Madinah: Jurnal Studi Islam
Madinah: Jurnal Studi Islam diterbitkan oleh Institut Agama Islam Tarbiyatut Tholabah Lamongan Indonesia. Secara khusus mengkaji Pendidikan Agama Islam (PAI) dan media untuk mengembangkan ilmu pengetahuan berdasarkan pada hasil kepustakaan dan empiris; serta mendorong lahirnya pemikiran penelitian dan aksi baru dalam lingkup konsep dan praktek Pendidikan Agama Islam (PAI).
Jurnal ini terbit dua kali setahun yakni bulan Juni dan desember, yang bertujuan memajukan dan menyebarluaskan ilmu pengetahuan dalam bidang Pendidikan Agama Islam (PAI) yang menjadi kajian di Indonesia, guna meningkatkan daya dan hasil lembaga pendidikan/organisasi/perusahaan di Indonesia. Media ini ditujukan kepada para manajer, dosen, guru, tokoh agama, usahawan swasta maupun pemerintah, perusahaan, mahasiswa, dan pihak-pihak lain yang menaruh minat atas pengembangan studi Islam..
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232 Documents
<![CDATA[Pentingnya Pengembangan Budaya Religius Di Sekolah ]]>
<![CDATA[Siswanto, Heru]]>
<![CDATA[ MADINAH Vol 5 No 1 (2018): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v5i1.1422
<![CDATA[Development of religious culture in schools is a first step in instilling the values of religious education in everyday life. Habituation religious values in schools is expected to in crease and strength the value of unity,religious knowledge and religious cult of students. To implement the development of the religious culture in school sand strategies necessary steps that must be passed either at the level of values, practices and religious symbols. Thus the behavior and mentality needed coaching through civilize in religious being in the school community, families, and communities where the students live and interact]]>
<![CDATA[Pemikiran Imam Suprayogo Dalam Integrasi Ilmu Keislaman dan Sains Berbasis Ulul Albab ]]>
<![CDATA[Anam, Choirul]]>;
<![CDATA[Yunus Abu Bakar, M.]]>
<![CDATA[ MADINAH Vol 5 No 1 (2018): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v5i1.1423
<![CDATA[This research is motivated by the existence of dualism in the world of education, namely general education and religion. Because it is necessary to have an integration of science to create a strong personality. This integration has been reviewed by several experts including Imam Suprayogo with the concept of "Tarbiyah ulul albab". This research design uses a type of content analysis research (character study), this research is sourced from a literature study with a descriptive qualitative approach. The results of this study indicate that the integration of science is an effort to integrate Islamic education on the basis of ulul albab in accordance with his thoughts.]]>
<![CDATA[Model Implementasi Pembelajaran Kitab Alala Di Pondok Pesantren Langitan Widang Tuban ]]>
<![CDATA[Murtaufiq, Sudarto]]>
<![CDATA[ MADINAH Vol 5 No 1 (2018): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v5i1.1424
<![CDATA[The writer is interested in raising the title "The Implementation Model of Kitab Alala Learning in Al Falahiyah Islamic Elementary School Pesantren Langitan Widan Tuban: An implementation model" for being motivated by a fact that the number of new students in MI al-Falahiyah behave less patiently in dealing with exams and in learning the Qur'an. Pesantren Langitan Widang Tuban is one of the old Islamic boarding schools organizing its education system informally. This Islamic boarding school instills education littered fully with both religious values and the nation's noble ones. The purpose of this study is to find out the implementation model of the learning of Kitab Alala in MI al-Falahiyah Pesantren Widang Tuban. This study uses a descriptive qualitative approach. Data collection is carried out through such methods as observations, interviews and documents. The results of the study show that the implementation model of the learning of Kitab Alala in al-Falahiyah Islamic Elementary School Pesantren Langitan Widang Tuban is through four models, namely the so-called mauidhoh, habituation, the qudwah (exemplary), targhib and tarhib.]]>
<![CDATA[Wawasan Al-Qur’an Tentang Poligami Dalam Islam: (Perspektif Penafsiran Wahbah Al-Zuhaili, Amina Wadud dan Sayyid Quthb) ]]>
<![CDATA[Sugiarto, Fitrah]]>;
<![CDATA[Hotimah, Husnul]]>;
<![CDATA[Nurwathani Janhari, M.]]>
<![CDATA[ MADINAH Vol 5 No 1 (2018): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v5i1.1425
<![CDATA[This article will explain about polygamy which is widely misunderstood by some people. Polygamy is the marriage of a husband with more than one wife at the same time. The opposite of polygamy is monogamy. In the perspective of Islamic law, polygamy is limited to a maximum of four wives. There are two main verses that can be used as a reference for polygamy, namely QS. Al-Nisa’ [4] : 3 and QS. Al-Nisa’ [4] : 129. Polygamy has gone along with the history of mankind, so polygamy is not a new trend that appears suddenly. The most common polygamy is a man who has more than one wife at a time. This study uses qualitative and comparative methods, namely by providing descriptive interpretations of several commentators. It is repeatedly associated with Islam, it is mentioned in the books and Hadith that having more than one wife is indeed permissible for a man who meets certain conditions. One of the conditions for a man to practice polygamy is to be able to be fair to his wife regarding the division of time, wealth, and attention. Many people argue that the law of polygamy in Islam is sunnah. However, when viewed from a legal point of view, generally the scholars are of the opinion that the law of polygamy is not actually a sunnah, but is permissible or permissible. However, polygamy is certainly not something that can be done by anyone. When wanting to do polygamy, a man should first reflect on whether he has fulfilled the requirements to do it or not.]]>
<![CDATA[Konsep Kurikulum Pendidikan islam Di pondok Pesantren Di Era Industri 4.0 ]]>
<![CDATA[Bahiyah, Umamatul]]>
<![CDATA[ MADINAH Vol 5 No 1 (2018): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v5i1.1426
<![CDATA[Educational institutions, both formal and non-formal, will need rules to regulate the educational process, in this case it can be referred to as the curriculum. Thus indirectly the curriculum is one of the instruments of educational institutions, including education in Islamic boarding schools or Islamic boarding schools, which are institutions that can be said to be a manifestation of the natural process of the development of the national education system. From a historical point of view, pesantren are not only synonymous with Islam, but also contain the meaning of Indonesian authenticity (indigenous). This is because an institution similar to a pesantren has actually existed since the Hindu-Buddhist era. So that Islam only has to continue and Islamize existing educational institutions. This type of research is a literature study. This literature study prioritizes and builds the Islamic Education Curriculum Concept at Islamic Boarding Schools in the Industrial Age 4.0. The concept of the idea of Islamic Education Curriculum at Islamic Boarding Schools. The role of the Islamic education curriculum goes hand in hand with Islamic boarding schools as a place to gain Islamic knowledge. Pondok Pesantren is a place to provide space for self-actualization for someone who follows the instructions from the curriculum, both in terms of learning and enriching one's potential]]>
<![CDATA[Analisis Materi Bahasan, Karakteristik Penyajian Dan Preferensi Kajian Dalam Kitab Parukunan Melayu Besar Karya Haji Abdurrasyid Banjar ]]>
<![CDATA[Syarif Hidayatullah, Muhammad]]>
<![CDATA[ MADINAH Vol 5 No 1 (2018): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v5i1.1427
<![CDATA[Book of Parukunan Melayu Besar is one of the most popular Malay books by Banjar scholars besides the book Sabilal Muhtadin (Syekh Muhammad Arsyad al-Banjari) Parukunan Jamaluddin (Mufti Haji Jamaluddin bin Arsyad al-Banjari / Fatimah bint Abdul Wahab Bugis), Undang-undang Sultan Adam (The Compilation Team of UUSA) Asrar as-Shalah (Abdurrahman Shiddiq bin Muhammad 'Afif Banjar), Risalah Rasam Parukunan (Haji Abdurrahman bin Haji Muhammad Ali) and Mabadi' ilmu fiqih by Haji Muhammad Sarni Alabio. This paper aims to analyze the book of Parukunan Melayu Besar in terms of subject matter, presentation characteristics and study preferences. The results of the discussion show that the book of Parukunan Melayu Besar in terms of subject matter focuses on worship fiqh and a little inserted material on the science of monotheism (fardhu syahadat, nature 20 and the nature of the prophet). The presentation characteristics can be categorized as practical fiqh, beginner fiqh and introductory fiqh. Then the study preferences can be influenced by the situation and conditions when this book was written which in the end focuses on the study of worship fiqh rather than social interaction fiqh.]]>
<![CDATA[Prosedur dan Penyelesaian Dispensasi Nikah Di bawah Umur Di Pengadilan Agama ]]>
<![CDATA[Muhajir, Muhajir]]>
<![CDATA[ MADINAH Vol 6 No 2 (2019): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v6i2.1428
<![CDATA[Marriage is a momentum that is very important for the journey of human life. Besides bringing the bride and groom to a different realm, marriage will also automatically change the status of both. After the marriage, both parties will receive heavy burdens and responsibilities according to their respective nature. Responsibilities and burdens are not something that is easily implemented, so they must assume these responsibilities and carry them out. Marriage must be based on the agreement of the bride and groom. If the prospective husband has not reached the age of 19 years and the prospective wife has not yet reached the age of 16 want to get married must get a marriage dispensation from the Religious Court. Requests for marriage dispensation for those who have not yet reached the age of 19 years and 16 years, the prospective husband and wife are submitted by both male and female parents to the Religious Courts in the area of their residence. The Religious Court, after examining the trial and believes that there are things that are possible to provide the dispensation, the Religious Court provides marriage dispensation with a determination.]]>
<![CDATA[Karakteristik Kepemimpinan Spiritual Kiai ]]>
<![CDATA[Murtaufiq, Sudarto]]>;
<![CDATA[Imaduddin Ahmad, Victor]]>
<![CDATA[ MADINAH Vol 6 No 2 (2019): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v6i2.1429
<![CDATA[The spiritual leadership of the kiai (cleric) can at least be characterized through three characteristics that are related to one another, namely iman, Islam and Ihsan. Different from conventional leadership, the characteristics of the kiai's spiritual leadership certainly emphasize these three dimensions as a form of fulfillment of spiritual vision dealing with self-servitude to Allah SWT. While the material and technical dimensions are more complementary. So, as far as the spiritual dimension is the main factor in an organizational or social system, the spiritual leadership of the kiai has a theological, philosophical, psychological and sociological reasons.]]>
<![CDATA[Awal Waktu Shalat Telaah Fiqh dan Sains ]]>
<![CDATA[Muhajir, Muhajir]]>
<![CDATA[ MADINAH Vol 7 No 2 (2020): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v7i2.1432
<![CDATA[Prayer is an obligation for Muslims, therefore we must know when the time of entry and passage of prayer times must be known carefully and well, not until the time of entering prayer has done it, as a result the prayer will be in vain without reward. Because one of the requirements for the validity of prayer is to pray at the appointed time. The prayer service has been arranged in the verses of qauliyah, the Qur'an and explained also in the hadith of the Prophet. While the signs of that time are based on natural changes that occur (the verses of His qauniyah) in the form of the sun, moon, stars, occurring day and night and other celestial bodies. With the presence of these signs so that people think with His authority and give thanks for the blessings He gives by worshiping. Determining prayer times in a normal area is very easy to do, namely by knowing the matarari position and its changes. Dhuhr prayer starts from the sun slipping until the shadows are all the same or twice the length. Asr prayer starts from the shadow of something of the same length or shadow twice the length until the sun turns yellow. Maghrib prayer starts from the sunset until the loss of mega red. Isha prayer when the sun is 18 ° below the horizon. Fajr prayer when the sun is located 20 ° below the horizon. As for prayer in the polar regions or abnormal areas, namely: 1). The science of fiqh teaches that in such circumstances the person concerned, after waking up or regaining consciousness, is obliged to immediately carry out the evening prayer, after which the morning prayer will take place. 2). Prayer times in areas with latitude exceeding 45 ° North and South can use areas that have only 45 ° latitude and their longitude does not change. 3). For areas that do not experience loss of red mega, then to determine Isha and Subuh time based on the previous (season) time which can distinguish mega red when Maghrib and mega red during Fajr.]]>
<![CDATA[Food Security Innovation In Halal Certification Regulation On Food Products (Between Lppom MUI And BPJPH Ministry Of Religion) ]]>
<![CDATA[Gunawati, Anne]]>;
<![CDATA[Agus, Dede]]>;
<![CDATA[Muslih, Muhamad]]>
<![CDATA[ MADINAH Vol 7 No 2 (2020): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v7i2.1433
<![CDATA[The issue in this study is that regulations on halal certification have a very large role in supporting the national food security program. Halal certification on products is very important for consumers because in some cases people are reluctant to buy food products that do not have a halal label on their packaging. The government ratified Law Number 33 of 2014 concerning Halal Product Guarantee (UU JPH) which after being investigated it turned out that the JPH Law did not strengthen the existence of LPPOM MUI, but gave authority to the Government or the Ministry of Religion to form a new institution other than LPPOM MUI, namely the Product Assurance Organizing Body. Halal (BPJPH). The research objective to be achieved from this research is to ensure that BPJPH can cooperate with MUI in terms of halal auditor certification and the determination of halal products in order to support national food security. This study uses a normative juridical legal research method, this research is descriptive analytical and uses primary data sources and secondary data sources. The key finding of this research is that the authority of the MUI remains important because MUI is the institution authorized to issue a fatwa on the determination of the halalness of a product which is then submitted to BPJPH as the basis for issuing a halal certificate. The importance of this research to be discussed because with the union of the two institutions, hopefully in the future Indonesia will become the center of world halal products with various products made in Indonesia so that national food security will be maintained.]]>
