Concept and Implementation of Islamic Education in Islamic Education Institutions in Indonesia

This article will elucidate the concept and implementation of Islamic education (PAI) in Indonesian Islamic educational institutions. The authors wish to elucidate the concept and implementation of PAI in Indonesian Islamic educational institutions based on these issues. Using a combination of qualitative research and literature design, this research problem is addressed. The following are the study's conclusions: Due to the following variables: 1) PAI implementation does not always proceed effortlessly. First, PAI is significantly less effective at boosting student morale. Second, there is an absence of comprehension among students who adhere to their religion's tenets; third, students, including professors, are frequently exposed to radicalism. Individual devotion is the fourth element of religious ritualism. The implementation of PAI as a subject in madrasas and pesantren is nearly identical, with the exception that pesantren employs more literal references to the yellow book than madrasas, which use textbooks published by the Ministry of Religion. In Islamic institutions, PAI materials are arranged alongside tarbiyah movement materials, which is a distinguishing feature. The implementation of PAI in PTKI is integrated into a number of course materials, including Al-Qur'an, Hadith, Akidah


A. Introduction
Education is a form of human endeavor in shaping personality and converting human behavior towards positive things to realize self-abilities from various potentials, both physical and mental, which require advice and guidance in the educational process. 1 According to Law no.23 of 2003, students in their actualization evolve their abilities to have spiritual competence, mastery, and other strengths obtained through the educational process. 2 The progress of a nation can be seen through its education system, so education is important.A person's thoughts and behavior will change with education in a direction that is more beneficial for him personally as well as for society and the country as a whole.
Education, according to Ki Hajar Dewantara, is a deliberate effort with the aim of human safety and enjoyment.The definition that education as a form of cultural endeavor based on civilization is essentially the advancement of life to elevate humanity. 3As can be seen, education has a significant impact on human existence.As a result, many believe education is one of the tools used when adapting oneself to changes and improvements in the times. 4While Rahmah put forward the fundamental goals of education according to the traditionalists, there are two.The first goal is to increase piety, while the second goal is to spread Islam. 5 Indonesia, various elements contribute to raising the morale of the country's population, making religious studies compulsory at all levels of schooling.Religious education has a strong motivation concerning training students to develop into moral, faithful, and pious human beings.However, several media sites reported similar incidents.Moral decline, crime, and juvenile delinquency are increasing, such as colonizing drugs, student brawls, pornography, rape, free sex, and abortion, destroying other people's property, extortion, and fraud. 6 a certain point, Islamic education as a whole has matured and specialized in Islamic Religious Education, a field specifically utilized in the legality of education.
PAI is an integrated endeavor of educators to organize everything so that students can internalize and implement Islamic values in their surroundings. 7Apart from being a topic, PAI is sometimes referred to as a tool to achieve broad educational goals.This is because PAI is a science that can be used in community activities, not only knowledge or the cognitive component of students' involvement with religion or rigid prejudices. 8is shows that PAI goes beyond theory and is already seen in daily practice.However, PAI, which is supposed to teach Islamic values and good personality throughout the process to create true Muslims with noble personalities, seems as if it has not yet appeared outwardly. 9A video showing students in North Sumatra brutally attacking a grandmother on the side of the road suddenly becomes a reality on the ground that does not reflect good character. 10In addition, there is a video showing students screaming and swearing at the police after receiving a warning for not wearing a helmet while driving. 11So, it needs to be realized that Islamic Religious Education is currently facing various problems, especially conceptual problems which are often inconsistent in their implementation. 12Departing from this problem, the author wants to explain the concept and implementation of PAI in Islamic educational institutions in Indonesia.
Study in the past, as was done by Zailania and Mursal Aziz towards the transformation of the Islamic education curriculum in the national education system from time to time. 13Then came the study conducted by Hamlan Andi Baso Malla and Misnah regarding the implementation of multicultural values through the transformation of Islamic education. 14Shoayb Ahmed and Maniraj Sukdaven's study then examines the implementation of the theme in reforming the curriculum of Islamic education in South Africa. 15Mansur et al also conducted a study on the implementation of Islamic education in increasing the religious awareness of high school students in the city of Kendari. 16Mukhibat has also conducted research on the topic of virtual Islamic boarding schools as a new trend in the model of Islamic education in Indonesia. 17nally, Firman Mansir researched the contribution of Islamic education to the implementation of educational autonomy in Indonesia. 18 The gap between the study above with the author's research is found in the objects and objectives of the research studies that lead to the concept and implementation of Islamic religious education in Islamic educational institutions in Indonesia.

B. Research Methods
The study methodology used is a qualitative design. 19This study conducted document analysis using one of many qualitative research designs. 20The design of library research is used as a process for finding, selecting, and collecting written data from sources about a problem in a particular field which is used as the subject of a fair study through systematic, directed, and accountable work procedures. 21In other words, this study uses library sources as research objects.For primary sources, the authors consult and take analysis and synthesis from several books, articles, current news, and government policies in the form of laws.
Descriptive analysis is used to analyze these sources.So that the conclusions drawn afterward are always factually clear and can always be returned immediately to the data sources used, descriptive research aims to analyze and offer an analysis and synthesis of the creation of ideas in a systematic way. 22To get a debate and description of the concept of PAI and its implementation carried out in Indonesian Islamic educational institutions, data analysis was carried out deductively. 23

The Concept of PAI in Islamic Education Institutions
A person's level of psychic intelligence or ignorance affects his ability to adapt.
It is evident from its definition, ideas or concepts, in Saiful Sagala's view, are the result of the thoughts of several individuals. 24Education is a collection of learning that is organized through documentation that is organized, monitored, and evaluated according to purpose.Islam, on the other hand, is a religion of civilization because it guides adherence to the fundamental principles of civilization. 25lamic education has a long history in Indonesia, and its existence is widely recorded, especially in scientific publications.There are three forms of Islamic education.First, Islamic education is accepted openly and firmly by society and the government.Second, Islamic Religious Education (PAI) is one of the compulsory disciplines at all levels of education, from kindergarten to university.Third, Islamic education is a value, namely the discovery of Islamic principles in the Islamic education system. 26e overall goal of PAI as a subject is to build and increase faith, as well as instill and cultivate the habit of respecting students' knowledge and feelings so that they can grow as Muslims who are faithful, pious, nation, and state. 27The main role of PAI is to instill Islamic ideals through quality education.The second point to make is that PAI has other, better roles in learning, and the result is students with people.Third, PAI has the function of rahmatan lil 'alamin, meaning that students can spread the message of peace as the essence of Islamic learning in personal and communal life. 28-Ghazali's view on the conception of PAI, among others, is that the nature of learning is to seek luck in the afterlife, so the Al-Qur'an and Hadith are eminent references used in educational studies.29 Al-Al-Ghazali also emphasized the importance of a teacher being an example for his students, mastering the subject matter, and treating his students like his own children.30 The main goal of an educator should be to help students become closer to God. 31 Ibn Khaldun also pays attention to the concept of Islamic religious education from another perspective, which highlights and emphasizes his educational ideas to shape behavior, morality, and character.32 The role of PAI in helping the success of national education goals, of course, can support the urgency of learning in Islamic education institutions, formal or nonformal, public or private, and has spread to all regional joints in Indonesia.Starting from Islamic boarding schools, madrasas, Islamic schools, and even Islamic religious colleges.Ali Ramdhani proposed five elements in the process of Islamic education, which are summarized in the term IHSAN.
First, is integrity.Islamic education should be able to produce outcomes with integrity.Second, humanity.The practice of Islamic education must be able to demonstrate human values.Every aspect of education should not be a separate burden for students.Third, spirituality.Spiritual activities are always designed for worship.A good spiritual value is a teacher who realizes that the process and purpose of his existence are to give importance to others rather than himself.Fourth, is adaptability.In particular, the capacity of humans to match and also communicate with their surroundings without reducing their individuality.Fifth, nationality.The practice of Islamic education should instill a love for the nation.It is an implicit component of the human body and its institutions. 33

Implementation of Islamic Religious Education in Educational Institutions
Implementation, according to Rosyad, is the process of implementing new activities to achieve predetermined goals through a network of reliable operators. 34The implementation also refers to the act of executing the newly selected policy.
Meanwhile, Widodo claims that four aspects influence how a program is implemented, namely bureaucracy, communication, resources, and disposition. 35omprehensively, Islamic educational institutions are not something from the outside that suddenly comes nor are they borrowed from past civilizations, but have strong ties to Islam in its growth and development.According to KBBI, an institution is a group aimed at conducting scientific research.Meanwhile, Omar Muhamad al Toumy defines Islamic education is defined as a process of influencing individual behavior in personal or social life and the surrounding environment through interaction. 36Oleh Therefore, Islamic educational institutions are organizations or places where educational processes are carried out to improve human behavior through contact with the environment and following Islamic values. 37suai Following article 12 of the National Education System Law No. 20 of 2003, "Every student in each education unit has the right to receive religious education following the beliefs he adheres to and is taught by educators of the same religion".In PP No. 55 of 2007 concerning Religious Education and Religious Education, it is clarified.When students enroll in institutions with a different religious affiliation than their own, the issue becomes contentious.because he deliberately "gives up" his right to receive religious instruction according to his beliefs.PAI is carried out in educational institutions with a strong legal basis.However, PAI implementation does not always run perfectly.
The indicators, among others.First, PAI is less successful in fostering student morals.The rapid progress of science and technology in this modern era has created an unequal impact between the "greatness" of ICT technology (convenience, fun, connectivity) and morals.It is not surprising that ICT is widely used as a medium for provocation, resulting in brawls, drug abuse transactions, sex businesses, access to pornographic content, etc. among students.As al-Sirjani said, that Inna al-ḥadlȃrah al-

ḥadȋtsah laisa fȋhȃ tawȃzun baina al-quwwah wa al-akhlȃq, fa al-akhlȃq muta'akhkhirah jiddan 'an al-'ilm, faqad manaḥatnȃ al-'ulûm al-thabi'iyyah quwwatan hȃ'ilah wa lȃkinnanȃ nastakhdimuhȃ bi'aqli al-athfȃl wa al-wuḥûsy.
Second, the low awareness of students practicing their religious teachings.The results of the research show that less than 30% of Muslim high school students have performed their prayers well and heeded the limits of reasonableness in dating.Third, many students, even teachers, are exposed to religious understanding.As a result, they easily display intolerant attitudes/behaviors towards "other groups".Among its characteristics, a) it is easy to disbelieve other people, b) excessively fanatical towards the opinions/schools that are adhered to, c) agreeing with the ideology of the caliphate which aims to replace the Unitary State of the Republic of Indonesia, and d)   committing acts of violence in the name of religion.
Fourth, is religious ritualism (individual piety).The thing that is emphasized in PAI is the implementation of "worship" in the narrow sense.This is al-madzhar al-dini in Islam, which should also be accompanied by al-madzhar al-ijtima'i and al-madzhar al-kauni.In the book Al-Tarbiyah Al-Diniyah Al-Ghaibah, Ali Abdul Halim indicated that religious education was "barren" due to shallowness in various aspects (processes, objectives, methods, materials, institutions, etc.) so that it was not holistic and integrative.The implementation of Islamic religious education in educational institutions can at least be carried out through the study of certain subjects, the development of moral principles, and the promotion of Islamic content.
In line with its development, several Islamic educational institutions were born in Indonesia such as Islamic boarding schools, madrasas, Islamic schools, and Islamic Religious Colleges.These educational institutions have educational concepts and systems with their characteristics and uniqueness.The Ministry of Religion of the Republic of Indonesia oversees several Islamic educational institutions, but some stand alone under the auspices of foundations commonly called private.As with the concept of Islamic religious education above, here the author explains the implementation of the study of PAI subjects in each educational institution.

Pesantren
This institution has at least two main roles, namely the oldest educational institution which has a unique and distinctive teaching system and pattern. 38rthermore, Islamic boarding schools function as institutions that promote and spread virtue, always internalizing Islamic ideals within the pesantren environment and the wider community. 39The pesantren tradition, according to Martin van Bruinessen, is one of the main traditions in Indonesia in teaching Islam that seeks to convey traditional Islam. 40e implementation of Islamic religious education in Islamic boarding schools is of course commensurate with the vision and mission of PAI itself.So in its implementation, the basic materials of PAI in Islamic boarding schools include Tafsir Jalalain (Al-Qur'an), Arba'in Nawawi (Hadith), Aqidah al-Awam (Akidah), Ta'lim al-Muta'alim (Akhlak), Fath al-Qorib (Fiqh), and Khulashoh Nur al-Yaqin (History of Islamic Culture) are cognitively embodied in programs in pesantren, such as madrasah diniyyah, sorogan recitation, bandongan recitation, syawir.Effectively, there is character habituation as a practice of PAI values in the form of khidmah (devotion), the relationship between students and kiai, and environmental support that emphasizes the realization of the program. 41Thus, the implementation of PAI in Islamic boarding schools can cover various academic fields, including cognitive, emotional, and psychomotor students.

Madrasah
Madrasahs have historically been a form of education that began with mosques and developed according to the needs of students. 42Building a superior and competitive madrasah is the goal of the 2010-2030 Madrasah Education Development Strategic Plan.In fulfilling the vision above, a supporting mission must be developed.Generally, madrasahs aim to realize their potential as superior, quality, and competitive educational institutions based on science and religious values.Madrasas are organized to produce Indonesian people who are religious, scientifically knowledgeable, and practical, as well as skilled and professional, in line with the diverse order of life from various cultures and countries. 43e implementation of PAI learning in madrasas is also more significant than in pesantren, but the reference sources are adjusted to the teaching materials compiled by the Ministry of Religion, there are the Al-Qur'an, Hadith, Aqidah, Morals, Jurisprudence, and Islamic Cultural History.So, the level of Madrasah Ibitidaiyyah (MI), Madrasah Tsanawiyyah (MTs), and Madrasah Aliyah (MA) have different coverage of material, according to the competencies and abilities of each level.
According to KMA 183 of 2019, three competencies-attitude competencies, knowledge competencies, and skills competencies-can be used to assess the implementation of PAI in madrasas.This mentality can then be applied to local, national, state, and international organizations and communities. 44

Islamic School
Islamic schools are public education facilities that also function as schools with Islamic nuances.Islamic foundations and organizations founded in the 20th century by Jamaah Tarbiyah to provide integrated Islamic education services in schools, such as Muhammadiyah, NU, Hidayatullah, Al-Irsyad, or the Integrated Islamic School (SIT), are some of the organizers.The Integrated Islamic School (IT) is a development of schools, madrasas, and Islamic boarding schools that already exist in Indonesia.IT schools implement PAI by prioritizing integrated learning strategies to optimize cognitive, emotional, and conative domains. 45e variety of information provided by PAI includes the Koran, Hadith, Aqidah, Morals, Jurisprudence, and Islamic Cultural History, which are combined using content from the tarbiyah movement, the basis for creating Islamic religious education resources.The tarbiyah movement or what is called muwasaffat at SIT has specific goals that must be achieved regularly and integrated with the teaching and learning process.These goals include Salim al-Aqidah (straight faith), Sahih al-Ibaadah (true worship), Matin al-Khuluq (commendable morals), and Qadir 'Alaa al-Kasbi (independent in life). 46

Islamic College
According to Rusydi Sulaiman, in general, learning about faith, shari'ah, and morals are the three basic components of Islamic religious education within the scope of tertiary institutions. 47Meanwhile, M. Ali Ramdhani, added that some social humanities and social sciences study programs at Islamic Religious Colleges (PTKI) were provided with some Islamic courses that were not offered at Public Universities (PTU), apart from the study program's compulsory subjects.Thus, PTKI graduates are classified as the same as PTU Plus graduates, meaning that apart from having expertise and competence in certain fields, these PTU graduates also have skills in the Islamic field.The existence of a mutafaqqih fiddin profile and mastery of social sciences in the humanities, in the Islamic area, is a crucial differentiator between PTKI and PTU, so this profile is not commonly held in PTU settings. 48cording to RI Law Number 12 of 2012 Concerning Higher Education, all Islamic Religious Colleges (PTKI) are required to organize Islamic Religious Education courses as well as Pancasila, Citizenship, and Indonesian Language. 49Public Higher Education (PTU) only teaches PAI courses in two credits. 50Thus, students only study Islam for one semester.In contrast to PTKI, the implementation of the PAI course is built into several courses, namely, Al-Qur'an, Hadith, Aqidah, and Morals courses which are usually found in semester one, Fiqh of Worship courses, muamalah, siyasah, jinayah, munakahat, and roses in semesters two and three, and Islamic history courses in semester four.

D. Conclusion
PAI is an important part of the education system in Indonesia.Apart from being a topic, PAI is sometimes referred to as a tool to achieve broad educational goals.
Muhammad Ali Ramdhani pioneered five ideas in Islamic education, which are summarized in the acronym IHSAN.First, integrity, Islamic education should be able to produce outputs with integrity.Second, humanity, Islamic education practices must be able to demonstrate human values.Third, spirituality, the activities of spiritual people are always designed for worship.Fourth, adaptability, in particular, is the capacity of humans to adapt and communicate with their surroundings without reducing their individuality.Fifth, nationality and the practice of Islamic education should instill a love for the nation.