Husen Hasan Basri, Husen Hasan
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PERSEPSI DAN ASPIRASI MASYARAKAT PESANTREN TERHADAP PENYIAPAN ULAMA MELALUI PESANTREN: STUDI KASUS DI DELAPAN KOTA Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 5, NOMOR 2, JUNI 2007
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (258.263 KB) | DOI: 10.32729/edukasi.v5i2.182

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The aim of this research is to describe pesantren communio's perception and aspiration in preparing of ulama through pesantren education. The research was conducted in eight locations, namely, Medan, Agam, Lampung, Ciamis, Brebes, Kediri, Banjarmasin, and Balikpapan. The method was a quantitative approach and the instruments for collecting data used were questionaire for pesantren community (ustack and santri) and non pesantren community (formal leader, informal leader, and religion bureaucrats), and interview guidance for pesantren leaders. It is found that pesantren community still perceived that pondok pesantren is regarded as the most e ective institution for preparing the ulama.
PENDIDIKAN AGAMA ALTERNATIF: STUDI KASUS SD AL-AZHAR YAYASAN HJ. RACHMAN NASUTION MEDAN Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 7, NOMOR 4, DESEMBER 2009
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (294.325 KB) | DOI: 10.32729/edukasi.v7i4.259

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AbstractSome questions on educational system emerge, for example, education is not critical, not creative, excess burden of curriculum, boring, not recognizing participation, bank style, etc. this condition invites an initiative to organize the education according to their expectation which is different from the education organized conventionally. Relogious education as one of the pillars for the achievement of national educational objective can be positioned in the context of alternative education. One of those alternative religious educational organization is implemented by SD Al-Azhar Hajjah Rachmah Nasution Foundation, Medan.
MODEL PENGEMBANGAN EKONOMI PONDOK PESANTREN: STUDI KASUS YAYASAN PESANTREN TIGA DIMENSI PANGKEP SULAEWSI SELATAN Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 5, NOMOR 4, DESEMBER 2007
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (331.323 KB) | DOI: 10.32729/edukasi.v5i4.300

Abstract

AbstractHistorically, pesantren has a cultural institution was born by, from, for the society. Since its emergence in society, pesantren has a strategic role in developing community life. Though most pesantrens have positionized as education and religious institution (tafaqquh fiddin), but, in 1970’s there was a change in paradigm, where many pesantrens tried to do reposition on responding the dynamic social life. One of that reposition is a replacing pesantren as the agent of economic development. Pesantren Tiga Dimensi Foundation in Pangkep, South Sulawesi, is one of many pesantrens which do economic develompment, i.e. as agent of agrobussiness and maritime program centers. The initiative of this model come from the Regent of Pangkep, Baso Amirullah, not from pesantren community itself. Pesantren community were not involved in determining the culture of economic development in pesantren, but in this case, the bureaucracy were dominantly intervening to those programs. This condition caused the effectivity of economic development in pesantren run down.
PENGAJARAN KITAB-KITAB FIQIH DI PESANTREN Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 10, NOMOR 1, APRIL 2012
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

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Abstract

AbstractIn addition to clerics and values, yellow books are essential elements of an Islamic boarding school. Yellow Books are Islamic boarding school instructional materials that have been used for a long time. One area of yellow book that has been long taught is jurisprudence (fiqh) field. Teaching of fiqh books starts from the low level books, such as Safinahan-Najah to the high level books, such as Al-Muhadzdzab. Teaching methods used were Bandongan and Sorogan methods. In line with diversified development of forms and types of education in Islamic boarding schools, such as formal education (madrassas and schools) and vocational education, it is expected that teaching of yellow books, including books of fiqh, was changing, either books taught, teaching methods used, number of meetings in teaching, and teaching level. Through a survey of 951 schools in 15 provinces of 72 books of fiqh chosen by the researchers, there were 5 books of 72 books of fiqh included in a group of the most widely taught books of fiqh, namely: Taqrib, Safinah an-Najah, Fath al-Mu’in, Fath al-Qarib, and Sullam at-Taufiq. Besides Fath al-Mu’in, these books are elementary books of fiqh.AbstrakSelain Kyai dan tata nilai, kitab kuning me­ru­pa­kan unsur pokok dari sebuah pondok pe­san­tren. Kitab kuning ada­lah bahan ajar pe­san­tren yang sudah lama di­gu­na­kan. Salah satu bidang kitab kuning yang sudah lama diajarkan ada­lah bidang fiqih. Pengajaran kitab-kitab fiqih dimu­lai dari kitab tingkat rendah seperti kitab Safinah an-Najah sampai kitab tinggi seperti kitab al-Muhadzdzab. Metode pengajarannya meng­gu­na­kan metode bandongan dan sorogan. Seiring de­ngan munculnya diversifikasi pengembangan bentuk dan jenis-jenis Pen­di­dik­an di pe­san­tren seperti Pen­di­dik­an formal (madrasah dan sekolah) dan Pen­di­dik­an ke­te­ram­pil­an, diduga pengajaran kitab kuning, termasuk kitab-kitab fiqih, mengalami pe­ru­bah­an pengajaran kitab, baik kitab-kitab yang diajarkan, metode pengajaran yang di­gu­na­kan, jumlah pertemuan da­lam pengajaran, dan tingkat pengajaran. Me­la­lui survei pada 951 pe­san­tren di 15 propinsi ter­ha­dap 72 kitab fiqih hasil pilihan peneliti, terda­pat 5 kitab dari 72 kitab fiqih yang termasuk ke­lom­pok kitab fiqih yang banyak diajarkan, yaitu: Taqrib, Safinah an-Najah, Fath al-Mu’in, Fath al-Qarib, dan Sullam at-Taufiq. Kecuali, Fath al-Mu’in, kitab-kitab ter­se­but me­ru­pa­kan kitab-kitab fiqih elementer.
SPIRITUALITAS DAN PESANTREN SPIRITUAL DZIKRUSSYIFA ASMA BEROJOMUSTI LAMONGAN Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 13, NOMOR 1, APRIL 2015
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

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Abstract

AbstractThe attachment of spiritualism to pesantren is nothing new in the world of pesantren but the phenomenon of labeling of “spiritual pesantren” by the founder is something new. One of the pesantren explicitly using the term “spiritual” is Dzikrussyifa’ Asma’ Berojomusti spiritual pesantren. This study examines why Dzikrussyifa’ is named a spiritual pesantren while the term pesantren has contained the values of spirituality. Through qualitative method it is found that the foundation of Dzikrussyifa’ pesantren aims to fill, respond a space that has not been optimally filled by other pesantren. The founder would like to offer the paradigm of a pesantren oriented to “spirituality” referring to the Walisongo pesantren. Dzikrussyifa’ pesantren is the concrete understanding of the meaning of spirituality influenced by Islamic Sufism and Walisongo  Sufism.  The  spirituality  meaning  is  actualized in all activities in the pesantren from its objective, students, lecturers and subjects. It is concluded that the meaning of spirituality is close to the understanding of the term Sufism or the more practical aspect  of  Sufism  namely  tarekat.  Its  meaning  of spiritualism is influenced by Sunni tasawuf. Dzikrussyifa’ pesantren takes the path of populist spirituality or tarekat rakyat to fill the model of tasawuf considered non-optimum AbstrakSpiritual dijadikan predikat oleh sebuah pesantren bukan hal barudalam dunia ke pesantrenan. Tetapi terdapat fenomena pesantren yang diberi label oleh pendirinya dengan sebutan “pesantren spiritual”. Salah satu pesantren yang secara eksplisit menggunakan kata “spiritual” adalah Pesantren Spiritual Dzikrussyifa’ Asma’ Berojomusti. Mengapa Pesantren Dzikrussyifa’ diberi predikat “spiritual”, bukankah dalam istilah pesantren sendiri mengandung nilai-nilai spiritualitas. Melalui metode kualitatif ditemukan bahwa pendirian pesantren Dzikrussyifa’ adalah untuk mengisi, merespon, menanggapi sebuah ruang yang belum maksimal diperankan oleh pesantren-pesantren lainnya. Pendiri Pesantren Dzikrussyifa’ ingin menawarkan sebuah paradigma pesantren yang berorientasi “spiritual” dengan pijakan ala pesantren Wali Songo. Eksistensi Pesantren Dzikrussyifa’ adalah hasil konkret yang dipengaruhi dari pemaknaan sang pendiri terhadap arti spiritualitas yang dipengaruhi oleh para sufi dunia Islam dan sufistik ala Wali Songo. Pemaknaan spiritualitas tersebut diwujudkan dalam seluruh bentuk aktivitas di pesantren. Disimpulkan bahwa pemaknaannya terhadap spiritualitas lebih dekat kepada pemahaman istilah sufisme (tasawuf) atau dengan aspek yang lebih praktis dari tasawuf, yakni tarekat. Pemaknaannya terhadap spiritualitas dipengaruhi oleh tasawuf Sunni. Pesantren Dzikrussyifa’ mengambil jalan “spiritual kerakyatan” atau “tarekat rakyat” dalam rangka mengisi model tasawuf yang terasa kurang daya dorongnya.
PENDIDIKAN DAN PAHAM KEAGAMAAN PESANTREN NURUSSALAM CIAMIS Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | Volume 15, Nomor 2, Agustus 2017
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

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Abstract

AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.
Pesantren Zainul Hasan Genggong: Dinamisasi Pendidikan Berbasis Salafiytah Kultural Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 9, NOMOR 1, APRIL 2011
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

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Abstract

Abstrak This writing is trying to reveal a friction or change of the education at Genggong Islamic Boarding School. What kind of factors cause the friction (major values and concerns of society); how the education network is built; who becomes actor and how the impact againts the educational system of the Islamic boarding school in the future? The friction relates to perception, imaging, and expectation on educational program, type, level and education unit, as well as network built including its relatedness to salafiyah values in the form of perception on tafaqquh fiddin and Islamic boarding school culture.  AbstrakTulisan ini mencoba mengungkap pergeseran atau perubahan orientasi pendidikan di Pondok Pesantren Genggong. Faktor apa saja yang menyebabkan terjadinya pergeseran (major values and concerns of society); bagaimana jaringan pendidikan yang dibangun; siapa saja yang menjadi aktor dan bagaimana dampaknya terhadap sistem pendidikan pesantren ke depan? Pergeseran berkaitan dengan pemahaman (perception), penggambaran (imaging), dan harapan (expectation) tenntang program pendidikan, jenis, jenjang dan satuan pendidikan, serta jaringan yang dibangun, termasuk keterkaitannya dengan nilai-nilai salafiyah dalam bentuk pemahaman tafaqquh fiddin dan kultur pesantren. 
PERGURUAN ISLAM REPUBLIK INDONESIA YOGYAKARTA DAN TRANSMISI PENGETAHUAN GERAKAN AHMADIYAH INDONESIA Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 12, NOMOR 2, AGUSTUS 2014
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

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There are pros and cons to the existence of the Islamic University of Indonesia (PIRI). Some perceive it as a seeding site of Indonesian Ahmadiyah Movement (GAI) ideas and values. PIRI is alleged to have carried out knowledge transmission for GAI. But for some other, PIRI is a foundation organizing merely educational activities without any affi liation to GAI, especially with regard to such knowledge transmission. Through a qualitative research approach, it is found that PIRI was born from an idea of GAI founders that the spirit of GAI underlies the PIRI education activities. Most of the principals at PIRI schools indeed come from GAI. However, most of the teachers come from a variety of socio-religious backgrounds, and the students are from the community that has never been the followers of GAI. PIRI adopts curriculum produced by the Ministry of Education and Culture for secular subjects and that produced by the Ministry of Religious Affairs for Islamic as well as their PIRI (Ahmadiya)-specifi c subject matters. In conclusion, there is historical and spiritual relationship between PIRI and GAI and not organizational relationship. Although there are attempts of GAI knowledge transmission in PIRI, but education in PIRI schools is more oriented to their educational goals of integrating to social changes in the community, and conformity to the Indonesian national education system.
PESANTREN AT-TAUBAH DI LEMBAGA PEMASYARAKATAN KELAS II B CIANJUR Ta’rif, Ta’rif; Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 13, NOMOR 3, DESEMBER 2015
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

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AbstractA displacement of the imprisonment to the penitentiary replaces the term of prisoner becomes penitentiary-developed resident. The penitentiary system is oriented on the efforts of preservation, development, education and up-building. One of the development forms for the developed resident is the development and up-building on mental and religious education. The penitentiary of Class II B Cianjur conducts at-Taubah boarding school. Where and what kind of position for at-Taubah Boarding School at the Penitentiary and how the religious education is conducted. Through qualitative method, it is found that at-Taubah boarding school is established by one of the developed residents and the Penitentiary itself. It concluded that at-Taubah boarding school constitutes a therapy boarding school and religious education in the frame of establishment of the Moslem personality. AbstrakPergeseran kepenjaraan kepada lembaga pemasyarakatan menggantikan sebutan narapidana menjadi warga binaan pemasyarakatan. Sistem pemasyarakatan berorientasi kepada usaha perawatan, pembinaan, pendidikan, dan bimbingan. Salah satu bentuk pembinaan bagi warga binaan adalah pembinaan dan bimbingan mental kerohanian dan pendidikan agama. Lapas Kelas II B Cianjur menyelenggarakan pesantren at-Taubah. Dimana apa posisi pesantren at-Taubah di Lapas dan bagaimana penyelenggaraan pendidikan agama. Melalui metode kualitatif, ditemukan bahwa pesantren at-Taubah didirikan oleh salah satu warga binaan dan pihak Lapas. Pesantren at-Taubah terpadu dengan pembinaan di Lapas. Disimpulkan bahwa pesantren at-Taubah merupakan pesantren terapi dan pendidikan keagamaan dalam rangka pembentukan kepribadian muslim
ORIENTASI PENDIDIKAN SALAFI: Kasus Pesantren Assunah Kalitanjung Cirebon Basri, Husen Hasan
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 11, NOMOR 2, AGUSTUS 2013
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

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Abstract

Salafischools are lately emerging as new model schools. Salafiboarding schools have their own orientation and way of seeing education. Salafischools genealogically and intellectually have nothing to do with traditional Islamic boarding schools (salafi yah) and other modern boarding schools. The Salafi boarding schools have certain religious ideas which can be connected with the salafimovement in Indonesia and Islamic world. The Salafiboarding schools are experiencing significant growth. One of the Salafiboarding schools is Pesantren Assunah Kalitanjung Cirebon. Assunah boarding school has a positive and negative place amongst the people of Cirebon. In fact, pesantren Assunah has been accused of planting the seeds of violence that leads to terrorism. This research uses a qualitative research approach by interviewing a number of pesantren leaders and preachers of Assunah, organization leaders, representatives of Islamic universities as well as by observing the Assunah boarding school campus, studying the documents that exist in schools, and obtaining data and information relating to the Assunah school. The conclusion is that the Assunah salafiboarding school is carrying out a mission oriented toward an educational culture by implementing the concept of cultural transmission. Akhir-akhir ini muncul pesantren model baru yang sering disebut “pesantren salafi”.  Pesantren model salafimemiliki orientasi sendiri dalam cara memandang dan mengartikulasikan pendidikan yang diselenggarakan. Pesantren model salafisecara genealogi dan jaringan intelektual tidak memiliki kaitan dengan pesantren-pesantren tradisional (salafiyah) dan pesantren modern model Gontor dan jaringannya. Pesantren model salafiini memiliki paham keagamaan tertentu yang dapat dihubungkan dengan gerakan salafi baik di Indonesia maupun di dunia Islam lainnya. Pesantren model salafiini mengalami perkembangan yang cukup signifikan. Salah satu pesantren salafiadalah Pesantren Assunah Kalitanjung Cirebon. Pesantren Assunah ini mengalami pro dan kontra di kalangan masyarakat Cirebon. Bahkan, Pesantren Assunah pernah dituduh mengajarkan benih-benih kekerasan yang mengarah kepada terorisme. Melalui pendekatan penelitian kualitatif dengan mewawancarai sejumlah pimpinan dan ustadz pesantren Assunah, tokoh ormas, pihak perguruan tinggi Islam; mengobservasi kampus pesantren Assunah; dan mempelajari dokumen-dokumen yang ada di pesantren, didapatkan data dan informasi terkait dengan pesantren Assunah. Dengan menggunakan konsep “cultural transmission”, disimpulkan bahwa Pesantren Assunah sedang melakukan misi kontinuitas kultur salafidalam orientasi pendidikannya.