MADRASAH AS THE CENTRE OF EXCELLENCE

A. Preliminary

In historical perspective, Indonesia is a Muslim country that is unique, is located very far from the center lahimya Islam (Mecca). Although the new Islam entered Indonesia in the seventh century, the international community recognizes that Indonesia is one country that is predominantly Muslim. This is one indicator of the success of Islamic Religious Education in Indonesia.

Institute of Islamic Education in Indonesia was first established in the form of pesantren (Sarijo, 1980; Dhofier, 1982). With karaktemya typical "religious oriented", boarding schools have been able to lay the foundations of a strong religious education. The students not only provided an understanding of the teachings of Islam but also the ability to spread and defend Islam.

The entry model of schooling that are less favorable impact for Muslims at the time, which leads to the birth of the dichotomy of science of religion (Islam) and secular science (general science and science secular Christian). Dualism confrontational model of education that has inspired the emergence of the reform movement in education in the early twentieth century. The reform movement aims to accommodate a system of school education in boarding schools (Toha and Mu'thi, 1998). The style of this educational model quickly spread not only over the island of Java, but also outside the island of Java. From there the embryo madrasa was born.

B. Existence Madrasah

Madrasa as an institution of Islamic education in Indonesia is relatively younger than the boarding school. He was born in the 20th century with the advent of the Kingdom of Surakarta Madrasah Uloom Manba'ul 1905 and Adabiyah School, founded by Sheikh Ahmad Abdullah in West Sumatra in 1909 (Malik Fajar, 1998). Madrasah stood on the initiative and realization of the reform of Islamic education system that already exist. Renewal, according to Karl Sternbrink (1986), includes three things:

1. Business perfected pesantren education system,

2. Adjustment with a Western education system, and

3. Efforts to bridge between traditional pesantren education system and education system of the West.

Madrasa as an institution of Islamic education is now placed as school education in the national education system. The emergence of three ministerial decree (Ministry of Religious Affairs, Ministry of Education and Culture, and Minister of Home Affairs) indicates that the existence of madrassas is strong enough hand in hand with public schools. In addition, the emergence of three ministerial decree was also considered as a positive step for both quality improvement of the status of madrassas, the value of a diploma and curriculum (Malik Fajar, 1998). In one of the dictum decree mentioned the need to consider the steps taken to improve the quality of education at the madrasa to madrasa graduates from the may continue or move into public schools from elementary school to college.

C. Problems Madrasah

In an effort to innovation in Islamic Education System, madrasas are not free from various problems faced. Problems-problems, according to Darmu'in (1998), among others:

1. Madrasas have lost the roots of its history, meaning the existence of Islamic schools is not a continuation schools, although it acknowledged that boarding is a form of the first Islamic educational institutions in Indonesia.

2. There is a duality of meaning of the madrasas. On the one hand, madrassas identified with the school curriculum because it has a charge is relatively the same as public schools. On the other hand, the madrasa is considered as a boarding school with a classical system which became known as madrasas diniyah.

Thus, as a sub system of national education, Islamic schools do not have the identity that can be distinguished from other educational institutions.

Alignment effects madrassas with public schools that resulted in reduction in the proportion of religious education from 60% religious and 40% to 30% public and 70% common religion perceived as challenges that undermine the existence of Islamic education. Some of the problems that arise later, among others:

1. The reduced charge of religious education materials. This was seen as an effort to siltation understanding of religion, because religion curriculum before LCS felt not able to print a true Muslim, let alone further reduced.

2. Madrasah graduate department responsibilities. No in-depth knowledge of their religion while knowledge is generally too low.

Recognized that the model madrasa education in the state legislation, raises dualism Education system in Indonesia. The duality of education in Indonesia has become a dilemma that can not be resolved until now. This dualism is not only concerned with the teaching system but also leads to the scientific. Narrow mindset that tends to open a gap between the Islamic religious sciences and general sciences. As if emerging science and science Islam is not Islam (infidels). Though this would be a scientific dichotomy claim for Islamic education experts to try to unify the two.

The duality of Islamic education also appeared in the managerial field, especially in private institutions. Private institutions generally have two top managers of madrasas head and chairman of the foundation (or trustee). Although there has been a line of authority that separates the two top managers, namely the head of the academic control of madrasah while the chairman of the foundation (board) in charge of the provision of facilities and infrastructure, often in the practice of overlapping. This problem is usually worse if the trustee is there that a faculty member. In addition there is the impression of spying on the leadership of the head of Islamic schools, as well as the teaching staff disciplinary action (often late), head of the madrasa menegumya feel powerless.

Management practices at the school often exhibit the traditional management model, namely the paternalistic management model or feudal. Such seniority domination sometimes interfere with the development and improvement of education quality. The emergence of innovative creativity of young people sometimes understood as an attitude that does not respect seniors. Such a condition leads to negative extremes, until the impression that the straightening step or steps to correct errors is considered nature's senior su'ul adab.

Dualism also occurred in education management coaching conducted by the department of the Ministry of National Education (MONE) and Ministry of Religious Affairs (MORA). Madrasah Development under the auspices of Ministry of Religious Affairs dealing with the public schools under the Education Ministry building often creates jealousy since at the level (elementary and MI) to university. Of the allocation of funds, attention, managerial coaching, help books and instructional media, and placement of teachers, scholarships to further education is often not the same between the received by public schools (Education Ministry) with the madrasah (MORA).

The gap between private madrasas and madrasas country seems to also be an issue that has not been completely resolved. Gap covered such issues as the views of teachers, facilities and infrastructure, the quality of student input, etc. all of which affect, either directly or indirectly to the quality of education. That is because the emergence of three ministerial decree has not been offset provision of teachers, books and other equipment from the relevant departments (Malik Fajar, 1998).

D. Madrasas in Modern Era

Public perception of madrassas in the modern era of the past even more a madrassa as a unique educational institution. In the current science and technology is growing rapidly, at a time when modern philosophy of human life religious crisis (Haedar Nasir, 1999) and in free trade when the world is getting close to the gate, the existence of madrassas seemed more necessary.

Regardless of the various problems encountered, whether originating from within the system such as problem management, input quality and condition of infrastructure facilities, as well as from outside the system as a rigid accreditation requirements and other rules that give the impression madrasas as 'cash cows', madrassas have distinctive characteristics that are not owned by any other educational model became one of the cornerstone of hope for modern man to overcome the dryness of the heart of the nuances of religion and avoid the phenomenon of demoralization and dehumanization are increasingly rampant in line with advances in technology and material civilization. As a bridge between education model schools and model schools of education, madrasas became very flexible accommodated in a variety of environments. In boarding schools, madrasas are not foreign goods, because it is the birth of the madrasa is an innovative education model schools. With a neatly organized curriculum, the students more easily find out to what extent the level of mastery of the material being studied. With modern teaching methods with audio visual aids, the impression of dirty, filthy, orthodox, and that as long as it's exclusive boarding school attached to gradually eroded. Increasingly metropolitan society is not ashamed to come and even put their children to boarding schools with a model of madrasa education. Both those who simply intend to put their child in a good environment (religious) to truly master the science developed in the pesantren, the more people scramble to get the facilities there. Modern Boarding Gontor Ponorogo, for example, is full of sons and daughters of tycoons, once the list without pay thinkers, complete facilities available. Ma'had Al-Olive Haurgelis located in the area (about 30 KM from downtown Indramayu), newly established in 1994, has also been the target of modern society to the upper middle class, even some students from friendly countries, such as Malaysia, Singapore and Brunei Darussalam. Thus, models of madrasa education in boarding schools has had a sufficiently high bargaining power.

Models of modern boarding school like that, have now sprung up in various areas. In District Sukorejo, Kendal regency for example, there is also a boarding school "Darul Amanah" that promotes mastery of foreign languages ​​namely Arabic and English. Boarding school founded by the alumni of Boarding Schools Modem Gontor Ponorogo in 1990 it has housed about 1300 students (students).

Seeing reality as such, demands the development of madrasa lately deemed high enough. Development of madrasas in boarding schools which are generally located outside the city are found to be sufficient to meet the demands of society. Therefore many models of madrasa education popping up in the middle of town, both in towns and in metropolitan cities. Although many madrasas have expanded beyond the boarding environment, culture religion, morals and ethics of religion remains the hallmark of an Islamic educational institution. Social ethics, behavior and performance apparel santri the main attraction, which promises happiness lives next world as Islamic educational purposes (Al-Abrasyi, 1970; Jalaluddin and Said, 1996).

Reality shows that the practice of the national education curriculum, that is created and arranged in such a way even been refined many times, not only failed to show a human figure Indonesia with personality intact, even it is difficult to imagine its realization. General education (non-Islamic schools), which became the golden child of the government, under the auspices of the Ministry of Education, has failed to show the glory of his identity for more than three decades. The mission of education who want to bear intelligent human beings who master advanced science and technology with the power of faith and piety plus noble character, still remain at the ideal level is written in the arrangement of the ideals (of legislation). Apparently this is one of the indicators which the government later acknowledged the existence of madrassas in part of the national education system.

Moral education is carried out through various means both curricular (National Education and National Resilience Civics) and co-curricular (Upgrading P-4) has given birth to the political elite who are not able to appear as Uswatun hasanah (good example) and even gives the impression of corrupt and fool the people . Upgrading and activity quiz P-4 (Guidelines appreciation and practice of Pancasila) is nothing more than ceremonial activity characteristics. So called because of these activities have passed the champions of the participants are best able to memorize the handbook and provide justification, not those who are able to implement Pancsila values ​​in everyday life. Thus, participants are upgrading or P-4 quiz vying to memorize the items Pancasila without trying to implement them in real life. That is among the factors influencing the decline of this nation's morality (Dradjat, 1971).

After the decadence of moral and mental widespread and rampant, people just wake up and realize that moral education has been done is more oriented to the political education of justification for any interpretation that was born on the blessing of the ruling regime. Moral development efforts aimed at enhancing human dignity and in accordance with national ideals enshrined in legislation have been ruled out and become short of expectations.

Educational success quantitatively based on the theory of Benjamin S. Bloom (1956), known by the name of the Taxonomy of Educational Objectives, which includes three domains namely cognitive, affective and psychomotor. Nonetheless, the success of the output (graduate) education is simply a cognitive success. That is, children who never pray too, if he can do the test PAL (Islamic Religious Education) well then he can pass (successfully), and if the value is good, so he can be accepted at a higher level of education. As with the outcome (performance) an alumnus of Madrasah, however the value of report cards and exam results, which are attached to religious moral attitudes and behavior will be the benchmark for the success of educational institutions into places he studied. That's why the successful out-come is called the success of affective and psychomotor. For educational institutions "Madrasah", the two standards of success (outputs and outcomes) that includes three domains taxonomy of educational objectives, can not be separated. In addition to educating Madrasah intelligence, he also foster students' moral and character (Al-Abrasyi, 1970; Abdullah, 1994). That's a plus compared madrassa schools that emphasize general intelligence coaching intellect (cognitive aspects).

E. The Role of Civil Society in Madrasah Quality Improvement

The emergence of regional autonomy and decentralization in education that aims to provide opportunities for learners to acquire skills, knowledge, and attitudes that can contribute to society, not surprising the managers of the madrasas. Madrasah also survive in conditions of curriculum change very quickly, because life is not dogmatic madrasas to the national curriculum. Decentralization of management authority for the school to implement PBM conditioned in accordance with the requirements for local needs. Thus, the madrasas get fresh air to be more exist in regulating its activities without central government intervention in an effort to achieve improved quality of education. Through the learning process based on local needs, the curriculum is not burdened with any other material that really has not been or even irrelevant to increase knowledge and skills of students in these levels. The effectiveness of teaching and learning process is expected to be achieved resulting in a higher learning achievement.

As for increased government involvement in education led to the managers of madrasas focus on additional programs as a means of improving the quality of education. Remidial programs and courses to improve cognitive development, social and emotional health of students that is enabled low in early stages of economic and learning outcomes are compensation programs, not to replace existing programs.

As an educational institution that was born from the public, Islamic schools more easily integrate external environment into the organization of education, so as to create an atmosphere of togetherness and belonging are high with high involvement from the community. Community involvement is no longer limited as the role of parents (PTA) which only involve themselves in school children. Rather involvement based on the ownership of the environment.

In accordance with the spirit of decentralization that absorb the aspirations and partisipation community in the development and improvement of the quality of education, public awareness is required to have a high attention to educational institutions in the local environment. This can foster an attitude of ownership by contributing both in the field of materials, management control, guidance, and other forms of participation in order to improve the existence of madrassas which then became the pride of the local environment.

Finally madrasa as an institution of Islamic education which are of, by and for the community do not get a touch minds and hands of all of us. Improved quality will not be realized without the contribution of all parties. To that end, in order to increase the quality madrasas need to be assisted, defended and championed.

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