The Imperativeness of Curriculum Improvement of Diniyah Education at the Wustha Level in South Kalimantan

Islamic educational institutions in South Kalimantan are mushrooming both formally and informally. It is because Muslims are predominantly. They are known to be very religious and even steadfast in applying Islamic values. Most of the educational institutions grow and develop at the initiative of community members (self-help). The distribution of Islamic Religious and Religious Education Institutions in South Kalimantan is 582 institutions. This shows the potential as well as the great responsibility that is carried out in helping the government to realize the goals of National Education. However, it is unfortunate that the diniyah education curriculum experiences stagnation does not up to date. It is not connected to the needs and expectations of the community. It is due to the curriculum tends to focus more on the teacher center. Therefore, the curriculum needs to be adjusted to the needs and expectations of the community. Hence, there is no gap between educational institutions and the community. The research method of this study used Research and Development (R&D). The approach used 2 steps, namely preliminary activities and curriculum improvement (development). The data resources obtained from questionnaires, interviews, observations, and documentaries. Participants are ustadz/ustadzah who teach subjects on diniyah curriculum, experts, and graduates. The results of this study indicate that the curriculum for diniyah education especially the wustha level in South Kalimantan is needed to be revised or developed. The curriculum should be adjusted to the aspirations, needs, and expectations of the community.


A. Introduction
Pesantren Islamic religious education institutions historically have made many positive contributions to Indonesia (Istiyani, 2017), especially in efforts to develop human resources. Islamic education in the form of pesantren is an institution that was born from the archipelago (Muhammad, 2018). The institution grows and develops in the community starting from the Dinamika Ilmu, Volume 20(1), 2020 houses of Kyai (Tuan Guru) and the mosque. Then it transformed into a pesantren and madrasah which more modern system. Before, Santri (pesantren students) were actively involved in the Indonesian independence. This means that Islamic religious education institutions (pesantren) existed even before Indonesia's independence. So its existence cannot be separated from the national education system.
Nevertheless, in reality, there are still some bureaucrats and government officials especially the Regional Government who view Islamic educational institutions such as madrasah as second-class (Muhaemin, 2012, p. 160) (not to mention neglected). It means that the Regional Government is not paying enough attention to Islamic educational institutions. The amount of financial assistance, human resources, and school facilities received by Islamic religious institutions are different compare to educational institutions under the Ministry of Education and Culture. This gap has also become a problem in the development of Islamic education institutions.
Ismail said that the government's attention to the Madrasah Diniyah is also still lacking. Especially in terms of funding. Private religious education institutions often rely on assistance from the community, because government funding is still insufficient (Ismail & Wardi, 2019, pp. 33-34). Even though funding is not the main problem in the development of educational institutions, but sufficient funds can control the implementation of education. Hence, targets and objectives will be achieved.
For example, what happened in South Kalimantan. Based on an interview with H. Barkatullah Amin who was the Deputy Chairperson of Madrasah Development Centre (MDC) South Kalimantan from 2008 to 2012. It was found that there was a budget for funding assistance for the rehabilitation of the building of the elementary school/Madrasah Ibtidaiyah educational institutions in one of the districts in South Kalimantan. From these funds only 2 Madrasah Ibtidaiyah received funding for rehabilitation, while Elementary Schools received far more assistance, namely 8 Elementary Schools. Compared to the number of Islamic educational institutions in the region is more than public schools such as elementary schools (SD) (B. Amin, wawancara, 18 Januari 2014).
Overcoming this issue, then Islamic educational institutions grow and take root from the culture of the local community. It is influenced by the dynamics and development of society. Consequently, that madrasas grow and develop from the bottom up. The reality, makes Islamic religious education institutions such as diniyah education rarely collapsed. Otherwise, the pesantren still exists. Its existence is in line with the development of the local community. Although the dynamics seem stagnant, Diniyah and community education institutions cannot be separated. As a result of diniyah and the community, they provide mutual benefit. The community must provide both material and financial support and ideas so that religious education institutions continue to exist and slowly develop. On the other hand, Islamic religious education institutions must be able to meet the needs of the community. To educate the community with Islamic studies, and be able to balance the dynamics of the local community (Pardi, 2005, p. 210). Therefore, it can be said that Islamic educational institutions have a strong attachment to the community. The existence of an Islamic education institution is highly dependent on the participation and dynamics of the community. Whereas in terms of quality, the progress is also very much determined by the relevance of the curriculum to the needs, expectations, and dynamics of the community.
As stated by A. Malik Fadjar, although religious education institutions do not receive special attention from the government, the role of these institutions is quite important and strategic in the national education system so that they must be considered together (Fadjar, 1998, p. 31).
It is encouraging for Islamic education in the process of transformation is the result of the 4th amendment to article 31 of the 1945 Constitution and promulgated in Law No. 20 of 2003 concerning the National Education System, the birth of PP. No, 55 of 2007 concerning Religious Education and Religious Education. Then it continued with the issued and enactment of Minister of Religion Regulation (PMA) No. 13 of 2014. According to Malik Fadjar and Indonesian regulations, the existence of Islamic religious education institutions is increasingly being recognized as part of the national education system including the diniyah education institutions.
In reality, the government's attention to the existence of a formal religious education institution was initially manifested in the form of the Minister of Religion's Regulation No. 13 of 1964 concerning Religious and Religious Education. This regulation contains the definition, function, and purpose and classification of madrasah diniyah. This regulation is complemented by Minister of Religion Regulation No. 3 of 1983 concerning the Religious Education Curriculum, which governs the madrasa diniyah curriculum (diniyah education curriculum). Then perfected again with the issued of the madrasah diniyah curriculum (curriculum for diniyah education) at the Wustha level in 1994. Based on the regulation above, attention and support should be welcomed and utilized to strengthen the existence of Islamic religious education institutions.
The education policy on Madrasah Diniyah is not made by the government to prioritize the institution in the national education system. The policy on Madrasah Diniyah education covers before and after the Education and Teaching Law No. 4 1950Jo No. 12 of 1954, UUSPN No. 2 of 1989 of 2003, has not fully supported Madrasah Diniyah as an integral part in the provision of the national education system in Indonesia. They prefer the interests of the central government, causing difficulties in their implementation by the public at the local level (Badrudin, 2017). This also becomes a difficulty as well as a challenge for Madrasah Diniyah to develop. Whereas, Madrasah Diniyah from the very beginning played a big role in the education of Muslims in Indonesia.
Islamic religious education institutions are known as educational institutions that carry out diniyah education curricula. The role is to complement and broaden the insights of Islamic religious education for students who study in public schools and madrasas that apply the curriculum of the Ministry of Religion of the Republic of Indonesia in the morning until noon. Then in the afternoon, they took part in the teaching of diniyah curriculum at certain religious education institutions. The intended public schools are Elementary Schools (SD), Junior High Schools (SMP), and High Schools (SMA). While the madrasas referred to by the author are Madrasah Ibtidaiyah (MI), Madrasah Tsanawiyah (MTs) and Madrasah Aliyah (MA).
As a majority of the population adheres to Islam, it is very natural that in South Kalimantan there are many Islamic religious education institutions in both formal and nonformal. Based on EMIS data, Islamic religious and religious education institutions (PAKIS) handled by the Regional Office of the Ministry of Religion of South Kalimantan Province in 2016, the totals are 582 that spread in 11 districts and 2 cities. Detailed information from these data can be seen in the following table.
Dinamika Ilmu, Volume 20(1), 2020 Based on the table above, it is known that the number of Islamic educational institutions is very large. However, there is still very little research that is oriented to the manufacture of products. Which aimed at the advancement of Islamic religious education institutions, especially Islamic education in South Kalimantan. The educational institution has stagnated especially in the curriculum. Therefore, Islamic education especially pesantren is demanded to be able to survive in this modern era (Solichin, 2015).
Problems in preparing the curriculum for diniyah education generally use or apply certain bare books (Kitab kuning/kitab gundul) that have been determined by the madrasah diniyah as curriculum content. The consideration of choosing the books that are used as a content curriculum based on the teacher's meeting or the available teachers. The content curriculum is given to students based on scope and sequence in the textbook without any reorganizing. The book used has been adjusted to the level of students in the relevant educational institutions. Even though, the teacher adopted the curriculum based on their comparative studies through other reputable Islamic educational institutions. Some content of the curriculum is irrelevant to the madrasah's vision and missions, students' needs, and expectations of parents and community.
The researcher also found problems with the use of learning methods and leadership management. Through the first observation, the researcher found that the learning methods in the madrasah still use conventional learning methods (one-way communication). The learning and teaching look conservative which neglect students' interest and activities. Besides that, the management of education is carried out with traditional management (one hand management), leadership is often based on hereditary and seniority, not based on one's competence and capability.
The curriculum used in religious education institutions generally still adopts the definition of a narrow-minded or traditional curriculum concept. In the form of several Islamic religious subjects that are academic. Some of these subjects are curriculum contents given to the students by the sequence of chapters in certain bare books or kitab kuning. Therefore, there are very few ustadz/ustadzah who can reorganize learning materials based on the needs of students. Whereas in facing the modern era, educational institutions need to have an organized and written curriculum as a guideline in the administration of education. This can make it easier to direct the achievement of curriculum goals. Following the objectives of the existence of religious education institutions, namely: from the community by the community, and for the community.
According to Emroni, "…adalah dengan melibatkan pihak pondok dan sejumlah stakehoders, dan masyarakat sekitar," (Emroni, 2013, p. 56). Seeing this reality, the authors argue that it is very appropriate to develop the diniyah curriculum that comes from the community and stakeholders. The development of the diniyah curriculum with a grassroots approach is considered a relevant alternative to Islamic educational institutions in South Kalimantan.

The Curriculum of Madrasah Diniyah
Leadership National Education Law Number 20 Year 2003 Article 1 Paragraph (19) states that "Kurikulum adalah seperangkat rencana dan pengaturan mengenai tujuan, isi, dan bahan pelajaran serta cara yang digunakan sebagai pedoman penyelenggaraan kegiatanpembelajaran untuk mencapai tujuan pendidikan tertentu." In addation, It was stated by Wiles and Bondi that since the 1820s the term curriculum has been known, and was used modernly in the United States a century later (Bondi, 2007, p. 2). The word "curriculum" actually comes from Latin, which is "currere" in the form of the verb "to run" which means "running fast, in a hurry or undergoing" (Soemanto, 1982, p. 12). Whereas Subandijah mentions that the curriculum originated from Greek which was originally used in the field by the body, namely the word "currere" (Subandijah, 1993, p. 1). Both of these meanings indicate the same purpose.
The word currere is then adopted by several languages, one of it is English which means course or subject. In the Indonesian is defined as mata pelajaran or mata kuliah/materi kursus. In Arabic interpreted as "al mādda", another form is also known as "minhaj al dirāsi" (curriculum of subjects) or "minhaj al madrasa" (school/madrasah curriculum) (Sabda, 2016, p. 23).
Based on the meanings mentioned above, it can be understood that the curriculum is a learning plan. This meaning as stated by Taba is that the curriculum is a plan for learning that includes the learning process and the personality building (Taba, 1962, p. 12).
The curriculum is also associated with documents such as textbooks, syllabi, and teacher guidelines or learning packages, or lessons plan (RPP). As mention before. the position of the curriculum is considered as instructional guidance, as well as an anticipatory tool. All of these are tools that can predict curriculum targets to be achieved at the end of learning. Thus the word curriculum (as a traditional concept) is identical to the learning guidelines, syllabus, or textbooks that are determined as fields of study or courses.
In contrast, the modern era, the curriculum should not only be limited to that set of content, but there is also the consideration of correlations between cognitive, affective, and psychomotor aspects. Also not be ruled out biological, sociological, and psychological. As stated by Albert I. Oliver that the curriculum as an educational program in schools is divided into 4 Dinamika Ilmu, Volume 20(1), 2020 basic elements: (1) elements of study; (2) the element of experience; (3) service elements; and (4) hidden curriculum elements (Oliver, 1977, p. 11).
Furthermore, madrasah diniyah is interpreted briefly as: is an Islamic educational institution whose curriculum material is 100% religious sciences and is presented traditionally-classically and managed purely by non-governmental organizations, holding madrasah is often carried out in Islamic boarding schools and some outside boarding schools. The wustha level (junior high school), or also called muthawassitah, which in certain educational institutions is often used the word tsanawiyah, such as madrasah tsanawiyah, which means it is equivalent to the level of wustha or mustawassitah or other equivalents whose learning period is for 3 years.
Thus, the religious education curriculum (diniyah) is all knowledge, activities, and also experiences that are intentionally and systematically provided by educators to students (santri) to achieve the goals of religious education (Zuhairini, 1983, p. 59). Whereas what is meant by the diniyah education curriculum in this study include: (1) graduated competency standards (SKL), (2) curriculum content standards, (3) learning process standards, and (4) evaluation standards

Curriculum Development: Components and Foundations
Understanding curriculum improvement has the following steps: 1) Designing a new curriculum or redesigning the curriculum to keep it following the circumstances. 2) Limited implementation (trial) of new curricula in certain schools/madrasah followed by an intensive assessment. 3) Revise and refine certain components in the curriculum based on the results of the assessment in point 2 (Soemanto, 1982, p. 46). If a new curriculum is deemed sufficiently stable or perfect, then the task of curriculum improvement ends and issue to a new curriculum. Furthermore, the curriculum is disseminated or disseminated, then applied to schools or madrasahs on a massive scale with a certain time limit, while conducting curriculum development. This is called curriculum improvement.
Curriculum improvement cannot be separated from several aspects that influence it, such as mindset, value system, the development process itself, including the needs of students, the user community, and the general public (Dikbud, 2014). These aspects are used as material for thought and consideration in curriculum development.
Subandijah divides curriculum components into two classifications, namely the main component consisting of five components, are: (1) objectives, (2) material, (3) organization/strategy, (4) media, and (5) teaching-learning process. While the supporting components consist of three components: (1) administration and supervision systems, (2) BP services, and (3) evaluation systems (Subandijah, 1993, p. 24). Abdullah Idi agrees with Subandijah with five main components, but what differs from Subandijah is placing the evaluation component as a supporting component (Idi, 2010, p. 78). Therefore, Abdullah Idi added the evaluation component as the main component, so Abdullah Idi determined the curriculum components to be six components.
Most experts believe that there are four curriculum components, among them are S. Nasution, John F. Kerr, Fuaduddin and Sukama Karya, and Nana Syaodih Sukmadinata. The four curriculum components, namely: (1) the objectives component (objectives); (2) material components (knowledge); (3) teaching-learning process component (school learning experiences); and (4) evaluation component. The researcher takes the last opinion, that a curriculum consists of four components. The four main components are used as a focus in the author's research on the curriculum for diniyah education, namely to determine the existence and relevance of each component in the development and implementation of education curriculum diniyah in South Kalimantan.
Each component of the curriculum related. Correlation can all be seen in the picture below.
Objective Evaluation Materials Figure: 1 Linkages of curriculum components in one system (Nasution, 2005, p. 34) The chart above shows the success of the implementation of the curriculum as a whole (macro) depends on the smoothness and support it between one component to another. Therefore, all parties must pay attention to each component so that no one component becomes an obstacle to the course of the curriculum implementation process itself.
Muhammad Ali stated that the selection of references and principles can be carried out using the following benchmarks: 1) The curriculum must refer to the truth and goodness of society.
2) The learning experience must be relevant to the demands and needs of the community (needs of society).
3) The content of the curriculum must be adjusted to the development of science and technology. 4) The learning process (teaching-learning process) must be guided by the theories of learning psychology and developmental psychology (Ali, 1992, p. 31).
Based on the opinion above, there are at least 4 foundations for curriculum development, namely: (1) the foundation relating to (philosophical) truth; (2) foundation relating to society (sociology); (3) foundation related to science and technology; and (4) foundation of learning psychology and developmental psychology. While Nana Sudjana put forward three foundations for curriculum development, namely: (1) philosophical foundation; (2) socio-cultural foundation; and (3) psychological foundation (Sudjana, 1988, p. 56).
To improve curriculum, noted to stick to the principles: relevance, effectiveness & efficiency, continuity, flexibility, goal-oriented, and life long education. The principles of curriculum development carry out the mandate so that the curriculum designed and produced is expected to be relevant to the demands and needs of the community, or all parties, namely students, guardians/parents of students, the general public, users of graduates, the nation and most urgent is how the curriculum mission can elevate the religion of God (li i'lâi kalimātillah).

C. Research Methodology
This research is field research with a development research approach which is often known as R&D research. It is research used to produce a new product or research aimed at perfecting old products so used more effectively. However, this article will only be submitted at a stage that answers why curriculum development for diniyah needs to be done immediately. The results of the curriculum redesign are delivered on other occasions.
This research is part of the stages in producing a design for the improvement of the curriculum for diniyah education in Islamic religious education institutions in the form of Islamic boarding schools in South Kalimantan to match the aspirations and expectations of the community where the institution is located, using a grassroots approach. This research process seeks to design a curriculum product that is developed to produce curriculum documents that are relevant to students' characteristics, community expectations, and needs. After the writer analyzes the existing curriculum documents, then pays attention to input/suggestions from various stakeholders as grassroots. Thus, the method the writer uses in this research is R&D (Research and Development). This research method is considered appropriate to be used in the research development of diniyah education curriculum.
The reasons for choosing educational institutions at the wustha level (junior high school) are: 1. Students who are at this wustha level are aged 12-16 years, with such an age range they can be said to be teenagers. This phase is a period of self-discovery and social sensitivity. In this period personality must be fully developed and must be aware of the necessities of social reality (Suryobroto, 1990, p. 42). This condition should receive more intense education attention from various components of educators, especially ustadz/ustadzah in Islamic religious education institutions. 2. From the standpoint of Fiqh, that age has reached the of age baligh and has received taklifi.
This means that at this time adolescents have been charged with carrying out religious teachings. 3. Facts on the ground, religious education institutions at the wustha level are more commonly found in several Islamic boarding schools in South Kalimantan compared to awaliyah and 'ulya.
Curriculum improvement with a grassroots approach is a curriculum in which teachers act as implementers, and then spread to broader/higher elements. That's why this approach is also called bottom-up curriculum improvement. This approach follows the steps of the Taba model (inverted model) (Taba, 1962, p. 28).
The steps for developing/improvement curriculum design using a grassroots approach following Taba model are: 1st step : Diagnosis of needs 2nd step : Formulation of objectives 3rd step : Selection of content 5th step : Selection of learning experiences 6th step : Organization of learning experiences 7th step : Determination of what to evaluate and of the ways and means of doing it. (Taba, 1962, p. 12).

PRELIMINARY STUDIES/RESEARCH
The research procedures used are by the following scheme: (in this section, the writer just want to share about the preliminary research which is the imperativeness of curriculum improvement of diniyah education at the wustha level in South Kalimantan)

Figure 2: R & D Steps to Improve Diniyah Curriculum Design
Because of its nature, this approach is more widely used in curriculum improvement. Following the existence of a stagnant diniyah education curriculum, it is very appropriate that the curriculum reorganized or redesigned with a grassroots approach. In other words, curriculum development here is meaningful curriculum improvement.
Therefore, the object of this research field is determined by several Islamic religious education institutions whose characteristics are expected to represent 13 districts/cities in South Kalimantan. Research locations proposed by researchers include: The reasons for choosing the research location are: 1. The institution has a level of wustha/tsanawiyah. 2. The santri also received the teaching of the diniyah education curriculum, besides receiving general curriculum teaching and the Ministry of Religion curriculum. 3. Regional Representation. 4. The willingness of the educational institution to work together to realize this research.
The prediction framework for the curriculum improvement contains 4 (four) educational standards as follows: the graduated competency standards, the content standards, the process standards, and the assessment standards. This research applies four data collection techniques, are: 1. Questionnaire This questionnaire was used to explore preliminary data absorbing the opinions and responses of pondok leaders, heads of Islamic religious education institutions, ustadz/ustadzah, and other stakeholders about the importance of improving the curriculum design of diniyah education at the wustha level in South Kalimantan. The questionnaire concerns the vision and mission, curriculum objectives, curriculum content, approaches to learning methods and media, and curriculum evaluation systems and procedures.

In-depth Interview
This technique is used to explore data on the existence and implementation of the diniyah education curriculum, aspirations, and stakeholders' opinions on the diniyah education curriculum at the current wustha level as well as what their hopes for the future.

Observation
This technique is used to directly observe the implementation of the diniyah education curriculum at the wustha level, especially to observe the location of the institution in general, the implementation of learning, the implementation of evaluations, and remedial programs or improvements for students who are deemed not to meet eligibility standards.

Documentary
This documentary technique is used to explore data in the form of notes, CDs, soft files such as documents that can be stored on flash discs, curriculum books and syllabus documents, RPPs, and other documents that relevant to the data to be collected.
The relationship between the focus of research, data, data sources, and data mining techniques can be seen in the following table:

D. Finding and Discussion
Based on data obtained through questionnaires, interviews, observation and analysis of documents, note:

The Curriculum Diniyah Education in South Kalimantan Currently
Every educational institution which are the objects of this study does not have similarities in practice. It because the education management or foundation does not get assistance from the Ministry of Religion (Ministry of Religion). The fact the Ministry of Religion does not have general guidelines regarding the curriculum for diniyah education both in providing direction, guidance, and assistance in determining the diniyah curriculum.
There is a tendency for Diniyah education in South Kalimantan to adopt Diniyah education curricula in Java such as the boarding school curriculum in East Java, especially the Gontor boarding school curriculum. The adoption of the curriculum was previously through the stages of revision and modification and also adapted to local conditions, both human resources (teachers and students), facilities, and infrastructure and culture of the people of South Kalimantan. Teacher resources become the dominant factor in the success of the learning process. The teacher or teacher has a key role to organize and carry out learning activities (Ulum, 2019, p. 138). So, increasing the ability of teachers must always be improved.
The implementation of the diniyah education curriculum in some Islamic boarding schools mostly does not have an organized syllabus. Only the state curriculum has an RPP while the diniyah education curriculum does not exist. Nevertheless, there is still a small proportion who have a syllabus and lesson plans in the preparation of the learning of diniyah subjects in Islamic boarding schools.
Dinamika Ilmu, Volume 20(1), 2020 Based on the scores in the table above it can be seen that the pesantren leaders (foundation) agreed that it was very urgent to develop the diniyah education curriculum on aspects of formulation of Graduates Competency Standards (SKL). Score 96 in the table also shows that the curriculum development of diniyah education: SKL aspects is very urgent to do. This is because some Islamic religious education institutions in South Kalimantan do not yet have graduation standards, only following the standards of Islamic boarding schools in Java. The table shows that the score is 101 and this shows that the development of the curriculum for diniyah education in the Graduate competence standard (SKL) aspect is very urgent. Score 85 shows that the alumni/community considered it quite urgent to develop the curriculum for diniyah education in the graduate competence standard (SKL) aspect at the wustha level. Parents are more concerned with the fact that their children are cared for (safe) in Islamic boarding schools, compared to outside schools.

The Purpose of Wustha Level Diniyah Education Curriculum in South Kalimantan
Explicit of the curriculum is useful to provide direction in the learning and assessment process so that with the hope of learning objectives in the diniyah education curriculum can be achieved optimally. Most of the diniyah education curricula in South Kalimantan do not have written curriculum objectives.

The Contents of Wustha Level Diniyah Education Curriculum in South Kalimantan
The curriculum for diniyah education in South Kalimantan is varied. There is a stand-alone curriculum as diniyah which is presented with special study time in the morning or evening. There is also a curriculum that is presented together with the general curriculum or the Ministry of Religion curriculum. In this condition, the diniyah education curriculum is provided with a special time between learning the general curriculum or the Ministry of Religion curriculum.
There were also some differences found in the number of curriculum subjects for diniyah education offered in each religious education institution, including books/literature which became the reference or reference for religious teachers and students. There is no uniformity in curriculum content either regarding the number of subjects, books taught and references, the burden of learning or the number of hours students have to go through and the breadth of scope, sequence, even the sustainability of subjects (kitab) for the next class. Nevertheless, the diniyah education curriculum has taken into account the principle of sustainability in the presentation of the diniyah curriculum material. Total score of 65 indicates that it is quite urgent in developing the contents of the diniyah education curriculum, because the score 65 is included in the range of scores 51 -75, and this is quite an urgent category.
Dinamika Ilmu, Volume 20(1), 2020 From the table above, it appears that the score is 67 and this shows that it is quite urgent to improve the contents of the diniyah education curriculum. The table above shows the Sum score is 67. It means quite urgent in developing the contents of the diniyah education curriculum in Islamic religious education institutions. Sum score 66 is included in the category of quite urgent in the development of curriculum contents of diniyah education.

Implementation of Diniyah Education Curriculum in South Kalimantan
Based on data collected at 5 Islamic religious education institutions in South Kalimantan, the curriculum for diniyah learning programs seems very varied. But it has similarities in the core goal which is to produce a generation of knowledgeable, charitable, and noble people. The implementation of the diniyah material learning program looks pretty good and is held classically. When implementing learning activities in the classroom (intra-curricular), some institutions have made lesson plans (RPP). The learning program is 50 hours/week. Every day there are about 9 hours of the subject, which consists of general curriculum and diniyah education curriculum.
In addition to intra-activity, in Islamic religious education institutions, there are also additional activities (extra-curricular) which are carried out in the afternoon and evening, also on holidays. There is also a special program intended for students who previously did not have a background in madrasah so they have limitations in Arabic or difficulty reading the Koran. For them, this is given additional lessons or tutoring programs to support learning skills.
Extra-curricular programs in religious institutions are a necessity. This is to provide opportunities for students to develop knowledge and hone their talents. Therefore, the foundation or the boarding school facilitates several extra-curricular programs, such as 1) speech training activities 3 languages Indonesian, Arabic, and English, or better known as muhâdharah.2) Dexterity training such as martial arts and sports. 3) Special morning amaliyah program before learning in the class. The implementation of this activity is concentrated in one place such as the mosque. This activity is filled with yasinan and reading of Salawat Kamilah and then proceed with tausiah.
Besides all that, there are also Islamic boarding schools that provide additional programs for 3 -6 months and even up to 1 year for students before they can be accepted in the first class of the Wustha level. This is because prospective students are still lack of knowledge about Arabic and are not proficient in reading the Alquran. The program is often called a trial or tajribīyah program. If the santri succeeds through this program, then he can be accepted in the first class at the wustha level. The sum score 41 above indicates a quite urgent category in curriculum improvement about the learning process aspect. From the table above it can be seen the sum score is 43, this also falls into the category of quite urgent in the curriculum improvement about the learning process aspect. Sum 10 10 11 7 10 48 In the table above it can be seen that the score is 48, this score shows that curriculum improvement in the learning process aspect in the category is very urgent. Score 41 is included in the quite urgent category in the curriculum improvement of diniyah education in the learning process aspect.

Implementation Evaluation of Education Curriculum Diniyah in South Kalimantan
In general evaluation of the educational curriculum diniyah in South Kalimantan is divided into three types of evaluation, namely 1) the written exam (tahirîri), 2) an oral exam which is an evaluation of learning materials in the form of memorizing (syafahî or syafawî), and 3) a practice test ('amaliyah or performance). All types are adjusted to the nature of Islamic religious material which contains iman (faith), 'Ilmu (knowledge), and 'amal (charity).
Based on the technical implementation of the evaluation, there are Islamic religious education institutions whose administration and management are quite good. This can all occur because of good and smooth coordination between the education and teaching departments by Dinamika Ilmu, Volume 20(1), 2020 forming a teaching team. So that in the end the uniformity of the form of the questions and the content of the questions will be realized. The table above shows the Sum score of 59. The Sum score is included in the range of scores 41 -60 which means it is a quite-urgent category in the development of curriculum evaluation for diniyah at the wustha level. Sum score of 50, this score is included in the quite urgent category in the improvement of evaluation standard of diniyah curriculum for wustha level. In the table above it can be seen that the sum score is 56. The score is included in the quite urgent category in the improvement of the evaluation of diniyah curriculum for wustha level. The score is 53, this score can be categorized as quite urgent for the development of standards for evaluating the curriculum for diniyah education at the wustha level in Islamic religious education institutions in South Kalimantan.

E. Discussion
Madrasah Diniyah throughout Indonesia is hit by the same obstacle, namely the ability to show existence or survival. Changes and developments of the era demand to be responded to. Islamic educational institutions both madrasa and pesantren not only play a role in educating the nation but also implementing Islamic values and as a moral clinic. Organizers of Islamic education need to practice creative and innovative management. In this case, management and Dinamika Ilmu, Volume 20(1), 2020 development need to be improved according to the culture or according to the needs and expectations of the local community (Subhin, 2017).
There are various problems as well as challenges faced by Madrasah Diniyah. Starting from financing, management, learning, dualism, and so on. Ismail clearly stated that the government's attention to the school is still insufficient, especially in terms of funding (Ismail & Wardi, 2019, pp. 33-34). Not infrequently Madrasah Diniyah relies heavily on donations from the community. It feels terrible if at the same time public concern for Madrasah Diniyah is also minimal. As happened to Madrasah Diniyah in Palopo, South Sulawesi.
Some Madrasah Diniyah has the opportunity in terms of institutional development as well as analyzing the challenges faced to realize an ideal Madrasah Diniyah, especially after regional autonomy. Madrasah Diniyah in Palopo, South Sulawesi also felt that way. Opportunities for the development of these institutions are supported by the existence of some Taman Pendidikan Alquran (TPA). Through it, Madrasah Diniyah can develop for the better. despite challenges in the form of inadequate facilities and infrastructure, the absence of a driving force, the lack of support from the community, support from the local government that is felt to be less serious and a sense of sufficient by the community in the presence of the TPA (Muhaemin, 2012).
The development of Islamic education (pesantren) is a necessity. Starting from designing the curriculum, preparing the curriculum, developing strategies, and implementing them properly. Modern theories are indeed not entirely relevant to be applied by Islamic education, although Islamic education at the same time must also follow the flow of modernity. Some pesantren (especially in Bengkulu) have implemented curriculum development from the beginning, namely, Madrasah Diniyah Takmiliyah, which is following the wishes of the organizers, in this case, are ustadz and kyai. However, they have not made curriculum guidelines based on the overall Diniyah Takmiliyah implementation guidelines from the Ministry of Religion of the Republic of Indonesia. So finally there is a gap between the ideal curriculum and the actual one (Alfian, 2018). This implies that the development of Madrasah Diniyah curriculum even at the Takmiliyah level needs to find its model that can be combined with modern theories. If so, then there is no exception at the level of Wustha.
Hasyim Asy'ari Foundation, Tebuireng, Jombang, East Java, has made efforts to develop curriculum and educational institutions. This was done as a response and solution to globalization. This institution develops the curriculum based on the needs and expectations of the community. For example, by developing a catering service unit, developing a pesantren health center, IT-based, and others. Besides, there is also awareness to improve the quality of human resources (Zuhdiyah, 2017). This shows the foundation's efforts to position themselves in a good position in facing the challenges of the era. Priority is in providing services to the community and providing education according to their needs. not only concentrated on Islamic material.
Also, Nurul Jadid Junior High School has tried to innovate the curriculum through collaboration between schools and pesantren for subjects related to religion (school diniyah). However, there are several obstacles, such as 1) the lack of teacher participation in the aspects of time, the dissatisfaction of the opinions and the ability of the teacher itself, 2) support from the community that is felt to be inadequate in terms of both funding and feedback (Mundiri & Hasanah, 2018).
Madrasah indeed has long carried out many educational activities and teachings of the Islamic religion. But over time because it is only familiar with Islamic material, madrasa diniyah seems to be left behind from modernity because the sciences studied are not relevant to the times. Therefore madrasah diniyah needs to open themselves with general knowledge. In addition to continuing to foster generations to be smart and religious (Istiyani, 2017b, pp. 128-130).
Actually, the obstacles faced by Madrasah Diniyah in Indonesia are also broadly problematic by Madrasah Diniyah in South Kalimantan. Although the majority of the population adheres to Islam and Islamic education is excellent, the problem is not inevitable. Therefore this research was conducted.

E. Conclusion
The existence of the curriculum for diniyah education that applies in several Islamic religious education institutions in South Kalimantan already has the vision and mission, but all of that has not been supported by a clear program and no achievement targets. The vision and mission of the institution are identical to the Graduated Competency Standards. The curriculum structure is quite diverse, both in the number of subjects and study load. While the curriculum content tends to still adhere to the academic subject model and the humanist model. The curriculum development process tends to adopt the diniyah education curriculum in certain boarding schools which are considered to have been established by making adjustments to local conditions (reduction or addition).
There are 2 models of the implementation of diniyah education curricula in Islamic religious education institutions at the wustha level in South Kalimantan, are: (1) given specifically, the time is in the morning or evening, (2) presented in conjunction with the ministry of education or ministry curriculum. Some Islamic religious education institutions do not yet have written learning tools such as syllabus and lesson plans that can be used by ustadz/ustadzah. The learning process still uses conventional methods but has provided opportunities for students to be actively involved in the learning process. The evaluation uses three types of tests, namely: 1) written (tahriry), 2) oral (syafahy/syafawy), and 3) practice (performance test). Most written tests take the form of essays, although some use multiple choices. In general, the diniyah education curriculum does not yet have a written minimum standard of mastery learning.
The views led the cottage, the head of religious educational institutions of Islam, ustadz/ustadzah, and stakeholders agreed to recommend that the educational curriculum diniyah for wustha level is urgent enough to be developed. The fact some of them think that the redesign is extremely urgent to 4 standards of education, are graduated competency standards (SKL), curriculum content standards, learning process standards, and assessment standards.