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Journal articles on the topic 'Islam Karimov'
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1
Nurkulova, Raya. "ISLAM KARIMOV - FOUNDER OF INDEPENDENT UZBEKISTAN." JOURNAL OF LOOK TO THE PAST 26, no. 2 (December 29, 2019): 74–79. http://dx.doi.org/10.26739/2181-9599-2019-26-11.
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The article highlights the historic significance of Islam Karimov's election as President of Uzbekistan in the most turbulent and dangerous period of our national history, at the height of the conflict, the threat of war between nations and citizens in the country, and the economy
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Zakirov, Bekzod. "Authoritarian Regime Stability in Uzbekistan under Patronal President Islam Karimov." Central Asian Affairs 8, no. 3 (December 22, 2021): 273–96. http://dx.doi.org/10.30965/22142290-12340005.
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Abstract This paper investigates the nature of Uzbekistan’s political system under President Islam Karimov through the lenses of patronal presidentialism to explain the factors conducive to the durability of the current regime. The paper argues that the longevity of the authoritarian regime in Uzbekistan can be best understood by a methodology that reconciles the propositions of institutional analysis of authoritarian rule with conventional methods of maintaining power such as coercion and patronage. Revealing the limitation of mainstream literature that overemphasizes neopatrimonialism and informality to understand domestic politics, the paper asserts that patronal president Islam Karimov assumed multiple instruments of power at the intersection of state and economy, which ensured regime stability in Uzbekistan until his death in 2016.
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Ishmatov, Alisher, and Veronica Akhmedova. "Creation of the electronic archive of the first President of the Republic of Uzbekistan." Infolib 24, no. 4 (December 30, 2020): 82–86. http://dx.doi.org/10.47267/2181-8207/2020/3-038.
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The article discusses some aspects of the organization of the information system of the Archive of the First President of the Republic of Uzbekistan Islam Karimov. The problem of digitalization of archival activities is quite relevant for Uzbekistan due to the fact that traditional approaches to the construction of information retrieval mechanisms and the organization of information services in archiving today often do not correspond to the required level of efficiency and user needs. As part of the work carried out, the specific task was to organize a software environment for the formation of an electronic catalog of archived descriptions, filling databases of digitized copies of archival materials, as well as flexible multidimensional search and presentation of information. The way to solve this problem is to use the archival information system «AtoM». As a result, a database of digitized archival materials was created, reflecting the life and work of the First President of the Republic of Uzbekistan Islam Karimov, equipped with a developed search and reference apparatus.
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Biryukov, Sergey V. "Uzbekistan as a Mirror of Change in Central Asia." Asian Survey 59, no. 2 (March 2019): 337–59. http://dx.doi.org/10.1525/as.2019.59.2.337.
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Central Asia is anticipating a transformation related to the need for further multifaceted modernization. However, different conditions dictate different strategies. The development model of Uzbekistan was mostly defined by Islam Karimov, whose death marked the beginning of profound changes associated with the transformation of the sultanistic regime.
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Khalid, Adeeb. "A SECULAR ISLAM: NATION, STATE, AND RELIGION IN UZBEKISTAN." International Journal of Middle East Studies 35, no. 4 (November 2003): 573–98. http://dx.doi.org/10.1017/s0020743803000242.
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The collapse of the Soviet Union a decade ago engendered both hope and fear about the future of Islam in Uzbekistan (and Central Asia in general). Many Muslims from other countries hoped that, freed from the constraints of the Soviet regime, Uzbeks and other Central Asians would rediscover their religious traditions and rejoin the broader Muslim world.1 Other observers feared that Islam would emerge as a political force and threaten the security of the region.2 As the decade progressed and militant Islamist organizations appeared, fear tended to overshadow hope. The events of autumn 2001 in Afghanistan, when fighters belonging to the Islamic Movement of Uzbekistan (IMU) played a prominent role alongside the Taliban, seemed to vindicate the darkest fears,3 and to justify the unremitting campaign that the regime of President Islom Karimov has waged against “religious extremism” since 1998.
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Khalimbetov, Yu M., Yuldashev S.J, and Murodova U.R. "Formation Of Young People Of The Younger Generation In Uzbekistan As A Science-Driven Process." American Journal of Medical Sciences and Pharmaceutical Research 03, no. 06 (June 10, 2021): 163–66. http://dx.doi.org/10.37547/tajmspr/volume03issue06-25.
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One of the key priorities of the reforms in the years of independence was the creation of a fundamentally new, modern education system .At the initiative and under the direct leadership of the First President Islam Karimov, documents of great importance were developed –the " Law on Education "and the" National Program for Training Personnel.
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Primov, Azamat. "Language Policy Issues in “High Spirituality-Invincible Force” by Islam Karimov." Journal of Public Policy and Administration 2, no. 3 (2018): 28. http://dx.doi.org/10.11648/j.jppa.20180203.12.
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Baikushikova, Gulnara, and Gulzada Apsattarova. "NEW APPROACHES TO ECONOMIC COOPERATION BETWEEN KAZAKHSTAN AND UZBEKISTAN." Central Asia's Affairs 85, no. 1 (March 15, 2022): 38–47. http://dx.doi.org/10.52536/2788-5909.2022-1.04.
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The article discusses new approaches to economic relations between Kazakhstan and Uzbekistan, assesses the development of bilateral economic relations at the present stage, tells about the impact of new foreign policy initiatives of the President of Uzbekistan Shavkat Mirziyoyev on bilateral relations. In the article, the author reveals a brief evolution of bilateral economic relations from the 2000s to the present. Comparing the policy of the first head of Uzbekistan Islam Karimov and the current President of Uzbekistan Shavkat Mirziyoyev, the author described the level of development of Central Asian integration at this stage. The author believes that Kazakhstan's relations with Uzbekistan are always open and aimed at integration. However, as a result of Uzbekistan's excise policy pursued by Karimov, relations between Kazakhstan and Uzbekistan were of the nature of mutual understanding, friendship, and the volume of mutual trade developed slowly. For example, if in Karimov's leadership in the 2000s, the annual trade turnover of the two countries amounted to $ 295.4 million, then in 2021, under Mirziyoyev's initiative, four 4 months after Uzbekistan stopped applying excise taxes on transported goods, the bilateral trade turnover for January-April amounted to $ 1.2 billion. This is about 12 times more than in 2000. The author positively assesses not only the dynamics of bilateral trade turnover but also the bilateral joint project being implemented at the present stage, achievements in the transport and logistics sphere.
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Conceição, Guilherme Geremias da. "Os desafios para a consolidação da democracia na Ásia Central pós-soviética." Conversas & Controvérsias 8, no. 2 (November 10, 2021): e40475. http://dx.doi.org/10.15448/2178-5694.2021.2.40475.
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O presente trabalho tem como objetivo geral analisar o processo pós-soviético de democratização da República do Uzbequistão, buscando, no âmbito dos objetivos específicos, compreender a trajetória democrática na administração de Islam Karimov (1991-2016). Nesse sentido, a pesquisa defende que, ao contrário do que argumenta parte substancial da literatura existente, as dificuldades enfrentadas no processo de democratização do país estão no campo do entendimento acerca da própria concepção de democracia, de uma série de fatores domésticos e externos, além de aspectos inteiramente novos. No desenvolvimento do artigo, primeiramente, pretende-se apresentar os aspectos teórico-conceituais utilizados para a realização do estudo, bem como uma contextualização histórica da região e do recente Uzbequistão. Na sequência, serão analisados os indicadores democráticos do governo Karimov, identificando suas particularidades, e os desafios existentes para a consolidação do processo democrático no país.
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Pottenger, John R. "Civil society, religious freedom, and Islam Karimov: Uzbekistan's struggle for a decent society." Central Asian Survey 23, no. 1 (March 2004): 55–77. http://dx.doi.org/10.1080/02634930410001711189.
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Meshcheryakov, Konstantin E. "RUSSIAN-UZBEKISTAN RELATIONS IN THE LAST YEARS OF THE PRESIDENCY OF ISLAM KARIMOV." RSUH/RGGU Bulletin. Series Eurasian Studies. History. Political Science. International Relations, no. 4 (2021): 10–52. http://dx.doi.org/10.28995/2686-7648-2021-4-10-52.
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The article investigates the evolution of the Russian-Uzbekistani relations in the last years of the presidency of Islam Karimov (2012–2016). Based on a wide range of official sources and periodicals, it identifies the main trends, achievements and issues of bilateral cooperation in the political, trade, economic and humanitarian spheres. It determines the factors that influenced the interaction between Moscow and Tashkent, and pays a particular attention to the role of the presidents of the two states in the development and strength- ening of their cooperation. The author concludes that throughout the period under review the Rus- sian-Uzbekistani relations faced serious challenges. They were remarkably conflicting, unpredictable, inconsistent, and quite turbulent, what provoked the discussions about the correspondence of their real political condition to their high legal status (in 2004, Russia and Uzbekistan became strategic part- ners, and in 2005, allied states). Nevertheless, the two countries overcame most of their differences and took a course towards the further expansion and deep- ening, as well as modernization of their relations. As a result, at present Uzbeki- stan remains one of the most important Russia’s partners not only in Central Asia, but throughout the post-Soviet space, as well as within the framework of the leading international organizations.
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Pachucki-Włosek, Krystian. "Old and New Uzbekistan – A comparative essay on the last years of Islam Karimov’s reign and Shavkat Mirziyoyev’s presidency." Eastern Review 8 (December 30, 2019): 31–48. http://dx.doi.org/10.18778/1427-9657.08.11.
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The article aims to present the positive and negative effects of the change in the position of the President of the Republic of Uzbekistan. The article focuses on economic issues, comparing the policy of President Islam Karimov and the policy of President Shavkat Mirziyoyev. The work also compares the foreign policy of both leaders towards Uzbekistan’s largest political partners: Russia and China. The above article tries to answer the question: are the changes in Uzbekistan significant after 2016 or only superficial?
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Bessmertnaya, Olga. "Только ли маргиналии? Три эпизода с «мусульманским русским языком» в поздней Российской империи." Islamology 7, no. 1 (June 30, 2017): 139. http://dx.doi.org/10.24848/islmlg.07.1.08.
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The paper discusses 3 cases of the Russian Empire Muslims’ (Tatars) using the Russian language to speak about themselves and Islam. The cultural processes underlying ‘Muslim Russian’ turning into a discoursal practice, its aims and expanding functions are analyzed, as well as its links with ‘mass Orientalism’ in the Russian imperial space and the speakers’ quest of the ways to speak about Islam in Russian. The role of choosing Russian in forming the actors’ identity as expert representatives of the imagined Russian Muslim community, while they acted as colonial intermediaries and/or political oppositionists, is shown. One case is A. Baiazitov and his contemporaries’ polemics with E. Renan and the counter-Muslim (missionary, in particular) journalism in the 1890-s, which, being a response to the unifying (state-nationalist) trends in the imperial context, also shows the emergence of the space of Muslim voices in the Russian public discourse. The second case, i.e. Russian used by Muslim political activists in the times of mass politics, especially, in their private correspondence in the 1910-s, reveals its lingua franca functions in their aspirations to create a super-ethnic all-Russian Muslim community. Differently, the 3d case, which frames the paper, the handwritten notes made for himself by the Muslim reformist (jadid), journalist and oppositionist F. Karimov (Karimi) in the margins of the governmental “Journal of the Special Meeting for Elaboration of Measures to Counteract the Tatar-Muslim Influence in the Volga Region” (1910) presents the interiorization of Russian beyond its pragmatic and public functions, a situation of ‘straight’ individual multilingualism. As Russian, the language of the Russian power, served also to convey the modernist, mainly progressist discourse, the key question raised in the paper is the interaction of Islamic and modernist discourses in the Muslim Russian texts under discussion. In the polemics both with the trends of absolutizing and idealizing the modernity and of marginalizing the modernity questionnaire in the studies of Russian Islam, the notion of ‘cultural bilingualism’ is suggested, which allows depicting a coexistence of the two discourses even in the utterances that may seem purely modernist and lacking any Islamic subtext (e.g. Karimov’s marginalia). The difference in the character of cultural bilingualism between Baiazitov’s and Karimov’s texts is shown, as well as their common connection with the Islamic vision of history, which prevents their definition in pure terms of modernism vs. traditionalism. The paper is partly based on archival sources. The supplement provides fragments of Karimov’s notes, previously unpublished.
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Hanks, Reuel R. "Dynamics of Islam, identity, and institutional rule in Uzbekistan: Constructing a paradigm for conflict resolution." Communist and Post-Communist Studies 40, no. 2 (April 26, 2007): 209–21. http://dx.doi.org/10.1016/j.postcomstud.2007.03.003.
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The “re-Islamization” of society in independent Uzbekistan has proven to be a complex process, generating conflict in the social, cultural and political spheres. Since the early 1990s, the regime of Islam Karimov has sought to undermine any manifestation of “unofficial” Islam via imprisonment of the leadership, implementation of repressive statutes governing religious activity, and other coercive means. Yet, since 1999 Uzbekistan has experienced more religious violence directed against government power structures by “extremists” than any other former Soviet republic in Central Asia. Important issues that should direct U.S. policy remain unresolved: How significant is the threat from radical Islam in Uzbekistan, that is, what are the chances of politicized, “fundamentalist” Islam emerging as a mass movement there? Has recent U.S. policy reduced or exacerbated the dynamics of conflict between the regime and the “radicals?” In order to effect resolution of this conflict, a new paradigm must be implemented in U.S.–Uzbek relations which moves the Uzbek regime toward democratization, while maintaining social stability. In addition, politicized Islam, in a non-radicalized form, should also figure into any policy strategy directed at long-term stability in Uzbekistan.
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Dadabaev, Timur. "De-securitizing the “Silk Road”: Uzbekistan’s cooperation agenda with Russia, China, Japan, and South Korea in the post-Karimov era." Journal of Eurasian Studies 11, no. 2 (July 2020): 174–87. http://dx.doi.org/10.1177/1879366520943896.
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This article argues that Uzbekistan’s cooperation agenda with Russia, China, Japan, and South Korea demonstrates clear signs of breaking with the Karimov-era security-driven agenda for cooperation in favor of de-securitization. This article uses a comparative analysis of the engagement of Russia, China, Japan, and South Korea with Uzbekistan through an analysis of the shifting political discourses in Uzbekistan and these states, statistics regarding their interaction, and an analysis of the economic road maps of their engagement from 2015 onward. This timeframe is attributed particular importance in this article, as it symbolizes the new opening of Uzbekistan toward these four states after the death of its dictatorial President Islam Karimov. In terms of the narrative, this article will first explore the problem of the securitization of the Central Asian region and the cooperation agenda. The article then discusses the motivations of Uzbekistan and its cooperation counterparts in pursuing closer ties. This discussion will then be followed by an analysis of how the new leadership in Uzbekistan re-evaluated its past behavior to address its post- and neocolonial challenges and the cooperation agendas with Russia, China, South Korea, and Japan.
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Kalyoncu, Mehmet. "Uzbekistan and the United States." American Journal of Islam and Society 23, no. 1 (January 1, 2006): 102–5. http://dx.doi.org/10.35632/ajis.v23i1.1646.
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Uzbek president Islam Karimov has gotten away relatively easily with hisbrutal suppression of the Andijon uprising (May 13-14, 2005), in which thestate security forces opened fire on protesters and killed about 700 of them.Despite the fact that this book was written before this event, ShahramAkbarzadeh’s Uzbekistan and the United States: Authoritarianism,Islamism & Washington’s Security Agenda articulates quite well howKarimov came to the point where he could find the courage to becomeincreasingly authoritarian despite Uzbekistan’s bad record of human rightsabuses and failed democratic reforms. The author argues that Karimov’salready existing authoritarianism has intensified and yet has been relativelyignored as a result of his close cooperation with the United States in theAmerican-led “war-on-terror.” He argues that the common threat of Islamist extremism has brought the United States and Uzbekistan togetherand has become a pretext for the latter to continue its repressive policies,which have caused Uzbekistan’s human rights and democratization recordsto falter even further.Akbarzadeh takes the reader through a series of sociopolitical transformationsby which Karimov has sought to consolidate his power. Theseinclude the domestic restructuring of the Uzbek political system in the post-Soviet era; regional alignments and power struggles, most notably againstRussia; and, finally, Tashkent’s long-sought bilateral relations with theUnited States, which gained a whole new dimension after 9/11 and throughoutthe American-led “war on terror.” The author concludes that the cooperationbetween Tashkent and Washington in the fight against Islamistextremism and, consequently, the latter’s downplaying its concerns aboutdemocratic reforms in Uzbekistan, would only encourage Karimov to bemore repressive and less accountable toward the citizens of Uzbekistan.The book contributes to the understanding of political developments in thenewly independent states by probing the interaction between Uzbek domesticpolitics and the international political and security agendas ...
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Spechler, Dina Rome, and Martin C. Spechler. "Uzbekistan among the great powers." Communist and Post-Communist Studies 42, no. 3 (August 7, 2009): 353–73. http://dx.doi.org/10.1016/j.postcomstud.2009.07.006.
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Under the authoritarian regime of Islam Karimov, Uzbekistan has achieved independence and stability by exploiting its natural resources through a strategy of “staple globalism” and by balancing the great powers against each other. Since the breakup of the Soviet Union in 1991, the new regime first distanced itself from Russia and tried regional alliances, then accepted help from NATO, and most recently turned cautiously to Russia (and China). Throughout, Uzbekistan has managed to receive considerable assistance from international agencies and military aid from several outside powers, albeit relatively little private foreign investment, owing to its poor business climate. The country has also handled potential conflicts with neighbors without significant violence.
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Shirinova, Fotima. "ACTUAL PROBLEMS OF TEACHING HISTORICAL SCIENCE IN THE BOOK "THERE IS NO FUTURE WITHOUT HISTORICAL MEMORY" BY ISLAM KARIMOV." JOURNAL OF LOOK TO THE PAST 18, no. 2 (September 30, 2019): 38–42. http://dx.doi.org/10.26739/2181-9599-2019-18-04.
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This article discusses the development of history as a science in Uzbekistan during the years of independence, much attention is paid to the history of Uzbekistan after independence, the specific principles of our history, equipping our people with our true history, the scientific and objective study of the history of Uzbek statehood, andthe ethnic education of our people
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Kakhkhorov, Avaz Jamolovich. "“UZBEK MODEL” OF DEVELOPMENT FAMOUS FOR THE NAME OF ISLAM ABDUGANIYEVICH KARIMOV CURRENTLY APPRECIATED BY THE WORLD COMMUNITY." Theoretical & Applied Science 56, no. 12 (December 30, 2017): 28–39. http://dx.doi.org/10.15863/tas.2017.12.56.7.
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Varol Sevim, Tugce, and Alexander Rozanov. "Ups and Downs in Foreign Policy of Uzbekistan towards Security Approach of Russia*." Khazar Journal of Humanities and Social Sciences 17, no. 3 (October 2014): 18–33. http://dx.doi.org/10.5782/2223-2621.2014.17.3.18.
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Uzbekistan is one of the significant states of Central Asia considering its relatively high population and military strength in comparison with other Central Asian states. We should not forget the fact that Uzbekistan has the most combat-ready and well-equipped armed forces in the region that have direct military experience in special operations in the mountains. Given this fact and the presence of a large Uzbek diaspora in neighboring countries, it is easy enough to understand why Tashkent pursues an independent policy and strives for leadership in Central Asia. However, the permanent President of the Republic of Uzbekistan Islam Karimov failed to achieve regional leadershipdue to on domestic political and economic reasons. But he was able to solve a number of major policy objectives: to achieve political stability, to suppress the influence of Islamists, to provide external security of Uzbekistan and to hold inter-clan balance. Although Uzbekistan, like other Central Asian
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Khalikov, Sarvar, Wei Liu, Madina Turaeva, and Liliya Achilova. "Uzbekistan’s Development under the Leadership of Various Political Reforms: The Case of Air Transport Industry." Open Transportation Journal 15, no. 1 (September 16, 2021): 160–69. http://dx.doi.org/10.2174/1874447802115010160.
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The First President of Uzbekistan, Islam Karimov, continued to isolate the country for many years even after the collapse of the Soviet Union in 1991, which in turn worsened all the strategic sectors in the country, especially the aviation market and tourism industries. However, in the period 2017-2018, the skyrocket in the number of tourists, from 2.69 million to 5.34 million, became possible due to the coming of Shavkat Mirziyoyev to power as the new President. But the lack of air connectivity kept reducing aspiration of traveling from non-CIS countries. To solve the issue, the new President Mirziyoyev’s large-scale policy reforms concerned the air transport sector, too. The main objective of the study is to compare the development of the country under the leadership of various political reforms using the aviation industry of Uzbekistan as an example. To achieve the purposes, the authors examine reciprocal action/influence between airlines, airports and government. In addition, a significant amount of data was collected from Russian-language sources to enrich the content. Even though the paper was written before the COVID-19 pandemic, the authors' research is still important to nudge readers into a new perspective.
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Pachucki-Włosek, Krystian. "Change in the policy of the Uzbek authorities regarding cotton farming as a consequence of civil disobedience." Wschód Europy. Studia humanistyczno-społeczne 6, no. 2 (December 28, 2020): 183–97. http://dx.doi.org/10.17951/we.2020.6.2.183-197.
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The article looks at the issue of civil disobedience in Uzbekistan. The aim of the article is to find an answer to the question of whether a civil society has emerged in Uzbekistan capable of influencing the ruling elite. The confirmation of this thesis was the history of the long-term struggle against the state monopoly on cotton trading, known as white gold. As the main source of the emergence of civil disobedience, the author adopted the economic issue, in particular the regulations that inhibit the possibility of the free sale of cotton, which is the main source of income for half of Uzbekistan's population. In the article, the author presents the actions of the first president of the Republic of Uzbekistan, Islam Karimov, and his successor, Shavkat Mirziyoyev, regarding the approach to the cotton farming sector. The separation of thirty years of independence was aimed at rearranging the length of the process of forming civil disobedience in relation to the law limiting the free-market cotton trade. The article also discusses the influence of an external factor in the form of Kazakhstan's attitude, which made it possible to break the current legal order, as well as the importance of Swiss investments in Uzbek textiles. In the final conclusions, the author states that the process of creating a civil society and popularizing civil disobedience began in Uzbekistan. He confirms this by describing the behavior of both the authorities and society. It shows the negative impact of maintaining the cotton monoculture after the collapse of the Soviet Union on the financial condition of the society.
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Troitskiy, E. F., and S. M. Yun. "Uzbekistan: New Milestones of Higher Education Internationalization." Vysshee Obrazovanie v Rossii = Higher Education in Russia 30, no. 10 (October 8, 2021): 157–68. http://dx.doi.org/10.31992/0869-3617-2021-30-10-157-168.
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Modern Uzbekistan undergoes wide-scale social and economic reforms that include the modernization of higher education system. This paper aims at evaluating the actual and potential impact of the reforms in Uzbekistan’s higher education on the Russian universities’ opportunities to export education to Uzbekistan. Accordingly, the paper traces the evolution of the national higher education system under President Islam A. Karimov (from 1991 to 2016), analyzes the new priorities of higher education policies set by his successor Shavkat M. Mirziyoyev, shows their interlinkages with the transition to a new model of national development, and focuses on the objectives and instruments of higher education internationalization. Theoretically and methodologically, the research relies on the concepts of internal and external internationalization of higher education, Clark’s model of higher education system elements, and Trow’s concept of higher education massification levels. The authors show the scale and interconnectedness of higher education challenges that have been developing in Uzbekistan in the course of the 25 years of its independence. The authors argue that higher education internationalization has become a way to achieve a number of objectives, in particular to improve the quality of higher education, orient it to massification, make it more accessible in the country’s regional centers. The paper shows the parameters of internal and external internationalization of higher education in Uzbekistan that has demonstrated the unprecedented dynamics in post-Soviet countries. The paper underlines that the policy of rapprochement with Russia launched by Tashkent in 2016 has created exceptionally beneficial opportunities for Russian universities to work in Uzbekistan and attract Uzbek students. Four mid-term scenarios of higher education internationalization in Uzbekistan are suggested.
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Arian Fitry, Susanti. "Kepemimpinan Kepala Sekolah dalam Mengembangkan Budaya Islami di Sekolah Menengah Pertama." Ta'dib 11, no. 2 (March 15, 2022): 21–24. http://dx.doi.org/10.54604/tdb.v11i2.38.
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Dengan adanya budaya Islami di sekolah atau Lembaga Pendidikan Islam dapat mengenalkan dan menanamkan nilai – nilai agama islam sehingga pada proses perkembangan anak nantnya senantiasa berpegang teguh terhadap nilai – nilai ajaran agama islam dan dapat membentuk akhlaqul karimah peserta didik, selain itu dapat mewujudukan nilai ajaran agama sebagai tradisi yang harus diterapkan oleh lembaga pendidikan islam kepemimpinan kepalaa sekolah merupakan faktor yang menjadi kunci pendorong keberhasilan dan keberlangsungan suatu budaya sekolah dengan menggunkan strategi kepemimpinan suatu cara agar dapat mengembangkan budaya islami di sekolah.
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Caswita, Caswita. "Pendidikan Islam K.H. Abdul Halim Sintesis Fungsi Teologis dan Sosiologis Pendidikan Islam." Jurnal Edutrained : Jurnal Pendidikan dan Pelatihan 5, no. 1 (July 6, 2021): 59–78. http://dx.doi.org/10.37730/edutrained.v5i1.133.
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Penelitian ini dilatar belakangi akan pentingnya asepk moralitas/akhlakul karimah dan skill/keterampilan kerja bagi lulusan pendidikan Islam. Salah satu pemikir tokoh pendidikan Islam yaitu K.H Abdul Halim yang mencoba melakukan sintesis fungsi pendidikan Islan antara teologis dengan sosilogis. Tujuan Penelitian ini untuk menggali pemikiran tokoh pendidikan Islam K.H Abdul Halim bagaimana sebaiknya pendidikan Islam terjadi sintesis antara fungsi teologis dengan fungsi sosiologis. Metode penelitian ini merupakan penelitian kepustakaan (library research). Dalam penelitian pustaka dilakukan dengan cara menuliskan mengklarifikasi, mereduksi, dan menyajikan data dari berbagai sumber tertulis. Hasil penelitian menunjukan bahwa pemikiran tokoh pendidikan Islam K,H Abdul Halim masih sangat relevan untuk diterapkan pada saat ini yaitu menghasilkan out put pendidikan yang berakhlakul karimah dan memiliki keterempilan kerja.
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Hibatullah, Hilyas. "Implementasi Bimbingan Konseling dalam Pendidikan Islam." Jurnal At-Tadbir : Media Hukum dan Pendidikan 32, no. 1 (January 31, 2022): 1–11. http://dx.doi.org/10.52030/attadbir.v32i1.122.
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Islam merupakan sumber utama dalam membentuk pribadi seorang muslim yang baik. engan berlandasankan al-Qur’an dan as-Sunnah, Islam mengarahkan dan membimbing manusia ke jalan yang diridhoi oleh Allah SWT dengan membentuk kepribadian yang berakhlakul karimah. Tujuan penelitian ini membahas implementasi bimbingan konseling dalam pendidikan Islam. Penelitian ini merupakan penelitian kepustakaan yaitu penelitian yang dilakukan dengan cara mengumpulkan data pustaka, atau penelitian yang obyek penelitiannya digali melalui beragam informasi kepustakaan (buku ensiklopedi, jurnal ilmiah, koran, majalah, dan dokumen). Berdasarkan kajian, dengan pendekatan Islami pelaksanaan konseling akan mengarahkan klien kearah kebenaran dan membimbing hati, akal dan nafsu manusia untuk menuju kepribadian akhlakul karimah yang telah terkristalisasi oleh nilai-nilai ajaran Islam.
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Pritchin, S. "Uzbekistan and Kazakhstan: Features of the Transit of Power." World Economy and International Relations 65, no. 2 (2021): 89–99. http://dx.doi.org/10.20542/0131-2227-2021-65-2-89-99.
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The transit of power is an important and vulnerable stage in the development of political processes for any state. For States with unstable political institutions and a short history of independence, the change of the head of state is an even more serious challenge to stability. In 2016 and 2019, respectively, the two largest Central Asian republics of Uzbekistan and Kazakhstan launched power transit procedures for the first time in the history of their independence. The transit scenarios differed significantly, despite the common similarity in power structure, political culture, and stage of political development. The more closed political system of Uzbekistan at the time of the death of the first President, Islam Karimov, managed to take a consolidated approach to the choice of a successor and unite for the duration of the transit. In Kazakhstan, on the contrary, after leaving the post of President, Nursultan Nazarbayev remained a key actor in domestic political processes, creating together with his successor, the current head of the Republic, Kasym-Zhomart Tokayev, a bipolar political system that began to contribute to the formation of a split of the political class. One of the reasons for the distinct approaches to transit was the different model of initial capital accumulation after the collapse of the USSR, when large-scale privatization of state property in Kazakhstan created a class of large owners who actively promoted a more open and competitive political system to protect and promote their interests. In contrast to Kazakhstan, the main state property of the Uzbek SSR remained under the control of the state and quasi-state institutions, which slowed down the process of forming a class of owners independent from the state. Separately, each of the transits of power in the post-Soviet space became the object of research, but primarily from the point of view of the development of political systems. A methodological basis of the study was a systemic, comparative analysis of transit of power scenarios considering the politico-economic aspects of the privatization of state property and formation of the proprietary class.
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Khalapsis, Oleksiy, Oleh Poplavskyi, and Oleh Levin. "Political and constitutional-legal transformations in Central Asia countries (1991–2021)." Naukovyy Visnyk Dnipropetrovs'kogo Derzhavnogo Universytetu Vnutrishnikh Sprav 3, no. 3 (September 30, 2021): 52–59. http://dx.doi.org/10.31733/2078-3566-2021-3-52-59.
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The aim of the article is to determine the specifics of political processes related to decommunization in Central Asia (Kazakhstan, Uzbekistan, Kyrgyzstan, Turkmenistan, Tajikistan), to study the variability of the main vectors of post-Soviet transformations of the respective societies. Reforms in Kazakhstan could theoretically pave the way for civil society, but so far they are more of an imitation. Uzbekistan is distinguished by the state's struggle against Islamic fundamentalism, which gave rise to Islam Karimov to pursue a tough internal policy. Democratization shifts after his death, but the prospects and irreversibility of these reforms are now highly questionable. Kyrgyzstan is the only society in which civil protest has real force, but the presence of clan-patriarchal system, ethnic conflicts, the tendency to use force and the weakness of the central government do not allow building a civil society in this country. Turkmenistan is characterized by boundless authoritarianism, and Tajikistan is the only country that has survived a fierce civil war in which the Islamic religion is most powerful. Each of the five Central Asian states has its own unique characteristics, but none of them has built a civil and democratic society, and the transformation cause of political regimes into democracies remains at the level of rhetoric. In these countries, political alterations have affected mainly the area of institutions, without changing the semi-feudal procedures and practices, and the process of democratization itself has been limited to pseudo-reforms. Civilizational and local-cultural features make the values of civil society unattractive not only for political elites, but also for the majority of the population, thus in the near future we can hardly expect significant progress in this direction. Moreover, Central Asian countries are under the influence of three powerful regional leaders –Russia, China and Iran – whose cultural and historical values are far from Western liberal-democratic ones. The situation is further complicated by the factor of Islamic fundamentalism, which will almost certainly intensify after the Taliban's victory in Afghanistan.
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Jamilah, Sri. "BIMBINGAN KONSELING DAN IMPLEMENTASINYA DALAM PENDIDIKAN ISLAM." KREATIF: Jurnal Studi Pemikiran Pendidikan Agama Islam 18, no. 1 (January 4, 2020): 74–83. http://dx.doi.org/10.52266/kreatif.v18i1.560.
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Islam merupakan sumber utama dalam membentuk pribadi seorang muslim yang baik. Dengan berlandasankan Al-Qur’an dan As- Sunnah, Islam mengarahkan dan membimbing manusia ke jalan yang diridhoi oleh Allah SWT dengan membentuk kepribadian yang berakhlak karimah. Sebagaimana sabda Rasulullah SAW: sesungguhnya aku diutus untuk menyempurnakan akhlak yang mulia. Nabi diutus oleh Allah untuk membimbing dan mengarahkan manusia kearah kebaikan yang hakiki dan juga sebagai figur konselor yang sangat mumpuni dalam memecahkan berbagai permasalahan yang berkaitan dengan jiwa manusia agar manusia terhindar dari segala sifat-sifat yang negatif. Oleh karena itu, manusia diharapkan dapat saling memberikan bimbingan sesuai dengan kapasitasnya, sekaligus memberikan konseling agar tetap sabar dan tawakkal dalam menghadapi perjalanan kehidupan yang sebenarnya. Dengan pendekatan Islami, maka pelaksanaan konseling akan mengarahkan klien kearah kebenaran dan juga dapat membimbing dan mengarahkan hati, akal dan nafsu manusia untuk menuju kepribadian yang berkhlak karimah yang telah terkristalisasi oleh nilai-nilai ajaran Islam. Dan hal ini perlu diperhatikan oleh seorang guru untuk menunjang kesuksesan pendidikan Islam di sekolah maupun madrasah dalam melaksanakan bimbingan dan konseling untuk mengentaskan berbagai permasalahan yang dihadapi oleh peserta didik serta mengarahkannya untuk membentuk insan kamil yang memiliki kepribadian berakhlak karimah.
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Jamilah, Sri. "BIMBINGAN KONSELING DAN IMPLEMENTASINYA DALAM PENDIDIKAN ISLAM." KREATIF: Jurnal Studi Pemikiran Pendidikan Agama Islam 13, no. 1 (May 4, 2018): 30–40. http://dx.doi.org/10.52266/kreatif.v13i1.78.
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Islam merupakan sumber utama dalam membentuk pribadi seorang muslim yang baik. Dengan berlandasankan Al-Qur’an dan As-Sunnah, Islam mengarahkan dan membimbing manusia ke jalan yang diridhoi oleh Allah SWT dengan membentuk kepribadian yang berakhlak karimah. Sebagaimana sabda Rasulullah SAW: sesungguhnya aku diutus untuk menyempurnakan akhlak yang mulia. Nabi diutus oleh Allah untuk membimbing dan mengarahkan manusia kearah kebaikan yang hakiki dan juga sebagai figur konselor yang sangat mumpuni dalam memecahkan berbagai permasalahan yang berkaitan dengan jiwa manusia agar manusia terhindar dari segala sifat-sifat yang negatif. Oleh karena itu, manusia diharapkan dapat saling memberikan bimbingan sesuai dengan kapasitasnya, sekaligus memberikan konseling agar tetap sabar dan tawakkal dalam menghadapi perjalanan kehidupan yang sebenarnya. Dengan pendekatan Islami, maka pelaksanaan konseling akan mengarahkan klien kearah kebenaran dan juga dapat membimbing dan mengarahkan hati, akal dan nafsu manusia untuk menuju kepribadian yang berkhlak karimah yang telah terkristalisasi oleh nilai-nilai ajaran Islam. Dan hal ini perlu diperhatikan oleh seorang guru untuk menunjang kesuksesan pendidikan Islam di sekolah maupun madrasah dalam melaksanakan bimbingan dan konseling untuk mengentaskan berbagai permasalahan yang dihadapi oleh peserta didik serta mengarahkannya untuk membentuk insan kamil yang memiliki kepribadian berakhlak karimah.
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Ismatov, Aziz. "The constitutional human rights in Uzbekistan: positivism, traditionalism, and a cautious shift towards international legal standards." Sravnitel noe konstitucionnoe obozrenie 30, no. 2 (2021): 94–130. http://dx.doi.org/10.21128/1812-7126-2021-2-94-130.
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Until recently, unofficial interpretations of the situation with human rights had remained as an unspoken taboo in Uzbekistan, whereas foreign observers harshly criticized the country, pointing out systematic violations and restrictions of rights by the state. Indeed, not many could predict that the new President Shavkat Mirziyoev, who was elected in 2016, would initiate steps towards improving the human rights situation and, simultaneously, face specific challenges. The 1992 Constitution was developed within the complex transition process from socialism to market economy. This Constitution devotes an entire chapter to human and citizens’ rights. Initially, some authors expected that the Constitution would integrate rights in the context of natural-legal ideas. However, Uzbekistan has largely preserved and strengthened the positivist approach towards constitutional rights, designating the state to grant and limit those rights. The paradox of this situation is that Uzbekistan’s tendencies conflict with the general trends of the post-socialist constitutionalism since the country practically did not change constitutional provisions’ evolutionary development. On the other hand, in the post-socialist Eastern European countries and some former USSR republics, the collapse of socialism led to a constitutional revolution. The author applies historical analysis and cognitive constitutionalism methods to explain a paradox of impossibility to root natural-legal ideas within the (1) deeply-rooted Soviet positivism and (2) revived pre-Soviet traditionalism. On the other hand, the historical 1992 Constitution preparatory process, guided by the special Working group and headed by Islam Karimov, and the theory of human rights in Uzbekistan inherited a strong influence from the doctrine of the Soviet constitutionalism; its positivism, dogmatism and normativism. On the one hand, the author focuses on the impact of traditionalism revived after 1991 in national customs, behavioural attitudes, or social values; and paternalism that had transformed into a “super-presidentialism”, which widely continued a principle of the state’s priority above the individual. In conclusion, the author points to the existing legal imperfections of the constitutional text, and offers approaches to shorten the gap between the supporters of positivism in the 1992 Constitution and the natural right theory’s followers.
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Abdullah, Mu'in. "PENDIDIK YANG IDEAL DALAM ISLAM (Sebuah Pandangan Haji Abdul Malik Karim Amrullah Tentang Pendidik yang Ideal Dalam Perspektif Islam)." Mamba'ul 'Ulum 14, no. 2 (October 22, 2018): 61–79. http://dx.doi.org/10.54090/mu.41.
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Educators are people who are responsible for the ongoing process of growth and development of the potential of students, both cognitive potential and psychomotor potential, to become ideal educators, the most important is the existence of praiseworthy character or akhlakul karimah because this trait is the basic foundation that must be owned by a person educator. Good and commendable personality is very important to be owned by an educator, because educators are the main figure for students in schools which is the most important part in shaping the character of students. Besides that the cultivation of morals and noble character for students is very important especially in this era where free association has become a trend for the younger generation. The ideal educator in Islam as in the words of Haji Abdul Malik Karim Amarullah (HAMKA), is devoted to giving knowledge, respecting student opinion, preventing reprehensible behavior, being polite and polite, being honest and honest, being fair and wise, and do not give a burden beyond the ability of learners.
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Hikmawati, Hanifah. "AT-TASHAWWURUL-ISLĀMIY: INTEGRASI SASTRA ARAB DAN ISLAM." Jurnal CMES 11, no. 1 (December 12, 2018): 33. http://dx.doi.org/10.20961/cmes.11.1.26000.
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<p>Hubungan antara sastra arab dan Islam sangat dekat. Hal ini ditandai dengan adanya peradaban khazanah sastra Arab sejak periode Al-Ja<hiliy hingga Islam tersebar. Sejak itu, kegiatan bersastra bagi bangsa Arab menjadi sarana adat dan kebiasaan sehari-hari. Lalu ketika Islam datang menjadi penyeru agama kebenaran, sastra Arab menjadi semakin meluas dengan munculnya syair-syair bernafas Islami sebagai sarana dakwah. Kehadiran sastra Arab dalam kehidupan umat Islam telah merubah pola pikir dan perilaku masa jahiliy menuju perilaku yang lebih baik dengan menerapkan akhlaqul-karimah. Salah satunya adalah pemikiran sastra Islam yang dipelopori Abdurrahman Ra’fat Al-Basya dengan konsep at-tashawwurul Isla<miy. Artikel ini menggunakan metode analisis deskripsi untuk memaparkan wilayah objek sastra Arab dan Islam sebagai corak esensi pada wilayah objek seni dan kehidupan yang diungkap dari jiwa yang penuh iman dan mengeksploirasi dengan penuh keimanan. Pemikiran Al-Basya dijadikan teori sebagai pisau analisis dalam mengurai pemaparan sastra Arab dalam keterkaitannya dengan Islam. Beberapa puisi dari tokoh-tokoh sufi menjadi potret kekayaan sastra Islam dalam masyarakat Arab. Artikel ini sekaligus menjadi tambahan wawasan terkait kedudukan sastra Islam di era globalisasi. </p>
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Bonnefoy, Laurent. "Islamic Peril." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 147–49. http://dx.doi.org/10.35632/ajis.v21i3.1777.
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At the junction of history, international relations, political science, andcommunication studies, Karim H. Karim’s Islamic Peril provides seriousand in-depth research on the media coverage of violence involving Muslimindividuals and groups. This updated edition of the book, first published in2000, adds a preface and an afterword that briefly account for 9/11 and itsaftermath. While studying the construction of Islam as the primary “Other”in Canada’s main print media since the beginning of the 1980s, the authorargues that the numerous (mis)representations and stereotypes of Muslimsare based on a lack of religious, sociological, political, and historicalknowledge rather than on what Karim calls a “centrally organized journalisticconspiracy against Islam” (p. 4).The author concentrates on the construction, flow, and reproductionof globally dominant interpretations through relations of power and dominationbetween the North and the South, but also inside the North’s media.His focus on journalism’s internal mechanisms (e.g., dependence on alimited number of sources, the need for simplification, and the clash ofinterests between information and business) and the wider sociopoliticaldomination processes (e.g., the end of the cold war or unipolarity) preventsthe analysis from being overtly simplistic and adopting a victimmentality. The author does not just highlight the (mis)representations; healso tries to analyze them. His approach is optimistic, for it implies thereis no fatality in reproducing stigmatization and stereotypes.Karim studies what could be called the “Islamization of representations”:the social construction of the linkage between facts of violence thatare historically and sociologically rooted and the notion of Islam as anessence. His analysis does not revolutionise the approach toward discourseson Islam, for one can feel how much he was influenced by the ...
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Arjoni, Arjoni, and Tutut Handayani. "Peran Madrasah dalam Menangkal Dampak Negatif Globalisasi terhadap Perilaku Remaja." JIP: Jurnal Ilmiah PGMI 3, no. 1 (August 30, 2017): 1–14. http://dx.doi.org/10.19109/jip.v3i1.1373.
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Madrasah sebagai lembaga pendidikan formal yang memberikan Pendidikan Agama Islam adalah salah satu solusi untuk memberikan dasar Pendidikan Agama Islam kepada anak dengan memberikan pelajaran akidah akhlaq dan pelajaran-pelajaran agama lainya yang akan menanamkan dasar kepribadian yang baik kepada anak, terutama penanaman pembinaan akhlakul karimah. Diharapkan dengan pembinaan akhlakul karimah ini dapat menangkal dampak negatif globalisasi terhadap perilaku remaja.
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Nuhdi, Asep. "CONCEPT OF QUALITY EDUCATION AKHLAKUL KARIMAH BASED SYEKH NAWAWI'S PERSPECTIVE." Ta dib : Jurnal Pendidikan Islam 9, no. 1 (May 1, 2020): 77–95. http://dx.doi.org/10.29313/tjpi.v9i1.6219.
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AbstrakPemikiran Pendidikan Keluarga Perspektif Syekh Nawawi Al Bantani “ Pemikiran Pendidikan Keluarga Islami merupakan suatu keniscayaan yang harus dikaji oleh para cendikiawan Muslim karena keluarga merupakan pondasi awal bagi terbentuknya kekuatan ummat dan peradaban manusia dan pendidikan keluarga dalam islam menjadi titik kajian karena Islam merupakan agama yang konprehensif yang melingkupi hubungan manusia dengan Tuhannya dan hubungan sesama manusia untuk terciptanya tatanan kelola masyarakat madani dengan dimulai keluarga yang sakinah , mawaddah warahmah dengan didasari atas nilai nilai pendidikan keluarga berdasarkan Islam dengan bersumber kitab kitab karya syekh Nawawi Al Bantani. Adapun metode penelitian yang digunakan adalah Library Research menggunakan data pustaka yang berkaitan dengan masalah yang sedang dikaji,berupa Al Quran , Tasir Al Quran , Kitab Hadis, Kitab-kitab Syekh Nawawi al Bantani dan buku-buku yang berkaitan dengan pendidikan keluarga , jurnal dan lain sebagainya. Pendekatan yang penulis gunakan adalah kualitatif yaitu yang berkaitan dengan literature-literatur berupa buku,kitab dan lain sebagainya dengan tidak menggunakan angka-angka. Tujuan penelitian untuk mengetahui bagaimana konsep pemikiran pendidikan keluarga islam dengan berdasar kitab kitab klasik karya syekh Nawawi Al Bantani yang merupakan ulama yang menjadi rujukan para ulama di Indonesia. Kegunaan penelitian diharapkan berguna bagi penulis , masyarakat dan sebagai khazanah keilmuan yang bermanfaat. Kesimpulan dari penelitian ini adalah yang termasuk kedalam ranah pemikiran pendidikan keluarga menurut syekh Nawawi Al Bantani diantaranya Tujuan pendidikan keluarga yakni mengajarkan akhlak yang baik , pendidikan terhadap anak sangat penting karena orang tua sebagai pendidik pertama dan utama dalam keluarga akan menentukan karakter ,sikap dan perilaku anaknya di masa mendatang,dan pendidikan istri dalam keluarga memberikan pengajaran tentang syariah Islam dan didiklah mereka tata karma yakni mengajarkan akhlak yang baik dan bagi Syekh Nawawi orang yang paling berat siksaannya pada hari kiamat itu sebab menelantarkan pendidikan keluarganya. Kata Kunci: Konsep Pendidikan, Akhlakul Kariman, An-Nawawi. AbstractSyekh Nawawi Al Bantani's Perspective Family Education Thought "The thought of Islamic Family Education is a necessity that must be studied by Muslim scholars because the family is the initial foundation for the formation of the power of the ummah and human civilization and family education in Islam is a point of study because Islam is a comprehensive religion that is covers the relationship between humans and their God and human relationships to create a civil society management order by starting a sakinah family, mawaddah warahmah based on the values of family education based on Islam based on the books of the works of Sheikh Nawawi Al Bantani. The research method used is Library Research using library data related to the problem being studied, in the form of the Al Quran, Tasir Al Quran, the Hadith Book, the books of Syekh Nawawi al Bantani and books related to family education, journals and others. etc. The approach that the author uses is qualitative, which is related to literature in the form of books, books and so on by not using numbers. The research objective is to find out how the concept of Islamic family education is based on the classical books by Sheikh Nawawi Al Bantani, who is a scholar who is the reference for scholars in Indonesia. The usefulness of research is expected to be useful for writers, society and as a useful scientific treasure. The conclusion of this study is that which is included in the realm of family education thought according to Sheikh Nawawi Al Bantani, including the purpose of family education, namely teaching good morals, education for children is very important because parents as the first and foremost educators in the family will determine the character, attitude and behavior of their children. in the future, and the education of wives in the family provides teachings on Islamic sharia and educate them about karma, namely teaching good morals and for Sheikh Nawawi the person whose torment is the most severe on the Day of Judgment because he neglects his family's education. Keywords: Educational Concept, Akhlakul Kariman, An-Nawawi.
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Ridwan, Wasis, and Ode Moh Man Arfa Ladamay. "PERAN GURU PENDIDIKAN AGAMA ISLAM DALAM PEMBINAAN AKHLAKUL KARIMAH PESERTA DIDIK DI SMA MUHAMMADIYAH 8 CERME GRESIK." TAMADDUN 21, no. 1 (April 4, 2020): 067. http://dx.doi.org/10.30587/tamaddun.v21i1.1378.
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Abstrak: Fokus penelitian dalam penulisan skripsi ini adalah (1) Bagaimana metode pembinaan akhlakul karimah peserta didik melalaui kegiatan keagamaan di SMA Muhammadiyah 8 Cerme Gresik? (2) Bagaimana evaluasi pembinaan akhlakul karimah peserta didik melalui kegiatan keagamaan di SMA Muhammadiyah 8 Cerme Gresik? (3) Apa faktor pendukung dan penghambat pelaksanaan pembinaan akhlakul karimah peserta didik melalui kegiatan keagamaan? Adapun tujuan dari penelitian ini adalah 1. Untuk mengetahui metode pelaksanaan pembinaan akhlakul karimah peserta didik melalui kegiatan keagamaan, 2. Mengetahui evaluasi pelaksanaan pembinaan akhlakul karimah peserta didik melalui kegiatan keagamaan, 3. Mengetahui faktor pendukung dan penghambat pelaksanaan pembinaan akhlakul karimah peserta didik melalui kegiatan keagamaan.
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Ilkhamov, Alisher. "Islam Karimow – Der ewige Präsident? Perspektiven eines Führungswechsels in Usbekistan." Zentralasien-Analysen, no. 37 (January 28, 2011): 2–5. http://dx.doi.org/10.31205/za.037.01.
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Hermawan, Iwan. "Konsep Nilai-Nilai Karakter Islami Sebagai Pembentuk Peradaban Manusia." Southeast Asian Journal of Islamic Education Management 1, no. 2 (July 24, 2020): 200–220. http://dx.doi.org/10.21154/sajiem.v1i2.24.
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Abstract
Character education is not a process of memorizing exam questions, and answering techniques. Character education requires habituation, because characters are not formed instantly, but must be trained seriously and proportionally. Al-Qur'an as a source of ethics and morals certainly has its own views related to character education. The concept of Islamic character values is the basic concept of Islam, namely religion that leads humans to become civilized or morality (ihsan), and it is stated directly by the Messenger of Allah, that he was sent to perfect morality. To be a human being who has a moral mercy must start from the learning process (iqra). From the results of learning that humans can trust (iman) because their knowledge is not because they go along (taqlid), because proof of faith is spoken orally, believed in the heart, practiced through the actions of the limbs. Furthermore, the implementation of faith is Taqwa which means fear of God based on consciousness by doing all His commands and avoiding all His prohibitions and fear of falling into sinful acts. Therefore the ultimate goal of Islamic character values is taqwa in the form of moral mercy.
Keywords: Concept of Character Values, Islamic Character, Human Civilization
Abstrak
Pendidikan karakter bukanlah sebuah proses menghafal materi soal ujian, dan teknik-teknik menjawabnya. Pendidikan karakter memerlukan pembiasaan, karena karakter tidak terbentuk secara instan, tapi harus dilatih secara serius dan proporsional. Al-Qur’an sebagai sumber etika dan moral tentu memiliki pandangan tersendiri terkait dengan pendidikan karakter. Konsep nilai-nilai karakter islami adalah konsep dasar dari agama islam itu sendiri yaitu agama yang menuntun manusia menjadi beradab atau berakhlak karimah (ihsan), dan itu dinyatakan langsung oleh rasulullah saw, bahwa beliau diutus untuk menyempurnakan akhlak. Untuk menjadi manusia yang berakhlak karimah harus yang dimulai dari proses belajar (iqra). Dari hasil belajar itulah manusia dapat mempercayai (beriman) karena ilmunya bukan karena ikut-ikutan (taqlid), karena bukti iman adalah diucapkan dengan lisan, diyakini dalam hati, diamalkan lewat perbuatan anggota badan. Selanjutnya implementasi iman itu adalah Taqwa yang berarti takut kepada Allah berdasarkan kesadaran dengan mengerjakan segala perintah-Nya dan menjauhi segala larangan-Nya serta takut terjerumus dalam perbuatan dosa. Oleh karenanya tujuan akhir dari nilai-nilai karakter islami adalah taqwa yang berupa akhlak karimah.
Kata Kunci: Konsep Nilai-nilai Karakter, Karakter Islami, Peradaban Manusia.
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Anwar, Bakri. "PENDIDIKAN ISLAM MELALUI KEMAHIRAN BERFIKIR MEMBENTUK MORAL DAN AKHLAKUL KARIMAH PELAJAR ISLAM." Al Daulah : Jurnal Hukum Pidana dan Ketatanegaraan 5, no. 2 (December 10, 2016): 341–51. http://dx.doi.org/10.24252/ad.v5i2.4853.
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MARDLIYAH, ZAZUK. "MODEL PEMBELAJARAN PEMBIASAAN DALAM MEMBENTUK KARAKTER ISLAMI DAN AKHLAK MULIA PADA PESERTA DIDIK MI NU TARBIYATUL ISLAM LORAM WETAN JATI KUDUS TAHUN 2021/2022." TEACHER : Jurnal Inovasi Karya Ilmiah Guru 1, no. 1 (September 14, 2021): 1–9. http://dx.doi.org/10.51878/teacher.v1i1.495.
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Penelitian ini untuk mengungkap mengetahui: (1) Pelaksanaan model pembelajaran pembiasaan dalam pembentukan karakter Islami dan akhlak mulia pada peserta didik MI NU Tarbiyatul Islam Loram Wetan Jati Kudus. (2) Faktor yang mempengaruhi pelaksanaan model pembelajaran pembiasaan dalam pembentukan karakter Islami dan akhlak mulia peserta didik MI NU Tarbiyatul Islam. Hasil penelitian ini menunjukkan bahwa: (1) Pelaksanaan pembelajaran pembiasaan dalam membentuk karakter islami dan akhlak mulia oleh peserta didik MI NU Tarbiyatul Islam Loram Wetan Jati Kudus meliputi guru merencanakan adanya peraturan agar bisa terkontrol dan berjalan dengan baik, serta peningkatan mutu pembelajaran siswa. Selain itu pengarahan tentang perilaku baik kepada siswa agar tidak melanggar peraturan, dan pemberian nasehat. Begitu juga penanaman kedisiplinan, memberikan pembinaan agar memperbaiki dan meningkatkan budi pekertinya, guru senantiasa menghimbau kepada siswa untuk menjaga perilakunya, dan menetapkan tata tertib bagi siswa untuk selalu memperbaiki dan sopan terhadap semua orang. Setelah memahami antara perilaku baik maka siswa didanjurkan untuk senantiasa melakukan perilaku baik. (2) Faktor yang mempengaruhi pelaksanaan model pembelajaran pembiasaan dalam pembentukan karakter Islami dan akhlak mulia peserta didik MI NU Tarbiyatul Islam Loram Wetan Jati Kudus yakni peran guru yang senantiasa memberi arahan dan bimbingan siswa menjadi anak yang bermoral, pemberian contoh baik juga kisah teladan dari tokoh Islami. Selain itu anjuran untuk menerapkan dalam kegiatan sehari-hari demi tertanamnya kebiasaan yang baik yaitu guru sebagai selalu menjaga dan merawat anak, harus berperan aktif dalam memantau siswa, juga senantiasa memberi arahan dan bimbingan dalam belajarnya agar karakter siswa menjadi anak yang bermoral baik dan sopan terhadap semua orang. Faktor pendukungnya yaitu kesadaran adanya akhlak yang diterapkan dalam kehidupan sehari-hari, peran guru dalam sekolah, pengaruh alat komunikasi yang digunakan dengan baik, mau mengambil teladan yang baik, dan selalu menghormati orang tua, guru dan semua orang. Sedangkan faktor penghambatnya ini tidak adanya perubahan dari tingkah laku siswa setelah pembelajaran, kurang perhatian dan motivasi dari orang tua, pengarahan guru yang tidak diterima dengan baik oleh siswa, juga keterkaitan siswa yang belum bisa merubah sikapnya dan sering melanggar aturan sekolah. Selain itu pengaruh teman yang kurang baik, dan kurangnya kesadaran dalam berakhlakul karimah.
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Kamaludin, Kamaludin. "KETELADANAN GURU AGAMA ISLAM DALAM MEMBENTUK AHLAK KARIMAH SISWA." Al-Hasanah : Islamic Religious Education Journal 5, no. 2 (December 26, 2020): 34–43. http://dx.doi.org/10.51729/529.
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Tujuan penelitian ini untuk mengidentifikasi dan menganalisis tentang nilai-nilai keteladanan, penerapan, hasil, faktor pendukung dan penghambat, dari penerapan nilai-nilai keteladanan guru Agama Islam dalam membentuk akhlak karimah di Madrasah Aliyah Negeri se-KKM MAN 3 Cianjur. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif. Adapun teknik pengumpulan datanya yaitu observasi, wawancara, dan dokumentasi. Sehingga data yang terkumpul di analisis dengan menggunakan langkah reduksi data,display data dan kongklusi data. Hasil penelitian menunjukkan bahwa dengan penerapan keteladanan guru mampu meningkatkan dan dapat membentuk akhlak al-karimah siswa di Madrasah Aliyah Negeri 3 dan MA Al-Falah Cianjur.
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Hermansyah, Hermansyah, and Siti Julaeha. "METODE PEMBIASAAN BIMBINGAN KEAGAMAAN DALAM MEMBENTUK AKHLAKUL KARIMAH SANTRI DINIYAH TAKMILIYAH AWALIYAH AL ISTIQOMAH." Iktisyaf: Jurnal Ilmu Dakwah dan Tasawuf 2, no. 1 (March 31, 2020): 45–53. http://dx.doi.org/10.53401/iktsf.v2i1.12.
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Akhlak menempati posisi yang sangat penting dalam Islam, oleh karena itu, seorang muslim berkewajiban memiliki akhlak sesuai dengan ajaran Islam. Hal ini sudah dicontohkan oleh Baginda Nabi Muhammad SAW yang merupakan suri tauladan untuk seluruh umat manusia. Penelitian ini bertujuan untuk mengetahui gambaran secara jelas bagaimana bimbingan keagamaan, materi bimbingan keagamaan, faktor pendorong dan penghambatnya, serta profil akhlak santri di DTA Al-Istiqomah. Adapun jenis penelitian ini adalah penelitian kualitatif dengan menggunakan tehnik pengumpulan data, berupa angket, wawancara dan dokumentasi sehingga informasi yang diterima benar-benar obyektif. Sementara dalam proses analisa datanya menggunakan analisa data kualitatif dan kuantitatif melalui reduksi data, penyajian data dan verifikasi data. Hasil penelitian ini, menunjukkan bahwa akhlak santri diniyah termasuk kategori tinggi. Dalam penelitian ini, terungkap bahwa lembaga DTA Al-Istiqomah sudah dapat memfasilitasi anak didik dengan materi dan sarana belajar yang proporsional bagi anak didik. Sebagai lembaga DTA Al-Istiqomah yang berlabelkan pendidikan Islami, lembaga ini berusaha untuk menampilkan guru pembimbing sebagai figur sentral untuk dicontoh. Berdasarkan hasil penelitian maka metode yang digunakan di DTA Al Istiqomah dalam proses belajar telah sesuai dan perlu ditingkatkan dalam rangka membentuk akhlakul karimah santri diniyah (DTA) Al Istiqomah sehingga menjadi teladan yang mampu menanamkan nilai-nilai ke Islaman.
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Eva Latipah and Nur Faizatul Mardliyah. "Akhlakul-Karimah Siswa Ma’had Islamy: Ditinjau dari Kemampuan Berpikir Kritis." Jurnal Pendidikan Agama Islam 17, no. 1 (June 30, 2020): 55–66. http://dx.doi.org/10.14421/jpai.2020.171-05.
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The akhlakul karimah is the main goal of Islamic education. Psychological factor that contribute to akhlakul-karimah is critical thinking. This study aims to examine the correlationbetween and contribute of critical thinking and akhlakul-karimah. This research is a quantitative approach, using two scales in data gathering. The subjects are 61 students, class of VIII MTs Ma`had Islamy Banguntapan Bantul. Analysis techniques using descriptive analysis and product moment. The results shows: 1) Akhlakul-karimah of students are in the good category, it seem from mean score (of 83.21). 2) Critical thinking of students are in the quite good category, it seem from mean score (57.87). 3) There is a significant and positive correlation between the critical thinking and akhlakul-karimah of students, it seem from r=0.331 and p=0.009 (p <0.05). Critical thinking contributed to akhlakul karimah is 10.9%; the rest (89.1%) is influenced by other variables.
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Shafrani, Yoiz Shofwa. "RANCANG BANGUN EKONOMI ISLAM ADIWARMAN KARIM DALAM KAJIAN EPISTOMOLOGI ISLAM." El-Jizya : Jurnal Ekonomi Islam 8, no. 2 (November 28, 2020): 228–42. http://dx.doi.org/10.24090/ej.v8i2.4272.
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The development of Islamic economic thought in Indonesia is still considered only in the banking and financial sector. So, necessary a process to be able to unify the concept of Islamic values and economic concepts so that the Islamic economy can unite at the empirical level. It is hoped that the integration between Islamic values and economic values can broadly describe the concept of Islamic economics. This process can be successful if it is supported by the instruments, especially humans as the main instrument. One of the figures of Islamic economic thought who integrates theory and practical level is Adiwarman Karim. It offers the concept of Islamic economics in all aspects and fields of Islamic economics and business. The thought structure adopted by him is fundamentalist-intellectual-professional, so the concept of Islamic economics offered is the design of Islamic economics. Epistomologically, the background behind Adiwarman getting this idea is based on formal education and the practical world. The methods of obtaining knowledge are historical, fiqh and economic approaches. Then for the contribution of thought seen in the concept of monetary, a good competitive, foreign exchange control and inflation, money, zakat, Islamic banking, conversion to Islamic banks.
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Ahmad, Eri Subaeri. "Peran Pendidikan Agama Islam terhadap Akhlakul Karimah Anak." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 19, no. 1 (December 10, 2021): 176–90. http://dx.doi.org/10.47467/mk.v19i2.430.
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This study aims to explore the concept of morality and Muslim personality according to the book of Akhlak Li Al-Banin. The research uses a qualitative approach with a literature study approach. The results of the document analysis show that: 1) morals of karimah include several aspects starting from morals towards Allah, morals towards the Prophet Muhammad SAW, morals towards mothers, morals towards fathers, morals towards sisters, morality towards brothers, morals towards relatives, towards assistants, morals towards people who hurt him, morals towards neighbors, morals towards teachers, and morals towards friends. 2) The factors forming the Muslim personality are internal and external factors (education), nature, taufik and guidance. 3) The Muslim personality has special characteristics both in relation to God (morals to God), relationships to apostles (morals to apostles) and relationships with fellow humans (morals to fellow humans). Akhlakul karimah is an implication for the formation of a Muslim personality who is obedient to Allah, the Apostle, and family. It is recommended that moral education in children should start early, before the character and personality of a child who is still holy is colored by environmental influences that are not necessarily parallel to religious guidance; 2) Everyone must equip himself with the Muslim personality, both through formal and non-formal education.
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Hannan, Mahfud. "Korelasi Pendidikan Agama Islam Dengan Pembentukan Akhlak Al-Karimah Pada Siswa Kelas VIII Di SMP Negeri 2 Campalagian." JITU: Jurnal Ilmiah Tarbiyah Umat 10, no. 1 (March 23, 2021): 19–28. http://dx.doi.org/10.36915/jitu.v10i1.86.
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Penelitian ini dilatar belakangi oleh pendapat para ahli yang menyatakan bahwa tujuan Pendidikan Agama Islam adalah pembentukan akhlak. Salah satu masalah yang banyak mendapat sorotan dari pengamat Islam adalah kurangnya jam pelajaran untuk materi Pendidikan Agama Islam di sekolah, sehingga hal tersebut dianggap sebagai penyebab utama kekurangnya kemampuan siswa dalam memahami dan menghayati ajaran agama sehingga siswa tidak memiliki bekal untuk membentengi dirinya sendiri dari pengaruh negatif globalisasi. Oleh karena itu, penulis tertarik untuk mengangkat judul "Korelasi Pendidikan Agama Islam terhadap Pembentukan Akhlak Al-Karimah pada Siswa Kelas VIII di SMP Negeri 2 Campalagian.
Tujuan penelitian ini adalah: 1) Untuk menjelaskan korelasi Pendidikan Agama Islam dengan pembentukan sifat amanah siswa kelas VIII di SMP Negeri 2 Campalagian; 2) Untuk menjelaskan korelasi Pendidikan Agama Islam dengan pembentukan sikap tawadhu’ siswa kelas VIII di SMP Negeri 2 Campalagian; dan 3) Untuk menjelaskan korelasi Pendidikan Agama Islam dengan pembentukan sikap tawakkal siswa kelas VIII di SMP Negeri 2 Campalagian. Penelitian ini merupakan penelitian kuantitatif yang bersifat korelatif. Populasi dalam penelitian ini adalah seluruh siswa kelas VIII SMP Negeri 2 Campalagian berjumlah 135 siswa. Sampel sebanyak 40 siswa diambil dengan cara Proportional Random Sampling. Variabel terikat dalam penelitian ini adalah Pendidikan Agama Islam dan sebagai variabel bebas adalah akhlak al-karimah. Sumber data penelitian adalah responden dan dokumentasi. Metode dan instrumen pengumpulan datanya adalah angket dengan instrumen pedoman angket, observasi dengan instrumen pedoman observasi, dan dokumentasi dengan pedoman dokumentasi.
Hasil dari penelitian ini adalah: 1) Ada korelasi yang signifikan antara pendidikan agama Islam dan pembentukan sifat amanah dengan koefisien korelasinya kurang dari taraf signifikansi; 2) Tidak ada korelasi antara pendidikan agama Islam dan pembentukan sikap tawadhu’ dengan koefisien korelasinya lebih dari taraf signifikansi; dan 3) Ada korelasi yang signifikan antara pendidikan agama Islam dan pembentukan sikap tawakkal dengan koefisien korelasinya kurang dari taraf signifikansi. Besarnya F hitung adalah 3.623 dengan nilai signifikan 0,027 yang berarti terdapat korelasi yang signifikan antara Pendidikan Agama Islam dan pembentukan akhlak al-karimah pada siswa kelas VIII di SMP Negeri 2 Campalagian
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Umar, Mohamad Toha. "Islam dalam Budaya Jawa Perspektif Al-Qur’an." IBDA` : Jurnal Kajian Islam dan Budaya 18, no. 1 (April 29, 2020): 68–86. http://dx.doi.org/10.24090/ibda.v18i1.3473.
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The purpose of this study is to unfold the relations between culture and Islam in the Qur’anic perspective. This paper examines the traditions that are absorbed into the aesthetic values of Islam, namely Sedekah Laut (sea offerings) and Wayang (shadow puppet). The data were collected through observations and library studies to find out the perspective of the Quran in viewing culture and tradition. The results of this study indicated that the Quran provides spaces for humans to constantly do ijtihad (seeking) that tradition and culture (‘urf) can be positioned as a source of Islamic law (fiqh). In the meantime, the rule of ushul fiqh for this case is “all cases are basically permitted until an argument comes to forbid them.” The results of this study showed that the Javanese traditions and culture, especially Sedekah Laut and Wayang, contained the values of Aqidah (faith), Muamalah (social values), and Akhlaqul Karimah (morals). In the Aqidah value, Wayang and Sedekah Laut are positioned as symbols of obedience and gratitude to Allah SWT. In the Muamalah value, tradition can evoke the strength of the community in various fields, for example, social and economy because both traditions, especially the sea offering are able to attract people. Meanwhile, the Akhlaqul Karimah value of the sea offering is that it represents the relationship between humans and nature, while the puppet is that it becomes disposition symbols aimed at Allah SWT.
Tujuan penelitian ini untuk mengungkap hubungan antara budaya dan Islam dalam perspektif al-Qur’an. Tulisan ini mengkaji tradisi yang diserap ke dalam nilai estetika Islam, yakni sedekah laut dan wayang. Data dalam tulisan ini berdasarkan observasi dan data kepustakaan untuk mengetahui perspektif al-Qur’an dalam memandang budaya dan tradisi. Hasil penelitian ini menunjukkan bahwa Al-Qur’an memberikan ruang bagi manusia untuk senantiasa berijtihad bahwa tradisi dan budaya (’urf) dapat diposisikan sebagai sumber hukum (fiqh) Islam. Dalam pada itu, kaidah ushul fiqhnya adalah “pada mulanya semua perkara diperbolehkan, sebelum ada dalil yang mengharamkannya.” Hasil kajian ini menunjukkan bahwa dalam tradisi dan budaya (Jawa), khususnya wayang dan sedekah laut terdapat nilai aqidah, muamalah dan akhlaqul karimah. Dalam nilai aqidah, wayang dan sedekah laut diposisikan sebagai simbol ketaatan dan rasa syukur kepada Allah SWT. Dalam nilai muamalah, tradisi tersebut dapat membangkitkan kekuatan publik (kelompok) dalam berbagai bidang, misalnya sosial dan ekonomi karena kedua tradisi itu, khususnya sedekah laut mampu mengundang animo massa. Nilai akhlaqul karimah dalam sedekah laut merupakan representasi dari hubungan esoterik manusia dengan alam, sedangkan dalam wayang menjadi simbol perwatakan yang mengarah kepada Allah SWT.
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Chamidi, Agus Salim. "KAJIAN PEMIKIRAN KEISLAMAN DAN KEBANGSAAN KH BISRI MUSTOFA REMBANGDALAM KITAB SYI’IR NGUDI SUSILA." Cakrawala: Jurnal Manajemen Pendidikan Islam dan studi sosial 2, no. 2 (December 12, 2018): 1–13. http://dx.doi.org/10.33507/cakrawala.v2i2.50.
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This article is a research about Book Syi’ir Ngudi Susila written by KH Bisri Mustofa Rembang. The book (kitab) explaines about susila (moral, ethics, akhlakul karimah). The author of the book is a kyai founded pesantren Raudhatut Thalibin Leteh Rembang, and also a famaous politician. Research aims to know contents of the book and to find the author’s Islamic thoughts. Results refer those, (1)habitus and modal owned by the author (agent) much influence contents of the book, (2)this book is as a form of the santri’s cultural reproduction efforts, (3)through this book the author seems try to building profile of ‘anak Islam’ (santri, children of Islam) Nusantara whose have Islam ethics and nationality Indonesia.
Keywords: Kitab Syi’ir Ngudi Susila, habitus, modal, cultural reproduction, santri
Abstrak
Tulisan ini merupakan riset tentang Kitab Syi’ir Ngudi Susila karya KH Bisri Mustofa Rembang.Kitab ini menjelaskan susila (budi pekerti, akhlakul karimah). Penulis kitab merupakan seorang kyai pendiri pesantren Raudhatut Thalibin Leteh Rembang dan juga seorang politisi handal. Riset ini bertujuan untuk mengetahui isi kitab dan menemukan pemikiran keIslaman penulis. Hasil riset menunjukkan bahwa, (1)habitus dan modal yang dimilik penulis (agen) banyak mempengaruhi isi kitab, (2)kitab ini merupakan wujud untuk upaya reproduksi kultural santri, (3)melalui kitab ini penulis nampaknya mencoba membangun profil ‘anak Islam’ (santri) Nusantara yang berakhlakul karimah sekaligus berwawasan kebangsaan Indonesia.
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Fikri, Khirpal, Saifullah S.A, and Nelmawarni Nelmawarni. "Perempuan dalam Pendidikan Islam di Kerinci: Sejarah dan Perkembangan Pondok Pesantren Nurul Haq Semurup 1982-2002." Islamika : Jurnal Ilmu-Ilmu Keislaman 21, no. 02 (January 25, 2022): 145–52. http://dx.doi.org/10.32939/islamika.v21i02.1028.
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Kerinci mempunyai sosok perempuan yang berperan di dunia pendidikan Islam yaitu Rafi’ah Karim, Ruqiyah Karim dan Kahdijah Maris. Ketiganya berperan melalui pendirian Pondok Pesantren Nurul Haq Semurup yang didirikan pada tahun 1982. Mereka membagi peran dalam pembangunan pesantren dimana Rafi’ah Karim sebagai pelaksana di lapangan, Ruqiyah Karim sebagai penyuplai dana dan iformasi pesantren, sedangkan Khadijah Maris sebagai pengurus administrasi serta sebagai tenaga pengajar. Peran pesantren Nurul Haq terhadap pendidikan Islam di Kerinci ialah selain sebagai penyedia layanan pendidikan, dalam kurun waktu 1982-2002 pesantren juga berperan di beberapa bidang seperti sosial, keagamaan dan kemasyarakatan, diantaranya sebagai pembuka jalan bagi pesantren-pesantren modern lainnya di Kerinci, bekerja sama dengan ulama setempat untuk perbaikan akhlak masyarakat seperti fenomena kenakalan remaja, konsumsi minuman keras dan judi sabung ayam pada masyarakat sekitar. Melalui kerja sama dengan ulama dan masyarkat sekitar pesantren juga mensosialisasikan penggunaan hijab secara syar’i kepada beberapa golongan masyarakat yang belum mengenakan hijab sesuai ketentuan Islam.