Kontribusi Ulama Perempuan dalam Perkembangan Islam di Nusantara

<p><em>Diskursus tentang keikutsertaan perempuan dalam dakwah Islam sudah terjadi pada masa awal agama ini berdiri, yaitu sejak Nabi Muhammad masih hidup. Di dalam perkembangan Islam di Indonesia sendiri, keberadaan ulama perempuan tidak dapat dinegasikan andilnya yang begitu signifikan. Namun, penulisan sejarah kita masih kurang memberikan ruang yang luas untuk peran perempuan dalam perkembangan Islam di Nusantara ini. Peran perempuan dalam masyarakat dipertanyakan tentang siapa dan apa benar bahwa itu wanita. Makalah ini secara singkat mencoba mengangkat peran tokoh-tokoh perempuan Indonesia yang mempunyai kadar keulamaan dalam perkembangan islam di Nusantara. Penelitian ini menggunakan pendekatan sejarah dalam mengungkap peran keulamaan dari beberapa sudut pandang keilmuan, pengalaman dan akhlak yang dimilikinya. </em></p>

KEBIJAKAN PROFESI GURU MADRASAH MELALUI PROGRAM SERTIFIKASI DALAM MENINGKATKAN KUALITAS PENDIDIKAN ISLAM

<p><em>Educators are human resources who contribute in the exploration of students at an educational institution. In general, educators should have four competencies such as professional competence, paedagogik competence, personality competence, and social competence.</em><strong><em></em></strong></p><p><em>As an educator who has the task of developing the potential of learners, it is clear that a teacher should improve his ability with various efforts, including by writing, discussing, following scientific activities, following seminars, and other activities that are able to hone his noble duty as an educator. Because some competencies to be developed are social competence, competence, pedagogy, and professional competence. A good teacher is those who meet the requirements of professional skills either as educators. Herein lies the importance of teachers' professional quality standards to ensure the quality of teaching and learning process</em><em>.</em><em>In addition to being a professional educator, with the certification of teachers is expected to be an economically prosperous educator. In addition to the economic welfare it will obviously increase the motivation of teachers to develop their professional tasks through several activities such as delegation of subject teachers work (MGMP), KKG, seminars, discussion activities and even motivation to continue higher education. Because of the cost of functional allowance to teachers who have passed a certified teacher can really focus on the task of becoming an educator in an effort to educate the nation by no longer thinking about the family economy that has been the burden of teachers in Indonesia. Because we know there are still many teachers who are still far from welfare. Many who have a double profession other than to be a teacher like a buyer of used goods, public transportation drivers, newspaper delivery, fried sellers, and so forth. So ultimately the dignity of a teacher can occupy at the highest social stratification through this certification program</em><em>.</em><strong><em></em></strong></p><p><em> Methods of data collection in this study using literature study. In this stage, the researchers try to select the data (books) that have relevance to the professional policy of madrasah teachers through certification program in improving the quality of Islamic education. Then the authors also use the synthesis analysis that is by handling of certain scientific objects by combining the understanding of one with another understanding, which ultimately can be obtained by the new knowledge of professional policy of madrasah teachers through certification program in improving the quality of Islamic education. The author also uses content analysis that is research conducted on the information documented in the recording, good pictures, sounds, writings and others. </em></p><p><em> With this method will be done data analysis and processing scientifically about the content of writing policy of the profession of madrasah teachers through certification program in improving the quality of Islamic education research results indicate that the government certification to teachers intended as an effort to project teachers into educators who are actually able to do their duties with good and professional who have a predetermined standard of competence. Specifically, the objectives of teacher certification are: To improve the competence of madrasah teachers in their field of knowledge, to strengthen the teaching ability of madrasah teachers, to develop madrasah teacher competence holistically so as to be able to act professionally and improve the ability of Madrasah teachers in scientific research and activity activities, information communication technology for learning purposes</em></p><p><em> </em></p><p><em>Keywords: Profession Policy of Madrasah Teachers, Certification, Quality of Islamic Education</em></p><p><strong> </strong></p>

REPRESENTASI POLA PERILAKU TASAWUF DALAM MEMBANGUN DINAMISASI MASYARAKAT GLOBAL

<p align="center"><strong>Abstrak</strong></p><p>Islam agama Rahmatan lil ‘alamin yang mengajarkan sikap <em>wasathiyah</em> sesuai dengan metodologi Al-Qur’an, yaitu lembut, santun, ramah, berlapang dada, dan mengandalkan kekuatan doa. Wajah Islam Nusantara yang dibawa oleh para mujahid sufi wali sanga adalah sangat kental diwarnai oleh corak Tasawuf, yaitu corak keIslaman yang lembut, santun dan toleran. Para Ulama’ dari kurun waktu ke waktu yang lain telah memposisikan dirinya sebagai obor umat, yang senantiasa membimbing umat agar menjadi sebatang pohon yang indah. Akar keyakinan yang kokoh; batang, dahan, ranting dan dedaunannya adalah istiqomah; sedangkan buah pohon keIslaman adalah integritas akhlak, etika, dan moral.</p><p>Ajaran Islam memiliki tiga pilar; iman, Islam dan ihsan, kemudian berkembang menjadi akidah, syari’ah, dan akhlak atau tawhid, fikih dan Tasawuf. Ihsan merupakan essensi Tasawuf dan sebaliknya, keduanya merupakan pilar utama untuk membangun pribadi Muslim yang saleh, yaitu pribadi yang tercermin pada diri dan perilaku Nabi Muhammad SAW sebagai Al-Qur’an hidup.</p><p>Indonesia telah masuk pada abad ke-21 atau abad global, banyak masyarakat muslim yang berhasil menduduki posisi strategis di segala ranah kehidupan; politik, ekonomi, sosial dan budaya, yang seharusnya mewarnai Indonesia dengan nilai-nilai keIslaman semisal etos kerja, produktifitas, professional, dan integritas yang berujung pada <strong>kemaslahatan umat manusia</strong>. Akan tetapi, moralitas mereka kotor karena hanya menunjukkan simbol-simbol keIslaman saja. Ihsan (Tasawuf) dipahami secara inklusif; terbatas pada ranah perilaku peribadatan saja, sehingga Rekontekstualisasi nilai-nilai Tasawuf pada seluruh ranah kehidupan manusia akan menjadi wujud perilaku nyata sebagai representasi dari nilai ajaran tasawuf itu sendiri untuk mewujudkan <em>maslahah</em> bagi manusia yang dinamis seiring perkembangan zaman.</p><p><strong>Kata Kunci : Representasi, Tasawuf, masyarakat, global</strong></p><p align="center"><strong>Abstract</strong></p><p> </p><p>Islam Rahmatan lil 'alamin religion that teaches attitude wasathiyah accordance with the methodology of the Qur'an, that is gentle, courteous, friendly, diledang chest, and rely on the power of prayer. The face of Islamic archipelago brought by the Sufi sage mujahid is very strongly colored by the style of Sufism, ie the pattern of keIslaman gentle, polite and tolerant. The Ulama 'from time to time others have positioned themselves as the torch of the Ummah, who constantly guides the people into a beautiful tree. The root of firm beliefs; stems, branches, twigs and leaves are istiqomah; while the fruit of Islamic trees is the integrity of morals, ethics, and morals.</p><p>Islamic teachings have three pillars; faith, Islam and ihsan, then developed into aqidah, shari'ah, and morals or tawhid, fiqh and mysticism. Ihsan is the essence of Sufism and vice versa, both of which are the main pillars for building a pious Muslim personality, a person who is reflected in the self and behavior of Prophet Muhammad as the living Qur'an.</p><p>Indonesia has entered the 21st century or the global century, many Muslim societies have succeeded in occupying strategic positions in all spheres of life; political, economic, social and cultural rights, which should color Indonesia with Islamic values such as work ethic, productivity, professional, and integrity that lead to the benefit of mankind. However, their morality is dirty because it shows only the symbols of Islam. Ihsan (Sufism) is understood inclusively; confined to the domain of religious behavior only, so that Rekontekstualisasi the values of Sufism on the entire realm of human life will be a manifest behavior as a representation of the value of the teachings of Sufism itself to realize the maslahah for human dynamic as the times.</p><p><strong>Keywords: Representation, Sufism, society, global</strong></p>

PENINGKATAN MINAT BELAJAR SISWA MELALUI MEDIA AUDIO VISUAL DALAM PEMBELAJARAN FIQIH

<p>Abstrak<br />Berkembangnya zaman membuat pengembangan teknologi juga semakin meningkat. Dalam dunia pembelajaran sebagai contoh adanya pengembangan teknologi di era modern, demi menarik minat belajar siswa berbagai upaya dilakukan oleh pihak sekolah salah satunya dengan menggunkan Audio visual daalam pembelajaran. Nyatanya metode ini sangat efektif digunakan selain untuk menarik minta siswa Audio visual juga banyak manfaatnya. Dengan sistem pembelajaran yang memakai media ini dapat menggunakan metode yang dipakai untuk meningkatkan minat belajar siswa di sekolah pada contoh penerapan media yang dipakai untuk menarik minat siswa dalam pembelajaran Fiqih.<br /><br /></p>

Nilai-nilai humanisme dalam dialog antar agama perspektif Gus Dur

<p align="center"><strong>Abstract</strong></p><p>The figure of Gus Dur is a unique figure and his thoughts are typical. For most people, his thoughts are difficult to guess and difficult to digest by ordinary lay people, making him a controversial figure as well as being admired. Gus Dur as a teacher of the nation and an intellectual figure is a person who upholds the values of humanism. His struggle in upholding human rights made him highly respected by people from various backgrounds and different identity backgrounds. In particular his defense of the rights of oppressed minorities from both religion and ethnicity. Solving problems during conflicts by promoting dialogue that upholds human values makes Abdurrahman a reliable mediator. His thinking about humanism, is ideally implemented in interfaith dialogue, he offers a concept that is more focused on the human side, human rights themselves rather than dialogue that is theological in nature. , "Here a Humanist Is Buried". That is, he wants to be remembered as a humanitarian fighter. The title of a humanist figure seems more appropriate for him. Because Gus Dur's humanism really departed from the deepest values of Islam, which transcended ethnicity, territoriality, to the limit of statehood.</p><p><strong> Abstrak</strong></p><p>Sosok Gus Dur merupakan sosok yang unik dan pemikirannya tergolong tipikal. Bagi kebanyakan orang, pemikiran beliau yang susah di tebak dan sulit dicerna oleh orang awam kebanyakan, menjadikannya sebagai sosok yang kontroversial sekaligus dikagumi. Gus Dur sebagai guru bangsa dan tokoh intelektual adalah sosok yang sangat menjunjung tinggi nilai-nilai humanisme. Perjuangannya dalam menegakkan hak asasi manusia menjadikannya sangat disegani oleh masyarakat dari berbagai kalangan dan latar belakang identitas yang berbeda. Terkhusus pembelaannya terhadap hak-hak kelompok minoritas yang tertindas baik dari agama maupun etnis. Pemecahan masalah saat terjadi konflik dengan mengedepankan dialog yang lebih menjunjung nilai-nilai kemanusiaan menjadikan Gus Dur sebagai sosok mediator yang handal. Pemikirannya tentang humanism, sangat ideal diimplemantasikan dalam dialog antar agama, beliau menawarkan konsep yang lebih focus kepada sisi kemanusiaan, hak-hak manusia itu sendiri daripada dialog yang sifatnya teologis.Gus dur merupakan sosok yang sangat humanis beliau pernah berpesan agar di pusaranya dipahat sebuah tulisan, “Di Sini Dimakamkan seorang Humanis”. Artinya, dia ingin dikenang sebagai pejuang kemanusiaan. Gelar tokoh humanis agaknya lebih tepat disematkan kepadanya. Sebab, humanisme Gus Dur benar-benar berangkat dari nilai-nilai Islam paling dalam, yang melampaui etnis, teritorial, hingga batas kenegaraan.</p>

Konversi Identitas Preman Menjadi Laskar di Solo

Konversi identitas laskar mantan preman menarik untuk dikaji. Perubahan pertama dari preman menjadi anggota jamaah tabligh yang gerakannya menjauhi politik praktis berubah menjadi anggota gerakan haroki yang melawan pemerintahan dan anti demokrasi. Identitas perlawanan muncul pada mantan anggota jamaah tabligh yang mendahulukan ikhramul muslimin dan tidak mempermasalahkan system pemerintahan negaranya. Perubahan berikutnya adalah menjadi anggota laskar, perubahan terakhir tidak mengejutkan karena kedua gerakan memiliki tujuan sama yaitu penegakan syariat Islam di Indonesia dengan pola yang berbeda. Haroki lebih mementingkan pembinaan anggota dan membesarkan jamaah sementara laskar mendahulukan kekerasan dalam menyelesaikan konflik. Proses mengkategorisasi diri pada suatu kelompok dan proses pindah dari satu kelompok ke kelompok yang lain, kemudian proses pembandingan kelompoknya dengan kelompok lain sehingga menjadi ingoup favoritism (fanatik kuat) dan merendahkan kelompok lain menjadi pembahasan dalam kajian ini dengan pendekatan teori identitas sosial.<br /><br />

TINJAUAN HUKUM ISLAM TERHADAP KEWAJIBAN PENGGUNAAN PRODUK LOKAL BAGI INSTANSI PEMERINTAH (Studi Inpres. No. 2/2009 Tentang Peningkatan Penggunaan Produk Dalam Negeri (P3DN)

<p>President No instructions. 2 / 2009 About Improving Use of Domestic Products (P3DN) was born on February 9, 2009. This dilatarr back on the number of imported products flooding into the local market that triggered a global crisis. In addition, people’s purchasing power is still relatively low stock contributed to beauty product market is relatively cheap imports. In the instructions the President No. 2 <em>I </em>2009 on Better Use of Domestic Products (P3DN) and the Islamic concept of this requires government agencies to consume local products. This calls for the author’s attention to research on instruction Presidential No. 2 <em>I </em>2009 on Better Use of Domestic Products (P3DN), the extent to which if the instructions are analyzed by the President of Islamic law in the case of an obligation for government agencies to consume local products. This study was designed to use different types of literature research (library research) is by way of an inventory and classify the application of literature instruction Presidential No. 2 / 2009 on Better Use of Domestic Products (P3DN) and scripture al-Quran and Islamic principles that are relevant to this discussion. Liabilities use of local products is part of the instructions the President No. 2 <em>I </em>2009 on Better Use of Domestic Products (P3DN). In analyzing the data, the author qualitative research methods. Namely President No. analyze instructions. 2 / 2009 on Better Use of Domestic Products (P3DN) with consumption in the Islamic theory in order to obtain the expected results. With this qualitative research methods to produce the conclusion that the provisions of Presidential Decree No. instructions. 2 / 2009 on Better Use of Domestic Products (P3DN) according to Islam is a deprivation of voting rights for citizen consumption activities, which contrary to the principles of Islam mu’amalah namely <em>‘an-Taradhin</em> (compliance).</p>

TRADISI NAHDLATUL ULAMA DALAM PERSPEKTIF HUKUM ISLAM

<p class="061IsiAbstrakIndoneia">Salah satu isu di negara Indonesia adalah keberadaan tradisi keagamaan dianggap sebuah tradisi keberagamaan yang bertentangan dengan hukum Islam dan tidak sesuai dengan sunnah Nabi saw. Isu ini adalah masalah yang serius dan harus dijelaskan melalui dalil-dalil yang sesuai dengan pelaksanaan tradisi yang dilakukan oleh warga <em>Nahdliyyin</em> di Indonesia. Dan harus ditemukan dalil hukmi atas diperbolehkannya melaksanakan tradisi tersebut. Menurut kaum modernisme tradisi-tradisi ini termasuk bid’ah dan harus ditinggalkan oleh masyarakat. Sebagai organisasi kemasyarakatan dan keagamaan, Nahdlatul Ulama haruslah mempunyai tendensi atas pelaksanaan tradisinya dalam Al-Qur’an dan as-sunnah. Melalui artikel ini penulis mengulas bagaimana perspektif hukum Islam tentang pelaksanaan tradisi-tradisi keagamaan warga <em>Nahdliyyin</em> dan beberapa contoh tradisi keagamaan yang sering dilakukan warga <em>Nahdliyyin</em>.</p>

pemimpin dalam perspektif total quality managemen

<p>Lembaga pendidikan dapat dilihat dari peran serta kepala sekolah sebagai pemimpin (<em>leadership</em>). Arah kebijaka yang diambil berdampak pada kinerja seluruh elemen-elemen pendidikan. Sehingga totality dan kuality akan bisa dirasakan seluruh steak holder, dengan berorientasi dan tolok ukur pada kepuasan pelanggan (siswa dan wali murid). Pola kinerja kepala sekolah dapat dilihat dengan empat model yaitu; (1) Pemimpin Otokratis; (2) Pemimpin Pseudo-Demokratis; (3) Pemimpin Lasissez-Faire; (4) Pemimpin Demokratis. Dari empat model tersebut seorang pemimpin dipengaruhi relasi-relasi, baik itu kepada pemerintah, stake holder eksternal, stake holder internal dan lembaga-lembaga sejenis. Hasil dan kemampuan seorang pemimpin dikatakan berhasil apabila mampu memuaskan pelanggan (siswa dan wali murid).</p><p> </p>

Hubungan Konsepsional Antara Perpustakaan, Penelitian, Dan Karya Ilmiah

<p>The main purpose of this article is to draw the conceptional relation among library, research, and scientific work. Library is traditionally considered as a place of book collection, a reading room, or 'a small waste room’, which show ’a narrow vision’. However, as learning source, library is a place of study, which requires good facility such as providing reading room, complete collection, clear light, good air circulation, etc. It should also be supported by friendly and helpful staff.</p>The relation between research and scientific work is that the report of research should be academically written in national or international journal as a scientific work. In the relation to this, library is a reservoir of collection (printed and non printed collection), including scientific works. In other word, scientific work, like journal or book, should be made as a report of research. Library, research, and scientific work are different from each other, but they can not be separated to each other.