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STRATEGIES FOR IMPLEMENTING ISLAMIC
RELIGIOUS EDUCATION CURRICULUM DURING THE
COVID-19 PANDEMIC FOR BASIC EDUCATION LEVELS
Ana Ahsanul Huda
1
, Romelah
2
12
University of Muhammadiyah Malang , Indonesia
Email: ahsanulhuda20[email protected]m
1
, [email protected]
2
KEYWORDS
Curriculum,
Islamic Religious
Education,
Learning Strategies,
Covid-19 Pandemic
ARTICLE INFO
Accepted:
June 25
th
2022
Revised:
July 7
th
2022
Approved:
July 14
th
2022
ABSTRACT
As an implementation instrument for conservative, creative, and critical-evaluative
functions, the curriculum should continue to be analyzed for its contextualization
of the reality of a situation and condition. Since the Covid-19 pandemic, the
teaching and learning process has undergone significant changes both globally and
specifically in Indonesia. As a form of concrete steps, the Government has enacted
a policy for the implementation of online learning in the network (online). Islamic
education in schools that mainstream appreciation of religious values, when faced
with the existing reality in the form of online learning media raises a few
questions about its efficiency and effectiveness. This paper tries to present the
results of research on Islamic Religious Education learning strategies during the
Covid-19 pandemic qualitatively with a focus on studies at the Elementary School
Madrasah Ibtidaiyah (MI) level. The relevance between curriculum devices in the
explanations given by both education experts and legislation is carried out in a
comprehensive analysis. The findings in this study, there is a strong relevance
between the material in the learning curriculum of Elementary School/Madrasah
Ibtidaiyah to learning strategies that use online media in their learning tools.
INTRODUCTION
Education as a conscious and planned effort to create a learning atmosphere and
learning process as stated in Article 1 point 1 of Law Number 20 of 2003 concerning the
National Education System is explicitly oriented so that students will be able to actively
develop their potential (Maba, 2017). The development of this potential is intended so that
students have religious spiritual strength, self-control, personality, intelligence, noble
character and various kinds of skills that will later be needed both for themselves, society,
nation and state.
The necessity of the government's efforts in the world of education is the
implementation of the legal politics of establishing the Government of the Republic of
Indonesia, as stated in the fourth paragraph of the Preambule of the 1945 Constitution of the
Republic of Indonesia (UUD NRI 1945) (Widodo, Budoyo, & Pratama, 2018). Indonesia and
all of Indonesia's bloodshed and to promote public welfare, educate the nation's life, and
participate in carrying out world order based on freedom, eternal peace and social justice
(Djatmiko, Purwendah, & Pudyastiwi, 2019).
Arabic aphorisms (Mahf udzot) mention "Man saara 'ala al-Darbi, washala" (Whoever
walks in his path, then he arrives). The purpose of establishing the Government of the State
of Indonesia in the 1945 Constitution of the Republic of Indonesia – particularly in the aspect
of “educating the nation's life” – will only be effective if the government has the right means.
Nurmadiah stated that in order to achieve educational goals, all activities in the learning
process are directed through the curriculum, so that the curriculum is a means of education.
Volume 3, Number 9, July 2022
e-ISSN: 2797-6068 and p-ISSN: 2777-0915
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Specific curriculum functions also include educational plans, guidelines and guidelines
regarding the type, scope, content and process of education (Wilatikta, 2020).
A curriculum in terms of its components consists of the objectives to be achieved by
education, curriculum content, learning strategies, and learning evaluation. Taking into
account the reality of the nation and state, since the announcement of the first case of
infection by an Indonesian citizen by the corona virus on March 2, 2020, learning strategies
from basic education to higher education have changed. Teaching and learning activities are
not held directly through face-to-face in schools, but mostly use online learning techniques
with lecture and discussion methods (Campbell, Gibson, Hall, Richards, & Callery, 2008).
This change in learning strategy is the impact of the physical distancing policy,
everyone must keep their distance when outside their homes to anticipate the spread of the
corona virus. In fact, students often experience an inability to understand learning material
when online learning is carried out. In fact, in many cases a teacher only gives assignments
that burden students.
In the context of teaching and learning activities for Islamic Religious Education
materials, the demand for students to be able to understand and understand learning materials
cannot only rely on cognitive aspects (Azhar, Putri, & Asbari, 2022). Two other aspects must
be present, namely affective and psychomotor. Learning Islamic Religious Education either
in schools or madrasas as one of the subjects listed in the curriculum structure according to
Majid and Dian Andayani is to grow and increase the faith of students, so that with them
students become Muslims who continue to develop faith, piety, attitude in the nation and
state, and has an orientation to continue at a higher level of education (Campbell et al., 2008).
The purpose of Islamic Religious Education in schools or madrasas can at least be
identified as a paradigm of Islamic education that is always contextual to the times and
places, as well as a guide to life that brings life to life because it includes not only formal
aspects of worship and standard practical guidance. This is in line with Malik Fadjar's
statement that among the four Muslim views on the teachings of Islam - as he quoted from
Munawir Sadzali - that in matters of life and life the third and fourth views approach the
principles of Islamic teachings (Mawardi & Supadi, 2018).
The four controversial views are described systematically. First, that Islam is the last
and perfect religion so that it comprehensively regulates all human actions from the most
trivial aspects to the most important aspects. Malik Fadjar calls it a group that thinks that the
teachings of Islam are universalist and they tend to be scripturalists. Second, that Islam only
regulates the formality of worship. This view emphasizes that Islam has a vertical
relationship (hablun ma'Allah) and completely distinguishes between worldly affairs and the
affairs of the hereafter. The implication in the educational paradigm is that education is
epistemologically in a value-free area, which has no context with Islam (Akrim, 2022).
Third, that Islam is not a standard and practical system of life, but a system of values
and norms in which there are commands and prohibitions. Every provision in Islamic
teachings must be seen as having a cause and effect so that the legal provisions in Islam only
apply if there is a causa legis (illat). In its implementation, the provisions in Islam will always
be relevant to the wa eating era. Fourth, that Islam is a living guide to life. Islamic teachings
do not describe all aspects in detail, but only on the principles. This is natural because Islam
does not stifle individual freedom and will to contextualize the times (dynamization).
Another term for Islamic religious attitudes that must be embodied in Islamic
Religious Education can also be seen in the classification of religious attitudes in
Komaruddin Hidayat's view. In this aspect, Islamic Religious Education should have a
functional-humanism perspective, namely the values of Islamic teachings are not only carried
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out formally or blind taqlid, but Islamic teachings must be beneficial to the entire universe
(Khoso & Akhter, 2022).
Against a series of problems faced by educators in the application of online learning
strategies for Islamic Religious Education, the authors are interested in studying them in
depth. The end of this research is expected to be able to provide recommendations on efforts
to reconstruct curriculum management in general and learning strategies in particular in
Islamic Religious Education.
METHOD RESEARCH
This study focuses on two variables, namely the learning strategy of Islamic Religious
Education at the basic education level, as well as online learning techniques for students with
basic education levels. The research method used by the author is a qualitative method which
emphasizes meaning rather than generalization (Andrea, 2022). Researchers in this study
became an instrument for naturalistic phenomena that occurred in online learning techniques.
The analytical knife used as a benchmark for researchers is a series of theories that are
relevant to the object of research. The social situation that is the domain of this research is
online learning media, educators, students and online learning applications. The information
retrieval technique related to the object of research is purposive sampling, namely taking data
sources with certain considerations, while the collection technique is done by means of
documentation.
RESULT AND DISCUSSION
Learning Strategies for Islamic Religious Education at the Basic Education Level
Basic education is the initial stage in the formal education pathway and levels which in
Article 17 of the National Education System Law are divided into various forms, namely
elementary schools (SD) and madrasah ibtidaiyah (MI) or other equivalent forms. (Huda,
Hanief, & Hakim, 2022), as well as junior high schools (SMP) and madrasah tsanawiyah
(MTs) or other equivalent forms. In this paper, the focus of the discussion is only limited to
basic education which is SD and MI in grade VI (Six).
The purpose of holding basic education in SD and MI is none other than an effort to
prepare Indonesian people who have the ability to live as individuals and citizens who are
faithful, productive, creative, innovative and affective and able to contribute to the life of
society, nation, state, and world civilization. Systematically, Regulation of the Minister of
Education and Culture Number 57 of 2014 concerning the 2013 Curriculum for Elementary
Schools/Madrasah Ibtidaiyah (Permendikbud No. 57 of 2014) outlines the objectives of
holding education in SD and MI through curriculum structures, syllabus, and integrated
thematic subject and learning guidelines.
In order to get a proper analysis, it is necessary to first identify it in Permendikbud
No. 57 of 2014 which part is called the learning strategy. It is known that there is no
uniformity in the mention of the term "learning strategy" both in the doctrines commonly
mentioned by education experts, as well as in the language of laws and regulations. Learning
strategies are also referred to as ways of organizing learning. This can be seen in Article 1
number 19 of the National Education System Law which states that "The curriculum is a set
of plans and arrangements regarding the objectives, content, and learning materials as well as
the methods used as guidelines for the implementation of learning activities to achieve certain
educational goals" (Simanjuntak, Suseno, Setiadi, Lustyantie, & Barus, 2022).
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Learning strategy as a method used in the learning process. Sri Anitah said that
learning strategies are the chosen ways to deliver the subject matter. Learning strategies also
include learning methods and techniques (Sunhaji, 2022). The method is distinguished from
the technique in learning. The method is a method used by educators to deliver learning
material procedurally, namely certain stages. While the meaning of learning techniques is the
application of methods that have been determined in an implementation-practical manner. For
Imanuel Sairo Awang, learning strategies have two meanings, namely explicitly and
implicitly. In the first meaning, it is shown that teaching and learning is carried out through
learning stages which include methods and techniques. While the second meaning, teaching
and learning is manifested in the conditions of the learning environment, class management,
and in providing reinforcement for students (Chen, 2022).
Among the four components of the 2013 SD/MI curriculum listed in Permendikbud
No. 57 of 2014, it can be seen that it is the syllabus that approximates the meaning of learning
strategies, because it includes the diction of learning activities. Article 8 Permendikbud No.
57 of 2014 states: The syllabus as referred to in Article 1 paragraph (2) letter c is a learning
plan in a particular subject or learning theme which includes core competencies, basic
competencies, learning materials, learning activities, assessments, time allocation, and
learning resources. . As a systematic framework, the syllabus which includes learning activity
plans (learning strategies) is a dependent factor (not independent). Learning activities in
SD/MI must be based on basic competencies and learning materials. Appendix II
Permendikbud No. 57 of 2014 shows that learning activities (learning strategies) in Islamic
Religious Education for grade VI SD/MI, include: observing, asking questions, gathering
information, reasoning/associating, and communicating. The following is an example of a
learning activity which is a learning strategy from learning materials and basic competencies
for fourth grade elementary/MI students:
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Table 1.1
Learning Activities for Class IV SD/MI Students
Basic competencies
Learning materials
Learning Activities
Understanding the wisdom
of faith in the last day that
can understand the wisdom
of faith in the last day that
can shape noble character
behavior
Understanding the wisdom
of believing in the last day
that can Understand the
wisdom of believing in the
last day that can
Observe
Listening to the
explanation of the
wisdom of believing in
the last day classically or
individually
Ask
Motivate students to ask
questions
Give examples of
behavior that reflects faith
in the hereafter
Gathering information
Discussion about the
wisdom of faith on the
last day
Analyzing attitudes that
reflect faith in the
hereafter
Reasoning/associating
Identifying the wisdom of
faith on the last day
Summarizing the
identification results
Communicate
Delivering the results of
the discussion about
wisdom on the last day
Responding to the results
of presentations or
discussions
Creating a resume
assisted and guided by the
teacher
Source: data managed by researchers
Although in Attachment II to Permendikbud No. 57 of 2014 above is referred to as a
learning activity, but if it refers to the description of the learning strategy expressed by Sri
Anitah, it can be identified that Attachment II of Permendikbud No. 57 of 2014 only covers
learning methods without any learning techniques.
If referring to the opinion of Imanuel Sairo Awang, then the implementation of the
implementation of learning strategies in Islamic Religious Education which is contained in
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the learning activities of Appendix II of Permendikbud No. 57 of 2014 only covers part of the
meaning of explicit learning strategies. This is known as a consequence of the learning
paradigm that must look at the learning environment, learning resources, needs and
conditions of students. The description of implementation, such as learning media and
description of activities will be planned by educators through the Learning Implementation
Plan (RPP).
Today, the implementation of Islamic Religious Education learning identified by
Mujamil Qomar is still experiencing various kinds of problems that need special attention to
carry out improvements. If the implementation of the curriculum always provides a
normative foundation that is thick with the idealism of Islamic education-based education,
but at the practical level why does everyone who have received formal education sometimes
still ignore the values taught in school?
Mujamil Qomar explained through Qodri Azizy's opinion, that Islamic religious
education is not considered encouraging because (Haryanto & Ngarifin, 2022):
1. Islam is taught tends to be rote, even though Islam is full of values that need to be
practiced;
2. Religious education is more inclined to formality with the paradigm of only the
relationship between the servant and his God;
3. The process of reasoning and argumentation does not have its place in learning;
4. The appreciation of religious values received less emphasis;
5. Structuring the learning environment in the process of Islamic Religious Education is
less concerned;
6. The method of teaching the Islamic religion has received less cultivation;
7. The measure of the success of religious education is still a formality;
8. Islamic Religious Education has not been the basis of progress and success for other
subjects; and
9. Religious education has not yet become the foundation for character education in
schools.
Islamic Education Curriculum Strategy Online (On the Network)
Laws and regulations are explicitly not familiar with the term online in the teaching
and learning process, however, the term online can be seen from the Circular Letter of the
Minister of Education and Culture Number 4 of 2020 concerning the Implementation of
Educational Policies in the Emergency Period for the Spread of Corona Virus Disease
(COVID-19).
Online (online) learning is the opposite of offline (offline) learning. The context of
mentioning online learning is usually used as opposed to regular learning (face to face). The
presence of online learning is an alternative for the difficulty of organizing teaching and
learning in the mainstream. However, online learning is only a small part of the learning
strategy. If identified, then online learning is a medium in a learning strategy that cannot be
separated from the needs and conditions of students. While the underlying method can be in
the form of lectures, discussions and so on.
Further identification of online teaching and learning activities, that it is a learning
technique that has been regulated in Article 31 of the SISDIKNAS Law. The law a quo, states
that it is a learning technique called Distance Education.
The nature of the implementation of Distance Education – referring to its delegation
in the Education and Culture Regulation Number 119 of 2014 concerning the Implementation
of Distance Education for Elementary and Secondary Education (Permendikbud PJJ) – is a
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means of increasing the expansion and equitable distribution of access to education,
improving the quality, and relevance of basic and secondary education. medium.
Distance Education has two scopes, namely programs and educational units. In the
scope of the program, a Distance Education is only held in certain subjects or areas of
expertise. While in the scope of education units, Distance Education is held for all subjects at
the level and type of education. Distance Education in terms of its implementation according
to Article 7 of the Permendikbud PJJ is carried out in three forms:
1. Single mode, which is a learning that only applies distance education using certain
technology-based media;
2. Dual Mode, namely learning which at one time uses regular learning and at the other
time uses distance learning; and
3. Consortium mode, namely the implementation of Distance Education with a network
of cooperation across educational units both nationally and internationally.
The implementation of Distance Education sometimes does not have uniformity on
the one hand, this is known as a consequence that the policy is the authority of the Regional
Government. However, in terms of subjects, Distance Education only requires compliance
with the RPP because the school/madrasah unit is still regular (not open).
The effectiveness of the implementation of Distance Education (online learning)
today must be based on the paradigm that online learning is an inevitable necessity. The
reason is, if educators and students are not prepared for the needs of the times, as a result
learning cannot be contextualized with the needs and progress of the times.
Quoted from kompas.id daily, that research conducted by the Indonesian Child
Protection Commission (KPAI) and the Federation of Indonesian Teachers' Unions (FSGI)
showed that of 602 respondents – consisting of teachers from various levels of education and
employment status – only 19.1 percent of respondents admitted already accustomed to using
educational applications when carrying out the learning process (Kompas, 2020). Students in
grade VI SD/MI education units with an average age of 12-15 years show that they are able
to think abstractly, reason logically, and draw conclusions from available information
(Sugiyanto, 2011: 3).
This is a good sign for the readiness of students to accept a series of learning in the
cognitive aspect. Online learning in general has the advantage that students wherever they are
can access it. In the financial aspect, the many non-branded platforms provide more
efficiency, because students and educators do not need to spend money when they want to
hold meetings.
CONCLUSION
The learning method through Distance Education during the Covid-19 pandemic was
identified as an alternative to regular learning. The reason is that the danger of spreading the
corona virus can occur at any time when there is a gathering of people and it is known that it
is children who are vulnerable to being carriers of the virus. Regarding the qualitative
research carried out by the author, between the learning strategies of Islamic Religious
Education in grade VI SD/MI students and distance education with online media has a strong
dependency and will ultimately determine the success of learning. This necessity is an
implementation of the understanding that online learning is a learning medium from distance
education methods, so that it can be concluded:
The learning strategy of Islamic Religious Education for class VI SD/MI students as
stipulated in the Regulation of the Minister of Education and Culture Number 57 of 2014
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concerning the 2013 Curriculum for Elementary Schools/Madrasah Ibtidaiyah prioritizes the
cognitive aspects of students. It is known that in Appendix II of the a quo Ministerial
Regulation only describes the learning methods: observation, questioning, information
gathering, reasoning/association, and communication. Regarding learning methods that are
thick with cognitive aspects, students of class VI SD/MI who are on average between the
ages of 12-15 years are identified as being able to accept the online learning process. This is
known because psychologically the development of students is able to think abstractly,
logically, and draw conclusions from the available information.
The perception of educators on the use of online media as a learning medium, which
is only 19.1 percent of the results of research conducted by KPAI and FSGI, shows that there
is still little preparation of educators in facing the era of globalization in general and
alternative learning during the pandemic.
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