Pendidikan Islam di Indonesia: Sejarah Masa Kerajaan Islam

Oleh: Wazir ilahi santri beling

  1. Pendahuluan

Sejarah Pendidikan Islam dimulai sejak agama Islam masuk ke Indonesia yang oleh sebagian ahli sejarah mengatakan bahwa awal mula masuknya di pulau Suamtera bagian utara di daerah Aceh. Artinya, sejarah pendidikanIslam sama tuanya dengan masuknya agamaIslam ke Indonesia. Hal ini disebabkan karena pemeluk agama baru tersebut sudah tentu ingin mempelajari dan mengetahui lebih dalam tentang ajaran-ajaran Islam. Ingin pandai sholat, berdoa dan membaca al-Quran yang menyebabkan timbulnya proses belajar, meskipun dalam pengertian yang amat sederhana. Dari sinilah mulai timbul pendidikan Islam, dimana pada mulanya mereka belajar di rumah-rumah, langgar/surau, mesjid kemudian berkembang menjadi pondok pesantren. Setelah itu baru timbul sistem madrasah yang teratur sebagaimana yang kita kenal sekarang ini.

Kendatipun pendidikan Islam dimulai sejak pertama Islam itu sendiri menancapkan dirinya di kepulauan nusantara, namun secara pasti tidak dapat diketahui bagaimana cara pendidikanpada masa permulaan Islam di Indonesia, seperti tentang buku yang dipakai, pengelolanya dan sistemnya. Ini disebabkan karena bahan-bahan rujukannya sangat terbatas. Yang dapat dipastikan hanyalah pendidikan Islam pada waktu itu telah ada, tetapi dalam bentuk yang sangat sederhana.

  1. Masuknya Islam ke Indonesia

Tidak ada perdebatan bahwa Islam masuk ke Indonesia dengan cara damai.[1] Namun, terdapat diskusi dan perdebatan panjang di antara para ahli, mengenai tiga masalah pokok, tempat asal kedatangan Islam, para pembawanya, dan waktu kedatangannya.[2]

Berbagai teori dan pembahasan yang berusaha menjawab ketiga masalah pokok ini jelas belum tuntas, tidak hanya kurangnya data yang dapat mendukung suatu teori tertentu, tetapi juga karena sifat sepihak dari berbagai teori yang ada. Terdapat kecenderungan kuat, suatu teori tertentu menekankan hanya aspek-aspek khusus dari ketiga masalah pokok, sementara mengabaikan aspek-aspek lainnya.[3] Dan juga disebabkan oleh subjektivitas penulis.[4]

Islam menyebar di India dan semenanjung Arab hingga ke Malaya dan masuk ke Indonesia. Pada beberapa daerah, Islam disebarkan melalui penaklukkan, akan tetapi di Asia Tenggara Islam disebarkan oleh para pedagang dan aktivitas sufi.[5]

Dalam berbagai literatur yang ada, banyak pendapat yang dikemukakan oleh para ahli mengenai tiga persoalan di atas, namun di sini hanya akan dikemukakan beberapa masalah saja.

Seorang penulis berkebangsaan Barat, Thomas W. Arnold menjelaskan bahwa telah dibawa ke Nusantara oleh pedagang-pedagang Arab sehak abad pertama hijriah, lama sebelum adanya catatan sejarah. Pernyataan ini diperkuat dengan adanya perdagangan yang luas oleh orang-orang Arab dengan dunia timur sejak masa awal Islam.[6]

Di dalam Tarikh China, pada tahun 674 M, terdapat catatan tentang seorang pemimpin Arab yang mengepalai rombongan orang-orang Arab dan menetap di pantai barat Sumatera. Kemudian berdasarkan kesamaan mazhab yang dianut oleh mereka (pedagang dan muhballigh) anut, yaitu mazhab Syafi’i. Pada masa itu mazhab Syafi’I merupakan mazhab yang dominan di pantai Corromandel dan Malabor ketika Ibnu Batutah mengunjungi wilayah tersebut pada abad ke-14.[7]

Dalam pernyataan di atas, Arnold mengatakan bahwa Arabia bukan satu-satunya tempat asal Islam dibawa, tapi juga dari Corromander dan Malabar.

Versi lain yang dipaparkan oleh Azra yang mengutip beberapa  pendapat dan teori sarjana, kebanyakan sarjana Belanda yang berpegang pada teori yang mengatakan bahwa Islam masuk ke Nusantara berasal dari anak Benua India bukan Persia atau Arab. Sarjana pertama yang mengemukakan teori ini adalah Pijnappel, seorang pakar dari Leiden. Dia mengaitkan asal muasal Islam di Nusantara dengan  dengan wilayah Gujarat dan Malabar. Menurut dia, adalah orang-orang yang bermazhab Syafi’i yang bermigrasi dan menetap di wilayah India tersebut yang kemudian membawa Islam ke Nusantara.[8] Teori ini dikembangkan oleh Snoujk Hurgronje

Moquetta, seorang sarjana Belanda lainnya, berdasarkan hasil penelitiannya menyimpulkan bawha tempat asal Islam di Nusantara adalah Cambay, Gujarat. Dia berargument bahwa tipe nisan yang terdapat baik di Pasai maupun Gresik memperlihatkan tipe yang sama dengan yang terdapat di Cambay, India.[9]

Selain dari itu, seminar yang dilaksanakan di Medan pada tahun 1963, tahun 1978 di Banda Aceh, dan tanggal 30 september 1980 di Rantau Kuala Simpang tentang sejarah masuk dan berkembangnya Islam di Indonesia menyimpulkan bahwa agama Islam masuk ke Indonesia pada abad I H langsung dari tanah Arab melalui Aceh.[10]

Kemudian daerah yang pertama kali didatangi Islam ialah pesisir Sumatera. Para muballigh itu selain sebagai penyiar agama juga merupakan pedagang. Dan penyiaran Islam di Indonesia dilakukan secara damai.[11]

Beberapa teori lain, sebgaimana yang dihimpun oleh Muhammad Hasan al-Idrus menjelaskan dua teori yang berbeda yang bertolak belakang. Teori pertama diwakili oleh sarjanawan Eropa yang menjelaskan bahwa Islam pertama kali masuk ke Indonesia pada sekitar abad ke-13 M, ketika Marcopolo singgah di Utara pulau Sumatera pada tahun 1292 M.[12]

Teori kedua, adalah teori yang dikemukakan oleh beberapa sarjana Arab dan Muslim, antara lain Muhammad Dhiya’ Syahab dan Abdullah bin Nuh yang menulis kitab alIslam fi Indonesia, serta Syarif Alwi bin Thahir al-Haddad seorang mufti kesultanan Johor Malaysia dalam kitabnya yang berjudul al-Madkhal ila Tarikh al-Islam fis Syarqi al-Aqsha, keduanya menolak teori yang dikemukakan oleh para sarjanawan Barat yang mengatakan bahwa Islam masuk ke Asia Tenggara  khusunya ke Malaysia dan Indonesia pada abad ke-13 M. mereka meyakini bahwa Islam masuk pada abad ke-7 H, karena kerajaan Islam baru ada di Sumatera pada sekitar akhir abad ke-5 dan ke-6 H. Hal ini mereka pertegas dengan mengemukakan beberapa bukti, antara lain tentang sejarah kehidupan seorang penyebar agama Islam di Jawa yakni Seikh Muhammad Ainul Yaqin (Sunan Giri) bin Maulana Uluwwul Islam Makhdum lahir pada tahun 1355 tahun Jawa. Sedangkan ayahnya masuk ke Jawa setelah masuknya Sayrif al-Husein raja Carmen pada tahun 1316 tahun Jawa. Setelah itu masuk Raden Rahmat, seorang penyebar agama Islam di Jawa Timur pada tahun 1316 tahun Jawa.[13]

Teori versi Indonesia menjelaskan bahwa Islam masuk ke Indonesia dibawa oleh para pedangan dari Persia, Arab dan India melalui pelabuhan penting  seperti pelabuhan Lamuri di Aceh, Barus dan Palembang di Sumatera sekitar abad I H/7 M.[14]

  1. Pendidikan Islam Pada Masa Kerajaan-Kerajaan
  2. Zaman Kerajaan Samudra Pasai

Kerajaan Islam pertama di Indonesia adalah kerajaan Samudra Pasai, yang didirikan pada abad ke-10 M dengan raja pertamanya Malik Ibrahim bin Mahdum. Yang kedua bernama Al-Malik Al-Shaleh dan yang terakhir bernama Al-Malik Sabar Syah (tahun 1444 M/ abad ke-15 H).[15] Pada tahun 1345, Ibnu Batutah dari Maroko sempat singgah di Kerajaan Pasai pada zaman pemerintahan Malik Az-Zahir, raja yang terkenal alim dalam ilmu agama dan bermazhab Syafi’i, mengadakan pengajian sampai waktu sholat Ashar dan fasih berbahasa Arab serta mempraktekkan pola hidup yang sederhana.[16]

Keterangan Ibnu Batutah tersebut dapat ditarik kesimpulan pendidikan yang berlaku di zaman kerajaan Pasai sebagai berikut:

  1. Materi pendidikan dan pengajaran agama bidang syari’at adalah Fiqh mazhab Syafi’i.
  2. Sistem pendidikannya secara informal berupa majlis ta’lim dan halaqoh.
  3. Tokoh pemerintahan merangkap tokoh agama.
  4. Biaya pendidikan bersumber dari negara.[17]

Pada zaman kerajaan Samudra Pasai mencapai kejayaannya pada abad ke-14 M, maka pendidikan juga tentu mendapat tempat tersendiri. Mengutip keterangan Tome Pires, yang menyatakan bahwa “di Samudra Pasai banyak terdapat kota, dimana antar warga kota tersebut terdapat orang-orang berpendidikan”.[18]

Menurut Ibnu Batutah juga, Pasai pada abad ke-14 M, sudah merupakan pusat studi Islam di Asia Tenggara, dan banyak berkumpul ulama-ulama dari negara-negara Islam. Ibnu Batutah menyatakan bahwa Sultan Malikul Zahir adalah orang yang cinta kepada para ulama dan ilmu pengetahuan. Bila hari jum’at tiba, Sultan sembahyang di Masjid menggunakan pakaian ulama, setelah sembahyang mengadakan diskusi dengan para alim pengetahuan agama, antara lain: Amir Abdullah dari Delhi, dan Tajudin dari Ispahan. Bentuk pendidikan dengan cara diskusi disebut Majlis Ta’lim atau halaqoh. Sistem halaqoh yaitu para murid mengambil posisi melingkari guru. Guru duduk di tengah-tengah lingkaran murid dengan posisi seluruh wajah murid menghadap guru.

  1. Zaman Kerajaan Perlak

Kerajaan Islam kedua di Indonesia adalah Perlak di Aceh. Rajanya yang pertama Sultan Alaudin (tahun 1161-1186 H/abad 12 M). Antara Pasai dan Perlak terjalin kerja sama yang baik sehingga seorang Raja Pasai menikah dengan Putri Raja Perlak. Perlak merupakan daerah yang terletak sangat strategis di Pantai Selat Malaka, dan bebas dari pengaruh Hindu.[19]

Kerajaan Islam Perlak juga memiliki pusat pendidikan Islam Dayah Cot Kala. Dayah disamakan dengan Perguruan Tinggi, materi yang diajarkan yaitu bahasa Arab, tauhid, tasawuf, akhlak, ilmu bumi, ilmu bahasa dan sastra Arab, sejarah dan tata negara, mantiq, ilmu falaq dan filsafat. Daerahnya kira-kira dekat Aceh Timur sekarang. Pendirinya adalah ulama Pangeran Teungku Chik M.Amin, pada akhir abad ke-3 H, abad 10 M. Inilah pusat pendidikan pertama.
Rajanya yang ke enam bernama Sultan Mahdum Alaudin Muhammad Amin yang memerintah antara tahun 1243-1267 M, terkenal sebagai seorang Sultan yang arif bijaksana lagi alim. Beliau adalah seorang ulama yang mendirikan Perguruan Tinggi Islam yaitu suatu Majlis Taklim tinggi dihadiri khusus oleh para murid yang sudah alim. Lembaga tersebut juga mengajarkan dan membacakan kitab-kitab agama yang berbobot pengetahuan tinggi, misalnya kitab Al-Umm karangan Imam Syafi’i.[20] Dengan demikian pada kerajaan Perlak ini proses pendidikan Islam telah berjalan cukup baik.

  1. Zaman Kerajaan Aceh Darussalam

Proklamasi kerajaan Aceh Darussalam adalah hasil peleburan kerajaan Islam Aceh di belahan Barat dan Kerajaan Islam Samudra Pasai di belahan Timur. Putra Sultan Abidin Syamsu Syah diangkat menjadi Raja dengan Sultan Alaudin Ali Mughayat Syah (1507-1522 M). Bentuk teritorial yang terkecil dari susunan pemerintahan Kerajaan Aceh adalah Gampong (Kampung), yang dikepalai oleh seorang Keucik dan Waki (wakil). Gampong-gampong yang letaknya berdekatan dan yang penduduknya melakukan ibadah bersama pada hari jum’at di sebuah masjid merupakan suatu kekuasaan wilayah yang disebut mukim, yang memegang peranan pimpinan mukim disebut Imeum mukim.[21]

Jenjang pendidikan yang ada di Kerajaan Aceh Darussalam diawali pendidikan terendah Meunasah (Madrasah). Yang berarti tempat belajar atau sekolah, terdapat di setiap gampong dan mempunyai multi fungsi antara lain:

  1. Sebagai tempat belajar Al-Qur’an.
  2. Sebagai Sekolah Dasar, dengan materi yang diajarkan yaitu menulis dan membaca huruf Arab, Ilmu agama, bahasa Melayu, akhlak dan sejarah Islam.

Fungsi lainnya adalah sebagai berikut:

  1. Sebagai tempat ibadah sholat 5 waktu untuk kampung itu.
  2. Sebagai tempat sholat tarawih dan tempat membaca Al-Qur’an di bulan puasa.
  3. Tempat kenduri Maulud pada bulan Mauludan.
  4. Tempat menyerahkan zakat fitrah pada hari menjelang Idhul Fitri atau bulan puasa.
  5. Tempat mengadakan perdamaian bila terjadi sengketa antara anggota kampung.
  6. Tempat bermusyawarah dalam segala urusan.
  7. Letak meunasah harus berbeda dengan letak rumah, supaya orang segera dapat mengetahui mana yang rumah atau meunasah dan mengetahui arah kiblat sholat.[22]

Selanjutnya sistem pendidikan di Dayah (Pesantren) seperti di Meunasah tetapi materi yang diajarkan adalah kitab Nahu, yang diartikan kitab yang dalam Bahasa Arab, meskipun arti Nahu sendiri adalah tata bahasa (Arab). Dayah biasanya dekat masjid, meskipun ada juga di dekat Teungku yang memiliki dayah itu sendiri, terutama dayah yang tingkat pelajarannya sudah tinggi. Oleh karena itu orang yang ingin belajar nahu itu tidak dapat belajar sambilan, untuk itu mereka harus memilih dayah yang agak jauh sedikit dari kampungnya dan tinggal di dayah tersebut yang disebut Meudagang. Di dayah telah disediakan pondok-pondok kecil mamuat dua orang tiap rumah. Dalam buku karangan Hasbullah, Sejarah Pendidikan Islam di Indonesia, istilah Rangkang merupakan madrasah seringkat Tsanawiyah, materi yang diajarkan yaitu bahasa Arab, ilmu bumi, sejarah, berhitung, dan akhlak. Rangkang juga diselenggarakan disetiap mukim.[23]

Bidang pendidikan di kerajaan Aceh Darussalam benar-benar menjadi perhatian. Pada saat itu terdapat lembaga-lembaga negara yang bertugas dalam bidang pendidikan dan ilmu pengetahuan yaitu:

  1. Balai Seutia Hukama, merupakan lembaga ilmu pengetahuan, tempat berkumpulnya para ulama, ahli pikir dan cendikiawan untuk membahas dan mengembangkan ilmu pengetahuan.
  2. Balai Seutia Ulama, merupakan jawatan pendidikan yang bertugas mengurus masalah-masalah pendidikan dan pengajaran.
  3. Balai Jama’ah Himpunan Ulama, merupakan kelompok studi tempat para ulama dan sarjana berkumpul untuk bertukar fikiran membahas persoalan pendidikan dan ilmu pendidikannya.

Aceh pada saat itu merupakan sumber ilmu pengetahuan dengan sarjana-sarjanaya yang terkenal di dalam dan luar negeri. Sehingga banyak orang luar datang ke Aceh untuk menuntut ilmu, bahkan ibukota Aceh Darussalam berkembang menjadi kota Internasional dan menjadi pusat pengembangan ilmu pengetahuan.

Kerajaan Aceh telah menjalin suatu hubungan persahabatan dengan kerajaan Islam terkemuka di Timur Tengah yaitu kerajaan Turki. Pada masa itu banyak pula ulama dan pujangga-pujangga dari berbagai negeri Islam yang datang ke Aceh. Para ulama dan pujangga ini mengajarkan ilmu agama Islam (Theologi Islam) dan berbagai ilmu pengetahuan serta menulis bermacam-macam kitab berisi ajaran agama. Karenanya pengajaran agama Islam di Aceh menjadi penting dan Aceh menjadi kerajaan Islam yang kuat di nusantara. Diantara para ulama dan pijangga yang pernah datang ke kerajaan Aceh antara lain Muhammad Azhari yang mengajar ilmu Metafisika, Syekh Abdul Khair Ibn Syekh Hajar ahli dalam bidang pogmatic dan mistik, Muhammad Yamani ahli dalam bidang ilmu usul fiqh dan Syekh Muhammad Jailani Ibn Hasan yang mengajar logika.[24]

Tokoh pendidikan agama Islam lainnya yang berada di kerajaan Aceh adalah Hamzah Fansuri. Ia merupakan seorang pujangga dan guru agama yang terkenal dengan ajaran tasawuf yang beraliran wujudiyah. Diantara karya-karya Hamzah Fansuri adalah Asrar Al-Aufin, Syarab Al-Asyikin, dan Zuiat Al-Nuwahidin. Sebagai seorang pujangga ia menghasilkan karya-karya, Syair si burung pungguk, syair perahu.

Ulama penting lainnnya adalah Syamsuddin As-Samathrani atau lebih dikenal dengan Syamsuddin Pasai. Ia adalah murid dari Hamzah Fansuri yang mengembangkan paham wujudiyah di Aceh. Kitab yang ditulis, Mir’atul al-Qulub, Miratul Mukmin dan lainnya.

Ulama dan pujangga lain yang pernah datang ke kerajaan Aceh ialah Syekh Nuruddin Ar-Raniri. Ia menentang paham wujudiyah dan menulis banyak kitab mengenai agama Islam dalam bahasa Arab maupun Melayu klasik. Kitab yang terbesar dan tertinggi mutu dalam kesustraan Melayu klasik dan berisi tentang sejarah kerajaan Aceh adalah kitab Bustanul Salatin.
Pada masa kejayaan kerajaan Aceh, masa Sultan Iskandar Muda (1607-1636) oleh Sultannya banyak didirikan masjid sebagai tempat beribadah umat Islam, salah satu masjid yang terkenal Masjid Baitul Rahman, yang juga dijadikan sebagai Perguruan Tinggi dan mempunyai 17 daars (fakultas).

Dengan melihat banyak para ulama dan pujangga yang datang ke Aceh, serta adanya Perguruan Tinggi, maka dapat dipastikan bahwa kerajaan Aceh menjadi pusat studi Islam. Karena faktor agama Islam merupakan salah satu faktor yang sangat mempengaruhi kehidupan masyarakat Aceh pada periode berikutnya. Menurut B.J. Boland, bahwa seorang Aceh adalah seorang Islam.[25]

  1. Kerajaan Langkat

Berdasarkan data yang didapatkan bahwa sebelum tahun 1900, kerajaan Langkat belum memiliki lembaga pendidikan formal. Pendidikan yang dilaksanakan masih dengan pendidikan non formal, yaitu dengan belajar kepada guru-guru agama ataupun ahli-ahli dalam bidang tertentu. Bagi keluarga kerajaan juga diberikan pendidikan yang seperti ini. Para guru-guru itu diundang ke istana untuk memberikan ceramah dan pengajaran kepada raja beserta keluarganya. Ketika itu dinamika intelektual khususnya dalam bidang pendidikan belum menjadi fokus perhatian para sultan. Nampaknya mereka masih sibuk dengan masalah politik yang terjadi, yaitu berkaitan dengan perluasan wilayah kekuasaan dan lain sebagainya. Hal tersebut menjadikan dinamika intelektual di Langkat tidak berkembang dengan baik dan kurang mendapat perhatian. Baru, setelah sultan Abdul Aziz menjadi sultan Langkat, lembaga pendidikan formal yang dinamakan maktab (baca: madrasah) dapat berdiri dan menjadi pusat pendidikan agama  bagi masyarakat Langkat.

Dengan berdirinya madrasah Al-masrullah tahun 1912, madrasah Aziziah pada tahun  1914 dan madrasah Mahmudiyah tahun 1921, maka Langkat menjadi salah satu dari tempat yang dituju oleh pencari-pencari ilmu dari berbagai daerah. Disebutkan bahwa selain dari masyarakat Langkat yang belajar pada kedua maktab tersebut, maka banyak pelajar-pelajar yang datang dari dalam dan luar pulau Sumatera, seperti Riau, Jambi, Tapanuli, Kalimantan Barat, Malaysia, Brunei dan lain sebagainya.[26]

Pada awalnya madrasah (maktab) ini hanya disediakan untuk anak-anak keturunan raja dan bangsawan saja, namun pada perkembangannya maktab ini memberikan kesempatan kepada siapa saja untuk dapat belajar dan menuntut ilmu. Beberapa tokoh nasional yang pernah belajar di maktab ini antara lain adalah Tengku Amir Hamzah dan  Adam Malik (mantan wakil presiden RI).

Dalam biografinya Adam Malik meyebutkan bahwa madrasah Al-masrullah termasuk lembaga yang mempunyai bangunan bagus dan modern menurut ukuran zaman tersebut. Di mana masing-masing anak dari keluarga berada (kaya) mendapat kamar-kamar tersendiri. Sistem pendidikan yang dijalankan pada sekolah ini sama seperti sistem sekolah umum di Inggris, di mana anak laki-laki usia 12 tahun mulai dipisahkan dari orang tua mereka untuk tinggal di kamar-kamar tersendiri dalam suasana yang penuh disiplin. Fasilitas-fasilitas olah raga juga disediakan di sekolah tersebut seperti lapangan untuk bermain bola dan kolam renang milik kesultanan Langkat.[27]

Ketiga lembaga pendidikan tersebut didirikan oleh sultan Abdul Aziz yang kemudian diberi nama dengan perguruan Jama’iyah Mahmudiyah. Pada tahun 1923 perguruan Jama’iyah Mahmudiyah telah memiliki 22 ruang belajar, 12 ruang asrama, disamping berbagai fasilitas lainnya seperti 2 buah Aula, sebuah rumah panti asuhan untuk yatim piatu, kolam renang, lapangan bola dan sebagainya. Untuk meningkatkan mutu pendidikan pada perguruan Jama’iyah Mahmudiyah, maka tenaga pengajarnya  sebagian besar merupakan guru-guru yang pernah belajar ke Timur tengah seperti Mekkah, Medinah dan Mesir. Mereka semua dikirim atas biaya Sultan setelah sebelumnya diseleksi terlebih dahulu, hingga sekitar tahun 1930 siswa-siswa yang belajar di perguruan ini sekitar 2000 orang yang berasal dari berbagai macam daerah.[28]

Selanjutnya sultan Abdul Azis kemudian mendirikan lembaga pendidikan umum bagi masyarakat Langkat yaitu sekolah HIS dan Sekolah Melayu, yang banyak memberikan materi-materi pelajaran umum. Mengenai gaji-gaji guru dan biaya perawatan bangunan semuanya ditanggung oleh pihak kesultanan Langkat, dalam hal ini dapat dikatakan bahwa segala biaya yang berkaitan dengan fasilitas-fasilitas pendidikan di Langkat ditanggung sepenuhnya oleh pemerintahan kerajaan.

Memang pada awal tahun 1900-an Pemerintahan Belanda telah mendirikan sekolahLangkatsche School [29] (baca: Sekolah Belanda). Namun penerimaan siswanya masih sangat terbatas, di masa itu yang diterima hanya anak-anak bangsawan dan dan anak pegawai AmbtenaarBelanda serta orang-orang kaya yang berharta, dalam bahasa pengantarnya lembaga pendidikan ini menggunakan bahasa Belanda. Selain itu didirikan juga ELS (Europese Logare School) dan untuk anak-anak keturunan Cina didirikan Holland Chinese School atau HCS.

  1. Analisa Sejarah Pendidikan Islam di Nusantara
  2. Lembaga Pendidikan
  3. Mesjid

Ketika ajaran Islam masuk ke Indonesia yang dibawa oleh da’i dan muballig, adalah hal yang sangat wajar bila salah satu yang menjadi perhatian utama masyarakat muslim adalah mesjid atau yang lebih sederhana sebagai pusat kegiatan penyebaran ajaran Islam.

Mesjid sebagai pusat aktifitas penyebaran Islam lambat laun-dan memang bukan sebuah hal yang dianggap terpisah-meluas perannya sebagai lembaga pendidikan bagi orang tua maupun anak-anak. Pada umumnya, pendidikan yang berlangsung di masjid berkisar pada membaca Alquran dan akhlak.[30]

  1. Pesantren

Tidak ada data yang cukup jelas mengenai kapan berdirinya pesantren, namun penelusuran sejarah menemukan bahwa lembaga pendidikan yang disebut dengan pawiyatan di pulau Jawa. Bila dianalisa, sistem pendidikan pawiyatan[31] mirip dengan pesantren. Karena itu banyak yang mengatakan bahwa pesantren telah muncul sejak permulaan Islam di Nusantara yang mengambil bentuk dalam pawiyatan.

Materi yang diajarkan di dalam pawiyatan berkisar pada ilmu-ilmu agama dan sikap beragama. Pada tingkat dasar diajarkan membaca Alquran. Pada tingkat selanjutnya diajarkan kitab-kitab klasik yang juga diklasifikasikan kepada tingkat dasar, menengah dan tinggi. Metode yang digunakan adalah metode penghafalan.

Pada lembaga ini juga telah dikenal kyai dan santri, mesjid dan kitab kuning.[32]

  1. Meunasah, Rangkang dan Dayah

meunasah, rangkang dan dayah adalah lembaga pendidikan yang dikenal pada masyarakat Aceh. Meunasah dapat diartikan sebagai madrasah. Namun bagi masyarakat meunasah juga berfungsi sebagai tempat ibadah, tempat pertemuan, pusat informasi, tempat tidur dan tempat singgah dan istirahat para musafir.

Sementara rangkang adalah tempat tinggal murid yang dibangun di sekitar mesjid. Tampaknya meunasah yang menjadi tempat pendidikan dan pengajaran, sementara rangkangdisediakan untuk tempat tinggal murid. Karena itu, meunasah dan rangkang saling berdekatan.

Sementara dayah pada mulanya merupakan istilah bagi tempat di pojok-pojok mesjid yang digunakan sebagai tempat pengajaran. Istilah ini sendiri berasal dari bahasa Arab yaknizawiyah yang berarti sudut.

  1. Surau

Istilah surau telah ada di Minangkabau sebelum Islam datang, karena surau merupakan sarana budaya Minangkabau yang fungsinya tempat tinggal para laki-laki yang telah akil dan balig. Seiring dengan datangnya Islam, surau menjadi tempat penyebaran agama dan pusat-pusat pendidikan. Surau sebagai lembaga pendidikan mengajarkan pembacaan Alquran bagi masyarakt.[33]

2, Aktifitas Pendidikan

Pada masa awal kedatangan Islam hingga berdirinya kerajaan-kerajaan Islam, aktifitas pendidikan Islam terfokus pada pengajaran ajaran Islam itu sendiri. Setelah terbentuknya komunitas muslim dan mesjid, aktifitas pendidikan yang intens terlihat. Dalam aktifitas ini terdapat guru yang merupakan ulama yang mengajarkan agama Islam yang terpusat di mesjid-mesjid.

Perkembangan selanjutnya, dengan adanya tempat-tempat tinggal yang disediakan bagi para murid membuktikan bahwa para murid telah tinggal di pusat-pusat pendidikan, artinya tidak tertutup kemungkinan telah ada semacam rihlah ilmiyah (ekspedisi ilmiah) yang bertujuan untuk menuntut ilmu dari ulama-ulama terkenal.

Aktifitas kependidikan lainnya yang juga terlihat adalah penulisan karya-karya ilmiah oleh beberapa ulama terkenal seperti Nuruddin ar-Raniri, Hamzah Fansyuri, Amir Hamzah dan lain sebagainya. Beberapa dari karya mereka masih dapat dijumpai hingga saat ini.

  1. Warisan Pendidikan Masa Kerajaan

Ada beberapa warisan pendidikan Islam masa kerajaan-kerajaan Islam yang masih dapat ditemui hingga sekarang, baik berupa lembaga maupun karya-karya berupa buku.

Dari aspek lembaga, madrasah, meunasah, dayah, rangkang dan pesantren telah berkembang menjadi lembaga pendidikan yang mapan yang telah memberikan kontribusi besar dalam perkembangan pendidikan Indonesia. Beberapa lembaga lain seperti surau dan mesjid, seiring dibutuhkannya tempat pengajaran yang khusus, semakin jarang digunakan sebagai pusat pendidikan, kecuali untuk pendidikan informal.

Karya-karya utama dalam pendidikan Islam pada masa ini adalah seperti karya Nuruddin ar-Raniri yang berjudul Shirat Mustaqim dan Bustan As-Salathin atau karyat Abdul Samad Al-Palembani yang berjudul Hidayat As-Salikin.

  1. Kesimpulan

Pendidikan Islam di Indonesia telah bermula sejak kedatangannya ke Indonesia, bahkan salah satu sarana yang menjadi penyebaran Islam itu sendiri adalah aspek pendidikan. Sejarah pendidikan Islam di Nusantara pada masa awal Islam dapat ditelusuri kepada sejarah kerajaan Samudera Pasai sebagai kerajaan Islam pertama di Nusantara.

Lembaga pendidikan tradisional telah dikenal dalam pendidikan Islam di Nusantara pada masa awal Islam, berupa mesjid, surau, dayah, meunasah, pesantren dan madrasah.

Masa transisi pendidikan antara masa kerajaan Islam di Nusantara dan kolonialisme Belanda dapat ditelusuri pada masa kerajaan Langkat. Pada masa kerajaan Langkat, Madrasah telah benar-benar melembaga

DAFTAR RUJUKAN

Abdullah, Mustofa, Sejarah Pendidikan Islam di Indonesia. Bandung : CV. Pustaka Setia, 1999.

Abdullah, Taufik, Sejarah Umat Islam Indonesia. Jakarta: MUI, 1991.

Ahmadi, A. Kadir, Sejarah Perkembangan Pendidikan Jama’iyah Mahmudiyah.Tanjung Pura-Langkat Terbitan Khusus Pengurus Besar Jama’iyah Mahmudiah Li Thalabil Khairiyah, 1985.

Ambary, Hasan Mu’arif, Menemukan Peradaban Jejak Arkeologis dan Historis Islam di Indonesia. Jakarta: Logos Wacana Ilmu, 2001.

Arnold, Thomas W., The Preaching Of Islam, terj. Jakarta: Penernit Widiya, 1981.

Aydrus, Muhammad Hasan,Penyebaran Islam di Asia Tenggra, terj. Jakarta: Lentera: Lentera Bastarima, 1996.

Azra, Azyumardi, Renessaince Islam di Asia Tenggara. Bandung: Remaja Rosda Karya, 1999.

______________, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII. Bandung: Mizan, 1998.

Daulay, Haidar Putra, Sejarah Pertumbuhan dan Pembaruan Pendidikan Islam di Indonesia. Jakarta: Kencana Prenada Media, 2007.

Hasbullah, Sejarah Pendidikan Islam di Indonesia. Jakarta : PT. Raja Grafindo Persada, 2001.

Hasjmy, A., Dustur Dakwah.. Jakarta: Bulan Bintang, 1974.

________, Sejarah Masuk Dan Berkembangnya Islam Di Indonesia. Bandung: al-Ma’arif, 1993.

Husni., T.M. Lah, Biografi-Sejarah  Pujangga Nasional Tengku Amir Hamzah. Medan: Husni, 1971.

Lapidus, Ira M., Sejarah Sosial Umat Islam, ter. Kieraha. Jakarta: PT Raja Grafindo Persada, 2000.

Malik,  Adam, Mengabdi Repoblik (Adam dari Andalas). Jakarta: Gunung Agung, 1982.

M.Ibrahim, et.al, Sejarah Daerah Propinsi Daerah Istimewa Aceh. Jakarta : CV. Tumaritis, 1991.

Riflefs, MC. A History of Modern Indonesia. London: McMillan Education.

Zuhairini, et.al, Sejarah Pendidikan Islam. Jakarta: PT. Bumi Aksara, 2000.

[1] Azyumardi Azra, Renessaince Islam di Asia Tenggara (Bandung: Remaja Rosda Karya, 1999) h. 75-76.

[2] Azyumardi Azra, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII (Bandung: Mizan, 1998) h. 24.

[3] Ibid.

[4] Muhammad Hasan al-Aydrus, Penyebaran Islam di Asia Tenggra, terj. (Jakarta: Lentera: Lentera Bastarima, 1996) h. 42.

[5] Ira M. Lapidus, Sejarah Sosial Umat Islam, ter. Kieraha (Jakarta: PT Raja Grafindo Persada, 2000) h. 717.

[6] Thomas W. Arnold, The Preaching Of Islam, terj (Jakarta: Penernit Widiya, 1981) h. 317-318.

[7] Ibid.

[8] Azra, Jaringan Ulama, h. 24.

[9] Hasan Mu’arif Ambary, Menemukan Peradaban Jejak Arkeologis dan Historis Islam di Indonesia (Jakarta: Logos Wacana Ilmu, 2001) h. x.

[10] A. Hasjmy, Sejarah Masuk Dan Berkembangnya Islam Di Indonesia (Bandung: al-Ma’arif, 1993) h. 48-57.

[11] A. Hasjmy, Dustur Dakwah (Jakarta: Bulan Bintang, 1974) h. 430.

[12] Al-Idrus, Penyebaran Islam. H. 42-43.

[13] Ibid. h. 42-43. kemudian bandingkan dengan pendapat MC. Riflefs dalam bukunya A History of Modern Indonesia (London: McMillan Education) h. 3, yang mempertegas bahwa masuknya Islam ke Indonesia ialah ketika Marcopolo singgah di Sumatera tahun 1292 M. Marcopolo, ketika itu meliaht bahwa telah ada batu bertulis tentang kerajaan Islam pertama di Samudra yang disebut dengan kerajaan Islam di Pasai.

[14] Taufik Abdullah, Sejarah Umat Islam Indonesia (Jakarta: MUI, 1991).

[15] Mustofa Abdullah, Sejarah Pendidikan Islam di Indonesia (Bandung : CV. Pustaka Setia, 1999), h.  54.

[16] Zuhairini, et.al, Sejarah Pendidikan Islam (Jakarta: PT. Bumi Aksara, 2000), h. 135

[17] Ibid.

[18] M.Ibrahim, et.al, Sejarah Daerah Propinsi Daerah Istimewa Aceh (Jakarta : CV. Tumaritis, 1991), h. 61.

[19] Hasbullah, Sejarah Pendidikan Islam di Indonesia (Jakarta : PT. Raja Grafindo Persada, 2001), h.  29.

[20] Abdullah, Sejarah Pendidikan Islam, h. 54)

[21] M. Ibrahim, et.al., Sejarah Daerah Propinsi Daerah Istimewa Aceh, h. 75.

[22] M. Ibrahim,  Sejarah Daerah Propinsi Daerah Istimewa Aceh , h.76.

[23] Hasbullah, Sejarah Pendidikan Islam di Indonesia, h.  32.

[24] M.Ibrahim,et.al., Sejarah Daerah Propinsi Daerah Istimewa Aceh, h 88.

[25] Ibrahim,et.al., Sejarah Daerah Propinsi Daerah Istimewa Aceh, h 89.

[26] A. Kadir Ahmadi, Sejarah Perkembangan Pendidikan Jama’iyah Mahmudiyah(Tanjung Pura-Langkat Terbitan Khusus Pengurus Besar Jama’iyah Mahmudiah Li Thalabil Khairiyah, 1985), h. 14-15

[27] Adam Malik,  Mengabdi Repoblik, (Adam dari Andalas) (Jakarta: Gunung Agung, 1982), h. 2.

[28] A. Kadir Ahmadi, Sejarah Perkembangan.,  h. 16-17

[29] T.M. Lah Husni., Biografi-Sejarah  Pujangga Nasional Tengku Amir Hamza (Medan: Husni, 1971),  h. 5.

[30] Haidar Putra Daulay, Sejarah Pertumbuhan dan Pembaharuan Pendidikan Islam di Indonesia(Jakarta: Kencana Pranada Media, 2007), h. 21.

[31] Ibid.

[32] Ibid.

[33] Ibid.
Selengkapnya : http://www.kompasiana.com/aufklarung/filosofi-dan-dinamika-pendidikan-islam-di-indonesia_552af7326ea8349862552cf7

 

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