INTRODUCTION
Islamic religious education is through the teachings of
Islam, namely guidance and care for students so that later after their
education they can understand, live and practice the teachings of the Islamic
religion that they believe in thoroughly, and make the teachings of Islam as a
view of his life for the safety of life in this world and in the hereafter (Ikhwan, 2017).
According to H.M. Arifin,
Islamic education means an education system that can provide a person's ability
to lead his life in accordance with the ideals and values of
Islam that have imbued and colored his personality. In other words, humans who
receive Islamic education must be able to live in peace and prosperity as
expected by Islamic ideals. Thus, the notion of Islamic education is an
educational system that covers all aspects of life needed by the servants of
Allah, as Islam has become a guide for all aspects of human life, both worldly
and hereafter. Meanwhile, Islamic religious education according to M. Ainur Rosyid is the process of
changing individual behavior in personal life, the environment, and society by
way of teaching as a basic activity and as a profession among basic professions
in society. The industrial revolution consists of two (2) words, namely
revolution and industry.
The Industrial Revolution was a major and radical change
to the way humans produce goods. This major change has been recorded three
times, and we are currently experiencing the fourth industrial revolution (Schwab, 2017). The term
industrial revolution was introduced by Friedrich Engels and Louis Anguste Blanqui in the mid-19th
century. This industrial revolution is also running from time to time. This
last decade can be called entering the fourth phase 4.0. The change from phase
to phase gives an articulate difference in terms of usability. The first phase
(1.0) revolves around the discovery of machines that emphasize (stressing) the
mechanization of production. The second phase (2.0) has moved on to the mass
production stage which is integrated with quality control and standardization.
The third phase (3.0) enters the stage of mass uniformity which is based on
computerized integration. The fourth phase (4.0) has brought the digitalization
and automation of the internet blending with manufacturing. Islamic education
faces many complex and complicated problems. These problems include, among
other things, the dichotomy (dichotomic), the knowledge that is still general
(too general knowledge), as well as the low spirit of research (lack of spirit
of inquiry). The dichotomy between Islamic education and general education has
not yet disappeared from the existing paradigm in society (Raya, 2018).
According to him, although this happened during the Old
Order era, until now people still think that Islamic religious education is
education related to the affairs of the hereafter and has no connection at all
with their future affairs, in this case about careers and work. People prefer
public schools that are more promising for their future than schools based on
religion. As a result, Islamic educational institutions, both Islamic boarding
schools, madrasas, and Islamic universities are deserted, some are even closed
because there are no santri, students, or students.
It is ironic, in a country where the majority of the population is Muslim, the
educational institutions are not in demand (Prokop, 2003).
METHOD
The research conducted by the
author is a field research with a qualitative description. This qualitative
research is intended to accurately describe the phenomenon or characteristics
of a particular individual, situation, or group. In other words, the purpose of
descriptive research is to describe a set of events or current population
conditions (Lukens-Bull, 2010).
In this study, the author
intends to explore data and present research data regarding the problems of
Islamic education in the era of the industrial revolution 4.0. In this study,
the author will attempt to observe and describe the analysis of the problems of
Islamic education in the era of the industrial revolution 4.0. In data
collection techniques is the most important part in conducting research. By
using data collection techniques, the authors can conduct research to obtain
data. The data collection techniques used by the author in this study are as
follows: a. Interview Method An interview is a conversation between two or more
people, whose questions are asked by the researcher to the subject or group of
research subjects to be answered (Fathurrochman, Danim, Ab, Kurniah, & Ristianti, 2021). In this study,
the type of interview used was a semi-structured interview which was more
independent in its implementation than structured interviews. Semi-structured
interviews are to find problems openly, where the parties invited to the
interview are asked for their opinions and ideas (Sugiyono, & Budiyono, 2015).
A.
Observation
Method
Observation is defined as
systematic observation and recording of the symptoms that appear on the object
of research.
B.
Documentation
Engineering videos, recorders as evidence or as a means of collecting research
data.
C.
�Data Analysis Techniques
Data analysis is an effort
made by working with data, organizing data, breaking it down into manageable
units, synthesizing it, looking for and finding patterns, discovering what is
important and what is learned, and deciding what to tell others (Moleong, 2019). Research data
analysis is the process of systematically searching for and organizing
interview transcripts, field notes and documentation, by organizing data into
categories, breaking them down into units, synthesizing, compiling into
patterns, choosing which ones are important and what will be studied, and
drawing conclusions. so that it is easy to understand by yourself and others (Firmansyah, Hunaifi, & Sugiyono, 2019). This data
analysis is an effort to organize, compose and give meaning to the qualitative
data that has been collected, so that it can provide answers to the research
questions posed, of course, in order to achieve the expected goals.
RESULTS AND DISCUSSION
In
detail, the challenges of Islamic education facing the horizon of globalization are:
First, the challenge to increase added value, namely how to increase
national labor productivity and growth and equity economy,
as an effort to maintain and enhance development sustainable.
Second, the challenge of conducting comprehensive research towards
the era of reform and transformation of the structure of society, from traditional-agricultural
society to modern-industrial society. Third, challenge in an
increasingly fierce global competition, namely increasing competitiveness nation
in producing quality creative works as a result of thought,
discovery and mastery of science, technology and art. Fourth,
challenges to the emergence of new innovations and colonialism in Indonesia field of
science and technology, which replaced the invasion and colonialism in the
political and
economy.41 Even Facing these challenges,
Islamic educational institutions are important things what must
be addressed or borrowing the term Mastuhu rearranges thinking education
system to serve as commander in chief.42 Therefore, developments
carried out by the Islamic education system in the
global era.
First,
Muslims must continuously improve their human resources science
and technology quality and Imtaq simultaneously, or improvement towards spiritual,
moral, and intellectual sturdiness. Second, the modernization process is something
that is necessary for overhauling the Islamic education system, starting from 251 paradigms, concepts,
frameworks, management and evaluation.43 This is recognized Muhaimin
that the world of education needs a new nuance of the education system to face
these challenges, therefore, change and innovation are starting point in
developing national education in general,44 and especially Islamic education.
In other words, building Islamic education global perspective, because at the
same time Islamic education must has an obligation to preserve, instill the
values of Islamic teachings and on the other hand trying to
instill the character of Indonesian national culture and global culture.
Efforts to build insightful Islamic education can be implemented with planned and
strategic steps. The problem above is a challenge for the world of education in
Indonesia especially Islamic education, for this reason, the reorientation of
the Islamic education system continues by educational practitioners. Mastuhu, for example, judged that for facing challenges in
the era of globalization, educational institutions have function of developing
learning abilities or attitudes Copying, Accommodating, Anticipating,
Reorienting, Selecting, Managing Understanding Islamic Religious Education and
Industry 4.0.
Islamic
religious education is education through the teachings of the Islamic religion,
namely in the form of guidance and care for students so that later after
completing their education they can understand, appreciate and practice the
teachings of the Islamic religion which they believe in thoroughly, and make
the teachings of the Islamic religion true. as a view of his life for the
safety of life in this world and in the hereafter.
According
to H.M. Arifin, Islamic education means an education
system that can provide a person's ability to lead his life in accordance with
the ideals and values of Islam that have imbued and colored his
personality. In other words, humans who receive Islamic education must be able
to live in peace and prosperity as expected by Islamic ideals. Thus the
understanding of Islamic education is an educational system that covers all
aspects of life needed by the servants of Allah, as Islam has become a guide
for all aspects of human life, both worldly and hereafter.
Meanwhile,
Islamic religious education according to M. Ainur Rosyid is the process of changing individual behavior in
personal life, the environment, and society by way of teaching as a basic
activity and as a profession among basic professions in society. The industrial
revolution consists of two (2) words, namely revolution and industry.
Revolution
in the Big Indonesian Dictionary (KBBI), means changes that are very fast,
while the definition of industry is an effort to implement the production process.
So if the two (2) words are combined, it means a change in the production
process that takes place quickly. This rapid change is not only aimed at
increasing the number of goods produced (quantity), but also improving the
quality of production (quality).
The
Industrial Revolution was a major and radical change to the way humans produce
goods. This major change has been recorded three times, and we are currently
experiencing the fourth industrial revolution.
The
term industrial revolution was introduced by Friedrich Engels and Louis Anguste Blanqui in the mid-19th
century. This industrial revolution is also running from time to time. This
last decade can be called entering the fourth phase 4.0. The change from phase
to phase gives an articulate difference in terms of usability. The first phase
(1.0) revolves around the discovery of machines that emphasize (stressing) the
mechanization of production. The second phase (2.0) has moved on to the mass
production stage which is integrated with quality control and standardization.
The third phase (3.0) enters the stage of mass uniformity which is based on
computerized integration. The fourth phase (4.0) has brought the digitalization
and automation of the internet blending with manufacturing.
1. Terminology of Islamic
Education in the Era of the Industrial Revolution 4.0
The
language of education comes from the basic word "student" which is
given the prefix me to educate (verb) which means to maintain and provide
training. So education as a noun, which also means the process of changing the
attitudes and behavior of a person or group of people in maturing humans
through teaching and training efforts. Meanwhile, according to Islam,
especially in the Qur'an, the word al-tarbiyah is not
found, but there are other equivalent terms, namely al-rabb,
rabbayānī, murabbi,
yurbi, and rabbāni.
Whereas in the hadith only the word rabbani is found.
There is also the term ta'dib which means to practice
good and correct behavior in accordance with Islamic teachings. Another term
for education is ta'līm, which is masdar from the word 'allama
which means teaching that is giving material delivered from a teacher. to his
students. All the words found above refer to al-Tarbiyah
Islamiyah. (Syam, 2017) interprets Islamic education
as an effort carried out in order to convey the call of religion by preaching,
conveying teachings, giving examples, practicing skills to act, motivating, and
creating a social environment that supports the implementation of the idea of
forming a Muslim personality. Subasman and Nasyiruddin (2020) defines Islamic education as
an activity that has the aim of preparing students physically, mentally and
spiritually so that later they become useful members of society, both for
themselves and their people (society). Rozi (2019) defines Islamic education as
a process of changing behavior that occurs in individuals and society. Chabib Thoha defines it as
education with a basic philosophy and purpose, as well as theories that are
built to carry out educational practices based on basic Islamic values
contained in the Qur'an and Hadith, Because basically Islamic
education is based on the Qur'an and adīth which
is a source of strength and sturdiness of Islamic education. The Qur'an is a
normative-theoretical guideline for the implementation of education that
requires further interpretation for the operation of Islamic education.
Meanwhile, adīth is the main foundation after
the Qur'an from the embodiment of the words and provisions of the Prophet
Muhammad, as a guide and reference for the development of the lives of Muslims
in interacting with their fellow creatures.
According
to Azra (2019) with these two foundations,
Islamic education has 3 (three) principles, namely; First, the emphasis is on
the search for knowledge, mastery, and development on the basis of worship to
Allah SWT. Second, recognition of one's potential and ability to develop.
Third, it is the practice of knowledge or the basis of responsibility to Allah
SWT. So Islamic education is designed to develop all human potential by
adhering to the principle that all that is done is solely to worship Allah SWT.
2. Era revolusi
industry 4.0.
������ The term "Industrial
Revolution" was introduced by Friedrich Engels and Louis Auguste Blanqui in the 19th century. In Phase 1.0, machine
discovery focused on mechanization of production. Phase 2.0, mass production
integrated with quality control and standardization. Phase 3.0 of mass
uniformity based on computerized integration. Phase 4.0 of digitalization and
automation combines the internet with manufacturing. The era of the Industrial
Revolution 4.0, also called the cyber era or the era without barriers, without
boundaries of space and time, gave birth to advances in science and technology
that resulted in the creation of smart machines, autonomous robots, and even
Artificial Intelligence (AI). This era provides many new opportunities in all
fields and at the same time gives birth to complex and difficult challenges. So
that it demands the quality of human resources who master science and can also
solve problems in people's lives In this era, HR is dubbed the "millennial
generation". (Eddy et al., 2020) in his research published in
Springer stated that this generation is categorized as children born after
1980. They live and grow up every day with the digital world, are very familiar
with modern technology such as tablets, gadgets, portable computers and
operating systems. android, IoS, as an ocean of
information that can be accessed anytime and anywhere. Millennial generation's
population is more than 77 million, one and a half times larger than Generation
X and almost the same size as the baby boomer generation, even they are called
"digital natives", focusing on problem solving in fulfilling life.
they are socially sensitive (marked by their active involvement in every
activity on social media), and team or group oriented (Devaney, Torney, Brereton,
& Coleman, 2020). This generation a generation
that is literate �Digital Literacy�.28 Era 4.0. This resulted in a paradigm
shift in all sectors, including education (Olasveengen et al., 2020). Until this era, not only in
the teaching and learning process in the classroom, but to the entire education
system through the use of Management Information Systems in schools. Such as
digital-based education service centers in schools, in universities such as the
Digital Library, Academic Information System (Siakad),
Electronic Repository, Electronic Journal (e-Journal), digital education
management system that is used for all activities ranging from curriculum,
teachers, learning, financial reports, assessments up to the management of
teaching materials, and infrastructure.
3. The problems of Islamic
education in the era of the industrial revolution 4.0.
Islamic education faces many complex and
complicated problems. These problems include, among other things, the dichotomy
(dichotomic), the knowledge that is still general (too general knowledge), as
well as the low spirit of research (lack of spirit of inquiry). The dichotomy between
Islamic education and general education has not yet disappeared from the
existing paradigm in society (Raya, 2018). According to him, although
this happened during the Old Order era, until now people still think that
Islamic religious education is education related to the affairs of the
hereafter and has no connection at all with their future affairs, in this case
about careers and work. People prefer public schools that are more promising
for their future than schools based on religion. As a result, Islamic
educational institutions, both Islamic boarding schools, madrasas, and Islamic
universities are deserted, some are even closed because there are no santri, students, or students. It is ironic, in a country
where the majority of the population is Muslim, the educational institutions
are not in demand.
Another problem that is still an obstacle in
Islamic educational institutions is the lack of research. The enthusiasm for
researching from practitioners of Islamic education is still very low. This can
be seen from the lack of research produced which can be used as a reference for
scientific research in general. Researchers and practitioners of Islamic
education have not been able to develop and produce research results into
scientific theories and concepts. Cultivating the spirit of research is
something that is not easy, it takes a long time and costs are not cheap. In
line with the things that have been mentioned above, Azyumardi
Azra said that Islamic education in Indonesia is
currently facing various problems and gaps in various aspects, namely in the
form of the dichotomy of education, curriculum, goals, resources, and
management of Islamic education which is often non-existent. piecemeal or not
comprehensive and comprehensive and most Islamic education systems and
institutions have not been managed professionally.
Education in Indonesia also uses more sterile
Western literature and is detached from the values of instilling
faith and Islam. Therefore, sources of information need to be balanced with a
lot of writing scientific literature based on Islamic values, but that does not
mean a dichotomy between general and religious sciences. Education that is only
limited to the wilderness of theoretical shells will only give birth to
education that is "dogmatic" not "creative". In fact,
Islamic education has an important task, namely developing the quality of human
resources (HR) so that Muslims can play an active role and remain
"survive" in the era of globalization. Human resources who are able
to compete in an era that requires every human being to equip themselves with
expertise, intelligence, and skills in a modern life. (Noviyani, 2018) mentions several reasons for
the weaknesses experienced by Islamic education today. Among them, weaknesses
in the mastery of systems and methods. In general, Islamic education still uses
the old system (classic) which only relies on the memorization system and
listening to the material delivered by the teacher. Students are placed as
objects in learning, while teachers are subjects. The lack of involvement of
students in the teaching and learning process causes the learning process to be
monotonous and boring. As a result, learning outcomes are not optimal and not
in line with expectations. Teachers who are subjects in the teaching and
learning process, sometimes have poor methods. The innovation and creativity of
teachers in teaching is very lacking and almost invisible. Conditions like this
make the class seem dead. Learning systems and methods that are often practiced
in Islamic educational institutions that are less varied and innovative are one
of the factors that cause Islamic education to lag behind other education.
Another factor that causes the weakness of
Islamic education is the language factor as a tool to enrich perceptions, and
sharpness of interpretation (insight). Language is the main medium in the
teaching process. Submission of language that is easy to understand and not
convoluted, will make it easier for students to accept and understand the
material presented by the teacher. If students' acceptance and understanding of
the material goes well, the learning outcomes will be very good. On the other
hand, if the delivery of the language has problems and does not go well, the
learning outcomes will be hampered and not in accordance with the expected
expectations. Language is the most important medium in learning in its efforts
to improve students' learning achievement.
Another factor that is no less important than
the factors mentioned above is the weakness of Islamic education in terms of
institutions (organizations), science, and technology, Islamic educational
institutions tend to be less well organized in terms of management. Islamic
educational institutions are still fragmented with the terms
"traditionalist Islamic education" and "modernist Islamic
education". Two terms that dichotomy of Islamic education with other
terms, namely "advanced or modern Islamic education" and
"traditional or classical Islamic education". The actual terminology
is only guided by the learning system and method. It is said that Islamic
education is advanced or modern because the systems and methods used in the
teaching and learning process follow the systems and methods that apply in the
modern era. Vice versa, it is said that classical Islamic education is due to
the systems and methods used in the teaching and learning process using the old
system. The dichotomy, in fact, weakens the existence of Islamic education
itself. Not to mention the issue of science and technology, the label of
Islamic education is education that is only related to the afterlife is still
attached to the minds of the wider community. Islamic educational institutions
are synonymous with lagging behind in information, communication and technology
because of the very limited budget they have. A very limited budget that is used
to finance school operational costs alone is not sufficient. The funding
sources for Islamic educational institutions are very limited, making the
development of the potential of madrasas hampered. In this modern era,
technology is a most urgent need for the development of all educational
institutions, general education or religion. Even some people think that the
progress of educational institutions depends on the completeness of the
technological devices they have.
Indications of the backwardness of Islamic
education according to (Assegaf, 2020); First, the lack of renewal
efforts. Second, the practice of Islamic education so far still maintains the
old heritage and does not do much creative, innovative, and critical thinking
on actual issues. Third, the learning model of Islamic education places too
much emphasis on an intellectual-verbalistic approach and excludes the
importance of educative interaction and humanistic communication between
teacher-students. Fourth, the orientation of Islamic education focuses on the
formation of servants or servants of Allah and is not balanced with the
achievement of Muslim human character as khalfah fī al-arḍ. The lack of
reform efforts, as mentioned above, is a reality that can be found and
witnessed in most Islamic education until now. There has been no significant
reform effort made by Islamic education to keep pace with the very rapid
development of general education. The renewal referred to here is an update in
all matters relating to methods, systems, management, goals, vision and
mission, as well as future orientation of Islamic education. Renewal is
absolutely necessary because of the poor condition of Islamic education which
will eventually be abandoned by the Muslims themselves.
Another problem that hinders
the development of Islamic education, as mentioned above, is the lack of creative,
innovative, and critical thinking raised by Islamic education practitioners and
experts on the actual issues that develop in the midst of society. Islamic
education practitioners and experts are more busy thinking about the
differences that occur between one educational institution and another, rather
than thinking about the crucial issues that develop. There are no creative,
innovative, and critical ideas raised by Islamic education thinkers for the
advancement of Islamic education itself. It is as if critical reasoning which
is a tradition of earlier Islamic thinkers has disappeared without a trace. A
setback experienced by Islamic education thinkers which resulted in backwards
and backwardness of Islamic education compared to other education with the many
problems faced by Islamic education, Islamic education does not touch the realm
of humanity at all. The realm of humanity, which should be the main target for
the development of Islam and its education, has become marginalized and not
managed properly. As a result, the level of public concern and enthusiasm for
Islamic education has decreased. The level of public trust has also changed.
People's expectations for Islamic education as a solution for education in the
current era of moral decadence, have not materialized because of the lack of
maximum socialization carried out by stakeholders of Islamic education itself.
The high expectations of the community are not matched by the maximum efforts
of Islamic educational institutions in socializing it.
4. Concept of Practice in
Islamic Education in Era 4.0
Islamic education so far has made a
transformation at the level of paradigm, methods and strategies for the
development of Islamic education to be current and relevant with the global
situation and conditions. And stay in the corridor of educational ideals and
goals which relies on the Qur'an and Hadith and is based on the goals of
national education, state and philosophy. Adhering to the principle of al hifzu 'ala qodiimi as shoolih wa al akhzu
'ala Jadiidi al Aslah
(maintaining good traditions and adopting novelty) better) is the mantra of the
paradigm of progress, continuity, openness with innovation to transfer
knowledge and technology that is beneficial for development of Islamic
education (Niyozov & Pluim, 2009). In the last 10 years,
Islamic education has continued to develop into role model for education,
marked by the growth of institutions (Directorate General Islamic Education,
2019) the emergence of Islamic religion-based schools such as Integrated Islam
(Rahman, 2019), Boarding School, Modern Islamic Boarding School, Tahfidz School. The transition of Islamic universities from
STAIN to IAIN or from IAIN become UIN. Not only "face" changes,
featured content and programs are also in offer such as pesantren
entrepreneurship programs (Halstead, 2018), and others. If this is done
with the right process approach, it will spawn productive-minded graduates,
researchers, inventors, diggers, knowledge developers knowledge.
The logical consequences of this, (1)
Eliminating the paradigm of dichotomy of science religion and general science.
(2) Changing the pattern of indoctrinal Islamic
education into a pattern participatory education. (3) Changing the ideological
paradigm into a scientific paradigm which is based on the revelation of Allah swt. (4) It is necessary to reconstruct the curriculum. The
paradigm of Islamic education is more likely to be self-oriented humanities and
social sciences, whereas science (physics, chemistry, biology and mathematics)
Modern and advanced technology development is absolutely necessary. This
science is not yet received appreciation and a proper place in the Islamic
education system . This means that the integration of Islamic education in the
perspective of transformation towardsQuality Islamic
education�� science, spirituality with
character education as a characteristic of a nation is absolutely necessary.
Education in Islam itself is an integration between the power of reason
(rational), empirical, and sourced from revelation derived from the Qur'an and
Hadith. The trend of education returns to religiosity (Priyanto, 2020) given a touch of global
insight, the Islamic generation must be prepared to global constellation
competition. So that the transformation of the goals of Islamic education is
not again creating workers only, but humans who are able to compete which
creates its own opportunities (jobs) on an innovative basis,creative,
character and entrepreneurial spirit (Rembangy, 2010). So that the impact directly
to the welfare, progress, and independence of the nation's economy. Changes in
Islamic education will automatically change the method in teaching and learning
carried out on students, that change includes first, critical and creative
learning with problem solving, because In human life, it is necessary to have
the ability to analyze, find a way overcome them, and try to find a solution
that is formulated (trial and error) (Sosna, Trevinyo-Rodr�guez,
& Velamuri, 2010).
Educators as facilitators, mentors,
motivators, and movers towards learning dialogic. While students are active
subjects, learning partners, and experienced individuals. Second, changing the
character of the subject in learning. The teacher paradigm as centered learning
must be transformed into a teacher as a professional who guides and directing
learning to students so that they are able to express opinions, think
systematic, appear confident, and able to solve problems with knowledge which
he has. Third, learning resources are not limited to textbooks, but it can be
on the experience experienced by students, the internet, print media,
electronic, or other media In this regard, (Drijvers, Boon, & Van
Reeuwijk, 2010) put forward three dedactic functions of technology in Islamic Education Learning,
namely: (1) Technology for doing, serves as a substitute for paper and pencil
media in learning activities. (2) Technology for practicing skills, functions
as learning environment to hone skills in, (3) Technology for developing
conceptual understanding, serves as a learning environment to develop
conceptual understanding. If technology is well integrated into learning, This
will bring up new, contemporary and fun learning patterns. Amen Abdullah said
that "creative imagination" is part of how to bring together ideas,
even two different framework concepts, so that they are arranged into fresh
configuration (Sosna et al., 2010).
CONCLUSION
Islamic education in Indonesia has been around for a long time since the
13th century AD Various problems have always accompanied Islamic education from
the colonial era colonialism, the Old Order, the New Order, the Reformation,
until the Industrial Revolution Era 4.0. Some of the problems that is still a
"blockstone" of Islamic education in
Indonesia In the midst of this rapid flow of industrialization, there is still
a dichotomy of science (between general science and religious science); still
weak research culture in Islamic educational institutions (both undergraduates,
practitioners) yes, policy makers, as well as the openness of educational
institutions such as Islamic boarding schools and madrasas that each considers
research to be a Western product); the curriculum problem change frequently as
the minister of education changes; limited human resources my antity and quality (both teachers, lecturers, tutors,
clerics, and others- other); system management of Islamic education that is
still not well organized; mastery science and ICT in the provision of education;
and evaluation system immersive education This a is still based on the national
exam scores. Problematic This seems to be a big challenge for Islamic educational
institutions in this era this disruption at a time when all sub-systems of the
State must integrate digitization with a manufacturing paradigm that all the
results of Islamic education must be in line with market and industry needs.
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PROBLEMS OF ISLAMIC EDUCATION IN THE ERA
OF INDUSTRIAL
REVOLUTION 4.0 