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LAW EDUCATING WIFE AND CHILDREN PRIVATE VOCATIONAL SCHOOL OF PRESIDENT OF THE PROPHET OF MUHAMMAD SAW Nurhadi Nurhadi
PAI RAFAH Vol 1 No 3 (2019): Jurnal PAI Raden Fatah
Publisher : Program Studi Pendidikan Agama Islam Fakultas Ilmu Tarbiyah Dan Keguruan

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (437.078 KB) | DOI: 10.19109/pairf.v1i3.3363

Abstract

Islam as the most blessed religion of Allah swt (surah al-Imran verse 19), is also the proof of Islam's most perfect religion, perfected. Islam also regulates how the concept of education, both within the family and outside the family. This study aims to determine the hadith of the Prophet Muhammad PBUH relating to the responsibility and law of educating his wife and children in the household with religious education. This reason needs to be discussed, many in the community of husbands (parents) who neglect the obligations and responsibilities of educating family members, so that not a few households run aground in the middle of the road or at least broken home throughout life. This research is a literary model with primary sources of hadith book (al-tis'ah pole), and secondary data from the literature relating to this research. The result is that in the book of poles al-tis'ah according to the traditions of the Prophet Muhammad PBUH there are approximately 69 traditions related to the responsibility of educating his wife and children, of the 69 traditions, two traditions are discussed in detail (Tirmizi narration No. 2577 and Muslim No 2137, because these two traditions summarize the meaning of 67 other traditions, it can be concluded that educating wives and children for their husbands (fathers) the law is fardhu ain or obligatory for the head of the family as a form of responsibility to provide inner support (religious knowledge) to family members (wife and children) in the 69 traditions contain the command sentence "teach or educate", then in the method of jurisprudence "al-ashlu fil amri lil wujub" the meaning of the origin of each command is mandatory. "Therefore a wife or child has the right to sue her husband (father) to educate religion as an obligation in Islamic law.
IBTIDAIYAH MADRASAH (MI) AND INTEGRATED ISLAMIC PRIMARY SCHOOL (SDIT) REQUEST OF ISLAMIC EDUCATION AND INTEGRAL PARADIGM IN THE SISDIKNAS LAW NO. 20 OF 2003 Nurhadi Nurhadi
TA'LIM : Jurnal Studi Pendidikan Islam Vol 2 No 2 (2019): July
Publisher : Program Studi Pendidikan Agama Islam Fakultas Agama Islam Universitas Islam Darul 'Ulum Lamongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (294.056 KB) | DOI: 10.52166/talim.v2i2.1615

Abstract

The emergence and existence of the madrasa cannot be separated from the Islamic reform movement which was initiated by the efforts of a number of religious intellectuals who were later developed by Islamic organizations in Java, Sumatra and Kalimantan. Educational institutions currently have three models that have developed in Indonesia, namely schools (general) as mentioned above, madrasas (religions) as well as those mentioned above, and pesantren. The three according to some thinkers cannot realize the education objectives of the National Education System. The author Analsis stated the substantive goals of national education in the National Education System Act No. 20 of 2003 is Islamization and Integration of Islamic education. By combining the two paradigms of Islamic education is likely to be realized with the actual purpose of education. There are four factors that SDIT is very substantive with national education goals in the National Education System Act No. 20 of 2003, which is an Islamization and Integralism of Islamic education, in accordance with the purpose of education in the Act Chapter II Article 3, namely: "To develop the potential of students to become human beings who believe and fear the Almighty God, have a noble, healthy character, knowledge, skillful, creative, independent, and become a democratic and responsible citizen ". Religion with its legality and formality, both knowledge and administration, and both Islamic education institutions are very high and equal, equal to equivalent general education, namely elementary school (SD). This can be seen from the recognition of MI and its integral curriculum both general curriculum and religion, according to its characteristic that MI school-based madrasas (imtaq and science and technology) and SDIT are religion-based schools (science and technology and imtaq).
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