Islamic Religious Education Research in the Islamic Higher

Education

Agus Maimun

Universitas Islam Negeri Maulana Malik Ibrahim Malang, Indonesia

Keywords: Islamic Religious Education, Islamic Higher Education.

Abstract: Islamic Religious Education (PAI) is a conscious effort to convey and realize the teachings of Islam. In an

effort to improve the quality of Islamic Religious Education, both theoretically and practically, studies must

always be carried out, one of which is through research. Because the main marker that the Islamic Religious

Education research which is the focus of study in The Islamic Higher Education (PTKI) is in a dynamic state

in accordance with the nature of science is a scientific activity in the scientific community. However, Islamic

Religious Education research activities in Indonesia, especially in the Islamic Higher Education, have not

been seriously explored within the framework of Islamic studies as a whole. Islamic Religious Education

research in the Indonesian context lags behind other fields of science. For this reason, this study aims to lay

out the position of lecturer research within the framework of the Islamic Religious Education research study

area based on cross matrix as introduced by Soedomo (Soedomo, 2009). This study uses a quantitative

approach with descriptive type at the Islamic Higher Education in East Java. The study focused on the results

of lecturer research in 2015 and 2016. The results showed that of 44 research titles, as many as 23 titles of

research (52.27%) more studied the operational problems of education in schools or madrasas, 6 research

titles (13.64%) examine operational problems of education in religious institutions, 5 research titles (11.36%)

examine the problem of the structure of education in schools, 5 research titles (11.36%) examine the problem

of the foundation of education in schools, 4 research titles (9.10%) review operational problems in education

in the family, and only 1 research title (2.27%) examines the operational problems of education in youth

organizations. Judging from the scientific method more reliant on research, it has not expanded to

development and evaluation. For this reason, it is recommended that the Islamic Higher Education can

develop a medium and long-term program for the development of Islamic Religious Education research.

1 INTRODUCTION

Islamic Religious Education is a conscious effort to

convey and realize the teachings of Islam (Muhaimin,

2015). Islamic Religious Education is felt in every

person as a driver or principles that become life

guidelines (Bisri et al., 2003). Islamic Religious

Education occupies an important place in a person's

life, up to a level, where people are better prepared to

carry out religious teachings seriously. For that

reason, Islamic Religious Education is not just a

complementary subject in school, but something

essential is expected to color the entire process of

education in schools (Bisri et al., 2003).

Islamic Religious Education is different from

Islamic Education. Islamic Religious Education

emphasizes more on practical operational activities of

religion in school institutions. While Islamic

Education is more philosophical-theoretical and

covers a wider area of study. Islamic Education

discussed matters relating to the ins and outs of

Islamic education knowledge ranging from the nature

of Islamic education, the origin of Islamic education,

the source of Islamic education, to the various types

of Islamic education (Qomar, 2005).

Moreover, Islamic Education has at least 8 (eight)

understandings and different contexts, namely: (1) al-

tarbiyah al-Diniyah, (2) Ta'lim al-Din, (3) al-Ta'lim

al-Diniy, (4) al-Ta'lim al-Islam, (5) al-Tarbiyah in al-

Islam, (6) al-Tarbiyah 'índa al-Muslimin, (7) al-

Tarbiyah al-Muslimin, and (8) al-Tarbiyah al-

Islamiyah (Langgulung, 2002). Islamic Religious

Education is part of Islamic Education (Tafsir, 1992).

However, these two terms cannot be separated, so

there needs to be continuity and harmony between

theoretical studies and practice in the field (Rahman,

2012).

In an effort to improve the quality of Islamic

Religious Education, both theoretically and

780

Maimun, A.

Islamic Religious Education Research in the Islamic Higher Education.

DOI: 10.5220/0009917207800786

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 780-786

ISBN: 978-989-758-458-9

practically, studies must always be carried out, one of

which is through research. Because the main marker

that the Islamic Religious Education research which

is the focus of study in Islamic Universities is in a

dynamic state in accordance with the nature of

science, by adopting the thoughts of Conant (Conant,

1951) is a scientific activity in the scientific

community. For example, various scientific meetings

on Islamic religious college science, both at the local,

regional, national and international levels are often

held. A number of publications that discuss Islamic

religious college scholarship are pretty much pursued.

Various studies have been done quite a lot. In fact, as

a sign that is quite prominent, for those who intend to

study Islamic religious college scholarship, education

programs are available to the highest level or

doctorate (S-3) (Soedomo, 2009). Complementing

the markers of Islamic religious college scientific

activities is research, development and evaluation

activities. Such activities, both carried out by Islamic

Higher Education and Islamic religious teachers in

schools as well as students who are completing final

college assignments, such as thesis, and dissertation

mark the existence of Islamic religious education

research that bridges the normative and empirical

world (Bawani, 2016).

However, Islamic Religious Education research

activities in Indonesia, especially in Islamic Higher

Education, have not been seriously explored within

the framework of Islamic studies as a whole. Islamic

Religious Education research in the Indonesian

context lags behind other fields of science (Azra,

2000). Some of the markers include: Islamic

Religious Education studies in doctoral dissertations

are fewer than for example Islamic Thought. There

are also not many specialized journals with national

and international reputations and reputations that

publish scientific papers on Islamic Religious

Education research on a regular basis, both theoretical

studies and research findings. Even if there are, only

represented by 5 reputable national and international

journals such as Ulumul Qur'an, Studia Islamika, Al-

Jami'ah, and Journal of Indonesian Islam (JIIS),

which focus more on Islamic studies, not on Islamic

Religious Education, so writings on research on

Islamic Religious Education do not get a strategic

place. The absence of scientific discussion media in

the form of publishing on a national and international

scale resulted in Islamic Religious Education research

scientific works being scattered and giving the

impression that there was no Islamic Religious

Education research activity.

The disorganization of Islamic Religious

Education research activities in Indonesia, especially

Islamic Higher Education, also appears from the

research themes that are not significant, both for the

purpose of developing Islamic Religious Education

research and for enhancing efforts to improve the

religious life of students. As a result, the research

findings produced lacked adequate scientific weight.

The development of Islamic Religious Education

research which is the result of organized scientific

activities is a prerequisite for the professionalism of

Islamic Higher Education. Professionalism is

basically a process of using knowledge by

practitioners (professionals) who require the

discovery and development of concepts, principles,

procedures, theories, models, and approaches by

researchers, and development activities by experts

(Islamic Religious Education experts). Through this

process, it was shown that the development of Islamic

Religious Education research occupies a strategic

position for scientific development at Islamic Higher

Education.

Based on a review of several journals, the research

that developed in the Islamic Higher Education was

seen from the title in a varied study area based on

Soedomo's perspective (1992). For example in the

Journal of Islamic Education, Vol. XI, No. 1, June

2014 UIN Sunan Kalijaga Yogyakarta, the titles

include: (1) The Dynamics of Muslim Students'

Religiosity in Non-Islamic Schools (areas of

operational study in schools) (Setiawati, 2014), (2)

Thematic Learning Models of Islamic Religion in

Islamic Primary Schools (study area operational in

schools) (Salamah, 2014), (3) The Learning Model of

the Messenger of Allah in the Psychology Perspective

(the area of fundamental study in schools and other

institutions), and the Influence of Vak Learning

Models (Visualization, Auditory, Kinesthetic) on

Islamic Religious Education Learning Achievement

(the area of operational studies in schools) (Faaizun,

2014). Like wise in the Journal of Islamic Religion

Volume 02, Number 01, May 2014 UIN Sunan

Ampel Surabaya, seen from the title shows the study

area in the same direction, namely in the area of

fundamental studies in schools and other institutions.

These titles include: (1) Transcendent Taxonomy

(New Paradigm of Islamic Education Objectives

(area of fundamental studies in schools and other

institutions), (2) Internalization of the Value of

Environmental Awareness through Education (Al-

Qur'an and Al-Hadith Perspectives) ( areas of

fundamental study at schools and other institutions),

(3) Academic Dishonesty 'Versus' School Integrity

and Prestige Pacts in Implementing National Exams

(areas of operational study at schools), (4) Learning

Sources in Emission Theory (Philosophical Review

of Education) ( areas of fundamental studies in

Islamic Religious Education Research in the Islamic Higher Education

781

schools and other institutions), (5) Conservation of

Islamic Character Education in Hidden Curriculum

Schools (areas of fundamental study in schools and

other institutions), and (6) Significance of Maqamat

and Practice in Sufism Education in Changing Human

Behavior (region fundamental studies at schools and

other institutions)

Departing from this thought, this study will

explore some lecturer research in the faculty /

department of tarbiyah Islamic Higher Education.

With this, it will be known about the research area and

the significance and methodology of the lecturers'

research in providing scientific contributions to

Islamic Religious Education in a wider area.

2 METHOD

This research aims to mapping the position of lecturer

research in the framework of the Islamic Religious

Education research area based on cross matrix as

introduced by (Soedomo, 2009). This research uses a

quantitative approach with descriptive types. The

research was conducted at the faculty/department of

Tarbiyah the Islamic Higher Education in East Java,

with a sample of the Faculty of Tarbiyah and Teacher

Training of Maulana Malik Ibrahim State Islamic

University of Malang and the Tarbiyah Department

of STAIN Kediri. Data collected from lecturer

research report documents that received funding

assistance from institutions in 2015 and 2016. There

were 44 research titles related to Islamic Religious

Education. In detail, 44 titles consist of 29 titles from

Faculty of Tarbiyah and Teacher Training Maulana

Malik Ibrahim State Islamic University (2015 as

many as 14 titles and 2016 as many as 15 titles) and

15 titles from Tarbiyah Department of STAIN Kediri

(2015 as many as 7 titles and 2016 as many as 8 titles

). These titles are then analyzed using percentages

after their substance has been mapped based on the

cross-matrix.

3 RESULTS AND DISCUSSION

The results showed that of the 44 research titles, as

many as 23 research titles (52.27%) more studied the

operational problems of education in schools or

madrasas, such as goals, material, methods,

strategies, approaches, models, media, learning

evaluation, motivation students, and extracurricular

activities of students in schools or madrasas. 6

research titles (13.64%) examined the operational

problems of education in religious institutions, such

as the implementation of reading and writing al-

Qurán in TPQ, the contribution of the majlis ta'lim to

the formation of community morals, and the existence

of madrasah diniyah in children's religious education.

5 research titles (11.36%) examine the problem of the

structure of education in schools, such as the structure

of the curriculum, organizational structure, and the

structure of the formation of students from year to

year. 5 research titles (11.36%) examine the problem

of the foundation of education in schools, such as the

philosophical foundation of Islamic Education, the

philosophical foundation and operational of the

school curriculum, the historical and sociological

foundation for the establishment of educational

institutions, and the operational basis of the

implementation of extra-curricular activities in

schools. 4 research titles (9.10%) examine the

operational problems of education in families, such as

family care strategies, parental motivation in

children's education, and parental participation in

children's education. Then only 1 research title

(2.27%) examined the operational problems of

education in youth organizations, such as: the role of

Scouts in the formation of students' discipline.

Based on the results of the study shows that most

lecturers conduct research related to the operational

problems of education in schools or madrasas. This

result is different from the research titles contained in

the Journal of Islamic Religious Education, Volume

02, Number 01, May 2014, UIN Sunan Ampel

Surabaya and Journal of Islamic Education, Vol. XI,

No. 1, June 2014, the more varied UIN Sunan

Kalijaga Yogjakarta. This shows that lecturer

research has not spread to all areas of Islamic

Religious Education study. According to Azra, in the

midst of the dominant influence of western education

models which emphasize on intellectual aspects or

just teaching and taking place in a schooling system

is nothing more than the transfer of knowledge and

expertise within the existing techno-structural

framework (Azra, 2000), Islamic Religious

Education as a study dimension its broad scope is less

prioritized for review and development within the

Islamic Higher Education environment. Even though

Islamic Religious Education can give color to

national character education and strengthen national

values (Muhaimin, 2016). The tendency of Islamic

Religious Education research in Islamic Higher

Education concerns more about operational problems

in education, especially in the learning process in the

classroom.

Islamic Religious Education as a conscious effort

is often narrowed down to be a discussion about

ICRI 2018 - International Conference Recent Innovation

782

religious subjects, and more narrowly becomes a

halal-haram meaning in the learning process in class.

It has not touched the socio-cultural aspects, so it is

relevant to the current socio-cultural context of the

millennial community (Muhaimin, 2016). As a result,

research conducted in relation to Islamic Religious

Education is only an operational problem, such as

methods, media, motivation, interests, achievements,

and learning outcomes, and is less appreciated in the

study of educational institutions outside of school and

the environment (social settings) that provide

contribution to the development of Islamic Religious

Education. With this mindset, the only obligation of

Islamic Higher Education, especially faculty or

department of education is to produce intelligent

thoughts to appreciate Islamic Religious Education in

the broader dimensions of educational institutions, so

that Islamic Religious Education will be functional in

the lives of students as a provision to become a caliph

on earth (Abdurrahman, 1995).To that end, Islamic

Religious Education research as part of the study of

Islam in General, not just to find theories, approaches,

models, strategies or methods of learning the Islamic

Religious Education, but more than that the results

should be able to improve the religious zeal for the

subject of research (Muqim, 1994).

According to Abdurrahman (Abdurrahman, 1995)

Islamic Religious Education is actually a very

important part of the process of absorbing historical

tasks for each student for the survival of civilization.

From this thought it can be understood that, the effort

to become a caliph on earth is not solely in classroom

learning, but also outside the classroom. For this

reason, the study of Islamic Religious Education does

not rely on education in class/school/madrasah, but

also must accommodate all educational institutions.

Because basically, Islamic Religious Education is for

all levels and types of education. With that, Islamic

Religious Education as potential development,

cultural inheritance, and interaction between potential

and culture can work well (Langgulung, 2001).

Dimyati (Dimyati, 1988) introduces that there are

currently five educational institutions, namely

families, schools, religious institutions, youth

organizations, and mass media. By looking at this

definition, it appears that the dimensions of Islamic

Religious Education's work are increasingly

widespread, which has implications for the

foundation and scientific structure of Islamic

Religious Education. To determine the dimensions of

Islamic Religious Education's work, can be crossed

between educational institutions with the type of

Islamic Religious Education problems. With this

cross matrix, it can be known which fields have been

worked on and which ones have not been further

appreciated. The matrix can be described as follows:

Chart 1: Cross Matrix Type of Problem of Islamic

Religious Education with Educational Institution.

Problems

Islamic

Religious

Educatio

Educational Institutions

Family School Religion

Institution

Young

Organi

zation

Mass

Media

Fundame

5(11,3

6 %)

Structure 5(11,3

6 %)

Operasio

nal

(9,10 %)

23(52,

27 %)

(13,64 %)

(2,27

By looking at the matrix, it appears that Islamic

Religious Education research activities are more

focused on operational activities in the classroom, not

yet spread on various problems and educational

institutions. For that reason, what needs to be further

appreciated is how Islamic Religious Education

research is more spread in various dimensions, so that

it appears the breadth and robustness of Islamic

Religious Education itself, so that it can provide the

widest possible benefits, not only in school but

outside of school. Because Islamic Religious

Education is not a separate activity with aspects of the

life of the wider community. School is one vehicle

that is probably not the main one. Outside of school,

many parties are equally important, such as family,

playmates, and religious atmosphere in the

community (Fadjar and Barizi, 2005).

In addition, from this matrix can be mapped the

advantages and disadvantages of Islamic Religious

Education, in terms of the type of problem and the

institution. This mapping should be the responsibility

of the Islamic Higher Education as ammunition to

take policy. For example, mapping at the operational

level in schools. From here it will be known, what

school and where is it at a good operational level, so

that it can be used as a flagship? Likewise mapping at

the operational level with the mass media. From here

will be known which media and what types of events

can affect students in Islamic Religious Education?

Likewise seen from the environment, in which

educational environment can Islamic Religious

Education grow and develop properly? Because the

educational environment will create a pattern of

understanding one's religion. If the environment in

Islamic Religious Education Research in the Islamic Higher Education

783

which a person is located is tolerant, flexible, and

respects personal freedom in thinking and acting, then

it can be considered as a starting point for creativity

in religion (Langgulung, 2001).

Likewise, in terms of the scope of the Islamic

Religious Education study, research on Islamic

Religious Education problems often comes out of its

scientific discipline. This results in a lack of focus on

Islamic Religious Education research, especially for

students in completing the final project, either in the

form of a thesis, thesis, or dissertation.

The idea of this scope departs from the view that each

discipline has its own scope of study that must be

different from the others. In the Tarbiyah faculty,

many departments or study programs often intersect

with others, making it difficult to distinguish. For

example between the Department of Islamic

Religious Education and Islamic Education

Management. Often thesis titles for students from this

department are the same, for example: Efforts of

Madrasah Heads in Impproving Teacher

Professionalism. Such a title, should be in the

Management of Islamic Education department.

Because it contains managerial elements and

planning strategies. But it is not infrequently used as

the title of students from Islamic Religious Education

majors, not only in undergraduate programs but also

in postgraduate programs. For this reason, a wider

scope of Islamic Religious Education study is needed.

In my opinion, the scope of Islamic Religious

Education can be described as follows:

Figure 1 : Scope of Study in Islamic Religious Education

The implications of this scope, all Islamic

Religious Education research must lead to some of

these components accompanied by the educational

arguments in the Qur'an and Sunnah. If there is

research outside this scientific framework, then it

must be straightened out, so that the core of Islamic

Religious Education's knowledge becomes clearer.

Because often many people cut corners by making the

final project based on what is read and can be an

example to accelerate their research, without

considering the scope of science. Here are some notes

on Islamic Religious Education research issues that

need attention from all parties.

This scope also clarifies that, the area of Islamic

Religious Education study is not limited to teaching

in schools, such as Al-Qurán-Hadith, Aqidah-Akhlak,

Fiqh, and Islamic Cultural History, or limited to

outputs, approaches and methodologies, material

teaching and educator (Mastuhu, 1999), but broader

than that, covering all aspects that are the starting

point in building the content and substance of

thinking about the issues of the nature of the main

components of Islamic Religious Education activities

(Muhaimin, 2003).

Based on the chart, it appears that the Islamic

Religious Education study in Indonesia is still at the

operational level and relies on research alone. By

adapting Gheophart's thinking in (Miarso, 2003) that

scientific studies / scientific methods (including in the

field of Islamic Religious Education), can be done in

three ways, namely research, development and

evaluation. With these three methods, it is expected

to produce an effective, efficient, interesting,

practical, and effective Islamic Religious Education

learning model that has broad implications for

improving the religious quality of students.

These three ways can be used as a basis for

improving the quality of Islamic religious education

in a sustainable manner, so that it is very beneficial

for the parties concerned. Sustainable quality in the

field of Islamic Religious Education, according to

(Muhaimin, 2016) concerns 5 main components,

namely: (1) strategies for empowering teachers and

students, (2) opportunities and challenges for Islamic

Religious Education in facing conditions and

changing times, (3) increasing the role of Islamic

Religious Education scientists in the development

science, (4) the contents of the Islamic Religious

Education curriculum which is anticipatory towards

the development of the era, and (5) The desired in-put

and out-put and out-come in the Islamic Religious

Education.

With this continuous quality improvement

expected, the weaknesses that occur in Islamic

Religious Education can be minimized. These

weaknesses, according to Muhaimin's analysis

(Muhaimin, 2016) are: (1) Islamic Religious

Education is less able to change cognitive knowledge

that is cognitive to be meaningful and valuable; (2)

Islamic Religious Education is less able to cooperate

or synergize with non-Islamic Religious Education

programs, and (3) Islamic Religious Education lacks

relevance to social change.

More than that, judging from the approach or

scientific method, Islamic Religious Education

research uses more quantitative approaches with

ICRI 2018 - International Conference Recent Innovation

784

descriptive types and qualitative approaches to the

types of case studies. Even though there are many

different approaches and types of research. As written

by Creswell (Creswell, 2012), many offer a variety of

experimental research, correlational, survey,

Grounded theory, ethnography, narrative, mixed

methods, and action research. Also Gay and Mills

(Mills and Gay, 2016) offer that educational research

(including Islamic Religious Education) can use a

quantitative approach with survey types,

correlational, causal-comparative, experimental,

qualitative approaches with narrative types,

ethnography, case studies, and joint approaches

(mixed methods ). McMillan (McMillan, 1992) offers

phenomenological studies/research in the field of

education by observing a variety of unique

educational symptoms that appear at certain loci.

With a variety of research methodologies will enrich

the findings in the field of Islamic Religious

Education, although the research may be carried out

in a simple, narrow scope, which is designed and

implemented alone in a relatively short time, as well

as complex research that covers many aspects with a

broad scope and involves many people and need a

relatively long time (Sukmadinata, 2007).

Islamic Religious Education research can also

adopt some educational thoughts in general, for

example in methodology, Islamic Religious

Education learning can adopt Reigeluth's thoughts in

Uno (2014: 2) which studies learning into 3 (three)

variables, namely learning conditions, learning

methods and learning outcomes. Learning conditions

are factors that influence the effects of methods in

improving learning outcomes, learning methods are

different ways to achieve different learning outcomes

under different conditions, and learning outcomes are

effects that are used as indicators of the value of using

the method under conditions different.

One type of research that is also important as a

Islamic Religious Education research methodology

and often forgotten is character studies or character

research. Whereas with the study of figures can

explore various thoughts, perceptions, motivations,

aspirations, and ambitions of an educational figure

and his ability to build educational institutions to be

successful (Arief and Agus, 2005). With this

character research, it is hoped that it can inspire and

give examples of all people, so that they can succeed

in education as well as the intended character.

4 CONCLUSION

Based on the discussion, it can be concluded that the

results of the study show that out of 44 research titles,

as many as 23 research titles (52.27%) studied more

operational problems in education in schools or

madrasas, 6 research titles (13.64%) studied the

operational problems of education in religious

institutions, 5 research titles (11.36%) examined the

problem of the structure of education in schools, 5

research titles (11.36%) examined the problem of the

foundation of education in schools, 4 research titles

(9.10%) examined the operational problems of

education in family, and only 1 research title (2.27%)

examines the operational problems of education in

youth organizations. Judging from these results, the

Islamic Religious Education research study area has

not varied, because it has not spread to various other

dimensions, for example in families, religious

institutions, youth organizations, and the mass media.

Judging from the scientific method, it is more based

on research, does not extend to development and

evaluation.

For this reason, it is recommended that Islamic

Higher Education can develop a medium and long-

term program for the development of Islamic

Religious Education research. Medium-term

program, for example by conducting an intensive

study of various areas of Islamic Religious Education

study based on the cross-matrix. Moreover, it is

necessary to examine various scientific

methodologies in addition to research, namely

development and evaluation as well as conducting

critical analysis, involving various experts.With this,

it is hoped that a more robust Islamic Religious

Education scientific study building will be born.

While the long-term program begins with the

identification of the Islamic Religious Education

study area based on Islamic religious studies and

making priorities for the study, as well as expanding

and intensifying the flow of Islamic Religious

Education scientific communication. Thus,

structuring, coordinating and distributing specific

tasks between scientific activities is increasingly

clear. Through this Islamic Religious Education

scientific study sketch that is not clear enough and has

not been studied much, it can be further emphasized

and filled with gaps that are still empty.

Finally, parties who have a moral responsibility

to develop scientific knowledge of Islamic Religious

Education need to emphasize attitudes, so that Islamic

Religious Education as a social reality can be

developed towards a better direction. This is

important, because the weakness that seems common

Islamic Religious Education Research in the Islamic Higher Education

785

to Islamic Higher Education in Indonesia is to address

and treat Islamic Religious Education values and their

supporting science tools as a product, and not to be

appreciated as a process or method of thinking

(manhaj al-fikri) that needs more in-depth study. with

the social settings that accompany it.

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