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<![CDATA[Takhrij Hadith Itfa’ al-Fatilah: Studi Analisis Takhrij Albani dalam Da’if al-Adab al-Mufrad ]]>
<![CDATA[Taufiq Hidayat]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.323-347
<![CDATA[This article uses content analysis to analyze the quality of gift th about turning off lights while sleeping. The author uses the approach of takhri j simultaneous hadith which starts with analyzing the hadith partially then naqd al-hadith and drawing conclusions. Data sources consist of primary data sources and secondary data sources. Primary data sources in the form of hadith contained in the book of al-Adab al-Mufrad, while secondary data sources come from various kinds of literature such as books, journals and so forth. The purpose of writing this article is to re-analyze the hadith about turning off the lights. The results of the analysis of this paper conclude that hadith about turning off the lights before going to sleep, the history of s aha bat Abu Sa'i d al-Khudhriy who was terminated j by Imam al-Bukhary is h adi th which is da'if al-isnad-sahih al-matn. However, after a simultaneous study, a conclusion was drawn that the hadith is hadih sahih li ghayrih. This conclusion is different from the results of takhrij conducted by al-Albani in Da'if al-Adab al-Mufrad which concluded that the hadith is hadith da’if.]]>
<![CDATA[Islamisasi Pulau Jawa dalam Perspektif Asimilasi Budaya ]]>
<![CDATA[Anang Darun Naja]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.259-272
<![CDATA[Today, Islamic education is confronted with a very urgent situation, in which many faces of Islam that emerge are hard, forceful, and do not want to accept differences, this is very contrary to the socio-culture and geographical area of Indonesian society which is very diverse. Therefore, today the face of education in accordance with what has been taught by our predecessors in spreading religion in the archipelago is very necessary to be applied in the world of education. The author suggests that the pattern of teaching peace education that respects the diversity of the Indonesian people really needs to be applied on a massive scale.]]>
<![CDATA[Peran Majelis Taklim terhadap Pembentukan Kesalehan Popular ]]>
<![CDATA[Muhammad Abdullah]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.234-247
<![CDATA[The development of globalization currents is increasingly providing room for understanding Islam which is wrapped in a non-formal education forum for majors. The flexible role of the teaching assembly makes a scholar or preacher can freely develop potentials that can provide good public perception. So, the successful preacher led him to the popular piety that was developed and adapted to the use of technological advances in the form of mass media or print which is growing rapidly.]]>
<![CDATA[Problematika Pendidikan Agama Islam dan Implikasinya terhadap Kehidupan Sehari-hari di Indonesia ]]>
<![CDATA[Nurotun Mumtahanah]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.248-258
<![CDATA[Islamic education in Indonesia has been going on for a long time along with the entry of Islam in Indonesia. A number of literatures on the history of the development of Islam indicate that Islam entered and spread to Indonesia through Muslim traders both from Asia and the Middle East. Initially Islamic education was carried out informally between traders and or preachers with the surrounding community and then developed to a special place to study Islamic religion more deeply, orderly and orderly in delivering messages of Islamic teachings. In the process of Islamic education also encounters several problems that must be faced and resolved, Islamic education problems are the problems that occur in Islamic education.]]>
<![CDATA[Sejarah Pembelajaran Edutainment ]]>
<![CDATA[Tatag Satria Praja]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.187-203
<![CDATA[The purpose of human life is happiness which is synonymous with pleasure. During this time, learning in class has been a scary thing. Many teachers force students to study a pile of learning material, giving rise to fear for students and even stress. Edutainment is learning to design by combining the content of education and entertainment in harmony, so that learning activities take place fun. Edutainment was formally introduced in the 1980s. Edutainment-based learning theory, among others: cooperative learning theory, triune brain, multiple intelligences, and Quantum learning. Learning concepts that support edutainment includes: The concept of a "risk-free" learning environment, AMBAK, learning styles, and active learning. Edutainment transformation in learning, among others: humanizing the classroom, active learning, the accelerated learning, quantum learning, and quantum teaching.]]>
<![CDATA[Panca Jiwa Pondok Pesantren: Sebuah Analisis Kritis ]]>
<![CDATA[Fiena Saadatul Ummah]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.204-216
<![CDATA[The five souls of pondok pesantren are not only considered as a provision that must be possessed, but must be imbued and applied through habits in the life of pondok pesantren. In other words, the souls of the pesantren are not merely used as slogans or theories, but actually carried out in the form of traditions or sunnahs that run every day at the boarding school. An atmosphere of life that is Islamic, tarbawi, and ma'hadi which is full of values of struggle and sacrifice, even with a life that is encompassed by a spirit of sincerity, a spirit of simplicity, a spirit of independence, a spirit of ukhuwah Islamiyah and a spirit of responsibility that is responsible for a witness and can see an atmosphere that can be felt directly in daily life at the pesantren.]]>
<![CDATA[Transformasi Lembaga Pendidikan Islam Tradisional di Madura dalam Perspektif Sejarah ]]>
<![CDATA[Zaitur Rahem]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.217-233
<![CDATA[Transformation, institution, Islamization of the island of Madura, in tracking history was allegedly coincided with the current of Islamization of the island of Java. This can be seen from the evidence of Islamic artifacts on traditional symbols and educational institutions that still exist today. that is, in the form of congop, wekap, kobung, and langgar. This Islamic educational activity facility is considered as one of the requirements to provide a synthesis of the Islamization that enters the island of Madura. Although through a very long process, from the traditional educational institutions that a number of educational institutions and Islamic communities on the island of Madura can exist to this day. Traditional.]]>
<![CDATA[Filsafat Pendidikan Islam: Analisis Filosofis tentang Sistem dan Lembaga Pendidikan Islam ]]>
<![CDATA[Tri Huda Munawar]]>;
<![CDATA[Achyar Hudda]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.273-287
<![CDATA[This article uses the content analysis model to analyze the Islamic education system. This paper aims to: (1) parse the meaning of the system, its characteristics and components, (2) find out the formulation model of the Islamic education system, and (3) know the form of Islamic educational institutions. The analysis concluded that; (1) system is a set of components or elements that interact with each other to achieve a goal, while the characteristics of the system in the form of components, ideas, concepts and principles that are integrated and interlocked. (2) the Islamic education system has its own model which is sourced from al-Qur'an and al-Hadith which are then excavated by ulama 'through ijtihad. (3) pesantren is an educational institution that is a component/sub-system of two education systems, namely the Islamic education system and the national education system]]>
<![CDATA[Analisis Silabus Kurikulum 2013 Mata Pelajaran Fikih MTs Kelas VII ]]>
<![CDATA[Afif Wahyudin]]>;
<![CDATA[Moh. Yahya]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.288-302
<![CDATA[This study uses a qualitative research approach with document analysis methods. In the process, the authors sort and group data into themes. The results of the grouping are then interpreted and evaluated. The object of the author's study is the syllabus of Fiqh for Class VII of MTs. Curriculum 2013 revised edition 2016. Aspects targeted by the author include the structure, KD pairs, number of hours, learning activities, and assessment strategies. The results of the analysis provide conclusions; (1) There is an unsynchronization between syllabus, teacher's book and student's book. (2) There is an important component that is not in the syllabus, namely the learning objectives. (2) The distribution of time allocation is still uniform in one column even though the level of concept and practice in each material weighs differently, one material weighs heavier concept while other material has heavier practice weight, and d). The main material in the syllabus is incomplete, still too global so it is difficult to translate.]]>
<![CDATA[Living Qur’an di Kalangan Mahasiswi: Studi Kasus di Asrama Pemerintah Aceh Pocut Baren Sleman Yogyakarta ]]>
<![CDATA[Iin Nurhalizha]]>;
<![CDATA[R. Umi Baroroh]]>
<![CDATA[ JOIES (Journal of Islamic Education Studies) Vol. 2 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Doktor Pendidikan Agama Islam Pascasarjana Universitas Islam Negeri Sunan Ampel ]]>
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DOI: 10.15642/joies.2017.2.2.303-322
<![CDATA[This article aims to examine the verses that have grown and developed among female students who live in the Government of the Aceh Pocut Baren Sleman Yogyakarta. The formulation of the problem in this research is how the efforts of female students to make verses of the Qur'an 'live' in daily life and how the responses of students are related to activities that reflect the activities of everyday life of the Qur'an at the Aceh Pocut Baren Government Dormitory in Sleman Yogyakarta. Research uses a qualitative approach. Research Methodology; Living Qur’an with the background of activities is the application of activities that reflect the everyday life of the Qur’an activities in the Government of Aceh Pocut Baren Sleman Yogyakarta. Sources of data obtained are, through interviews, observations, and documentation. The results of this study indicate that the efforts of female students in making the verses of the 'life' are carried out by implementing activities that reflect the activities of everyday life of the Qur'an at the Aceh Pocut Baren Government Dormitory Sleman Yogyakarta. Furthermore, the students' response to the activity, which can foster student love for the Qur'an, can be seen from the habituation and practice of reading verses to memorization and implementation in daily activities.]]>
