About Me



Muhammad Adib Abdushomad was born on 2nd August  in city of Pekalongan Central Java. He was grown up in Islamic boarding School family so called as pesantren. The mother, Mrs. Hj. Umi Hanik is the daughter of KH. Nachrowi Hasan, a respected Islamic leader of one of the oldest Islamic boarding school in the city of Pekalongan, “Pondok Pesantren Ribatul Muta’allimin” from the father, Mr. H. Baedhowi, son of a well known batik businessman, H. Ahmad Dahlan.

Completed his primary school at the Islamic school of Madrasah Ibtidaiyyah Assalafiyyah at South Pekalongan, Adib then continued his education to the SMPN 5 Junior High School and SMAN 2 High School (both are public schools) at the city of Pekalongan. While in the senior high school, Adib once nominated as one of the best student in the city of Pekalongan and received an award from the Lord Mayor of Pekalongan city. With his strong Islamic education family background, Adib parents also brought Him to the Islamic boarding school in the afternoon, at the Pondok Pesantren Ribatul Muta’allimin graduated until the senior level. With the combination between the general knowledge gathered from public schools and the secular Islamic schools, Adib committed to continue his further studies to the school of medicine, however since Adib did not pass the test, He then turned his intention to enter the Islamic State University of Islamic Studies (IAIN) Walisongo, Semarang Central Java in 1996 majoring in Islamic Law (Syari’ah). Adib further completed his bachelor degree in 2000 and received an award as the best graduate.

Following his graduation, Adib then involved actively in the establishment of a non-governmental organisation, called the Islamic and Society Studies Organisation (eLSIM) in Pekalongan which focuses on conflict resolution, as well as other economic, politic and social analysis within Pekalongan communities. Furthermore eLsim also conduct some book’s review together with the author and  with other expertise. One of the main concern was the discussion on the conflict resolution in Pekalongan aftermath the polarisation of political interest post reformation era. In addition, the NGO also established a monthly journal called the Journal of Anti-Violation and Discrimination (SAKTI) which concerned with the issue of peace settlement and in consequence lead to the progressive development of reputation of the organisation. Many officials and local leaders are supportive to the organisational activities, and in fact they have been invited to become the keynote speakers of the events created, such as the Lord Mayor, Head of Local Police, and also Head of Local Army.

In 2001, Adib continued his further studies at the Postgraduate program of the Institute of Islamic Studies (IAIN) Walisongo (the same university) majoring in Islamic Law. Moreover, in 2001 Adib also admitted to be a lecturer at Wahid Hasyim University in Semarang and in 2002 Adib participate in selection test to become civil servant at the Ministry of Religious Affairs of the Republic of Indonesia. While Adib was conducting his Masters degree, He started to be an editor of several books, including the book written by Professor Ahmad Rofiq MA who was Adib’s lecturer both in his bachelor degree and in the postgraduate program which titled ”the Reformation of Islamic Law in Indonesia” and finally in 2003 He was succeeded in the selection process and started entering the bureaucracy, with the first posting in the Directorate of  Islamic Higher Education. The first portfolio that Adib handled was to manage the Journal called “Swaraditperta” which collects, and reports any activities and also disseminates current and updated policies from the Directorate to the public, especially in the scope of  Islamic Higher Education. Further, in the beginning of 2005, Adib was posted in Sub Directorate of Research, publication of scientific research and the public engagement

At the end of 2005, Adib was conducting English course in IALF Bali for six months. In 2006, Adib received an Australian Partnership Scholarship (APS) awarded by the Australian government from 2007 until 2009 to continue his further studies majoring in Masters of Education (Leadership and Management) at Flinders University Adelaide Australia.  In Adelaide, Adib was honourably to be elected as the President of the Indonesian Islamic Community in South Australia (MIIAS) from the period of 2007-2008 and also selected as the Vice Chairman for special branch of Australia and New Zealand from the Islamic Civil Organisation called Nahdatul Ulama (NU) and since 2012-2014 become secretary of advisory (Katib Syuriah PCI NU-ANZ). NU is one of the biggest Moderate Muslim organisation in Indonesia.

During of his period studying at Flinders University, Adib also engaged in several academic activities, such as Leadership Workshop, Conflict Resolution Workshop, and also delivered a paper at the Educational Research Conference (ERC) in 2007 titled “Leadership Style and the Challenge in promoting Learning Organisation in the Directorate of Islamic Higher Education”.  In the beginning of 2009, together with Mr Geof (Chaplin of Flinders University) and Professor Janet McIntyre co-pioneering a symposium called “Contributing to Peace” and in this occasion, Adib also delivered a paper titled “Considering the three approaches in Islamic Studies”.

In June 2009, Adib also presented a paper at the FUIEE conference titled “the paradigm Shift of Knowledge Management the Directorate of Islamic Education (DOIHE). What is more Adib also contributed an article in the Action Learning Journal (ALAR) 2009 titled “Reframing Participatory Action Research in Rural Areas”

Now he is undertaking Ph. D at the School of Social and Policy Studies, Flinders University under Endeavour International Post graduate Scholarship (IPRS) Australia.  Under strong supervision Assoc. Prof. Janet McIntyre as the main supervisor and Prof John Halsey as co-supervisor Adib thesis is about “Developing Sustainable Future For Indonesian Higher Education; A Comparative Case Study of A secular University and Religious University to Critically Review the Research capacity”.

During his Ph.D Adib involves and present his paper in some seminar such as Postgraduate seminar at the School of Education in 2010. Attended conference and workshop about Critical systemic thinking and leadership in Melbourne in September 2010 and also Workshop on Relational Leadership on March 2012 for two days which is conducted by the School of Education. Furthermore,  one of his paper already published in a book  of PPIA Flinders collaborate with Flinders university (2012) by the title “Leadership for change”. He also published other paper together with Assoc Prof. Janet (2012) at the DRPM Gazette of the University of Indonesia by the title “University and Critical Systemic Thinking; One step to promote Multidisciplinary Research”, Vol.5.No.2, pp.2-5. In the same year 2012, he also presented his paper on the Indonesian Democracy Forum at Flinders university seminar together with Prof. William Liddle (Political scientist from Ohio State University, USA) by the tittle; ” Islamic higher education and Its Contribution to Indonesian Democracy, September 2012.


Following is a number of books that have been edited by Adib as an editor from 2001 until current (most of the book is in Indonesian language, therefore the book edited below have been translated from the original version into English)


  1. The Reformation of Islamic Law in Indonesia (Gama Media Yogyakarta, 2001)
  2. Targeting NU (Gama Media Yogyakarta, 2001)
  3. The Eclecticism of the Islamic Law (Gama Media Yogyakarta, 2002)
  4. The Islamic Syncretism and the Javanese Culture  (Gama Media Yogyakarta, 2002)
  5. Dialectics between Sufism and Psychology (Pustaka Pelajar, 2002)
  6. Studying black and white of the capital market (Gama Media, 2002)
  7. Contextual Preaching (Pustaka Pelajar Yogyakarta, 2003)
  8. The Dialectics of Preaching Studies (Pustaka Pelajar, 2003)
  9. De-formalisation of Islamic Law in Indonesia (Pustaka Pelajar, 2002)
  10. Setting Al-Qur’an into a Language (Pustaka Pelajar, 2002)
  11. Deconstruction and Reconstruction of the Islamic Law (Gama Media, 2002)
  12. Fighting Globalisation (Pustaka Pelajar, 2003)
  13. Building Civil Economic Foundation (Pustaka Pelajar, 2004)
  14. Studying the Future of Islamic Education in Indonesia (Gama Media, 2004)
  15. Typology of Islamic Education in Indonesia; the transformation of Islamic boarding Institution (Pustaka Pelajar, 2005)
  16. The Map of Islamic Contemporary Thinking in Indonesia (Pustaka Pelajar, 2005)
  17. The Introduction of Research (Pustaka Pelajar, 2005)
  18. The Dynamics of Alms and Communal Ownership (Pustaka Pelajar, 2005)
  19. Dialectics of Sufi and Music (Gama Media, 2005)
  20. The Deconstruction of the Islamic Law: An Naim perspective (Gama Media, 2005)
  21. The Anatomy of Poverty: the Islamic perspective (Pustaka Pelajar, 2006)
  22. Islamic Studies: Interconnected and Integrated (Pustaka Palajar, 2006)
  23. Pioneering the Islamic Non Dichotomy Education(Gama Media, 2007)


If you would like to know more about me, below is my autobiography (lived experiences) both in English and Indonesia. Kindest regards (M. Adib Abdushomad, GJA)




Muhammad Adib Abdushomad


The Snapshot of My Village

My village, well known as Kuripan or South Kuripan, which is the located very closely to Batang Regency,– is one of villages are quite often known as the village of twins, because there is North Kuripan, which is not too far away as neighbour village. A place where I was born has experienced rapid changes. The majority of their live hood are selling batik (Indonesian traditional cloth), selling tempe (soybean) as well as working as civil servant in the Indonesian government. Significant changes occurred after placed the district office and the development of high school state in my  village. From these transformation, I will try to capture my village associate with other various aspects such as social, politic, economy and diversity of other cultures with auto-ethnography approach. Thus, I try to describes the journey of my short life reflectively and will be continue to do reflection and contextualisation.

This article is also part of sense of ingratitude towards to God, which has been given to me, especially when I had the opportunity to continue my studies abroad, both continue master degree and doctoral degree to one of prestigious colleges in South Australia, Flinders University. Of course, something that very difficult in logic, where I was the alumni of the Islamic school elementary level (madrasah ibtidaiyah), which usually the final exam (Ebtanas) have to follow  state elementary school and it also common that the result of their final examination in Madrasah is very low. Therefore, it is very difficult for alumni of Islamic elementary school (Madrasah Ibtidaiyyah) at that time to further continue their study at school under Ministry of National Education, which could be  far of promising future and better quality in management education.

My mother and my father wants their children to be strong in religion knowledge.  My mother is a daughter of Kyai (Islamic leader); while my father is a son of batik entrepreneurs for that time. According to my parents, religion education is more important.  They said “find  knowledge not only to seek the pleasure in the world as such, it should be dedicated to achieve something beyond here and now that is akherah (hereafter)”. An advice that I often heard. Therefore, Islamic school choice under the Department of Religion (now is Ministry of Religious Affairs) is necessity. Although in the end, my parents accept the fact that I continue to the Junior High School and Senior High School in Pekalongan under the Ministry of Education and Culture. Because in that time, I passed the final examination from Islamic school elementary level with a good result so called as NEM (National examination), then I can apply to State Junior High School under the Ministry of Education and Culture. I remember at that time, how difficult to refuse strong effort of my parent who want me to continue my education to Islamic Junior and High School level (MTS and Aliyah) under the Foundation of Boarding School Ribatul Muta’allimin which belong to my grandfather and the place where my mother taught. But I refuse. I don’t know why, I felt at that time that the management of education under the Ministry of Religion usually are not qualified and may not promise for a brighter future. But finally, my parents allowed me to continue education under the Ministry of Education and culture with certain conditions. I have to study in Pesantren (Islamic boarding school) which is belongs to my grandfather in Landungsari so called as Ponpes. Ribatul Mutaallimin. As the result, I was almost full day just to go to school, started in the morning and afternoon time. In the morning, I was studying at the state junior high school and state senior high school and in the day until afternoon I study religion in Islamic Boarding School Ribatul Muta’allimin. For this reason, I have been pushed not only have good time management  in my study but also I have to acknowledge two different teaching approaches in two schools, morning and afternoon (religion and secular based approaches).

In morning school(public school under the Ministry of Education) a lot of material emphasised in non Islamic studies such as mathematics, physic and chemistry.  On the other hand, In the afternoon school more emphasised  on memorizing the material in Islamic studies. In morning school, I was able to achieve excellent performance with the evidence to achieve the top three ranking, almost since Junior High School and Senior High School, I was runner up of honour student (Siswa Teladan) in Pekalongan city. Although I am good at school in the morning (Sekolah pagi, or SMP or SMA under Ministry of Education and Culture) , but not in religious school afternoon school (Sekolah siang or Pesantren, Islamic boarding School). I ever failed in the Pesantren. I could  not passed to the next grade (read:tidak naik kelas), whereas this school is actually belong to my grandfather and my mother as senior teacher there. If  I could still remember correctly it was because I did not understand about Alfiyah (grammar of Arabic language) which I could not easily applied in reading the yellow book (Islamic classical sources). Moreover, I often ridiculed by one of my uncle, who’s the alumni from King Saud University, who also taught at religious school. He said, “Even this is your grandfather’s school, then you can not be easily passed to the next grade.” It means that there is no such “KKN” (nepotism) ties in the determination of graduation even though my mother was there as a teacher and the school is actually belongs to my grandfather. Because of that reputation, Islamic boarding School Ribatul Muta’allimin are well known for ensuring the quality of the students, but I don’t know how the situation in there right now. Because in previously, if we do not memorize nadhoman alfiyah or tajwid (the rule to read Al-Qur’an), for the punishment we will get command to stand up in front of class or girl’s class to make us embarrassed. At that time, we as students accept that rules, but now seems if applicable, many students didn’t want study in here.

As a child who is born as descendant from the oldest boarding school in Pekalongan, that make my mother very strict in religious matter. My mother ever said, “If you don’t want to go to afternoon school (which means religious teaching in Islamic Boarding School or Pesantren), then do not ever admit as my child.” This is certainly a very fundamental threat and can not be negotiable. I often envy to my friends, in day time, they usually playing kite and study an exact science like math, physic, chemistry and English language. While I did not have such opportunities  for learning additional like that . When Friday is holiday, in the afternoon, I usually help mother to installing speaker, which the brand is TOA, for Friday recitation for NU community mothers in my village.

Islamic School Elementary Level (Madrasah Ibtidaiyah) in South Kuripan

I still remember my childhood, when going to Islamic school elementary level (Madrasah Ibitidaiyyah), I did not wear shoes and go on by foot. The trees on the roadside still shady. Sometimes dokar or  andong pass through , as traditional transportation at that time. Certainly, the existence of dokar these day has been marginalized, because considered damaging roads by some peoples. The disappear of this traditional transport due to the demands of the public who want to have a fast paced, make this traditional transportation suffered from the competition.  I still felt at that time, how nice to live an atmosphere of simplicity in my village and my school. Teacher in Islamic school elementary level, some of them ride “onthel bicycle” and some of them go on by foot, because some part of Islamic school elementary level teacher is a local educated people (putra desa) who want to donated their energy and thought to Islamic school. For pragmatic reason some  the member of Islamic school board , send their children to elementary school because consideration to obtain a good NEM (exam result) and can continue to the state junior high school. This fact was made my school become less desirable. Almost the same fate with Muhammadiyah Elementary School which some part of their management people  pragmatically send their children to the State Elementary School, in hope to get good NEM.

Nowadays, the state elementary school it collapsed, left by their students (even in our village, it has been closed). Competition occur between MI and Muhammadiyah Elementary School, who want to show they’re quality and both began to show off from drum band, the exam result, building and other facilities as demonstrative. Perhaps this is an illustration of the tension conflict of top level that down to the bottom, which is rural communities to confirm the identity of the social organization. Previously, when I was a kid, my bedmate is a children of local leaders of Muhammadiyah, even one of the officials in the office Department of Religion in district Pekalongan. While on the other hand, my mother nurture and teach recitation of al-Qur’an and yellow book, every night (after maghrib) and the interesting thing that many of her students are children, which their parents are top people of Muhammadiyah in my village. That is why the interaction of the children at that time, not affected by differences in social organization, because  the  local leaders showed a good relationship among them.

My mother may not be aware with what she did was keep social harmony, interactive with community, although in different flow and community social organizations. For my mother, there is no dichotomisation to teach and spread the science of religion among villages people with different background of organisation. Until now, the majlis taklim (a place to teach holy qur’an at home)  is continued by my sister, because recently my mother has obstacle. But very different with the atmosphere before, where people recite from the outside the village, and now only children as a student in here.

I still remember, how nice looking forward to the result obtained “kemisan” . Kemisan is donations that given by students’s recite to put money under the carpet. I like to calculate in order to get ration allowance. Not numerous, if compared to the cost of paying private English, Physic or Math, one child one day. My mom did not tell, I means sincere no standard sometimes up to 10 p.m at night recently finished. Whereas must prepare school childrens and teaching every day in Islamic school junior high school level Ribath. How tired my mother at that moment, while my father also taught at private school and sometimes brokering a motorcycle after his painting batik business bankrupt, which was attacked by stamp batik at that time. Of course, the economy of my family become a burden to our parents at that time.

That is a memories of local wisdom that occur to face the economic problem. Sometimes when we eat we must await berkat or ambeng, that my father brought from the event of salvation or wedding. Egg that the form is round divided into 5 or 6, with my brothers and sisters. Sometimes I eat at school treated by my friends at Junior and Senior High school, who are need to do their homework. I go to school by BMX bicycle, which is popular at that time, to travel a long 10 to 15 kilometers to Junior High School. At that time, go by motorcycle was very prevelant for the rich people who live in the city, but not for me. I sometimes get a ride by neighbour’s motorcycle, who is rich enough.

From Pekalongan to IAIN (The State of Islamic Religious Institute) Semarang

I started to travel outside the area, when I had to continue my studies in Semarang, precisely in IAIN (State Institute of Islamic Studies) Walisongo Semarang. This is due to the fact that I could not passed through PMDK (special pathway into state university) then UMPTN (the entrance examination of state college) 1995. I failed to choose my favourite subject, it is medical, because I like biology subject. Because I still curious, I wait for the next year in 1996. This opportunity I use to take courses in Gama Exact Yogyakarta to passed UMPTN in 1996, and continue recite book (Kitab Kuning, Islamic classical sources) in Ribatul Muta’aallimin Boarding School, which belong to my grandfather. In 1996, apparently no single option is passed in State College. Finally I decide to take college in Islam Religious School as second option by taking Akhwal Syakhsiyah (religious court). In this college, I was taught to approach Islam and how to interpret the different type of classical Islamic sources, well known as kitab kuning. With when I was in boarding school. In boarding school, I was taught about fiqh as it has given from God, that absolutely must be followed. In IAIN, I am aware that fiqh is a product of scholars thinking that are temporal, situational, according to the dimensions of space and time.

Likewise approaching science of al-Qur’an and al-Hadits, it’s not only memorized as I experienced in boarding school, where Tafsir has been studied with no critical questioning who’s the author historical background, to whom he studied and in atmosphere of what this book was written, etc. As well as al-Hadits, even though taught the types of Hadits, but very rarely there is lawsuit with takhrij hadits, how is matan and hadits rowi. So that what’s on my mind at that time just implement what is in al-Hadits. Especially for the fiqh, it feels like life is hard to move because the rules of fiqh book sometimes too rigid.  It just become a contrast, after studying at the IAIN, where fiqh that I understand, is not Sharia that is gift and absolute. The fiqh is a product of fuqaha (Islamic sholars) that we can evaluate, based on the current situation if we had already achieved certain standard as Mujtahid.  As the result of mujtahid, therefore it can be critize the product of their thinking.

I also enjoy with the variation of Islamic thinking and extra organization within campus which is a very dynamic at that time like PMII, HMI, GMNI and IMM (Those are type of an extracurricular student’s activity within Islamic Indonesian Higher Education). At that time I joined with PMII (Indonesian Muslim student Association movement), which famous with advocacy of Mustadzfin community, an advance place which has a boarding school background, despite the fact that they are not like that.

Perhaps the social construction also leads me into PMII, until I go to higher level cadre it is PKL (the next step of cadre). One of the PMII motto is to advocate people who are marginalized. In addition to care and to enliven the mosque or little mosque. On top of that PMII also introduces us to the reality of dealing with people in outside religion of Islam (Islam transformative), even in training that I follow is the advanced training of cadres, performed in one of the Christians in Solo. Maybe very liberal (the term in now) but it is when we are led to be able to along side with non-Muslims and establish the hospitality as part of the nation’s children (Nation State of the Republic of Indonesia).

The problem witihin Islamic higher education students might come from a few student who tends to oversimplify religious obligations. There are a few of my friends who sometimes demonstratively try not to fasting or pray with understanding and of course with the reason of looking for convenience (tatabu’u rukhos). It would  be good good if combined Islamic thinking critically and progressively to not underestimate the implementation of Islamic religious teachings. I don’t know if these implications are indirect implication with critical understanding of religion, which opened Islamic Colleges or individually. I personally strongly disagree with things like that. I often namely friends who sometimes oversimplify the religious order such as this, because the maturation who want all his knowledge used, whereas there is still another steps. Because in my opinion, after a rather mature and had a mature science of religion. I have noticed these people very devout of worship and hated with the sudent’s behavior such like that. As if to instruct: “Please think critically without having to oversimplify religious orders.”

The emergence of the reform era (1998) allow the growth of other Islamic appreciation, it is KAMMI (the Unity Action of Indonesian Muslims Students Association). I have seen it is driven from public colleges, who entered to Islamic colleges including IAIN. I saw there is cadre of PMII and may also IMM and HMI, which eventually fall in love with model of Islam that they do. Surely KAMMI is less grow in Islamic Higher Education, there is an ex-cadre of PMII, who eventually became chairman of KAMMI. Because there is no figure that could be a figure and capable of bringing into college, despite of not have senior lecturer as the reference or exemplary. I’m not too understand how the current development. However if friends of from PMII, HMI and have a link to PKB (Party’s National Revival) or HMI with The Democrat Party or Golkar (Group of Work), then the political orientation is very high and forget the religious studies that they usually do in mosque or little mosque.

Reality in the field of Indonesian Higher Education lately, showed that would enliven the mosque especially in Public College, even in UIN have been dominated from new emergence of Islamic movement in which very diligent to do halaqah and liqo’ in campus mosque informally by using the empty space in the mosque. Unfortunately previous moderate organisation, such as PMII, HMI and IMM, have been labeled as too liberal as they seems no longer very active to participate activities within mosque and advocate marginalised people. The stigma as Islamic liberal, and other problem of caderisation have made those organisation left by some student lately. Let’s see to Hartono Ahmad Jaiz which in administratively illustrates the dangers of schooling to IAIN, which the title of his book is “There is apostasy in IAIN.” Of course the book and another Islamic wing organizations, who feel uncomfortable with the typical Islamic approach in Islamic College actively circulates this idea. The way to swaddle Islam in Islamic College is blow up a negative stigma or participate into the college with enliven and seize the meaning of Islam that exist in Islamic College.

Strategy to seize the meaning of Islam do simultaneously negative propaganda, the danger of Islam in Islamic Higher Education (wallahu a’lam bi showab), as well as go inside to coloring Islam in Islamic Higher Education. And this opportunity widely open after some of IAIN transform their institution into UIN, in which natural science has been opened in this university. Actually UIN and other Islamic Higher Education have the opportunity to be managed properly as to be the pride of the Indonesian nation state. Moreover, the existence of UIN, IAIN,STAIN have been tested with the existing of Islamic studies approach which is suitable to the context to Indonesian and ensure the establishment The NKRI of Republic Indonesia.

After graduated from IAIN Walisongo Semarang in 2000, I ever create a non-government organization, which connected with my grandfather boarding school, is is elSIM Ribath (Islamic studies and public institutions) Pekalongan, which the aims to minimize the potential of conflict due to differences a various discussions and colloquium have been done to provide awareness that political differences, should not make them compartmentalized, moreover to be in conflict. Including discussion between NU and Muhammadiyah for futher approaching each other. Moreover had been discussions involving inter-faith in boarding school. But it didn’t long lasting, because in 2001, I have to continue to study postgraduate in IAIN Semarang and also the task of editing book in Yogyakarta. Besides there are some things that I’m not feeling comfortable to continue, because the support from Islamic boarding school and also each of it’s member are busy with their own affairs, the above Non government is not exist anymore. Finally, I was involved in the study and discussion in Semarang in Lakpesdam NU and became a lecturer at Wahid Hasyim University. Although no longer, because in the end od 2002, I was called to Jakarta to take care of file after I passed from PNS (The state of civilian employee) selection in Central of Ministry Religion and started to work in 2003.

Working at Ministry of Religious Affairs Jakarta since 2003

In October, I started getting orders to work in Directorate of Islamic Higher education which handles Swaradiperta, which is basically a media that is made to communicate the news and policies, have been made by Directorate General Pendis of Director and other directorate activities. In 2004, I moved to Subdit research, community service and publication of scientific papers until now. In this place, I get many opportunities to see how for research capacity in Islamic College, scientific, journals and community service programs. It’s just my talent and desire to absorb sciences research from lecturer in Islamic College, constrained bureaucratic work that does not allow me to wotk on target, rather than understand the concepts and why a particular program should be selected. Especially the demand of the Head Subdit or Head of Seksi who just want to know the job is completed. So I caught to become a technical work or manual workers and the worst thing lack of desire to share knowledge among staff. So who knows the programs very well is the leader and we as subordinate only do the orders and fee. The implication of the work look like this, absolutely not good, because there is no shared vision, so what happen is the orientation only to complete the task, without knowing why this is wothwile. So that we have to go to work (even overtime) help the directorate to achieve his noble goals. And this condition worsened with a lot of lifting of expertise from outside directorate, so increasingly justified technical work of manual office worker.

In my opinion, the directorate should have a big dreams and grand design to create World Class Islamic University, which respected by the whole world or at least in the Asia Pacific Region, impressed with Islamic College. This dream must be shared by all staff, so that they feel the same task. This dream is also applicable to the other directorates like school and boarding school. Not like what happen like this, that some work like a machine that is pressed by it’s leader, to do a certain tasks with material approaches.

Special challenges for Islamic College is institutional transformation from STAIN to IAIN and from IAIN to UIN, would eliminate the distinctive character of moderate Islamic, rahmatan lil ‘alamin which has been wrongly perceived by some other Muslims Societies. Even in some UIN, there are quite tense dynamics between the Islamic groups from the Faculty of Religion and Public in understanding the meaning of change and also how to integrate the science of religion into science. In some thing, I saw friends from the Faculty of Religion (ex IAIN) feel that they have the authority, how to integrate religion into the general science. In other side, general science experts feel that they have a different interpretation with model of integration that offered by the experts of Islamic Studies.

The dynamic of this kind of thinking is legitimate, but it is not good for the development of college. There should be uniformity, not doing the scientific ego and feel authoritative for their respective scientific, but cooperation to achieve the constitutional mandate, that is integration of science of religion and general must be forward. Because actually people who still questioning the integration meant that he did not read al-Qur’an as a whole. Integration of science is a logical consequence of the orders of al-Qur’an and simultaneously to reconnect of history that ever lost, the glory of medieval Islam in the middle of century that have successfully integrated both with good.

Study Abroad to Australia

My opportunity to continue study to Australia in 2007-2009 to take master degree (M.Ed) in the field of leadership and management to give a new perspective on how the organization should be driven, because of my previous scholarly is from Islamic Studies clumps. Through this study, I can understand why the office people can not work with knowledge sharing since  some people may lack of understanding for what they are working and leadership role tends to have less concerned with the fate of his staff. I can not longer fully apply my knowledge at office, because some time in Indonesia, after the end of october in 2009, I must get ready to join the rituals of Hajj with my family and my parents. The first time I entered the office at that time for me, merely just to make my salary is legal and barokah that every month I received. I still feel in the early atmosphere as acquiescence is long enough. In early morning go to office (less of introduction from the leader what would doing) and in the afternoon I go home, like this every day. I was looking for a job, which indeed seem to have it flow and occasionally involved in writing for some activities and correcting manual research.

Finally in the sidelines, I took initiative, give and collect my young friends at the office with the concept of creating learning department. Thanks God, there are a few of Head Section and Head of sub directorate that followed it. My goal is actually the younger generation in the office, so that not to catch a bad disease, which have obstacle the organization. Some disease then I boxed with the application of the concept of five disciplines by Peter Senge. This event makes me have a passion to go early morning in the office, like there is a magnet, there is something worthwhile for me to do. I also share the experience with friends, when at that time they were in training for study abroad (although finally they’re failed). This lack of job description, I see it also happens to all employees, especially the staff. They are basically work, if there will be overtime or activities or specific orders from their boss. When there are no activities, then they were confused, then gossiping or playing games that we usually meet the mental of state civilian employee. Whereas on the other hand, there are some staff, who are busy every day with his job, to not be bothered and shared his knowledge with other staff. So that science is only centralized to few people who go all day at the office who did not want to do any duties.

In the end of 2009, when I was in Mecca, I’ve got an e-mail from IPRS, that specific for my doctoral scholarship applications announced in early of next year on 2010. At that time, I was in Utaibiyyah (maktab, palces to stay when Hajj) with my family, I got news from my little brother that I told him to check e-mail every day. Finally we’re pray and thanks God in the middle of January, I got news that I received a doctoral scholarship.

After I take care of this, especially the letter of no objection from the previous scholarship from ADS, because I haven’t yet two years living in Indonesia. Finally I continue to study Doctoral in the Department of Public Policy and Management. I finally took the theme of which is specifically, I will be useful for my office, associated with policies that must be made to advance the Islamic College in Indonesia. There are some important notes, related to my trip field work research for six month in Indonesia:

From the Point of View of Islamic College (IAIN/UIN/STAIN)

1. Some of Islamic colleges especially UIN, had suffered a deep enough, related to less of government support (Ministry of Religion and Ministry of National Education) for the development of institutional especially for general faculties for integration program.
2. The institutes in UIN some are still working and equipped as if it was like IAIN which mainly focuses on areas of social sciences and religious.
3. Although the integration of Islam and science are considered final. However, understanding the concept of attraction is still debatable, especially those in the general faculty background.
4. There are practical step of integration by combining the curriculum to students and increasing the dialogue by lecturers, but it still thinking again sporadically since it is not yet become an integrative policy.
5. Need of unification of existing potential, because there are some people who feel in exclude from the elite college relating to the vision, which is creating World Class Research University.

From the point of view Government and Society

1. There some faculties within UIN which scientifically under The Ministry of National Education, however institutionally under The Ministry of Religion.
2. There is treatment of ego-sectorial of each Ministry of National Education and vice versa.
3. Ministry of Religion Affairs is likely less have a good grand design after the birth of UIN and how to treat and support the integration of scientific projects.
4. In many ways the internal bureaucracy in Ministry of Religion should be improved both in term of personal mastery or institutional already serving or less rapidly changing and demands of college.
5. Eliminating groups and class in serving the community and career in the office hierarchy in office.
6. Some people still think and become afraid that the curriculum within Islamic Higher Education has been considered harmful to the Islamic faith, so called as too liberal. Some of them a bit worried and concerned about this, therefore some people are less sure and support to the integration program to some extent.

The Final Word

I hope God gives easy and a good clue, related to the research and what I am doing this. I hope I am able to bridge some of the poles were seen as diametrically different, because of possible errors in the education system that created the dualistic, religious, Ministry of Religion and Ministry of National Education. There is reality of alumni Islamic College, who lacked loyalty to his religion, because the approach tends to dismantle the religious normativity is considered to have established. While alumni from general college feel threatened Islamic. So it is necessary to fortify themselves. Whereas both are able to work together and find the common intersection someday.

Autobiography (Indonesian Version)


Desaku Kuripan Kidul letaknya berhimpitan dengan Kabupaten Batang merupakan salah satu desa yang cukup seringkali dikenal sebagai desa kembar, karena ada Kuripan Lor yang letaknya bertetanggaan. Tempat dimana saya dilahirkan ini telah mengalami perubahan yang sangat cepat, dari mayoritas mata pencahariannya adalah berdagang batik, berdagang tempe dan kerja di pemerintahan.  Perubahan signifikan terjadi setelah ditempatkannya kantor kecamatan di desa kami serta adanya pembangunan SMA Negeri yang lokasi juga di desa kami. Disinilah perubahan itu akan coba saya kaitkan dengan berbagai aspek yang lain baik secara social, politik, ekonomi, serta keragamaan budaya lain dengan pendekatan auto-ethnography. Dengan demikian saya berusaha menggambarkan perjalanan hidup singkat saya ini secara reflektif dan akan terus melakukan refleksi dan kontekstulisasi.

Tulisan ini juga bagian dari rasa mensyukuri nikmat Allah Swt yang telah diberikan kepada saya, terutama ketika saya diberikan kesempatan untuk melanjutkan studi saya di luar negeri, baik master dan Ph.D ke salah satu perguruan tinggi di Selatan Australia, yakni Flinders University. Tentu, sesuatu yang amat sulit dilogika dimana saya adalah alumni madrasah Ibtidaiyyah (MI) yang Ebtanas juga harus menginduk ke SD negeri dimana biasanya NEM-nya juga  rendah-rendah sehingga sulit bagi alumni MI ini untuk bisa menikmati dan melanjutkan  sekolah dibawah naungan Kemendiknas yang mungkin jauh menjanjikan masa depan serta berkualitas pengelolaan pendidikannya.

Ibu dan bapak saya menghendaki anaknya agar kuat dalam ilmu agama. Ibu adalah anak dari kyai sedangkan bapak saya adalah anak dari pengusaha batik untuk zamanya saat itu.  Bagi orang tua saya pendidikan agama ini jauh lebih penting. Cari ilmu bukan untuk dunia, begitu sering saya dengarkan petuahnya. Oleh karena itu pilihan sekolah Islam atau dibawah departemen agama (sekarang Kemenag) adalah sebuah keniscayaan. Meskipun pada akhirnya orang tua saya menerima kenyataan saya melanjutkan sekolah ke SMP N 5 dan SMA N 2 di Pekalongan. Karena waktu itu saya bisa membuktikan lulus dari MI dengan NEM yang baik, maka saya bisa mendaftarkan diri ke SMP Negeri. Seingat saya waktu itu saya sempat mau di sekolahkan ke MTS (setingkat SMP) dibawah naungan Yayasan Pondok Pesantren Ribatul Muta’allim milik kakek (baca: simbah) saya dan tempat Ibu saya mengajar. Namun saya menolak. Entah mengapa, saya merasakan saat itu bahwa pengelolaan pendidikan dibawah atau dibina oleh Depag  tidak bermutu dan tidak bisa menjanjikan masa depan yang bagus. Namun, demikian izin orang tua akhirnya diberikan dengan syarat-syarat tertentu. Saya diperbolehkan melanjutkan ke sekolah umum, tapi saya harus tetap sekolah diniyyah di pondok pesantren kakek saya di landungsari. Al hasil, maka nyaris seharian penuh saya sekolah, pagi di SMP dan SMA Negeri sedangkan siang sampai sore harinyanya saya sekolah agama di Ponpes Ribatul Muta’allimin. Saya tidak saja harus pandai membagi waktu belajar, akan tetapi menkompromikan dua pendekatan pengajaran yang berbeda di dua sekolah pagi dan sore ini.

Sekolah pagi, sebagian materinya menuntut saya untuk berhitung, kreatifitas menggunakkan rumus dalam matematika, fisika dan kimia dan pada sisi yang lain sekolah sore saya menekankan hafalan pada materinya. Di sekolah pagi saya bisa meraih prestasi dengan sangat baik dengan bukti diraihnya rangking tiga besar nyaris sejak dari sekolah SMP, bahkan untuk SMA saya menjadi runner up siswa teladan kota Pekalongan. Mesikpun bagus di sekolah pagi, namun tidak untuk di sekolah diniyyah atau sore. Saya pernah tidak naik kelas, padahal sekolah atau Ponpes tersebut milik kakek saya dan Ibu saya mengajar disitu, saya tetap tidak bisa naik kelas karena memang ndak paham dengan alfiyah (Grammer untuk bahasa Arab) yang tidak gampang diterapkan dalam baca kitab kuning.  Bahkan, sering saya dicandai oleh salah satu paman saya alumni timur tengah (King Saud University) yang juga mengajar di diniyyah mengatakan;  “emang ini sekolah mbahmu lantas bisa di katrol dan naik kelas”, artinya tidak ada ikatan keluarga dalam penentuan kelulusan. Karena itulah Ponpes Ribath sangat terkenal untuk menjamin mutu didik murid-muridnya. Entah sekarang bagaimana sekarang ini, karena karena kalau dulu, tidak hafal nadhoman alfiyah atau tajwid (kaidah membaca al-Qur’an), maka akan disuruh berdiri di depan kelas atau dikirim ke kelas perempuan supaya malu sebagai punishment. Saat itu kita (murid-murid) mau menerima, tapi sekarang kayaknya kalau diterapkan banyak yang tidak betah.

Sebagai anak yang lahir dari turunan pesantren, dimana kakek saya adalah pengasuh sebuah pondok pesantren tertua di Pekalongan menjadikan Ibu saya sangat ketat dalam urusan agama.  Pernah Ibu saya mengatakan; “kalau kamu tidak mau sekolah sore (sebutan untuk diniyyah di pesantren), maka jangan pernah ngaku jadi anak saya”. Tentu ini ancaman yang sangat fundamental dan tidak bisa ditawar-tawar lagi. Seringkali saya iri hati terhadap teman-teman yang siangnya bisa digunakkan untuk main layang-layang plus menambah les ilmu-ilmu eksak seperti matematika, fisika dan kimia ataupun bahasa Inggris. Sedangkan saya, boro-boro untuk bisa les tambahan, hari jum’at yang libur saja, sore harinya saya gunakkan untuk membantu ibu memasang speaker merk TOA, untuk pengajian jum’atan Ibu-ibu Muslimat NU di desa saya.

MI (Madrasah Ibtidaiyyah) Kuripan Kidul 

Masih kuingat masa kecilku, ketika sekolah ke Madrasah Ibtidaiyyah dengan tidak memakai sepatu plus berangkat dengan jalan kaki. Pohon-pohon di pinggir jalan juga masih rindang, terkadang dokar atau andong lewat menyapa. Tentu keberadaan dokar sekarang ini telah ‘dipinggirkan’ karena dianggap merusak jalan, disamping karena tuntutan masyarakat yang ingin serba cepat, membuat angkot tradisional inipun  lenyap dari peredaran. Masih kurasakan saat itu betapa nikmatnya hidup dengan suasana kesederhanaan di kampung dan di sekolahku. Guru di madrasah ibtidaiyyah (MI adalah setingkat SD) juga sebagian naik sepeda onthel, dan ada beberapa yang jalan kaki karena memang sebagian guru MI ini adalah putra daerah yang mau menyumbangkan tenaga dan fikirannya buat madrasah, sekolah Islam. Meskipun waktu itu terjadi pragmatisme sebagian dari pengurus madrasah ada yang mensekolahkan anaknya ke SD karena pertimbangan untuk mendapatkan NEM yang bagus serta bisa melanjutkan ke SMP Negeri favorit. Kenyataan ini sempat menjadikan madrasahku (MI) menjadi kurang diminati, hampir sama nasibnya sama dengan SD Muhammadiyah yang sebagian pengurusnya pragmatis mensekolahkan anak-anaknya ke SD Negeri dengan harapan dapat NEM yang bagus.

Sekarang ini, SD Negeri justru terpuruk ditinggal oleh muridnya (bahkan sudah ditutup di desa saya). Kompetisi belakangan justeru terjadi antara MI dan SD Muhammadiyyah yang ingin menunjukkan kualitasnya, dan keduanya mulai dari pamer drum band, hasil ujian, gedung dan fasilitas lainnya secara demonstratif. Barangkali ini merupakan “replika” dari ketegangan konflik tingkat atas yang turun ke bawah, yakni ke masyarakat desa untuk meneguhkan identitas kelompok organisasi social kemasyarakatan. Dahulu zaman saya kecil teman tidur saya adalah anak pimpinan daerah Muhammadiyah bahkan salah satu pejabat di Kandepag Kabupaten Pekalongan. Ibu saya di satu sisi, mengasuh dan mengajar pengajian al-Qur’an dan kitab kuning, tiap malam (habis magrib) dan menariknya banyak diantara muridnya adalah anak-anak yang saya tahu betul orang tuanya adalah pentolan orang Muhammadiyah di kampung saya. Itulah mengapa interaksi anak-anak waktu itu tidak terimbas dengan perbedaan organisasi sosial kemasyarakatan, karena pemimpin lokalnya menunjukkan adanya hubungan yang baik.

Ibu saya mungkin tidak sadar bahwa yang dilakukannya adalah menjaga harmoni social, “ngemong” masyarakat meskipun berbeda aliran dan organisasi social kemasyarakatan. Bagi Ibu saya, mengajar dan menyebarkan ilmu agama tidaklah membeda-bedaka status dan golongan. Sampai sekarang pengajian ini diteruskan oleh kakak saya mengingat Ibu saya belakangan ada halangan. Namun, sangat berbeda dengan suasana dulu, dimana orang yang mengaji sampai berada di luar desa, sekarang tinggal anak-anak kecil.

Saya masih ingat betapa senangnya menantikan hasil perolah “kemisan” yakni uang bisaroh (baca :sumbangan) yang diberikan murid-murid ngaji yang diletakkan dibawah karpet. Saya suka menghitung agar dapat jatah buat jajan. Tidak banyak jumlahnya, dibandingkan biaya membayar privat bahasa Inggris, Fisika atau Matematika satu anak setiap harinya. Ibuku juga tidak menyuruh, istilahnya se-ikhlasnya tanpa ada standard. Kadang sampai jam 10-an malam baru selsesai, padahal harus menyiapkan anak-anak sekolah plus ngajar di tiap pagi harinya di MTS Ribath milik kakek saya. Betapa capeknya Ibu saya saat itu, belum lagi Bapak saya yang juga guru swasta dan terkadang nyambi jadi makelar sepeda motor setelah usaha batik tulisnya ‘ambruk’ diserang oleh batik cap pada saat itu. Tentu perekonomian keluarga menjadi beban bagi orang tua kami saat itu.

Adalah suatu kenangan “kearifan local” yang terjadi mensikapi masalah ekonomi ini, terkadang kita makan harus menanti berkat atau ambeng yang dibawa Bapak dari acara selametan atau penganten. Telur yang bulat tersebut dibagi 5 atau enam, dengan kakak dan adik saya. Bahkan terkadang makan di sekolahpun sering  “ditraktir” teman SMP/SMA yang butuh bantuan mengerjakan home worknya (PR). Berangkat naik sepeda BMX yang saat itu sangat terkenal untuk menempuh perjalanan 10-15 KM ke SMP dan SMA ku. Saat itu naik motor sudah cukup lazim bagi kalangan berduit yang hidup di kota, tapi tidak untuk saya. Saya sesekali dapat tumpangan naik motor tetangga yang cukup berada dengan modal helmet.

Dari Pekalongan ke IAIN Semarang

Perjalanan keluar daerah dimulai ketika saya harus melanjutkan kuliah saya di Semarang, tepatnya di IAIN Walisongo Semarang. Karena persiapan mendadak, terlalu percaya diri bisa masuk dengan PMDK (jalur khusus masuk PTN tanpa tes), maka UMPTN tahun 1995 pun saya gagal memilih jurusan favorit saya saat itu yakni Kedokteran karena saya jurusan Biologi. Karena masih penasaran, saya menunggu pada tahun berikutnya 1996. Kesempatan ini saya gunakan untuk ambil kursus di Gama exacta Yogyakarta untuk tembus UMPTN (Ujian Saringan Masuk Perguruan Tinggi Negeri) pada tahun 1996 dan meneruskan ngaji kitab di ponpes Ribatul Mutaallimin milik kakek saya. Tahun 1996 ternyata tak satupun pilihan menyangkut di PTN, akhirnya saya putuskan untuk mengambil kuliah di PTAI sebagai pilihan kedua dengan mengambil jurusan Akhwal Syakhsiyah (peradilan agama). Di kampus ini saya di tempa dengan pendekatan Islam dan cara memaknai kitab kuning yang berbeda dengan sewaktu saya di Pesantren. Di pesantren, saya diajarkan fiqh yang waktu itu saya pahami sebagai sesuatu yang given dari Allah, swt yang mutlak harus diikuti. Di IAIN, saya disadarkan bahwa Fiqh adalah produk dari pemikiran para Ulama’ yang sifatnya temporal, situasional sesuai dengan dimensi ruang dan waktunya.

Begitu pula dalam mendekati ilmu al-Qur’an dan al-Hadith,  ia tidak saja dihafalkan sebagaimana saya alami di pesantren dimana kitab-kitab tafsir tersebut kita apsahi (system sorogan) dengan tidak mempertanyakan secara kritis siapa pengarangnya kepada siapa berguru, dan dalam suasana apa kitab ini ditulis dan lain sebagainya. Begitu pula dengan al-Hadith, meskipun diajarkan jenis-jenis Hadith, namun sangat jarang sekali ada gugatan dengan men-takhrij hadith, bagaimana matan dan rowi hadith-nya. Sehingga, apa yang ada di benak saya waktu itu, tinggal melaksanakan apa yang ada dalam al-Hadith. Apalagi untuk Fiqh, terasa sekali hidup menjadi sulit untuk bergerak karena  aturan-aturan  dari kitab Fiqh yang, terkadang kaku atau rigid. Waktu itu, saya juga sudah berusah menjalankan apa yang telah saya pelajari itu. Hanya saya menjadi kontras, setelah belajar di IAIN dimana ternyata Fiqh yang saya pahami bukanlah Syari’ah yang given dan mutlak, dimana ia merupakan produk para fukaha’ yang bisa kita evaluasi istimbath hukumnya dengan yang tetap merujuk ke al-Qur’an dan al-Hadith. Intinya di PTAI ini saya diajarkan berbagai perbedaan pendapat para ulama’ dalam kasus yang sama. Bahkan, diajarkan untuk lebih bisa menggali sumber-sumber hukum Islam dan mengkritisi hasil produk pemikiran mereka. Pemikiran Islam yang seperti ini ditunjang dengan organisasi ekstra kampus yang sangat dinamis saat itu PMII, HMI, GMNI dan IMM. Saya waktu itu bergabung dengan PMII yang terkenal dengan jargon meng-advokasi masyarakat mustadzafin, serta tempat lanjutan yang memiliki background pesantren (sarungan), meskipun kenyataannya tidak demikian.

Barangkali konstruksi sosial jugalah yang mengarakan saya masuk ke PMII, sampai saya masuk ke level pengkaderan yang lebih tinggi yakni PKL (penggkaderan kader lanjut). Dalam mengurusi orang-orang yang terpinggirkan ini PMII, disamping ngurusi dan meramaikan masjid atau mushola,  ia juga memperkenalkan realitas kita untuk berhubungan dengan orang di luar agama Islam (Islam transformatif), bahkan di pelatihan yang saya ikuti tersebut yakni Pelatihan Kader lanjutan (PKL) dilakukan di salah satu penginapan orang Kristen di Solo. Mungkin sangat liberal (istilah sekarang), tapi memang saat itu kita diarahkan agar mampu hidup berdampingan dengan non muslim dan menjalin silaturahmi sebagai bagian dari anak bangsa (NKRI).

Hanya saja yang menjadi kritik bagi saya terhadap kurikulum lintas agama dan pendekatan kritis di IAIN ini adalah, terlalu memudarnya rasa keagamaan, atau jatuh kepada “menggampangkan tugas-tugas keagamaan”, seperti shalat dan puasa. Ada beberapa teman saya yang kadang secara demonstratif mencoba tidak puasa atau shalat dengan pemahamanya dan tentu dengan alasan yang sifatnya tatabu’u rukhos (mencari-cari kemudahan). Mestinya menjadi bagus jika, dikawinkan pemikiran Islam kritis, progressif dengan tidak meremehkan pelaksanaan ajaran-ajaran agama Islam.  Saya tidak tahu apakah ini implikasi tidak langsung (indirect implication) dengan pemahaman keagamaan kritis yang dibuka ala PTAI, atau sifatnya individual. Karena saya pribadi sangat tidak sependapat dengan hal-hal yang seperti ini. Saya sering mengistilahkan teman-teman yang kadang menggampangkan perintah agama seperti ini, karena proses pendewasaan saja, seperti orang baru kenal pencak silat yang ingin semua ilmunya dipakai, padahal masih ada step-step yang lain. Karena hemat saya, setelah agak berumur dan mengalami pendewasaan ilmu agama, orang-orang ini saya perhatikan sangat taat beribadah dan sangat benci dengan tingkah laku mahasiswa yang seperti itu. Seolah-olah ingin berpesan; “silahkan berfikir kritis progresif dengan tanpa harus menggampangkan perintah agama”.

Munculnya era reformasi (1998), memungkinkan tumbuhnya aspirasi ke Islaman yang lain, yakni wadah baru KAMMI (Kesatuan Aksi Mahasiswa Muslim Indonesia) yang saya lihat banyak dimotori dari kampus-kampus umum yang masuk ke PTAI, termasuk ke IAIN. Saya melihat ada kader PMII, dan mungkin juga IMM dan HMI yang akhirnya jatuh hati dengan model Islam mereka lakukan. Memang KAMMI kurang tumbuh subur di IAIN, bahkan ada mantan kader PMII yang akhirya jadi ketua  KAMMI karena tidak adanya sosok yang bisa menjadi figure dan mampu membawa masuk ke kampus disamping belum memiliki senior dosen yang menjadi rujukan atau teladan. Saya kurang paham bagaimana sekarang perkembangannya. Namun demikian, saya yakin jika teman-teman dari PMII, HMI dan IMM masih berkutat dengan diskusi-diskusi tema “Islam tinggi” tanpa menggarap hal-hal yang dasar, maka akan menjadi ancaman terjadinya migrasi secara massif mahasiswa baru untuk meninggalkan PMII, HMI dan IMM yang berjaya pada zamannya. Apalagi kita tahu setelah reformasi, khususnya PMII yang memiliki link ke arah partai PKB atau HMI dengan Partai Demokrat atau Golkar, maka orientasi politiknya sangat tinggi dan melupakan kajian-kajian keagamaan yang dulunya biasa mereka garap di Masjid atau di Mushola.

Kenyataan di lapangan belakangan menunjukkan bahwa yang justru “meramaikan masjid”, khususnya di PTU, bahkan di UIN Jakarta misalnya justru teman-teman dari non PMII atau HMI yang rajin mengadakan halaqah, liqo’ di masjid kampus secara informal dengan memanfaatkan ruang-ruang kosong di masjid. Gejala umum ini tentu menjadi sebuah pertanyaan dibalik program pengkaderan organisasi semisal PMII, HMI dan IMM yang telah melahirkan tokoh ke Islaman yang disegani dan  juga disalapahami. Di salah pahami, karena beberapa tokoh lahir dari ketiga organisasi tersebut sebagian telah di cap sebagai tokoh-tokoh “Islam Liberal” yang harus diwasapadai. Atau justru stigma Islam liberal inilah yang menghambat pertumbuhan organisasi ini atau juga PTAI. Tengoklah buka Hartono Ahmad Jaiz yang secara demonstratif menggambarkan bahayanya mensekolahkan ke IAIN dengan memberi judul bukunya Ada Pemurtadan di IAIN. Tentu buku dan juga organisasi sayap Islam yang lain yang merasa tidak nyaman dengan pendekatan ke Islaman khas PTAI. Cara membendung Islam khas PTAI adalah dengan memblow up stigma negatif atau ikut serta masuk ke dalam kampus dengan meramaikan dan merebut “pemaknaan Islam” yang ada di PTAI.

Strategi untuk merebut pemaknaan Islam, dilakukan secara bersamaan, yakni mempropoganda secara negatif bahaya keIslaman PTAI (waallhu a’lam bi showab) dan sekaligus ikuti masuk kedalam mewarnai keIslaman yang ada di PTAI. Dan kesempatan ini terbuka lebar setelah beberapa IAIN berubah menjadi Univeristas Islam Negeri (UIN) dimana dibuka juga fakultas-fakultas umum. Tentu saja, perlu ada muhassabah dan orientasi keIslaman bagi para pengelola PTAI dengan lebih membuka diri suasana keIslaman yang diinginkan zamanya. Sesungguhnya UIN memiliki peluang untuk dikelola PTAI untuk bangkan menjadi kebanggaan bangsa terlebih keberadaan UIN sudah teruji dengan pendekatan keIslaman yang ada sangatah cocok dengan konteks ke Indonesiaan serta menjamin tetap tegaknya NKRI.

Setelah lulus sarjana tahun 2000 dari IAIN Walisongo Semarang, saya sempat membuat LSM yang dicangkokan ke Ponpes simbah saya yakni eLSIM Ribath (Lembaga Studi Islam dan Masyarakat) Pekalongan yang bertujuan untuk meminimalisir potensi konflik akibat perbedaan afiliasi politik yang sangat mengkahawatirkan di kota Pekalongan. Berbagi diskusi dan juga seminar telah dilakukan untuk memberikan penyadaran bahwa perbedaan politik tidak mesti menjadikan mereka terkotak-kotak, apalagi sampai harus berkonflik. Termasuk diskusi antara NU dan Muhammdiyah untuk lebih saling mendekati mengenali satu sama lain. Bahkan sempat dilakukan diskusi yang melibatkan lintas Agama di Pondok Pesantren. Namun usianya tidak begitu lama, karena tahun 2001 saya harus melanjutkan studi Pasca sarjana di IAIN Semarang dan juga tugas bolak-balik meng-edit buku di Yogyakarta.   Disamping ada beberapa hal yang saya sendiri kurang merasa comfortable melanjutkannya karena dukungan dari Pesantren (pengasuh) dan juga masing-masing anggotanya sibuk dengan urusannya sendiri yang tidak lain adalah masih satu keluarga pesantren atau cucu dari pendiri pondok. Akhirnya saya banyak terlibat kajian dan diskusi di Semarang di Lakpesdam NU dan juga menjadi dosen di Universitas Wahid Hasyim, meskipun tidak lama karena akhir tahun 2002, saya dipanggil ke Jakarta untuk mengurus berkas setelah seleksi PNS di Depag Pusat dinyatakan di terima dan mulai dinas tahun 2003.

IAIN ke Depag 2003

Pada bulan oktober, saya mulai mendapatkan mandat untuk bekerja di Direktorat Pendidikan Tinggi Islam (Ditpertais) menangani Swaraditperta yang pada dasarnya merupakan media yang dibuat untuk mengkomunikasikdi berita dan kebijakan-kebijakan yang telah dibuat oleh Dirjen Pendis ataupun Direktur serta kegiatan direktorat lainnya. Pada tahun 2004 saya pindah ke Subdit Penelitian, Pengabdian Masyarakat dan Publikasi Karya Ilmiah sampai sekarang. Di tempat inilah saya banyak mendapatkan kesempatan untuk melihat sejauhmanakan kapasitas riset di PTAI, jurnal Ilmiah serta program pengabdian masyarakat.

Hanya saja talenta dan keinginan saya untuk menyerap ilmu-ilmu penelitian dari dosen PTAI tersebut terkendala kerja birokrasi yang meniscayakan saya untuk mengerjakan sesuatu on target, ketimbang memahami konsepnya dan mengapa harus dipilih program tertentu misalnya. Terutama tuntutan dari kepala subdit atau kepala seksinya yang hanya ingin tahu pekerjaan tersebut selesai. Sehingga saya terperangkap menjadi pekerjaan tehnis, alias manual workers, dan lebih parah lagi tidak adanya keinginan untuk knowledge sharing antar staff. Sehingga yang tahu betul tujuan program ini adalah para pimpinan dan sehingga anak buah hanya mengerjakan perintah dan dapat honor. Implikasi dari cara kerja seperti ini tentu saja tidak bagus karena tidak ada shared vision, sehingga yang terjadi adalah orientasi merampungkan tugas semata tanpa tahu mengapa hal ini worthwhile, sehingga kita mesti ikut bekerja (bahkan lembur) membantu direktorat mencapai tujuan mulianya. Kondisi ini diperparah dengan banyak diangkatnya expertise di luar direktorat  sehingga semakin menjustifikasi kerja-kerja tehnis kantor manual worker.

Hemat saya, direktorat harus memiliki “mimpi besar” dan grand design untuk menciptkan perguruan tinggi Islam kelas dunia yang disegani dimana seluruh dunia atau at least, di level Asia Pacific Region, kagum dengan perguruan tinggi Islam ini. Mimpi ini haruslah di share, ke suluruh staff sehingga mereka merasakan tugas yang “sama”. Mimpi ini juga berlaku bagi direktorat-direktorat yang lainnya seperti madrasah dan pondok pesantren. Tidak sebagaimana yang terjadi seperti saat ini bahwa sebagian bekerja seperti “mesin” yang ditekan oleh pimpinanya untuk melakukan tugas-tugas tertentu dengan pendekatan material.

Tantangan khusus bagi PTAI adalah transformasi kelembagaan dari STAIN ke IAIN dan dari IAIN ke UIN adalah akan menghilangkan karakter “khas keIslaman” yang moderat, rahmatan lil alamin yang telah dipersepsi keliru sebagian masyarakat Muslim lain. Bahakan di beberapa UIN terjadi dinamika yang cukup menegangkan antara kelompok keIslaman dari fakultas agama dan umum dalam memahami makna perubahan dan juga bagaimana mengintegrasikan ilmu agama ke dalam sciences. Dalam beberapa hal, terlihat teman-teman dari Fakultas Agama (eks IAIN) merasa memiliki otoritas bagaimana mengintegrasikan ilmu agama ke dalam ilmu umum. Di lain pihak, para ahli ilmu umum merasa memiliki tafsir yang berbeda-beda dan tidak sepakat dengan model integrasi yang ditawarkan oleh para ahli Islamic studies.

Dinamika pemikiran ini sah-sah saja, namun tidak bisa berlangsung lama karen tidak bagus bagi perkembangan kampus. Harus ada keseragaman, bukan saling “ego keilmuan” serta merasa otoritatif terhadap keilmuannya masing-masing, tapi kerjasama untuk mencapai amanat konsitusi yakni integrasi ilmu agama dan umum harus dikedepankan. Karena sesungguhnya orang yang masih mempertanyakan integrasi berarti tidak membaca al-Qur’an secara utuh. Integrasi keilmuan adalah konsekuensi logis dari perintah al-Qur’an dan secara bersamaan menyambung benang merah sejarah yang sempat terputus kejayaan Islam abad pertengahan yang telah berhasil mengintegrasikan keduanya secara bagus.

Dari Kemenag Studi Ke Australia

Kesempatan saya untuk melanjutkan belajar ke Australia 2007-2009 untuk mengambil master degree (M. Ed) dalam bidang leadership dan management memberikan perspektif baru tentang bagaimana seharusnya organisasi itu digerakkan, karena sebelumnya keilmuan saya adalah dari rumpun Islamic studies. Lewat studi inilah saya dapat mengerti mengapa di kantor tempat saya bekerja sebagian orangnya kurang memahami untuk apa mereka bekerja, mengapa ada “kepelitan” dalam sharing knowledge dan kepemimpinan yang terkesan kurang “peduli” dengan nasib para staff-nya. Hanya saja ilmu yang saya peroleh ini tidak dapat lama saya applikasikan, karena beberapa bulan di Indonesia setelah selesai akhir July 2009, saya harus siap-siap ikut manasik haji bersama keluarga dan kedua orang tua. Disamping kurang adanya skema yang tepat, terkait dengan tugas-tugas yang perlu dikerjakan oleh saya, sehingga awal masuk kantor saat itu bagi saya hanya sekedar menghalalkan gaji, yang setiap bulan saya terima. Saya masih merasakan suasana “pembiaran” ini cukup lama. Pagi datang ke kantor (kurang ada instruksi dari pimpinan mau ngapain) dan sore pulang, begitu setiap harinya. Waktu itu saya hanya melihat sebuah pekerjaan yang memang sepertinya sudah berjalan adanya dan sesekali dilibatkan notulasi untuk beberapa kegiatan atau mengkoreksi buku panduan penelitian.

Akhirnya di sela-sela waktu inilah saya berinisiatif memberikan dan mengumpulkan teman-teman muda di kantor dengan konsep menciptakan learning department. Alhamdulilah ada beberapa kepala seksi dan kasubdit yang mengikutinya. Sasaran saya sebetulnya adalah generasi muda di kantor agar tidak ketularan penyakit buruk di kantor yang menjadi penghambat roda organisasi. Beberapa penyakit itu kemudian saya kemas dengan penerapan konsep five disciplines oleh peter senge. Acara inilah yang justru memberi saya semangat untuk pagi-pagi datang ke kantor, seperti ada magnet ada sesuatu yang berharga untuk saya lakukan. Saya juga berbagai pengalaman kepada teman-teman yang waktu itu sedang di godok untuk studi di luar negeri (meskipun akhirnya gagal). Kurangnya job description ini saya lihat juga terjadi pada semua pegawai, khususnya staff. Mereka pada dasarnya bekerja, jika ada lembur atau akan ada kegiatan atau perintah tertentu dari pimpinannya. Ketika sudah tidak ada, maka mereka pun bingung, lalu “mengerumpi” atau main games yang lazim kita temui mental-mental PNS. Padahal di satu sisi, ada beberapa staf yang sibuk tiap hari dengan pekerjaannya sampai ndak mau diganggu dan dibagi ilmunya dengan yang staff yang lain. Sehingga ilmu memang tersentralisasi kepada beberapa orang saja dengan pola seperti ini sementara ada yang berangkat seharian di kantor sama sekali tidak tahu mau melaksanakan tugas apa.

Akhir tahun 2009 ketika saya sedang berada di Mekah saya dapat email dari IPRS bahwa khusus untuk aplikasi beasiswa S.3 saya akan diumumkan awal tahun depan 2010. Waktu itu kami di utaibiyyah (maktab, tempat menginap haji) bersama keluarga, mendapatkan kabar ini dari adik saya yang saya suruh cek email tiap hari. Akhirnya kami berdo’a dan alhamdulilah pada pertengahan bulan Januari saya mendapatkan kabar bahwa saya diterima beasiswa Ph.D.

Setelah saya urus, terutama letter of no objection dari pemberi beasiswa sebelumnya yakni ADS karena belum dua tahun tinggal di Indonesia, akhirnya saya melangkah untuk melanjutkan studi Ph.D yang saya dalam bidang Public Policy and Mangement. Saya akhirnya mengambil tema yang secara spesifik nantinya insyallah akan berguna bagi kantor saya terkait dengan policy yang harus di buat untuk memajukkan perguruan tinggi Islam di Indonesia. Ada beberapa catatan penting terkait dengan perjalanan field work research saya selama enam bulan di Indonesia :

Dari sudut pandang kampus PTAI (IAIN/UIN/STAIN)

  1.  Beberapa PTAI, khususnya UIN mengalami penderitaan yang cukup mendalam terkait dengan kurang supportnya pemerintah (Kemenag dan Kemendiknas) terhadap pengembangan kelembagaan terutama fakultas-fakultas umum untuk program integrasi.
  2. Lembaga-lembaga di UIN sebagian masih berkerja dan dilengkapi seolah-olah masih seperti IAIN yang hanya focus pada bidang ilmu-ilmu social dan keagamaan.
  3. Meskipun integrasi Islam dan science diannggap sudah final, namun demikian tarik-menarik pemahaman konsep tersebut masih berbeda dengan orang-orang di fakultas umum.
  4.  Adanya langkah praktis integrasi dengan mencangkokan kurikulum kepada mahasiswa dan memperbanyak dialog oleh para dosen, namun sekali lagi masih difikirkan secara mandiri belum menjadi kebijakan yang integratif.
  5. Perlu adanya penyatuan potensi yang ada, karena sebagian masih ada yang merasa di-exlude kan dari para elit kampus terkait dengan visi mencipatkan world class research university.
  6. Dengan masih adanya dualisme pembinaan kelembagaan yang mewadahinya yakni Kemenag dan Kemdiknas, UIN masih harus diurus oleh dua komisi juga di DPR yakni delapan (bidang keagamaan) dan komisi 10 (bidang pendidikan)

Dari sudut pandang Pemerintah dan Masyarakat

  1.  UIN secara keilmuan beberapa fakultasnya berada di bawah Kemendiknas dan secara kelembagaan ada dibawah Kementeriana Agama.
  2. Ada perlakukan yang sifatnya ego sectoral dari masing-masing Kementerian Pendidikan Nasional begitu pula  sebaliknya
  3. Kemenag sepertinya kurang memiliki grand-design yang bagus pasca melahirkan UIN serta bagaimana memperlakukan dan mensupport proyeks integrasi keilmuan.
  4. Dalam banyak hal internal birokrasi di Kemenag harus diperbaiki baik dari sisi personal mastery maupun kelembagaan yang sudah atau kurang cepat melayani perubahan dan tuntutan dari PT. Bahkan terkadang hambatan izin-izin prodi terjadi justeru kadang di Kemenag-nya yang lama di proses (SDM), bukan dari Kemendiknas.
  5. Menghilangkan kekelompokkan dan golongan dalam melayani masyarakat serta penjenjangan karir di kantor.
  6.  Sebagian masyarakat masing memandang bahwa kurikulum di PTAI untuk Islamic studies dianggap membahayakan akidah keIslaman. Sehingga sebagian kurang yakin dan mendukung program integrasi. Bahkan cenderung negative thinking dan menyerang secara terbuka, baik lewat tulisan ataupun forum-forum pertemauan.

Akhir kalam,

Saya berharap semoga, Allah swt memberikan kemudahan dan petunjuk yang baik terkait dengan riset dan apa-apa yang sedang saya lakukan ini. Semoga saya mampu menjembatani beberapa kutub yang terlihat secara “diametral” berbeda karena mungkin kesalahan sistem pendidikan yang diciptakan secara dualistic; agama dan non agama, Kemenag dan Kemendiknas. Kenyataan adanya “sindiran” alumni PTAI yang dianggap kurang memiliki kesetiaan terhadap agamanya (Islam) karena pendekatannya yang cenderung membongkar normativitas agama yang dianggap sudah mapan, sementara alumni Perguruan Tinggi Umum (PTU) merasa terancam keIslamannya, sehingga perlu untuk membentengi diri. Padahal keduanya sangat  bisa bekerja sama dan menemukan titik temunya suatu saat nanti.


6 comments for “About Me

  1. March 7, 2012 at 6:32 am

    Nice story and nice blog, sukses mas dan salam kenal,

    • March 7, 2012 at 9:12 pm


      Terima kasih mas Pande, keep in touch and salam kenal juga. Web site saya akan menyajikan “miniatur” reformatif yang dilakukan oleh Santri, di tengah2 modernisasi dengan tidak melupakan jati diri. Mengembangkan Islam yang merahmati seluruh alam. semoga. Amiin

  2. Chris Williams
    September 8, 2013 at 10:43 am

    Hi Adib

    Do you remember the 2009 World Education Forum connection to Palestine? Representatives of civil society in Iraq are rebuilding their society, and are mounting a similar social forum, 26-28 September 2013, here http://openfsm.net/projects/iraq-social-forum/project-home If you know of Indonesians who would benefit from participating, we could Skype to determine feasibility. I am about to work through the 17 websites, to determine the topics for discussion.

    Skype chris-wlms1

    • September 16, 2013 at 1:19 am

      Dear Chris

      I still remember. Than you very much for the reminder. I was waiting for you in my office anyway on Monday, 16 of September 2013.


  3. Muhassin
    July 18, 2016 at 2:29 pm

    Assalamu’alaikum Wr Wb. Gimana kabar Kang Adib…Salam dari teman SMAN 2 Pekalongan dulu yg berasal dari Setono Pekalongan, saudaranya Nidom. Sekarang bertugas di IAIN Lampung. Dari narasi biografi, teringat dulu kang Adib sewaktu di SMA…Salam tuk keluarga. (Dr. Muhassin)

    • July 25, 2016 at 4:14 am


      Terima kasih Pak Muhassin. Semoga sukses memperkuat sebagai civitas akademika IAIN Lampung, dan insyallah saya hari Rabo depan akan berangkat ke IAIN Lampung. Sampai ketemu disana ya..

      Wassalamu’alaikum Wr. Wb


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