Education is a process through which a person could actualize himself to be powerful individual and part of community. Powerful because he could not only live in the society but develop the community, he is also ready to lead and ready to be led and make the people dynamic. A person in this instance, who wishes to actualize his potencies, needs various trainings, positive and right movements for physics, mind and heart. First, when the physical movement continuously carried out in this life, he becomes physically strong and healthy. That is why a person needs sport, good food, and enough resting. Second, the mind also needs to be trained through various movements in the form of hard thinking on a positive and qualitative thing where the strong knowledge lays. Third, in order to strengthen his heart a person needs spiritual movement. This movement is naturally done through worship, pray and remembrance of Allah, fasting and night prayer. When these three kinds of movements practiced in life it becomes strength for the human being as an individual and part of the group of people in the society.
This paper is aimed at discussing the development of education system based on the Waqf Empowerment. It is an experience of Gontor Modern Integrated Islamic Institution to maintain its existence through the activities of Waqf Enlargement. The spirit of self-reliance which has been implemented by Gontor through various economic enterprise activities inside the campus is the total processes of educational activities, carried out by students and teachers themselves. They act as the subjects and objects of the education at the same time. They teach themselves through various activities, creativities and social interaction for their character and personality building. This learning process is purposely undertaken in Gontor, because the basic principle of this system is to actualize the community orientation through which the students in the campus guided and prepared to have a spirit of self reliance. So when they back to the society to undertake the real life they confidently take their role to develop their society for the sake of Allah and unity of muslim ummah.
Allah dan hari kemudian. Yang demikian itu lebih utama (bagimu) dan lebih baik akibatnya". Q.S. al-Nisa'/4: 59. 40 Bila masalah yang diperdebatkan itu tidak dapat diselesaikan pada waktu itu, baik karena alasan keterbatasan waktu, atau karena ketidakmampuan peserta musyawarah, maka diperbolehkan untuk sementara waktu mengikuti pendapat orang yang diakui tingkat kapasitas keilmuan dan keagamaannya. 41 Apakah dengan konsep syûrâ Ibn Taimiyyah yang begitu terbuka, berarti bahwa Islam menganut paham demokrasi dalam berpolitik? Tidak dapat sepenuhnya disamakan antara demokrasi dengan prinsip syûrâ. 42 Hal itu karena, sebagaimana yang telah dijelaskan Ibn Taimiyyah, dalam Islam terdapat wilayah-wilayah yang tidak 40 Al-Quran dan Terjemahnya, h. 128. 41 Ibn Taimiyyah, h. 136 42 Wacana disekitar Islam dan demokrasi marak dibicarakan oleh para ahli politik Islam di abad modern ini. Silang pendapat apakah negara dalam pandangan Islam menganut sistem demokrasi, teokrasi, atau teokrasi-demokrasi. Dalam tulisan ini tidak akan dibicarakan diskursus di seputar masalah itu secara menyeluruh, hanya saja setidaknya rangkuman dari pendapat Dhiya' al-Din al-Rays yang mencoba menemukan persamaan dan perbedaan Islam dan demokrasi, bisa dikemukakan di sini. Titik kesamaannya antara lain: (1) Bila demokrasi didefinisikan sebagai dari rakyat, oleh rakyat dan untuk rakyat, maka sistem negara dalam Islam juga begitu, dengan pengecualian bahwa rakyat harus memahami Islam secara komprehensif, (2) seperti halnya di dalam demokrasi, dalam Islam negara menjamin hak-hak hidup, kebebasan, mendapatkan pekerjaan, dan lain-lain, (3) Bila dalam demokrasi kekuasaan eksekutif dan yudikatif dipisahkan, maka demikian pula dalam Islam. Islam membatasi seorang imam hanya sebagai pelaksana undang-undang. Sedangkan undang-undang itu dibuat oleh umat melalui konsultasi (musyawarah) berupa ijma', berdasarkan hukum-hukum Syari'ah. Sedangkan titik perbedaannya antara lain: (1) Dalam demokrasi Barat, bangsa selalu diikat oleh nasionalisme, tapi dalam Islam bangsa (umat) diikat oleh kesatuan aqidah, pemikiran dan perasaan, (2) Shobahussurur 78Jurnal TSAQAFAH boleh disentuh oleh syûrâ. Syûrâ hanya berada pada kawasan "yang tidak terbicarakan oleh wahyu". Demokrasi adalah produk Barat yang tidak mengenal pembatasan seperti itu. Namun tidak pula dikatakan bahwa syûrâ sama sekali berbeda dengan demokrasi. Setidaknya Fazlur Rahman memandang konsep syûrâ dan demokrasi sebagai yang tidak perlu dipertentangkan. Menurut Rahman, sebagaimana dikutip oleh A. Syafii Maarif, "negara Islam" adalah negara demokrasi karena keberpihakannya kepada komunitas umat. Hanya saja, sebagaimana konsep syûrâ itu sendiri, bentuk-bentuk demokrasi dapat saja berbeda-beda disesuaikan dengan kondisi dalam suatu masyarakat. Dan untuk menentukan bentuk-bentuk itu, peranan ijtihad menjadi sangat menentukan. Yang paling pokok adalah bagaimana konsep syûrâ tetap dipertahankan dan dihormati secara sadar. 43Penutup Jika konsep syûrâ -yang menurut Syafii Maarif, merupakan gagasan politik uta...
The development of integrated Islamic education has introduced a new trend in formal educational institutions in Indonesia. The pondok constitutes a typical Islamic boarding school often run and owned by individual religious teachers (kyai), wherein the Islamic subjects become the priority. The references of these Islamic subjects derived from Islamic classical books (kitab kuning) as the aim of this pondok education system is to produce religious scholars. Slightly different from pondok is the madrasah. This educational institution generally teaches 30 percent Islamic subjects alongside secular subjects. Over the last 20 years, many pondoks have adopted the madrasah system and included instruction in secular subjects in their curriculum.This article aims at elaborating the foundation of integrated Islamic education from the conception of Muslim scholars whose original views derived from the Holy Qur'an and the Prophetic Tradition.
Islamic Boarding School is an Indonesian Islamic education institution that has great attention to learning Arabic. To improve student language, this institution teach composition systematically in the Insya' lessons. However, the Institute continues to face considerable difficulties in learning the Arabic language. Those difficulties appear in the high frequency of errors in the structure of Arabic Sentence. The purpose of this study was to design the Student Worksheet materials based on linguistic error analysis of students in their composition, as an alternative in solving the problems to improve Arabic language skills. The results of the study is that using the linguistic errors analysis to design the Student Worksheet materials is very useful and able to reduce the linguistic errors in the student's composition. It was shown by the high posttest result when compared with pretest result.
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