KONSEP PENDIDIKAN ISLAM MASA RASULULLAH DAN SAHABA

2013 ◽  
Vol 1 (1) ◽  
pp. 108-119
Author(s):  
Abdul Rahman

Education is something that is essential for human life. Because of the importance of education, Islamic education puts a high position. This can be seen in the Qur'an and Hadith that explains a lot about education. This paper describes the intricacies of the concept of education at the time of the Prophet and his best friend. Prophet as uswatun hasanah for Muslims, of course, has a lot of incised gold ink on education. Similarly, the friends that are the best ummah after the Prophet, had left the pillars of Islamic education that is worth for us to learn and apply in life. As the next generation of the Islamic caliphate, Muslims today should always explore the relics of the education system and the time of the Prophet Sahat. In this way, the Islamic education in the present and future will remain victorious.

Author(s):  
Asnawati A

This paper discusses the concept of management of character education in MTs Raudhatul Islamiyah Kemiri, the concept in question is the pattern of character growth of students with various supporting elements such as madrasa activities, rules or regulations, and content of Islamic education lessons that are applied in MTs Raudhatul Islamiyah Kemiri. In addition to these supporting elements, in order to grow the character of morality also has several strategies in supporting the achievement of character education management concepts such as: exemplary, learning, empowerment and acculturation, retention, and assessment. At this time Character becomes important for human life, especially for the next generation of nation. Therefore character education becomes important in school. However, the achievement of character values must be applied with good management. Character education management is a planned effort to make learners recognize, care and internalize the values so that learners are able to grow its character that consists of the process of planning, organizing, implementation and supervision.


2017 ◽  
Vol 5 (1) ◽  
pp. 1-28
Author(s):  
Sudarman Sudarman

The education system proposed by Paulo Freire is an educational model that can liberate the verbal and mechanistic human culture. Such a culture, according to Freire, is impossible to lead people to a more authentic and more human life. To achieve this, descriptive educational habits are expected to be shifted towards transformative-dialogue education, so that education is not perceived as a shackling education. Education is expected to produce changes to students, both changes in the quality of thinking, personal quality, social quality, quality of independence and quality of society. That is the paradigm shift of Islamic education, that is changing the paradigm of authoritarian to democratic paradigm, closed to openness, doctrinaire to participatory. Society needs to civilize the tradition of criticism, dialogue, openness, the spirit of pluralism and practical practices that touch the problems of the weak and oppressed by anything politically, economically, socially and culturally. ملخص إن نظام التربية التي اقترحها باولو فريري هو نوع التربية التي تقدر على تحرير ثقافة البشر التي ترى شفهية وميكانيكية .هذه الثقافة لا يمكن أن تحمل الإنسان إلى الحياة الحقيقية والإنسانية في نظر فريري .ولتحقيق ذلك، ينبغي أن تحول عادات التربية الوصفية إلى التربية الحوارية التحويلية، حتى لا تكون التربية مقيدة .ويرجى أن تحقق التربية التغيير في الطالب، سواء كان في جودة التفكير والشخصية والاجتماعية والاكتفاء في الذات والتعايش مع المجتمع .والتغيير من النموذج الاستبدادي إلى النموذج الديموقراطي، من الإغلاقي إلى الانفتاحي، من التلقيني إلى الاشتراكي .يحتاج المجتمع إلى تعويد ثقافة النقد، والحوار، والانفتاح، ووعي التعدد والتطبيقات العملية التي تهتم بمشكلات الضعفاء والمضطهدين في كل شيء، سواء كان سياسيا، واقتصاديا، واجتماعيا وثقافيا. Sistem pendidikan yang ditawarkan oleh Paulo Freire adalah model pendidikan yang dapat membebaskan budaya manusia yang serba verbal dan mekanistik. Budaya semacam ini, di mata Freire, tidak mungkin mengantarkan manusia kepada kehidupan yang lebih otentik dan lebih manusiawi. Untuk mewujudkan hal tersebut, kebiasaan pendidikan deskriptif diharapkan digeser ke arah pendidikan dialogik-transformatif, agar pendidikan tidak dirasakan sebagai pendidikan yang membelenggu. Pendidikan diharapkan dapat menghasilkan perubahan terhadap siswa, baik perubahan dalam kualitas berfikir, kualitas pribadi, kualitas sosial, kualitas kemandiriannya dan kualitas kemasyarakatannya. Perubahan paradigma pendidikan Islam, yaitu merubah paradigma dari paradigma otoriter keparadigma demokratis, tertutup ke keterbukaan, doktriner kepartsiipatoris. Masyarakat perlu membudayakan tradisi kritik, dialog, keterbukaan, semangat pluralisme dan praktik-praktik praktis yang menyentuh permasalahan kaum lemah dan tertindas oleh apapun. Baik secara politik, ekonomi, sosial maupun budaya.


IIUC Studies ◽  
2015 ◽  
Vol 9 ◽  
pp. 17-38
Author(s):  
Abu Bakr Rafique

Education holds very high position in Islam, the 1st revelation to the Prophet (s.a.w.) contains especial emphasis on knowledge and has been identified as an especial favour of the Creator. The four point objectives behind sending the Prophet Muhammad (s.a.w) with the mission of prophethood are all related to recitation, teaching and purification of soul through continuous training and guidance. Seeking knowledge has been made an obligatory duty on every Muslim - male and female - by the Prophet (s.a.w.). The Muslim wherever had ruled they had patronized education and established educational Institutions. These were open to all the peoples regardless of race, religion and caste. The Muslim rulers who ruled Bengal for more than 500 years had established many educational institutions, introduced a very advanced education system in Bengal, which was Islamic in nature and an integrated policy based on Arabic and Persian. After the British took over the rule of Bengal from the hands of the Muslims, they introduced an English medium secular education policy replacing the prevailing education system introduced by the Muslims. But the majority of the Muslims could not accept that policy, knowing that the main objective behind introducing that policy was degrading the Muslim society. The paper is a historical overview of prevailing Curriculum of the Islamic Education System in Bengal and the then East Pakistan in general, and the present Bangaldesh in particular in one hand, and a recommendation for introducing an integrated Islalmic Education Policy on the other.IIUC Studies Vol.9 December 2012: 17-38


2020 ◽  
Vol 4 (2) ◽  
pp. 54-62
Author(s):  
Nurizzah Zafirah bt Mohammad Nassaruddin ◽  
Mohamed Akhiruddin Ibrahim

Allah SWT has created human equipped with various imperfections such as potential which is not given to any other creature. The three basic human potentials have mentioned in al-Qur’an are hearing (sam‘), sight (baṣar) and heart (fu’ãd) leading to a discussion of education. Education is important in human life because it can develops human potential to be in a good direction even the importance of education also discussed in the Qur’an. These human potentials must be maximizing the usage through Islamic education perspective which is not only developing human’s intellectual but also perform in their spiritual (iman) and attitude (akhlak). Therefore, a study conducted on the title of “Human Potential of Sam‘, Baṣar and Fu’ãd in al-Qur’an: A Study on JAIS Integrated Holistic Education System (IHES)” helps to know the contribution of these potentials in teaching and learning system applied by Selangor Religious Institution (JAIS). The purpose of this research is to discuss the concept of human potential sam‘, baṣar and fu’ãd in al-Qur’an that have been applied in JAIS Integrated Holistic Education System (IHES). Thus, this study has been conducted using qualitative method which generally focuses on library research and document analysis to obtain the information needed. Generally, the findings are trying to find that IHES has applied human potential of sam‘, baṣar and fu’ãd through the integration of human potential, diversity curriculum and media that have been focused as main elements in IHES. Indeed, the objective of IHES to develop a Qur’anic generation as well as professionalism in order to achieve the objective of Islamic Education Division (BPI) JAIS in producing modal insan soleh (excellent human capital) has to be known all over the country and well accepted. 


2013 ◽  
Vol 12 (2) ◽  
Author(s):  
Normuslim Normuslim

Muhammad Abduh and Muhammad Iqbal are two of the reformers of Islamic thought who are very popular in the East and even the West. Both are thinkers who have different typologies, although that does not mean that they are opposite, but they are complementary. Muhammad Abduh is a thinker who emphasizes changes in society at a macro level, whereas Muhammad Iqbal prioritizes natural self-change. The equation is that in general they both carry out reforms towards reformulating the Islamic religious doctrine in all lines of human life and placing reasoning (rationality) in an urgent place. Both try to integrate aspects of religiosity (religion) and aspects of rationality (philosophy) as a single truth.Education is one aspect of both thoughts which basically Abduh and Iqbal initiated an independent Islamic education system, not bound or dependent on a foreign (Western) education system, but able to absorb Western rationality and integrate it with an Islamic education system born of the local Islamic community .


FIKROTUNA ◽  
2017 ◽  
Vol 6 (2) ◽  
Author(s):  
Mahfud Mahfud

Education is an urgent thing for human life. For that education has a primary position in human life. But in the context of education is perceived as a tool to gain wealth and power. His soul and heart were filled with worldly hopes. The existence of existing education no longer leads man to discover who his Lord is, but  directed at the gods that are material (new idols). Therefore, Islamic education should be understood as one of the right concepts to restore human relations with God. The concept of Islamic education is an appropriate means to restore humans to their primordial relation with God. The concept of Islamic education in line with national education as set forth in the 1945 Constitution and the National Education System Law no. 20 year 2003. Is an education system that comes from a single paradigm that is the concept of Oneness of God. Islamic education introduces "Tauhid", the philosophy of the state also embraces the concept of monotheism in the first principle of Belief in the One Supreme. From this single paradigm can then be drawn the conclusion that Islamic education is the only concept of education that can restore man to God.


2017 ◽  
Vol 5 (1) ◽  
pp. 1-28
Author(s):  
Sudarman Sudarman

The education system proposed by Paulo Freire is an educational model that can liberate the verbal and mechanistic human culture. Such a culture, according to Freire, is impossible to lead people to a more authentic and more human life. To achieve this, descriptive educational habits are expected to be shifted towards transformative-dialogue education, so that education is not perceived as a shackling education. Education is expected to produce changes to students, both changes in the quality of thinking, personal quality, social quality, quality of independence and quality of society. That is the paradigm shift of Islamic education, that is changing the paradigm of authoritarian to democratic paradigm, closed to openness, doctrinaire to participatory. Society needs to civilize the tradition of criticism, dialogue, openness, the spirit of pluralism and practical practices that touch the problems of the weak and oppressed by anything politically, economically, socially and culturally. إن نظام التربية التي اقترحها باولو فريري هو نوع التربية التي تقدر على تحرير ثقافة البشر التي ترى شفهية وميكانيكية. هذه الثقافة لا يمكن أن تحمل الإنسان إلى الحياة الحقيقية والإنسانية في نظر فريري. ولتحقيق ذلك، ينبغي أن تحول عادات التربية الوصفية إلى التربية الحوارية التحويلية، حتى لا تكون التربية مقيدة. ويرجى أن تحقق التربية التغيير في الطالب، سواء كان في جودة التفكير والشخصية والاجتماعية والاكتفاء في الذات والتعايش مع المجتمع. والتغيير من النموذج الاستبدادي إلى النموذج الديموقراطي، من الإغلاقي إلى الانفتاحي، من التلقيني إلى الاشتراكي. يحتاج المجتمع إلى تعويد ثقافة النقد، والحوار، والانفتاح، ووعي التعدد والتطبيقات العملية التي تهتم بمشكلات الضعفاء والمضطهدين في كل شيء، سواء كان سياسيا، واقتصاديا، واجتماعيا وثقافيا. مفتاح الكلمات: التحريرية، الإنسانية، التربية الإسلامية، باولو فريري Sistem pendidikan yang ditawarkan oleh Paulo Freire adalah model pendidikan yang dapat membebaskan budaya manusia yang serba verbal dan mekanistik. Budaya semacam ini, di mata Freire, tidak mungkin mengantarkan manusia kepada kehidupan yang lebih otentik dan lebih manusiawi. Untuk mewujudkan hal tersebut, kebiasaan pendidikan deskriptif diharapkan digeser ke arah pendidikan dialogik-transformatif, agar pendidikan tidak dirasakan sebagai pendidikan yang membelenggu. Pendidikan diharapkan dapat menghasilkan perubahan terhadap siswa, baik perubahan dalam kualitas berfikir, kualitas pribadi, kualitas sosial, kualitas kemandiriannya dan kualitas kemasyarakatannya. Perubahan paradigma pendidikan Islam, yaitu merubah paradigma dari paradigma otoriter keparadigma demokratis, tertutup ke keterbukaan, doktriner kepartsiipatoris. Masyarakat perlu membudayakan tradisi kritik, dialog, keterbukaan, semangat pluralisme dan praktik-praktik praktis yang menyentuh permasalahan kaum lemah dan tertindas oleh apapun. Baik secara politik, ekonomi, sosial maupun budaya.


ALQALAM ◽  
2015 ◽  
Vol 32 (1) ◽  
pp. 196
Author(s):  
Badrudin Badrudin

The Principles of Islam requirehuman to maintain  and improve their moral values BuT in fact, many  Moslems  face problems of moral deteriora tion, crisis of beliefs, and moral decadence that happenin all aspects of life. This moral deterioration is often associated by  the  experts  of  education  with the failure of educat ion. The failure of education relates to the education system that has various components that affect each other. The elements needed in the education system are the goal of education , educators, students, tool s,  and  natural  surroundings. The results of this study indicate that the essence of  spiritual  learning obligations according to Syaikh 'Abd al-Qadir al-Jilaniy is araising the total of  truth towards  Allah SWT's path.  The aims of the learning areto implement knowledge and clean  the heart (tazkiyyah al-nafs) from worldly characters and the lust of dirtiness to ma'rifatullah. Spiritual educators are  those who  practice  the law of Allah, clean the heart and  guide  students to the  safety of life  in the Hereafter . Learners constantly face Allah and obey Him, do not meet the call besides Allah, listen  to  the  call  of  Allah  and implement everything stated in the Qur ·an  and  the  Prophet tradition. Teaching method used is the method of mau'izhah, sima',  ahwal ,   and   muhasabah  fial-nafs (introspection). Educational materials are  based  on  the  basics  of  spiritual education in the Qur'an, the Prothet tradition. and the opinion of Muslim religious leaders who have noble characters and integrate science.  Moral education  is  the core of Islamic education. The implications of the spiritual educational thought of Syaikh 'Abd al-Qadir al-Jilaniy toward the reality of Islamic education in Indonesia is the emphasis of moral education that leads to a balance relationship  between  the  exoteric  and esoteric aspects of the learning process.


2018 ◽  
Vol 2 (2) ◽  
pp. 114-128
Author(s):  
Ahmad Fauzi

Sociologically, emotional intelligence is an important part of this study to build leadership social behavior in the management of Islamic education, so that it can color the dynamics of leadership so far and can increase individual loyalty in the organization. Therefore, a leader in mobilizing, motivating and inspiring individuals in the organization requires an emotional approach as a model to awaken individuals in improving their performance culture. Thus the role and actions of leadership in various systems of Islamic education are essentially actualization processes of internalization values inherent in his personality, especially regarding (emotional intelligence). At the theoretical level, emotional intelligence is an important part in building ideal leadership. Portrait of emotional intelligence-based leadership can give birth to two leadership models, including: a) emotional intelligence-based leadership is seen as more effective, and has a strong influence on individual loyalty in Islamic education - even high and low emotional intelligence also affects the high and low loyalty and performance culture. b) the emotional intelligence of a leader cannot be measured by the level of education, even someone's degree. Therefore, it does not guarantee that someone who has a high position or has a high title has high emotional intelligence.


1970 ◽  
Vol 2 (2) ◽  
pp. 15-29
Author(s):  
Mukroji Mukroji

Basically, Islamic education is a continuous, sustainable, and everlasting process of human life. Duties and functions of education are targeted at learners who continue to grow and evolve dynamically, starting from the womb until the end of life. Educational success cannot be separated from the educators, who are essentially the people having the responsibility to educate, guide, direct and lead their learners to get of success both in this world and in the hereafter. Therefore, qualified educators and professionals should have specific criteria and requirements that must be met in order to achieve the purpose of life, and also the properties that adorn his personal duty and responsibility as educators in the view of Islam. A good educator is a person who pays attention to the duties and responsibilities to the students, based on faith and piety to God, and also able to develop the potentials of either the inner or outer (physical, psychological, and spiritual). Pada hakikatnya, pendidikan Islam adalah suatu proses yang berlangsung secara kontinyu dan berkesinambungan dalam kehidupan manusia dan berlangsung sepanjang hayat. Tugas dan fungsi pendidikan memiliki sasaran pada peserta didik yang senantiasa tumbuh dan berkembang secara dinamis, mulai dari kandungan sampai akhir hayatnya dan keberhasilan pendidikan tidak lepas dari aspek pendidik. Pendidik pada hakekatnya adalah orang yang telah mendapatkan amanat dan mempunyai tanggung jawab dunia akherat dalam mendidik, membimbing, mengarahkan dan mengantarkan peserta didik ke gerbang kesuksesan baik di dunia maupun di akherat. Oleh karena itu untuk menjadi pendidik yang berkualitas dan profesional harus memiliki kriteria dan persyaratan tertentu yang harus dipenuhi dalam rangka pencapaian tujuan hidup dan juga sifat-sifat yang menghiasi pribadinya dalam menjalankan tugas dan tanggungjawab sebagai pendidik dalam pandangan Islam. Pendidik yang baik adalah pendidik yang memperhatikan tugas dan tanggung jawabnya terhadap peserta didik, yang dilandasi iman dan taqwa kepada Allah SWT, dan juga mampu mengembangkan potensi yang ada baik lahir maupun batin (jasmani, psikis, maupun rohani).


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