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<![CDATA[ISLAM DAN MASALAH KEMANUSIAAN PERSPEKTIF PENDIDIKAN PEMBEBASAN ]]>
<![CDATA[Choiron, Ahmad]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2348
<![CDATA[ISLAM AND HUMANITY PROBLEMS IN PEDAGOGIC OF FREEDOM PERSPECTIVE. This study is intended to provide an overview of Islam and humanity problems that have recently developed as a result of the era of globalization and the solution of pedagogic of freedom perspective. Mahathir Mohamad said that globalization era becomes the arena of competition in all aspects of human life, whether social, economic, political, cultural, ideological, and defense and security aspects. Therefore, there is often a tendency of great competition and collision between developed and developing countries and even repressions often happen, one of them is the unfairness of rich aristocracy qou status acts abusively against the poor and small groups. For example, the case of dehumanism to the people of Afghanistan, Libya, Iraq, Yemen, Syria and some Muslim countries in Africa is evidence of the loss of justice values. From the beginning, Islam actually condemns the behavior of injustice, Islam is present to defend the oppressed (mustadl'afin) both systematically and sociologically. Asghar Ali Engineer tries to articulate the theology of liberation Islam in education with the aim of defending mustadl'afin groups by giving awareness and equipping them with a very powerful ideological ideology against the oppressors.]]>
<![CDATA[PENGEMBANGAN MODEL MADRASAH INKLUSIF (Studi atas Kesiapan dan Model Pengembangan Kurikulum Madrasah Inklusif MI AL-Hidayah Margorejo Surabaya) ]]>
<![CDATA[Mukaffa, Zumrotul -]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2051
<![CDATA[THE DEVELOPMENT OF INCLUSIVE MADRASAH MODEL (A STUDY OF PREPAREDNESS AND DEVELOPMENT MODELS OF INCLUSIVE MADRASAH CURRICULUM IN MADRASAH IBTIDAIYAH AL HIDAYAH MARGOREJO SURABAYA). This research was motivated by the existence of learners in MI Al-Hidayah consisting of regular learners and learners with special needs. It was also conducted considering that in the city of Surabaya, inclusive madrasah model hasn’t been found. This study aims to analyze the preparedness of madrasah towards inclusive madrasah, and to develop one of the products needed in the development of inclusive madrasah that is document product I of inclusive madrasah curriculum. This research used development research model. The results of the research were: first, 100% or all respondents expressed readiness to welcome the change from regular madrasah to inclusive madrasah as proved by the commitment to participate, promote, and avoid resistance to change. Second, document model I of the inclusive madrasah curriculum developed in Madrasah Al-Hidayah based on long term local needs analysis using four models: duplication model, modification, substitution and omission. The four, models are not contained in the curriculum document I MI Al-Hidayah. The four curriculum models will be clarified on the design of PPI, syllabus and RPP (Lesson Plan).]]>
<![CDATA[PENGEMBANGAN LIFE SKILL SISWA MADRASAH MELALUI KEGIATAN EKSTRAKURIKULER BERKEBUN ]]>
<![CDATA[Efferi, Adri]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2349
<![CDATA[DEVELOPING OF MADRASAH STUDENTS’ LIFE SKILL THROUGH GARDENING EXTRACURRICULAR ACTIVITY. The reason doing this study is to answer hard critics from the society as stakeholders for Education. It is about the exist of the Madrasah, Islamic School. It is viewed as an organization which haven’t give a good solution for both trouble in society; piss-poor and jobless. We use qualitative approach, interview, and collecting data technique to get data for this study. The results are: first, to reject arguments that the Madrasah graduation is only clever on religion, Madrasah Abadiyah Kuryokalangan Gabus Pati do gardening extracurricular to develop students’ life skill. This step makes the students develop their human talent in a maximum way and they have something to stand on the society. Second, there are a balance between life skill development through gardening activities with core curriculum that learnt in the class. As the Qur’an Hadist philosophy; the gardening techniqueare the practices from science teory and the gardening managing are the practises from Sociology teories.]]>
<![CDATA[INTERNALISASI NILAI-NILAI KEISLAMAN DALAM SKEMA HIDDEN CURRICULUM DI MTS NURUL HUDA MEDINI DEMAK ]]>
<![CDATA[Farihah, Irzum]]>;
<![CDATA[Nurani, Ismah]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2347
<![CDATA[INTERNALIZATION OF ISLAMIC VALUE IN HIDDEN CURRICULUM SCHEMA IN MTs Nurul Huda Medini Demak. This study aims to know the internalization of Islamic values on students through hidden curriculum activities at MTs Nurul Huda Medini. This study used a qualitative approach and the data were collected through observations, interviews, documentations and field notes. Informants in this study are the headmaster, the deputy head of the curriculum and students. The research concludes that in the midst of modernity today, there is a tendency of the negative influence for learners in their behavior. It is because the rapid of technology development which influenced the students’ social negative actions. To anticipate it, the part of education institution (MTs Nurul Huda) Medini has a responsibility by habituating the high values trough some activities which are able to bring a positive influence for the students. For instance, habiatuate to do smile, give salutation, and greet, read the Asma’ul Husna every morning, praying dhuha and dhuhur in congregation, read tahlil every Thursday, the application of uniform, and park management.]]>
<![CDATA[PREVENSI BULLYING SISWA DYSLEXIA DALAM PRAKTIKNYA DI LEMBAGA PENDIDIKAN ISLAM ]]>
<![CDATA[Fitriyah, Anis]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.1926
<![CDATA[THE PREVENTION OF DYSLEXIA STUDENTS BULLYING IN THE PRACTICE AT ISLAMIC EDUCATIONAL INSTITUTIONS. Dyslexia disorder experienced by students MI Manbaul Falihin Ngabul Tahunan Jepara considered as a serious problem, because these disorders could lead to do bullying from other students, whereas bullying itself can lead victim impaired physical and psychological, and bullying can be categorized as a crime can not be tolerated. This study, using descriptive qualitative approach, intended to investigate an incident in accordance with the real conditions in the field with the data analysis is inductive/qualitative. Data collection techniques using triangulation techniques (combined). The results showed that in responding to these things so make MI Manbaul Falihin issued policies to prevent bullying especially for students who have dyslexia disorder. Act of prevention in the form of giving insight to teachers, provide insight to students, provide insight to parents, recommends choosing a good friend, teach compassion to students, to build confidence in students dyslexia, develop social skills of students, and teach good ethics.]]>
<![CDATA[HUMANISASI PENDIDIKAN ISLAM MELALUI ANTROPOLOGI TRANSENDENTAL HAMZAH FANSÛRÎ ]]>
<![CDATA[Nasution, Ismail Fahmi Arrauf]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2310
<![CDATA[THE HUMANIZATION OF ISLAMIC EDUCATION THROUGH TRANSENDENTAL ANTROPOLOGY OF HAMZAH FANSURI. Every educational plan surely has an accurate basic assumption about humanity. The failure in determining the accuracy of humanity ontology and epistemology will certainly make the failure of the initiated education implementation. Therefore, every educational implementation must have a humanity philosophical concept in accordance with its ontological and epistemological realities. Islamic education today has not have a clear ontological and epistemological foundation yet. As a result, there are many philosophical issues that arise in the implementation of Islamic education especially dehumanity. This paper examined the philosophical foundations and practices of Islamic education through the transcendental anthropology of Hamzah Fansûrî. The constrtuction of Islamic education humanization was done through Ruba'i Hamzah Fansûrî’s Syair (traditional poetry) which has been explained by his student, Syams al-Dîn al-Sumatra'î. This paper reveals that transcendental anthropology of Hamzah Fansûrî is very suitable with the values of humanity in Pancasila (the philosophical basis of the Indonesian state), therefore, it is worth being the ontological and epistemological basis for the theory and practice of the implementation of Islamic Education in Indonesia. The paper suggests that the teachings of Hamzah Fansûrî be embodied in the basis of various segments of the social sciences, especially Islamic education, in order to create a peaceful and inclusive Islam that fits the noble values of Pancasila.]]>
<![CDATA[INTERNALISASI NILAI-NILAI SOSIO-KULTURAL BERBASIS ETNO-RELIGI DI MAN YOGYAKARTA III ]]>
<![CDATA[Rohman, Miftahur]]>;
<![CDATA[Mukhibat, Mukhibat]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.1771
<![CDATA[INTERNALIZATION OF SOCIO-CULTURAL VALUE BASED ON ETHNO-RELIGIOUS IN MAN YOGYAKARTA III. The phenomenon of violence in the name of religion, ethnicity, and culture has shown that humans have failed to understand heterogeneity, diversity, and plurality as main characteristics of the Islamic educational institutions, such as Madrasa. For responding that phenomenon, MAN Yogyakarta III (Mayoga) believes that they will create the humanist and inclusive education. This research with phenomenological approach and qualitative descriptive method was focused on best practice done by Mayoga, humanist and inclusive education. The results showed that the values of diversity in Mayoga were internalized in learning activities by integrating the values of religion, culture, and diversity. The integration generates socio-cultural values, such as appreciating ‘mazhab’ differences in religious practices, cultural assimilation and regional languages, tolerance and human rights, and social coherence among the school communities. Thus, the social values that grow in Mayoga can keep the values of social cohesion among people in Madrasa.]]>
<![CDATA[IDEOLOGI KEMANUSIAAN DALAM PENDIDIKAN AGAMA ISLAM ]]>
<![CDATA[Saekan, Mukhamad]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2263
<![CDATA[THE IDEOLOGY OF HUMANITY IN ISLAMIC EDUCATION.Undang Undang Sistem Pendidikan Nasional (UUSPN) Number 20 of 2003 explains that one of the main goals of education is that learners have spiritual and religious strength and noble character. It shows how important the position of Islamic education in the context of national education. In addition, the formulation of education contains clearly about humanity aspects that are implemented into the reality of social life so that the system of social life order created a sense of mutual respect, peace, harmony without any conflict among others. Therefore, the ideology of humanity is absolutely necessary to be implemented by the teachers (Guru PAI). This study will discuss at least three things: the understanding of Islamic Education, the understanding of humanity ideology and how to implement the ideology of humanity in Islamic education. In its implementation, the ideology of humanity can be done normatively and technically. Normatively can be done by having a proper point of view to the students in all aspects of education, technically can be done by applying some learning approaches such as active learning, cooperative learning, and fun learning.]]>
<![CDATA[MADRASAH: BASIS EPISTEMOLOGI HUMANISTIK-RELIGIUS ]]>
<![CDATA[Aprison, Wedra]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2008
<![CDATA[MADRASAH: THE BASIS OF HUMANISTIC-RELIGIOUS EPISTEMOLOGY. In anthropocentrism modernity, which is often called humanism, it is assumed that life is not centered on God or gods, but in humans. This western epistemology has been criticized by the westerners themselves.  Nietzshe and Capra stated that Western civilization has been destroyed due to overly laud the ratio. The purpose of the research is to find the solution of the modern human’s problem. The research method used is library method and analyzed by philoshophy approach. The result shows that madrasah is the way out of the humanity problems. It means that madrasah education system could be a solution to the crisis of modern human. The madrasah epitemology is humanistic-religious. From the design model, madrasah is better than public schools since the general knowledge given in madrasah is totally the same as in public schools, the advantage lies in the Islamic system. Madrasah graduates are expected to have the equal general knowledge with the public school graduates but should be better in a level of religiosity.]]>
<![CDATA[KEBIJAKAN INTERNALISASI NILAI-NILAI ISLAM DALAM PEMBENTUKAN KULTUR RELIGIUS MAHASISWA ]]>
<![CDATA[Setyaningsih, Rini]]>;
<![CDATA[Subiyantoro, Subiyantoro]]>
<![CDATA[ EDUKASIA Vol 12, No 1 (2017): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v12i1.2244
<![CDATA[INTERNALIZATION POLICY OF ISLAMIC VALUES IN THE FORMATION OF RELIGIOUS STUDENTS CULTURE. This study aims to determine how to find out the background of LPSI policy formulation, the method of internalization of Islamic values and the process of creating a student's religious culture. In the implementation used qualitative approach with the techniques of interview, documentation, and observation, data analysis using qualitative descriptive technique. The result of the research showed that the background of LPSI policy formulation was based on the mission of the institution and 3 reasons for the establishment of LPSI, namely: (1) the theological reason of al-amr bi al-ma'ruf wa an-nahy 'an al-munkar; (2) objective sociological reasons that encourage indakwah islamiyah; And (3) reasons for structural responsibility as Muhammadiyah universities. The internalization methods used were: (1) the academic domain, through the courses of Al-Islam and Kemuhammadiyahan (AIK) and the certification of lecturers, and the reference equation. (2) non-academic sphere, LPSI cooperated with student organizations in the form of studies, training and Islamic competitions. The process of creating a student's religious culture began with the vision, mission and objectives of LPSI which then breakdown into several policies: first, it was obligatory to follow AIK courses and certification (dimension of aqidah). Secondly, it is obligatory to follow the Qur'an Reading Test (TBQ) and the guidance of Qur'anic tahsinul (syari'ah dimension). (3) the obligation of wearing syar’i dress (moral dimension) with a structural model (top-down).]]>
