As'adatun Niswah
Institut Islam Mamba'ul 'Ulum Surakarta

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KURIKULUM PENDIDIKAN DALAM PERSPEKTIF IBNU TAIMIYAH DAN IBNU QAYYIM Fauzah Nur 'Aini; As'adatun Niswah; Mulyanto Abdullah Khoir
INOVASI : Jurnal Ilmiah Pengembangan Pendidikan Vol. 4 No. 3 (2026): Inovasi: Jurnal Ilmiah Pengembangan Pendidikan
Publisher : Lembaga Pengembangan Inovasi Pendidikan Baiturrahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.65946/djsvs345

Abstract

This article examines the concept of educational curriculum from the perspectives of two great medieval Islamic scholars, namely Ibn Taymiyyah (661-728 H/1263-1328 CE) and Ibn Qayyim al-Jauziyyah (691-751 H/1292-1350 CE). Both figures possessed comprehensive and systematic views on Islamic educational curriculum rooted in the Qur’an and the Prophetic Sunnah. This study employs library research methodology with historical-philosophical and comparative approaches. The findings reveal that Ibn Taymiyyah viewed the educational curriculum as necessarily grounded in shar’i sciences as its primary foundation, placing knowledge of Allah (ma’rifatullah) at the apex of the knowledge hierarchy, with greater emphasis on the shar’i-fiqhi dimension at the institutional level. Meanwhile, Ibn Qayyim further developed his teacher’s thought by placing stronger emphasis on the psychological, spiritual, and integrative dimensions of learning, and offering an elaborate account of gradual child education according to developmental stages. A fundamental difference between the two lies in orientation: Ibn Taymiyyah focused more on curriculum reform at the social-institutional level, while Ibn Qayyim delved more deeply into the process of value internalization at the individual and family levels. Both scholars agreed that the primary objective of Islamic educational curriculum is the formation of individuals who are firmly grounded in tawhid, possess noble character, and are capable of fulfilling their trust as vicegerents on earth. The relevance of both scholars’ thought to contemporary Islamic education is highly significant, particularly within the framework of knowledge integration, character education, and holistic Islamic curriculum reform.
PERAN MUSYRIFAH DALAM MENINGKATKAN KARAKTER RELIGIUS SANTRIWATI PONDOK PESANTREN ISLAM DARUSY SYAHADAH UNIT KULLIYATUL MU’ALLIMAT LITTAHFIDZIL QUR’AN BOYOLALI Aina Mardhiyah; Khonsa' Az-Zahroh; As'adatun Niswah; Muhammad Isa Anshory
JIPDAS (Jurnal Ilmiah Pendidikan Dasar) Vol. 4 No. 2 (2026): JIPDAS : Jurnal Ilmiah Pendidikan Dasar
Publisher : Lembaga Pengembangan Inovasi Pendidikan Baiturrahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.65946/qd688r33

Abstract

Education in Islam plays a very significant role in shaping individuals who are faithful, knowledgeable, and well-behaved. The guidance provided by female supervisors (musyrifah) at Islamic boarding schools (pondok pesantren) serves as the foundation for strengthening the students’ religious commitment. If the support provided by female supervisors to female students is strong, the students’ religious character will improve. However, if the support from female supervisors is weak, the students’ religious character will decline. This article aims to detail the role of female supervisors in shaping, guiding, and enhancing the religious character of female students, as well as the supporting and inhibiting factors in this process, as applied at the Darus Darusy Syahadah Islamic Boarding School, Unit Kulliyatul Mualimat Littahfidzil Qur’an (KMT), Kedunglengkong, Simo, Boyolali. The method used in this study is a qualitative method that does not follow a specific systematic approach, where the data obtained is textual or in the form of words. The collected data is not numerical but comes from interview transcripts, observations, and other documents. The results of this study indicate that to enhance the religious character of female students, the female supervisors focus on guiding the students’ daily worship practices, such as the five daily prayers at the mosque, congregational tahajjud prayers, and voluntary fasting. Each female supervisor serves as a second parent, a mentor for the Quran memorization circles, a teacher, and a role model for the female students.