Articles
<![CDATA[ANALISIS KESALAHAN SINTAKSIS DALAM BUKU TEKS BAHASA ARAB UNTUK PERGURUAN TINGGI KEAGAMAAN ISLAM ]]>
<![CDATA[Toto Suharto]]>;
<![CDATA[Ahmad Fauzi]]>
<![CDATA[ Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban | Vol. 4 No. 1 June 2017 ]]>
Publisher : <![CDATA[Syarif Hidayatullah State Islamic University of Jakarta, Indonesia ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (794.294 KB)
|
DOI: 10.15408/a.v4i1.5274
<![CDATA[This article described that textbooks used in higher education as a part of the standards of learning material. The learning material did not meet the national standards of higher education if universities did not have a learning material in the form of textbook. One important aspect in writing a textbook was its compliance with grammar. This article attempted to analyze the syntactic errors contained in the textbook, al-Mahir al-Istima fi Tatbiq wa al-Kalam, published by Center of Language Development at IAIN Surakarta. The forms of syntactic errors and the correction of the errors were the focuses of this research. This study used the error analysis. The research found that a syntactic error found in the reading passages were eight forms of errors in isim isyarah (the most one), na‘at-man‘ut, fa‘il, isim maushul, jawab syarat, khabar, ‘athaf-ma‘thuf, and na’ib al-fa‘il. Lastly, this textbook was therefore recommended to be revised.]]>
<![CDATA[THE ERROR ANALYSIS OF ARABIC PRONUNCIATION OF STUDENTS CHOIR IN SINGING QASIDAH BUSYRA LANA ]]>
<![CDATA[Muhammad Rifai]]>;
<![CDATA[Toto Suharto]]>
<![CDATA[ Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban | Vol. 7 No. 1 June 2020 ]]>
Publisher : <![CDATA[Syarif Hidayatullah State Islamic University of Jakarta, Indonesia ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (1481.807 KB)
|
DOI: 10.15408/a.v7i1.14629
<![CDATA[The article discusses the analysis of errors in the pronunciation of Arabic letters in members of the IAIN Surakarta’s PSM. This study describes: 1) the form of errors in the pronunciation of Arabic letters; and 2) factors causing the occurrence of pronunciation errors in Arabic letters. The method used is a descriptive qualitative method by analyzing the pronunciation errors in singing Qasidah songs. The research findings that 1) The form of pronunciation mistakes made on al-halaq (ع) mistakes made by respondents in the pronunciation of Arabic letters amounted to 6 errors. 2) Forms of pronunciation errors in al-lisan (ش، ض، ط، ص), pronunciation mistakes made amounted to 2-6 errors. Causes of errors or difficulties in pronouncing the letters al-halaq (throat) and al-lisan (tongue), among others: 1) The influence of mother tongue or first language. 2) Lack of reading practice. 3). There are still many members who aren’t graduated from Islamic boarding schools. These findings can be concluded the misreading of the Arabic letters in singing Qasidah, occurs due to the limitations of the IAIN Surakartas PSM members in pronouncing Arabic pronunciations and still being influenced by the mother tongue and limitations in adding material about pronunciation related to Arabic.]]>
<![CDATA[Pemetaan Ayat-Ayat al-Qur’an tentang Rumpun Ilmu Agama dalam Perspektif Paradigma Integrasi-Interkoneksi ]]>
<![CDATA[Toto Suharto]]>
<![CDATA[ Intizar Vol 24 No 1 (2018): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.19109/intizar.v24i1.2188
<![CDATA[Kehadiran UU No. 12/2012 tentang Pendidikan Tinggi menjadi angin segar bagi PTKI, karena penyelenggaraan pendidikannya mendapat pengakuan secara konstitusional. Namun demikian, basis konstitusional ini masih menyisakan banyak persoalan, salah satunya dilihat dari perspektif epistemologi integrasi-interkoneksi yang telah menjadikan al-Qur’an dan Hadis sebagai core values bagi keilmuan Islam. Tulisan ini dengan analisis isi menemukan bahwa epistemologi keilmuan integrasi-interkoneksi merupakan gagasan Prof. M. Amin Abdullah yang berusaha memadukan dan mengaitkan antara “ilmu” dan “agama”, yang tergambar dalam model Jaring Laba-Laba. Tujuh wilayah rumpun ilmu agama Islam, sebagaimana tertera dalam UU No. 12/2012 mendapat legitimasi al-Qur’an melalui sebaran berbagai ayatnya dalam bentuk pemetaan. Ketujuh bidang rumpun ilmu agama Islam ini posisinya masih berada dalam Lingkar Lapis Dua dalam epistemologi integrasi-interkoneksi model Jaring Laba-Laba. Dengan demikian,tujuh bidang rumpun ilmu agama Islam dalam UU No. 12/2012 ini tidak cukup relevan dengan semangat perubahan dari IAIN ke UIN yang menghendaki adanya peningkatan lapisan dari Lapis Dua ke Lapis Tiga dalam model Jaring Laba-Laba.]]>
<![CDATA[IMPLIKASI KEBIJAKAN PENDIDIKAN ERA SOEHARTO PADA EKSISTENSI MADRASAH ]]>
<![CDATA[Toto Suharto]]>
<![CDATA[ Jurnal Pendidikan Islam Vol 27, No 3 (2012): MEDIA PENDIDIKAN JURNAL PENDIDIKAN ISLAM ]]>
Publisher : <![CDATA[The Faculty of Tarbiyah and Teacher Training associated with PSPII ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jpi.v27i3.524
<![CDATA[This paper seeks to track a number of political trauma in Soeharto era (New Order) that befall of Islamic education, particularly in madrasah. The discussion is carried out historically and analytically to a number of policies and the implementation of Islamic historical facts under Suharto. Facts and data are reviewed through politics of Islamic education. The study results showed that in general education policies under Suharto are: 1) centralized, 2) discriminatory and 3) tends to be quantitative. They swapped back into the politicization of education in order to preserve power. One of the Islamic educational institutions that became the political victim of Soeharto was madrasah. Ijazaisme policy, equality and accreditation either through the Ministry of Religious Affairs and Education and Culture have managed to control the (quality of) the development of madrasah. Although the quantity of madrasah grew very rapidly but the quality is so low that made madrasah marginalized. Until now the madrasah is still considered 'the second-class schools'. The substance of the madrasah as a community empowerment was restricted by the Soeharto regime. As a result, it is still difficult to find qualified private madrasah which is equal/above average quality of the public school.]]>
<![CDATA[THE SCIENTIFIC VIEWPOINT IN STATE ISLAMIC UNIVERSITY IN INDONESIA ]]>
<![CDATA[Toto Suharto]]>;
<![CDATA[Khuriyah Khuriyah]]>
<![CDATA[ Jurnal Pendidikan Islam Vol 1, No 1 (2014): JURNAL PENDIDIKAN ISLAM ]]>
Publisher : <![CDATA[The Faculty of Tarbiyah and Teacher Training associated with PSPII ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jpi.v1i1.613
<![CDATA[This paper aims to reveal that this family of general (secular) scientific and religious scientific can be integrated into such a view of the epistemology of science as applied institute non-dichotomous state Islamic University or UIN. Basically is Law No. 12 in 2012 and the decision of the Director General of Islamic Education No. 3389 Year 2013 The method used is content analysis approach to the study of philosophy and Islamic education policy. The analysis showed that the Islamic colleges that have shaped the university can be in organizing educational and scientific development of both general and religious clumps. This is called the integration and interconnection (non-dichotomous) scholarly knowledge of Islam among the general sciences. Scientific form of integration is reflected in the naming of the faculty (eg. Tarbiyah and Teaching Science, Adab and Humanities, Faculty of Da'wa and Communication) and the distribution of subjects. In essence, in each course served at UIN containing core Islamic sciences, both normative and descriptive.]]>
<![CDATA[KONSEP DASAR PENDIDIKAN BERBASIS MASYARAKAT ]]>
<![CDATA[Toto Suharto]]>
<![CDATA[ Jurnal Cakrawala Pendidikan No 3 (2005): Cakrawala Pendidikan, November 2005, Th. XXIV, No.3 ]]>
Publisher : <![CDATA[LPMPP Universitas Negeri Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21831/cp.v0i3.376
<![CDATA[AbstractDemocratization of education can be actualized through, among others, the application of the concept of community-based education. This article is philosophically aimed at exploring the basic ideas and concepts implied in community-based education. What is community-based education? Why does the concept need to be implemented in educational management? The problem of community-based education is a new subject of discourse appearing in the educational world and especially in Indonesian society.Community-based education is a system of education in which the community makes a high proportion of decisions concerning education, starting from matters of the input, process, and output through to the financing of education. The concept of community-based education appears urgent to be implemented for the sake of democratization of education. Community-based education represents a political struggle for social transformation. Thus, community-based education is part of an agenda of critical pedagogy which attempts to liberate education from the shackles of political power. When education has been libera-ted from the domination and hegemony of such power, it means that democratization of education has been actualized.Key words: democratization of education, community-based education,critical pedagogy]]>
<![CDATA[Indonesianisasi Islam: Penguatan Islam Moderat dalam Lembaga Pendidikan Islam di Indonesia ]]>
<![CDATA[Toto Suharto]]>
<![CDATA[ AL-TAHRIR Vol 17, No 1 (2017): Islam Ortodoksi-Heterodoksi ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/altahrir.v17i1.803
<![CDATA[Abstract: The history records that Islam entered Indonesia conducted through peaceful Da’wa. This peaceful Da’wa has given birth to the moderate Islam for Indonesian. The moderate Islam is the character of Indonesian Islam distinct from Islam elsewhere in the world. However, this character of the moderate Islam began to be challenged, since the transnational Islamic organizations into Indonesia. Here the ideological struggle occurred between Indonesianization of Islam and Islamisation of Indonesia. This article presents that Islamic education is an instrument of the most strategic in strengthening the moderate Islam that became the main character of Islam in Indonesia. The Islamic education organized by Islamic educational institutions of Indonesia typically, for sure, teach the learners about Indonesian Islam with its moderate character. At the same time, transnational Islamic educational institutions were trying to do Islamization of Indonesia to the learners. This struggle necessitates the importance of strengthening the role of Islamic educational institutions in conducting Indonesianization Islam so that moderate Islam can be maintained in the Archipelago.الملخص: سجّل البيان التاريخي أن الإسلام جاء إلي إندونيسيا علي سبيل الدعوة السِّلمية. وقد تولّدت من هذه الدعوة السِّلمية السمة الوسطيّة للإسلام الإندونيسي. وصارت هذه السمة الوسطية من مميّزات الإسلام الإندونيسي التي تخالف عن الإسلام في أي مكان آخر في هذا العالم. ومع ذلك، فإن هذه السمة للإسلام الإندونيسي قد واجهت هذه الأيام عدّة تحدّيّات لاسيما بمجيء المنظمات الإسلامية عبر الوطنية في إندونيسيا، حتي يحدث الآن في هذا البلد المحبوب ما يسمي بالطعن الأيديولوجي بين نموذج "إندونيسية الإسلام" و نموذج "أسلمة إندونيسيا". وجدت هذه الدراسة أن التربية الإسلامية هي من أفضل الاستراتيجيات وأحسنها في تقوية الإسلام الوسط في إندونيسيا. ان التربية الإسلامية التي قامت بها مؤسسات التربية الإسلامية "الإندونيسية" بالطبع تعلّم لمتعلميها الإسلام الوسط. وفي نفس الوقت، كانت مؤسسات التربية الإسلامية عبر الوطنية تسعي الي "أسلمة إندونيسيا" لمتعلميها. يتطلب هذا الطعن الى أهمية تقوية دور مؤسسات التربية الإسلامية في سياق "إندونيسية الإسلام"، ليكون الإسلام الوسط مستمرا بل و يمكن الحفاظ عليه في هذا الأرخبيلAbstrak: Sejarah mencatat bahwa Islam masuk Indonesia dilakukan melalui dakwah yang penuh damai. Dakwah yang dilakukan penuh damai ini melahirkan Islam Indonesia yang moderat. Islam moderat ini pada gilirannya menjadi ciri khas Islam Indonesia, yang berbeda dengan Islam di belahan dunia lain. Namun, karakter Islam moderat ini mulai mendapat tantangan, semenjak organisasi Islam transnasional masuk ke Indonesia. Di sini terjadi pergumulan antara ideologi Indonesianisasi Islam dengan ideologi Islamisasi Indonesia. Kajian ini menemukan bahwa pendidikan Islam merupakan sarana yang paling strategis dalam memperkuat Islam moderat yang menjadi karakter utama bagi Islam Indonesia. Pendidikan Islam yang diselenggarakan oleh lembaga-lembaga pendidikan Islam yang khas Indonesia secara pasti mengajarkan kepada peserta didiknya mengenai Islam Indonesia yang moderat. Pada saat yang sama, lembaga pendidikan Islam transnasional pun berupaya melakukan Islamisasi Indonesia kepada peserta didiknya. Pergumulan ini meniscayakan pentingnya memperkuat peran lembaga pendidikan Islam dalam melakukan Indonesianisasi Islam, sehingga Islam moderat dapat dipertahankan di bumi Nusantara.]]>
<![CDATA[MEMBENDUNG ARUS PAHAM KEAGAMAAN RADIKAL DI KALANGAN MAHASISWA PTKIN ]]>
<![CDATA[Toto Suharto]]>;
<![CDATA[Ja'far Assagaf]]>
<![CDATA[ AL-TAHRIR Vol 14, No 1 (2014): Islam Liberalisme dan Fundamentalisme ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/al-tahrir.v14i1.72
<![CDATA[Surakarta, central Java, witnesses proliferation of Islamic radical groups. Many expect that IAIN Surakarta becomes the strongest bulwark in the city to halt the growth of radicalism. Since 2006/2007, Faculty of Education and Teaching at IAIN Surakarta has adopted a program of Integral Muslim Personality Development Supervision written in a book. This program is potentially used to counter-attack the radical ideology. However, the question arises as to whether the content and curriculum of the program express moderate views of Islam or, even, contrarily spread the seed of radicalism. Using a content analysis, this study examines this program. This study find that a number of materials and references of the book in this program are inspired by and derived from Tarbiyah movement, and therefore it fails to be a counter discourse of radicalism for the students in this department. Even a closer look at into the curriculum and the content of the booklet reveals that the program adopts the Tarbiyah Movement methods and mentoring programs such as halaqa, usroh, mantuba and mutaba’ah. The program is thus not promising to serve an effective means to wage a war against radicalism; it apparantly becomes a firt step toward seeding the Tarbiyah ideology. Keywords: counter radicalism, education curriculum, P2KMI program]]>
<![CDATA[THE PARADIGM OF THEO-ANTHROPO-COSMOCENTRISM: REPOSITION OF THE CLUSTER OF NON-ISLAMIC STUDIES IN INDONESIAN STATE ISLAMIC UNIVERSITIES ]]>
<![CDATA[Toto Suharto]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 23, No 2 (2015): Agama dan Sains untuk Kemanusiaan ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/ws.23.2.308
<![CDATA[State Islamic Universities (UIN) in Indonesia nowadays has developed their study courses by opening the faculty of social science and humanities and the faculty of the natural science. This development is constitutionally “has gone beyond” scientific mandate of UIN, which only had the authority to execute the education in the cluster of religious sciences. Applying the approach of philosiphy of knowledge, this paper tried to commit the reposition the sciences of non Islamic studies cluster in UIN so that there is no gap between the two clusters, by offering the application of the paradigm of theo-antropo-cosmosentrism. Applying content analysis on texts related to the theme of the study, this paper offered the integration model of "Triangle of Science" which is based on the paradigm of Theo-anhropo-cosmosentrism. This paradigm tried to integrate the paradigms of theocentrism, anthropocentrism and cosmocentrism. ]]>
<![CDATA[TEO-DEMOKRASI BERBASIS PERTANGGUNGJAWABAN: STUDI KOMPARATIF ATAS RESPONS S.M. ZAFAR DAN MEHDI BAZARGAN TENTANG SISTEM PEMERINTAHAN ISLAM ]]>
<![CDATA[Toto Suharto]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 22, No 1 (2014): Relasi Agama dan Negara ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/ws.22.1.258
<![CDATA[This article seeks to examine and analyze how the response of two contemporary Islamic thinkers of democracy. Both thinkers are S.M. Zafar and Mehdi Bazargan. They have typical thinking about the system of government. Zafar offers a system of government based on the Theo-democracy parliamentary, because of his opposition to the military system in Pakistan. Whiles Bazargan offers the system of government based on Theo-democracy, because of his opposition to the ‘ulamā’ system of Khomeini’s government. They are looked theo-democracy governance as a system that needs to be implemented in an Islamic state.]]>
