ISLAMIC RELIGIOUS EDUCATION IN MADRASAH, BETWEEN IMPROVEMENT OF QUALITY AND REGULATION AND DEMANDS

PRELIMINARY

A. Background

The current of cultural modernization and globalization has been felt and has broken down cultural, cultural, moral ideological and even religious barriers. Social, economic, educational and political mobility has created a frenzy of diversity in the relation of diversity. So it is quite difficult today to find homogeneous and monoculture social communities. As a result, multicultural phenomena have become part of human civilization. Multiculturalism encompasses the plurality of races, classes, ethnicities, gender, class, and religion even to the values ​​that exploit consumptive and modern lifestyles.

This concept is based on at least two beliefs. First, socially all cultural groups can be represented and coexist together with others. Second, discrimination and resistance can be reduced through the establishment of a positive image of ethnic diversity and knowledge of other cultures. For this reason, multiculturalism insights and ideas need to be strengthened in all education.

To be honest, the concept of education that was once applied in this country is still far from expectations. The existence of a system like Madrasah itself has been around for a long time. Unfortunately, no matter how good the system is still not able to 'transmit'. In short, the education system should direct its students to be able to think adults, not only for themselves, but also for the environment, family, society, and God willing, for this nation. Adults are meant here, not just to be able to distinguish what is wrong or right, but also can put first which is the interests of many people and the interests of the group / personal. I admit it is not easy to achieve these expectations.

Operationally, nation-building can be realized through the education process. Education is needed to provide perspective, interpretation and local colors for the course of the history of this nation. By providing a historical identity to the local population, people feel they have a place in the process of national and state life.

Madrasah (Ibtidaiyah, Tsanawiyah, and Aliyah) as one of the elements of national education plays a very important role in the pursuit of national education goals especially in establishing Indonesian people and people who believe in and worship Allah Almighty and have good morals. This important role coincides with the stepping-stone of development.

Quality improvement is one of the prerequisites so that we can enter the era of globalization which is full of competition. The existence of madrasas as Islamic educational institutions will not be separated from global competition. For this reason, quality improvement is the main agenda in improving the quality of madrasas in order to survive in the global era.

In connection with the need to initiate multicultural-oriented religious schools and madrassas, this paper will try to study as mandated by the committee by first delivering the Ministry of Religion's policy in developing religious education in schools and madrasas, the role and function of the Ministry of Religion in education and how it should be religious schools and madrassas see and respond to the multiculturalism insistence that has warmed up with all the consequences and ideology that it carries on.

Madrasas as Islamic educational institutions are very important and interesting to discuss, especially for educational practitioners or community leaders, especially in facing the current globalization. By discussing madrasa education, it can be seen the function, role, and contribution of madrasa as an Islamic educational institution in realizing a civil society in Indonesia. According to Samsul Nizar, Madrasas, as one of the centers of Islamic education, remain steadfast and consistently carry out their role as centers for the deepening of the religious sciences ( tafaqquh fi al-din ) and Islamic propaganda institutions and participate in educating the nation.

Islamic education, along with its dynamics, has various forms of institutions that always develop from one time and place and its characteristics, to different times and conditions. And one of the Islamic educational institutions that exist and is still developing its existence is a madrasa. An Islamic educational institution encompasses place, pattern, and management.

It cannot be denied that the wave of modernization and globalization of culture has brought down cultural, ethnic, ideological and religious barriers. The socio-economic mobility of education and politics creates diversity in the relation of diversity. Now, it is quite difficult to find homogeneous and monoculture social communities. Multicultural phenomena have become part of the imperative of human civilization. Multiculturalism encompasses a plurality of races, ethnicities, gender, class and religion and even lifestyle choices.

This concept is based on at least two beliefs. First, socially all cultural groups can be represented and coexist together with others. Second, discrimination and resistance can be reduced through the establishment of a positive image of ethnic diversity and knowledge of other cultures. For this reason, multiculturalism insights and ideas need to be strengthened in all education.

Sejujurnya, konsep pendidikan yang pernah diterapkan di negara ini masih jauh dari harapan. Keberadaan sistem seperti Madrasah sendiri sudah cukup lama. Sayangnya, sebaik apapun sistem itu tetap saja tidak mampu ‘menularkan’. Singkat saja, sistem pendidikan seharusnya mengarahkan anak didiknya untuk bisa berpikir dewasa, tidak hanya untuk dirinya sendiri, tapi juga untuk lingkungan, keluarga, masyarakat, dan Insya Allah untuk bangsa ini. Dewasa yang dimaksudkan di sini, bukan sekedar bisa membedakan mana yang salah atau benar, tapi juga bisa mendahulukan mana yang menjadi kepentingan banyak orang dan kepentingan kelompok/pribadi. Saya akui, tidak mudah untuk mencapai harapan tersebut.

Operationally, nation-building can be realized through the education process. Education is needed to provide perspective, interpretation and local colors for the course of the history of this nation. By providing a historical identity to the local population, people feel they have a place in the process of national and state life.

Madrasahs at various levels such as Ibtidaiyah, Tsanawiyah, and Aliyah as one of the elements of national education play a very important role in the pursuit of national educational goals especially in establishing Indonesian people and people who believe and worship the Lord God and act honorably. This important role coincides with the stepping-stone of development.

Quality improvement is one of the prerequisites so that we can enter the era of globalization which is full of competition. The existence of madrasas as Islamic educational institutions will not be separated from global competition. For this reason, quality improvement is the main agenda in improving the quality of madrasas in order to survive in the global era.

In connection with the need to initiate multicultural-oriented religious schools and madrassas, this paper will try to study as mandated by the committee by first delivering the Department of Religion's policy in developing Religious Education in schools and madrasas, the role and function of the Ministry of Religion in education and how it should be religious schools and madrassas see and respond to the demands of multiculturalism.

B. Problem Solving

Some of the problems encountered are as follows;

1. How the development of Islamic Religious education in Madrasah and the role and function of the Ministry of Religion in its role in shaping the life of the nation,
2. How to improve the quality of madrasa education, through the actualization of students in social life.
3. How is the responsibility of madrasas as institutions that manage Islamic education towards the demands of regulation and the attitude of madrassas to the insistence of multiculturalism

C. Purpose

The purposes of making this paper include the following:

1. To find out the role of Madrasas in efforts to implement Islamic religious education, and to know Madrasas and Islamic religious education in their efforts to actualize students in social life.
2. To find out the Ministry of Religion's policy in issuing regulations as a form of an effort to develop Islamic and Madrasa Religious Education.
3. To find out the role and function of the Ministry of Religion as an authorized institution in issuing regulations in its role as the person responsible for improving the quality of Islamic religious education in Madrasas.
4. To find out the role and function of the Ministry of Religion in education and how religious schools and madrassas should see and respond to the demands of multiculturalism

DISCUSSION

1. Islamic Education in Madrasah

The term education in Islamic discourse is a translation of the words ta'lim , tarbiyah and ta'dib . Al-Khulli argues that tarbiyah or ta'lim is the equivalent of the word pedagogic. The word ta'lim is a derivative of the word 'allama' which in the Qur'an is repeated 854 times, while the word 'allama which shows the process of transformation, only uses the form of a'lama or ' allama . Both words come from the same definition, only

the word a'lama whose form is mashdarnya i'laamun is specific to the transformation of information at a glance, while the word a'lama whose isim is in the form of ta'liimun indicates a routine process and strived to expand its scope so that it can give effect to the prosecutors of muta'alim knowledge , while ta'allum is the touch of the soul to describe a meaning.

The word Tarbiyah comes from the word rabb . The word rabb means ruler/owner. God is said to be rabb because He is the ruler, the owner of nature who is haqiqi. The word rabb has three dimensions namely; (1) rabb functions as the owner or ruler. (2) Rabb functions as the Lord to be obeyed. (3) rabb functions as the regulator.

As for the word tarbiyah by term is the delivery of what is best served to deliver a childish time well. The word tarbiyah which means guidance and skill is based on the Qur'anic letter of al-Isra 'verse 24:

And say, Lord, have mercy on them as my little Lord

… And say: My God bless my parents, for both have been guiding me since I was a child. (Al-Isra ': 24)

Education is an interactive activity between educators and students to achieve certain goals in a good and positive way. Education includes elements as components, such as curriculum, students, educators, and educational activities. Madrasah means a place of learning, is a form of eating isim (place information) in short science. Etymologically madrasa comes from the Arabic syllable " darasa", which means reading / learning, while madrasa is a form of the word isim eating "madrasatun",i.e. words that indicate place descriptions. Then the madrasa means a place to read or a place to study. Madrasa is a place of education, school or college in the form of buildings as a place for formal and classical teaching and learning.

In terminology, madrasa implies a place or vehicle where students get the learning process. That is, in the madrasa that children go through the process of learning in a directed, guided and controlled manner. Thus madrasas technically describe a formal learning process that is no different from schools. According to Ismail the Al-faruqi madrasa raji is an education system that combines traditional education systems with modern (Western) systems. In this case, the madrasa has two advantages, namely efforts to eliminate the weaknesses of each system and the adaptation of the methodology, financing that is not based on waqof funds but also the government. Madrasa is a public school characterized by Islam, which has the same curriculum content as non-madrasa schools,

Madrasa is an Islamic educational institution that is a mirror for Muslims. Its function and task is to realize the ideals of Muslims who want their children to be educated to become people of faith and knowledge. To achieve worldly prosperity and happiness in the afterlife.

The vision of madrasa and Islamic religious education is the realization of people who are pious, noble, personality, knowledgeable, skilled and able to actualize themselves in social life. While its mission is to create Islamic and quality institutions, describe curricula that are able to understand the needs of students and the community, provide professional educational staff and have potential in their fields and organize learning processes that produce outstanding graduates.

In connection with the need to initiate multicultural-oriented religious schools and madrassas, we will try to study as mandated by the government, namely by first delivering the Ministry of Religion's policy in developing Islamic Religious Education in madrasas, the role, and function of the Ministry of Religion in education and how madrassas should look and responding to the urge of multiculturalism that has warmed up with all the consequences and ideologies on it. Resulting in the emergence of various diverse socio-religious organizations that fight for the vision, mission, and objectives of conducting Islamic religious education, thus providing features and colors as well as the character of Islamic religious education.

In Indonesia, the beginning of the emergence of new Madrasas around abab 20, along with the emergence of pesantren education, and in fact pesantren institutions are one of the educational institutions that are most able to respond to the challenges of modernization compared to similar educational institutions in other countries. However, on the other hand also that the establishment of madrassas can not be separated from two factors, namely the spirit of Islamic renewal that originated from Central Islam (Middle East) and is an educational response to the wisdom of the Dutch East Indies government which established and developed madrassas. This was also agreed by M. Arsyad, quoted by Khoirul Umam,

The colonial government rejected the existence of Islamic boarding schools in the education system to be developed in the Dutch East Indies. The curriculum and methods of religious learning developed in Islamic boarding schools for the colonial government were not compatible with ethical political policies and modernization in the Dutch East Indies. Behind that, the colonial government suspected the important role of Islamic boarding schools in encouraging nationalist and pro-independence movements in the Dutch East Indies. In response to this policy, Muslim leaders in Indonesia eventually established and developed madrassas in Indonesia based on three main interests, namely: 1) adjusting to the colonial government's education politics; 2) bridging the difference between the religious education system and the modern education system; 3) Islamic modernization agenda itself.

The enactment of Law Number 20 of 2003 concerning the National Education System has brought Islamic education into a new historical phase, which among others is marked by the establishment of the Islamic education system as a national education institution. Islamic educational institutions now have greater opportunities to grow and develop and increase their contribution in national education development. In the Law every time Madrasas are mentioned, for example at the level of primary education, namely Madrasas, always associated with Madrasah Ibtidaiyah, mentioned junior secondary madrasas are associated with Madrasah Tsanawiyah, mentioned secondary madrasas are associated with Madrasah Aliyah, and other educational institutions equivalent, as well as non-formal educational institutions.

Madrasa as a place of Islamic education can actually be represented by Meunasah or dayah, surau and pesantren education believed to be the oldest education in Indonesia, which later gave birth to madrassas. This madrasa institution is one of the institutions of Islamic education, having a long role in the world of education in Indonesia. Madrasa education is part of national education which has no small contribution in the development of national education or national education policy. Madrasa has made a very significant contribution in the intelligence process of society and the nation, especially in the context of expanding access and equitable education.

With relatively low costs and the distribution of institutions that reach remote areas, Madrasas open access or more opportunities for poor and marginal communities to obtain educational services. Nevertheless, the writers of the history of Islamic education in Indonesia seem to have agreed in naming several madrassas in the period of growth, especially in the regions of Sumatra and Java.

Mahmud Yunus entered the madrasah, the growth of the madrasah including Adabiah School (1909) and Diniah Labai al-Yunusi School (1915) in West Sumatra, Madrasa Nahdlatul Scholars in East Java, Muhammadiyah Madrasah in Yogyakarta, Madrasah Tasywiq Thullab in Central Java, Madrasah The Association of Muslims in West Java, Jami'atul Khair Madrasah in Jakarta, Islamic Brotherhood Madrasah in Sulawesi and Assulthaniyah Madrasah in Kalimantan.

One of the pillars of national education is the expansion and equitable access to education. Efforts to expand and equitable access to education are aimed at expanding the capacity of education units by referring to the national priority scale that provides equal opportunities for all students from various groups of society who are diverse both socially, economically, gender, geographically, and the level of ability intellectual and physical condition. The expansion and equal distribution of access provide the widest possible opportunity for the Indonesian population to be able to learn lifelong learning in the context of increasing the nation's competitiveness in the era of globalization.

The establishment of madrasahs by Muslim leaders in various parts of the country played a very important role in opening up access to the poor and isolated communities for access to educational services. These moral commitments in reality never receded, so the institution of madrasah has continued to grow at a very rapid rate.

Based on the statistics of Islamic education in 2011, the growth rate of madrasas in the last five years reached an average of around 3% per year and more than 50% of madrasas are outside of Java that is distributed in rural areas. The contribution of madrasas in the context of expanding access and equity in education is clearly illustrated in the number of the madrasah-aged population who are madrasa students. In 2011, the total number of madrasa participants at all levels of education was 6,075,210 students. The Madrasah Rough Participation Rate (APK) for the Madrasah age population at each level is 10.8% MI, 16.4% MTs, and 6.0% MA. The APK contributions are spread coming from private madrasas at each level.

Another contribution from madrasas in the development of national education is the completion of nine years of compulsory basic education (compulsory basic education). The nine-year compulsory basic education program in Madrasah education was developed through Madrasah Ibtidaiyah (MI) and Madrasah Tsanawiyah (MTs). The number of MI is 22,610 units with 3,050,555 students. The total number of MTs was 12,498 with 2,531,656 students. The number of students in the nine-year compulsory education program consisted of 47.2% MI students and 31.8 MTs students. The remaining 21.0% of students/students of Salafiah Islamic boarding school.

The contribution of madrasas to the completion of nine-year compulsory basic education is quite large at 17%. Although it has not been achieved, it is expected that by 2009 it can be completed. The complete criterion is the gross enrollment rate (GER) following junior high school or Madrasah Tsanawiyah education reaching 95%. Until 2008 only reached around 92.3%. The remaining figure of around 2.7% is expected in 2009 to be able to achieve a gross enrollment rate of nine years of basic education up to 95%. This means that compulsory basic education nine years of basic education is considered complete, even though 95% there is still the remaining 5%. Figures 5% of the 50 million children of Madrasah age can be said quite a lot of scattered but can be considered complete. Whereas when seen as a whole including Madrasah Aliyah,

Not a slight figure of 21% of about 60 million inhabitants. This means that the community, especially Madrasas, has contributed to the government's efforts to provide educational institutions that are quite large. In addition to the APK increase, another indicator of accelerating the completion of the nine-year compulsory education program is the declining drop out rate in 2006 by 0.6% to 0.4% in 2007 for MI and for MTs by 1.06% in 2006 to 1.02% in 2007. In 2011 the drop out rate for MI and MTs was estimated to decrease by 1.04% while the APKs for MI and MTs respectively reached 14.75% and 20.70%.

The important role in expanding community access from marginal groups is clearly seen from the background of the students' families. Based on Islamic Education Statistics in 2011, more than 92.7% of parents of madrasa students were educated as equals or less than high school with the main occupation as farmers, fishermen, and laborers (58.0%). In line with this condition, 85% earn less than Rp. 1 million per month. The depiction of the condition of the students' parents shows that the madrasa has high accessibility towards students with economically poor families.

Madrasah accessibility for marginal groups is also reflected in the cultural aspect, namely its important role in gender mainstreaming in the education sector with regard to the composition of the students who are mostly women. This reality is a good precondition for the development of gender-oriented Islamic education and also at the same time dismissed the accusation of various circles that the attitudes and religious views of Muslims tend to be discriminatory towards women.

Madrasas are witnesses of an endless struggle for education. During the Dutch colonial era, madrasas were established for all citizens. History records, the madrasa was first established in Sumatra, Madrasah Adabiyah (1908, driven by Abdullah Ahmad), in 1910 the Madrasah Schoel was founded in Batusangkar by Shaykh M. Taib Umar, then M. Mahmud Yunus in 1918 founded Diniyah Schoel as a continuation of Madrasah Schoel, The Tawalib Madrasah was founded by Sheikh Abdul Karim Amrullah in Padang Panjang (1907). Then, Madrasah Nurul Uman was founded by H. Abdul Somad in Jambi.

Madrasas developed in Java starting in 1912. There were NU pesantren Madrasa models in the form of Madrasah Awaliyah, Ibtidaiyah, Tsanawiyah, Mualimin Wustha, and Muallimin Ulya (starting in 1919), there were Madrasas who appreciated the Dutch plus Madrasah system, such as Muhammadiyah (1912) who founded the Madrasah Ibtid (Ibtidah) , Tsanawiyah, Muallimin, Mubalighin, and Madrasa Diniyah. There is also the AL-Irshad model (1913) which established the Tajhiziyah, Muallimin and Tahassus Madrasas, or the PUI Madrasah model in West Java that developed agricultural Madrasas.

From the colonial era, the old order, the new order, the reformation era until now the fate of the madrasa in Indonesia is very alarming and as if it was formed by the government, even though there are a lot of political elites who sit in official institutions of state birth and have a madrasa background, graduates Madrasa can not be underestimated or underestimated, madrasa graduates have more value, not only because of the deepened religious factors but many other factors.

We can see the organizations that play a major role in the development of madrasah in Indonesia, among others:

1. Nahdhatul 'Ulama (NU), was established on January 31, 1926, in Surabaya with figures who initiated the establishment of KH Hasyim'Asyari and KH Wahab Hasbullah.

2. Assembly of Muslims (PUI), This is a Muslim Union founded in West Java by KH A.Halim in 1917 and Al-Ittihad Al-Islamiyah founded in Sukabumi by KH A.Sanusi in 1931.

3. Islamic Association (Exactly), this Islamic organization is a social, educational, and religious organization founded in Bandung on September 17, 1923, at the instigation of KH M. Zamzam and H. Muhammad Yunus, he was a longtime resident of Palembang. in West Java. Exactly there are several educational institutions, including Children's Park (HIS), Madrasah (MULO), Teacher Madrasah and several boarding schools.

4. Tarbiyah Islamiyah Association (PERTI), this Islamic organization is a social organization founded on May 5, 1930, in Bandung, Bukit Tinggi. Engaged in social, education and da'wah. Its founders are the famous' ulama in West Sumatra, including Sheikh Sulaiman Arasuli Candung, Sheikh Muhammad Abbas Al-Kadi Bukit Tinggi, Sheikh Muhammad Jamil Jaho Padang Panjang, and Sheikh Abdul Wahid Tabek Gadang.

6. Al-Jam'iyatul Washliyah, this is an Islamic organization engaged in the religious social field in Indonesia. This organization was founded in Medan, North Sumatra on 30 November 1930 (9 Rajab 1349 H). This organization was founded at the initiative of a group of students from Maktab Islamiyah Tapanuli Medan who joined in a discussion group called "Debating Club".

B. The policy of the Ministry of Religion in developing Religious Education in madrasas

Madrasa is one of the important Islamic educational institutions in Indonesia besides boarding schools. Its existence is so important in creating national cadres who are Islamic-minded and have a high nationalism spirit. One of the advantages possessed by madrasa is the integration of general science and religious knowledge (Arief Subhan, 2005). Madrasas are also an important part of national education institutions in Indonesia. Its role is so great in producing the outputs of the nation's next generation. Madrasa struggle to get this recognition is not easily obtained. Because previously the existence of this institution was not given enough attention when compared to public schools under the auspices of the Ministry of Education and Culture, now the Ministry of National Education has the opposite,

Before explaining what things are being done by the Ministry of Religion in advancing religious schools and madrassas it is necessary to explain the position of Religious and Madrasa education in the national education system. As is known that Islamic education has long existed on this archipelago since the entry of Islam in Indonesia. Islamic education both as an institution, as a subject and as a value is quite instrumental in educating the nation.

Islamic education as an institution recognizes the existence of Islamic education institutions explicitly. As a subject in the recognition of religious education as one of the subjects that must be given at the elementary level up to college. Then the next Islamic education as a value, namely the discovery of Islamic values ​​in the national education system.

To see the existence of Islamic education in all three categories in Law No. 20 of 2003 both as an institution, as a subject and as a value can be seen in the articles as follows:

Islamic education as an institution either MI, MTs, MA or MAK or Higher Education is regulated in article 17 and religious education is regulated in article 30. Islamic education as a subject can be seen in article 36. Islamic education as a value is essentially a value that carries the value benefit and prosperity for all beings, democratic, egalitarian and humanist.

Departing from the above conditions, it will be very clear that the existence of Islamic Religious Education in madrasas is very clear and can be felt. Therefore, in the context of improving and empowering and at the same time developing Islamic Education continuously. Among the policies undertaken by the Department of Religion in fostering Madrasah Education can be seen as follows:

1. Equitable education, directed to support the completion of 9-year compulsory education (9 years fair).
2. Improving the quality of education throughout all levels of education, both at the MI and MTs level and as well as improving the quality of Islamic Education in public schools.
3. Effectiveness and efficiency mean that the implementation of education can truly achieve maximum educational goals by utilizing minimal costs.

As for the form of development and empowerment is to continue to provide guidance and training to educators. In the view of the Ministry of Religion, there are at least four core competencies that must be possessed by an educator. First, scientific competence, Second, skills competence communicating their knowledge to students. Third, managerial competence and fourth is academic moral competence where it must be an example of a role model for students and society.

If the development and empowerment is carried out in accordance with the education system planning and using a systems approach, you will get the following benefits:

1. Balance the uncertainty
2. Increase savings on operations
3. Focus on the goal
4. Provides facilities for control.

Aside from the problem of educators, empowerment of facilities and facilities is also carried out, curriculum studies have been considered problems that have never been resolved. In addition, coaching is structural and cultural. It seems that culturally the Ministry of Religion is still experiencing very serious obstacles where Muslims and the wider community have not given full confidence to the schools within the Ministry of Religion assuming that education in the religious sphere is lacking in weight. This challenge is indeed quite interesting, but with a spirit that never gives up the Ministry of Religion continues to tidy up and make continuous efforts and breakthroughs.

B. Role and Function of the Ministry of Religion

In terms of fostering, supervising and developing religious education in schools and madrasas, it is not free from existing laws and regulations. In addition to Law No. 20 of 2003 concerning the National Education System, the Ministry of Religion is guided by KMA No. 373 of 2002 on the Organization and Administration of the Office of the Ministry of Religious Province and the Ministry of Religious Regency / City, namely in Article 2 explained duties and functions as follows: Office of the Ministry of Religious Province has the task of carrying out the duties and functions of the Ministry of Religious Affairs in the Province based on the Minister of Religion's policies and regulations.

The duties and functions of the field in charge of education are Madrasah Education (formerly Mapenda), as mentioned in article 31 which explains as follows: Madrasah and Islamic Religious Education Fields in Public Schools have the task of carrying out services and guidance in the field of education administration in madrasas and education, Islam, in public schools and special schools.

In article 32 explains the function of the Madrasah Education Sector, in article 33 the sections contained in the Field of Madrasah Education and Islamic Education in Public Schools. In article 34 the job description of the sections as referred to in article 33 above. In article 35 the Task of Pekapontren (now Pakis) and Penamas (now Penais, Zakat, and Waqf). Article 36 explains the assignment of the Pekapontren and Panamas. Furthermore, in articles 37-50 concerning the division of sections and tasks from the field of Pekapontren and Panamas.

In line with the economic and political modernization of the new order, the Ministry of Religion then launched a number of steps in the modernization of Islamic education. And madrasa later became the main target of educational policy in the Ministry of Religion, so that it experienced a process of shifting. Madrasas continue to develop into Islamic schools under the auspices of the Ministry of Religion.

This process began when the Ministry of Religion, which was then led by Mukti Ali (1923-2004), tried more initiatives to make madrasas part of national education. After a long process, the effort of the Ministry of Religion under the leadership of Mukti Ali gave birth to a Joint Decree (SKB), namely the Minister of Religion, the Minister of Culture and Education, and the Minister of Home Affairs better known as SKB 3 ministers number 6 in 1975 and no. 037 / U / 19975.

In the Ministerial Decree 3 the underlined 3 points are as follows:

1. So that madrasah, in all grades, can have the same value as a public school degree.
2. So that madrasah graduates can go to public schools at the same level and above.
3. The curriculum held by the madrasah comprises 70% of general education and 30% of religious lessons.

It is good if the technical managers and administrators of our madrasa are realized with the intention of worship and sincerity, but nevertheless do not eliminate the quality of professionalism that increasingly demands competence. With the rapid advancement of science and technology today, our society is increasingly affected by the results of science and technology which in principle provides the enjoyment of life in all fields of state life.

For the shallowness of religious knowledge graduated from madrasas, Minister of Religion Munawir Sadzali (at the time of his office) tried to offer MAPK (Madrasah Aliyah Special Program). This is intended to answer the problem of scarcity of scholars and/or scarcity of people who master the books in Arabic and Islamic sciences. While the Minister of Religion Tarmizi Taher (in his time) tried to offer a policy with the jargon: "Mmadrasah as a public school that is characterized by the Islamic religion", which has the same curriculum content as non-madrasa schools. This policy was followed up by the next Minister of Religion, even Malik Fajar strengthened the existence of madrasas to meet the three minimum demands in improving madrasa quality, namely (1) how to make madrasas as a vehicle to foster the spirit or practice of Islamic life,

Improving the quality and quality of national education is one of the priorities that receive serious attention from the Indonesian government. The seriousness was realized with the ratification and enactment of the National Education System Law No.20 of 2003 which became a solid foundation for the implementation of national education. One of the most important things to be seen from the law is the establishment of national education standards that include educational facilities and infrastructure as a reference for educational development. Among the many educational facilities and infrastructure that support the quality of education is library. Thus, the library is a strategic educational tool that influences the quality of education.

C. Responding to the Challenges of Globalization

Before experiencing development as it is today, the madrasa is only intended for the lower middle class. However, since starting to adopt a modern education system that originated in the West while maintaining existing ones and equipped with facilities that support the climate of student learning and student teaching, madrasa (or Islamic schools) are now in great demand by the middle and upper-class community. Especially now that many madrassas are running with what is referred to as English Daily. All teachers and students in teaching and learning activities must speak in English. Madrasas such as the Jakarta UIN Development Madrasah, Al-Azhar Islamic School, Al-Izhar Islamic School, Insan Scholar Islamic School, and others are a few examples.

Good foreign language skills in the current era of globalization are absolutely necessary. Therefore, in some madrassas and Islamic schools then not only provide knowledge of English. More than that, knowledge of other foreign languages ​​is also absolutely taught by madrassas like Arabic for example. Or Japanese, Mandarin, and others at the Madrasah Aliyah level.            

In addition, in the face of globalization, madrasas as Islamic educational institutions are not enough to be satisfied with the success they have achieved by providing knowledge of foreign languages ​​to their students and designing educational curricula that are compatible and are indeed needed by madrasas.            

However, the madrasa must continue to rethink in an ongoing manner that leads to the progression of the madrasa and its students. Therefore, in madrasa education, skill education is very much needed. This skills education can take the form of extra-curricular activities or intra-curricular activities in the form of training or computer courses, dance, writing, music, engineering, mechanics, painting, journalism or maybe also sports activities such as soccer, basketball, badminton, chess and so on. It is hoped that skills education will be useful when students graduate from madrasas. Because if it is equipped with skills education, when there are students who cannot continue their education to a higher level such as a university for example, 

So, it is important for madrasas to develop this skill education. Because that way students will immediately be able to practice their knowledge after graduating from madrasa or Islamic school. But of course, all of that must be done professionally.            

With the existence of skills education in Islamic schools or madrassas, madrasa graduates are expected to be able to respond to the challenges of an increasingly competitive global world. And the name and image of the madrasa will also be maintained. Because apparently madrasa alumni have competencies that are not inferior to the quality of alumni of public schools. 

D. Efforts to improve the quality of madrasas in improving the quality of national education

The condition of most of the Indonesian people in looking at the existence of madrassas seems to still underestimate, our society still does not want to open his eyes to look briefly at the madrasa, their hearts did not feel called to fix the madrasa. We might understand this, maybe because in terms of achievement, for example, the existence of madrassas, in general, is still at a level below general schools. This is proof of society to underestimate the quality of madrasa education. This perspective also makes parents of students, especially those who are classified as being able to be reluctant to choose madrasa as the main goal of their children's school.

Then the components that influence the management of madrasas still need to be sharpened their creativity in building themselves so that they can change the image of the community. Though the image is one of the factors that cannot be ignored because people's images will be affected. Of course, this image change does not necessarily materialize when issues of public awareness are not developed.

The low quality of madrasa education, can not be separated from the low human resources owned by the madrasa itself. The findings of the Asian Development Bank team stated that many madrasa students came from farming families and low economic status families. They entered the madrasa because they were not accepted in public schools due to low NEM. Madrasa students in some cases have properties that can be categorized as contributing to the tangled threads of madrasa education. Low motivation, passivity in learning and a lack of awareness of future-oriented education are obstacles faced by the world of education.

Meanwhile, the lack of educational supporting facilities and infrastructure such as study rooms, libraries, and laboratories that are supported by the low qualifications of teachers and madrasa principals, is another factor causing poor madrasah performance. In fact, the low quality of madrasa education has more or less contributed to the low quality of national education.

With regard to all of the above problems, the solutions offered include undertaking various efforts that are emphasized on improving the performance of madrasah principals, increasing teacher professionalism, adding completeness of facilities and infrastructure as well as coaching students, as a policy direction in developing and improving madrasa quality.

Efforts to improve the achievement of madrasas are possible to be improved in efforts to improve the quality of national education cannot be separated from the components below:

1. Head performance

The nuances of Regional Autonomy rolled out by the government through Law Number 22 the Year 1999, gave birth to a policy on efforts to improve the quality of education charged by regional / school heads through School-Based Quality Improvement Management (MPMBS). This management model gives school/madrasas greater autonomy in efforts to improve quality, by encouraging participatory decision making involving madrasa residents consisting of madrasah principals, teachers, employees, students, parents, and the community.

Implementation of this management model at the madrasa level, increasingly burdensome duties and responsibilities of the head and the ranks of teachers in the management of the madrasa education system. So that improving the performance of the head and enhancing teacher professionalism is one of the priority programs.

The head of the madrasah, in the context of regional autonomy, has a central role in the madrasa sub-system. As top management, he will determine the success or failure of madrassas in anticipating changes in education policy. Therefore, efforts to improve the performance of madrasah principals are carried out in order to be able to carry out their functions in planning, organizing, actuating, and controlling activities, so that they have a vision going forward in improving madrasa quality.

All of that will be achieved when the head of the madrasa has an active, creative and innovative nature and is able to create a conducive atmosphere in the madrasa environment. A head must also be able to identify and understand the weaknesses/strengths of the madrasa and are required to have brilliant ideas in making new breakthroughs that are needed in building superior madrassas in addition to the ability to embrace, lobby, work together, coordinate and direct all components madrasa.

This madrasa head performance improvement program can be started with the empowerment of Madrasah Head Working Group (K3M) with the aim of increasing the professionalism of the head, enhancing scientific insight so that he has the competencies needed in facing global challenges and in carrying out tasks. Deliberation and discussion are sought to build effective communication and synergy in an effort to improve the quality of madrasas, through sharing ideas and experiences between the heads.

1. The Improvement of Teacher Professionalism

Educators in Islam are those who are responsible for the development of students. In Islam, the most responsible people are parents (father and mother) students. That responsibility is caused by at least two things, first, because of modifying, that is, because parents are destined to become parents of their children, and because of that they are also destined to be responsible for educating their children. Second, because the interests of both parents, that is, parents have an interest in the progress of their child's development, the child's success is the success of the parents as well.

Persoalan yang dihadapi guru, terutama menyangkut kesejahteraan yang belum memadai memang harus diakui berpengaruh terhadap peningkatan mutu pendidikan Indonesia. Tetapi di sisi lain, tidak sedikit pula guru yang kurang memiliki keahlian memilih metode mengajar yang sesuai dengan keadaan siswa. Padahal antara kemampuan intelektual dan kemampuan menguasai metode merupakan dua hal yang tidak dapat dipisahkan, kedua belah sisi harus sama diperhatikan.

Another finding from the Asian Development Bank team concluded that: there were quite a number of madrasa teachers who were not broad-minded and did not have good teaching methodology skills. As a result, they lack an effective contribution in the teaching and learning process. The quality and competence of their teaching is also questioned and is considered very low and unable to become an idol for their students. The KBM that was carried out was only monotonous and boring. The teacher only runs the transfer of knowledge with the delivery system learning model (introduction) standing in front of the class to transfer knowledge.

They are also not able to appear as building capacity of students to learn (build student skills in learning) as expected by the community. In the class, they are also many who are authoritarian, impose their will in accordance with what is said and desired, lack of respect for students' opinions and so on. Forms of education like this according to Ausable are meaningless and eliminate the orientation of student life because students are not taught about the surrounding phenomena. Paulo Freire even harder to mention it as a form of education that is a fetter, inhumane and does not build individual learning. So, do not be surprised if our students have a linear way of thinking, unable to analyze, do not have emotional maturity, and do not have insight into the future.

Therefore, it is very urgent for the Ministry of Religion to put more emphasis on fostering teacher professionalism, if the madrasas that are managed do not want to be number two, as the image is developing in today's society. Professional teacher according to Prof. Suryanto Ph.D. (2001) will be able to manage to learn effectively because it has competencies related to the learning climate in the classroom, the ability to manage learning strategies is able to provide feedback and provide reinforcement and more importantly is to have abilities related to self-improvement.

The madrasa head in this context plays an important role in carrying out his function as controlling, through effective and efficient evaluation and supervision activities. For this reason, supervision activities carried out by the headmaster of madrasa should be emphasized more on the development of professionalism of teachers, so that in the classroom teachers do not appear to be boring, instructive and unable to become idols for their students.

Conversely, by developing teacher professionalism, it is hoped that a teacher will appear as an attractive figure, able to make students think, be creative and innovative and be able to spread a virus which, according to Mc Cleland, is called the N-Ach virus (need for achievement) or achievement motivation for their students. (Suyanto, 2001).

The teacher professionalism improvement program is carried out by involving the teachers in distributing training activities, upgrading, seminars and empowering the Subject Teachers' Consultation (MGMP). Through MGMP, a teacher can exchange ideas, ideas, ideas, and experiences so that they will improve their professional abilities and can equalize academic abilities and improve skills in carrying out learning tasks in class.

1. Completeness of Facilities

Efforts to improve the quality of madrasas, can not be separated from the completeness of supporting facilities and infrastructure KBM such as a comfortable study room, a skills room, and teaching aids, a laboratory room along with its equipment and a library room with complete books. The narrow and stuffy study room will make the learning process uncomfortable. The teacher is not comfortable staying in the classroom so it is more often 'hanging out' in the teacher's room. Students become more crowded and prefer to sit in front of the class because they are left by their teacher.

Educational equipment is all that teachers and students use in the education process, this includes software. The hardware such as school buildings and laboratory equipment. Software such as curriculum, methods and education administration.

Meanwhile, the lack of supervision from the head and the lack of dedication and awareness of the teacher's responsibility in teaching students, causes the meaning of madrasas to be mocked because it is always crowded and chaotic. So that the process carried out to eliminate ignorance or eradicate ignorance, as well as train the skills according to the talents, interests, and abilities which is the meaning of madrasas will be lost.

Therefore, the completeness of facilities and infrastructure needs to get serious attention because it can be an obstacle to the smooth teaching and learning process. The lack of facilities and infrastructure owned by madrassas, causes the learning activities of students to be not optimal, and in the end, the goal of improving quality is not achieved. For this reason, ahead is expected to be able to pick up the ball, find and explore information/opportunities that come from various sources (Ministry of Religion, Ministry of National Education, NGOs and or the community) in an effort to raise funds for efforts to complete the required school facilities and infrastructure.

In this context, madrasa managers do not just stand by waiting for help, they must be able to network with various parties, and be able to function as a bridge between the madrasa and other parties who have an interest in the madrasa (stakeholders). By establishing good relations with related parties such as City Government, City of Ministry of Education, parents/guardians of students, communities, NGOs and industry circles

1. Student Coaching

This student coaching is directed at increasing intelligence, creativity, interest and immortality, as well as fostering attitudes, personalities, and discipline-based on faith and piety towards God Almighty. The student coaching strategy can be carried out through various student organization activities, basic student leadership training, extra-curricular activities (scouting, PMR, BTQ, postgraduate, computer, and other skills).

More complicated is effective teaching, in Islamic education, there is a field of Islamic studies. The teaching of Islam includes the construction of skills, the motivations, and the affective Well, this is a very complicated part, especially with regard to the construction of faith, religion in general.

Efforts to foster Islamic Islamic life are carried out by instilling the habits of students in reading / tadarus Al-Qur'an every time they start their lessons, pray Dhuha and Dhuha in the congregation and pray after school. Many of the users of madrasa services, namely parents of students, feel the need to send their children to madrasa because they want their children besides getting general knowledge, can also read the Koran (read the Qur'an), pray, lead prayers and give lectures religion. This competency is now needed instantly in the midst of society. Parents/guardians of students will feel proud if their children can play an active role in the mosque or in the surrounding mosques, while also being able to demonstrate academic abilities obtained from public schools.

Therefore, in order to prepare students in the present and the future, it is necessary for madrassas to develop an applied curriculum, so that students are able to 'read' correctly and correctly, pray, preach religion and lead minimal prayer in the madrasa environment. Besides that, they are also proficient in English, able to fix damaged faucets, reconnect broken fuses. They are also technologically literate and aware of their environmental sustainability.

Finally, efforts to improve the quality of madrassas will be achieved when a head is able to carry out his function as a planner, organizer, implementer, and excavator of efforts to improve madrasa quality.

E. Regulation of the Ministry of Religion Against Islamic Education in Madrasas.

Madrasa is one of the important Islamic educational institutions in Indonesia besides boarding schools. Its existence is so important in creating national cadres who are Islamic-minded and have a high nationalism spirit. One of the advantages of Islamic religious education possessed by madrassas is the integration of general science and religious knowledge. Madrasas are also an important part of national education institutions in Indonesia. Its role is so great in producing the outputs of the nation's next generation. Madrasa struggle as an educational institution that carries the values ​​of the teachings of Islam needs to get recognition and to get this recognition is not easily obtained.

Before explaining what things are being done by the Ministry of Religion as an authorized institution in issuing regulations to advance madrassas. presumably, it is necessary to explain the position of Islamic education and madrasa in the national education system. As is known that Islamic education has long existed on this archipelago since the entry of Islam in Indonesia. Islamic education both as an institution, as a subject and as a value is quite instrumental in educating the nation.

Islamic education in madrasa institutions, its existence is recognized explicitly. As a subject in the recognition of religious education as one of the subjects that must be given at the elementary level up to college. Then the next Islamic education as a value, namely the discovery of Islamic values ​​in the national education system.

To see the existence of Islamic education in all three categories in Law No. 20 of 2003 both as an institution, as a subject and as a value can be seen in the articles as follows:

Islamic Education as a Board of MI, MT, MA or MAK or College is governed by article 17 and Religious education is governed by article 30. The study of Islam as a subject can be found in article 36.

Islamic education as a value is essentially a value that brings the value of benefit and well-being for all beings, democratic, egalitarian, and humanist.

Departing from the above conditions it will be very clear that the existence of Islamic Religious Education in madrasas is very clear and can be felt. Therefore, in the context of improving and empowering and at the same time developing Islamic Education continuously. Among the policies undertaken by the Ministry of Religion in fostering Madrasah Education and Islamic Religious Education. can be seen as follows:

1. Equitable education, directed to support the completion of 9-year compulsory education (9 years fair).
2. Improving the Quality of Education in all levels of education, both at the MI and MTs level and as well as improving the quality of Islamic Education in public schools.
3. Effectiveness and efficiency, meaning that the implementation of education can really achieve the maximum educational goals by utilizing minimal costs. .

As for the form of development and empowerment is to continue to provide guidance and training to educators. The Ministry of Religion has at least four core competencies that must be possessed by an educator. First, scientific competence, Second, skills competence communicating their knowledge to students. Third, managerial competence and fourth is academic moral competence where it must be an example of a role model for students and society.

If the development and empowerment is carried out in accordance with the education system planning and using a systems approach, you will get the following benefits :

1. Balance the uncertainty
2. Increase savings on operations
3. Focus on the goal
4. Provides facilities for control.

Apart from the problem of educators, empowerment of facilities and facilities is also carried out, the study of the curriculum which has been considered a problem that has never been solved. In addition, coaching is structural and cultural. It seems that culturally the Ministry of Religion is still experiencing very serious obstacles where Muslims and the wider community have not given the full trust to schools within the Ministry of Religion, assuming that education in the religious environment is of less weight. This challenge is indeed quite interesting, but with a spirit that never gives up the Ministry of Religion continues to make efforts and continuous breakthroughs.

F. Role and Function of the Ministry of Religion as a regulatory agency

In terms of fostering, supervising and developing Islamic Religious Education in madrasas, it is inseparable from the existing laws and regulations. In addition to Law No. 20 of 2003, concerning the National Education System, the Ministry of Religion is guided by KMA No. 373 of 2002 concerning the Organization and Administration of Regional Offices of the Ministry of Religion of the Province and the Office of the Ministry of Religion of the Regency / City, namely in article 2 the main tasks and functions are explained as follows. The Provincial Office of the Ministry of Religion has the task of carrying out the main tasks and functions of the Ministry of Religion within the Province based on the Minister of Religion's policy and legislation.

The task and function of the field that governs Islamic religious education is Madrasah Education, as mentioned in article 31 which explains the following: “The field of Madrasah Education and Islamic Religious Education in the Public School (Islamic Religious and Religious Education) has the task of implementing ministry and guidance in Fields of education in madrasah and Islamic religious education in public schools. .

In article 32 explains the function of the Madrasa Education Sector, in article 33 the sections contained in the Madrasa and Islamic Education Sector in Public schools. In article 34 the job description of the sections as referred to in article 33 above. In article 35 the Task in the Field of Islamic Religious and Religious Education (Pakis).

In line with economic and political modernization, the Ministry of Religion then outlines a number of steps in the modernization of Islamic education. And madrasa later became the main target of educational policy in the Ministry of Religion, so that it experienced a process of shifting. Madrasas continue to develop into Islamic schools under the auspices of the Ministry of Religion.

This process began when the Ministry of Religion, which was then led by Mukti Ali (1923-2004), tried more initiatives to make madrasas part of national education. After a long process, the Ministry of Religion's effort (read: Ministry of Religion) under the leadership of Mukti Ali gave birth to a joint decree (SKB) of the Ministry of Religion, Ministry of Culture and Education (Mendiknas) and the Minister of Home Affairs better known as SKB 3 ministers no.6 in 1975 and no. 037 / U / 19975.

In the Ministerial Decree 3 the underlined 3 points are as follows:

1. So that madrasa education, at all levels, can have the same value as a public school diploma of the same level/equivalent.
2. So that madrasah graduates can go to public schools at the same level and above.
3. The curriculum held by the madrasah comprises 70% of general education and 30% of religious lessons.

It is good if the technical managers and administrators of our madrasa are realized with the intention of worship and sincerity, but nevertheless do not eliminate the quality of professionalism that increasingly demands competence. With the rapid advancement of science and technology today, our society is increasingly affected by the results of science and technology which in principle provides the enjoyment of life in all fields of state life.

For the shallowness of religious knowledge graduated from madrasas, Minister of Religion Munawir Sadzali was trying to offer MAPK (Madrasah Aliyah Special Program). This is intended to answer the problem of scarcity of scholars and/or scarcity of people who master the books in Arabic and Islamic sciences. While the Minister of Religion Tarmizi Taher tried to offer a policy with the jargon "Madrasa as a public school that is characterized by the Islamic religion", which has the same curriculum content as non-Madrasa schools.

This policy was followed up by the next Minister of Religion, even Malik Fajar Strengthened the existence of madrasas to meet the three minimum demands in improving madrasa quality, namely:

1. How to make madrasah a vehicle for spiritual development or practice of Islam.

2. How to strengthen the existence of madrasas so that they are equal to the school system.

3. How madrasas are able to respond to future demands in order to anticipate the development of science and technology and the era of globalization.

Improving the quality and quality of national education is one of the priorities that receive serious attention from the Indonesian government. The seriousness was realized with the ratification and enactment of the National Education System Law No.20 of 2003 which became a solid foundation for the implementation of national education. One of the most important things to be seen from the law is the establishment of national education standards that include educational facilities and infrastructure as a reference for educational development.

Among the many educational facilities and infrastructure that support the quality of education is the library. Thus, the library is a strategic educational tool that influences the quality of education. More clearly the importance of the role of libraries in improving the quality of education is reaffirmed in Government Regulation No.19 of 2005 concerning National Education Standards which states that libraries are part of the facilities and infrastructure that schools/madrasas must-have.

G. Conclusion

Madrasa as an Islamic educational institution whose mission is to improve the quality of human resources becomes the foundation of Muslim communities for the sake of the education of future generations of children. The existence of madrasas in the face of social transformation in the process is faced with various challenges that need to be sought for a solution. This was done in an effort to try to reconstruct the ideal function of madrasas in Islamic religious education to continue to survive and be able to appear meaningful amid the demands of modern education as an effort to master knowledge and technology and remain within the scope of living Islamic values.

Efforts to build madrasas today are trying to make policymakers and managers of educational institutions so that they can improve the image and quality of madrassas to be outstanding institutions.

The existence of madrasa as an Islamic educational institution since its existence until now, is at a transition in the value of life. spiritual values ​​with a hedonistic life, then as a step and effort to stem and filter made and issued regulations as a response to promote education in madrasas and as a form of appreciation for the needs of madrasas in their efforts to make educational institutions that are qualified and ready to carry out learning and Islamic education.

In order to improve the quality of Islamic education in madrasas so that it is not marginalized and second-class education, as in improving the quality of education in general, it is necessary to pay attention to the performance of the madrasa head, increase teacher professionalism, completeness of facilities and student coaching

Regulations as an effort to accommodate education including education in madrasas including the latest are the Sidiknas Law which includes accommodating madrasa education into the national education system.

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This article compiled by  H. Syarif Husain, S.Ag., M.Sc.