Praxis Education Perspective of Integration of Science and Islam

Commonly, practice of islamic education implementation is dichotomic. Muhammadiyah as a pioneer of modern islamic education in Indonesia in its implementation has tried to pair up science and Islam, both institutionally and scienctifically. Scientifically proven that school system in past was only taught science, whereas islamic boarding taught only Islam.Muhammadiyah through its education system offers the integration of science and Islam through religious education which is now popularly called al-Islam and Kemuhammadiyahan education. At PTMA there are also Islamic Studies which are carried out by FAI in almost every Muhammadiyah university. While institutionally generally Muhammadiyah universities provide mushalla or mosques to complement their school infrastructure, even in the organizational structure there are officials who are directly in charge of al-Islam and Kemuhammadiyahan. It all is still not integrated as a whole that benefits both science and institutions. Science has not been integrated in the subject of the study of al-Islam and Kemuhammadiyahan, and viceversa.

Download Full-text

Praksis Pendidikan Perspektif Integrasi Sains dan Islam (Praxis Education Perspective of Science and Islam Integration)

SEJ (Science Education Journal) ◽

10.21070/sej.v3i2.3096 ◽

2020 ◽

Vol 3 (2) ◽

pp. 139

Author(s):

Khozin Khozin

Keyword(s):

Organizational Structure ◽

Religious Education ◽

Education System ◽

School System ◽

Islamic Education ◽

Islamic Studies ◽

The Subject

Commonly, practice of islamic education implementation is dichotomic. Muhammadiyah as a pioneer of modern islamic education in Indonesia in its implementation has tried to pair up science and Islam, both institutionally and scienctifically. Scientifically proven that school system in past was only taught science, whereas islamic boarding taught only Islam. Muhammadiyah through its education system offers the integration of science and Islam through religious education which is now popularly called al-Islam and Kemuhammadiyahan education. At PTMA there are also Islamic Studies which are carried out by FAI in almost every Muhammadiyah university. While institutionally generally Muhammadiyah universities provide mushalla or mosques to complement their school infrastructure, even in the organizational structure there are officials who are directly in charge of al-Islam and Kemuhammadiyahan. It all is still not integrated as a whole that benefits both science and institutions. Science has not been integrated in the subject of the study of al-Islam and Kemuhammadiyahan, and vice versa.

Download Full-text

Islamic Education Institutions in Singapore

10.31219/osf.io/392ae ◽

2019 ◽

Author(s):

Laila Fariha Zein ◽

Adib Rifqi Setiawan

Keyword(s):

International Education ◽

Religious Education ◽

Education System ◽

Tertiary Education ◽

The Other ◽

Islamic Education ◽

Full Time ◽

Positive Potential ◽

Secular Education ◽

Qualitative Descriptive

This qualitative descriptive work briefly examines what it has been and continues to be like for islamic education institutions to be alternative institutions in the Singapore’s education system that has the highest performance in international education and tops in global rankings. In Singapore’s education system, islamic education institutions represented by madrasah that are full-time and offer a pedagogical mix of Islamic religious education and secular education in their curricula. There are currently six madrasahs in Singapore offering primary to tertiary education, namely, Aljunied Al-Islamiah, Al-Irsyad Al-Islamiah, Al-Maarif Al-Islamiah, Alsagoff Al-Arabiah, Al-Arabiah Al-Islamiah, and Wak Tanjong Al-Islamiah. Four of them are co-educational, while the other two offer madrasah education exclusively to girls. It explores the powerful and positive potential of islamic education institutions in developing a truly humane science of the the future.

Download Full-text

State and Religion in Aceh: The Competences of Religious Education Teachers (Referring to ACT 14, 2005)

Al-Albab ◽

10.24260/alalbab.v1i1.1330 ◽

2019 ◽

Vol 1 (1) ◽

pp. 83

Author(s):

Mujiburrahman Mujiburrahman

Keyword(s):

Religious Education ◽

Education System ◽

Government Regulation ◽

Islamic Education ◽

Socialization Process ◽

National Education ◽

National Education System ◽

The Government ◽

State Relations ◽

To Receive

Studies on religious education teacher’s competences in Aceh could not be separated from studies on state’s intervention toward education. State hegemony occurs in the form of regulation formalization which regulates efforts for improving qualification and competence of teachers. The research showed that the presence of Act No. 14, 2005 and the Government Regulation No. 74, 2008 had been used as legal reference to encourage the improvement of Aceh religious education teachers’ qualification and competence. This is a qualitative study in which triangulation in data collection was used. The data was then collected through documentations, observations, and deep interviews. This work emphasizes that improving teachers’ competences in Islamic education system in Aceh was in accordance to and did not contradict with national education system and moreover strengthen the content of Act No. 14, 1005 and Government Regulation No. 74, 2008. Qualification and competence of religious education teachers in Aceh underwent improvement better than previous term. However, teachers experienced that socialization process and implementation of regulation has yet to receive upmost attention. The study also suggests that religious education teachers’ qualifications and competences will significantly contribute to the development of religious education quality, thus Islamic education transforms intently in national and state relations order.

Download Full-text

POTRET PENDIDIKAN AGAMA ISLAM DI SEKOLAH UMUM

Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) ◽

10.15642/pai.2015.3.1.187-206 ◽

2016 ◽

Vol 3 (1) ◽

pp. 187

Author(s):

Abd. Rouf

Keyword(s):

Religious Education ◽

Time Allocation ◽

Islamic Education ◽

Teaching Staff ◽

Religious Knowledge ◽

Credit Hours ◽

Instructional Process ◽

Religious Teaching ◽

The Subject ◽

Optimal Implementation

Bahasa Indonesia:Praktik pendidikan agama Islam di sekolah (umum) amatlah minim atau kurang maksimal. Secara umum, jumlah jam pelajaran agama di sekolah rata-rata 2 jam per minggu. Dengan alokasi waktu seperti itu, jelas tidak mungkin untuk membekali peserta didik dengan pengetahuan, sikap, dan keterampilan agama yang memadai. Oleh karena itu, harus dilakukan strategi alternatif dalam memenuhi kebutuhan peserta didik akan pendidikan agama di sekolah umum, antara lain: melalui kegiatan ekstra kurikuler berbasis keruhanian, tambahan-tambahan materi kegamaan di luar jam pelajaran, menyisipkan muatan keagamaan kedalam semua bidang studi umum, dan lain sebagainya. Sumber daya guru agama Islam juga perlu terus ditingkatkan kualitasnya, baik dari segi content maupun metodologi. Di samping itu, proses pelaksanaan pendidikan agama Islam harus selalu dilaksanakan dengan baik dan maksimal. Evaluasinya tidak cukup hanya menilai aspek kognitif siswa, tetapi harus juga melihat dan menilai aspek afektif dan psikomotoriknya. Ketiga domain (kognitif, afektif, psikomotorik) pendidikan agama Islam harus dilihat dalam pelaksanaan penilaian, sehingga bersifat komprehensif. English:Islamic education subject in secular school is quite minimal in its duration. Generally, it takes only two credit hours per week in such kind of school. Due to the time allocation, it is clearly impossible to hand down student standard religious knowledge, attitude, and skills. Therefore, the school needs to find an alternative way to respond the needs of standard religious education in secular schools. Some of the implemented strategies are the religious extra-curricular program, extra hours for the subject, and integrated the religious messages in non-religious subjects. Religious teaching staff must also be upgraded in terms of the quality, either the subject matter enrichment or the instructional process. In addition, the instructional process needs optimal implementation. The evaluation should cover the cognitive, affective, and psychomotor areas. The three previously mentioned domain in Islamic education subject must be carefully and comprehensively assessed.

Download Full-text

SIKAP TASĀMUH DALAM PENDIDIKAN MULTIKULTURAL

Jurnal Ilmiah Islam Futura ◽

10.22373/jiif.v13i1.569 ◽

2013 ◽

Vol 13 (1) ◽

pp. 12

Author(s):

Rahma Maulida

Keyword(s):

Elementary School ◽

Multicultural Education ◽

Religious Education ◽

Education System ◽

Free Variable ◽

Islamic Education ◽

Inhibiting Factors ◽

Mutual Care ◽

Diversity Of Life ◽

Banda Aceh

This research was conducted at International Elementary School Bunga Matahari,Banda Aceh for its homogeneity, both tribes, nations and religions. This diversity is interesting to have a further study in order to know the process of tolerance guiding in multicultural education. The results of the study show that there are some tasāmuh (tolerance) attitudes in multicultural education as mutual helps, mutual respects, mutual communications, mutual care, not to blame others, not to be selfish and inclusive. The tolerance attitudes which have been conducting at International Elementary School Bunga Matahari,Banda Aceh is in accord with the Islamic education system, but in the teaching of religious education for non-Muslims, not in accordance with the perspective of Islamic the education, the learning process is still discriminatory. The leading factors in supporting the tolerance implementation in multicultural education at National Elementary Bunga Matahari, Banda Aceh are dialogue, egalitarianism, impartiality, the 1945 Constitution, Article 29, 2nd paragraph, multicultural education which contains the values of pluralism and tolerance attitudes towards diversity. The inhibiting factors in developing tolerance attitudes are exclusiveness, learning model which tends to be dogmatic, religion is directed into not free variable, the solution of developing tolerance is that the educational implementation should be oriented on the value that will provide pressure point on how students see, understand, and face the diversity of life in multicultural education.

Download Full-text

Islamic Religious Education in Contemporary Austrian Society: Muslim Teachers Dealing with Controversial Contemporary Topics

Religions ◽

10.3390/rel11080392 ◽

2020 ◽

Vol 11 (8) ◽

pp. 392

Author(s):

Mehmet H. Tuna

Keyword(s):

Public Schools ◽

Secondary Schools ◽

Empirical Study ◽

Religious Education ◽

Islamic Education ◽

Austrian Society ◽

Muslim Community ◽

Research Findings ◽

The Subject

Muslims in Austria have, since 1982/83, had the unique privilege of providing Islamic religious education in secular public schools, including primary, middle and secondary schools. As well as opportunities, this privilege brings responsibilities and challenges to the Muslim community. Since its beginnings, Islamic religious education in Austria has, among other things, been especially characterized by the heterogeneity and diversity of its participants, as well as the general diversity in society and the secular context of public schools. In this context, theoretical discussions about the orientation of and justification for Islamic religious education in secular public schools suggest that for both teachers and the subject itself, an awareness, appreciation and inclusion of diversity, dialogue, multi-perspectivity and reflexivity is required. The empirical study on the professionalization of Islamic religious education, drawn on in this article, is based on Muslim teachers’ own perspectives and experiences. The research findings of that study show how Muslims become Islamic religious education teachers, how Muslim teachers see their roles in secular public schools, how they teach and approach Islam or Islamic topics, what the challenges of teaching Islamic education in public schools are, and other related topics. This article (re-)analyzes used and unused data from the study and focuses on how diversity and controversial topics can be approached in the context of Islamic religious education.

Download Full-text

PENDIDIKAN ISLAM DI MESIR DAN MALAYSIA DI ERA GLOBALISASI KAJIAN PSIKOLOGI POSITIF

Edukasia Jurnal Penelitian Pendidikan Islam ◽

10.21043/edukasia.v13i1.3252 ◽

2018 ◽

Vol 13 (1) ◽

pp. 127

Author(s):

Saliyo Saliyo

Keyword(s):

Positive Psychology ◽

Qualitative Study ◽

Religious Education ◽

Education System ◽

Islamic Education ◽

Positive Thinking ◽

Modern Education ◽

Secular Education ◽

Muslim Majority

AbstrakPenelitian ini dilakukan untuk mengetahui pelaksanaan pendidikan Islam di Mesir dan Malaysia di era globalisasi dalam kajian psikologi positif. Penelitian ini merupakan penelitian kualitatif mengkaji literatur dengan cara mereview sumber bacaan buku dan jurnal. Metode yang digunakan untuk menganalisis penelitian ini menggunakan pola berpikir deduktif induktif. Hasil penelitian menunjukan bahwa seiring dengan tantangan zaman di era globalisasi Negara yang mayoritas muslim di Mesir melaksanakan pendidikan di Negaranya dengan menganut sistem pendidikan sekuler dan sistem Islam. Begitu juga di Malaysia yang memiliki warga Negara multi ras, multi budaya dan multi agama menganut sistem pendidikan tradisional dan pendidikan modern. Kedua Negara tersebut dalam melaksanakan pendidikan Islam dilaksanakan dengan baik. Sebagai penyelenggara pemerintahan baik di Mesir maupun di Malaysia yang mampu melaksanakan pendidikan Islam yang baik, berarti pelaku orang tersebut dalam kajian psikologi positif merupakan orang-orang yang memiliki kepribadian positif dan berpikir positif dalam perspektif psikologi positif. AbstractThis research was done to investigate the implementation of Islamic education in Egypt and Malaysia in the globalization era in the study of positive psychology. This study is a qualitative study reviewing the literature by way of reviewing the source of reading books and journals. The method used to analyze this study using inductive deductive thinking patterns. The results showed that along with the challenges of the age of globalization muslim-majority state in Egypt carry out education in the country by embracing the secular education system and the Islamic system. So also in Malaysia that has a multi-racial citizens, multi-cultural and multi-religious education system adheres to both traditional and modern education. The two countries in implementing Islamic education properly implemented. As organizers of governance both in Egypt and in Malaysia, capable of performing a good Islamic education, meaning that the actors in the study of positive psychology are people who have a positive personality and positive thinking in the perspective of positive psychology.

Download Full-text

Ragam Pendekatan dalam Pengembangan Kurikulum Pendidikan Agama Islam (PAI)

FONDATIA ◽

10.36088/fondatia.v3i1.158 ◽

2019 ◽

Vol 3 (1) ◽

pp. 27-41

Author(s):

Muhamad Ghazali Abdah

Keyword(s):

Religious Education ◽

Learning Process ◽

Education System ◽

Teaching And Learning ◽

Learning Model ◽

Islamic Education ◽

Social Reconstruction ◽

Education Curriculum ◽

Modern Times ◽

Educational Processes

The curriculum is an inseparable part of an education system, because it is one component in determining the achievement of a goal. Likewise the Islamic religious education curriculum (PAI) also has a very central role in various educational processes in order to achieve the direction and purpose of Islamic education itself. Islamic education aims to develop all the potential that humans have based on the Shari'ah of Islam. However, the PAI curriculum in fact, still holds problems in life, for example the learning model is still dogmatic, repository and overlapping, and the religious concepts taught have no relevance in life in modern times today. Educators and all education staff are required to truly be able to understand the curriculum and be able to develop it. In developing an Islamic religious education curriculum (PAI) certain approaches are needed, so that the curriculum developed can lead students towards the desired changes. Educators can choose a number of approaches that are appropriate to their learning model and of course by paying attention to the characteristics of Islamic religious education itself. Among the approaches that can be used in curriculum development there are four, namely: academic, humanistic, technological and social reconstruction approaches. The developed curriculum can later be implemented by various PAI teachers in the teaching and learning process in schools.

Download Full-text

Implementation of Islamic Religious Education Learning for Children with Special Needs at Al-Azhar Elementary School Kota Bukittinggi

Jurnal Pendidikan Agama Islam ◽

10.14421/jpai.2020.172-08 ◽

2020 ◽

Vol 17 (2) ◽

pp. 217-228

Author(s):

Suharjo Suharjo ◽

Silfia Hanani ◽

Jasmienti Jasmienti

Keyword(s):

Qualitative Research ◽

Data Collection ◽

Special Needs ◽

Religious Education ◽

Inclusive Education ◽

Education System ◽

Inclusive Classroom ◽

Children With Special Needs ◽

Students With Special Needs ◽

The Subject

The segregation education system is starting to be abandoned and shifting to an inclusive education system. The inclusive education system is to unite children with special needs (ABK) with children without special needs (ATBK) in the same class they interact with, communicate and learn together. This research uses descriptive qualitative research with data collection obtained from observations, interviews, and documentation. The implementation of Islamic religious education learning for students with special needs at SD Al-Azhar Bukittinggi unites ABK students with ATBK in a fully inclusive classroom under the supervision of class teachers and special companion teachers (GPK). The implementation of Islamic Religious Education learning for children with special needs through inclusive education at SD Al-Azhar Bukittinggi students with special needs assisted by a striking companion teacher has a better understanding of the subject matter than ABK without a special companion teacher.

Download Full-text

Pesantren and Re-creation of Islamic Knowledge through Qur’anic School System Focusing on Teacher Training Education

TARBIYA Journal of Education in Muslim Society ◽

10.15408/tjems.v3i2.3223 ◽

2016 ◽

Vol 3 (2) ◽

pp. 131-139

Author(s):

Wiji Astuti ◽

Tatsuya KUSAKABE

Keyword(s):

Teacher Training ◽

Education System ◽

School System ◽

Islamic Education ◽

School Teachers ◽

Education Practice ◽

Central Java ◽

Almost Everywhere ◽

Urban Rural

Abstract Pesantren and Qur’anic school are prominent educational pioneers in the largest Muslim populated country, Indonesia. Qur’anic school is the oldest education system, which later inspired the birth of traditional Islamic boarding schools or pesantren that have been growing so rapidly and giving unique characteristics of Islamic education practice throughout of the country. Nowadays Qur’anic schools are almost everywhere in cities and villages, providing Qur’anic reading lesson for Muslim children and educating them to be pious generation based on Qur’an and Hadist. At present, Pesantren has reformed its roles not only serving Islamic education for ordinary villagers, the sons of the middle-class Muslims, and aspiring religious scholars, but also functioning as center of trainings for Qur’anic schools teachers. Although Qur’anic schools and Pesantren are always popular, researches about them remain few. This study uncovered the role of Pesantren at semi-urban rural area of Banjarnegara Regency in Central Java in Qiro’ati and Iqro Qur’anic teacher training education as well as described the process of reconstruction of Islamic knowledge by Qur’anic school teachers. It was found out that there were three steps of reconstruction of knowledge, namely filtering, adaptation, and implementation. Abstrak Pesantren dan sekolah berlandaskan Al-Qur’an adalah pionir utama dalam dunia pendidikan di negara dengan populasi muslim terbesar, Indonesia. Sekolah berlandaskan Al-Qur’an adalah sistem pendidikan tertua, dikemudian hari menginspirasi lahirnya Pesantren tradisional yang kemudian tumbuh pesat dan memberikan warna yang khas dalam pendidikan Islam di seluruh negeri. Saat ini sekolah berbasi Al-Qur’an dapat ditemukan di hampir seluruh kota dan desa, memberikan pembelajaran Al-Qur’an bagi anak-anak muslim dan mendidik mereka untuk menjadi generasi yang taat berlandaskan Al-Qur’an dan Hadits. Saat ini, Pesantren telah mereformasi peran mereka tidak hanya melayani pendidikan Islam bagi masyarakat awam di pedesaan, kaum muslim kelas menengah, dan menghasilkan cendekiawan muslim, tapi juga berfungsi sebagai pusat pelatihan guru-guru Al-Qur’an di sekolah. Walauapun sekolah berbasis Al-Qur’an dan pesantren selalu popular, penelitian mengenai hal tersebut masih tergolong sedikit. Penelitian ini memaparkan peran pesantren di daerah semi-urban di daerah Banjarnegara Jawa tengah di dalam pelatihan guru di Qiro’ati dan Iqro Quranic dan juga menjelaskan proses rekonstruksi keilmuan Islam oleh para pengajar di sekolah berlandaskan Al-Qur’an. Diketahui bahwa ada tiga tahapan rekonstruksi keilmuan Islam, antara lain penyaringan, adaptasi dan implementasi. How to Cite : Astuti, W. Kusakabe, T. (2016). Pesantren and Re-Creation of Islamic Knowledge Through Qur’anic School System Focusing on Teacher Training Education. TARBIYA: Journal Of Education In Muslim Society, 3(2), 1-9. doi:10.15408/tjems.v3i2.3223. Permalink/DOI: http://dx.doi.org/10.15408/tjems.v3i2.3223

Download Full-text