scholarly journals Islamic Education in Qom

1970 ◽  
Vol 69 ◽  
pp. 35-75
Author(s):  
Frida A. Nome ◽  
Kari Vogt

This article examines contemporary developments within the sector of Islamic education in Qom since the establishment of the Islamic state in 1979. It concludes that the structural changes have been wideranging, encompassing a bureaucratization of the houze (Islamic seminaries) as well as a strengthening of the cooperation and competition between 'traditional' and 'modern' learning institutions. The ancient houze system has been supplemented with a diversified body of new Islamic teaching centres, officially aiming at a modernized education for contemporary Islamic society. The changes have increased the institutional capacity to educate both male and female tollab (students of Islamic theology), and to furnish them with academic degrees. This has contributed to shaping a work force which takes up positions within the media, judiciary, bureaucracy, and the educational institutions of the Islamic state. It has furthermore shaped a generation of preachers and propagators, who work to spread thestate's vision of Islam.

Edupedia ◽  
2019 ◽  
Vol 4 (1) ◽  
pp. 1-11
Author(s):  
Zainol Huda

The responsibility of Islamic education cannot be carried out unilaterally. Ki Hajar Dewantara stated that it requires the cooperation of three components which called as tripusat pendidikan education (center of three in education), they are families, educational institutions, and society. Those three components are one unit and complement each other. This is what happened at MTs Zainur Ridla (Islamic Junior High School Zainur Ridla) and MTs. Bustanul Ulum (Islamic Junior High School Bustanul Ulum), both of them are in Nonggunong District, Sumenep Regency. The findings in this research indicate that student’s guardians in MTs Zainur Ridla and MTs Bustanul Ulum Nonggunong have awareness about the responsibility of Islamic education. Second, all teacher councils in those two Islamic Junior High School stated that educating responsibility was on their control with habituation for their students in the form of reciting Shalawat Nariyah, reciting short surahs before the lesson began, praying before and after the lesson, shaking hands with teacher councils when coming and going home. Third, the participation of the society in realizing the responsibility of Islamic education through the media and the tradition of Kompolan. Fourth, the pattern of cooperation between madrasah (school) and student’s guardians in the form of: Home visits, inviting student’s guardians, forming madrasah supporting body, and report cards. While the pattern of cooperation between madrasah and society is their involvement in PHBI (Commemoration Islamic Feast Day) activities, their involvement in camp activities, their involvement in accepting new students, and their involvement in enforcing the discipline and regulations at madrasah.


2015 ◽  
Vol 1 (6) ◽  
Author(s):  
M. Abu Saad

Islamic education is an education that aims to form a complete individual Muslim, develop the entire human potential both in the form of physical and spiritual, foster a harmonious relationship with God every person, man and the universe. Islamic educational institutions in Indonesia consists of institutions of formal and non-formal education. Formal Islamic education institutions have levels ranging from Elementary School, MTs, Madrasah Aliyah, Until universities like IAIN. Non- formal education institutions Islam has no hierarchy and formal curriculum, such as Majlis study groups, educational gardens Koran and so on. In a sociological study Islamic education as an institu- tion that has always experienced interaction with other social institutions. Islamic education has always had a role creating an Islamic society which has dimensions of Islamic faith and encourage life toward renewal, growth and development, human respect as individuals who have the freedom and human rights and dignity, open to all civilization. Keywords: Islamic Education, Role, Development, Local Wisdom.


2021 ◽  
Vol 18 (1) ◽  
pp. 1-20
Author(s):  
Muqowim Muqowim ◽  
Zulkipli Lessy

Transformation within Islamic State Higher Institutions (PTKI) from State College for Islamic Studies (IAIN) to State Islamic Universities (UIN) is a dynamically shifting paradigm in Islamic Studies. The transformation not only occurs formally administratively in infrastructures, curricula, or teaching approaches, but also in conceptual framework and knowledge paradigms. This research objective is to investigate whether Muslim academics need to review Islamic studies in higher Islamic education institutions to include science and to integrate it with Islamic studies both in curricula and methods of teaching. The method of this research is a rigorous literature based study focusing on reviewing previous studies related transformation that was held within the Islamic higher education institutions. The results show that in the transformation process within PTKIN, there is a meaningful shift of Islamic studies from traditional approaches to modern ones. Formerly, Islamic studies only associated with developing religious scripts (al-‘ulûm al-naqliyyah), while now it should focus also on developing logic and interpretation (al-‘ulûm al-‘aqliyyah). The change from the IAIN to the UIN is a concrete response toward an integrative relation between science and religion. Even though each UIN offers different concepts about the integrative paradigm designs, all UINs agreed on the importance of building a new tradition in the PTKIN with the integrative paradigms from theoretic-philosophic-concepts to practical-implemented-contexts.


At-Tafkir ◽  
2020 ◽  
Vol 13 (2) ◽  
pp. 173-186
Author(s):  
Muslim Hasballah

Meunasah is one of the basic levels of traditional Islamic educational institutions in Aceh. Which to date continues to be vehement with recitation and other civic activities. aims to find out the origins and the development of meunasah as a basic traditional Islamic educational institution in Aceh. This research applied a literature study by collecting various references. The results showed that meunasah had existed since the formation of the Islamic community in Aceh. The development of meunasah as a traditional Aceh Islamic education institution was only discovered during the period of Sultan Iskandar Muda (1607-1636).


2020 ◽  
pp. 13-22
Author(s):  
Saifudin Asrori ◽  
Ahmad Syauqi

Abstract. The Islamic education, Islamic boarding schools and madrasas, have made a very significant contribution to the implementation of education and social reform. Through the teaching process, in which the kyai as the main figure and the use of the ‘yellow book’, traditional Islamic ideas colored the early days of growing awareness as a nation and a State. When the New Order government carried out the development and modernization of society, there was a revival of a Muslim group called the “new middle class santri”, which took place in line with the modernization that occurred in the traditional Islamic educational institutions of the pesantren. Then in the era of democratization, the world of Islamic education experienced growth and development in various religious institutions and styles. Most of the pesantren are still committed to maintaining a moderate religious style, recognized as the foundation for the development of civil society and the formation of a ‘distinctive’, friendly, moderate, and tolerant social-political identity of Indonesian society. The Muslim character is different from other regions, especially the Middle East which is the axis of the Islamic world. However, a small proportion of pesantren are thought to promote the growth of religious chauvinism, teach a ‘narrow’ interpretation of Islam and provide a framework of thought and action in responding to socio-political change which often takes the form of a ‘jihad’. This article tries to explore the contribution of Islamic education to social change in the Indonesian Muslim community. Abstark. Dunia pendidikan Islam, pesantren dan madrasah, memberikan kontribusi sangat berarti dalam penyelenggaraan pendidikan dan reformasi kemasyarakatan. Melalui proses pengajaran, di mana kyai sebagai figur utama dan penggunaan ‘kitab kuning’, gagasan Islam tradisional mewarnai masa-masa awal tumbuhnya kesadaran sebagai bangsa dan Negara. Ketika pemerintah Orde Baru melakukan pembangunan dan modernisasi masyarakat, terjadi kebangkitan kelompok Muslim yang di sebut “kelas menengah santri baru”, berlangsung sejalan dengan modernisasi yang terjadi dalam lembaga pendidikan Islam tradisional pesantren. Kemudian pada era demokratisasi, dunia pendidikan Islam mengalami pertumbuhan dan perkembangan dalam beragam kelembagaan dan corak keagamaan. Sebagian besar pesantren masih tetap istiqomah dalam mempertahankan corak keagamaan yang moderat, diakui sebagai pondasi berkembangnya masyarakat sipil dan pembentukan identitas sosial-politik masyarakat Indonesia yang ‘khas’, ramah, moderat, dan toleran. Karakter Muslim yang berbeda dengan kawasan lainnya, khususnya Timur-Tengah yang merupakan poros dunia Islam. Namun ada sebagian kecil pesantren dianggap mendorong tumbuhnya chauvinisme keagamaan, mengajarkan penafsiran Islam yang ‘sempit’ dan memberikan kerangka pemikiran dan aksi dalam merespons perubahan sosial-politik yang seringkali berbentuk panggilan ‘jihad’. Artikel ini mencoba mengeksplorasi kontribusi pendidikan Islam dalam perubahan sosial masyarakat Muslim Indonesia.


2016 ◽  
Vol 2 (2) ◽  
pp. 129
Author(s):  
Urtak Hamiti

Barbaric, savage, horrific-these were terms to define the decision of the Islamic State of Iraq and Syria (ISIS) to murder its captured Jordanian pilot by burning him alive inspired a thesaurus of horror and revulsion. The men who did it, the perpetrators were described by the media as mad men, thugs, monsters. To most of the people, the act itself seemed inexplicable and without sense. However, behind the choreographed and videotaped violence lies a calculated horrible cold logic. Although, ISIS is often portrait as a mighty force on the ground in Syria and Iraq, facts state that they control mainly communications between various provinces in both countries, and, as most guerrilla armies, are militarily weak by conventional measure. ISIS has little or almost none defense against the bombing campaign that is facing now, while US has formed a coalition that is confronting them on the ground as well, after President Barack Obama published the “New Security Doctrine” which includes degrading and finally destroying ISIS. ISIS, however, have proven to be very organized in promoting dramatic acts of violence against their enemies and promoting them two achieve two goals: use terror tactics as a psychological weapon against all those facing them and all those that are to face them in combat. Secondly, through usage of social network platforms to promote killings and executions, the aim of ISIS is to encourage recruits from out of Syria and Iraq, and elsewhere, to join them in their cause. Online operations of ISIS fall under a production group called the Al Hayat Media Center. The Center was created to seduce Westerners into joining the ranks of ISIS and also to distribute propaganda through social and media platforms. It is difficult to assess the success of this operation, but solid sources provided by US military and intelligence estimate that at least 300 Americans are fighting in the ranks of ISIS (at least two Americans have been killed fighting for ISIS in Iraq/Syria region) while the number of Europeans is in thousands. The US Response to this psychological kind of warfare came when President Barack Obama established the Center for Strategic Counterterrorism Communications (CSCC) aiming to combat terrorist propaganda. The main strategy of CSCC is not directly to confront ISIS operatives, but rather than that to deal with the people they are trying to recruit. Now, with almost entire international public opinion on their side, it is time for US to more actively respond to ISIS especially in the manner of psychological warfare since it is obvious that operations of “winning hearts and minds” of people in Iraq and Syria are not enough compared to ruthless tactics of ISIS which “winning hearts and minds” by brute force, terror, and vivid violent images. The online propaganda war is a new component to conflicts of 21st century that allows enemies to reach one another’s home fronts directly. ISIS might seem not so strong on the ground but it has captured one fundamental flaw of the media of 21st century-the one that bad news is always good news and that televised violence will always have an audience. ISIS has proclaimed that its goal is to create a caliphate of 21st century but its psychological warfare and propaganda is inspiring individuals throughout the West to commit horrible terrorist crimes. Could this be another mind game set up by ISIS, it remains to be seen. However one thing is for certain, US and its allies must tackle ISIS not only by planes and other military means, but also by a strategy that would eliminate its influence in spreading their propaganda.


KUTTAB ◽  
2017 ◽  
Vol 1 (2) ◽  
pp. 126-133
Author(s):  
Achmad Fageh

Islamic education is one field of Islamic studies who received a lot of attention from scientists. This is because in addition to a very strategic role in order to enhance human resources, as well as in Islamic education there are a variety of complex problems. Ibn Taymiyyah for example, he was known as a scholar, thinker and politician. The thinking in the field of education is a response to the various problems facing the Islamic society that demands split logically through education. Philosophy of education, he said, should be built on the foundation of monotheism, the belief in the oneness of God. Monotheism which is the basis of education include; rububiyah monotheism, monotheism asthma wa uluhiyah and nature. Based on the insights of faith is then Ibn Taymiyyah describes the purpose of education, students, teachers, curriculum and so on.


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.


2018 ◽  
Vol 6 (1) ◽  
pp. 675-695
Author(s):  
FAJRI DWIYAMA

Abstract: Islamic education institutions in Indonesia face two challenges, namely; internal and external. Internally, Islamic education is faced with the classic problem of the low quality of human resources in education management. The causes include poor quality and education staff development and selectivity of education personnel. Furthermore externally, Islamic education institutions faced three major issues; globalization, democratization, and liberalization. The issue of globalization that is identical with market orientation and mechanism also affects the world of education. That way in education also includes awareness about how to attract and convince the community of the type and model of education. From here, the education world is ready or not ready to be involved in competition to gain public trust. To face these challenges Islamic Education institutions must maximally manage and empower all elements of management in the management of educational institutions. A good understanding of the elements of management can have an impact on the readiness of educational institutions to manage their institutions well in any condition to be the best and foremost. Keywords: Elements of Management, Management, Education, Islam


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