KONSEP KURIKULUM PENDIDIKAN ISLAM (Perbandingan antar Tokoh / Aliran)

Jurnal TAUJIH ◽  
2021 ◽  
Vol 14 (01) ◽  
pp. 1-16
Author(s):  
Muhammad Muttaqin

“Humans were created as perfect beings who are different from other creatures, who are endowed with reason and thoughts by God. So that he can actualize himself as a caliph on earth. To achieve this perfection, humans must go through various processes. One of them is education. Islamic education which philosophizes Al Quran and Al Hadith. In every case or achievement of goals, of course, requires careful planning, as well as in the world of education. Educational goals will be achieved when there is a planning process to achieve them. In the world of education, the planned program is called the educational curriculum”.Key Words      : The Concept Of Islamic Education Curriculum

2019 ◽  
Vol 7 (2) ◽  
pp. 61-86
Author(s):  
Zainal Lutfi

This article discusses the problem of Islamic education from a theological and sociological point of view. The emergence of normative and verbalist Islamic education curriculum distorts the universality of Islam. Islam that is contextual in space and time, always in contact with sociological aspects, should be understood as something that can change its partiality dynamics continuously, even though there is a universal thing that is maintained as a normative belief. On the other hand, the failure of education to produce educational output that is dignified and virtuous has caused some people to distrust the world of education in developing the character and ethics of children. The vote of disbelief is getting stronger with the emergence of the National curriculum model which gives a greater portion of general subjects than religious subjects. This paper is a criticism of the development of the world of education in Indonesia, with the hope that education stakeholders make changes to the education system and the applicable curriculum.


2020 ◽  
Vol 4 (2) ◽  
pp. 196-209
Author(s):  
Moh Takwil

Whether or not Islamic education is highly dependent on the quality of leadership that is in it, an Islamic education leader must be able to direct his lead to achieve educational goals. In this journal discusses Al-Ghazali's thoughts about ideal leadership in Islamic education. This study uses literature review through primary sources from Al-Ghazali's thought books and secondary from various sources, then analyzed and criticized using content analysis. The research results obtained are that in substance the leadership must always aim to achieve the pleasure of Allah Almighty. Al-Ghazali always puts on all activities aimed at achieving the pleasure of Allah Almighty. There are four basic components of personal leaders in the world of Islamic education. First he must have managerial skills that are able to make planning, organizing, implementing and evaluating. Second, he must have a trustful and responsible nature. Third, he must be a role model, which is a good example so that his leadership feels comfortable carrying out his orders. The fourth is always in running the leadership bound by syara law.


2020 ◽  
Vol 1 (1) ◽  
pp. 64-78
Author(s):  
Moh Romli

ABSTRACTMaking students who have the right, noble character and noble character, is the main goal of a teacher.Therefore, Ali Ahmad Madkur, an education expert and a Professor in the field of education curriculum developmentfrom Cairo University of Egypt, explained some of his thoughts related to the methods in Teaching and LearningActivities (at-thariqah at-ta'lim wa ta'alum). He put it in a very important part to make it easier for students to learn.Ali Ahmad Madkur, seeks to provide alternative solutions in teaching and learning methods to teachers (mu'alimun),which consist of various methods, such as habituation or exemplary, lectures, and interactions, discussions anddebates, stories, advice, penalties and rewards, etc. Ali Ahmad Madkur, has contributed ideas that can be used as abasis in teaching teachers so that they can be better understood by students, and trying with these methods, canreconstruct students' patterns of having noble character and character according to the expectations of parents, withfoundation ijmaliy (global) exposure in the guidance of the Holy Qur’an and the Hadith of the Prophet. Ali AhmadMazdkur strives in his thinking, advancing the world of Islamic education with the output of students or students whohave knowledge based on wisdom, character and noble character.Keywords: Learning Method, Student Character


2020 ◽  
Vol 15 (2) ◽  
pp. 219-244
Author(s):  
Mulawarman Hannase ◽  
Fatwa Arifah

This article examines how to implement the values of multiculturalism in the Islamic education curriculum as an attempt to counter narrative of radicalism in various educational institutions. This study is regardly important due to currently in the development of educational curriculum, the issue of intolerance and split religious understanding has come to the attention of the government as well as society of Indonesia. This study is a qualitative by using multicuralism theory of James A. Bank's. The study confirm that multiculturalism-based learning which contains of values of togetherness, humanity, tolerance, culture and local wisdom should be adopted as an alternative to counter radical narrative in the different educational institutions.


2018 ◽  
Vol 9 (2) ◽  
pp. 77-90
Author(s):  
Moh Nahrowi

Different ways of looking at the nature, purpose, methods and sources of Islamic education produce studies that are also different from one character to another, because each has a different flow, among others, religious-conservative schools, rational-religious flows and religious-instrumental religious flows. Ibn Kholdun, an instrumentalist-instrumentalist, has presented his views in the form of a general orientation in Islamic education, so he said that educational activities are not merely thoughts and reflections, but are social phenomena that are characteristic of human types, and must therefore enjoyed by every social being named human. In terms of educational curriculum, educational methods, and evaluations that are offered in their entirety, they deserve to be studied and examined, and if we look at each one of his views on the education curriculum, educational methods, and evaluations, which have been conceptualized by Ibn Khaldun almost from each sub-system in the Indonesian education system many are internalized. Keyword: The Concept of Islamic Education Ibn Khaldun


Author(s):  
Khusna Farida Shilviana

Islamic education is expected to be able to shape students who are required to be able to apply religious spiritual values and ethical, but what has not yet achieved what is targeted. As a solution there needs to be an update in the concept of education. The writing of this paper uses library research methods, namely finding and analyzing various information related to the discussion through books, journals and texts related to the discussion. It was found that the thought of al-Zarnuji's education was relevant to the modern era, namely: 1) Educational objectives, relevant from the existence of conformity with national education goals in the 2003 National Education System Law on educational goals, which between the two emphasized morals. 2) Educators, can be seen from the teacher's personal competence, which is a strong personality ability, noble, wise, and authoritative as well as an example for students. 3) students, it is relevant to be seen from the conformity with Law on National Education number 23 of 2003 Chapter V article 12 that students have an obligation to maintain the norms of education. 4) curriculum, can be seen from the basic foundation of Islamic Education curriculum including the basis of religion, and there is also a psychological basis. 5) Education Method, it can be seen that in the present era the memorization method and the discussion method are still used while still based on needs.


Author(s):  
Adam Doni Mauladi ◽  
Muhammad Humamvidi Hunafa ◽  
Rizqy Maulana Hakim ◽  
Yudo Rahmadiansyah Putra

In today’s Indonesia, the Arabic language is not very popular among the population. Even though Indonesia is the most populous Muslim country in the world, Muslims in Indonesia tend to have this “neglection” feeling on the importance of learning the Arabic language. This feeling is caused by the rise of bad sentiment towards Islam and Arab in the world particularly in the west which also influenced Indonesians mindset. The dichotomy which stated the Arabic language as a backward language and the terrorist language further escalate this unpopularity which creates the discouragement of the citizen to learn Arabic by the popular opinion. The problem which has been stated could be solved by further examining Islamic education curriculum especially the Arabic language to be more relevant with the modern world. Seeing the fact that the Arabic language is not a popular subject to be learned, then teaching it should further be with the way that is familiar to the student and easy-going. The Arabic language should be taught with soft and aural-oral approach. Soft approach means that it should be taught casually, while aural-oral approach means that the Arabic language should firstly be taught with conversation style teaching that emphasizes in speaking and understanding of the word and its roots. This study shall examine the problem stated above and the reason why soft and aural-oral approach should be used. it is hoped that by examining this approach, the soft and aural-oral approach could be implemented in the Arabic language classes in Indonesia.


PALAPA ◽  
2021 ◽  
Vol 9 (1) ◽  
pp. 31-54
Author(s):  
Nurhadi Nurhadi

Formal Education Institutions that directly print productive age cadres are vocational madrasahs (MAK) and vocational high schools (SMK). The history and origins of MAK and SMK, that MAK is more oriented to religious education based on skills or skills as a means of living in the world. Whereas Vocational Schools almost certainly emphasize skills and skills. The contents of MAK's subjects are 70% religious subjects, 70% vocational subjects. Of the two MAK and SMK alumni who tend to study Islamic economics or courses in Islamic economics majors is MAK. Then MAK and SMK, if viewed from Islamic economic principles that are more directed at strengthening religious teachings, so that they can be practiced and applied in the world of work, according to the author MAK is more relevant and more profitable, both in the world and the hereafter. Especially if it is weighed by the theory of Islamic education and education philosophy that is oriented towards noble character and morality, the educational goals of Islamic economic perceptive MAK are closer to perfect compared to SMK


JURNAL IQRA ◽  
2019 ◽  
Vol 4 (1) ◽  
pp. 113-127
Author(s):  
Aslan Aslan ◽  
Suhari Suhari

This artilce aimed to analyze of hisotorical Islamic education curriculum in Brunei. This method used field of study or literature. The result showed that  Firstly, after Islam came to Brunei, the education system was more in the direction of printing scholars. Secondly, after the arrival of invaders in Brunei, Islamic religious education has experienced dualism, but the curriculum from the Britain has not received a warm welcome. Thirdly, Brunei's independence was inseparable from the role of Britain, so education in Brunei was inseparable from the influence of the educational curriculum of the British nation. Keywords: Islaimic Education Curriculum, Historical Education of Brunnei  Darussalam


2019 ◽  
Vol 4 (1) ◽  
pp. 1-14
Author(s):  
Ahmad Marzuki ◽  
Achmad Yusuf

Abstrak: Penelitian ini secara spesifik menginisiasi inovasi kurikulum berbasis budaya lokal di wilayah suku tengger, dengan cara memasukkan nilai-nilai budaya Karo pada kurikulum Pendidikan Agama Islam (PAI) tingkat Sekolah Dasar (SD) kelas VI. Sebuah keniscayaan kurikulum memiliki relevansi dengan kebutuhan masyarakat. Oleh karena itu diperlukan kurikulum sekolah yang dapat menjawab kebutuhan masyarakat baik pada saat ini maupun yang akan datang. Kemampuan sekolah dalam mendesain kurikulum yang berorientasi kepada kebutuhan masyarakat itu harus mempertimbangkan peserta didik sebagai bagian dari anggota masyarakat, peserta didik  harus dididik sesuai dengan keadaan masyarakat, karena dia akan kembali kepada masyarakat setelah mereka selesai menempuh studi mereka di sekolah. Jika ditemukan lulusan sekolah yang tidak dapat menjadi anggota masyarakat yang baik dan berguna, menjadi beban masyarakat, maka sudah tentu tujuan pendidikan itu gagal. Kurikulum PAI sebagai salah satu komponen pendidikan harus dirancang dengan sebaik-baiknya agar sesuai dengan kebutuhan masyarakat. Oleh karena itu berbagai inovasi kurikulum PAI diperlukan untuk menemukan sebuah bentuk atau model yang sesuai dengan masing-masing kondisi daerah atau negara tertentu. Model inovasi kurikulum PAI ini akan menentukan generasi atau masyarakat minoritas muslim di wilayah suku tengger dalam merespon pelbagai ragam budaya lokal. Pemahaman peserta didik pada materi pembelajaran PAI akan sangat menentukan eksistensi mereka di tengah-tengah masyarakat yang sangat kental dengan ritual adat dalam kehidupan sehari-hari. Ada empat bagian pada silabus, terutama pada materi pembelajaran dan kegiatan pembelajaran kelas VI pada pelajaran satu (Indahnya Saling Menghormati), pelajaran enam (Indahnya Saling Membantu), pelajaran delapan (senangnya berakhlak terpuji), dan pelajaran sembilan (Ayo berinfak dan bersedekah) yang akan dikembangkan dalam penelitian ini, sehimgga diharapkan pemahaman peserta didik lebih luas dan bijak dalam merespon fenomena yang terjadi di lingkungan sekitar. Abstract: This study specifically initiated local culture-based curriculum innovations in the Tengger tribal region, by incorporating karo cultural values ​​into the class VI Islamic Education curriculum. A curriculum inevitability has relevance to people's needs. Therefore a school curriculum is needed that can answer the needs of the community both now and in the future. The ability of schools to design curriculum that is oriented to the needs of the community must consider students as part of community members, students must be educated in accordance with the conditions of the community, because he will return to the community after they have finished their studies at school. If it is found that school graduates who cannot become good and useful members of society, become a burden on the community, then of course the educational goals fail. The Islamic Education curriculum as one component of education must be designed as well as possible to suit the needs of the community. Therefore various PAI curriculum innovations are needed to find a form or model that is appropriate to each condition of a particular region or country. This Islamic Education curriculum innovation model will determine the generation or minority Muslim community in the Tengger tribe region in response to various local cultures. Understanding of students in PAI learning material will greatly determine their existence in the midst of a community that is very thick with traditional rituals in daily life. There are four parts to the syllabus, especially in learning materials and learning activities of class VI in lesson one (Beautiful Respect for each other), lesson six (Beautiful Help each other), lesson eight (happy to be praiseworthy), and lesson nine (Come on and give charity) will be developed in this study, so that it is expected that the understanding of students is broader and wiser in responding to the phenomena that occur in the surrounding environment.


Sign in / Sign up

Export Citation Format

Share Document