(CASE IAIN AND ISLAMIC UNIVERSITY)
State Islamic Institute (IAIN), which now number 14 may not be the final institutional form in the institutional development of Islamic universities in Indonesia. As recorded in history, the name of Islamic Higher Education (PTI) in Indonesia is constantly changing as efforts to respond to the development of society and also as an object of attraction between the various forces or groups in society. How attractive it happened and what is the result of the IAIN in espousing his duties as a university will be the main concern of this paper. To answer that question I shall describe two approaches, ie historical approach to understand the significance of time sequence of events there, and sociological approaches to understanding patterns of social groupings that exist and influence the behavior of these groups of IAIN vision and mission execution.
Between Public and Private
In the book Almanac of IAIN Sunan Kalijaga, as IAIN first in Indonesia, from year to year that attendance IAIN information contained in the society is basically a manifestation of an ideal that has long been embodied in the hearts of Indonesian Muslims. The desire to establish a kind of Islamic institutions of higher education that has even pioneered since colonial days. Dr.Community Guidelines Satiman Wirjosandjoyo in No. 15 Year IV (1938) never threw the idea of the importance of an institution of higher Islamic education in an effort to raise self-esteem of Muslims in the land of the Dutch East Indies was colonized. Satiman said among others that when Indonesia was still sleeping, onderwijs (teaching) religions in the pesantren sufficient public purpose. But after Indonesia got up, so it needed the high school religion. Especially with the arrival of the Christians who founded the school with much lower costs and managed by people who are highly educated, hence the need for any high school Islamic religion was increasingly felt again and if not , the influence of Islam will be smaller. Similarly Satiman reasons.
The idea is then realized on July 8, 1946 when Islamic High School (STI) was established in Jakarta, under the leadership of Prof. Abdul Kahar Muzakkir, as the actual performance of a foundation (the High School Board of Governors of Islam) led by Drs. Mohammad Hatta as chairman and M. Natsir as secretary. In memorandumnya Drs. Moh. Hatta said that religion is one of the nation's cultural pillars. Therefore, the Indonesian population is Muslim 90%, then the Islamic religious education is one of the most important questions in order to solidify the position of the community. For it is necessary to set up Islamic High School (STI). During the revolutionary period STI joined the Central Government of the Republic of Indonesia moved to Yogyakarta and on 10 April 1946 can be reopened in the city.
In November 1947 STI Improvement Committee was formed, which in the session agreed to establish the Indonesian Islamic University (UII) on March 10, 1948 with four faculties: Religion, Law, Economics, and Education. On February 20, 1951 Islamic University of Indonesia (PTII), who stood in Surakarta on January 22, 1950, joined the UII, which is located in Yogyakarta.
As a form of government recognition for the city of Yogyakarta as the Revolution, the nationalist groups are given the University of Gadjah Mada (UGM) is regulated by Government Regulation no. 23 In 1949 dated December 16, 1949. It began with the establishment of Gadjah Mada University Hall on 17 February 1946 the Dutch occupied the activities delayed due to Yogyakarta on December 19, 1948. After Roem Royen agreement signed on May 7, 1949 came the desire to promptly hold back the national higher education. At first it wishes coincide with the federal Higher Education improvement plan in accordance with the proposed form of the Dutch state at the time, but the republicans still want the Republic of Indonesia has their own universities in Yogyakarta. For the assistance of Sultan Hamengkubuwono IX, several buildings owned by the Yogyakarta palace is used for activities, and Higher Education since December 7, 1949 all state higher education institution located in Yogyakarta are combined under one roof within the auspices of the Ministry of Education, Teaching and Culture, which was then confirmed by the PP No. 23 dated December 16, 1949 and since December 14, 1949 the Government of Indonesia officially began organizing universities known as the University of Gadjah Mada. Then in 1954 the word "universiteit"replaced with the word "university" and the word "country" was omitted so that the University of Gadjah Mada.1 [i] Meanwhile, the Islamic faction given State Islamic University (PTAIN), drawn from the Faculty of Religion UII based on Government Regulation No. 34 Year in 1950.Inauguration PTAIN majoring in Da'wah (later Usul al-Din), Qodlo (later became the Shariah) and Education (MT) to State Universities conducted on September 26, 1951. While in Jakarta, six years later also stood Service Academy of Religious Sciences (ADIA) on August 14, 1957 under the Ministry of Religious Determination No. 1 of 1957.
In order to make PTAIN Yogyakarta and Jakarta ADIA better meet the needs of Muslims will be higher Islamic education, issued Presidential Regulation No. 11 of 1960 concerning the establishment of the Institute of Islamic Religion. According to this document, the merger was named State Islamic Institute (IAIN), "Al-Jami'ah al-Islamiyya al-Hukumiyah" located in Yogyakarta, Yogyakarta PTAIN as Parent and ADIA Jakarta as the faculty of the new Institute.IAIN was finally inaugurated on August 24, 1960 in Yogyakarta by the Ministry of Religious Affairs, KH Wahab Wahib.
IAIN rapid development with the emergence of the faculties of branches in various corners of the country led to the issuance of Presidential Regulation No. 27 Year 1963, which allows the establishment of a separate IAIN from the center. Obviously, based on historical considerations, the first Jakartalah get a chance to have this new IAIN. Thus, the second IAIN IAIN Jakarta was established after IAIN Yogyakarta. Now, IAIN already number 14 fruit with the opening last IAIN in North Sumatra in 1973 by the Ministry of Religious Affairs at the time, Prof. Dr. HA Mukti Ali.
Based on Ministerial Decree No. 26 Year 1965 Religion, then starting from July 1, 1965 IAIN "Al-Jami'ah" in Yogyakarta was given the name of Sunan Kalijaga, the name of a famous person spread Islam in Indonesia. Now almost 49 years of age already IAIN Sunan Kalijaga, calculated since the introduction of PTAIN on September 26, 1951. Determining the date was upheld by the Minister of Religious Affairs Decree Number 100 Year 1982 and the Decree of the Minister of Religion No. 399 of 1993 on the Statute of IAIN Sunan Kalijaga. IAIN IAIN-other such names are also given additional for IAIN Syarif Hidayatullah Jakarta, Walisongo to Semarang, Sunan Gunung Jati, Bandung and sebagainya.2 [ii]
From the above description of the history it appears that although some private Islamic universities (PTAIS) has been formed, even in different regions, the Muslims still wanted the establishment of a State Islamic University (PTAIN). The goal is PTAIN it became a place to learn at high levels on matters relating to Islam. Obviously, the status of the country from Islamic universities were seen as real and legitimate manifestation of the commitment of government services to the Muslims of Indonesia in the field of education.
Between the Academic and Political
After the University of Gadjah Mada University was formed in 1949 by combining various state higher educational institutions that exist when it was among others in Yogyakarta and Solo, which seems to fulfill the educational aspirations of the nationalists, then the desire of Muslims to have PTAIN becomes larger. Although the polarization of secular nationalist thinking and Islamic nationalists in the 1990s, many people criticized, in the decades 1940s and 1950s such polarized thinking is a fact. Proven in the preamble of Government Regulation on the establishment of IAIN mentioned explicitly that because of the nationalists, Gadjah Mada University has been established then the Muslims have established State Islamic University.
So the State Islamic University (PTAIN) which was established in Yogyakarta in 1951 was at first more nuanced shades of political rather than academic. For a long time this situation affects the development of the IAIN. IAIN academic orientation hobbled because the temptations to think such political nuances. As if there was a view that all the movements and activities should be directed IAIN, or at least should not forget, to close ranks and duties of political enlarge the Muslimin.3 [iii]
Political nuances at IAIN not only related to efforts to strengthen the ranks alternatives with respect to the nationalists, but penetrated more deeply. IAIN institutions have also been made to enlarge and close ranks Islamic political force, particularly in the period after the elections in 1955 and the decade of the 1960s. As mentioned earlier, the number is 14 IAIN whole fruit, spread across Indonesia, the latter established is IAIN Medan in 1973. Sequentially-IAIN IAIN establishment are as follows: IAIN Sunan Kalijaga Yogyakarta in 1960, 1963 IAIN Syarif Hidayatullah Jakarta, IAIN Ar-Raniry 1964 Banda Aceh, IAIN Raden Fatah Palembang in 1964, IAIN Antasari Banjarmasin in 1964, IAIN Sunan Ampel Surabaya in 1965, IAIN Alauddin Ujung Pandang in 1965, IAIN Imam Bonjol 1966 Padang, Jambi IAIN Sultan Thaha 1967, IAIN Sunan Gunung Jati Bandung in 1968, IAIN Raden Intan Tanjung Karang (Lampung) in 1968, Semarang 1970 Walisongo IAIN, IAIN Sultan Sharif Qosim New Week 1970, and final IAIN Medan, North Sumatra in 1973. Number of faculty entirely when the formations are 84 pieces including 32 faculty branches located outside the capital of the province or even outside the province IAIN induknya.4 [iv]
In general, IAIN IAIN-established for the support of local government that seems to regard the presence of IAIN is a prerequisite for assessing the success of development in the field of religion in the area. More than that in most communities also felt the strong efforts of some Islamic political parties to color and master IAIN. Head-IAIN newly formed leadership is generally given to the figures relating to certain Islamic politics. Even among the students also felt the effort to strengthen the position of one student organization when it becameunderbouw party. This happened between 1960 after Masyumi disbanded until 1971 when Prof. HA Mukti Ali was appointed as Minister of Religious Affairs.
If the polarization in the simplified, during this period as if it the IAIN become an arena of rivalry between the forces sympathetic to the Muhammadiyah movement and the forces sympathetic to the movement Nahdlatul Ulama (NU). IAIN at least the leadership needs to represent the elements of NU and Muhammadiyah. For example, when formed IAIN Bandung Establishment of the Preparatory Committee chairman is precisely KH Munir Ali, chairman of the NU's West Java, then consciously looked for and was appointed vice chairman, ARHATA, from Muhammadiyah, each of which later became the Vice-Chancellor I and II of the Vice Rector IAIN Bandung, while the president is KH Anwar Musaddad.5 [v]
Between The Traditional and Modernist
Appointment of Prof. HA Mukti Ali as the Minister of Religious Affairs apparently has a broad impact on the development of the IAIN. First, officials in the Ministry of Religious Affairs in Jakarta experienced a major change, the leadership of the Kyai to scholars IAIN graduates. This was a common situation in the leadership of the Ministry of Religious Affairs in the regions. In IAIN environment, similar symptoms also occur, namely the shift of leadership from the traditionalists to modernists, although not always run smoothly. HA Malik Fadjar, for example, the Minister of Religious Affairs in the cabinet Development Reform (1998-1999), admitted that when in December 1972 he was appointed by the Minister of Religious HA Mukti Ali as the secretary (Kabag. TU) Faculty of IAIN Sunan Ampel MT, was not accepted by smooth by the leader of the pro-NU faculty existing at the time, because it was considered would change the establishment. That position was finally occupied by Malik Fadjar, although it should be without going through the handover jabatan.6 [vi]
There are some differences in the attention of the traditionalists and modernists in the development of the IAIN. The traditionalists tend to emphasize increasing the number of IAIN, faculties, including the faculty of the branch or remote classes, even classes that are far in other provincial cities and urban counties. The second tendency of the traditionalists is the defense of Islamic studies in its curriculum similar to boarding school or university Al-Azhar, in a sense a lot to his Arabic-language books and less accepting general science as a science aids.
Meanwhile, the tendency of the modernists is the exact opposite. Encourage the inclusion of modernist public lecture spies mostly using Indonesian language books into the curriculum IAIN. Indonesian language books was originally intended only for auxiliary sciences, but later turned out to also spread to the core sciences, so go slowly deteriorate due to increasingly weak IAIN alumni in the mastery of Arabic. The second tendency of the modernists is the obsession with IAIN organizational rationalization. IAIN remote classes abolished or merged with another, does not increase the number of faculty attempted again, or even if can be reduced. The number of students are also controlled. The peak of the rationalization of activities of this organization, is the release of approximately 40 faculty IAIN branches into 36 State Islamic University (STAIN), which stands alone in 1997, outside the existing 14 IAIN.
With the formation of the 36 fruit STAIN IAIN experiencing a new round of development again. With the establishment-STAIN STAIN this, Islamic studies in areas expected to become more self-reliant development. The impact began to be felt, some stronger STAIN can grow faster. But the weaker STAIN will increasingly weak, because of transfers and subsidies from the former management personnel of the parent IAIN become difficult to occur. Another impact of the establishment is that the curriculum IAIN STAIN since 1997 turned out to have been regulated and treated like STAIN, especially in classifying MKDK and MKK so that the lecturers IAIN feel as though they lost the presence of faculty and curriculum differences between the faculty of IAIN become increasingly indistinct. The reason is that bias and assumptions used STAIN which of course does not have the faculties, even the names of the faculty called the name of a department at STAIN.
There are other differences in terms of trend between the traditionalists and modernists in terms of Islamic studies with science and technology. Some of the modernists, especially IAIN Jakarta and Yogyakarta, IAIN think that they need to be changed to a university to be taught within science and technology extensively, besides pure Islamic sciences. This thinking has evolved over the last four years, but because of the economic crisis will blow for a while kedua IAIN take a mandate to expand by opening new courses such as psychology, library and mathematics, without having to change its institutional menjadi university. Meanwhile another IAIN IAIN-also took a similar step, opening up new courses which have been considered outside the pure Islamic studies such as mathematics, library, psychology, journalism, and others. IAIN developments regarding changes to the university appears to be stagnant for a while, because in the growing body of opinion IAIN itself primarily from among traditionalists who do not want this change because it is considered will encourage the study of religion to a certain angle and getting lost or smaller role. Among those who agree will be a university IAIN change plan, also there are two opinions. The first opinion requires institutional change is done drastically, followed by the opening of new majors or new courses. Meanwhile, a second opinion which appears to be more conservative to say that the changes could be made later institutions, whereas the first thing to do is to educate and prepare staff for teaching the new courses are non-religious to be opened, then the new study programs it as an embryo and subsequently established a new faculty of IAIN then converted into universitas.7 [vii]
Between Institutions of Higher Education and Da'wah Institute
Since the second half of the 1970s, the late Prof. Dr. Harsya W. Bachtiar, Professor of Department of Sociology, University of Indonesia, it is often claimed that IAIN must take a firm stand between a missionary agency or institution of higher education. This was disclosed for example to the participants of Religious Research Training Program (PLPA), which is organized every year by the Research and Development Agency for Religious Affairs and attended by lecturers across Indonesia since 1976 until the mid-1980s. That he also pointed out in seminars or workshops to discuss development issues IAIN. Harsya Bachtiar see that until the late 1970s and even early 1980s has been widely issued IAIN graduates (at that time with a degree of Drs) that in a society known as the missionary-preachers and the administrator in the Department of Religious Affairs, in addition to religious teachers and lecturers IAIN own. Until the early 1980s, since its establishment in 1951 (for PTAIN) or 1960 (for IAIN) IAIN never gave his doctorate through the regular program. IAIN Sunan Kalijaga Yogyakarta was never given a doctorate to Ir. Sukarno and IAIN Syarif Hidayatullah give doctorates to Sheikh Ahmad Kaftaru for example, but it is a doctorate honoris causa doctorate and not through the regular program. IAIN Harsya Bachtiar see that role as long as it is more propaganda than as an institution of higher education institutions.
It was only in the early 1980s IAIN Syarif Hidayatullah Jakarta and Yogyakarta IAIN Sunan Kalijaga opened the Graduate Program for masters and doctoral levels. First it started with a program called setahunan Post Graduate Course (PGC), which was held at IAIN Sunan Kalijaga which later evolved into the Graduate Program. In terms of material covered, the role of Prof.Dr. Harun Nasution, very big here. Although the deceased lived in Jakarta, he regularly came to Yogyakarta to teach at the PGC. After that second Postgraduate Program this IAIN (Jakarta and Yogyakarta), the more established and after Prof. Dr. Harun Nasution, ending his term as Rector of IAIN Syarif Hidayatullah Jakarta, and then pursue the Graduate Program in Jakarta, and he himself served as its director since its establishment until his death in 1999. IAIN Jakarta PPS is highly productive, until the end of 1999 has graduated about 200 people doctorates, while the PPS IAIN Yogyakarta to the same period only 36 people graduating doctorates. The graduates consisted of a few categories, there are so-called Free Doctoral programs are followed by those who bear the title Drs, but most doctoral graduates is through the Regular Program is by completing a new first entered the Masters Program Doctoral Program.
In this Graduate Program, both in Jakarta and Yogyakarta, almost no problems Muhammadiyah and NU sectarianism surfaced, because recruitment of teaching staff is fully seen only academic qualification is a faculty member must hold a doctorate. Even to the end of Prof. Dr. Harun Nasution only recruiting doctoral graduates High Pergurun abroad, both from the West and the Middle East, to teach in Jakarta PPS. Only his deathbed, he appointed one of two men doctoral graduates in the country to become his assistant. In the Post Graduate IAIN Yogyakarta sectarianism problems that does not appear. Moreover, many professors teaching personnel extraordinary from Gadjah Mada University, Yogyakarta State University, Islamic University of Indonesia, or Jakarta IAIN, IAIN Semarang, Surabaya and IAIN. With outstanding faculty status was then recruiting them to be purely based on academic considerations and expertise.
With the release of PP No. 30 of 1990 on Higher Education, the choice of travel direction IAIN as an institution of higher education is increasingly real. Then with the release of PP No. 58 Year in 1998 and No. 60 Year 1999 on Higher Education, the travel and academic orientation IAIN more stable again. Although the rules for the implementation of the Minister of Religious Affairs Regulation No. 60, 1999 until January 2000 does not exist, there is hope that the future will be increasingly engaged IAIN as an institution of higher education rather than as an institution or place of preaching sectarianism competition. Hope this optimism is still to be proven and many challenges. Weakness IAIN in general there are three, is still low academic orientation, low management orientation, and so make sense of religion as a mere object. But seeing the way the Graduate Program is a positive for the optimistic expectation is not unreasonable. One of the chances is that under PP. IAIN 60 Year 1999 now has broad authority to establish the necessary institutions in the administration of Higher Education (majoring in either institution or faculty or research institutions) to encourage its role as an institution of higher education that.
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