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Artículos de revistas sobre el tema "Islamic religious educations"

Autor: Grafiati
Publicado: 26 de julio de 2024
Última modificación: 31 de julio de 2025

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1

Efendi, Ikwan. "DESAIN PENGEMBANGAN KURIKULUM PAI BERBASIS TEACHER AND STUDENT-CENTER." EDURELIGIA; JURNAL PENDIDIKAN AGAMA ISLAM 1, no. 2 (2018): 25–44. http://dx.doi.org/10.33650/edureligia.v1i2.44.

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Design of curriculum development based Islamic religious education teachers and learners at the center of the learners become imperative applied in the education unit, because the subject is student learning in school. While the teacher becomes a facilitator should be able to direct, guide and a role model for their students. Islamic religious education curriculum development in general should be based on objectives and competencies, the relevance, efficiency, effectiveness, flexibility, integrity, continuity, synchronization, objective and democratic. Additionally, in particular the developme
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2

Solehuddin, Moh, Dody Tarihoran, Lilis Nurteti, Cassidy Philipp, and Chew Henkin. "Islamic Religious Education Learning Model Based on Living Values Educations in Higher Education." al-fikrah: Jurnal Manajemen Pendidikan 11, no. 1 (2023): 17. http://dx.doi.org/10.31958/jaf.v11i1.8612.

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Higher education as a responsible party in the mindset of treatment is not in accordance with the demands of society. Islamic religion learning should always be based on the code of ethics and morals. The application of islamic religion learning is mostly only concerned with cognitive aspects so that it ignores the development of affective aspects, the formation of the character of students by using the paradigm of living values education. The purpose of writing this research is to design and implement ethics in college circles that are worth living. Data analysis techniques using quantitative
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3

Anati Rahila. "Prospects of the Role of Parents in Islamic Religious Education in the Contemporary Era." Maklumat: Journal of Da'wah and Islamic Studies 2, no. 4 (2024): 211–23. https://doi.org/10.61166/maklumat.v2i4.28.

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Education is one form of investment for society in realizing intelligent and advanced successors to the nation. Islamic education itself can be interpreted as an effort to educate individuals through teaching based on Islamic values. Today there are several contemporary issue phenomena that are quite disturbing. Some of these phenomena are related to the problem of moral degradation. Several previous studies argue that religious education should be emphasized and considered as one of the educations that can erode this phenomenon. Based on this statement, of course, internalization of the value
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4

Afwadzi, Benny, and Miski Miski. "RELIGIOUS MODERATION IN INDONESIAN HIGHER EDUCATIONS: Literature Review." ULUL ALBAB Jurnal Studi Islam 22, no. 2 (2021): 203–31. http://dx.doi.org/10.18860/ua.v22i2.13446.

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This article is an attempt to review various studies on religious moderation or moderate Islam among students in the higher educations in Indonesia. It is written as prompted by the incompleteness of various studies regarding the same theme. Specifically, the main issue concerns how the studies on this theme emerge and continue to develop. It is then formulated into three main issues: how the construction of religious moderation is developed in Indonesia; how it is formulated into strategic policies in the higher education context; and how relevant the religious moderation program in the highe
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5

Anggrayni, Retno. "Dualism in Philosophical Studies." Journal of Innovation in Teaching and Instructional Media 4, no. 1 (2023): 39–46. http://dx.doi.org/10.52690/jitim.v4i1.723.

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In the educational context, the term dualism and dichotomy have the same meaning, namely the separation between general education and religious education. The terms also mean the separation between education system of Islamic and general educations. Moreover, talking about Islamic education is often addressed to Islamic institutions. Such perspectives are triggered by dichotomous view on education, differentiate in one side and equate on the other side. Consequently, the spirit value that is integrated into Islamic education is neglected. The terms, currently, have pervaded on the separation o
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6

Yustiani, S. "PENDIDIKAN MULTIKULTURAL MELALUI PENDIDIKAN AGAMA DI SMA NEGERI 2 PURWOKERTO." Analisa 15, no. 01 (2016): 77. http://dx.doi.org/10.18784/analisa.v15i01.325.

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<p>Implementation of multicultural education at high school level<br />could be performed comprehensively through citizenship and<br />religious educations. SMA 2 Purwokerto has implemented<br />multicultural education through Islamic education, Christian<br />education, and Catholic education. The Subject matters of religious<br />education learning with multicultural perspectives are, for example,<br />tassamuh,fair tolerance, religious <br />functions in community, symbolism<br />and pluralism in religion, Christian democracy, We Love In
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7

Hamsah, Ustadi. "SIGNIFIKANSI ANALISIS ELENKTIK BAGI METODE STUDI AGAMA DI PERGURUAN TINGGI AGAMA ISLAM (PTAI)." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (2016): 175. http://dx.doi.org/10.14421/esensia.v17i2.1286.

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In the context of modern science, Religious Studies is a branch of science that has been emerged in the “structure of plausibility” of Western traditions. As a scientific knowledge, Religious Studies differs from Theology and Philosophy in which scholars, like Friedrich Max Müller, applied the scientific and empirical method in their research. In this regard, Religious Studies would be a part of “positivistic sciences”. In applying those scientific approaches and methods at the Islamic Studies which has been held in Islamic universities like UIN, IAIN, and STAIN, and other high educations in I
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8

Muhammad, Farhad, Amir Maliki Abitolkha, and Limas Dodi. "Dimensions of Sufism Within The Islamic Religious Education Curriculum in Higher Education." Nazhruna: Jurnal Pendidikan Islam 7, no. 1 (2024): 40–58. http://dx.doi.org/10.31538/nzh.v7i1.4525.

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Education is currently increasingly directing students toward a passion for competition. Competitive model education can blunt emotional and spiritual intelligence to inhibit the growth of vibrant and affective traits in student personalities. Therefore, the Dimensions of Sufism in education can function as an alternative to stem the disruption and problems of millennial education. This study uses a multi-case study type of Higher Education in East Java, Indonesia. The dimensions of Sufism in Islamic religious education in higher education show their uniqueness. The unique fact is the teaching
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9

Saepudin, Saepudin, Miftahudin Miftahudin, and Hanafi Hanafi. "NILAI-NILAI PENDIDIKAN ISLAM DALAM FABEL “SI KANCIL MENCURI TIMUN”." Jurnal Anak Bangsa 2, no. 2 (2023): 173–85. http://dx.doi.org/10.46306/jas.v2i2.37.

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This research aimed to describe the values of Islamic education contained in fable “The Deer Stole the Cucumber”. This research is a library research with a qualitative approach. The focus of this research is a moral message that must be applied in a real-life accordance to Islamic teachings. The instrument of the research is the researcher himself, using content analysis techniques. The research result concluded that reading fables “The Mouse Deer Stole the Cucumber” to children is moral education also contains the values of Islamic religious educations such as: humans should make an effort a
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10

Vinding, Niels Valdemar. "An American Example of Islamic Chaplaincy Education for the European Context." Religions 12, no. 11 (2021): 969. http://dx.doi.org/10.3390/rel12110969.

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Against the background of increasing political and academic interest in imam and chaplaincy training and education in Europe, this article argues that the value and purpose of such education remains situated in an alignment between educational provider, student-participants, and employer–stakeholder expectations. These expectations are primarily about Muslim students’ learning and development, requirements and standards of employers, and contributions to community and society, and only secondly, the educations aim at meeting political expectations. The article explores aspects of Hartford Semi
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11

Widia Wahyuniati and Sutarman. "Model Implementasi Budaya Religius terhadap Siswa di Sekolah Dasar Negeri Giwangan Yogyakarta." EduInovasi: Journal of Basic Educational Studies 4, no. 3 (2024): 1862–72. http://dx.doi.org/10.47467/edu.v4i3.5161.

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Religious culture, namely attitudes and behavior that are obedient in implementing the teachings of the religion one adheres to, tolerance towards parties with different understanding and beliefs, and living in harmony with people of other religions. The research aims to determine the model of student cultural implementation in Giwangan state elementary schools. The research uses qualitative methods and a descriptive approarch. In this research, the data collection techniques used interview, documentation and obsevation techniques. The reserch subjects were for people consisting of the school
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12

Hariyanto, Hariyanto. "Kiai's Communication Approach in Developing Religious Culture At the Nurul Qornain Islamic Boarding School Jember." QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 13, no. 2 (2021): 443–56. http://dx.doi.org/10.37680/qalamuna.v13i2.930.

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Kiai's leadership strategy in developing a religious culture is an effort to implement the strategic ideas that have been designed in the development of the Islamic boarding school organization so that it is always by its main objectives. In Pondok Pesantren Kiai is the main symbol and the only one who has the prerogative in running an educational institution. However, nowadays pesantren is experiencing rapid development where pesantren not only organize religious activities but also manages various other formal educations. Of course, this has implications for the increasing number of educator
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13

Dewita. "Character of Housewives According to Islamic Education: A Qualitative Study." Jurnal Profesi Guru Indonesia 1, no. 3 (2024): 218–31. https://doi.org/10.62945/jpgi.v1i3.656.

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Character of the Housewife According to the Concept of Education in the Islamic Perspective. The mother is the first madrasa for her children, the place where the child receives care and is given the first education, perhaps even from the time of conception. A mother consciously or unconsciously has given education to the baby since the womb can already hear and even feel the mood of the mother, so it is not surprising if the emotional bond between mother and child appears more than that of the father. The purpose of this research is to find out the character of the housewife that is in accord
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14

Junusi, Rahman El, Musahadi Musahadi, and Ferry Khusnul Mubarrok. "The Effectiveness of the Support to Development of the Islamic Higher Education Project in Improving the Quality of Education." At-Taqaddum 15, no. 1 (2023): 27–41. http://dx.doi.org/10.21580/at.v15i1.11659.

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This study aims to explore the Support to Development of the Islamic Higher Education Project (SDIHE) in an effort to improve the quality of Islamic Religious Higher Educations (PTKIs). This research is a policy research conducted at UIN Sumatera Utara, UIN Raden Fatah, UIN Walisongo and UIN Mataram. It employs exploratory descriptive analysis which explains the SDIHE phenomenon. The results show that SDIHE which is run by PTKIs (UIN Sumatera Utara, UIN Raden Fatah, UIN Walisongo and UIN Mataram) through curriculum development and expert training programs is effective in improving the quality
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15

Saleh, Marhamah Saleh, and Neng Yunita Yulia. "IMPLEMENTATION OF PRE-MARRIAGE EDUCATION CURRICULUM IN THE OFFICE OF RELEGIOUS AFFAIRS (KUA) CIPUTAT DISTRICT TANGERANG CITY." Al Hakam The Journal of Islamic Family Law and Gender Issues 1, no. 2 (2021): 15–34. http://dx.doi.org/10.35896/alhakam.v1i2.240.

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This study aims to determime the pre-marital education curriculum used by the office of Religious Affairs of Ciputat Sub-District, South Tangerang City and describe the learning process of pre-marital education, as well as describe inhibiting factors in the implementation of pre-marital education. The method used is descriptive qualitative, this research uses a case study approach that only focuses on one phenomenon.Data collection techniques by conducting observations, interviews and documentation. The analysis uses is data reduction, presenting the data, the drawing conclusions. In this stud
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16

Waly, Astriani. "PENDIDIKAN AGAMA ISLAM BAGI ANAK PADA KELUARGA PEKERJA DI DESA WAEYASEL KABUPATEN MALUKU TENGAH." Kuttab: Jurnal Ilmiah Mahasiswa 3, no. 1 (2022): 79. http://dx.doi.org/10.33477/kjim.v3i1.2543.

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Abstract: This study aims to determine Islamic religious education for children in working families in Waeyasel village, Central Maluku district. The questions to be answered through this research are: 1) how is Islamic religious education for the children of fishermen, farmers and teachers in Waeyasel Village. 2) how to implement Islamic religious education for children in Waeyasel village. 3) what are the inhibiting and supporting factors of Islamic religious education for children in working families in Waeyasel Village. The method used in this research is qualitative method. Data collectio
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17

Purwaningrum, Septiana. "SPIRITUALISASI HUMAN BEING DALAM PENDIDIKAN ISLAM." Edudeena : Journal of Islamic Religious Education 3, no. 2 (2019): 123–34. http://dx.doi.org/10.30762/ed.v3i2.1741.

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Abstract: The dichotomy of science really has a role in bringing the dualism of education. The impact of the dualism in education is that general education institutions deepen in mastering modern science and lack of religious values. On the other hand, the religion education deepens the religious knowledge and lags behind the development of modern science. The demarcation separation between general education and religious education makes the stratification between two educations eventually, in which the position of islamic education is onsidered lower. The dichotomy of science must be stopped
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18

Mehrpisheh, Shahrokh, Azadeh Memarian, Maryam Ameri, and Mohsen Saberi Isfeedvajani. "The Importance of Breastfeeding Based on Islamic Rules and Qur’an." Hospital Practices and Research 5, no. 2 (2020): 37–41. http://dx.doi.org/10.34172/hpr.2020.08.

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The Qur’an, the word of God, is the best book that has been revealed to guide human beings contains a complete plan of human life. However, in addition to educational, ethical, and religious issues, it also contains valuable scientific information. Several verses in the Holy Qur’an discuss the importance of breast milk and its proper planning. Qur’an also orders up parents, especially mothers, for getting this goddamn blessing to their children. Qur’an verses as well as Islamic hadiths emphasize that breast milk is an unparalleled and comprehensive food that plays a valuable and unique role in
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19

Kusumajati, Cahya. "Comparative Analysis of Educational Policies and Systems: A Case Study of Egyptian and Indonesian Higher Educations." Jurnal Pendidikan Islam 14, no. 2 (2024): 103–12. http://dx.doi.org/10.38073/jpi.v14i2.1748.

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Egypt and Indonesia are two countries with the development of Islamic civilization in the region, apart from that they are also synonymous with the lives of their religious communities. The existence of an advanced civilization is caused by good education. With education, society and civilization will develop. One of the signs that Egypt has become a center of civilization is because of the many scientific councils and universities that have developed there, such as Al-Azhar University. Meanwhile, Indonesia shows that there are many Islamic universities scattered around. The aim of this resear
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20

Sari, Firda, Abd Muhith, and Erma Fatmawati. "Life Skills Education Implementation in Increasing the Autonomy of 21st-Century Santri at Pondok Pesantren Al-Machfudzoh, Jabon Sidoarjo." Journal of Islamic Education Research 3, no. 1 (2022): 13–30. http://dx.doi.org/10.35719/jier.v3i1.210.

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The 21st century known as the period of globalization has had so much influence on the life sector. The education sector is no exception; the period of globalization is marked by the mingling of western culture and the rapid development of technology and qualified expertise in various work and industry sectors. They are making it a new challenge for Islamic boarding schools or pondok pesantren that must maintain their existence in carrying out their duties and responsibilities as an institution that provides not only religious provisions but also skills and praxis for santri in facing the 21st
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21

Gumiandari, Septi, Ilman Nafi'a, and Ahmad Asmuni. "An Analytical Study on the Development of the Concept of Integration of Science and Islam in IAIN Syekh Nurjati Cirebon." HIKMATUNA: Journal for Integrative Islamic Studies 6, no. 1 (2020): 91–104. http://dx.doi.org/10.28918/hikmatuna.v6i1.2436.

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The extensive mandate of the ministry of religious affaires to manage various non-religious majors has demanded Islamic higher educations to have each distinctive scientific building in the process of formulating the integration of science and religion. This study aims to analyze the development of the concept of integration of science and Islam that has been formulated in the IAIN Cirebon. Qualitative research with literature study showed the existence of the Muhsin Sejati concept was taken as a scientific integration icon, along with several other derived concepts, such as Jembatan Ilmu, the
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22

Hadi, Imam Anas. "ANALISIS KRITIS PEMIKIRAN PENDIDIKAN PROGRESIF MUHAMMAD ‘ATHIYAH AL-ABRASYI." INSPIRASI (Jurnal Kajian dan Penelitian Pendidikan Islam) 2, no. 2 (2018): 21. https://doi.org/10.61689/inspirasi.v2i2.17.

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AbstractIslamic education is very important for live, should the Islamic Education in family and school can form the child’s personality intact, faithful and devout, but the reality shows the relationship that is too loose between parents and childern. A sociologist calls it is crisis the authority of parents. Muhammad “Athiyah Al-Abrasyi offer contributions to islamic educations. He is well known in education. The works are widely used as a reference. The purpose of this paper is to know the biography and thoughts of Athiyah-Al Abrasyi about Islamic Education. This research whose data obt
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23

Rohmah, Siti, M. Syukri Ismail, Moh Anas Kholish, and Mona Novita. "Recontextualization of Islamic Peace Education." Fieldwork in Religion 13, no. 2 (2018): 183–202. http://dx.doi.org/10.1558/firn.37545.

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Some circles suggest that the phenomenon of intolerance and religious conflict in Indonesia will be reduced by a religious education model dominated by a mono-religious approach. The approach that focuses on deepening the knowledge of all religions is considered to be the cause of the persistence of interfaith stigma and prejudice. However, there are objections from various circles to the concept and application of interreligious education which requires close dialogue and interaction, an appreciative attitude, and openness to adherents of other religions. This article argues that the developm
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24

Anhar, Rofik. "Recognition of Community Environment: Character Education-Based Student Program." International Conference of Moslem Society 3 (April 12, 2019): 388–98. http://dx.doi.org/10.24090/icms.2019.2478.

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Education is a big investment for all people, especially for parents. It is important for parents to decide the best educational institutions for their children. They will ask their relatives, neighbors, or even internet. It is almost confirmed that the decisions the parents take for determining a certain school will bring out great expectations for their children, such as being excellent, religious, intelligent, having live skills and many more. Such great expectations above are indeed supposed to be parents’ visions, educators and even country. In the formulation of the Law on the National
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25

Salim, Nasser. "Instructing a model of inclusive Islamic education." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 32. http://dx.doi.org/10.33474/jemois.v1i1.10096.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of
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26

Sulaiman, Abdul. "Building multicultural education that tolerates religious diversity." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 47. http://dx.doi.org/10.33474/jemois.v1i1.10097.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of
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27

Adam, Anas M. "THE CONCEPT OF PLURALISM IN ISLAMIC EDUCATION." Ar-Raniry, International Journal of Islamic Studies 4, no. 1 (2017): 71. http://dx.doi.org/10.20859/jar.v4i1.126.

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<p>Religious pluralisme is a term used to refer to positive attitudes toward world religions (e.g., Islam, Christianity, Hinduism, Budhism, Catholic, etc) with the aim of creating a harmonious, peaceful, and prosperous life within a pluralist society by upholding people's equal rights to live peacefully in this world. The aim of this article is to elaborate on the concept of religious pluralism and its relation to Islamic education. There have been a controversy caused by the differing definitions of religious pluralism, which has led to certain misconceptions and hence its alienation fr
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28

Minhaji, Minhaji, and Nurul Qomariyah. "RELIGIOUS ENVIRONMENT: Penciptaan Suasana Religius di Sekolah." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 10, no. 2 (2016): 231–42. http://dx.doi.org/10.35316/lisanalhal.v10i2.126.

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Religious Education is a field of study that must be given to students at each level of education, where implementation has become a national commitment, so its presence becomes an absolute element in the moral formation of the Indonesian nation. There have been many deviation and moral degradation, as a result of the development of science and technology education.Thereforeneed to be applied in view of Islamic education to the creation of a religious atmosphere in the school environment that is not enough to do in the classroom.The creation of a religious atmosphere in the school is very urge
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Bakri, Subakri, and Rosdee Ibrahim Mangkachi. "DIALECTICS OF PESANTREN AND SOCIAL COMMUNITIES IN CULTURAL VALUE TRANSFORMATION." Cendekia: Jurnal Kependidikan dan Kemasyarakatan 1, no. 1 (2021): 69–87. http://dx.doi.org/10.21154/cendekia.v1i1.2670.

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Abstract: Pesantren tends to have an adaptive response towards social changes in community life. This research employed a qualitative approach by using a case study to discern the adaptive strategy of an Islamic boarding school. Then, the data were collected through observations, interviews, and documentaries. Next, they were analyzed using the Miles and Huberman model, namely data collection, condensation, data display, and conclusions drawing simultaneously. Finally, the validity of the data was gained through triangulation. The study results showed that pesantren has actively adapted themse
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30

Nuryatno, M. Agus. "Islamic Education in a Pluralistic Society." Al-Jami'ah: Journal of Islamic Studies 49, no. 2 (2011): 411–31. http://dx.doi.org/10.14421/ajis.2011.492.411-431.

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The focus of this paper concerns how to construct an Islamic education that corresponds to a pluralistic society like Indonesia’s. To answer this question it refers to a theory of religious education that consists of three models: in, at, and beyond the wall. Religious education in the wall is a model of religious education that’s only concern is with its own religion, without connecting it with other religions. The second model is religious teaching at the wall, where students are not only taught about their own religion but is also connected with other religions. The last model is religious
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31

Nurlaelah, Nurlaelah, Jamali Jamali, Nurul Rosidin Didin, and Fatimah Siti. "A Multicultural Approach on Islamic Religious Education." International Journal of Social Science And Human Research 06, no. 04 (2023): 2288–93. https://doi.org/10.5281/zenodo.7836516.

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This article aims to discuss Islamic religious education from a multicultural perspective in Indonesia. The research method uses a literature review with content analysis. The study results show that the diversity of the Indonesian nation in various ethnicities, religions, and races is a nation's wealth asset. However, it can lead to conflict when pluralism needs to be appropriately maintained. Plurality has the potential for conflict with religious issues, which is the forerunner of societal divisions. The article contributes to providing knowledge related concepts and ideas about Islamic
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32

Anshari, Zainal. "Portrait Of Pai In A Catholic School (Case Study of St. Paulus Catholic High School Jember)." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 19. http://dx.doi.org/10.33474/jemois.v1i1.10095.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of
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33

Aiswa, Alexandria. "Strengthening democracy-based interfaith networks." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 62. http://dx.doi.org/10.33474/jemois.v1i1.10098.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of
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34

Ghifari, Farhan. "Protection the rights of minority communities in the era of religious freedom." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 81. http://dx.doi.org/10.33474/jemois.v1i1.10099.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of
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35

Dand, Barrayev. "Constitutional education related to the development of human rights as an effort to prevent radicalism." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 98. http://dx.doi.org/10.33474/jemois.v1i1.10100.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of
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Junaidi and Suryanto. "Urgensi Dan Signifikansi Pendekatan Multikultural Dalam Pendidikan Agama Islam." Al-Jadwa: Jurnal Studi Islam 2, no. 1 (2022): 25–37. http://dx.doi.org/10.38073/aljadwa.v2i1.828.

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Islamic religious education is a subject that is developed from the basic teachings contained in the Islamic religion. Islamic religious education subjects do not only lead students to master various Islamic teachings. But the most important thing is how students can practice these teachings in everyday life. Learning Islamic religious education based on multiculturalism is one of the learning models of Islamic religious education which is linked to the diversity that exists, whether it's the diversity of religions, ethnicities, languages and so on. This is done because there are many schools
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Seyidov, R. "RELIGIOUS EDUCATION IN AZERBAIJAN: DEVELOPMENT OF RELIGIOUS EDUCATION FROM PAST TO PRESENT." Sciences of Europe, no. 139 (April 26, 2024): 67–71. https://doi.org/10.5281/zenodo.11069743.

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In this article, the development of religious education in Azerbaijan will be discussed in general terms and the process from the past to the present will be summarized. Azerbaijan, whose history goes back to ancient times, has witnessed many events. Different religions took place in the religious history of Azerbaijan, and Islam and the Islamic religion initiated a radical change in the region. Religious education in Azerbaijan is provided both as an elective course in public schools and more comprehensively through private religious schools and departments in universities. As for religious e
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Hasanah, Fitrotul. "Implementation of Islamic Religious Education Through Cultivating Religious Culture in Smp 21 Malang City." Didaktika Religia 6, no. 2 (2019): 273–92. http://dx.doi.org/10.30762/didaktika.v6i2.1107.

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The purpose of Islamic Education in public schools is not only to make students understand Islamic teachings, but also to make students carry out these teachings in daily life. It is on this basis that the research focused on the implementation of Islamic Education through planting religious culture in Middle School 21 Malang. This study aims to: 1) describe the implementation of Islamic Education in State Junior High School 21 Malang 2) describe the efforts to cultivate religious culture in State Junior High School 21 Malang and 3) describe the supporting and inhibiting factors in cultivating
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Zainal Arifin, Thifal Khansa Nabila, Sri Rahmi, and Atika. "Organization of Islamic Education Curriculum to Prevent Radicalism Among Students in Indonesian Universities." Jurnal Pendidikan Agama Islam 22, no. 1 (2025): 81–96. https://doi.org/10.14421/jpai.v22i1.8316.

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Purpose – The purpose of this study is to examine strategies for preventing radicalism infiltration among students at state universities by strengthening Compulsory Curriculum Courses Islamic Religious Education learning at Universitas Gajah Mada Yogyakarta and Universitas Syiah Kuala (USK) Aceh. Design/methods/approach – This research is field research with a qualitative approach. Data collection techniques include interviews, observation, open questionnaires, and documentation. Data analysis uses Miles et al theory, which includes three activities: data condensation, data display, and conclu
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Zebua, Rony Sandra Yofa, Miftahul Ihsan, and Neneng Nurjannah. "Perkembangan Pendidikan Islam pada Periode Khulafāur Rāsyidīn dan Implikasinya terhadap Pengembangan Pendidikan Islam di Indonesia." Jurnal Pendidikan Islam Indonesia 5, no. 1 (2020): 115–26. https://doi.org/10.35316/jpii.v5i1.228.

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Religious education for Muslim is Islamic Education originating from Al-Qur’an dan As Sunnah. This study elucidates the dynamic of the change and development of Islamic education in the era after the death of the prophet Muhammad shallallāhu 'alaihi wa sallam, especially in the period of Khulafāur Rāsyidīn. It was revealed how the education system had been implemented in each caliphate and the situation having influenced the educational system. The finding showed that the pattern of the education in the era of caliph Abu Bakar radhīyallāhu ‘anhu was generally still same as the
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Solihin, Solihin. "MULTICULTURAL BASED ISLAMIC EDUCATION TEACHER." ISLAMIKA 15, no. 2 (2022): 45–58. https://doi.org/10.33592/islamika.v15i2.2150.

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The learning live together paradigm is the foundation of Islamic religious education in the process of developing tolerance, empathy, maturity, emotionality and equality in participation. In addition, to build mutual trust, multicultural-based Islamic religious education must carry the norms of goodness which are social capital to foster mutual trust among community members. To build mutual trust, multicultural-based Islamic religious education must carry the norms of goodness which are social capital to foster mutual trust among community members. Therefore, Islamic Religious Education Teache
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Wahyuni, Indah. "Membangun Pluralisme Siswa Melalui Pendidikan Agama Islam Di Sekolah Non Muslim." AKADEMIKA 8, no. 2 (2014): 180–90. http://dx.doi.org/10.30736/akademika.v8i2.84.

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The implementation of Islamic Religious Education (PAI) in the non- Muslim schools could be different from one another. Some schools have provided PAI for Muslim students and taught by a Muslim teacher in the form of a subject, but some other schools have provided Islamic education in the form of Islamic activities. School policy in providing Islamic education for Muslim students is not entirely based on the mission of ideology and adherence to legislation, but rather based on the social mission, especially the school marketing. The problems of Islamic Religious Education in non-Muslim schools
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Karim, Abdul, and Pryla Rochmahwati. "Gender Equality in Islamic Religious Education." Cendekia: Jurnal Kependidikan dan Kemasyarakatan 1, no. 1 (2021): 145–61. http://dx.doi.org/10.21154/cendekia.v1i1.2553.

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Abstract: This research is remarkable to conduct research dealing with its impact on the senior high school students’ achievement. The design of the research was a phenomenological qualitative approach. It was applied by using purposive sampling in Kudus Regency. The findings showed that (1) Islamic Religious Education placed men and women equally in the teaching and learning process. However, the difference in learning material is based on the essence of the source of Islamic law of Al-Quran and Hadith; (2) There are several learning models applied, directed free learning strategies which sti
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Idoko, Patricia Enedudu. "Islamic Religious Education Textbooks in a Pluralist Nigeria." Religions 14, no. 1 (2022): 42. http://dx.doi.org/10.3390/rel14010042.

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Pluralism and religious diversity offer opportunities for deep learning across cultures and religions. However, in some cases, religious diversity also results in tensions and conflicts in communities because religious differences polarize people of different faith traditions. This article analyzes how religious instruction textbooks used in public junior high schools in Nigeria promote integration and inclusion. In particular, the paper will examine the approved texts used in teaching Islamic Religious Studies (IRS). In analyzing the IRS textbooks, the article focuses on two major points: how
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Sumadi, Tjipto, Elindra Yetti, Yufiarti Yufiarti, and Wuryani Wuryani. "Transformation of Tolerance Values (in Religion) in Early Childhood Education." JPUD - Jurnal Pendidikan Usia Dini 13, no. 2 (2019): 386–400. http://dx.doi.org/10.21009/jpud.132.13.

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Religious tolerance is a supporter of social harmony and brings a country to a better life. Instilling tolerance in early childhood is a challenge for early childhood educators. This study aims to describe the transformation of religious tolerance values ​​by teachers in early childhood education. This research is a type of qualitative case study research model with researchers as observer participants. This research produces the following findings, that (1) transformation of tolerance values ​​among religious communities, is explicitly not taught in Early Childhood Education (ECE) on the grou
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Rahmat, Munawar, Endis Firdaus, and M. Wildan Yahya. "Creating Religious Tolerance through Quran-Based Learning Model for Religious Education." Jurnal Pendidikan Islam 5, no. 2 (2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.

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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur
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Faqihuddin, Achmad, and Fajar Romadhon. "DIFERENSIASI KONSEPTUAL DAN PRAKTIS PENDIDIKAN ISLAM, PENDIDIKAN ISLAMI DAN PENDIDIKAN AGAMA ISLAM." Taklim : Jurnal Pendidikan Agama Islam 21, no. 2 (2023): 119–32. http://dx.doi.org/10.17509/tk.v21i2.67838.

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AbstactThis study aims to analyze the conceptual and practical distinctions among Islamic Education, Islamic Pedagogy, and Islamic Religious Education. Employing a qualitative approach and a comparative study design, data were gathered through in-depth interviews with education practitioners, literature review, and direct observation of the learning process in selected educational institutions in Indonesia. The research sample was purposively chosen to encompass a representative range of institutions implementing these three educational approaches. The findings highlight significant conceptual
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Tholibin, Muhammad, Devy Habibi Muhammad, and Ari Susandi. "The Role of Islamic Religious Education Subject Teachers in Instilling Students'." Journal of Contemporary Islamic Education 2, no. 1 (2022): 63–74. http://dx.doi.org/10.25217/cie.v1i2.2108.

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Riset ini membahas adalah Peran Guru Mata Pelajaran Pendidikan Agama Islam (PAI) dalam Menanamkan Nilai-Nilai Religius Siswa di SD IT Permata Kota Probolinggo. Hal ini difokuskan kepada 1. Apa Peran Guru Mata Pelajaran Pendidikan Agama Islam (PAI) dalam Menanamkan Nilai-Nilai Religius Siswa, 2. Bagaimana Gambaran nilai-nilai religius siswa, 3. Faktor pendukung dan kendala yang mempengaruhi terbentuknya Nilai-Nilai Religius Siswa. Temuan penelitian menunjukkan bahwa Nilai-nilai religious siswa sudah ada tertanam dengan baik dalam diri siswa, Peran guru Pendidikan Agama Islam bersama dengan guru
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Haj, Habil Syahril, and Marno Marno. "Pengembangan Model Kurikulum Pendidikan Agama Islam Berbasis Multikultural." ISLAMIKA 6, no. 1 (2024): 255–67. http://dx.doi.org/10.36088/islamika.v6i1.4271.

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In the context of globalization and cultural diversity, religious education needs to accommodate societal diversity to remain relevant and inclusive. This research employs a curriculum development approach to design a model that integrates Islamic values with the concept of multiculturalism, aiming to develop a Multicultural-Based Islamic Religious Education curriculum. The methodology utilized a qualitative approach through interviews, observations, and document analysis. The findings of the research emphasize the importance of a multicultural-based Islamic religious education curriculum, giv
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Utomo, Prio, and Tiara Agustine. "The Integration of Psychosufistic (Sufism) and Islamic Spiritual Counseling Approach in Shaping Islamic Character: Construction of Islamic Education based on Religious Counseling." At-Ta'lim : Media Informasi Pendidikan Islam 23, no. 1 (2024): 51. http://dx.doi.org/10.29300/attalim.v23i1.3451.

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Abstract: Application of Bella H. Banathy's Instructional Design for Islamic Religious Education Subjects in the Digital Era at SMA Giki 2 SurabayaThis study aims to apply Bella H. Banathy's Instructional Design in teaching Islamic Religious Education Subjects at SMA Giki 2 Surabaya, considering the role of digital technology in the learning process. The four important learning design elements are Students, objectives, methods, and evaluation. The four elements are interrelated and considered the most basic design. However, it would be better to get additional components. In the Bella H Banath
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