Articles
<![CDATA[STUDI KEBIJAKAN PENDIDIKAN : MAKNA, URGENSI DAN RELEVANSINYA BAGI PENGEMBANGAN PENDIDIKAN ISLAM ]]>
<![CDATA[Khabibul Khoiri]]>;
<![CDATA[M. Agus Kurniawan]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 1 No 1 (2021): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (467.166 KB)
|
DOI: 10.47902/az-ziqri.v1i1.389
<![CDATA[Thoughts on the development of Islamic education to encourage critical analytical thinking, creative and normative in the face of various practices and current issues in the field of education weeks to be studied and analyzed from fondasionalnnya dimensions so as not to lose the spirit or the spirit of Islam and / fragility philosophical foundation, as well as the face of the trend. Emphasis on the importance of students to live by the values of goodness, spirituality and morality as neglected. In fact the opposite is happening. Nowadays, many educational institutions have been transformed into industrial business, which has a pragmatic vision and mission. Education geared to deliver pragmatic individuals who work to achieve material success and social professions that will prosperity themselves, companies and countries. In secular Western culture, a person's high education does not correspond to the goodness and happiness of the individual concerned. The impact of the hegemony of Western education on Muslims is that many Muslims have a high education, but in real life, they have not become good and happy Muslims. There is still a gap between the high degree of education achieved and the low morals and morals of Muslim life. This is due to the pragmatic vision and mission of education. Actually, Islam has a more comprehensive and integrative goal than the secular education system which solely produces students who have a pragmatic paradigm.]]>
<![CDATA[HISTORY OF THE DEVELOPMENT OF HADITH (COMPARATIVE OF SHI'AH AND SUNNI) ]]>
<![CDATA[Khabibul Khoiri]]>;
<![CDATA[Kholid Akhmad Muzakki]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 2 No 2 (2021): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (1029.134 KB)
|
DOI: 10.47902/az-ziqri.v2i2.394
<![CDATA[The phenomenon of the development of Hadith in the Shia and Sunni groups, we find that the Shia Hadith itself is actually not as complicated and complex as that in the Sunni tradition. This is because the Shia system has been writing hadith for a long time since the beginning of Islam. In addition, there are also differences in views between the two groups regarding the hadith itself. The source of hadith according to the Shia is not only the prophet Muhammad, but every ma'shum imam can also issue a hadith that is used as evidence. With the focal point of religious belief in the priests of the age (the Imamate system), it is very natural that thesystem of transmitting hadith among Shiites has begun to be used during the days of Ali bin Abu Talib. Therefore, it can be concluded that the Shia from the early years had a concern for isnad]]>
<![CDATA[ACADEMIC AND NON-ACADEMIC LANGUAGES AT THE BAHRUL ULUM ISLAMIC BOARDING SCHOOL, TANGGAMUS (PERSPECTIVE ANALYSIS STUDY OF SYMBOLIC INTERACTIONISM THEORY) ]]>
<![CDATA[Khabibul Khoiri]]>;
<![CDATA[Thameem]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 3 No 1 (2022): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/az-ziqri.v3i1.453
<![CDATA[Humans are social creatures that cannot be separated from the process of interacting with other people to fulfill their needs in society. Likewise, what is done by students who carry out the interaction process at the Bahrul Ulum Islamic Boarding School also has a uniqueness, namely in the form of academic and non-academic language that is in accordance with the culture or binding rules at the Islamic boarding school. However, the language used in Islamic boarding schools is not interpreted as understood by most people. Therefore, language symbols can describe the atmosphere in the pesantren environment, both in the form of activity terms to satire used for advice so that students can become good and noble individuals which are reflected in the way they speak and behave. That is, although the symbols are not interpreted as in general, the language symbols are agreed upon by the residents of the Islamic boarding school to serve as aform of advice or reminder for the students to always obey the rules of the Islamic boarding school so that a conducive and orderly atmosphere will be created and in the end the educational goals of the Bahrul Ulum Islamic Boarding School can be achieved properly]]>
<![CDATA[PEMBELAJARAN BAHASA ARAB DAN PERBANDINGAN MODEL BAHASA ARAB ANTARA SYSTEM TRADISIONAL DAN MODERN ]]>
<![CDATA[Khabibul Khoiri]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 3 No 1 (2022): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/az-ziqri.v3i1.620
<![CDATA[Pondok pesantren adalah tempat pembelajaran yang tertua yang ada di Indonesia, pesantren sangat berperan aktif dalam mencetak kader-kader mudah yang potensial dan mempunyai skill yang cukup tinggi, walaupun pesantren lebih identik dengan pembelajaran ilmu agama namun para santri tak kalah saing dengan santri non pesantren. Sebagai sebuah metodologi pengajaran, hafalan pada umunya diterapkan pada mata pelajaran yang bersifat nadham (syair), bukan natsar (prosa); dan itupun pada umumnya terbatas pada ilmu kaidah bahasa arab, seperti Nadhm Al-‘Imrithi, Afiyyah Ibn Malik, Nadhm Al-Maqsud, Nadhm Jawahir Al- Maknun, dan sebagainya. Namun demikian, ada juga beberapa kitab prosa (natsar) yang dijadikan sebagai bahan hafalan melalui sistem pengajaran hafalan. Dalam metodologi ini, biasanya santri diberi tugas untuk menghafal beberapa bait atau baris kalimat dari sebuah kitab, untuk kemudian membacakannya di depan sanga kyai/ustadz. Pesantren merupakan jawaban untuk mengkaji dan memperdalam ilmu agama Islam. Sejumlah pemikir pendidikan telah memberikan kontrubusi agar bahasa Arab (kitab kuning) yang dipelajari di pesantren di modifikasi sedemian rupa mulai dari sistempengajarannya dan metodologisnya, sehingga pembelajaran bahasa Arab (kitab kuning) adalah suatu ilmu praktis bisa digunakan dalam konteks kehidupan seharihari.]]>
<![CDATA[BAHASA AKADEMIK DAN NON AKADEMIK SANTRI DI PONDOK PESANTREN BAHRUL ULUM TANGGAMUS (Studi Analisis Persepktif Teori Interaksionisme Simbolik) ]]>
<![CDATA[Khabibul Khoiri]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 6 No 2 (2023): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/multidisipliner.v6i2.788
<![CDATA[Humans are social beings who cannot be separated from the process of interacting with others to meet their needs in society. Likewise, what is done by the students who carry out the interaction process at the Bahrul Ulum Islamic Boarding School also has a uniqueness, namely in the form of academic and non-academic language in accordance with the culture or binding rules at the Islamic boarding school. However, the language used in the Islamic boarding school is not interpreted as understood by the majority of the community. Therefore, researchers through the field research method succeeded in uncovering and digging up information related to the languages used in the bahrul ulum Islamic boarding school so that it can provide information and experience to the non-Islamic boarding school community so that they can find out the languages used by the students in the Islamic boarding school.]]>
<![CDATA[STUDI KEBIJAKAN PENDIDIKAN : MAKNA, URGENSI DAN RELEVANSINYA BAGI PENGEMBANGAN PENDIDIKAN ISLAM ]]>
<![CDATA[Khabibul Khoiri]]>;
<![CDATA[M. Agus Kurniawan]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 1 No 5 (2021): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/az-ziqri.v1i1.389
<![CDATA[Thoughts on the development of Islamic education to encourage critical analytical thinking, creative and normative in the face of various practices and current issues in the field of education weeks to be studied and analyzed from fondasionalnnya dimensions so as not to lose the spirit or the spirit of Islam and / fragility philosophical foundation, as well as the face of the trend. Emphasis on the importance of students to live by the values of goodness, spirituality and morality as neglected. In fact the opposite is happening. Nowadays, many educational institutions have been transformed into industrial business, which has a pragmatic vision and mission. Education geared to deliver pragmatic individuals who work to achieve material success and social professions that will prosperity themselves, companies and countries. In secular Western culture, a person's high education does not correspond to the goodness and happiness of the individual concerned. The impact of the hegemony of Western education on Muslims is that many Muslims have a high education, but in real life, they have not become good and happy Muslims. There is still a gap between the high degree of education achieved and the low morals and morals of Muslim life. This is due to the pragmatic vision and mission of education. Actually, Islam has a more comprehensive and integrative goal than the secular education system which solely produces students who have a pragmatic paradigm.]]>
<![CDATA[HISTORY OF THE DEVELOPMENT OF HADITH (COMPARATIVE OF SHI'AH AND SUNNI) ]]>
<![CDATA[Khabibul Khoiri]]>;
<![CDATA[Kholid Akhmad Muzakki]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 2 No 6 (2021): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/az-ziqri.v2i2.394
<![CDATA[The phenomenon of the development of Hadith in the Shia and Sunni groups, we find that the Shia Hadith itself is actually not as complicated and complex as that in the Sunni tradition. This is because the Shia system has been writing hadith for a long time since the beginning of Islam. In addition, there are also differences in views between the two groups regarding the hadith itself. The source of hadith according to the Shia is not only the prophet Muhammad, but every ma'shum imam can also issue a hadith that is used as evidence. With the focal point of religious belief in the priests of the age (the Imamate system), it is very natural that thesystem of transmitting hadith among Shiites has begun to be used during the days of Ali bin Abu Talib. Therefore, it can be concluded that the Shia from the early years had a concern for isnad]]>
<![CDATA[ACADEMIC AND NON-ACADEMIC LANGUAGES AT THE BAHRUL ULUM ISLAMIC BOARDING SCHOOL, TANGGAMUS (PERSPECTIVE ANALYSIS STUDY OF SYMBOLIC INTERACTIONISM THEORY) ]]>
<![CDATA[Khabibul Khoiri]]>;
<![CDATA[Thameem]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 1 No 7 (2022): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/az-ziqri.v3i1.453
<![CDATA[Humans are social creatures that cannot be separated from the process of interacting with other people to fulfill their needs in society. Likewise, what is done by students who carry out the interaction process at the Bahrul Ulum Islamic Boarding School also has a uniqueness, namely in the form of academic and non-academic language that is in accordance with the culture or binding rules at the Islamic boarding school. However, the language used in Islamic boarding schools is not interpreted as understood by most people. Therefore, language symbols can describe the atmosphere in the pesantren environment, both in the form of activity terms to satire used for advice so that students can become good and noble individuals which are reflected in the way they speak and behave. That is, although the symbols are not interpreted as in general, the language symbols are agreed upon by the residents of the Islamic boarding school to serve as aform of advice or reminder for the students to always obey the rules of the Islamic boarding school so that a conducive and orderly atmosphere will be created and in the end the educational goals of the Bahrul Ulum Islamic Boarding School can be achieved properly]]>
<![CDATA[PEMBELAJARAN BAHASA ARAB DAN PERBANDINGAN MODEL BAHASA ARAB ANTARA SYSTEM TRADISIONAL DAN MODERN ]]>
<![CDATA[Khabibul Khoiri]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 1 No 7 (2022): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/az-ziqri.v3i1.620
<![CDATA[Pondok pesantren adalah tempat pembelajaran yang tertua yang ada di Indonesia, pesantren sangat berperan aktif dalam mencetak kader-kader mudah yang potensial dan mempunyai skill yang cukup tinggi, walaupun pesantren lebih identik dengan pembelajaran ilmu agama namun para santri tak kalah saing dengan santri non pesantren. Sebagai sebuah metodologi pengajaran, hafalan pada umunya diterapkan pada mata pelajaran yang bersifat nadham (syair), bukan natsar (prosa); dan itupun pada umumnya terbatas pada ilmu kaidah bahasa arab, seperti Nadhm Al-‘Imrithi, Afiyyah Ibn Malik, Nadhm Al-Maqsud, Nadhm Jawahir Al- Maknun, dan sebagainya. Namun demikian, ada juga beberapa kitab prosa (natsar) yang dijadikan sebagai bahan hafalan melalui sistem pengajaran hafalan. Dalam metodologi ini, biasanya santri diberi tugas untuk menghafal beberapa bait atau baris kalimat dari sebuah kitab, untuk kemudian membacakannya di depan sanga kyai/ustadz. Pesantren merupakan jawaban untuk mengkaji dan memperdalam ilmu agama Islam. Sejumlah pemikir pendidikan telah memberikan kontrubusi agar bahasa Arab (kitab kuning) yang dipelajari di pesantren di modifikasi sedemian rupa mulai dari sistempengajarannya dan metodologisnya, sehingga pembelajaran bahasa Arab (kitab kuning) adalah suatu ilmu praktis bisa digunakan dalam konteks kehidupan seharihari.]]>
<![CDATA[BAHASA AKADEMIK DAN NON AKADEMIK SANTRI DI PONDOK PESANTREN BAHRUL ULUM TANGGAMUS (Studi Analisis Persepktif Teori Interaksionisme Simbolik) ]]>
<![CDATA[Khabibul Khoiri]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 2 No 10 (2023): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47902/multidisipliner.v6i2.788
<![CDATA[Humans are social beings who cannot be separated from the process of interacting with others to meet their needs in society. Likewise, what is done by the students who carry out the interaction process at the Bahrul Ulum Islamic Boarding School also has a uniqueness, namely in the form of academic and non-academic language in accordance with the culture or binding rules at the Islamic boarding school. However, the language used in the Islamic boarding school is not interpreted as understood by the majority of the community. Therefore, researchers through the field research method succeeded in uncovering and digging up information related to the languages used in the bahrul ulum Islamic boarding school so that it can provide information and experience to the non-Islamic boarding school community so that they can find out the languages used by the students in the Islamic boarding school.]]>
