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PENDIDIKAN HIMPUNAN ANAK MASJID (HAMAS) DAN PERANANNYA DALAM PENDIDIKAN BERBASIS MASJID Ma'danil Iman; Didin Nurulrosidin; Yayat Suryatna
Jurnal PGSD Vol 7 No 2 (2021): Juli-Desember
Publisher : PGSD Universitas Muhammadiyah Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32534/jps.v7i2.2443

Abstract

Abstrak Tempat penelitian dilaksanakan di Masjid Jogokariyan kampung Jogokariyan Kelurahan dan Kecamatan Mantrijeron Kota Yogyakarta. Ada beberapa masalah yang dihadapi oleh masjid-masjid secara keseluruhan yaitu masjid hanya sebatas tempat shalat dan tidak ramah anak. Dengan demikian banyak anak-anak memilih tempat-tempat yang menyenangkan dan memberikan ruang yang bebas untuk mereka. Dari masalah tersebut maka peneliti menemukan salah satu masjid ramah anak yang menyelenggrakan pendidikan berbasis masjid. Metode yang digunakan dalam penelitian adalah metode deskriptif dengan studi kasus dan pendekatan kualitatif. Pengumpulan data dilakukan melalui wawancara, observasi, dan dokumentasi. Hasil penelitian dapat disimpulkan bahwa masjid Jogokariyan selain berperan sebagai tempat bersujud dan beribadah, juga berperan aktif sebagai lembaga pendidikan untuk anak-anak. Pendidikan berbasis masjid yang dilaksanakan di masjid Jogokariyan Yogyakarta memberikan pendidikan agama, umum, mental, sejarah dan kepemimpinan semuanya dibungkus atas nama Himpunan Anak-Anak Masjid (HAMAS). Masjid Jogokariyan menjadi masjid ramah anak sehingga mendapatkan kepercayaan dari masyarakat untuk menitipkan dan menyerahkan pendidikan non formalnya di masjid. Prestasi masjid Jogokariyan dalam mengelola dan menyelenggarakan pendidikan ramah anak berbasis masjid dapat pengakuan dari warga Yogyakarta dan Kementerian Agama Republik Indonesia. Kata Kunci: Pendidikan, Anak, Masjid Abstract The research was conducted at the Jogokariyan Mosque, Jogokariyan Village, and Mantrijeron District, Yogyakarta City. There are several problems faced by mosques as a whole, namely the mosque is only a place of prayer and is not child-friendly. Thus many children choose places that are fun and provide free space for them. From this problem, the researcher found one child-friendly mosque that held mosque-based education. The method used in this research is a descriptive method with case studies and a qualitative approach. Data was collected through interviews, observation, and documentation. The results of the study can be concluded that the Jogokariyan mosque in addition to acting as a place of prostration and worship, also plays an active role as an educational institution for children. Mosque-based education held at the Jogokariyan mosque in Yogyakarta provides religious, general, mental, historical and leadership education all wrapped up in the name of the Mosque Children's Association (HAMAS). The Jogokariyan Mosque is a child-friendly mosque so that it gains the trust of the community to entrust and submit their non-formal education at the mosque. The achievements of the Jogokariyan mosque in managing and providing mosque-based child-friendly education have been recognized by the residents of Yogyakarta and the Ministry of Religion of the Republic of Indonesia. Keywords: Education, Children, Mosques
Pemberdayaan Umat Islam Melalui Pemaknaan Kembali Nilai-Nilai Keislaman Yayat Suryatna
Empower: Jurnal Pengembangan Masyarakat Islam Vol 2, No 1 (2017)
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (618.195 KB) | DOI: 10.24235/empower.v2i1.1648

Abstract

“Kamu (umat Islam) adalah umat terbaik yang dilahirkan untuk manusia, (karena kamu) menyuruh (berbuat) yang makruf, dan mencegah dari yang mungkar, dan beriman kepada Allah” (QS. 3: 110). Terjemahan ayat Alquran di atas pernah direalisasikan oleh Rasulullah dan umat Islam terdahulu dalam kehidupan nyata. Mereka menjadi umat terbaik dalam artian yang sesungguhnya.Terbaik secara politik, terbaik secara ekonomi, terbaik secara budaya, terbaik secara moral atau akhlak, terbaik dalam penguasaan ilmu pengetahuan dan teknologi, terbaik dalam segala aspek kehidupan. Islam dan umat Islam terhebat dan tidak ada yang menandingi kehebatannya, bukan hanya jargon tetapi terbukti dalam realitas kehidupan. Dalam waktu yang amat singkat, mereka berhasil meruntuhkan hegemoni Persia dan Romawi, dua negara adidaya yang ada saat itu, dan melebarkan jangkauan teritorinya hingga mencapai dua pertiga belahan dunia saat itu. Pada zaman keemasannya daulah Islamiyah berperan laksana mercusuar di tengah kegelapan dunia dan menjadi referensi  bagi umat-umat agama lain.Namun saat ini, Dunia Islam secara keseluruhan masih berada dalam kultur pra-industri. yang mustahil dapat bersaing dengan Barat yang telah jauh berada  dalam kultur industri modern. Jargon kebangkitan Islam yang telah dicetuskan pada abad ke-14 Hijriyah masih belum mampu menghasilkan kemajuan yang signifikan. Di antara negara-negara Muslim di dunia, belum satu pun yang dapat dikategorikan ke dalam negara Industri. Paling banter, negara-negara muslim disebut sebagai negara sedang membangun (develoving countries).Di sebagian besar negara-negara Muslim, kemiskinan dan keterbelakangan masih menjadi fenomena yang akut. Negara-negara Muslim yang berhimpun dalam Organization of Islamic Cooperation/OIC yang merupakan asosiasi lintas negara terbesar kedua setelah PBB dengan anggota sebanyak 57 negara dengan penduduk mencapai 22,5% dari total populasi dunia namun secara akumulasi, negara-negara OIC hanya mampu memproduksi 7,2% saja dari total GDP dunia.Mereka hanya berkontribusi 9% dari total nilai perdagangan dunia (world trade) dan 12% dari nilai perdagangan di antara negara anggotanya (intra-trade).  Data di atas menunjukkan bahwa kekuatan ekonomi umat Islam kontemporer masih sangat marjinal, kurang produktif, tidak kompetitif, dan tidak memiliki kerjasama dan networking yang baik di antara sesamanya maupun dengan negara-negara non-Muslim.Untuk mengejar ketertinggalan tersebut, setidaknya, ada dua model pembaharuan umat Islam yaitu model Sekulerisme Turki yang memisahkan Islam dari kehidupan berbangsa dan bernegara dan model Islam Arab Saudi yng menerapkan Islam dalam seluruh aspek kehidupan. Kedua model pembaharuan dalam Islam tersebut belum menghasilkan kemajuan yang signifikan, karena kedua Negara tersebut sampai saat masih belum masuk kategori Negara industri maju.Berdasarkan realitas tersebut maka diperlukan terobosan-terobosan pemikiran baru guna mengatasi kemandegan ini. Antara lain melalui pemaknaan kembali nilai-nilai dan term-term Islam  sehingga Islam menjadi motivator dan dinamisator peradaban yang progresif revolusioner. Key World: keterbelakangan, kemajuan, pembaharuan, nilai-nilai, Islam.  Abstract "You (Muslims) are the best people born to mankind, (for you) enjoin the goodness, and prevent from the evil, and believe in God" (Surah 3: 110). The translation of the Qur'anic verse above has been realized by the Prophet and the early Muslims in real life. They become the best people in the true sense. Best in politics, best economically, best culturally, best morally, best in the mastery of science and technology, best in all aspects of life. Islam and the greatest Muslims and no one to match his greatness, not only the jargon but proven in the reality of life. In a very short time, they managed to undermine the Persian and Roman hegemony, the two superpowers that existed at that time, and widened the reach of its territory to two-thirds of the world at that time. In its golden age daulah Islamiyah acts as a lighthouse in the darkness of the world and a reference for the people of other religions.But today, the Islamic World as a whole is still in pre-industrial culture. Which is impossible to compete with the West that has been deep in modern industrial culture. The Islamic revival jargon that had been triggered in the 14th century Hijriyah still has not been able to produce significant progress. Among the Muslim countries of the world, not one can be categorized into the industrialized countries. At best, Muslim countries are called developing countries..In most Muslim countries, poverty and underdevelopment are still an acute phenomenon. Muslim countries comprising the Organization of Islamic Cooperation / OIC which is the second largest cross-border association after the UN with members of 57 countries with a population of 22.5% of the total world population but accumulated, OIC countries are only able to produce 7, Only 2% of the total GDP of the world. They only contribute 9% of the total world trade value and 12% of the trade value among its member countries (intra-trade). The data above show that the economic power of contemporary Muslims is still very marginal, less productive, uncompetitive, and has no good cooperation and networking between neighbors and non-Muslim countries.To catch up, at least, there are two models of Islamic renewal: the Turkish secularism model that separates Islam from the life of the nation and the state and the Islamic model of Saudi Arabia which applies Islam in all aspects of life. Both models of reform in Islam have not produced significant progress, because the two countries until now still not entered the category of industrialized countries developed.Based on the reality of the necessary new breakthroughs to overcome this stagnancy. Among others, through the re-interpretation of Islamic values and terminology so that Islam becomes a revolutionary progressive and revolutionary civilization motivator and dynamist. Key World: underdevelopment, progress, renewal, values, Islam. 
ISLAM AGAMA PENGUASA DUNIA yayat suryatna
Empower: Jurnal Pengembangan Masyarakat Islam Vol 4, No 2 (2019)
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (738.022 KB) | DOI: 10.24235/empower.v4i2.5439

Abstract

                                                             AbstrakAgama Islam, seperti Agama Kristen, adalah agama dunia dengan misi universal. Tetapi, ia berbeda dengan Agama Kristen karena kesatuan dan totalitas pandangan Islampada realitas. Tuhan adalah esa (Tauhid), semua ciptaan-Nya mempunyai kesatuan yang melatari dan tunduk pada perintah-Nya. Tuhan adalah penguasa yang berdaulat, dan manusia sebagai khalifah-Nya, harus melaksanakan perintah-Nya di bumi. Karena itu, agama tidak terpisah, malahan utuh bagi setiap aspek kehidupan: shalat, puasa, politik, hukum dan masyarakat. Keyakinan ini tercermin tidak hanya dalam doktrin tauhid, tapi juga, sangat konkrit baik dalam masyarakat maupun dalam hukum (syari’at) Kepemimpinan sosial dan agama dilaksanakan Nabi Muhammad sebagai rasul Allah di muka Bumi.Keyakinan akan alam semesta yang Ilahiyyah dan misi komunitas telah dikukuhkan dan dikuatkan oleh keberhasilan dan kekuasaannya di sepanjang jalan sejarah Islam. Hanya dalam sekejap, dunia Islam telah membentang dari Arab, ke belahan barat di Afrika Utara dan Spanyol, dan ke belahan timur sampai di  Indonesia. Di samping membangun lembaga-lembaga politik, sosial dan hukum, Islam juga melahirkan suatu peradaban yang amat tinggi. Filsafat, matematika, geometri, optic, ilmu alam dan ilmu sastera adalah sumbangan para sarjana muslim. Sementara Agama Kristen (Barat), tengah sibuk sedang menempuh abad-abadnya yang gulita, peradaban Islam semarak dan sedang mencapai puncaknya: dunia muslim telah menjadi ajang pusat-pusat utama ilmu pengetahuan dan kebudayaan. Maju tidaknya suatu bangsa ditentukan oleh beberapa hal, di antaranya peran pemimpin, budaya kerja dan etos kerja, pendidikan dan pengembangan iptek dan industri.Berdasarkan analisis Bambang tersebut, maka setidaknya lima aspek tadi harus menjadi fokus utama garapan umat Islam, yakni memiliki pemimpin yang berintegritas tinggi (siddiq), beraccountabilatas tak diragukan (amanah), berkapabilitas tinggi (fathanah) dan komunikatif (tabligh). Kemudian membangun budaya dan etos kerja yang tinggi, memajukan pendidikan, menguasai Ilmu Pengetahuan dan teknologi serta menguasai industry
Non-Muslim Students' Perceptions of Islamic Religious Education Learning in class X at YPI Tunas Bangsa High School Palembang Asep Mulyana; Mumun Munawaroh; Yayat Suryatna; Miftahus Surur; Syafruddin Syafruddin
Edukasi Islami : Jurnal Pendidikan Islam Vol 11, No 01 (2022): Edukasi Islami: Jurnal Pendidikan Islam
Publisher : Sekolah Tinggi Agama Islam Al Hidayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/ei.v11i01.2862

Abstract

The purpose of this study was to determine how the perceptions of non-Muslim students towards learning Islamic religious education in Class X at YPI Tunas Bangsa High School Palembang. The research method used is a quantitative method with descriptive analysis. The total population is four non-Muslim students in class X. The data collection technique uses interviews, observation, documentation and questionnaire techniques. The data analysis technique used quantitative analysis to find out the perception data of non-Muslim students towards Islamic religious education learning by describing its implementation analytically using the percentage model. The results show 1) non-Muslim students like to hear PAI teachers with alternative answers: strongly agree (75%) and agree (25%); 2) non-Muslim students enjoy reading Islamic religious books with alternative answers: strongly agree (50%) and agree (50%); 3) non-Muslim students pay attention to all islamic education activities with alternative answers: agree (25%), unsure (25%) and disagree (50%); 4) non-Muslim students feel that Islamic religious lessons are not boring with alternative answers: strongly agree (25%), agree (50%) and disagree (25%); 5) non-Muslim students find it challenging to do islamic education lesson assignments with alternative answers: strongly agree (75%) and agree (25%); 6) non-Muslim students find islamic education lesson very enjoyable with alternative answers: strongly agree (25%), agree (50%) and disagree (25%); 7) non-Muslim students feel islamic education lesson are easy to understand with alternative answers: agree (75%) and unsure (25%); 8) non-Muslim students are not happy with Islamic religious lessons with alternative answers: unsure (25%) and disagree (75%); 9) religious education provides benefits in the lives of non-Muslim students with alternative answers: strongly agree (25%) and undecided (75%). Based on the results of the questionnaire above, it can be concluded that Islamic religious education has been carried out well, and all students participate in classroom learning. Although non-Muslim students are not required to take Islamic religious lessons, non-Muslim students remain silent in class and often participate in Islamic religious studies.
A Conceptual Study of Poverty Eradication Among Muslims Through Social and Educational Sciences Analysis Yayat Suryatna
Jurnal Pendidikan, Sains Sosial, dan Agama Vol. 8 No. 2 (2022): Jurnal Pendidikan, Sains Sosial, dan Agama
Publisher : STABN RADEN WIJAYA WONOGIRI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53565/pssa.v8i2.567

Abstract

Abstrak Kemiskinan merupakan kata yang masih lekat dengan kehidupan umat Islam. Perumahan kumuh, badan kurus, wajah-wajah mengenaskan, pakaian compang camping, tatapan mata kosong dan jiwa-jiwa yang frustasi karena himpitan ekonomi, tidak jarang diakhiri dengan bunuh diri. Tujuan penelitian ini adalah untuk menemukan faktor-faktor yang menyebabkan kemiskinan umat Islam dan cara-cara untuk memberantas kemiskinan umat Islam berdasarkan ilmu sosial dan pendidikan. Metode kajian pustaka digunakan untuk mengumpulkan data dari literatur yang ada yang sesuai dengan topik penelitian. Hasil analisis sosiologis menunjukkan bahwa kemiskinan massal umat Islam disebabkan oleh faktor internal dan eksternal. Faktor internal termasuk tradisi sosio-kultural yang tidak kondusif dan cara pandang duniawi yang keliru dan kepercayaan fatalistik tentang nasib. Faktor eksternal dalam bentuk kolonialisme Barat yang berabad-abad dan neokolonialisme yang belum berakhir hingga saat ini juga berkontribusi pada kemiskinan umat Islam. Hasil analisis pedagogis menunjukan bahwa melalui pendidikan, budaya dan mental tradisional dapat diubah menjadi budaya dan mental modern. Untuk memberantas kemiskinan umat Islam, peningkatan kualitas sumber daya manusia berkelanjutan harus dilakukan. Hal ini meliputi reinterpretasi dan modifikasi materi pembelajaran yang terdiri dari materi Pendidikan agama Islam yang sesuai dengan substansi ajaran Islam yang dinamis dan progresif dan materi pembelajaran tentang nasionalisme, cinta tanah air, dan materi anti kolonial. Kata Kunci: kemiskinan, ilmu sosial, ilmu pendidikan, mindset Abstract Poverty is a term which is still closely tied to Muslims’ lives. Slum housing, skinny bodies, pathetic faces, tattered clothes, blank eyes and frustrated souls due to economic problems often lead to suicide. The objectives of the study were to find out factors causing poverty among Muslims and ways to eradicate Muslims’ poverty according to social and educational sciences. Library research method was used to collect the data from the existing literature relevant to the research topic. The results of the sociological analysis show that Muslims’ mass poverty is caused by internal and external factors. Internal factors include inconducive socio-cultural traditions and the wrong world view and fatalistic beliefs about fate. External factors in the form of centuries-old Western colonialism and neocolonialism which have not ended yet until now also contribute to Muslims’ poverty. The results of the pedagogical analysis show that through education, the mental and traditional culture can be transformed into modern ones. To eradicate Muslims’ poverty, it is suggested that sustainable improvement of human resources quality through education must be carried out. It must include reinterpretation and modification of the teaching materials including Islamic religious education materials according to the dynamic and progressive content of Islamic Teachings and learning materials on nationalism, patriotism, and anti-colonial materials. Keywords: poverty, social sciences, educational sciences, mindset
The Influence of Independent Learning Curriculum on The Establishment of Religious Character of MTS Students Mumun Munawaroh; Yayat Suryatna; Tamsik Udin
Edukasi Islami : Jurnal Pendidikan Islam Vol 12, No 03 (2023): Edukasi Islami: Jurnal Pendidikan Islam
Publisher : Sekolah Tinggi Agama Islam Al Hidayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/ei.v12i03.4455

Abstract

The purpose of this study was to determine the influence of the role of the independent learning curriculum on the formation of the religious character of  MTs students. This research uses a qualitative approach with a descriptive method. The data source in this study is words and actions obtained from informants involved in the investigation. Furthermore, documents or other written sources are additional data. As for data collection using observation, interviews, and documentation. To analyze data obtained using continuous observation techniques, data triangulation, data checking, peer discussion and reference adequacy. The results of research findings, data analysis, and discussions that have been carried out can be concluded. The independent learning curriculum can shape students' character in a better direction. This can be seen in the religious feeling of students at MTS,  namely the nature of the discipline, respect for teachers, confidence, seriousness, and Islam during the learning process. However, the independent learning curriculum has various obstacles, such as less creative teachers who do not master the independent learning curriculum.
KONSEP PENDIDIKAN JIWA (NAFS) MENURUT AL QUR’AN DAN HADITS Mumun Munawaroh; Yayat Suryatna; Tamsik Udin
Edukasi Islami : Jurnal Pendidikan Islam Vol 3, No 05 (2014): Edukasi Islami : Jurnal Pendidikan Islam - Januari 2014
Publisher : Sekolah Tinggi Agama Islam Al Hidayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (320.121 KB) | DOI: 10.30868/ei.v3i05.45

Abstract

KONSEP PENDIDIKAN JIWA (NAFS) MENURUT AL QUR’AN DAN HADITS Mumun Munawaroh; Yayat Suryatna; Tamsik Udin
Edukasi Islami: Jurnal Pendidikan Islam Vol. 3 No. 05 (2014): Edukasi Islami : Jurnal Pendidikan Islam - Januari 2014
Publisher : Sekolah Tinggi Agama Islam Al Hidayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/ei.v3i05.45

Abstract

Al-Qur’an menyebut nafs dengan berbagai kata jadiannya dan pengulangannya sebanyak 303 kali. Nafs yang mengandung kata jiwa di sebut dalam al-Qur’an sebagai ruh, fithrah, qalb, fu`ad, aql dan bashirah, yang kesemuanya ini lalu menjadi sub sistem dan komponen tersendiri dari nafs. Interaksi dari semua sub sistem ini lalu diikat dengan perasaan dan pikiran sehingga nafs menjadi satu kesatuan  yang menjadi penggerak tingkah lakuBagi seorang muslim, ia harus berupaya menggapai masalah tazkiyatun nafs dari serangkaian ibadah yang dikerjakannya. Artinya, ibadah yang dilakukan jangan hanya menjadi gerak-gerak fisik yang kosong dari ruh keimanan dan taqarrub kepada Allah . Sebaliknya, ibadah apapun yang kita kerjakan hendaknya juga bernuansa pembersihan jiwa.
Non-Muslim Students' Perceptions of Islamic Religious Education Learning in class X at YPI Tunas Bangsa High School Palembang Asep Mulyana; Mumun Munawaroh; Yayat Suryatna; Miftahus Surur; Syafruddin Syafruddin
Edukasi Islami: Jurnal Pendidikan Islam Vol. 11 No. 01 (2022): Edukasi Islami: Jurnal Pendidikan Islam
Publisher : Sekolah Tinggi Agama Islam Al Hidayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/ei.v11i01.2862

Abstract

The purpose of this study was to determine how the perceptions of non-Muslim students towards learning Islamic religious education in Class X at YPI Tunas Bangsa High School Palembang. The research method used is a quantitative method with descriptive analysis. The total population is four non-Muslim students in class X. The data collection technique uses interviews, observation, documentation and questionnaire techniques. The data analysis technique used quantitative analysis to find out the perception data of non-Muslim students towards Islamic religious education learning by describing its implementation analytically using the percentage model. The results show 1) non-Muslim students like to hear PAI teachers with alternative answers: strongly agree (75%) and agree (25%); 2) non-Muslim students enjoy reading Islamic religious books with alternative answers: strongly agree (50%) and agree (50%); 3) non-Muslim students pay attention to all islamic education activities with alternative answers: agree (25%), unsure (25%) and disagree (50%); 4) non-Muslim students feel that Islamic religious lessons are not boring with alternative answers: strongly agree (25%), agree (50%) and disagree (25%); 5) non-Muslim students find it challenging to do islamic education lesson assignments with alternative answers: strongly agree (75%) and agree (25%); 6) non-Muslim students find islamic education lesson very enjoyable with alternative answers: strongly agree (25%), agree (50%) and disagree (25%); 7) non-Muslim students feel islamic education lesson are easy to understand with alternative answers: agree (75%) and unsure (25%); 8) non-Muslim students are not happy with Islamic religious lessons with alternative answers: unsure (25%) and disagree (75%); 9) religious education provides benefits in the lives of non-Muslim students with alternative answers: strongly agree (25%) and undecided (75%). Based on the results of the questionnaire above, it can be concluded that Islamic religious education has been carried out well, and all students participate in classroom learning. Although non-Muslim students are not required to take Islamic religious lessons, non-Muslim students remain silent in class and often participate in Islamic religious studies.