scholarly journals Teaching Catholic Religious Education and Islamic Studies in a monopoly Catholic small state

2021 ◽  
pp. 226-238
Author(s):  
Mary Darmanin
Keyword(s):  
Religious Education ◽  
Small State ◽  
Islamic Studies

scholarly journals Praxis Education Perspective of Integration of Science and Islam

2020 ◽  
Vol 4 (1) ◽  
pp. 61-66
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 viceversa.

“Azharisation” of ʿUlama Training in Malaysia

2015 ◽  
Author(s):  
Hiroko Kushimoto
Keyword(s):  
Twentieth Century ◽  
Religious Education ◽  
Government Policy ◽  
Religious Schools ◽  
Islamic Studies ◽  
Number Of Factors ◽  
Job Opportunities ◽  
The Government ◽  
Malaysian Students ◽  
The Relationship

This chapter discusses the relationship between al Azhar and the government policy of ulama training in Malaysia. It traces how, during the twentieth century, a number of factors led to al Azhar becoming one of the most popular choices for Malaysian students wanting to major in Islamic Studies. Initially, ulama adopted al Azhar's reformed curriculum by choice, as the mixed curriculum introduced by al Azhar, starting with Muhammad Abduh's modernisation project, helped the religious schools in Malaysia to compete with the state run modern schools. However, to demonstrate its commitment to Islam, the Malaysian state eventually started to invest in al Azhar education. Under a series of policies intended to emphasise Islam, religious education and religious administration expanded rapidly, thus providing increased job opportunities for al Azhar graduates.

scholarly journals NILAI-NILAI PENDIDIKAN KARAKTER DALAM AL-QUR’AN SURAT AL-AN’AM AYAT 151-153 DAN IMPLEMENTASI DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM

QATHRUNÂ ◽  
2020 ◽  
Vol 7 (2) ◽  
pp. 19
Author(s):  
SUHARTO SUHARTO
Keyword(s):  
Character Education ◽  
Religious Education ◽  
Extracurricular Activities ◽  
Semantic Analysis ◽  
Social Care ◽  
Field Research ◽  
Islamic Studies ◽  
Methodical Approach ◽  
Helping Others ◽  
Intensive Development

Character education has become an interesting issue to discuss among education practitioners lately. This is because the world of education has so far been seen as constrained by absolute interests. Only concerned with intellectual intelligence, reason and reasoning without being accompanied by an intensive development of intellect in the heart, feelings and emotions or what is often known as character education. This research was conducted at SMK Negeri 1 Cilegon. This type of research is a qualitative field research. Data collection techniques using observation, interviews, documentation. The methodical approach uses study analysis by examining all the data obtained by the author from various sources using semantic analysis and observation. This study uses theory According to D. Yahya Khan, "character education" teaches habits "ways of thinking and" behaviors that "help" individuals to "live and work together as" family, "society, and" nation. As well as' helping others to make 'responsible decisions'. In other words, "character education" teaches students "to think intelligently, activating the" middle brain "naturally. also analyzed the Al-quran Surat Al-An'am Verses 151-153. Then the theory and analysis results are implemented in the learning process of Islamic Religious Education and religious extracurricular activities. The results of this study indicate that (1) In the al-qur'an surah Al-An'am verses 151-153, it contains character values ​​such as religious values, honesty, responsibility, social care and courtesy and curiosity. - Partial character values ​​have also been implemented in religious extracurricular and learning activities including Islamic studies, Islamic Holidays (PHBI) activities.

An overview on Islamic lifelong learning in Brunei Darussalam

2021 ◽  
Vol 6 (1) ◽  
pp. 651-661
Author(s):  
Nurul Atiqah Haji Abd Latif ◽  
Lilly Suzana Shamsu
Keyword(s):  
Lifelong Learning ◽  
Religious Education ◽  
19Th Century ◽  
Literacy Skills ◽  
Islamic Studies ◽  
Brunei Darussalam ◽  
Mature Students ◽  
Long Time

Since 19th Century, Brunei Darussalam has conducted Islamic Lifelong Learning formally and non-formally which has been referred to as the Adult Religious Class. The class is offered to mature students who had never attended or finished their formal religious education. The modules taught are mostly focused on al-Quran literacy skills and basic Islamic studies. Although these classes have been practiced for a long time, the term Islamic Lifelong Learning is still an uncommon term in the sultanate. Hence, this study proposes to explore and discover the term “Islamic Lifelong Learning” in the context of Brunei Darussalam. The study is based on documents review and analysis from past researchers and official websites. Furthermore, the findings have suggested that various classes have been established in Lifelong Learning which can be known as “Islamic Lifelong Learning”. Thus, the paper concludes that Islamic Lifelong Learning is a part of an ongoing learning in Brunei Darussalam which has been implemented and conducted either in mosques, balais, universities or institutes with particular Islamic modules consists of ‘Aqīdah, Sharī‘ah and Akhlāq.

scholarly journals Konsepsi Madrasah dan Perkembangannya dalam Inovasi Pengetahuan serta Pasang Surutnya

2019 ◽  
Vol 8 (1) ◽  
pp. 43
Author(s):  
Happy Ikmal
Keyword(s):  
Sixteenth Century ◽  
Religious Education ◽  
Formal Education ◽  
Educational Process ◽  
Muslim World ◽  
Communication Style ◽  
Transformative Pedagogy ◽  
Islamic Studies ◽  
Islamic Belief ◽  
Very High

In the early days of the development of Islam, of course, systematic formal education had not been established. The ongoing education can be said to be informal; and this is also more related to the efforts of Islamic da'wah to spread and plant the basics of Islamic belief and worship. In this connection it is understandable why the process of Islamic education first occurred at the home of a certain friend of the Prophet SAW; the most famous is Dar al-Arqam. However, when the Islamic community was formed, education was held in the mosque. The educational process in both places is carried out in the learning circle. Every time Islam is introduced to any place, it is always introduced along with religious education while at the same time Arabic is always the medium of its teaching. That is why the desire to study Islam and its lingua-franca (Arabic) is always very high among Muslims. This also explains the nature of Arabic and Islamic studies which are inseparable as twin courses which are always in line with each other. The results of empirical investigations understand the character of Muslim subjectivity finding the most useful Qur'anic reading, because they discover how the vision of dynamic education and transformative pedagogy defines the content, composition and communication style of Islamic Divine discourse. This brought various scientific innovations and produced Islamic inventors from madrasas, but after the sixteenth century, the madrasa curriculum became trapped in traditional Islamic sciences, there was a close connection to this fact and the decline of the Ottoman Empire, on occasions that different. the effect of the Mongol invasion of the Muslim world that weakened the spirit of Muslims. the Muslim world collapsed and stagnated. Apart from the two things above, Often, innovative new approaches are dismissed as attempts to damage or damage Muslim discursive traditions or worse, are considered conspiracies hatched by Orientalists and carried out by Muslim clerics who are deceitful and fickle

scholarly journals PRODUCTIVE WAQF DEVELOPMENT THROUGH IJARAH CONTRACTS IN RELIGIOUS EDUCATION INSTITUTIONS IN JOMBANG, EAST JAVA

2021 ◽  
Vol 8 (6) ◽  
pp. 757
Author(s):  
Imam Azizuddin ◽  
Ilyas Nurul Azam
Keyword(s):  
Qualitative Research ◽  
Economic Development ◽  
Religious Education ◽  
Qualitative Data ◽  
Education Institution ◽  
Educational Institutions ◽  
Islamic Studies ◽  
International Conference

ABSTRAKPenelitian ini membahas secara mendalam terkait penerapan wakaf produktif di lembaga pendidikan agama TPQ dari perspektif madzhab Syafi'i. Penelitian ini diklasifikasikan sebagai penelitian kualitatif karena data yang digunakan bersifat kualitatif. Yakni, informasi yang diperoleh dari Kepala TPQ, nadzir, dan penyewa yang menjadi pemikiran atau pemahaman mereka tentang objek atau topik tertentu, dalam hal ini, adalah pengembangan kontrak ijarah di tanah wakaf. Penelitian ini menunjukkan perkembangan wakaf produktif melalui perjanjian ijarah di lembaga pendidikan agama dalam bentuk TPQ yang sudah memenuhi syarat dan rukun ijarah menurut madzhab Imam Syafi'i. Hal ini dibuktikan karena, dari transaksi atau perjanjian tersebut, nazir telah menggunakan tenggat waktu per tahun. Selain itu, sudah ada juga kesepakatan dari awal bahwa tanah wakaf yang disewa digunakan untuk melakukan bisnis perdagangan. Dan sewa tempat itu hanya sementara, bukan untuk selamanya. Penelitian ini dapat menjadi masukan bagi praktisi ekonomi syariah untuk dapat mengembangkan wakaf produktif secara optimal dengan model ijarah serta menjadikan wakaf produktif di TPQ sebagai model pengembangan wakaf produktif yang sangat potensial di Indonesia.Kata Kunci: Wakaf produktif, ijarah, Pendidikan keagamaan, madzhab Syafi’i. ABSTRACTThis research discussed the application of productive waqf in the TPQ (Al-Qur’an Learning Centre) religious education institution from the perspective of the Syafi'i school of thought. This research was classified as qualitative research because it used qualitative data, namely the information obtained from the Head of TPQ, nadzir, and tenants that became their thoughts or understanding of a particular object or topic, in this case, was the development of an ijarah contract on waqf land. This research showed the productive waqf development through ijarah agreements in religious educational institutions in the form of TPQ that had fulfilled the requirements and pillars of ijarah according to the Imam Syafi'i school of thought. It was proven that Nazir had used the deadline per year from the transaction or agreement. In addition, there was also an agreement from the beginning that the leased waqf land was used to conduct trading business. Furthermore, the lease of the place was only temporary, not forever. This research can be an input for practitioners of Islamic economics to develop productive waqf optimally with the ijarah model and make productive waqf in TPQ as a model for developing productive waqf with great potential in Indonesia.Keywords: Productive Waqf, Ijarah, Religious Education, Shafi'i madhhab. REFERENCESAl-Syarbaini, S. M. I. M., & al-Khatib, E. (2009). Mughni al-muhtaj ilâ maʻrifah maʻânî alfadz al-minhaj, juz 2. Beirut: Dar Al-Khatab Al-Ilmiyah.Al Jaziri, A. R. (1994). Al fiqh a’la al Mazahib al Arbaa’h. Maroko: Dar Alhadis.Amiruddin. (2008). Pengantar metode penelitian hukum. Jakarta: PT. RajaGrafindo.Az-Zuhaili, W. (2011). Al-fiqh al-islam wa‟ dillatuhu jilid x terjemahan Abdul al-Hayyi Qotani, dkk. Jakarta: Gema Insani & Darul Fikir.Bin Borham, A. S. (2011). Pelaksanaan pembangunan wakaf korporat Johor Corporation Berhad (JCorp): Satu tinjauan. In International Conference on Humanities, 1-13Departemen Agama R. I. (2005). al-Qur’an dan terjemahnya. Jakarta: J-Art.Emzir, A. D. (2011). Metodologi penelitian kualitatif. Jakarta: Rajawali Pers.Fahri, M. B., & Zaki, I. (2018). Strategi manajemen pengelolaan wakaf produktif di pesantren yayasan arwaniyyah Kudus. Jurnal Ekonomi Syariah Teori dan Terapan, 5(8), 699–712. http://dx.doi.org/10.20473/vol5iss20188pp699-712Ghazaly, A. R. (2010). Fiqh muamalat. Jakarta: Kencana.Hafidhuddin, D., & Antonio, M. S. (2004). Hukum wakaf. Jakarta: Iman dan Dompet Duafa Republika.Huda, Q. (2011). Fiqh muamalah. Yogyakarta: Teras.Kementerian Agama RI. (2021). Data Tanah Wakaf. Diakses dari http://siwak.kemenag.go.id/Lubis, S. K. (2010). Wakaf dan pemberdayaan umat. Jakarta: Sinar Grafika.Manan, D. (2016). Wakaf produktif dalam perspektif imam madhab. Jurnal Mahkamah: Kajian Ilmu Hukum Dan Hukum Islam, 1(2), 363–382.Mohamad Akhir, N. S., Abdullah, S. R., Mohammed Ghazali, A., Mohd Yusof, A. S., & Hussin, R. (2019). Integrasi wakaf dan ijarah: Alternatif dalam kelestarian sekolah tahfiz swasta di Malaysia. In International Conference on Zakat, Tax, Waqf And Economic Development (ZAWED), 1st – 2nd December 2019, Malaysia.Mughniyah, M. J. (2015). Fiqih lima mazhab: Ja ‘fari, Hanafi, Maliki, Syafi ‘i, Hambali (Gold Edition). Jakarta: Shaf e-publishing.Nashih Nashrullah. (2020). Alasan Indonesia bermazhab syafii menurut petualang Maroko. Diaksed dari https://www.republika.co.id/berita/q5m8o9320/alasan-indonesia-bermazhab-syafii-menurut-petualang-marokoNizar, M. A. (2017). Development of productive waqf in Indonesia: Potential and problems. https://mpra.ub.uni-muenchen.de/97967/Oktarina, A., & Asnaini, A. (2018). Developing models of productive waqf masjid agung syuhada Yogyakarta. QIJIS (Qudus International Journal of Islamic Studies), 6(1), 103–126. DOI: http://dx.doi.org/10.21043/qijis.v6i1.3719Poerwandari, E. K. (2007). Pendekatan kualitatif untuk penelitian perilaku manusia. Depok: LPSP3 Fakultas Psikologi Universitas Indonesia.Sabiq, S. (2021). Fikih sunnah, jilid 2 volume 5. Jakarta: Cakrawala Publishing.Sahroni, S., & Abdullah, R. (2011). Fikih muamalah. Surabaya: Ghalia Indonesia.Salim, A.-S. (2008). Sahih fiqh as-sunnah wa adillatuhu wa taudih mazahib al-a’immah, Beirut: Dar Al-Khatab Al-Ilmiyah.Sudarwan, D. (2002). Menjadi peneliti kualitatif. Bandung: Pustaka Setia.Sugiyono. (2011). metode penelitian kuantatif, kualitatif, dan R&D. Bandung: CV. Alfabeta.Sugiyono, P. (2005). Memahami penelitian kualitatif. Bandung: CV. Alfabeta.Suhendi, H. (2002). Fiqih muamalah. Jakarta: PT. Raja Grafindo Persada.Syafi’i, I. (2005). Mukhtashar kitab al umm fi al-fiqh. Jakarta: Pusata Azzam.Syalthut, M. (2000). Muqaranatul madzaahib fil fiqhi, terj abdullah zakiy al-kaaf. Bandung: Pustaka Setia.Wadjdy, F. (2007). Mursyid, wakaf dan kesejahteraan umat. Yogyakarta: Pustaka Pelajar.Yazid, A. M. (2009). Fiqih muamalah dan implementasinya dalam lembaga keuangan syari’ah. Yogyakarta: Logung Pustaka.

scholarly journals Empowering Students’ Religiosity to Fight Radicalism and Anarchism after Covid-19 and The Act of Omnibus Law at Higher Education

Al-Ulum ◽  
2021 ◽  
Vol 21 (2) ◽  
Author(s):  
Miftahudin ◽  
Saepudin ◽  
Ardi Hidayat ◽  
Hanafi ◽  
Anis Fauzi
Keyword(s):  
Higher Education ◽  
University Students ◽  
Religious Education ◽  
Private Universities ◽  
Qualitative Approach ◽  
Learning To Read ◽  
Islamic Studies ◽  
And Control ◽  
Taking Care

Radicalism and anarchism can be carried out by students who are studying at public or private universities, especially in Serang City, Banten Province. The purpose of this study is to examine and improve the religiosity of university students in Serang City in countering radicalism and anarchism. The research used a qualitative approach with phenomenology as a method. The results of this study conclude that the religiosity of students in Serang City can be improved in several ways; carrying out periodical Islamic studies, istighasah (praying), learning to read and write the Qur'an, commemorating Islamic holidays, reviewing Islamic books, I’tikaf (staying) and taking care of the mosque, and going a pilgrimage. The role of universities in countering radicalism and anarchism, meanwhile, is by assigning Islamic religious education lecturers to guide and control the students to follow those activities.

scholarly journals The Intersubjective Type of Religiosity: Theoretical Framework and Methodological Construction for Developing Human Sciences in a Progressive Muslim Perspective

2020 ◽  
Vol 58 (1) ◽  
pp. 63-102
Author(s):  
Muhammad Amin Abdullah
Keyword(s):  
Social Sciences ◽  
Religious Education ◽  
Theoretical Framework ◽  
Human Sciences ◽  
Human Beings ◽  
Multicultural Society ◽  
Distinctive Features ◽  
Islamic Studies ◽  
Perpetual Peace ◽  
Subjective Perspective

An everlasting and perpetual peace in the life of different religious adherents anywhere is the prime purpose of human beings. This article will discuss the methods and approaches of religious education in a contemporary multicultural society. Three approaches to the study of religion: dogmatic, critical, and ethical will be elaborated simultaneously. One cannot rely solely on one approach and neglects the two others without having their implications and consequences in the life of multi-religious society. In addition to the religious and Islamic studies perspectives, I will elaborate the issues based on philosophical concepts, i.e. subjective, objective, and intersubjective, as well. The subjective perspective is commonly based on ‘ulūm al-din, meanwhile the objective one is on social sciences. The combination between the two is called, in this paper, as an intersubjective pattern of religiosity. One of its distinctive features is its sensitivity towards and its ability to accommodate the presence of other communities whose rights are respected and guaranteed.[Kedamaian yang kekal dan abadi bagi semua pemeluk agama yang berbeda di berbagai aspek kehidupannya merupakan tujuan utama dari kemanusiaan. Artikel ini membahas beberapa metode dan pendekatan pendidikan agama pada masyarakat multikultural dewasa ini. Tiga pendekatan dalam pengkajian agama yang dogmatis, kritis dan etis akan dielaborasi secara simultan. Satu pendekatan tidak bisa berdiri sendiri dan menegasikan dua yang lain karena implikasinya dalam kehidupan masyarakat yang multireligius. Selain dalam perspektif keagamaan dan keislaman, artikel ini akan mengelaborasi persoalan di atas dengan pendekatan filosofis: subjektif, objektif, dan intersubjektif. Pendekatan subjektif umumnya didasarkan pada ulūm ad-dīn, sedangkan pendekatan objektif didasarkan pada ilmu-ilmu sosial. Perpaduan antara keduanya, dalam artikel ini, disebut dengan pola keagamaan yang intersubjektif. Salah satu kekhasan pola yang disebut terakhir ini adalah sensitifitasnya terhadap kehadiran kelompok lain dan kemampuannya mengakomodasi kelompok lain tersebut sebagai pemegang hak-hak yang harus pula dijamin dan dihormati.]

scholarly journals FIGURE OF SPEECH REPRESENTING RELIGIOUS EDUCATION VALUES IN MOUSTAFA AKKAD’S THE MESSAGE

2019 ◽  
Vol 16 (1) ◽  
pp. 1-14
Author(s):  
Sara Mostafa Shokshok ◽  
Rohmani Nur Indah
Keyword(s):  
Religious Education ◽  
Figurative Language ◽  
Point Of View ◽  
Religious Values ◽  
Teaching English ◽  
Islamic Studies ◽  
Descriptive Research ◽  
Figure Of Speech ◽  
Qualitative Descriptive ◽  
Literary Writing

  Figure of speech used in literary writing touches feelings, emotions based on an image of things seen, and actions experienced. When it applies to the language in a movie, it may furnish new effects or fresh insights into an idea or a subject. This study explored the figure of speech representing religious education values in Moustafa Akkad's The Message movie. As qualitative descriptive research, the source of data was the script of the movie analyzed from the sociolinguistic point of view. The result shows that the film used the figurative language to express religious education values through irony, simile, personification, paradox, hyperbole, oxymoron, metaphor, repetitive, metonymy, antithesis, onomatopoeia, and symbol.  Also, Moustafa Akkad presented several religious values applicable to teaching English for Islamic Studies.   

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