scholarly journals Analisis Teologi Pendidikan Dalam Penguatan Pendidikan Islam

2021 ◽  
Vol 3 (3) ◽  
pp. 362-373
Author(s):  
Muhidin Muhidin ◽  
Ahmad Nurwadjah ◽  
Andewi Suhartini
Keyword(s):  
Human Life ◽  
Islamic Education ◽  
Conscious Effort ◽  
Religious Teaching

Education is often interpreted as a conscious effort made by educators towards students in an effort to provide knowledge, education and teaching to achieve happiness and the ultimate goal of life. The purpose of the true happiness of life is that which includes the fulfillment of physical and spiritual aspects. Islam as a doctrinal force has the essence of both. Education in Islam is education that is based on the teachings of Islam, Islam as a religious teaching taught and brought by Muhammad SAW, contains a set of teachings about human life, teachings that are formulated based on sources in the Qur'an and hadith and based on the explanation of the ratio of reason. So that the realization and reinforcement obtained in Islamic education must include physical and spiritual aspects  

HAKEKAT PENDIDIK DALAM PANDANGAN ISLAM

1970 ◽  
Vol 2 (2) ◽  
pp. 15-29
Author(s):  
Mukroji Mukroji
Keyword(s):  
End Of Life ◽  
Human Life ◽  
Islamic Education ◽  
Educational Success ◽  
The People

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).

Honoring the Divine as Virtue and Practice in Maimonides

2008 ◽  
Vol 16 (2) ◽  
pp. 195-251 ◽  
Author(s):  
Don Seeman
Keyword(s):  
Human Life ◽  
Religious Language ◽  
Negative Theology ◽  
Visible Sign ◽  
Human Ability ◽  
Religious Teaching ◽  
The Relationship ◽  
Guide Of The Perplexed

AbstractHonoring the divine is central to Maimonides' ethical and religious phenomenology. It connotes the recognition of radical divine incommensurability and points to the hard limits of human ability to know God. Yet it also signals the importance of philosophical speculation within those limits, indicating the intellectual and ethical telos of human life. For Maimonides, to honor or show kavod to God is closely related to the meaning of the divine glory (also known as kavod) that Moses demands to see in Exodus 33. Moses' demand to see the kavod is usually interpreted as a quest for some visible sign of God's presence or, at least, for a created light whose existence could testify to the authenticity of Moses' prophecy. Maimonides is alone among early interpreters in treating Exodus 33 as a parable of the philosophical quest to apprehend divine uniqueness, which leads first to negative theology and then to imitatio Dei. This article argues that the theme of divine kavod links Maimonides' philosophical, literary, and even medical concerns with his practical religious teaching, and connects the Guide of the Perplexed with his other legal and interpretive works. Maimonides' consistent fascination with Exodus 33 helps to organize his reflections on human perfection, ethics, and the relationship between idolatry and everyday religious language, distinguishing him from dominant trends in both Judaeo-Arabic and later kabbalistic thought.

scholarly journals A proportional study of contemporary Bio safety rules and Islamic traditions regarding innate privileges of animals

2020 ◽  
pp. 137-146
Author(s):  
Yasir Wattu ◽  
Yasir Farooq
Keyword(s):  
Animal Rights ◽  
Human Life ◽  
Fundamental Rights ◽  
Controversial Issue ◽  
Islamic Education ◽  
Ethical Review ◽  
Proper Treatment ◽  
Review Committee ◽  
Research Activities ◽  
Ethical Review Committee

Biosafety is the anticipation of significant forfeiture of biotic reliability, concentrating equally on bionetwork and hominid fitness. Use of animals and plants for experimental purposes is a controversial issue in recent days. Advanced states have constituted its biosafety and bioethical rules for security and survival of animals. Which prohibited unethical use of animals and ill treatment. All academic and research institutions are bound to constitute an ethical review committee which is assigned to review and supervise research activities conducted in institute. Contemporary Bioethical rules are assumed to secure the basic rights of animals. Islam has also set ethical principles for survival and security of animals and assure their innate privileges. Animals are an inordinate sanctification of Allah Almighty, many of our daily necessities are associated with them, and there is no denying the importance of animals in human life. As per Islamic education feeding and proper treatment and shelter are fundamental rights of animals and owner of animals is bound to provide these facilities. Moreover, cursing, beating, teasing and unnecessarily slaughter of animals is disliked. Major difference between contemporary bioethical rules regarding animal rights and Islamic teachings is use of animal for food purposes.

scholarly journals POTRET PENDIDIKAN AGAMA ISLAM DI SEKOLAH UMUM

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

<p><strong>Bahasa Indonesia:</strong></p><p>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.</p><p> </p><p><strong>English:</strong></p><p>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.</p>

scholarly journals PEMBELAJARAN KONTEKSTUAL PENDIDIKAN AGAMA ISLAM : PERSPEKTIF IBNU KHALDUN

2020 ◽  
Vol 4 (2) ◽  
pp. 157
Author(s):  
Sari Wulandari ◽  
Amaliyah Amaliyah ◽  
Andy Hadiyanto
Keyword(s):  
Analytical Method ◽  
Research Method ◽  
Human Life ◽  
Human Person ◽  
Contextual Learning ◽  
Islamic Education ◽  
Ibn Khaldun ◽  
Educational Thought ◽  
Human Personality ◽  
Library Research

This study aims to describe: 1) the objectives of Islamic Education according to Ibn Khaldun, 2) the concept of contextual learning according to Ibn Khaldun, 3) the relevance of Ibn Khaldun's educational thought to modern contextual learning. The research method used in this study is library research. While the analytical method used is descriptive qualitative. The results of this study indicate that, 1) the purpose of Ibn Khaldun's contextual learning is to form a perfect human person, while at the same time forming a human personality to be able to live in society, 2) the concept of contextual learning according to Ibnu Khaldun is practically realistic, namely the concept of learning oriented to experience and realistic towards the needs of human life, 3) Ibn Khaldun's educational thought is relevant to modern contextual learning.

scholarly journals PENDIDIKAN ISLAM DAN KERUKUNAN: Sebuah Refleksi terhadap Konflik antar Pemeluk Agama di Indonesia

2018 ◽  
Vol 8 (2) ◽  
pp. 217
Author(s):  
Moch. Sony Fauzi
Keyword(s):  
Cultural Values ◽  
Life Style ◽  
Human Life ◽  
Islamic Education ◽  
Religious Communities ◽  
Learning And Adaptation ◽  
Religious Concept ◽  
The Universe ◽  
Education Process

<p>Education is a process of individual continuously learning and adaptation to the cultural values and social ideals. Education is a comprehensive process including all the aspects of life to prepare them to be able to face all the challenges. Considering the definition, we will see how dominant the aspects of human life style management in order to be in accordance with the universe are. An education process is expected to produce tolerance, egalitarianism, and skills to actualize one's self in the constellation of human life dynamics. It is also expected to produce peace and harmony as a part of ideal community with the educated people as the members. It means that the education process is considered failed if it produces totalitarian cannibalism that can easily arouse conflicts among people. Therefore, the understanding of an ideal Islamic education that is accommodative to the values of plurality and brotherhood among people should emerge. Finally, the values can be the source of aspiration in rearranging the religious concept of this nation to regain the peace that has once been disappeared because of the conflict among the religious communities, through education</p><p> </p><p>Pendidikan adalah proses individu yang terus belajar dan beradaptasi dengan nilai budaya dan cita-cita sosial. Pendidikan adalah proses yang komprehensif termasuk semua aspek kehidupan untuk mempersiapkan mereka untuk dapat menghadapi semua tantangan. Dengan mempertimbangkan definisinya, kita akan melihat betapa dominannya aspek manajemen gaya hidup manusia agar sesuai dengan alam semesta tersebut. Proses pendidikan diharapkan bisa menghasilkan toleransi, egalitarianisme, dan keterampilan untuk mengaktualisasikan diri seseorang dalam konvergensi dinamika kehidupan manusia. Hal ini juga diharapkan dapat menghasilkan kedamaian dan harmoni sebagai bagian dari komunitas ideal dengan orang-orang terpelajar sebagai anggotanya. Artinya, proses pendidikan dianggap gagal jika menghasilkan kanibalisme totaliter yang bisa dengan mudah menimbulkan konflik antar manusia. Oleh karena itu, pemahaman tentang pendidikan Islam ideal yang akomodatif terhadap nilai pluralitas dan persaudaraan antarmanusia diharapkan muncul. Akhirnya, nilai-nilai bisa menjadi sumber aspirasi dalam menata ulang konsep religius bangsa ini untuk mendapatkan kembali kedamaian yang dulunya lenyap karena konflik antar umat beragama, melalui pendidikan.</p>

scholarly journals KARAKTERISTIK KEPEMIMPINAN PENDIDIKAN ISLAM BERBASIS MASJID

2018 ◽  
Vol 1 (01) ◽  
Author(s):  
M. Hidayat Ginanjar ◽  
Wartono .
Keyword(s):  
Human Life ◽  
Important Task ◽  
Islamic Education ◽  
Future Generations ◽  
Port Development ◽  
The Future ◽  
Wide Perspective ◽  
Good Leader ◽  
Islamic Society ◽  
The Ideal

Leadership is the ideal of quality, both in terms of physical, mental, and intellectual.Maturity in terms ofthis aspect will help a leader in carrying out the task. Knowledgeand a wide perspective is the key in solving many problems that block or makesome breakthroughs for the success of the important task of a leader. Islamencourage every Muslim to have these three types of power. The strong and goodbelievers are well loved by Allah more than the weak believers, each has a virtue.For that, the vision and values of leadership comes from the ideal practices ofRasulullah peace be upon him (Shalallahu 'alaihi wa sallam) and the Companions, itis necessary and must continue to be extracted, distributed and socialized tobecome a strong issue in the stage of leadership in society. Therefore, a goodleadership is absolutely needed by the community, and of course the leaders areexpected to appear is a leader that has a nature or character laudable. That is, onthe side of truth, justice, has the nature of trust, a worthy model, simplicity,greatness of the soul, forgive person, and others who emphasize kindness for thepeople.One of the leadership Islamic education models is leadership based mosque,the mosque is a place where Muslims join together in routines worship, both(hablum minallah) (relationship between human and Allah) or (hablum minannas)(relationship between human and human). For Muslims, the mosque become theheart moorings, the port development and the life energy of Muslims. mosques alsofunction as institutions of education and knowledge of Islam. In addition, the mosqueis also a place that can be delivered candidates Islamic leaders in the future, asevidenced (applied) by Rasulullah peace be upon him (Shalallahu 'alaihi wa sallam),he built with the friends so that future generations be able to lead the best andpeople through developments that centred in mosque. People were educated inmosques in a shelter of the high Islamic society and give priority in deliberation forsolving problems. The mosque which was established on the basis of devotion toAllah will inure to the influence of education in human life. Thus, the mosque-basedleadership can bear a good leader, the leader of a people-oriented development, sothat it can be delivered to devotee individuals, able to lead and bring the nextgeneration achieve their hopes; establishing a believer for himself, family,community, nation and state.Keyword: Islamic Education, Leadership, Caracter, Mosqul Based.

scholarly journals Mekanisme Transmisi Pengetahuan dengan Modus Imperatif Kesiapan dan Kemampuan Penerapan Pembelajaran dalam Perspektif Pendidikan Islam

2019 ◽  
Vol 3 (1) ◽  
pp. 113-122
Author(s):  
Sudar Kajin
Keyword(s):  
Teaching And Learning ◽  
Intellectual Development ◽  
Human Life ◽  
Lessons Learned ◽  
Islamic Education ◽  
Human Beings ◽  
Religious Knowledge ◽  
Transmission Of Knowledge ◽  
Knowledge Based ◽  
Readiness To Learn

Grounding the transmission of knowledge by simplifying the learning process on real-world problems helps students maintain what is taught and remembers lessons learned when and when needed will have benefits and can be achieved using a variety of student-friendly teaching and learning methods that take into account interests, needs, and levels students. This article was written with the aim of studying the mechanism of knowledge transmission with the Readiness and Ability to Apply Learning Mode in the Islamic Education Perspective. The results of the discussion conclude that: 1) The concept of learning from teacher to student is popularly referred to as the 'Transmission' paradigm in learning and the process as a 'Transmission mechanism' with a different hierarchical Imperative mode; 2. In Islam, education is based on what Islamic ideals once held about educating all human beings rather than the narrow transmission of discursive knowledge. Islamic knowledge is the knowledge contained in the human body and the ways in which Muslims use it to archive, transmit, decode, and actualize religious knowledge based on a combination of imperative modes; 3) Islamic education aims to develop humans holistically, contrary to western education which focuses primarily on intellectual development. The main purpose of Islamic education is to reform and build human life and develop balanced relationships between individuals, communities and the world based on ethical concepts; 4) regardless of the frame of 'readiness to learn' or 'readiness for school', there is far more preparedness than this and far more that we can do to help everyone become more prepared to learn and overcome life.

scholarly journals PEMIKIRAN FAZLUR RAHMAN TENTANG PENDIDIKAN DAN RELEVANSINYA DALAM DUNIA MODERN

2019 ◽  
Vol 1 (4) ◽  
pp. 408-424
Author(s):  
Dwy Purwaningsih
Keyword(s):  
Public Education ◽  
Human Life ◽  
Human Person ◽  
Secondary Data ◽  
Initial Step ◽  
Point Of View ◽  
Islamic Education ◽  
Primary Data ◽  
Modern World ◽  
Educational Thought

Pragmatic education thought-instrumental is a philosophic point of view that blends with the religious viewpoint of abstract speculation in outlining the education. One of renewing Islamic education is Fazlur Rahman. According to him, the goal of Islamic education are as renewal which is the initial step in the Islamization for all aspects of human life. The study of library (library research) i.e. research sourced from material libraries using a qualitative approach. In this case, the author does exploration of a number of primary data as well as secondary data. The author does an analysis of the concept of Islamic education prespective Fazlur Rahman and relevance against the modern world. The concept of educational thought Fazlur Rahman i.e. the Qur'an as a guide in resolving every problem and the answer and make the human person that are creative, have moral values in accordance with the Qur'an. Whereas, education as an alternative to the secular science by receiving updates and tried to enter it with Islamic concepts as for Islamic education renewal effort started from the educational objectives, educational system, learners, educators and the means of education. The relevance of educational thought on modern world Fazlur Rahman now is integration between religion and discrimination through public education, omission of religion and public education, this has been done wrong by the College namely IAIN with try to follow the thinking of education Fazlur Rahman dare change the State Islamic University (UIN).

scholarly journals THE ISLAMIC EDUCATIONAL VALUES IN THE PUPPETRY (Study on the story of Cungkring Takon Suwarga by Dalang Amudy Nata Prawa Cirebon West Jawa)

2016 ◽  
Vol 5 (1) ◽  
pp. 101
Author(s):  
Nurul Huda SA ◽  
Lili Faridah
Keyword(s):  
Human Life ◽  
Public Life ◽  
Islamic Education ◽  
Educational Values ◽  
Educational Value ◽  
Life After Death ◽  
The Media ◽  
Value Of Education

This research aims to find out: the message, the value of any Islamic education embodied in the story of Cungkring asks Suwarga and the story’s position in relation to the context of people's lives today. Research has found that there are three aspects of the message and Islamic educationa values in the story of Cungkring asks Suwarga created by puppeteer Amudy Nata Prawa. Islamic educational values that include first, the value of worship (worship to Allah), includes transcendenta worship (Ibadah Mahdhoh), the confession (Syahadat) and pray (Shalat). Secondly, social worship. Third, the universal value of education. The Position of the story of cungkring takon Suwarga and its relationship with public life today is able to become an awareness for the media and a reminder of human life after death (tadzkiratul maut) in terms of awareness about life in the hereafter.  Message and Islamic educational value contained in the play Cungkring asks Suwarga can be used as a reference for parents and educators to teach Islamic education values to children. Such as education about tolerance, cooperation, honesty, modesty, loyalty, love, responsibility and so on.

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