English Task - Group 3

Arranged by :
• Lailatul Badriah (
• Meila Iftitah (
• Nurul Muatofiyah (
• Vita Indah Febriani
(23111998)
SEKOLAH TINGGI ISLAM KENDAL 2023/2024
 Learning
Objectives
The following presentation that we will present from
the existing text is about:

1 2 3
Fill in the text briefly
Tense contained in the Text transelation
according to 5W+1H
text
(What, When, Where,
Who, Why, and How)
Education and Islamic
Autority
Paragraph 1

Around 90 percent of Indonesia’s 260 million citizens are Muslim. Most of them support the
idea that Islam should have a public rather than private presence in everyday life, and for
that reason, Islamic authority is not just an abstract for Indonesians; it has practical effects.
But just what kind of role should Islamic authority play in public life? This is a topic that
has concerned Indonesian policymakers since before the country became independent in
1945, and this concern has shaped Indonesian Islamic society in distinctive ways.
Paragraph 2

In 1945, when the founders of the Indonesian state were thrashing out the newly
independent nation’s constitutional arrangements, a decision was made to establish a
religious affairs ministry. Education was central to the ministry’s brief, and for good
reason: in the early days of Indonesian independence, Islamic education was falling
behind the nonreligious educational system in its appeal to Muslim Indonesians. The
rising appeal of “modern education” threatened the future of Islamic authority in the
country. The ministry began fashioning an educational system that would maintain
relevance beside the nonreligious education being offered through the Culture and
Education Ministry. Looking back over the developments since 1945, two distinctive
strategies appear as the most prominent. A major strategic goal has been the creation of
an Islamic higher education system. This was achieved by revising the range of Islamic
sciences and expanding it beyond the core sciences that had previously sustained
Islamic education (Arabic grammar, law, Quranic interpretation, theology, etc.).
Paragraph 3

In the present, Indonesia’s state Islamic universities and institutes of higher Islamic
learning teach not only traditional Islamic subjects, but have also appropriated
“secular” disciplines such as the social sciences, history, media and communications.

Paragraph 4

The broad definition of Islamic study in these institutes has been supported by the
equally broad range of qualifications of their staff. Some of them are trained in
traditional centers of Islamic learning such as Cairo’s Al-Azhar mosque university,
but many are graduates of social sciences departments in Europe, the United States
and Australia.

Paragraph 5

This educational innovation has had a pronounced effect on contemporary Islamic

authority. Many of the staff of these institutions are prominent as public
commentators, and their contributions to public debates frequently bring a broader,
social perspective to issues that might otherwise be resolved in strictly religious
deliberations.
Paragraph 6

Further, their contributions have legitimacy as Islamic ones, for members of the public
realize that these experts hold positions in educational institutions that are explicitly
Islamic. As a result, in comparison with other Muslim-majority countries, Indonesia has a
broader range of Islamic authorities bringing differing perspectives to public debate and
policy. Without the institutional context created by the ministry, this might not have
happened. A second innovation has been to bring traditional Islamic schools at primary
and secondary levels into the orbit of contemporary education. In the pre-independence
period, for many children in the Netherlands Indies, an Islamic education was the only
form of education available. These students attended educational institutions managed
and owned by people learned in the Islamic sciences or ulema.
Paragraph 7

In recent decades, the Indonesian government has made it a priority to bring these
institutions — which are valuable to Indonesia’s social fabric because of their religious
legitimacy and the sheer numbers of Indonesians they educate — into the state-regulated
system. This has not been an easy task due to many problems: a shortage of qualified staff
and resources to pay them; the costs of constructing and maintaining infrastructure; the
difficulty of expanding traditional curricula to embrace contemporary subjects; and a
widely-felt concern that the core Islamic subjects would fall by the wayside in the process of
assimilation.
Paragraph 8

Nevertheless, great gains have been made. Most Islamic schools now offer religious
subjects alongside “nonreligious” curriculums that enable graduates to continue to higher
education and employment. These gains have benefited the sector: many parents prefer to
send their children to Islamic schools. They not only have confidence in the discipline
and values that are central to Islamic education but also feel assured that their children
will receive an education that has contemporary relevance. The educational innovations
of the Religious Affairs Ministry have made a difference in the present. Islamic education
has remained a viable element of Indonesia’s educational system, and Islamic authority is
spread over a wide range of actors with varying involvements in contemporary life.