ICT Differences in Islamic Education

2017 ◽  
Vol 3 ◽  
Author(s):  
Glenn Hardaker

The aim of this paper is to explore the ICT differences in access and use by Muslim in Islamic faith schools, and ICTs’ perceived influence on learning. Our research explores ICT differences in the context of Muslim learners and it is distinctive in adopting the premise that there is a unity in Muslim cultural identity that increasingly transcends ethnicity and gender. As a proxy for our research, we use an Islamic understanding of cultural identity. We defined culture as the deeper level of basic assumptions and beliefs that are shared, operate unconsciously , and that define, in an intuitive way, our selves and the environment. This shares an affinity with an Islamic understanding of humanity and the environment, which is represented by three interrelated dimensions of Fitrah (human nature), khilāfah (vicegerent) and Dīn (religion). These dimensions demonstrate that the teachings of the Qur’ān are integral to cultural and religious identity. It is suggested that the impetus for learning is based on the realisation that pedagogy requires an appreciation by pupils that knowledge is derived from a teacher and experiences. The realisation is of particular importance in the field of Islamic education. The concept of revealed and acquired knowledge being equally accepted in Islamic schools for teaching and learning and this shapes, in turn, cultural identity that may influence ICT difference in access and use. This paper provides an overview of the characteristic features of ICT access, use and difference in the context of Islamic schools. We conclude with some tentative suggestions to support an inclusive approach towards ICT provision.

2020 ◽  
Vol 2 (2) ◽  
pp. 32
Author(s):  
Hannisa Mustika

This study discusses important of evaluation of education in learning. In the world of Islamic education, all teaching and learning activities are carried out well to achieve an educational goal. In Islamic education, the main goal to be achieved is to increase the faith and piety to Allah SWT. However, at this time a lot of Islamic schools that have not been able to achieve the goals of Islamic education. Many students who do not practice the knowledge obtained from school. For this reason, an education evaluation is needed so that educators and students can find out where their mistakes are. Educational evaluation aims to assess the extent to which learning is obtained by students. With this evaluation teachers and students are expected to be able to optimize the teaching and learning process in the classroom.


2014 ◽  
Vol 9 (2) ◽  
Author(s):  
Ahmad Fatah

<p>Pendidikan islam semakin berkembang. Hal ini ditandai dengan eksistensi Sekolah   Islam,  khususnya Madrasah Ibtidaiyyah yang membuka program tahfidz. Dalam penelitian  ini, peneliti menganalisis (1)  Bagaimana pelaksanaan  pendidikan Islam di MI Tahfidz Al-Qur’an  Krandon Kudus?; dan (2)  Bagaimana keberhasilan pendidikan Islam di MI Tahfidz Al-Qur’an Krandon Kudus, yang di dasarkan pada tahfidz (penghafalan) Al-Qur’an?. Penelitian  kualitatif ini menggunakan beberapa metode dalam memperoleh datanya. Yaitu dengan cara observasi, wawancara, dan dokumentasi.  Hasil  penelitian  menunjukkan bahwa: (1) pelaksanaan pendidikan Islam di MI Tahfidz Al-Qur’an Krandon Kudus menggunakan beberapa metode, yaitu ceramah, diskusi, tanya jawab, demonstrasi atau eksperimen, resitasi dan drill; (2) keberhasilan pendidikan Islam di MI Tahfidz Al-Qur’an Krandon Kudus, yang di dasarkan pada tahfidz (penghafalan ) Al-Qur’an dibuktikan dengan  prestasi siswa dan terwujudnya lingkungan masyarakat  yang mendukung pembelajaran  di pesantren dan madrasah.</p><p><strong>K</strong><strong>at</strong><strong>a </strong><strong>k</strong><strong>unci: Keberhasilan, Tahfidz, al-Qur’an</strong>, <strong>pendidikan, islam</strong></p><p><em>A</em><em>NALYSIS OF THE SUCCESS DIMENSIONS OF ISLAMIC EDUCATION IN MI TAHFIDZ AL-QUR’AN KRANDON KUDUS. Islamic education always develops. It can be seen from the existence  of islamic  school, especially Islamic  Elementary   Schools (MI) which have tahfidz (learning Qur’an by heart)  program. In this research, the researcher analysed (1) how is the implementation of islamic education in MI Tahfidz Al-Qur’an Krandon Kudus?; and (2) how is the success of islamic education  in MI Tahfidz Al-Qur’an Krandon  Kudus?. This qualitative  research used some methods  to get data.  Those are observation, interview, and documentation. The result showed that (1) the implementation of islamic education in MI Tahfidz Al-Qur’an  Krandon  Kudus used  some  methods,  like observation,  discussion,  asking  and answering ,  demonstration   or experiment, recitation and drill; (2) the success of islamic education in MI Tahfidz Al-Qur’an Krandon Kudus is proved by the students’ achievement and the environment which supports the teaching and learning process in pesantren and islamic schools.</em></p><p><strong><strong><em>Keywords</em></strong>: <em>Success, Tahfidz, Al-Qur’an, education, islam</em><br /></strong></p>


KUTTAB ◽  
2017 ◽  
Vol 1 (1) ◽  
pp. 50-57
Author(s):  
Salman Zahidi

Ali Bin Abi Talib once said that children should be educated in accordance with the  development of the times. The Ali bin Abi Talib’s statement could be considered as his attention more to the development of human civilization. For that reason, there should be studies focused on the role of educational institutions in facing the challenges of the times. On this stand, the writer raises the existence of pesantren (Islamic boarding schools) for being considered to have been able to survive amid the onslaught of civilization increasingly obscuring cultural identity. In addition, this study also aims to identify and discuss the role of pesantren in the modern era. This is a literature study using a descriptive and exploratory approach. It can be concluded that pesantren are non-formal Islamic educational institutions. Pesantren have permanent and distictive methods and learning models. The purpose of pesantren education is the same as Islamic education in general, instilling a sense of virtue, familiarizing themselves with courtesy, preparing for a holy, sincere and honest life entirely. Pesantren could be seen from three aspects: (a) pesantren that are seen from facilities and infrastructures, (b) pesantren that are seen from disciplines taught, and (c) pesantren that are seen from the fields of knowledge.


KUTTAB ◽  
2017 ◽  
Vol 1 (1) ◽  
pp. 58-75
Author(s):  
Achmad Faisol Haq

The birth of madrassa (Islamic schools) is a response to Islamic education in dealing with the Dutch education policy, initially arriving in Indonesia to trade following the Indonesia’s abundant natural resources. Even, it was determined to take control of the Indonesia’s territory by propagating its teachings, popularly known as 3G namely, Glory, Gold, and Gospel. On account of this phenomenon, the madrassa appeared as Islamic educational institutions used as a means of transfering knowledge in addition to considerably having strateges, especially in shaping the soul of patriotism of the nation children.


1987 ◽  
Vol 169 (3) ◽  
pp. 91-100 ◽  
Author(s):  
Frances A. Maher

This essay articulates two distinct sources for the set of teaching practices that have come to be called “feminist pedagogy.” The separate contributions of liberation pedagogy and of feminist theories of women's development are described. It is argued that neither approach taken by itself is adequate to produce a feminist pedagogy that fully challenges the androcentric universals of conventional teaching practices. By synthesizing the two approaches, however, feminist pedagogy can be developed in a way that will have a strong influence on contemporary education.


Author(s):  
Anil Gopi

Food and feast are integral and key components of human cultures across the world. Feasts associated with religious rituals have special social and cultural significance when compared to those in any other festivities or celebrations in people’s life. In this study, an approach is made to comparatively analyze the feasts at religious festivals of two distinctive groups of people, one with a characteristic of simple society and the other of a complex society. The annual feast happening at the hamlets of the Anchunadu Vellalar community in the last days of the calendar year is an occasion that portrays the egalitarian nature of the people. While this feast is restricted within a single community of particular caste affiliation and geographical limitations, the feast associated with the kaliyattam ritual of village goddess in North Malabar is much wider in scope and participation. The enormous feast brings the people in a larger area and exhibits a solidarity that cuts across boundaries of religion, caste and community. Beyond the factors of social solidarity and togetherness, these events also illustrate its divisive characters mainly in terms of social hierarchy and gender. A comparative study of both the two feasts of two different contexts reveals the characteristic features of religious feasts and the value of food and feast in social life and solidarity and also how it acts as a survival of their past and as a tradition.


2021 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
AbdulSwamad Gyagenda

Imam Al-Ghazali used a combination of the wisdom, exposure and experience he had acquired while running the Nizamiyyah colleges to contribute to the core of the theory knowledge, education and Islamic sciences. His ideas suggest that God is the primary source of knowledge and sense alone cannot deliver one to the ultimate truth. He categorised knowledge according to the needs of the society. Knowledge according to him should shape an individual and help him/her to interact with the creator and with the other existents. Knowledge should affect body and soul, mind and heart and ultimately deliver one to happiness here and in the hereafter. His views on the core values of Islam affecting both individuals and society can be employed in determining and redefining the philosophy of knowledge in our contemporary world. The brief on the philosophy of knowledge reflected in here as well as the method of teaching and instruction especially in the Islamic institutions is drawn from Al-Ghazali’s rich reservoir of experience. This literature can be used to develop teaching and learning models and polices in developing Islamic academic institutions especially in Uganda.


2019 ◽  
Vol 121 (13) ◽  
pp. 1-22
Author(s):  
Zeus Leonardo ◽  
Blanca Gamez-Djokic

Emotional praxis is not a phrase usually associated with teaching and teacher education. Yet when race enters educational spaces, emotions frequently run high. In particular, Whites are often ill-equipped to handle emotions about race, either becoming debilitated by them or consistently evading them. Without critically understanding the relationship between race and emotions—or, simply, racialized emotions—teachers are unprepared to teach one of the most important topics in modern education. This chapter addresses this gap in education and teacher training by surveying the philosophical, sociological, and burgeoning literature on emotion in education to arrive at critical knowledge about the function and constitutive role it plays in discourses on race. Specifically, the argument delves into white racial emotions in light of the known fact that most teachers in the United States are White women. This means that our critical understanding of emotion during the teaching and learning interaction entails appreciation of both its racialized and gendered dimensions, and attention to both race and gender becomes part of emotional praxis. Finally, the essay ends with a proposal for an intersubjective race theory of emotion in education.


Author(s):  
Ahmad Firdaus Mohd Noor ◽  
Kamarul Azmi Jasmi ◽  
Muhd Imran Abd Razak ◽  
Khairunnisa A Shukor ◽  
Mohd Zahirwan Halim Zainal Abidin ◽  
...  

This article discusses the importance of vision and mission of the Islamic Education Lecturers (IELs) in teaching and learning (TnL). This study was fully conducted through qualitative method via case study. Six IELs were selected as participants and willing to be interviewed, and the data from the interview were supported by three Heads of Islamic Education Unit, 12 lecturers and 12 students. The data were triangulated with the data obtained through observation and document analysis. The data were analysed through N’Vivo software to generate a pattern of themes and characteristics of the vision and mission in TnL. The result found that there were six elements of vision and mission emphasized by the IELs in TnL. Five of them had formed a pattern. That five elements were; students receiving and appreciating, TnL objective achieved, spreading da’wah, moulding students attidtude and thinking, and achieving success in the world and the hereafter. Therefore, a model which is named as Model of the Vision and Mission Practice for the Excellent Islamic Education Lecturers was deloped. From the overall view, the emphasis on achieving mission and vision helps the IELs to successfully conduct TnL inside and outside classroom.


Sign in / Sign up

Export Citation Format

Share Document