Tsangaya System of Education and its Positive Effects on Almajiri and Society in Potiskum, Yobe State Nigeria

Tsangaya System of Education, generally called Makarantan Allo or traditional Qur’anic school has been in existence for decades, its history can be traced back to the early days of the coming of Islam to Nigeria. It has been a source of moral and scholastic training of the Muslim dominated societies in the northern part of Nigeria. The system which provides essentially, basic Qur’anic education to the Almajiri (students) has contributed tremendously in promoting Qur’anic education, inculcating self-discipline, spiritual growth of Muslim individuals and the communities. Therefore, this article examines the positive effects of Tsangaya System of Education on the Almajiri in Potiskum Yobe State, Nigeria. The study employed a qualitative approach that entails the techniques of documentation and interviews in collecting data while thematic analysis was utilized for data analysis. The findings revealed that Tsangaya System of Education in Potiskum area of Yobe State has positive effects on the Almajiri in the area such as mastering the recitation, memorization and writing of the glorious Qur’an as well as inculcating good behavioural modes.

Sistem Pendidikan Kuttab Al Jazary Sebagai Representasi Pendidikan Islam Klasik

The existence of Kuttab in Indonesia has recently begun to grow and develop in several regions. Starting with the establishment of Kuttab Al-Fatih in Depok and then opened branches in 22 cities, other Kuttab began to appear, one of them was Kuttab Al Jazary Surakarta. This research aims to describe the education system of Kuttab Al Jazary, including curriculum and learning methods that represent Classical Islamic education. Using qualitative methodologies, this study obtained several findings. First, the education system in Kuttab Al Jazary consists of Qur'anic education, moral education, and science education. The three education systems are representations of classical Islamic education that were implemented in the Kuttab at the beginning of Islamic development. Secondly, the learning method applied is dominated by the halaqah method especially for learning the Alquran, while the classical approach is used for learning syar'i and science. AbstrakKeberadaan Kuttab di Indonesia akhir-akhir ini mulai tumbuh dan berkembang di beberapa wilayah. Berawal dari berdirinya Kuttab Al-Fatih di Depok yang kemudian membuka cabang di 22 kota, kuttab-kuttab lain pun mulai bermunculan, salah satunya adalah Kuttab Al Jazary di Surakarta. Penelitian ini bertujuan untuk mendeskripsikan sistem pendidikan Kuttab Al Jazary, mencakup kurikulum dan metode pembelajaran yang merepresentasikan pendidikan Islam Klasik. Dengan menggunakan metode kualitatif, penelitian ini menghasilkan beberapa temuan. Pertama¸ sistem pendidikan pada Kuttab Al Jazary terdiri dari pendidikan Alquran, pendidikan adab, dan pendidikan ilmu. Ketiga sistem pendidikan tersebut merupakan representasi dari pendidikan Islam klasik yang diterapkan di kuttab-kuttab pada awal perkembangan Islam. Kedua, metode pembelajaran yang diterapkan didominasi oleh metode halaqah khususnya untuk pembelajaran Alquran, sedangkan metode klasikal dilakukan untuk pembelajaran ilmu syar’i dan ilmu umum.

التربية القرآنية للإنسان والدفع الحضاري: "عقيدة تكريم الإنسان وتضميناتها التربوية عند عبد المجيد النجار أنموذجاً"

تتناول هذه الدراسة قضية التربية القرآنية للإنسان المسلم؛ بغية إعداده لممارسة مهمة الاستخلاف والتعمير في الأرض. وقد استخدم المفكر الإسلامي المعاصر عبدالمجيد النجار مصطلح عقيدة التكريم، التي تهدف إلى تعميق الإيمان والوعي لدى الإنسان المسلم؛ حول تفضيل الله سبحانه له على سائر المخلوقات، وتمكينه من تسخير الكون له من أجل أداء المهمة الوجودية التي كُلِّف بها. من هنا كان الهدف من التربية القرآنية أن تحدد غاية الوجود البشري، وتعزز عقيدة التكريم بتضميناتها التربوية وتمكن الإنسان من تجاوُز العوائق والتفاعل الإيجابي مع الكون. This study covers the issue of Qur’anic education of Muslims, in order to prepare them to perform the duty of vicegerency and building civilization on Earth. Abdul Majid al-Najjar, a contemporary Muslim thinker, calls this issue the doctrine of human dignity that deepens the Muslim's faith and awareness. This doctrine designates a human as a dignified being, over all creatures, in order to utilize nature and to execute his/her ontological duty. Methodology of Qur’anic education defines the purpose of human existence and promotes the doctrine of human dignity. This methodology has educational implications that enable humans to overcome obstacles and prepare them to interact positively with nature.

Moral and Science Integration in The Qur’anic Education Perspective

Education is a very important factor for humans, because it can determine the progress of a nation. Man is not only directed to the increase of knowledge, but also moral or morals. In the concept of Islam, education and teaching must be integrated between science and morals. The approach used by the Qur’an in educating and teaching humanity is to achieve balance and harmony symbolized by <em>hasanah fi ad-dunya wa hasanah fi al-akhirah</em>. After man sincerely worship him, then burdened with education and teaching related to educating, teaching and guiding his soul, such as obeying parents, respect for the elder, love the younger and so forth. It is intended by the Qur’an that man is always holy and keep the holiness that God gives. While the power of human thought is directed to read and analyze and conclude the signs and signs of God’s greatness. In such circumstances the Qur’an will be able to give direction, educate and teach people to the path of ultimate life happiness.

PENDIDIKAN AGAMA PADA ANAK MUCIKARI DI LOKALISASI GAMBILANGU MANGKANG SEMARANG

Education is recognized as a force that can help the Society achieve the splendor andprogress of civilization. Religious education directly touches the very essence of theessence of the students, especially in terms of values, attitudes, and practice of religion.Education will provide positive values, attitudes, and demands of behavior and religiousexamples. The more religious experience, and the more religious elements, the attitudesand actions, behavior and way of dealing with life will be in accordance with theteachings of religion.This study aims to find and describe the profile of pimp children, the forms of religiouseducation obtained by pimp children and the experience of pimping children's education.Based on the above description, the authors emphasize the following issues: (1) Where dopimp kids get religious education? (2)What aspects of religion do pediatric children gainin religious education in pimp children in the localization of gambilangu MangkangSemarang?This study uses a qualitative approach, a study that seeks to reveal the state of a naturalnature as a whole.Qualitative research is used to understand the community, problemsand symptoms by collecting as much as possible facts that can be observed. The methodused is descriptive method that aims to describe the problem systematically.Islamic education in pimpchildren in lokalisasi gambilangu mangkang semarang has runalthough not ideal yet. Pimped children receive Islamic Education in schools (Primaryand Kindergarten), Qur'anic Education Park and Village Neighbor's mosque and someare in Musolla (the only localized musolla). From these educational institutions pimpchildren get knowledge about aqidah / faith, worship and morals.Keywords: Education,Pimps,Child,Localization.

Educational Choices in Senegal

The case study is rooted in an old interest in the Qur’anic education. It examines the values attached to education in a village where a state school challenges the established educational culture of the Sufi shaykh and of the parents. West African Senegal has a history of educational conflicts, partly as a result of being a mosaic of ethnic groups, Christian and Muslim religions and cultures, French colonization and Western cultural input. Relating all this to the narratives, information and observations presented to the author in the village, the article looks into the position of the classical Islamic Education in the village and reflects on the position of Islamic education in Senegalese educational politics.

The relation between recitation styles and the different Qur’an scriptures

The mutawatir hadiths that explain that the Qur’an was revealed on the basis of “seven letters” are regarded as the origin of the discipline of recitation. The styles whose methodology and principles were determined were named after a famous person over the course of time. Examples are the recitation style of Asim, the tradition of Hafs, and the method of Zeran.Together with this expansion and need, other problems appeared in the Othman period. The conversions of new tribes and Arabic communities to Islam led to an increase in different accents and language differences that in turn played a role in causing problems in Qur’anic education. Othman immediately asked Hafsa for the scripture she had gotten from Omar and assembled a committee. There is an agreement on six copies among the different narrations ranging from four to seven.Dots, vocalization, and other marks were also not used in the scriptures that Othman ordered transcribed. This was the result of a conscious decision. In this way each confirmed recitation style could be formed by this template. Therefore, his effort should be considered as not only compiling the pages of the Qur’an but also as an attempt to produce a scripture for collecting and detecting different recitation styles.The work of Caliph Othman is invaluable. He considered the different recitation styles in the context of "the seven letters" as real and, to protect the Qur’an from change or loss, since all represented a genuine text of the Qur’an, he retained the differences in the copies of the scriptures.Therefore, Othman’s scripture was prepared with a very limited number of spelling differences, which are reflected in the different scriptures as a necessity that has been transcribed with a specific way of reading and spelling Quraysh, whereby it was possible to acquire all permitted recitation styles and to read it.In addition to the fact that recitation styles make reading easier, exegetes observe that they also serve to enrich the message of the text. In other words, the styles provide flexibility to the texts so that they bear the intended meaning and messages. In this regard the recitation styles represent one aspect of the inimitability of the Qur’an.