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<![CDATA[Friendship Learning: Model Pembelajaran Berbasis Nilai-Nilai Pluralisme Islam ]]>
<![CDATA[Bairus Salim]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.14-30
<![CDATA[Islam recognizes the diversity (pluralism). The reality of diversity requires humans to know each other, help one another and appreciate one another. In the context of education and learning, the values of pluralism can be the inspiration for the birth of a learning model called the Frienship Learning. So called, because chronologically values recognize each other, help one another, and appreciate forming a system of friendship. Viewed from the aspect of learning theory, friendship learning builds scientific structures scientifically but is thick with the nuances of social interaction so that it can be called social constructivism. Operationally, the friendship learning model has stages of exploration, collaboration and appreciation. Its implementation in learning through a student centered approach (learner centered), inductive strategies and using methods of Islamic education.]]>
<![CDATA[Historisitas Tahfiz al-Qur’an: Upaya Melacak Tradisi Tahfiz di Nusantara ]]>
<![CDATA[Syaifudin Noer]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.1-13
<![CDATA[The tradition of tahfiz (reciting the Qur'an) dates from the time of the Prophet. that the Messenger of Allah had set with his companions. In Indonesia itself, the journey of how the tahfiz tradition goes through three main periods, namely pre-independence, post-independence until the Reformation era (MTQ 1981). During the pre-independence period, 5 sanads were found to have played a role in the spread of the Qur'an tahfiz and were the source of the huffazas at the tahfiz institution / boarding school, among them K.H. Muhammad Said bin Ismail Sampang, Madura, K.H. Munawaar of Sidayu, Greece, Muhammad Mahfudz al-Tarmasi. Termas Pacitan, K.H. Muhammad Munawwir Krapyak, Yogyakarta and K.H. M. Dahlan Khalil of Rejoso, J Wave. Post-independence came the rise of a new tahfiz institution led by K.H. Muntaha (1912-2004 AD) Percentries of Al 'Asy'ariyah Wonosobo-Central Java and K.H. Joseph Junaidi (1921-1987) Bogor. Over time, the post-Musafqah Hifz al-Qur'an (MHQ) tahfiz institution was developed on the islands of Java and Sulawesi, from 1981 to almost every region in the archipelago.]]>
<![CDATA[Pendidikan Karakter: Sebuah Tinjauan Historis ]]>
<![CDATA[Matrapi Matrapi]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.31-45
<![CDATA[Character education begins with a discourse created by Homeros and Hesiodos (two brilliant poets). The discourse precisely arose during ancient Greece. Then, in the development of its history, character education was coined by a German pedadog named F. W. Foerster at the end of the 18th century. He is also dubbed as the initiator of character education that emphasizes the ethical-spiritual dimension in the process of forming personality. Whereas character education in Indonesia can be explored from various native Indonesian characters, namely Sundanese, Batak, Javanese and Madura customs. Besides that, it has been used as the first mission to realize the vision of national development. so that born policies on character education. These policies are Law Number 20 of 2003 concerning the National Education System and Presidential Regulation Number 87 of 2017 concerning Strengthening Character Education.]]>
<![CDATA[Pluralisme dalam Pondok Modern Gontor Ponorogo: Kajian Kitab Bidayat al-Mujtahid ]]>
<![CDATA[M. Yusron Maulana El-Yunusi]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.46-64
<![CDATA[Pluralist-oriented education in principle has been applied in the modern cottage education system. This education has been included in the formal curriculum system and everyday learning processes. With the existing system, modern Islamic boarding schools have the potential to develop pluralist-oriented education, and deserve to be a successful example of the implementation of pluralist education. Although there are still some aspects that need to be further developed and refined. Darussalam Gontor boarding school is the first modern boarding school in Indonesia. Characteristics of modern boarding schools trying to combine traditionality and modernity of education. Wetonan and sorogan teaching systems were replaced with a classical system (in-class teaching) that was tiered and the integrated curriculum was adopted with certain adjustments. The dichotomy of religion and general science is also eliminated.]]>
<![CDATA[Mitologi Hijab: Meneropong Pergeseran Makna Hijab sebagai Simbol Keimanan dan Simbol Fashion Era Milenial di Indonesia ]]>
<![CDATA[Muslih Muslih]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.65-86
<![CDATA[Multiinterpretations related to the definition and law of wearing hijab for Muslim women among interpreters, have a direct impact on society. Namely, some understand that wearing a hijab is an obligation for every Muslim woman. Some also understand that hijab is not an obligation but only a product of pre-Islamic Arab culture. this difference makes stretching hijab various kinds of motives, especially in the contemporary era like today. In the context of Indonesia's heterogeneous society, with various backgrounds of understanding Islamic teachings that vary in various levels also make the awareness to wear hijab also varied. There are those who are purely understanding the command to cover their genitals with hijab, some are due to follow a modern lifestyle that understands hijab as a fashion trend, and some understand hijab as a means of covering aurat and hijab as a fashion style in the present era. In this article, the author wants to explore how the hijab from the early historical aspects emerged, how from the Islamic Shari'a review, its development to the emergence of the hijab phenomenon in the contemporary era was only a style of dress without a spirituality like its wearer.]]>
<![CDATA[Memahami Kronologi Sejarah Penyebaran Islam di Nusantara ]]>
<![CDATA[Moh. Solihin]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.87-102
<![CDATA[There are at least five theories that can be traced to the truth about the entry of Islam into Indonesia, namely Arabic theory, Gujarat theory, Persian Theory, Bengali Theory, and Chinese Theory. Whereas by whom Islam was brought about the entry process among historians there were also many versions put forward. Despite these differences, Islam developed massively in the archipelago. Al-Attas firmly believes that Western scholars who adopted Islam had no effect on the history of the people of the archipelago who made a fatal mistake in their analysis. Because the historical evidence found shows that the civilization of the archipelago actually found the color of Islam as written works in the Jawi script. If the history of the development of the spread of Islam in Indonesia was not interrupted by the colonial period, Islam in the archipelago would certainly have developed rapidly and would have been a blinding light after its dimming in the middle east.]]>
<![CDATA[Pendidikan Islam Andalusia: Sebuah Kajian Sosial-Historis Pendidikan Islam Masa Kejayaan Andalusia ]]>
<![CDATA[Abdul Aziz]]>;
<![CDATA[Tri Huda Munawar]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.103-120
<![CDATA[The heyday of Islam in the plains of Europe cannot be separated from a city located in the Southwest of the European Continent, Andalusia. In its heyday, the city gave birth to many influential figures with monumental works that were used as references by Muslims in their time and the world at large. The existence of strong figures and monumental works would not have been possible without an established education system in preparing them. This article uses content analysis to analyze the Islamic education system in Andalusia. The author uses the social history approach as study material. The source of the data used comes from the literature such as books, journals and so forth. The purpose of writing this article is to find out the Islamic education system in the heyday of Andalusia and the underlying factors. The results of the analysis of this paper conclude that the Islamic education system in Andalusia at the beginning was still limited to halaqah which discusses Islamic studies. Gradually, this system evolved into the kuttab system, which is the schools around the mosque, which were the forerunners of the establishment of Ma'had Aly. There are many factors that underlie the success of Islamic education in Andalusia at that time. Among these are tolerance between religious communities, cultural assimilation, equal rights and democracy, an established economy, government politics and academic collisions between the east represented by Baghdad and the west represented by Andalusia.]]>
<![CDATA[Professional Learning Community sebagai Upaya Mengembangkan Profesionalisme Guru PAI di Madrasah ]]>
<![CDATA[Nur Fadlilah]]>;
<![CDATA[Nurul Jannah]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.121-135
<![CDATA[This article uses content analysis to analyze the problems in it. This paper aims to: 1) Explain the definition and function of the Professional Learning Community (PLC). 2) Explain the PLC model. 3) explain the dimensions of the PLC in developing teacher professionalism. The results of the analysis of this paper conclude that to develop teacher professionalism, Professional Learning Community (PLC) is considered to be the most appropriate alternative solution. There are several reasons underlying this conclusion, including; 1) PLC implementation does not require large costs, and 2) In some models, especially those based on electronics, PLCs are very efficient in terms of power, place and time. Through this PLC it is hoped that it can improve the technical abilities of teachers in managing material that is their responsibility, skilled and wise in adapting any dynamics of community change or educational policy changes so that they truly become professional teachers.]]>
<![CDATA[Prototipe Living Qur’an Pendidikan Dasar di Madrasah Ibtidaiyah: Studi Kasus di MI Nurul Ummah Kotagede Yogyakarta ]]>
<![CDATA[Muhammad Shaleh Assingkily]]>;
<![CDATA[R. Umi Baroroh]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.136-162
<![CDATA[This article aims to study the learning activities of the tah}fi>z} and tah}si>n programs that are implemented at Nurul Ummah Islamic School. The formulation of the problem in this study is how the efforts of the madrasah in living Qur’an at MI Nurul Ummah and how the role of the tah}fi>z} and tah}si>n al-Qur'an programs in fostering the love of the Qur'an for students of MI Nurul Ummah. The research used a qualitative approach with the setting of activities, namely the application of the tah}fi>z} and the tah}si>n al- Qur'an programs at MI Nurul Ummah. The results of this research indicate that the efforts of living quran have been carried out at MI Nurul Ummah this can be seen from the madrasah’s routine, supervision activities, adequate time allocation, qualified educators, and intense communication with parents of students, Likewise, the tah}fi>z} and tah}si>n programs an important role in fostering the love of children for the Qur'an as seen from the quantity aspect in the form of increasing student memorization and quality aspects in the form of reading students according to the rules of tajweed (and makharijul huruf) and practicing worship (obligatory and sunnah).]]>
<![CDATA[Analisis Buku Teks Hadis-Ilmu Hadis Kurikulum 2013 Kelas XII Madrasah Aliyah Peminatan Ilmu-Ilmu Keagamaan ]]>
<![CDATA[Taufiq Hidayat]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.1.163-185
<![CDATA[This research is a library research (library research). The data analysis technique used is content analysis or document analysis. The document referred to in this study is the Hadith and Hadith Textbook Curriculum 2013 for Class XII. The approach used in this study is the simultaneous hadith research approach. Whereas in fiqh al-hadith uses the approach of fiqh al-hadith al-mawdu’i (thematcic hadith). The primary data source in this research is the Hadith and Hadith Textbook Curriculum 2013 for class XII of Madrasah Aliyah specialization in religious sciences. While the secondary data sources in the form of mutun, mustalah and fiqh al-hadith books and other books that are relevant to research. This study produces conclusions: First, the analysis of the quality of the hadith concluded that the hadith is hasan gharih. Secondly, the analysis of the understanding of hadith concludes that the traditions which are the subject of learning, their understanding is in accordance with their respective themes except for one tradition about a simple lifestyle that feels a little less in accordance with the theme.]]>
