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1
Tolchah, Moch. "The Relation Between Nusantara Islam and Islamic Education in Contemporary Indonesia." Al-Ulum 16, no. 1 (May 31, 2017): 1. http://dx.doi.org/10.30603/au.v16i1.23.
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Relation between �Nusantara Islam� and Islamic education in contemporary Indonesia is a pivotal issue. It is because of many fundamental reasons, such as, historical, social, political, cultural, religious and educational perspectives. In this context, this article focuses on the relationship and the contribution of Nusantara Islam in Indonesian Islamic educational context from time to time in all aspects. The research in this paper is qualitative with descriptive analytical approach and documentary method. The general objective of this study is to find out what and how the history of Nusantara Islam in the country? What and how the history of Islamic education in Indonesia? How is the relationship between Nusantara Islam and Islamic education in contemporary Indonesia? The results showed that, first and foremost, is the history of Nusantara Islam is a portrait of a very complex history, which extends from the Aceh to Papua and elsewhere in Indonesia. Second, the history of Indonesian Islamic education is the discussion about institution, content of materials and objectives of Islamic-based education from time to time. Third, the relationship between Nusantara Islam and Islamic education in contemporary Indonesia has a strong �bond� with each other. Ultimately, the relationship is so closely linked to the development and progress of the nationhood.
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Makruf, Syahdara Anisa. "Revitalisasi Pendidikan Agama Islam dalam Mewujudkan Profil Ulil Albab di Perguruan Tinggi." Intiqad: Jurnal Agama dan Pendidikan Islam 12, no. 2 (December 1, 2020): 278–89. http://dx.doi.org/10.30596/intiqad.v12i2.5321.
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Universitas Islam Indonesia is the first and oldest university in Indonesia. Its existence as a university that represents Islamic values that carry out the mission of Rahmatan Lil Alamin to form students has a profile Ulil Albab through the process of coaching Islamic Religious Education carried out comprehensive This research method uses a qualitative naturalistic approach because the author is directly involved in the development activities of Islamic Religious Education at the Islamic University of Indonesia. The research subjects here are the Directorate of Islamic Religious Education (DPPAI) and lecturers of The Compulsory Uumum Lecture (MKWU) of Islamic Religious Education with research objects of PAI coaching activities. As for data analysts by reducing, presenting the data, and concluding. The results in this study found that the history of the establishment of the Ithe Islamic University of Indonesia is to bring together science and religion. Islamic Education development strategies include the establishment of Islamic personality through the planting of Islamic Basic Values (PNDI) and prophetic leadership through Basic Islamic Leadership Training (LKID) while learning strategies include transformative skills and integrative learning. This strategy needs to be revitalized because the Islamic University of Indonesia has the mind as a scientific center, Islamic center, an innovation center to spread the treatise of Islam Rahmatan Lil Alamin.
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Saiful, Saiful. "URGENSITAS PENDIDIKAN DINIYAH (Upaya Pengembangan Pendidikan Islam di Indonesia)." Pedagogik : Jurnal Ilmiah Pendidikan dan Pembelajaran Fakultas Tarbiyah Universitas Muhammadiyah Aceh 7, no. 1 (April 26, 2020): 21–32. http://dx.doi.org/10.37598/pjpp.v7i1.778.
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ABSTRACT The existence of Religious Education is regulated in Minister of Religion Decree No.1 of 2001 which aims as an effort to develop Islamic education in Indonesia. Religious education aims to educate students become a generation of qualified and noble Muslims. It intends to train students mentally and spiritually so they have detailed and comprehensive knowledge of the Islamic religion. Religious education carried out at formal and non-formal institutions is an effort to develop Islamic education in Indonesia which is guided by the fundamental values contained in the Qur'an and Hadith. In addition, it is also as a controller of the current globalization that is so fast. Religious education is divided into three levels, namely (a) Diniyah Awaliyah education is for MI/ SD level education. (b) Diniyah Wustha education is for MTS / SMP level education. (c) Diniyah ‘Ulya education is for MA / SMA level education. The formal religious education curriculum includes: Civics, Bahasa, Mathematics, Natural Sciences and Cultural Arts. While, the non-formal religious education curriculum includes: Al-Qur'an, hadith, Aqeedah, Fiqh, History of Islamic Culture, Arabic language, and Practice of worship.Keywords: Urgensity, Religious Education, Islamic Education ABSTRAK Eksistensi Pendidikan Diniyah diatur dalam Keputusan Menteri Agama No.1 Tahun 2001 yang bertujuan sebagai upaya pengembangan pendidikan Islam di Indonesia. Pendidikan diniyah bertujuan mendidik santri menjadi generasi Islam yang berkualitas dan berakhlak mulia. Pendidikan diniyah bertujuan melatih mental dan spiritual anak didik sehingga memiliki pengetahuan agama Islam secara detail dan menyeluruh. Pendidikan diniyah yang dilaksanakan pada lembaga formal dan non formal merupakan upaya pengembangan pendidikan Islam di Indonesia yang berpedoman kepada nilai-nilai mendasar yang terkandung dalam al-Qur’an dan Hadits. Selain itu, pendidikan diniyah merupakan pengontrol terhadap arus globalisasi yang begitu cepat. Pendidikan diniyah terbagi kepada tiga jenjang, yaitu (a) Pendidikan diniyah awaliyah yaitu pendidikan tingkat MI/SD. (b) Pendidikan diniyah wustha, yaitu pendidikan tingkat MTS/SMP. (c) Pendidikan diniyah ‘ulya, yaitu pendidikan tingkat MA/SMA. Adapun kurikulum pendidikan diniyah formal meliputi: PKn, bahasa Indonesia, matematika, ilmu pengetahuan alam dan seni budaya. Sedangkan kurikulum pendidikan diniyah non formal meliputi: Al-Qur’an hadits, aqidah akhlak, fiqh, sejarah kebudayaan Islam, bahasa arab, dan praktek ibadah. Kata Kunci: Urgensitas, Pendidikan Diniyah, Pendidikan IslamÂ
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Mastur, Mastur. "Pendidikan Islam dalam Spektrum Politik Pendidikan Nasional." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 13, no. 1 (November 14, 2019): 59–80. http://dx.doi.org/10.20414/elhikmah.v13i1.902.
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Discourse on Islamic education will never be separated from the political and cultural dynamics of a society. In the Indonesian context, the dynamics of Islamic education cannot be separated even shackled by the country's political policies and community pluralism which is a reality in Indonesia, both before independence until post-independence Indonesia. Since the first half of the 19th century, the history of Islamic education in Indonesia has begun a new phase marked by shifts and changes in almost all aspects including institutions, methods, curriculum and Islamic education orientation. At that time Islamic education was dominated by traditional educational institutions, namely boarding schools. Islamic education is an integral part of the National Education System. As part of the national education system, Islamic education gets legitimacy for sexuality and has a place to live and develop in Indonesia to meet the educational needs of the Islamic community as a majority citizen. State accommodation for the Islamic education system makes Islamic education systems and institutions have a strong foundation to be developed by supporting funds and attention from the state. Therefore, the state is obliged to develop an Islamic education system as one of the types of religious education in the national education system.
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Hidayati, Niswatin Nurul. "Telling About Islamic Heroes And Female Leaders: Ways Of Implanting Self-Concept, Moral, And Religious Value On Children." Auladuna : Jurnal Prodi Pendidikan Guru Madrasah Ibtidaiyah 1, no. 2 (December 5, 2019): 1–14. http://dx.doi.org/10.36835/au.v1i2.227.
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The objectives of national education are realizing the fair and prosper society in term of material and spiritual based on the value of Pancasila, in which the main point is developing Indonesian citizens wholly. One of the most important components of Indonesian citizens is children, because they are the owner of the nation’s future. Thus, it could be said that the implantation of self-concept, moral, and religious values should be started earlier, so that it would be strongly implanted on Indonesian children. One of the methods is storytelling with woman heroes and public figures, whether they are from Indonesia or Islamic history. The consideration in choosing the woman heroes and public figures is as a form of moral education, introducing Islamic religious values, as well as gender education on children. This becomes important because of Indonesian’s social life which is full of various religions, cultures, tribes, race or ethnics, social status and others. The storytelling process as a form of learning media is expected to be applied in kindergarten (TK), Islamic Kindergarten (RA), or elementary school
Keywords: storytelling, character education, children, moral education, gender education
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Iqbal, Muhammad Zafar, and Humaira Akram. "Role of Sekola Islam and Pesantrens in Nation Building of Indonesia: An Analysis of the Perceptions of Alumni." FWU Journal of Social Sciences 14, no. 4 (December 15, 2020): 93–104. http://dx.doi.org/10.51709/fw12728.
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Republic of Indonesia is the largest archipelagic and Muslim majority country in the world comprising of various small and big islands. Almost 300 languages are spoken in the country, but Indonesians believe in ‘Benika Tungal Ika’ mean diversity is strength. Indonesian Islamic education system covets overall development of students’ personality including the religious, cognitive, physical, emotional, physical and scientific aspects. This paper aims to explore the perceptions of alumni about contribution of Sekola Islam, Pesantren and Pandok in nation building of Indonesia. Paper is based on qualitative analysis of data collected through semi structured interviews with alumni of Sekola Islam, Pesantrens and Pandok. The results showed that Pesantrens, Sekola Islam and Pandok network of Islamic Education Institutions is root of education system and has played a significant role in nation building of Indonesia. Islamic Education Institutions have contributed for the religious, societal, economic and technological development of Indonesia and produced renowned leaders in the field of politics, religion and education.
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Hazin, Mufarrihul, and Nur Wedia Devi Rahmawati. "KEBIJAKAN PENGEMBANGAN KURIKULUM PENDIDIKAN ISLAM (Studi Histori dan Regulasi di Indonesia)." Journal EVALUASI 5, no. 2 (September 11, 2021): 293. http://dx.doi.org/10.32478/evaluasi.v5i2.745.
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The curriculum becomes an important component in education. Therefore, the development of curriculum in Islamic education is an inevitability, because change must happen with the times. Therefore, the purpose of this writing will be to review the policy of developing of islamic education curriculum, especially in Indonesia by taking into history and regulations. This article uses library research method with content analysis approach. The results showed that the Curriculum Development of Islamic Education in the historical review from the independence period to the reform era continues to change according to the conditions and needs. The development of Islamic education curriculum is divided into 3 periods; i.e. first, the old order period, there were 3 changes, namely the curriculum in 1947, 1952, and the curriculum in 1964; second, the new order period, there were 4 changes, the curriculum 1968, 1975, 1984, and curriculum 1994; third, the reform period, there have been 3 changes, the 2004 curriculum (KBK), curriculum 2006 (KTSP), curriculum 2013 used until now. While in the review of islamic education curriculum regulation there are 4 categories, first, the regulation of madrasah curriculum follows Law Number 20 of 2003 about national education system; second, the regulation of pesantren curriculum follows Law Number 18 of 2019 about Pesantren; third, the regulation of islamic religious college curriculum induces Law Number 12 of 2012 about higher education; and fourth, the regulation of Islamic religious education curriculum for schools / public campuses induces Law Number 20 of 2003 about natioal education system.
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Wanto, Deri. "KENDALA DAN PERBAIKAN PENDIDIKAN ISLAM YANG IDEAL." Conciencia 18, no. 1 (July 1, 2018): 56–63. http://dx.doi.org/10.19109/conciencia.v18i1.2439.
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Every era certainly has a separate challenge. In the development of the Indonesian nation from the old order to the new order era and era to the reform era that seemed to give a very clear feel and color for this nation, especially in the field of education. What has happened? Precisely education in Indonesia to get a new problem, namely the birth of "intersection" policies and "paths of problems" that run until now. Education which is a symbol of the glory and development of the nation-children that must marginalize even more Islamic Education which is part of the institutions under the auspices of the ministry of religion and remain separated in the memories of the ministries of education and culture. This paper is a form of qualitative research library with a sociological approach that sees the history and development of Islamic education at Islamic Religious Higher Education in Indonesia.
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Rodin, Rhoni, and Miftahul Huda. "The Rahmah El-Yunusiyah's Dedication in Islamic Education for Women in Indonesia." International Journal on Advanced Science, Education, and Religion 3, no. 3 (November 15, 2020): 96–106. http://dx.doi.org/10.33648/ijoaser.v3i3.82.
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The history of Islamic education in Indonesia, apart from having a traditional character, not all women have had the opportunity to pursue education. The society paradigm considers that women are only weak creatures who do not need higher education. This has an impact on the role of women only in the domestic sphere, which does not have a broad role in the public sphere in society. Such social conditions moved the heart of a reformer figure in Islamic education from West Sumatra, named Rahmah el-Yunusiyah. The purpose of this study was to determine the sacrifice and struggle of Rahmah el-Yunusiah in the field of education and Rahmah el-Yunusiyah's views on the essence of Islamic religious education. She is the first female Islamic education figure to pay attention to the importance of education for women. She realizes that education is the main means to improve the position of women in the global life order. In this study using a qualitative approach. The method used is a research library. The data analysis technique used is content analysis. The result of this research shows that Rahmah el-Yunusiyah's dedication in Islamic education for women is that she founded the Diniyah school Puteri. According to him, religious education (Islam) according to him is the basis for the formation of human character, and becomes the essence for other activities.
Keywords: Rahmah el-yunusiyah, Islamic education, Dedication a Good Women
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Syarif, Nurrohman. "The Discourse and Practice of Islamic Family Law in Indonesia." Psychology and Education Journal 58, no. 1 (January 20, 2021): 5201–12. http://dx.doi.org/10.17762/pae.v58i1.1774.
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Family law is the most powerful law practiced in Islamic history, but this does not mean that it avoids the demands of changing times. Today, there are no less than thirteen problems related to family law that have arisen in the Muslim world. This problem arises not only because of demands for changing times, but also because of efforts to unify, codify and legislate Islamic law in a number of Muslim countries. This problem requires not only solutions but also reforms. This study aims to examine the model of understanding, practicing, reforming and transforming Islamic law in Indonesia and its impact on the position of standard classical fiqh books and the independence of judges in the Religious Courts. This research is a non-doctrinal normative qualitative research type. This study found a variety of models in the exploration, practice and reform of family law in Indonesia. The impact of the reform and transformation of family law in Indonesia is that classical fiqh books are no longer used as the main reference and the Religious Court System is closer to the civil law system. However, the reform and transformation of family law in Indonesia did not reduce the independence of religious judges in exploring and discovering more contextual Islamic law.
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Mas’ud, Ali, Ah Zaki Fuad, and Achmad Zaini. "EVOLUTION AND ORIENTATION OF ISLAMIC EDUCATION IN INDONESIA AND MALAYSIA." JOURNAL OF INDONESIAN ISLAM 13, no. 1 (June 2, 2019): 21. http://dx.doi.org/10.15642/jiis.2019.13.1.21-49.
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Baharuddin, Rahmawati. "Islamic Education In West Sumatra: Historical Point Of View." ULUL ALBAB Jurnal Studi Islam 5, no. 1 (December 26, 2018): 20–40. http://dx.doi.org/10.18860/ua.v5i1.6143.
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This paper focuses on a brief history of growth and development Islamic education in Minangkabau before and after the emergence of the movement Muhammadiyah renewal. The development of Islamic education itself began to coincide with the arrival of Islam in West Sumatra. The idea of a reformist movement Muhammadiyah in the social-religious field in the 20th century gave a major contribution to the development of Islamic modernism in West Sumatra and has given color to the education system in Indonesia.
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Hardianto, Hardianto. "Reposition of Historical Pesantren, Madrasah and Integrated Islamic School." Edumaspul: Jurnal Pendidikan 3, no. 2 (October 7, 2019): 75–86. http://dx.doi.org/10.33487/edumaspul.v3i2.106.
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The aim of this study is describing history and development Islamic boarding schools, madrasa and integrated Islamic school. This research is descriptive-analytic literature research. Research concludes that Islam can be developing and be accepted by Indonesian society through existence an institution that pioneered by the scholars and character education that has spirit religion, development institution education experience install it recede in his journey. Proven by existence effort positive for developing institution Islamic education and shade Ministry of Education and Culture. Since the madrasa was developed together with the emergence of the Islamic reform movement in Indonesia, the madrasa curriculum has always been done the renovation. Initially, the madrasa curriculum only consisted of religious knowledge than experience innovation corresponding with demands the times. Effort massive do by the Ministry of Religion in developing Islamic education institutions. so as Ministry Education and Culture give away opportunity for Integrated Islamic School for designing curriculum education for meet National Education Standards.
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Jasminto, Jasminto. "SUMBANGSIH PESANTREN DALAM HISTORIOGRAFI NUSANTARA SEBUAH KAJIAN PENDIDIKAN ISLAM." JURNAL ISLAM NUSANTARA 1, no. 1 (June 30, 2017): 61. http://dx.doi.org/10.33852/jurnalin.v1i1.61.
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Pesantren as an Islamic educational institution in Indonesia has a meaning and role that is very urgent in order to improve the standard of living and maintain tolerance in a diverse society. The journey of pesantren as an institution that concentrates on the field of education requires mutual attention. The existence of Pesantren is the mandate of the nation, even before the independence of Indonesia, while its implementation at the moment is the implementation of the joint responsibility in accordance with the mandate in the Preamble of the 1945 Constitution of paragraph IV and Article 31 of the 1945 Constitution. The development in Indonesia is carried out by various institutions education both general education and Islamic education that has a different background. The Pesantren as an Islamic educational institution that is built and developed in Indonesia is one type of Islamic education of Indonesia that is both traditional and modern to deepen the knowledge of Islam, live in society and nation. Historically, the development of pesantren in Indonesia has different backgrounds, styles and roles, as well as the struggle to realize national educational goals framed in Islamic religious education. Thus, in this study will be discussed a brief history of Islamic boarding schools, Islamic education in Indonesia as well as about pesantren as educational institutions that have a characteristic nationality.
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Masulah, Siti. "Analisa Materi Pelajaran Sejarah Kebudayaan Islam Madrasah Aliyah Kelas XI dan Relevansinya di Indonesia." EDURELIGIA; JURNAL PENDIDIKAN AGAMA ISLAM 2, no. 1 (April 3, 2018): 70–77. http://dx.doi.org/10.33650/edureligia.v2i1.404.
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One part of the subjects of national education is Islamic education. As for the grouping of Islamic teachings in the form of subjects in Madrasah ranging from Madrasah Ibtidaiyah (MI), Madrasah Tsanawiyah (MTs), and Madrasah Aliyah (MA), there are subjects devoted to religious specialization. At the level of Madrasah Aliyah (MA), the specialization of the Religious sciences was developed in the form of study-specific subjects and there were also subjects that served as supporters such as the subjects of Islamic Cultural History. In this paper, the author analyzes the student manual for the subjects of Islamic Culture History class XI (Scientific Approach Curriculum 2013) using an analytical study approach in terms of the order of subject matter in the book and the double movement hermeneutics study approach ala Fazlur Rahman. The results of this study explain that the SKI subjects have been elaborated with clear and detailed indicators, but the subject matter of the SKI has not provided an analysis description for the development of scientific insights of students in answering the actual problems, for example, the plurality that characterizes the Indonesian nation. Therefore, the SKI study must involve Fazlur Rahman's hermeneutic analysis and Nietzsche's critical history analysis to read past phenomena to build on current progress in accordance with the mandate of National Education System Law No. 20 of 2003.
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Masulah, Siti. "ANALISA MATERI PELAJARAN SEJARAH KEBUDAYAAN ISLAM MADRASAH ALIYAH KELAS XI DAN RELEVANSINYA DI INDONESIA." EDURELIGIA; JURNAL PENDIDIKAN AGAMA ISLAM 2, no. 1 (April 3, 2018): 69–76. http://dx.doi.org/10.33650/edureligia.v2i1.759.
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One part of the subjects of national education is Islamic education. As for the grouping of Islamic teachings in the form of subjects in Madrasah ranging from Madrasah Ibtidaiyah (MI), Madrasah Tsanawiyah (MTs), and Madrasah Aliyah (MA), there are subjects devoted to religious specialization. At the level of Madrasah Aliyah (MA), the specialization of the Religious sciences was developed in the form of study-specific subjects and there were also subjects that served as supporters such as the subjects of Islamic Cultural History. In this paper, the author analyzes the student manual for the subjects of Islamic Culture History class XI (Scientific Approach Curriculum 2013) using an analytical study approach in terms of the order of subject matter in the book and the double movement hermeneutics study approach ala Fazlur Rahman. The results of this study explain that the SKI subjects have been elaborated with clear and detailed indicators, but the subject matter of the SKI has not provided an analysis description for the development of scientific insights of students in answering the actual problems, for example, the plurality that characterizes the Indonesian nation. Therefore, the SKI study must involve Fazlur Rahman's hermeneutic analysis and Nietzsche's critical history analysis to read past phenomena to build on current progress in accordance with the mandate of National Education System Law No. 20 of 2003.
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Ali, Mohamad. "PEMIKIRAN PENDIDIKAN ISLAM AHMAD SYAFII MAARIF." Profetika: Jurnal Studi Islam 17, no. 02 (October 7, 2017): 1. http://dx.doi.org/10.23917/profetika.v17i02.5293.
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The Indonesian Islamic intellectualism is increasingly dynamic and accounted in the global arena. This perception occurs because on the one hand, Indonesia is the largest concentration of Muslim population in the world, and on the other side there is an ontentic, dynamic and inclusive process of Islamic intellectualism. The 1980s Indonesian Islam gave birth to a series of "new intellectuals" whose ideas contributed significantly to embroidering the Indonesian pillars of social progress and justice: the Islamization, nationalism, humanity and modernity. One of the pioneers of new intellectualism worth taking into account is Ahmad Syafii Maarif. He is widely known as an Islamic thinker as well as a social activist involved in solving national and humanitarian issues. So far, the public recognizes Buya Syafii as a Muslim historian and intellectual who devotes his enormous intellectual energy to builds an inclusive Islamic culture. Beyond, there is one dimension of Buya Syafii's idea that is almost oblivious to the public's attention, namely the spark of his thoughts on Islamic education which is driven concern over the social reality of Islamic education which is dichotomous, backward, and poor in thought.The thought of Buya Syafii is intended to find a way out of the crisis of Islamic education from the "trap" of history, namely by redialog with the Qur'an. Hypothetically, Islamic education thought he borrowed, patterned religious-critical.Geliat intelektualisme Islam Indonesia semakin dinamis dan diperhitungkan di kancah global. Persepsi ini terjadi karena di satu sisi, Indonesia merupakan tempat konsentrasi penduduk Muslim terbesar di dunia, dan di sisi lain ada proses pertumbuhan intelektualisme Islam yang ontentik, dinamis dan inklusif. Dekade 1980-an Islam Indonesia melahirkan sederet “intelektual baru” yang ide-idenya berkontribusi signifikan dalam menyulam pilar-pilar Indonesia berkemajuan dan berkeadilan sosial, yaitu: ke-Islaman, kebangsaan, kemanusiaan, dan kemodernan. Salah satu pelopor intelektualisme baru yang layak diperhitungkan adalah Ahmad Syafii Maarif. Dia dikenal luas sebagai pemikir Islam sekaligus aktivis sosial yang terlibat dalam upaya pemecahan persoalan kebangsaan dan kemanusiaan. Sejauh ini, publik mengenal sosok Buya Syafii sebagai seorang sejarawan dan cendekiawan Muslim yang mencurahkan energi intelektualnya yang begitu besar untuk membangun kultur Islam inklusif. Di luar itu, ada satu dimensi pemikiran Buya Syafii yang hampir luput dari perhatian publik, yaitu percikan pemikirannya tentang pendidikan Islam yang digerakkan keprihatinan atas realitas sosial pendidikan Islam yang dikotomik, terbelakang, dan miskin pemikiran. Pemikiran Buya Syafii ditujukan untuk mencari jalan keluar atas kemelut pendidikan Islam dari “jebakan” sejarah, yakni dengan mendialogkannya kembali dengan Al-Qur’an. Secara hipotetik, pemikiran pendidikan Islam yang diusungnya bercorak kritis-religius.
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Hendri, Hendri. "KEBIJAKAN POLITIK PENDIDIKAN TINGGI PEMERINTAH KOLONIAL BELANDA DI INDONESIA (1920-1942)." Diakronika 17, no. 1 (July 31, 2017): 32. http://dx.doi.org/10.24036/diakronika/vol17-iss1/14.
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The history of higher education in the Republic of Indonesia primarily on August 19, 1945, that was the founded of Balai Perguruan Tinggi Republik Indonesia (BPTRI) in Jakarta, upstairs of personage Indonesian higher education. However, if we look back as a long time, before freedom of Indonesian (August 17, 1945), actually the higher education in Indonesia had been founded, even had formed of system’s based on religions (Buddha, Islam, and Christian). Islamic people had founded institutes of Islamic education, for example Surau, Pesantren, Madrasah, etc, as well as with Christian that brought of colonialist (Dutch) to Indonesia. Dutch colonialist founding and make reorganizing to higher education them star at 1920-1942. They did it because certaint reasons, priority to fuulfil they need oftheir colonialism and they economic’s advantages from Indonesia. The higher education had they founded are THS te Bandoeng (1920), RHS te Batavia (1924),GHS te Batavia (1927), FLeW Batavia (1940), dan FvLw Buitenzorg (1941). At Republik Indonesia Serikat (1950’s), this higher education to be formed faculties of Universiteit Indonesia/BPTRIS.
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Solihin, Imam. "MADRASAH DAN PERTUMBUHAN KEILMUAN DUNIA ISLAM: SEBUAH KAJIAN SOSIO-HISTORIS." Elementary: Jurnal Ilmiah Pendidikan Dasar 4, no. 1 (June 17, 2018): 97. http://dx.doi.org/10.32332/elementary.v4i1.1080.
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This article was aimed at deeply discussing the development of madrasah and sciences in Islamic society from the socio-historical perspective. In the past, Islamic education was only implemented informally at homes, kuttab and mosque. In further development, after the Muslim community began to form, education was organized in a formal form, so that Islamic education later became one of the pillars of Islamic civilization. In this case, formal form of Islamic education is characterized by the emergence of madrasah as an educational institution and as well as an educational path. Inside the madrasah there is a pedagogical process of communication between educators of learners, from which it is expected to lead to the achievement of instructional goals. It can be said that historically the birth of a madrasah became a symbol of the awakening of the Islamic educational system. In the history of madrasah development in Indonesia, there are two types of madrasah, madrasah diniyah and non-diniyah madrasah. Madrasah diniyah is a religious education institution whose curriculum is 100% religious material. The non-diniyah madrasah is a religious education institution whose curriculum, in addition to religious material, covers a general subject with a diverse percentage.
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Hidayah, Siti Nur. "Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 30, 2021): 209. http://dx.doi.org/10.21043/qijis.v9i1.7641.
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<p>Research about Islamic educational institutions, the market and the rise of the new Muslim middle-class in Indonesian society has mainly focused on schools. Its correlation with pesantren (Islamic boarding schools) as Islamic education providers has not yet been deeply portrayed. This paper aims to identify changes in pesantren management practices in relation to the growth of the Muslim middle-class and questions whether pesantren management practices intended to cater for the middle-class segment of society can be categorized as commodification or as acts of pious neoliberalism. As a preliminary examination, this paper was based on extensive literature and media research, interviews with teachers and parents in pesantren, and non-participant observation. This research highlights three different strategies developed by pesantren to respond to the growing size of the Muslim middle-class in Java, Indonesia: ‘developing’, ‘inserting’ and ‘creating’ new pesantren education programs. Three models are highlighted here in three select pesantren in Java: Firstly, a pesantren established and designed to accommodate middle-class Muslims that employs an approach that is an amalgamation between religious education and international educational standards. Secondly, a well-established traditional pesantren which built new ‘elite’ buildings to respond to demand from middle-class Muslims. And thirdly, a pesantren that targets urban middle-class students of all ages who have limited religious knowledge and which mainly focuses on a tahfidz program (memorizing of the Qur’an) through creating a ‘friendly’ image of learning the Qur’an. These pesantren maintain a deeply religious curriculum similar to traditional pesantren and provide good facilities for students but charge high fees for education, and as such may connotate a commodification practice. Using Mona Atia’s concept of pious neoliberalism, the writer questions whether the fusion of religious practices of any kind, commodification and adjustment to market logic, in this context, might be better understood as pious neoliberalism. In this sense, the commodification practices in the examples offered here should not always bear a pejorative meaning. While admitting that global changes have introduced new challenges to the Muslim community and in relation to Islamic education, it is hoped that this article will encourage further discussion and investigation on the subject of the changing nature of provision and management of Islamic educational institutions, in particular pesantren, in Indonesia.</p>
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Wibawa, Arif Adi. "THE CULTURE OF RELIGIOUS AND EDUCATION ACTS BY FOREIGN ORIGIN MOSLEM TRAVELERS AND TRADERS IN INDONESIA." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 2 (October 2, 2016): 254–64. http://dx.doi.org/10.24090/ibda.v14i2.674.
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Culture has been and always considered as soulful and interesting topic for its concern toward ideas, opinion and human being acts since classic ages until modern time. When traveling and trading have been used also as common activity since classic period of world and Islam history, the activities and achievements surely can be recorded and be analyzed and after that can be included and classified as human culture. Arabians and Chinese who known and famous for their traveling, world expedition and trading have arrived to Indonesian archipelagoes in many centuries ago. They stayed and finally have decided this place as the last land. Communities and civilizations have been built by them. This essay recorded the coming history of them, showed their Islamic and education acts and analyzed those in the big frame of culture term, and aimed to link them as culture construction process and emphasized a statement that Islamic religious and education acts can take the parts in.
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Soehadha, Moh. "DISTINGSI KEILMUAN SOSIOLOGI AGAMA (Sejarah Perkembangan, Epistemologi, dan Kontribusi Praksis)." Jurnal Sosiologi Agama 12, no. 1 (December 6, 2018): 31. http://dx.doi.org/10.14421/jsa.2018.121-02.
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Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociology of religion is influenced by the history of the development of religious sociology study programs and the praxis of religious sociology to solve social and religious problems in Indonesia. Studi sosiologi agama dewasa ini telah berkembang di berbagai perguruan tinggi agama Islam di Indonesia. Sebagai ilmu pengetahuan yang dikembangkan di perguruan tinggi, maka sosiologi agama dibangun dengan landasan epistemologi yang kuat. Berbeda dengan sosiologi agama yang dikembangkan dari ilmu sosiologi yang ada di perguruan tinggi umum, sosiologi agama di perguruan tinggi agama Islam juga dipengaruhi oleh Ilmu Perbandingan Agama atau Studi Agama-agama. Tulisan berikut mendeskripsikan tentang perkembangan studi sosiologi agama di UIN Sunan Kalijaga yang bersifat distingtif. Distingsi kajian sosiologi agama tersebut dipengaruhi oleh sejarah perkembangan program studi sosiologi agama dan kebutuhan praksis sosiologi agama untuk menyelesaikan problem sosial keagamaan di Indonesia.
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Wasehudin, Wasehudin. "EKSISTENSI PENDIDIKAN ISLAM PASCA REFORMASI." Tarbawi: Jurnal Keilmuan Manajemen Pendidikan 4, no. 01 (June 29, 2018): 85. http://dx.doi.org/10.32678/tarbawi.v4i01.1295.
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The money crisis is a bitter history for the Indonesian nation, but in the end it can be diverse Law of National Education System Number 20 Year 2003 and Government Regulation Number 55 Year 2007 formally there is general education with Islamic education institute. This was reinforced after the Signing of a Joint Decree (SJD) of five ministers (Ministry of Education and Culture, Ministry of State Apparatus Empowerment and Bureaucracy Reform, Ministry of Home Affairs, Ministry of Finance and Ministry of Religious Affairs) should be a bright signal for the existence of institutional education in Indonesia Islamic education institutions, but unfortunately the fate of this joint decree together with the previous joint decree. Experts agree that education has a very important role in creating human resources as a determinant of the nation's future toward a just, prosperous and prosperous society. After the monetary crisis of 1997, the leaders of the Indonesian nation realized that education is an agent of change for the progress of a nation.
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Bakri, Maskuri. "Paradigma Islam tentang Pengembangan Pendidikan Islam." ISLAMICA: Jurnal Studi Keislaman 7, no. 2 (January 23, 2014): 426. http://dx.doi.org/10.15642/islamica.2013.7.2.426-444.
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The main purpose of this article is to portray Islam as a paradigm of higher religious education. This paper is a result of a long research initially aimed at finding new perspective on the development of teaching and learning process in Indonesia. The paper finds that the Holy Qur’ân is ample with references on education at all level. It is actually a book of education. The history of Islam has shown that the system, method, and materials of education in the Islamic world are all derived from it. It is this that the paper is interested to discuss. In doing so, it takes into account the conventional distinction between the religious and natural science as far as education is concerned. While the Qur’ân does not make a clear-cut distinction between the two sciences, the difference between the two does serve as a meaningful entry—at least methodologically—into the world of education. The paper goes on to classify some Islamic universities in Indonesia along the line of this distinction. It finds that some of these universities believe in this distinction, while others do not. This belief will in turn shape the way these universities design their vision and carry on their mission.
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Abdullah, Muhammad Amin. "Islamic Studies in Higher Education in Indonesia: Challenges, Impact and Prospects for the World Community." Al-Jami'ah: Journal of Islamic Studies 55, no. 2 (December 15, 2017): 391–426. http://dx.doi.org/10.14421/ajis.2017.552.391-426.
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In the global socio-political situation today, where rigid, extreme and radical interpretations of religion are commonly found and widespread, the contribution of Indonesian post-graduate education, especially Islamic higher education, come to the front stage and become a topic of serious discussion. In term of education in Indonesia, there is an unavoidable fact that Islamic education including Islamic higher education is not a new phenomenon. The situation led to the fact that some international Islamic scholars began to consider the Islamic higher education in Indonesia as a potential alternative system of graduate education including religious education and its contents and methods in offering innovation and transformation. This seems to be much more conducive approach and research to local, regional and global community and peace. This article will explain descriptively the long history of Islamic education and its development. It also aims at presenting elaboration on how higher education of indigenous Islam can modify their own teaching and research methodologies to be more relevant to the intellectual development and advancement, especially that of sciences and humanities in particular. The focus will be on: what are the key issues and elements of the Indonesian Islamic higher education leading to significantly change and contribute to the welfare of the nation and mankind, especially on the development of research which seems to illustrate the weakness of previous educational institutions system in Indonesia. Moreover, there is one thing to remember that the worldwide academic community cannot wait for any longer the solution strongly expected to reduce the weakness since development of religious education and Islam in the Middle East, South Asia, and some parts of the Muslim world is not, more or less, promising for the sake of global humanity, prosperity and peace.[Pada situasi sosial-politik global dewasa ini, ketika interpretasi agama yang rigid, ekstrim dan radikal meluas dan mudah dijumpai, kontribusi pendidikan tinggi, khususnya perguruan tinggi Islam, harus tampil dan menjadi bahan diskusi serius. Dalam konteks pendidikan di Indonesia, terdapat fakta tak terbantahkan bahwa pendidikan Islam termasuk pendidikan tinggi Islam, bukanlah hal baru. Situasi di Indonesia ini mendorong akademisi Islam internasional untuk mempertimbangkan pendidikan tinggi Islam sebagai alternatif dalam inovasi dan transformasi pendidikan, baik dalam hal materi ataupun metodologi. Tulisan ini menjelaskan sejarah panjang perkembangan pendidikan Islam. Selain itu, juga mengelaborasi bagaimana sistem pendidikan Islam memodifikasi metode pengajaran dan risetnya agar lebih sesuai dengan perkembangan dan capaian ilmu pengetahuan, khususnya ilmu sosial humaniora dewasa ini. Tulisan ini berfokus pada isu-isu dan unsur-unsur kunci pendidikan tinggi Islam yang sekiranya mampu berkontribusi dalam mewujudkan kesejahteraan umat manusia dan bangsa, khususnya perkembangan riset yang memetakan kelemahan dari sistem pendidikan di Indonesia. Oleh karena itu, satu hal yang harus diingat bahwa komunitas akademik dunia tidak bisa menunggu lebih lama lagi solusi untuk menutupi kekurangan - kekurangan tersebut, terlebih karena perkembangan pendidikan agama dan Islam di Timur Tengah, Asia Selatan, dan wilayah lain dunia Islam tidak terlalu menjanjikan terhadap kemanusiaan, kesejahteraan, dan perdamaian global.]
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Setiawan, Iwan. "Islam dan Nasionalisme: Pandangan Pembaru Pendidikan Islam Tentang Nasionalisme (Kasus Ahmad Dahlan dan Abdul Wahab Khasbullah)." Equilibrium: Jurnal Pendidikan 5, no. 2 (January 3, 2018): 150–59. http://dx.doi.org/10.26618/equilibrium.v5i2.1046.
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Abstract. Until this day, the dichotomy between “Islam” and “Nationalist” is still realized. The dichotomy makes the moslems not safe on their social communities, especially with the other religions in Indonesia. Finally, that dichotomy makes one big question, “Is Islam not nationalist?” This article tries answered “Islam is not nationalist?” by looking back on the history of two founding fathers of the islamic education and nation heroes. They are Ahmad Dahlan and Abdulwahab Khasbullah, the founders of two the biggest Islamic organization in Indonesa, Muhammadiyah and Nahdlatul Ulama (NU). By studying about two founder of islamic education in the colonalism era or before the independence of Indonesia, we can answered and explain the question above. The purpose of this article is to proofing that the islamic leader, Ahmad Dahlan and Abdulwahab Khasbullah are nationalist. Keywords: Pembaharu Pendidikan Islam, Nasionalisme, Ahmad Dahlan, Abdulwahab Khasbullah.
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Taufiqurrahman, Taufiqurrahman, Ahmad Taufik Hidayat, Efrinaldi ,, Sudarman ,, and Lukmanulhakim ,. "The Existence of the Manuscript in Minangkabau Indonesia and its Field in Islamic Studies." Journal of Al-Tamaddun 16, no. 1 (June 29, 2021): 125–38. http://dx.doi.org/10.22452/jat.vol16no1.9.
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The existence of manuscripts in the Minangkabau area has undergone a development that is not only in certain surau but can even be found in various places in Minangkabau. The text of the manuscript is generally related to Islamic studies, so that the direction of the scientific field of study will support scientific development in the fields of ḥadīth, shari‘a, history, Islamic education and the development of thought, philosophy (manṭīq), and Sufism. This study uses primary data derived from existing manuscripts with philology and codicology approaches. This approach uses manuscripts as research sources to be presented in a mapping which has been identified that philology, codicology, and paratext studies are the initial bases in studying aspects of the text in Minangkabau manuscripts. On this basis, Islamic studies institutions have a great opportunity to study the most important aspects of the manuscript or to use the manuscript as the main source. This is related to the study of manuscripts in the development of ḥadīth studies, development of shari‘a studies, development of historical studies, development of Islamic education and thought, philosophy (manṭīq), and Sufism.
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Rahman, Arif. "Islamic Local Awakening: Study of Muhammadiyah Renewal as The Rise of Islamic Education Identity in South Sumatera." Jurnal Pendidikan Islam 5, no. 1 (June 30, 2019): 64–74. http://dx.doi.org/10.15575/jpi.v5i1.4039.
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The purpose of this study is to construct the dynamics of Muhammadiyah education in South Sumatera which is undergoing a phase called the local awakening. Such conditions occur after social, political and religious relations have struggled during the development of Muhammadiyah education there, which also helped encourage the renewal of overall Islamic education in South Sumatera. This study is a qualitative study with a social history approach. Data in the form of historical facts related to this research are collected through library and documentation techniques. The results of this study indicate that the construction of Muhammadiyah education as an identity for Islamic education in South Sumatera actually happened due to factors of Islamic renewal which occurred intensively in rural areas (periphery) that experienced a process of negotiation and integration in the social community. So that the renewal of Islam carried out by the modernist movement there actually appeared in rural areas not in urban areas as happened in other regions in Indonesia.
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Amin, Husnul. "PROFESIONALISME GURU PENDIDIKAN AGAMA ISLAM DI MADRASAH." Raudhah Proud To Be Professionals : Jurnal Tarbiyah Islamiyah 4, no. 2 (December 17, 2019): 1–10. http://dx.doi.org/10.48094/raudhah.v4i2.44.
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Education is a milestone in the development of a nation, through quality education is certainly correlated with the competitiveness of a nation. One important element in education is the availability of teacher staff. As part of an important element in the world of education, the professionalism of the teacher's role in the learning, teaching and education processes has a bearing on improving the quality of education. Responding to these conditions, various efforts have been made to reform the education system and its equipment in Indonesia. In accordance with Permendikbud's explanation No. 16 of 2007 concerning professional competence of teachers, an Islamic religion teacher either teaching in madrasas or required to have scientific insights related to Islamic religious education subjects namely Al-Quran-Hadith, Fiqh, Akidah-Akhlak , and Islamic History.
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Octaviani, Leilana, Dewi Nur Indah Sari, and Ahmad Fauzan Hidayatullah. "THE DEVELOPMENT OF RADICAL ISLAMIC MOVEMENTS AND THE IMPORTANCE OF ANTI-RADICALISM EDUCATION AT THE HIGH SCHOOL LEVEL IN INDONESIA." Jurnal Pertahanan: Media Informasi ttg Kajian & Strategi Pertahanan yang Mengedepankan Identity, Nasionalism & Integrity 7, no. 2 (August 31, 2021): 368. http://dx.doi.org/10.33172/jp.v7i2.1097.
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<p>Radicalism is a challenge and concern for the world, including the Muslim community in Indonesia. The radicalism movement is evidenced by the existence of violence in achieving its goals in political, religious, social, educational, and economic matters. In the world of education in Indonesia, violence, and intimidation still often occurs so that anti-radicalism education is needed which can be realized through the teaching process, especially at the high school level. Anti-radicalism education requires humans to respect each other's differences and make peace according to the Al-Quran and Hadith guidelines which are integrated through education. For this reason, the analysis in this article is descriptive qualitative with an approach using the library method which aims to understand the history of the development of the Islamic radicalism movement and Islamic solutions to overcome the problems of religious radicalism and terrorism by implementing anti-radicalism education. Besides, this article will describe some of the terminology and examples of the influence of the Islamic radical movement at the senior high school. In Indonesia, the emergence of Islamic radicalism is based on three factors, namely developments at the global level, namely the radical group from the Middle Eastern. Second, the widespread of Wahhabi has led to conflict. And the third is poverty. The field of education also has an impact on Islamic radicalism, which can be from teachers to students, the influence of technological sophistication, the influence of Wahhabi understanding, poverty, even the materials in student worksheets and books also contain many radical values. Therefore, anti-radicalism education is very important because it can require the younger generation to respect differences, humans who love compassion, and humans who hate doing damage. Efforts to overcome radicalism at high school levels can be done with character education</p>
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Santosa, Santosa. "NUSANTARA PRA ISLAM: Prediksi Masa Depan Islam di Indonesia." Jurnal CONTEMPLATE 2, no. 01 (June 24, 2021): 87–108. http://dx.doi.org/10.53649/jucon.v2i01.319.
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Looking at the historical flow of Islamic development in Indonesia as such, the author took an analysis that the future prospects of Islam in Indonesia have a great opportunity to continue to develop, be it in the fields of politics, economics, education, social, and culture. This can be seen from the history of Islam in Indonesia that continues to develop until now, this is the early stage of the emergence of awareness of the Indonesian nation of the importance of planting religious values in Indonesian society so that the Indonesian nation can meet the future not only with science and technology but also in the balance by IMTAQ. The era of globalization in the 21st century that has begun at this time, Islam in Indonesia has apparently exerted a huge influence on the advancement of Islam in the world. Although the existence of Islam today is really faced with a fairly severe challenge that requires the involvement of various parties concerned. With regard to this, strategic efforts need to be made, among others: by providing knowledge, skills, and piety in all fields (religious, political, economic, social, cultural, educational) so as to give birth to creative, innovative, independent and productive people considering the world to come is a competitive world. Keywords: Islam, The Future, Indonesia
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Smith-Hefner, Nancy J. "Javanese Women and the Veil in Post-Soeharto Indonesia." Journal of Asian Studies 66, no. 2 (April 26, 2007): 389–420. http://dx.doi.org/10.1017/s0021911807000575.
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This article examines the practice and meanings of the new veiling and of Islamization more generally for young Muslim Javanese women in the new middle class. Drawing on eight months of ethnographic research in the Central Java city of Yogyakarta in 1999 and three subsequent one-month visits during 2001, 2002, and 2003, I explore the social and religious attitudes of female students at two of Yogyakarta's leading centers of higher education: Gadjah Mada University, a nondenominational state university, and the nearby Sunan Kalijaga National Islamic University. The ethnographic and life-historical materials discussed here underscore that the new veiling is neither a traditionalist survival nor an antimodernist reaction but rather a complex and sometimes ambiguous effort by young Muslim women to reconcile the opportunities for autonomy and choice offered by modern education with a heightened commitment to the profession of Islam.
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Raihani, Raihani. "A MODEL OF ISLAMIC TEACHER EDUCATION FOR SOCIAL JUSTICE IN INDONESIA: A Critical Pedagogy Perspective." JOURNAL OF INDONESIAN ISLAM 14, no. 1 (June 1, 2020): 163. http://dx.doi.org/10.15642/jiis.2020.14.1.163-186.
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Malli, Rusli. "KONSEP PEMIKIRAN PENDIDIKAN ISLAM KONTEMPORER DI INDONESIA." TARBAWI : Jurnal Pendidikan Agama Islam 1, no. 2 (January 22, 2017): 159–66. http://dx.doi.org/10.26618/jtw.v1i2.369.
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Munculnya fenomena paham keislaman yang amat beragam, tentunya memilki latar belakang kemunculannya, batasan dan ciri-ciri dari masing-masing gerakan pemikiran Islam yang muncul di Indonesia. Masing-masing mempunyai corak dan wajah yang cukup beragama. Dari corak tersebut perlu diketahui dan dipelajari. Adapun jenis penelitian ini adalah kajian pustaka dengan menggunakan pendekatan sosiologi Agama dan sejarah yang akan mengungkap beberapa konsep pemikiran Islam kontemporer di Indonesia. Perkembangan pemikiran islam di Indonesia semakin berkembang dengan lahirnya beberapa tokoh-tokoh pemikirin islam diantaranya K. H. Ahmad Dahlan, Abdur Rahman Wahid (Gus Dur), Nur Khalid Majid, Fazlur Rahman, Muslim Hassan Hanafi, Adonis, Mahmud Muhammad Thaha, Nash Hamid Abu Zaid, Muhammad Syahrur, dengan berbagai pemikiran yang berbeda-beda. Adapun perkembangan dan konsep pemikiran Islam di Indonesia ada empat (4) yaitu: 1. Pemikiran Islam Fundamentali. 2. Neo Tradisionalis. 3. Neo Modernis. dan 4. Liberalis.Kata Kunci: Konsep Pemikiran Islam, Pendidikan Kontemporer The emergence of the phenomenon of Islamic understanding are very diverse, of course, have the background of its emergence, extent and characteristics of each movement of Islamic thought which emerged in Indonesia. Each has a complexion and facial pretty religious. Based the feature needs to be known and studied. The type of this research is literature review using a sociological approach to religion and history that will reveal some of the concepts of contemporary Islamic thought in Indonesia. The development of Islamic thought in Indonesia is growing with the birth of some of the figures Islamic thought among KH. Ahmad Dahlan, Abdur Rahman Wahid (Gus Dur), Nur Khalid Majid, Fazlur Rahman, Muslim Hassan Hanafi, Adonis, Mahmoud Muhammad Taha, Nash Hamid Abu Zaid, Muhammad Shahrur, with a variety of different ideas. The development and the concept of Islamic thought in Indonesia there are four (4): 1. Islamic Thought Fundamentally. 2. Neo Traditionalist. 3. Neo Modernists and 4. Liberals.Keywords: Concepts Of Contemporary Islamic, Contemporer Of Education
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Rozi, Syaikhu. "Pendidikan Moderasi Islam KH. Asep Saifuddin Chalim; Mencegah Radikalisme Agama dan Mewujudkan Masyarakat Madani Indonesia." TARBIYA ISLAMIA : Jurnal Pendidikan dan Keislaman 8, no. 1 (March 6, 2019): 26. http://dx.doi.org/10.36815/tarbiya.v8i1.343.
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This study uses the research design of the Individual Life History Case Study by Imam Suprayogo and Tobroni. The study was Done to reveal the life history of KH. Asep Saifuddin Chalim, his struggles, careers, dedication, thoughts and works related to education of Islamic moderation. The data analysis technique uses Spradley's naturalistic research steps whose overall process concludes including: 1) Prevention of religious radicalism through education is carried out by implementing quality education in accordance with Islamic principles of aswaja and by emphasizing more responsibility for teachers not only to teach, but also supervises and accompanies students inside and outside the classroom so as to make it the spearhead in maintaining, preserving and grounding the existence of aswaja teachings. Responsibility is carried out with a nurturing and education approach (andragogy). 2) Civil society is a civil which always doing the process of searching for identity and guarantees the freedom of individuals to growing up so that they have the ability and opportunity to build a culture of civic citizenship. This is formed by implementing an education system based on cultural elements that consider ethics, aesthetics and religiosity so that young intellectuals have the toughness and excellence which is the starting point for building civil society.
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Hayani, Aida. "DEVELOPING CURRICULUM OF THE DEPARTMENT OF ISLAMIC RELIGIOUS EDUCATION IAIN LHOKSEUMAWE ACEH." Sunan Kalijaga International Journal on Islamic Educational Research 2, no. 1 (February 20, 2019): 146–66. http://dx.doi.org/10.14421/skijier.2018.2018.21.08.
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Abstract: The curriculum is the most important component for developing the quality of Islamic Religious Education (IRE) in universities. The curriculum is a unique characteristic of a college compared to other universities. Nonetheless, the Government has provided guidelines for how the university curriculum is developed. This study aims to describe the development of IRE curriculum in IAIN Lhokseumawe Aceh. The research findings are as follows: first, the emphasis on curriculum development (a) clarity profile of graduates with a description of its operation. (b) The learning outcomes as an indicator graduate profile that refers to Indonesian Qualifications Framework (IQF) and National Standards for Higher Education (NSHE). (c) Field studies as a strategic issue which combined with the development of the course learning outcomes, (d) curriculum development in Department of Islamic Religious Education (IRE) also stressed on the aspect of IRE consisting of Al-Qur’an-Hadith, Aqidah Akhlak, Fiqh, and History of Islamic Culture to improve the professional competence of future teachers.
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Solikhin, Mat. "De-Radicalization through Prophetic Education in High School." Nadwa 14, no. 1 (July 3, 2020): 155. http://dx.doi.org/10.21580/nw.2020.14.1.5707.
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<p>This research analyze the management of de-radicalization through the prophetic education, case study in State Senior High School (SMAN 1) and State Islamic High School (MAN 1) Kendal, Jawa Tengah, Indonesia. The research used qualitative method. Data collection technique in this research are observation, interview and documentation. The results showed; 1) the humanizing human beings is the key in organizing the radicalism ideological movement in prophetic education in Indonesia. Meanwhile, in the relationship between religious values and national culture, it must provide space for pluralism and multiculturalism 2) the process of de-radicalization in prophetic education in Indonesia through prophetic values in Islamic Civilization History <em>(Sejarah Kebudayaan Islam, SKI), Al-Qur'an, Hadith, Akidah Akhlaq,</em> and various extra-curricular activities. Based on the evaluation conducted most of students are already good in showing anti-radicalism attitude.</p><p><strong>Abstrak</strong></p><p>Penelitian ini menganalisis pengelolaan de-radikalisasi melalui pendidikan kenabian, study kasus di Sekolah Menengan Atas 1 (SMAN 1) dan Madrasah Aliyah Negeri 1 (MAN 1) Kendal, Jawa Tengah, Indonesia. Penelitian ini menggunakan metode kualitatif. Teknik pengumpulan data dalam penelitian ini adalah observasi, wawancara dan dokumentasi. Hasilnya menunjukkan; 1) bahwa memanusiakan manusia adalah kunci dalam menata gerakan ideologi radikalisme dalam pendidikan profetik di Indonesia. Sedangkan dalam relasi antara nilai-nilai agama dan budaya bangsa maka harus memberi ruang pada pluralisme dan multikulturalisme. 2) proses deradikalisasi dalam pendidikan kenabian di Indonesia melalui nilai-nilai kenabian dalam SKI, Al-Qur'an, Hadits, Akidah Akhlaq, dan berbagai kegiatan ekstra kurikuler. Berdasarkan evaluasi yang dilakukan, sebagian besar siswa sudah bagus dalam menunjukan sikap anti radikalisme.</p>
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Muhlis, Sugiyo, Totok Sumaryanto, and Kardoyo. "PLANNING FOR THE SMART MOSQUE AS ISLAMIC LEARNING RESOURCES CENTER." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 2 (December 31, 2016): 167. http://dx.doi.org/10.22515/islimus.v1i2.471.
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The purpose of this research to describe, to analyze, and to develop, the so-called smart mosque as a development model for the planning of an integrated Islamic education classroom. The approach of this research is quantitative with survey techniques. Respondents of this survey to all teachers PAI in 31 of senior Islamic high school in Grobogan, Jawa Tengah Indonesia. The taking of data with the questioner. The Data are analyzed with descriptive analysis. The finding this research of Islamic learning planning at 31 Islamic senior high schools shows 83.9% of them need mosque as laboratory and learning sources. The planning design effectiveness is carried out with practitioner and expert validation with focus group discussion (FGD) pattern and products test on design subject. There are three models for the planning of Islamic education classroom which developed in this study are (1) center model (center of learning resource and center of religious affection)., (2) area model; the area of Quran Hadith, Fiqh, Aqidah Akhlaq, and Islamic history), (3) corner model; restroom, locker rooms, stairs, purity/ berwudlu, worship (separate sons and daughters)
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Mustam, Amiruddin. "PESANTREN DALAM DINAMIKA." AL-ISHLAH: Jurnal Pendidikan Islam 15, no. 1 (February 2, 2017): 15–27. http://dx.doi.org/10.35905/alishlah.v15i1.556.
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Islamic education has been growing and developing along with the existence of Islam in Indonesia as an effort of Islamization, and as a process of growth and development of Islamic society in Indonesia. One form of Islamic education that was developed since the existence of Islam in the archipelago is Islamic boarding school. The current form of pesantren, in its history, is the development of the Prophet's period of education. namely: Khuttab and Khalaqah. In the development of pesantren, it has two functions, as a value transformation with amar ma'ruf nahi mungkar (classical function) and community development, as a means of improving living standards and community welfare (development function). As'adiyah pesantren since its foundation plays a role in the development of education in southern and eastern archipelago and serves as a printers of Islamic scholars and preservers. In this pesantren, becoming a scholar or kiai, santri are required to master various religious disciplines. Therefore, to reach the title of kiai (young kiai), not all santri can get it. A senior santri must first take a memorizing test from a kiai. The test results determine whether the kiai admit it or not. If it has been recognized by the kiai that the person is already worthy of being a young kiai. As'adiyah Boarding School's role is so great and make the government and community of Wajo district put hope to this pesantren to become one of change agent and community development. Thus, the demand is also for this pesantren, to be more responsive to the needs and challenges of the times.
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Fakhruddin, Fakhruddin, and M. Ishom M. Ishom. "PELAYANAN KEAGAMAAN DI KAWASAN PERBATASAN ENTIKONG DAN SEKAYAM, PROVINSI KALIMANTAN BARAT." Harmoni 16, no. 1 (June 30, 2017): 149–67. http://dx.doi.org/10.32488/harmoni.v16i1.67.
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Entikong and Sekayam are two sub-districts in Sanggau directly adjacent to the territory of Malaysia. Both sub-districts have been designated as priority sites of border areas development. Religious services in the border areas are still far from expectations and do not reflect the principle of satisfactory service community as stipulated in Ministrial Decree PAN No. 63/ KEP/M.PAN/7/2003. It is caused by many factors. So, related to the functions of implementation of development in the religious field, the Ministry of Religious Affair has adopted program of ibadah (religious worship). General religious services are part of the public services, i.e all activities undertaken by public service providers as effort to meet the needs of service recipients, as well as in order to implement the statutory provisions. The main basis of religious services in Indonesia are the first principle of Pancasila and Article 27 of the 1945 Constitution. Religious services in Indonesia can be conducted by public service providers, both government and socio-civil elements. It is unique, because despite Indonesia is not a religious state, the great role of religion in the history of the state formation can not be denied. Therefore, Indonesia government does not let the religious affair to be in the private domain but it is involved in conducting religious services in accordance with statutory provisions. The scope of religious services conducted by state according to law include: Islamic marriage, zakat/ infaq/charity/endowments, pilgrimage, religious education, and so forth. Out of those aforementioned, religious services is submitted to the social and religious institutions.
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Maisyaroh, Maisyaroh. "SEKOLAH TINGGI ISLAM: Latar Belakang dan Perkembangan." Islamijah: Journal of Islamic Social Sciences 1, no. 3 (December 31, 2020): 272. http://dx.doi.org/10.30821/islamijah.v1i3.8764.
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<strong>Abstrak: </strong>Artikel ini menelaah latar belakang dan perkembangan Sekolah Tinggi Islam, disingkat STI. Studi ini penting dan menarik dilakukan mengingat STI merupakan lembaga pendidikan tinggi Islam pertama yang didirikan oleh para pemuka Muslim di Indonesia. Tidak banyak studi yang dilakukan mengenai lembaga ini. Studi ini merupakan studi kepustakaan dan menggunakan pendekatan historis. Data dianalisis dengan metode analisis isi. Studi ini mengajuka temuan bahwa STI merupakan perguruan tinggi Islam pertama di Indonesia. STI pertama sekali dipimpin oleh Abdul Kahar Muzakkir. Beberapa pemuka Muslim memberikan kontribusi saat kampus Islam ini mulai didirikan di antaranya Mohammad Hatta, A. Wahid Hasyim dan Mas Mansur. Kurikulum kampus ini mengikuti kurikulum Universitas al-Azhar. STI membuka dua jurusan: ilmu agama dan ilmu masyarakat. STI kemudian dikonversi menjadi Universitas Islam Indonesia, disingkat UII. Konversi STI menjadi UII didasari oleh upaya untuk memenuhi permintaan umat terhadap sebuah lembaga pendidikan tinggi yang mampu mengintegrasikan pengetahuan umum dengan ajaran Islam. Studi ini diharapkan dapat memberikan kontribusi bagi kajian sejarah pendidikan Islam di Indonesia.<br /> <br /><strong>Kata Kunci: </strong>sejarah, pendidikan tinggi, Sekolah Tinggi Islam<br /> <br /><strong>Abstract: </strong>This article examines the background and development of <em>Sekolah Tinggi Islam</em>, abbreviated as STI. This study is important and interesting considering that STI is the first Islamic higher education institution established by Muslim leaders in Indonesia. Not many studies have been conducted in this institution. This study followed a literature study and used a historical approach in collecting the data. The data were then analyzed using the content analysis method. The findings of this study indicate that STI is the first Islamic university in Indonesia which was first led by Abdul Kahar Muzakkir. Several Muslim leaders also contributed in the establishment of this Islamic campus, namely; Mohammad HattaA. Wahid Hasyim and Mas Mansur. The campus curriculum follows the Al-Azhar University curriculum. STI has two departments, namely: Religious Science and Public Science. STI was later converted into the Islamic University of Indonesia, abbreviated as UII. The conversion of STI to UII is based on efforts to fulfill the demand of the <em>ummah </em>for a higher education institution that is able to integrate general knowledge and Islamic teachings. This study is expected to contribute to the historical study of Islamic education in Indonesia.<strong></strong><br /> <br /><strong>Keywords: </strong>history, higher education, <em>Sekolah Tinggi Islam</em>
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Ahmad, Kamaruzzaman Bustamam. "Educational practice: lessons to be learned from madrasah and religious schools in contemporary Southeast Asia." Indonesian Journal of Islam and Muslim Societies 5, no. 1 (June 1, 2015): 29. http://dx.doi.org/10.18326/ijims.v5i1.29-48.
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This article aims at examining the current portrait of Islamic education in<br />Southeast Asia. Recently, there have been many studies on the role of madrasahs<br />or religious schools in Islamic education. As Muslim who studies social-anthropology,<br />I would like to approach this issue by examining socio-cultural of<br />Islamic education in Southeast Asia. Historically, the tradition has been based<br />on Muslim society at grass root level. The word of madrasah in Southeast Asia<br />has long history, which called as dayah in Aceh, surau in Minangkabau, pesantren<br />in Java, pondok in Malaysia, and pho no in Southern Thailand. The role of<br />madrasah, then has similarities with the tradition of pesantren, even in some<br />Muslim countries like Indonesia scholars still can differentiate between pesantren<br />and madrasah. In this study, I examine to philosophical dimension and system<br />of knowledge reproduction in Islamic education. Finally, I argue that<br />pesantren or religious school is embedded in Muslim culture.<br />Artikel ini bertujuan untuk menjelaskan keadaan terkini mengenai pendidikan<br />Islam di Asia Tenggara.Sejauh ini, sudah begitu banyak kajian mengenai madrasah atau pendidikan agama di dalam pendidikan Islam. Sebagai seorang<br />Muslim yang menekuni kajian sosial-antropologi, saya ingin mendekati studi<br />ini denganmemaparkansosio-kultural pendidikan Islam di Asia Tenggara.<br />Menurut sejarah, tradisi pendidikan tersebut sudah menggejala dalam<br />masyarakat Muslim pada level akarrumput.Istilah madrasah di Asia Tenggara<br />sudah mengalami perkembangan yang amat pesat, di mana kalau di Aceh dikenal<br />dengan istilah dayah, di Minangkabau dikenal dengan istilah surau, sementara<br />di Jawa digunakan istilah pesantren, di Malaysia memakai istilah pondok, di<br />Thailand Selatan digunakan istilah pho no. Peran madrasah, hamper sama dengan<br />tradisi pesantren, kendati di beberapa negara, seperti Indonesia, para sarjana<br />masih membedakan antara pesantren dan madrasah. Dalam kajian ini, dikupas<br />tentang dimensi filosofis dan system reproduksi pengetahuan dalam pendidikan<br />Islam. Akhirnya, saya berargumen bahwa pesantren dan pendidikan agama<br />merupakan bagian yang tidak terpisahkan dalam budaya Muslim.
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Dzikri, Ahmad Dzikri. "Pesantren Dan Perubahan Sosial: Studi Terhadap Peran Pesantren Al-Ishlah, Sidamulya Cirebon." TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 5, no. 1 (June 30, 2019): 59–80. http://dx.doi.org/10.24952/tazkir.v5i1.961.
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da'wah in Indonesia. In addition, Islamic boarding schools are defined as sustainable ritual institutions, moral development institutions, as covering Islamic Education. It is also as social institutions that have experienced various life variations; which is adjusted to the burden of growth of the community in the midst of the pesantren. This research is intended to describe the history and the social changes of the communities of the Al-Ishlah Sidamulya Astanajapura Cirebon Islamic Boarding School. It is also to describe the role of the Boarding School in fostering the lives of the community around the pesantren. This study uses historical history studies. The results of this study indicated that the Al-Ishlah Sidamulya Islamic Boarding School is one of the pesantren which has an important role in matters relating to the Sidamulya community; in religious, educational, social and economic fields of the communities. The social changes happen in the communities are malima activity (the thief, main, madat, mabok, madon) changed to salima (shubuh, dhuhur, ashar, maghrib and isya). In addition, planting the values of Islam to show the real Muslim through routine tarikat (Tijaniyah), activities of manakiban, tahlilan and tadarrusan.
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Tolchah, Moch. "THE POLITICAL DIMENSION OF INDONESIAN ISLAMIC EDUCATION IN THE POST-1998 REFORM PERIOD." JOURNAL OF INDONESIAN ISLAM 8, no. 2 (December 3, 2014): 284. http://dx.doi.org/10.15642/jiis.2014.8.2.284-298.
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Khalimi, Khalimi, and Abu Khaer. "Islamic Theological Perspective on Panacasila Textbook in Higher Education." TARBIYA: Journal of Education in Muslim Society 7, no. 1 (September 23, 2020): 102–18. http://dx.doi.org/10.15408/tjems.v7i1.16718.
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AbstractThis reasearch aims to describe the reconstruction of the worldview of Islamic theology within the Pancasila course textbook used at Islamic institutes of higher education. The authors’ observation, research, and knowledge indicate that the majority of students taking compulsory subjects in both general and Islamic tertiary institutions tend to assume that there is no link between the teachings of Pancasila and the teachings of Islamic theology. On the contrary, according to the formulators of Pancasila and the founding fathers of Indonesia, Pancasila is an essence of religious teachings. For example, Soekarno explained that the reason for naming the nation's philosophy Pancasila was because it was inspired by the five pillars of Islam. This research is qualitative in nature by exploring and examining available data in more depth and detail. This type of research places emphasis on library research. Up to the present time, various findings and discussions seem to indicate that the virtuous theological values of Pancasila, with its many variants of scientific studies, are discussed and studied separately from the ‘life and death’ struggle of its theological concept throughout the history of Pancasila to become the nation’s philosophical foundation. Pancasila education has long been considered as a pure knowledge free from any practical involvement of its initiators. The theological concept of Pancasila, which later evolved to become part of subject material in Pancasila Education, demonstrated that it was, in fact, played a role in the zeitgeist, which caused quite a commotion stir during its formulation days.AbstrakPenelitian bertujuan untuk menggambarkan rekonstruksi pandangan dunia teologi Islam dalam buku ajar kursus Pancasila yang digunakan di lembaga pendidikan tinggi Islam. Pengamatan, penelitian, dan pengetahuan penulis menunjukkan bahwa mayoritas siswa yang mengambil mata pelajaran wajib di lembaga pendidikan umum dan Islam cenderung berasumsi bahwa tidak ada hubungan antara ajaran Pancasila dan ajaran teologi Islam. Sebaliknya, menurut perumus Pancasila dan para pendiri bangsa Indonesia, Pancasila adalah inti dari ajaran agama. Misalnya, Soekarno menjelaskan bahwa alasan penamaan filsafat bangsa Pancasila adalah karena ia terinspirasi oleh lima rukun Islam. Penelitian ini bersifat kualitatif, dengan mengeksplorasi dan memeriksa data yang tersedia secara lebih mendalam dan terperinci. Jenis penelitian ini menekankan pada penelitian kepustakaan. Hingga saat ini, berbagai temuan dan diskusi tampaknya mengindikasikan bahwa nilai-nilai teologis Pancasila yang saleh, dengan banyak varian studi ilmiahnya, dibahas dan dipelajari secara terpisah dari perjuangan 'hidup dan mati' dari konsep teologisnya sepanjang sejarah Pancasila menjadi landasan filosofis bangsa. Pendidikan Pancasila telah lama dianggap sebagai pengetahuan murni yang bebas dari keterlibatan praktis penggagasnya. Konsep teologis Pancasila, yang kemudian berkembang menjadi bagian dari materi pelajaran dalam Pendidikan Pancasila, menunjukkan bahwa itu sebenarnya memainkan peran dalam zeitgeist, yang menyebabkan keributan yang cukup besar selama hari-hari perumusannya.How to Cite: Khalimi., khaer, A. (2020). Islamic Theological Perspective on Panacasila Textbook in Higher Education. TARBIYA: Journal of Education in Muslim Society, 7 (1), 102-118. doi:10.15408/tjems.v7i1.16718.
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Miftahul and Saifulah. "KONSENSUS KEBANGSAAN DALAM PERSPEKTIF PONDOK PESANTREN NGALAH." Multicultural Islamic Education 3, no. 1 (November 26, 2019): 1–11. http://dx.doi.org/10.35891/ims.v3i1.1740.
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The country of Indonesia consists of various islands, tribes, arts and culture, languages and different religions. The difference is a unity within the framework of the Unitary Republic of Indonesia based on the Pancasila and the 1945 Constitution. However, there are some groups or groups who want and make efforts to change the basis of our beloved Indonesian State with the form of an Islamic State. The national consensus has become an important guide in maintaining the unity and integrity of the Indonesian nation in the course of history to date. Various incidents of betrayal in the form of rebellion, separatist movements, coup d'etat, even legal political struggles through the Constituent Assembly, were carried out by various community groups to change or replacing the consensus can be overcome. The results of this study indicate that: The boarding school does not make a distinction whether students live in a boarding house or not. They can learn from, interact with, and help one another and recognize the difference as reality. Kiai sholeh embodies the concept of interfaith relations with the formation of dialogue which he has held by holding a national seminar on interfaith harmony. The interpretation of the national seminar is the interaction of kiai sholeh with non-Muslims such as joint prayer, religious silaturrohmi, performing arts, live in 100 pastors, cooperation in education, cultural fusion, and social action of the nation's youth
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Saefulloh, Asep. "READING INTEREST AND LITERATURE OF THE TEACHERS OF ISLAMIC RELIGIOUS EDUCATION IN SENIOR HIGH SCHOOL IN TANGERANG CITY, BANTEN." Dialog 41, no. 1 (June 1, 2018): 35–52. http://dx.doi.org/10.47655/dialog.v41i1.283.
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English
This paper discusses reading materials on religious topics consumed by the teachers of Islamic Religious Subject (Pendidikan Agama Islam [PAI]) in Senior High School (Sekolah Menengah Atas [SMA]) in Tangerang City, Banten Province. The teachers seem not to take benefit from Religious books as enriching literatures for the teaching of Islamic education materials. To glean the data, the study used questionnaires and interviews. The respondents of the study were 28 teachers of PAI. The study found that there were mainly two titles of the religious literatures commonly used by the teachers: Fiqh Sunnah, by Sayyid Sabiq, was mentioned 10 times, and Fiqh Islam, by Sulaiman Rashid was mentioned seven times. The study disclosed the facts that the teachers have no sufficient literatures on the studies of Qur’an, Hadith, Aqidah, Morals, and History of Islamic Culture. These areas were only mentioned once at average. The issue of “reading interest,” may be “low” in the context of enriching the subject materials, but it was “quite high” when associated with religious knowledge enrichment for everyday life.
Indonesia
Tulisan ini membahas tema bahan bacaan keagamaan guru mata pelajaran Pendidikan Agama Islam (PAI) SMA di Kota Tangerang Banten. Buku bacaan keagamaan sebagai literatur pengayaan bagi para guru PAI SMA, khususnya di Kota Tangerang Banten tergolong masih sedikit dimanfaatkan. Metode pengumpulan data digunakan angket dan wawancara. Jumlah responden sebanyak 28 orang guru PAI. Dari data yang diperoleh diketahui bahwa buku bacaan keagamaan yang relatif sering disebutkan hanya dua judul, dan keduanya untuk materi pembahasan fikih, yaitu Fiqih Sunnah, karya Sayyid Sabiq, disebutkan 10 kali, dan Fiqih Islam, karya Sulaiman Rasyid disebutkan tujuh kali. Temuan lain adalah minimnya referensi untuk materi-materi Al-Qur’an, Hadis, Akidah, Akhlak, dan Sejarah Kebudayaan Islam (SKI), rata-rata hanya disebutkan satu kali. Persoalan “minat baca”, bisa jadi “minim” dalam konteks memperkaya wawasan untuk menambah materi pembahasan mata pelajaran PAI, tetapi “cukup tinggi” jika dikaitkan dengan penambahan pengetahuan agama untuk kehidupan sehari-hari.
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Sakir, Moh. "PENDIDIKAN ISLAM DALAM SISTEM PENDIDIKAN NASIONAL." Cendekia: Jurnal Kependidikan dan Kemasyarakatan 12, no. 1 (March 4, 2016): 103. http://dx.doi.org/10.21154/cendekia.v12i1.370.
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Abstract: Existence of Islamic education have big role in the education history at Indonesia, but the role still haven’t full independence it’s political and also its implementation. This matter look by law that formal Islamic education which known by government is Islamic education. Known education is madrasah which have been registered through MAPENDA under Kemenag. Islamic Boarding School still in confession of Moslem society alone which only accepted by Moslem society itself. Therefore Islam people fight not only conducting education but also overall of financing side, education political and independence. Thereby Islamic education require to be improved again by entire all stakeholder Moslem society for the sake of Islamic education as same as Islam aspiration. Appearance of public education system and Islamic education are two sides cannot separate each other in national education system, both related and equipping each other. In the one side the aim of national education is to develop student’s potency in order to become god-fearing and religious, good manner, healthy, knowable and expected to be democratic citizen and responsible.ملخص: أسهم التربية الإسلامية اسهاما كبيرا في تاريخ التربية الإسلامية في إندونيسيا. لكنّ وجودها لم يُعط لها الاستقلالية التامة سياسيا وتطبيقيا. وهذا يظهر قانونيا رسميا أن التربية الإسلامية المعترفة لدى الحكومة هي التربية المتميزة بالتعاليم الإسلامية، وهي المدارس الإسلامية المسجلة في مجلس التربية الأساسية في وزارة الشؤون الدينية. أما البسنترينات فهي معترفة لدى المجتمع المسلم أنفسهم. لذا فإن جهاد المسلمين في التربية لا يكون فقط في تطبيق التربية فحسب لكنه في جميع الجوانب، التكاليف والسياسة التربوية والاستقلالية. بهذا لابد من ترقية التربية الإسلامية الموجودة بمشاركة جميع الشخصيات في المجتمع المسلم لتكون التربية الإسلامية موافقة بما يريده الإسلام. فظهور النظام التربوي العام والنظام التربوي الإسلامي في النظام التربوي الإندونيسي لا يمكن فصلهما، لأنهما مرتبطان ولكل خصائصه ومميزاته المتكاملتان. في جانب أن أهداف التربية الوطنية هي تنمية قدرات التلاميذ ليكونوا أناسا مؤمنين بالله ومتقين، ومتخلقين بأخلاق كريمة، أصحّاء جسميا ولهم علوم ويرجى أن يكونوا مواطنين أمناء وديمقراطيين. Keywords: Pendidikan Islam, pesantren, madrasah.
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Naim, Ngainun, and Mujamil Qomar. "The Actualization of Liberal Indonesian Multicultural Thought in Developing Community Harmonization." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 29, 2021): 141. http://dx.doi.org/10.21043/qijis.v9i1.7908.
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<p>Not many Kiai have thoughts about multiculturalism. Kiai M. Sholeh Bahruddin and Kiai Abdullah Syam are considered unique because they have multicultural Islamic thoughts and actualize them in building community harmony. This paper aimed to explore the basis, approach, and channel of Islamic actualization in responding to various challenges. The research method used was the qualitative method with a symbolic interaction approach. The data collection procedures were conducted through in-depth interviews, observation, and documentation. The data were analyzed by following the steps suggested by Saldana, Miles, and Huberman (2013). This study found that the basis for the actualization of multicultural Islamic thoughts of Kiai M. Sholeh Bahruddin and Kiai Abdullah Syam was social, humanistic, cultural, religious, and psychological. The approach used was a synergy between religious, moral, psychological, theological, cultural, social, and educational approaches. Meanwhile, the actualization channels used are through social channels, cultural arts, propaganda, social media, silaturrahim (hospitality in Islam), education levels, and scientific meetings.</p>
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Afdhalia, Afifa Nabila, and Siti Raudhatul Jannah. "Educational Social Movement of Indonesian Women from Pre-Independence to Reform Era." INNOVATIO: Journal for Religious Innovation Studies 21, no. 1 (May 27, 2021): 40–49. http://dx.doi.org/10.30631/innovatio.v21i1.128.
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This article attempts to examine the gradation of the social movement of Indonesian women's education from time to time, starting from the pre-independence era to the Reformation period. A long movement that does not exist in a vacuum arises from recognising women's status to men who have always held an imperial position. This article itself is conducted in a descriptive qualitative technique with a historical thinking approach. The authors found that the imperial position of women is caused by many factors, both religious views that place women lower than men and a gradation in the social movement of education throughout the history of the life of the Indonesian nation, from the pre-independence era to the reformation era. Even the thought of upholding women's rights as equal to men has existed since the pre-independence era, as can be seen from the fantastic Indonesian female figures, not only because of their thoughts and actions that predate their era but also because of their enormous concern. On efforts to emancipate women, such as those carried out by Dewi Sartika or RA. Kartini. This spirit has continued to develop from time to time to produce a social education movement driven by the two most prominent Islamic organisations in Indonesia, namely Muhammadiyah through its female organisation Aisyiyah and NU through the NU Muslimat movement produced many breakthroughs in the social education sector.