Pembaharuan Pendidikan Islam di Lombok (Telaah terhadap Gerakan dan Pemikiran Tuan Guru Kiai Hamzanwadi 1934-1997)

Abstract

This study explores the movement for Islamic educational reform pioneered by Hamzanwadi in Lombok. This movement was an attempt to purify the Islamic teachings that had been contaminated with the culture of Hindu animism. It also examines Hamzanwadi’s work, decumentation and speeches to find out his educational thought. The examination started with the description of Hamzanwadi biography, the background of his life, his works and characters, his reformatory movements and his thoughts consist of objectives, sources, the ideas of requirement of an educator, the learners’ attitudes towards learning and his view on knowledge. This study uses philosophical and sosio-historical approaches, and analitycal-descriptive method. The results of the study showed that Hamzanwadi was a reformer in educational movement promoting salāfī and khalāfī characteristic. The salāf education was applied in the curriculum and in the method of non-formal education of higher level referring to Ma’had Dārul Qur’an wal-Hadits. The khalāf model was applied in madrasi educational model in the educational institution of Nahḍatul Waṭan Diniyyah Islamiyyah (NWDI) and Nahḍatul Banat Diniyyah Islamiyyah (NBDI) representing the first education for wowen in west Nusa Tenggara. The objective of Hamzanwadi’s movements was the realization of the social order of faithful, pious, and knowledgeable people by using the education movement and the medium to free the people from the non-Islamic culture. Hamzanwadi’s ideas of education was oriented to the learning ethics, i.e. the ethics for choosing teachers that falls into two categories. The teachers for religious education should be mursyid, mukhlis, taat, skillful in educating and careful. The ethics for learning require the learners to be ikhlas, istiqāmah. They always pray and do not consider peers trivial. Hamzanwadi’s model educational system is integral and holistic in dealing with scientific dichotomy. He suggested that the knowledge was integrated and represented the deviation of religious teachings for those separated the knowledge because the knowledge was interrelated.