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<![CDATA[PENDIDIKAN PROFETIK DAN PERANNYA DALAM MENANGKAL DAMPAK NEGATIF TEKNOLOGI DI MLANGI YOGYAKARTA ]]>
<![CDATA[Habiba, Sulhatul]]>;
<![CDATA[Sholikhah, Khotimatus]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.164
<![CDATA[This research describes the prophetic education in Mlangi Nogotirto Gamping Sleman Yogyakarta, and examines the role it plays in counteracting the negative effects of technology. Problem formulation in this research: what is the meaning of prophetic education? and how does prophetic education stem the negative effects of technology? The results show that prophetic education plays a major role in minimizing the negative effects of technology. The strengthening of spirituality as played by 16 pesantren and active involvement of citizens and santri in society can counter the negative influence from outside Mlangi.]]>
<![CDATA[METODE TAFSIR AL-QURAN UNTUK ANAK DIDIK: STUDI BUKU TAFSIR AL-QURAN KARYA AFIF MUHAMMAD ]]>
<![CDATA[Adib, Shohibul]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.170
<![CDATA[The exegeticalmethods of the Quran has been aimed more and consumed by adults both from students, students, lecturers, and intellectuals, rather than to children. But actually, the case of adults is clearly different from the nature of children who have a tendency to play. How to present a exegeticalmethod of the Quran that can be consumed by children is a developmental idea in the scientificexegesis of the Quran in general and particularlyin the Islamic Religious Education (PAI), especially in the study of the exegesis of the Quran. Therefore, Tafsir Quran untuk Anakanak (The Exegesis of the Quran for Children) by Afif Muhammad comes to respond to the problem when it is now very rarely the literature that deals with the interpretation for children today. Therefore, this paper will discuss how the exegeticalmethod offered by Afif Muhammad in his work, and most importantly is, how to present the characteristics of the exegesis of the Holy Quran that is ideal for children in the perspective of Islamic Religious Education (PAI).The result of this research reveals that the ijmÄli method with dialogical language in Tafsir Quran untuk Anak-anak can be used as a solution to improve the lecture method in PAI so as to create dynamic and effective interrelations between educators and learners in the learning process. The comic method in the Tafsir Quran untuk Anak-anak is a prominent characteristic of the study of the Quran for children so that it can be utilized by educators in the process of teaching and learning in the classroom, and the scholars who are concerned about the world education of children.]]>
<![CDATA[PENDIDIKAN ISLAM DAN HUMANITAS ]]>
<![CDATA[Irrubai, Mohammad Liwa]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.165
<![CDATA[Today, the human problem in social life concerning education is growing more complex; many new ideas emerge as the level of human intellectuality grows. This paper will reveal the current issue of education in Indonesia and discuss ideas from the concept of liberal education. The basic issue of education criticized by liberal education is that education today focuses more on the needs of society than the educational objectives themselves. Education as a tool to transfer science, values, and agents of social change is seen as one alternative solution in the framework of improving peoples lives. The education in which values are embodied is one of the efforts offered by genuine liberal education, aimed at giving us the habits, ideas and techniques necessary to continue our own education. Humans have the ability to learn continuously throughout life so that we can prepare ourselves to study and again as long as we are alive.]]>
<![CDATA[SIFAT-SIFAT PENDIDIK: PERSPEKTIF AL-QURâAN ]]>
<![CDATA[Jayadi, Iskandar]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.166
<![CDATA[This paper discusses the educational qualities of the Quranic perspective of Q.S. Fushshilat ([41]: 34-35). This article is motivated by the number of educators who only rely on intellectual ability in educating, without balancing with other aspects that support the process of education, teaching and learning, such as the nature and a good personality that must be owned by every educator. All the behavior of educators is very influential on learners, because learners tend to imitate educators. Educators are expected by the Islamic education of educators who are able to optimize all the ability in him in order to get the output in accordance with the goals of Islamic education. This study aims to determine the nature of educators contained in the Fushshilat (41: 34-35) which can be applied by every educator in the educational process. This paper shows that in the content of Fushshilat ([41]: 34-35) there are several traits as an educator exemplified by the Prophet Muhammad. (2) Always do good, (3) gentle, (4) affection towards learners, (5) able to hold anger, and (6) have a good attitude the nature of forgiveness, and its implications in the Islamic education system.]]>
<![CDATA[NILAI-NILAI PENDIDIKAN AKHLAK DALAM AL-QURâAN ]]>
<![CDATA[Waluyo, Sri]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.161
<![CDATA[This paper discusses the content of Q.S. al-Baqarah ([2]: 67-73). The data used in the preparation of this paper is the data that is primary and secondary. The primary source is data obtained from the core source. In conducting a study of a verse, it is clear that the primary data source is derived from the Quran, precisely on Q.S. al-Baqarah ([2]: 67-73). Secondary data is data obtained from other sources that are still related to the problem and provide interpretation of the primary source. The method used in analyzing this paper is the tahlili method. This method describes the meaning contained by the Quran, verse by verse, and letter after letter according to the order in the Mushaf. The description includes the various aspects which the interpreted verses contain, such as the meaning of the vocabulary, the connotation of the sentence, the background of the verse down, its relation to other verses, both before and after. And do not miss the opinion that has been given regarding the interpretation of these verses, whether delivered by the Prophet, companions, the tabiin, as well as other commentators. This study shows that in Q.S. al-Baqarah (2): 67-73) there are values of moral education which include: 1) morals in asking, (2) morals to parents, (3) patience of educators, (4) educator honesty, and (5) obedience of learners.]]>
<![CDATA[MATERI DALAM FILSAFAT PENDIDIKAN ISLAM ]]>
<![CDATA[Abdi, Muhammad Iwan]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.162
<![CDATA[Islamic education philosophy is an educational philosophy based on Quran and al-Sunnah as a source of Islamic teachings. In addition, Islamic education philosophy also adopts sources from others that are not contrary to Islamic teachings. Thus, the source of guidance for Islamic education philosophy consists of two categories: the source of normative and historical sources. Normative sources are sources derived from the Quran and al-Sunnah (nash); while the historical source is a thought about the philosophy of Islamic education adopted from outside of Islamic teachings. Thus, there are three schools in the philosophy of Islamic education: the liberal, conservative, and critical groups that combine the two earlier groups (sholih li kulli zaman wa makan). This paper will discuss the subject matter of Islamic education philosophy and the sources of the three groups of flow by discussing the elements contained in the teachings of Islam, such as God, man, and nature. The purpose of this paper is to provide an understanding that the basic principles contained therein can be applied in Islamic education.]]>
<![CDATA[TANTANGAN PONDOK PESANTREN DALAM MENGHADAPI ERA BONUS DEMOGRAFI ]]>
<![CDATA[Chudzaifah, Ibnu]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.168
<![CDATA[Pondok Pesantren is one of the Islamic educational institutions that aim to form human beings who have noble character, so that created a human who has a balance between physical and spiritual. Some educational institutions offer various models of learning to balance the current development so that its existence is still recognized by the community. While boarding school in dealing with the development of the times, has a commitment to make new innovations by presenting the pattern of education that can give birth to a reliable Human Resources. Especially pesantren currently has a challenging enough weight in facing the era of "Demographic Bonus". Demographic bonus is a phenomenon in which the structure of the population greatly benefits the community from the side of development in various sectors, because the productive age is more than the non productive age. This means that the dependency burden will decrease with the ratio of 64 percent of the productive age population to bear only 34 percent of the nonproductive age population. With all kinds of scholarships and skills given to students, students are expected to compete in all fields, especially in the face of Indonesia gold in 2020 to 2035.]]>
<![CDATA[PEMIKIRAN PENDIDIKAN ISLAM ABDURRAHMAN MASâUD ]]>
<![CDATA[Rasyid, Muhammad Rusdi]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.163
<![CDATA[This paper will examine the thoughts of Abdurrahman Masud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Masud argues, there is no separation between religious science and general science. Masud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Masud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Masud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.]]>
<![CDATA[PENDIDIKAN DALAM PERSPEKTIF HADIS ]]>
<![CDATA[Siddik, Hasbi]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.169
<![CDATA[This paper will explore education in the perspective of Hadith, both the meaning, the nature, and the practice of education, as well as its urgency. In the books of Hadis (al-kutub al-tisâah) there are many themes that talk about education. In the books it is mentioned a lot of terms tarbiyah, talim, tadib, and other terms associated with it such as âilm, al-aql, al-fikr, al-hikmah, and so on. The number of Hadis proves that the Prophet during his life did pay special attention to the issue of education. The search for an educational theme in the Hadis is a thematic study method (syarh al-mawdhui). The results of this study found that there are at least five themes in the Hadis on education: 1) the primacy of education (educating children); 2) the urgency of teaching science (in education); 3) the reward obtained for the learners; 4) fitrah (for children) to learn in education; 5) education from an early age (the obligation of parents to educate their children in worship or praying).]]>
<![CDATA[METODE TAFSIR AL-QURAN UNTUK ANAK DIDIK: STUDI BUKU TAFSIR AL-QURAN KARYA AFIF MUHAMMAD ]]>
<![CDATA[Adib, Shohibul]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 10, No 2 (2018): Pemikiran Tokoh dan Peran Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.170
<![CDATA[The exegeticalmethods of the Quran has been aimed more and consumed by adults both from students, students, lecturers, and intellectuals, rather than to children. But actually, the case of adults is clearly different from the nature of children who have a tendency to play. How to present a exegeticalmethod of the Quran that can be consumed by children is a developmental idea in the scientificexegesis of the Quran in general and particularlyin the Islamic Religious Education (PAI), especially in the study of the exegesis of the Quran. Therefore, Tafsir Quran untuk Anakanak (The Exegesis of the Quran for Children) by Afif Muhammad comes to respond to the problem when it is now very rarely the literature that deals with the interpretation for children today. Therefore, this paper will discuss how the exegeticalmethod offered by Afif Muhammad in his work, and most importantly is, how to present the characteristics of the exegesis of the Holy Quran that is ideal for children in the perspective of Islamic Religious Education (PAI).The result of this research reveals that the ijmÄli method with dialogical language in Tafsir Quran untuk Anak-anak can be used as a solution to improve the lecture method in PAI so as to create dynamic and effective interrelations between educators and learners in the learning process. The comic method in the Tafsir Quran untuk Anak-anak is a prominent characteristic of the study of the Quran for children so that it can be utilized by educators in the process of teaching and learning in the classroom, and the scholars who are concerned about the world education of children.]]>
