqah-halaqah it. To some extent it raises a disturbing rumble of the implementation of worship as it should. Thus, the mosque becomes difficult to be a place of worship and place of study as well.

The growing scientific needs as a result of developments in science, much of science is no longer fully able to be taught in the mosque. In line with the times, science was progressing more rapidly. In the fourth century Hijra movement of thought is growing rapidly. At that time, debate and dispute about religion in Muslim societies is quite powerful. As a result, the mosque no longer counts as a place of education.

In this atmosphere appears increasingly diverse forms of educational institutions, including madrasas, kuttab, dar al-wisdom, dar al-'ilm, Bimaristan, and so on. Halaqah indeed persisted, but no longer a major institution of Islamic education. (Maksum, 1999:56)

B. Facility / Device Halaqah

1. Liqa'   (لقاء  )is a regular meeting conducted every week. Liqa 'done as a means for delivery of materials that have been defined in manhaj tarbiyah. However Liqa 'is not just a panel of science. It is not even true if Liqa 'only functioned as a panel of science. More than a panel of science, Liqa 'is a means to build and maintain the spirit (spirit) worship and preach. That's why, in Liqa 'evaluation of the acts of worship that has been done during the past week. In Liqa 'also conveyed important information related to the proselytizing activities. Also conducted the discussion, evaluation, and coordination of mission activities conducted.

2. MABIT (  مابت )are overnight activities in order to improve the quality ruhiyah, and at the same time also to build ties between the liver and solidity halaqah fellow members. To achieve this goal, the agendas are implemented during mabit among others qiyamul Lail (prayers tahajud), reading and listening to readings of the Qur'an, dhikr, muhasabah, and listen taujih. With a full night together in humility and modesty, liver and solidity of the bond is expected between members halaqah also intensified.

3. RIHLAH  (رحلة )  is tourism activities with the aim to tadabbur nature, refreshment, and at the same time strengthen the familiarity and solidity halaqah among its members. Tadabbur means to contemplate the greatness of God's nature through his creations. As a refresher done to overcome the fatigue and boredom caused by the flurry of activity propagation.

4. MUKHAYYAM   (  مخيام )   language means in terms of camping. Mukhayyam are camping or similar activities with the aim to train the physical and mental endurance. This activity is carried out to prepare the members halaqah in difficult situations that require physical and mental endurance. Routine activities that support mukhayyam is regular exercise. Mukhayyam held only once a year, while regular exercise should be done with or pekanan daily basis.

5. DAURAH   (دورة )  are training activities, seminars, studies, or workshops that are intended to upgrade the knowledge about a problem or hone specific skills, which are required to support the activities of preaching.

C. Management Halaqah

1. Murabbi halaqah.
Murabbi is a leader and mentor in halaqah. Role murabbi determine the success of a halaqah. The role and function murabi halaqah include:

a. Propagator, which is responsible for educating its members in order to understand and exercise

    of the true teachings of Islam.
b. Mas'ul, which is responsible to lead, coordinate, direct and evaluate (mutaba'ah) the

    development of   its members from time to time.
c. Qudwah hasanah, which are expected to provide good examples and role models in life as a

    believer.

2. Halaqah members.
Members halaqah is every Muslim who has been registered. Each member halaqah between 10-15 students. Halaqah formation process should consider various factors that influence the effectiveness halaqah; such as: age, seniority, domicile, level of understanding of Islam, education level, etc..

3. Halaqah material.
Halaqah materials are materials that are required for members of the coaching process in a structured and continuous, consisting of a curriculum and guide books. Halaqah coaching syllabus material can be seen in appendix.

4. Activities halaqah
a. Weekly meetings
b. Monthly meetings

5. Administration halaqah
For the realization of goals halaqah, pengadministraian process is required. The administration halaqah consist of:
a. Halaqah journal
b. Halaqah activity notebook.
c. Order halaqah

6. Evaluation halaqah

a. Weekly evaluations, conducted to determine the personal development of members halaqah, by

     looking at muhasabah sheet and asked orally.

b. Semester evaluation, conducted in coordination meeting halaqah murobbi to know the realization of

     waveguides Hidayatullah halaqah program in general, constraints and the cause.

D. Function Halaqoh

1. Muakhoroh ( مؤخرة )

Hidayatullah halaqah waveguide serves as a means muakhhoh (bring together). In this halaqah between members halaqoh the one with the other members of a family, where there has been an intensive relationship to recognize each other (Ta'aruf/  تعرف  ), understanding (tafahum/  تفهم ), mutual aid (ta'awun/ تعو    ), and bear one another (takaflul  /   تكافل  ) . Any problems that occur in early halaqah members can be known by other members in halaqah, as well as its completion.

2. Tarbiyah (    تربية  )

Halaqah waveguide serves as a means tarbiyah Hidayatullah, which includes the activities of recitations (understanding) the verses of God in real life, tazkiyatun (purification of the heart) and ta'limatul book wa al-Sunna (teachings) the values ​​of al-Quran and As -Sunnah (Al-jumu'a: 2).

3. Tandhim  (   تنظم   )

Hidayatullah halaqah waveguide also serves as a means Tandzim (organizing). This is important, so that students not only understand the Islamic teachings and implement them individually, but can be kaffah enforce it by living congregation. (Zahara Idris, 199:58)

E. Informal Institutions of Higher Education and Characteristics

There are three things, suspected as a factor underlying the informal dilembagakannya higher education, namely:

1. The desire of the scientists and scholars from the young to communicate with each other and

     encourage each other their scientific spirit.

2. Thirst for knowledge is driven by the need to expand the general knowledge and to understand the

     phenomena of nature.

3. Zeal in defending the Islamic faith in the face of missionaries of other religions.

Explicitly the characteristics of formal and informal education that takes place in the classical period is difficult to distinguish. But there is another side which we can examine critically to distinguish between them, namely in terms of sources of funding received from the state. Funds received formal education in terms of its direct or Azyumardi called cash, is in informal education are indirect, such as through the provision of law perwakafan. To add clarity, the following will be classified several factors including the characteristics of informal education, including:

- Location: in addition to mosques and madrasas.
- Methods: Smoking is not bound.
- Subsidies state: not given directly.
- Designation of teachers: more popular as the shaikh. (Azyumardi Azra, 1995:69)

The five factors that can be identified as characteristic of informal education. However, it did not rule out the emergence of elements of ambiguity among the factors involved.

Halaqah (study circles) is a forum for scholarly study which penyelenggaraanya system starts by giving the general lines of subjects, followed the lessons in detail and depth of each sub-material. Then concludes with an evaluation in the form of discussion. This process the emphasis is on analysis and development of informal view of a teacher who called the shaikh. Thus, the curriculum of a more halaqah depending on experience and knowledge of the teacher or to a diploma or certification is owned by a teacher while traveling scholarship.

In practice, halaqah that developed in the classical period with reference to the above characteristics can be classified in two different forms of formal and informal education. Formal formulation of this discourse is halaqah held in mosques. As for the informal was held outside or in addition to the mosque, such as the environment of the palace, houses the state authorities, in libraries, book stores, houses scientists. The example in our history to know halaqah al Ghazali, Ibn halaqah Killis, halaqah al Fatimy and others.

Broadly halaqah function can be viewed from two aspects, namely (a) as a forum for discussion and (b) as a literary workshop.

1. As a discussion forum, on this forum the students were given the opportunity to reflect on important issues and also showed his ability to argue. Topics to be discussed is often associated with the intellectual life of Islam or the actual problems are more determined by shaikh concerned.

2. As a literary workshop. Halaqah in this discourse was initially limited among the royal family. Finally entrenched among the rulers. Nobles subordinate groups. Focus point of implementation is likely to reaffirm traditional teachings. But on further developments as the media leads to the entry of Greek intellectual thought and science in Islamic civilization. Popularity of a studio lot depends on the wealth and power of a Patron (studio owner) in attracting scholars in specific communities. It consists of the dodgy field of mathematics, philosophy, theology, officials, politicians and religious leaders. (Zuhairini et al, 1994:97-98)

DAFTAR PUSTAKA

Al Abrashi, Athiyah , al Tarbiyah al Islamiyah, terj. Bustami, Jakarta: Bulan Bintang, 1993.

Al Rahman, Fazl , Islam, Bandung: Pustaka al Husna, 1984.

Alwi, Hasan. Kamus Besar Bahasa Indonesia. Jakarta: Balai Pustaka, tt.

Ambary, Hasan Muarif. Menemukan Peradaban: Jejak Arkeologis dan Historis Islam Indonesia, Cet. II. Jakarta: Logos Wacana Ilmu, 2001.

Asrohah, Hanun. Sejarah Pendidikan Islam. Jakarta: Logos, 1999.

Azra, Azyumardi, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Bandung: Mizan, 1995.

_______. Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII. Bandung: Mizan, 1994.

Basuki, Sulistyo , Pengantar Ilmu Perpustakaan, Jakarta: Gramedia Pustaka Utama, 1991.

Erawadi. Tradisi, Wacana dan Dinamika Intelektual Islam Aceh Abad XVIII dan XIX. Jakarta: Badab Litbang dan Diklat Puslitbang Lektur Keagamaan Departemen Agama RI, 2009.

Idris, Zahara, Dasar-Dasar Kependidikan,Padang: Angkasa Raya Padang, tt.

Maksum. Madrasah: Sejarah dan Perkembangannya. Jakarta: Logos Wacana Ilmu, 1999.

Munawwir, A.W. Kamus al-Munawwir. Surabaya: Pustaka Progressif, 1997.

Sunanto, Musyrifah. Sejarah Peradaban Islam Indonesia. Jakarta: PT. RajaGrafindo Persada, 2005.

van Bruinessen, Martin. Tarekat Naqsyabandiyah di Indonesia. Bandung: Mizan, 1992,

Yatim, Badri, Sejarah Peradaban Islam Jakarta: Raja Grafindo Persada, 1997.

Yunus, Mahmud. Sejarah Pendidikan Islam di Indonesia. Jakarta: Hidakarya, 1985.

Zuhairini dkk, Sejarah Pendidikan Islam, Jakarta: Bumi Aksara, 1994.

REFFERENCES

Al Abrashi, Athiyah, al-Tarbiyah al-Islamiyah, trans. Bustami, New York: Crescent Star, 1993.
Al Rahman, Fazl, Islam, London: Reader Al Husna, 1984.
Alwi, Hasan. Big Indonesian Dictionary. Jakarta: Central Library, tt.
Ambary, Hasan Muarif. Finding Civilization: The Archaeological and Historical Traces of Islamic Indonesia, ed. II. London: Logos Discourse Studies, 2001.
Asrohah, Hanun. History of Islamic Education. London: Logos, 1999.
Azra, Azyumardi, Network Middle East Scholars and the archipelago New York: Mizan, 1995.
_______. Network Middle East Scholars and the archipelago XVII and XVIII Century. London: Mizan, 1994.
Basuki, Sulistyo, Introduction to the Science Library, New York: Scholastic Press, 1991.
Erawadi. Tradition, Intellectual Discourse and Dynamics of Islamic Aceh XVIII and XIX century. New York: Badab Research and Training Center for Religious literature Ministry of Religious Affairs, 2009.
Idris, Zahara, Basic Education, Padang: Space Raya Padang, tt.
Infallible. Madrasah: History and Development. London: Logos Discourse Studies, 1999.
Munawwir, A.W. Definition of al-Munawwir. Surabaya: Progressive Reader, 1997.
Sunanto, Musyrifah. History of Islamic Civilization Indonesia. Jakarta: PT. RajaGrafindo Persada, 2005.
Bruinessen van, Martin. Naqsyabandiyah congregations in Indonesia. London: Mizan, 1992,
Orphans, Badri, History of Islamic Civilization New York: King Grafindo Persada, 1997.
Jonah, Mahmud. History of Islamic Education in Indonesia. London: Hidakarya, 1985.
Zuhairini et al, History of Islamic Education, London: Earth Literacy, 1994.