Jurnal Bilqolam Pendidikan Islam
The Bilqolam Journal of Islamic Education is an online publication media that aims to produce scientific articles where each article will be peer reviewed, peer reviewed, or peer assessment. And scientific articles that are targeted by the Bilqolam Journal of Islamic Education are research that is in accordance with the needs of the times and is very closely related to the world of Islamic religious education. So specifically the Bilqolam Journal discusses students, teachers or educators, curriculum, methods, evaluation, environment, educational infrastructure.
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<![CDATA[MODEL-MODEL PEMBIAYAAN PENDIDIKAN (ANALISIS EFEKTIVITAS DAN EFISIENSI DALAM INSTITUSI PENDIDIKAN) ]]>
<![CDATA[Mesiono Mesiono]]>;
<![CDATA[Roslaeni Roslaeni]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
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DOI: 10.51672/jbpi.v2i1.10
<![CDATA[This study aims to describe the basic concepts of education financing and education financing models. The research methodology used is the library research method with analytic descriptive data analysis techniques. The results show that an effective and efficient financing model that can be developed is the Power Equalizing model and the Foundation Plan model because the Power Equalizing model is imposed on very rich districts to pay part of the school taxes they collect back into the state's pocket. The factors that influence the financing of school education are influenced by: 1) rising prices; 2) relative changes in teacher salaries (teacher's sallaries); 3) changes in population and an increase in the percentage of children in public schools; 4) increasing educational standards; 5) increasing age of children leaving school; and 6) increasing demands for higher education (higher education).]]>
<![CDATA[PERTUMBUHAN INSITITUSI PENDIDIKAN AWAL DI INDONESIA :PESANTREN, SURAU DAN DAYAH ]]>
<![CDATA[Muslim Muslim]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
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DOI: 10.51672/jbpi.v2i1.45
<![CDATA[The presence and emergence of Islamic education in Indonesian soil is closely related to the entry of Islam on earth. The process of Islamization of society at that time was an integral part of the implementation of Islamic education. This paper is of a qualitative type, with a library research approach. Several early education institutions in Indonesia. First, pesantren may have originated from India (Hindu influence in Java), but the education system is certain to come from the Islamic tradition that originated in Arabic. There is an argument to support this hypothesis that Islam came to Java for the first time brought by Shaykh Malik Ibrahim or Maulana Maghribi (one of the songo guardians) and he had studied in the Kingdom of Pasai. Both Surau come from elements of the indigenous Malay culture and are related to the belief at that time as an Islamic educational institution. The three Dayahs are the oldest Islamic educational institutions in Aceh and even in the archipelago. Dayah was born, grew and developed along with the entry and development of Islam in Acehnese society.]]>
<![CDATA[PERTUMBUHAN INSTITUSI SOSIAL POLITIK SAMUDERA PASAI, MALAKA, BANTEN DAN MATARAM ]]>
<![CDATA[Iswanto, Juli]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
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DOI: 10.51672/jbpi.v2i1.46
<![CDATA[The journey and progress of Islam in Indonesia has finally brought about changes in social fields that are different in social construction and encourage political points of view. This development can be seen from the problems of language, teaching, and socio-government. The language change was distinguished by a change in names which were mostly taken from Arabic, such as Abdul, Syah and Malik. Moreover, the pesantren contains about sharia, tashawuf, and development organizations. The presence of Islam in Southeast Asia at that time may not have an impact on the world today. After an episode of workers' resistance in the South China region against the Chief of Hey Tsung (878-889 AD) which killed many Muslims, they began to seek asylum in Kedah (around that time Kedah was remembered as Sriwijaya territory). This paper is of a qualitative type, with a library research approach. The entry of Islam to Indonesia changed the social and political conditions based on Islam as brought by the preachers. Second, the presence of the Islamic kingdom in Indonesia had a great influence on the development and spread of Islam in Indonesia. Third Some of the Islamic kingdoms that contributed to the spread of Islam in Indonesia were the Samudera Pasai Kingdom, the Banten Kingdom, the Malacca Kingdom, and the Mataram Kingdom.]]>
<![CDATA[PEMBENTUKAN DAN PERKEMBANGAN TASAWUF FALSAFI ]]>
<![CDATA[Rehna Ginting, Lusinta]]>;
<![CDATA[Nadia, Mely]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
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DOI: 10.51672/jbpi.v2i1.48
<![CDATA[In the beginning, Sufism and philosophy were fused, so the two had a very close relationship. Of course, in an effort to reach the knowledge of God, it takes unusual thinking and is able to penetrate the spaces of physics. But lately many consider the two as contradictory things. In simple terms, Sufism is defined as the lifestyle of a Sufi which mostly leads to the purification of the soul in order to be closer to God. This paper is qualitative, with a library research approach. Philosophical Sufism began to develop since the 6th and 7th centuries Hijri. In Indonesia, philosophical Sufism was popularized by several well-known Sufi figures, for the Sumatra region philosophical Sufism was disseminated by Hamzah al-Fansuri, Syamsuddin al-Sumatrani, Abd al-Ra'uf al-Singkili. As for the Java region, the figure who is famous for popularizing philosophical Sufism is Shaykh Siti Jenar. The figures and doctrines of philosophical Sufism are: Al-Hallaj with the concept of Hulul, Suhrawardi with the concept of Illumination, Ibn 'Arabi with the concept of Wahdah Al-Wujud, and Abu Yazid Al-Bustami with the concept of Fana' and Baqo'.]]>
<![CDATA[PERGUMULAN ISLAM DAN KOLONIALISME ABAD KE 18 DAN 19 ]]>
<![CDATA[Daulay, Syaripuddin]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
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DOI: 10.51672/jbpi.v2i1.49
<![CDATA[Since the 16th century the colonizers came to Indonesia one after another. Starting with the Portuguese, then moving on to the Netherlands and ending with the Japanese. After that, actually there was colonialism carried out by the British before Indonesia's independence. Although briefly, but enough to swallow many victims and various losses. Indeed, until the end of the 19th century colonialism was still visible in various parts of the world. This paper is qualitative, with a library research approach. The struggle of Muslims with colonialism in the field of education was when the Dutch discriminated against Islamic educational institutions (pesantren). In the field of the Dutch economy managed to make the Muslim economy slumped. At first the Muslim profession was located in the center of trade but was taken over by the Dutch by spreading false Hadith that "it is better to linger in the mosque than in the market. In the Dutch political sector, two methods were used to colonize Muslims. These methods are the method of ethical politics (reciprocity) and the politics of fighting sheep (devide et impera). Many Muslims, especially kings and sultans, chose the "safe way" to join the Netherlands because they considered the Dutch to have done a great job]]>
<![CDATA[PEMIKIRAN IBNU SINA DALAM BIDANG FILSAFAT ]]>
<![CDATA[Parlaungan, Parlaungan]]>;
<![CDATA[Daulay, Haidar Putra]]>;
<![CDATA[Dahlan, Zaini]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
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DOI: 10.51672/jbpi.v2i1.51
<![CDATA[The aims of this study are (1) to find out the biography of the Islamic philosopher, Ibn Sina. (2) To know the famous works of Ibn Sina. (3) To find out how the philosophical views of Ibn Sina. Ibn Sina's full name is Abu Ali Husayn bin Abdullah bin Hasan bin Ali bin Sina. He was born in the month of Safar 370 H or August-September 980 AD in Afsyanah, a small town in the current Uzbekistan region. He died in the city of Hamadan at the age of 58 to coincide in the year 428 AD or 1037 H. Ibn Sina has written a number of 276 works, both in the form of letters, books, and encyclopedias which he wrote during his short life. His most popular works are: First, Kitab Al-Qanun Fith Thib (Canon of Medicine). Second, the Book of Al-Juzah Ibn Sina Ath-Tibbiyah, Third, An-Najat, Fourth, Al-Isign wat-Tanbiat, Fifth, Al-Hikmat al-Masyriqiyyah. In the field of philosophy, Ibn Sina divides philosophy into three parts: (1) Philosophy of Emanation or Al-Faidh, (2) Philosophy of Being/Divinity and (3) Philosophy of Soul/Breath.]]>
<![CDATA[PERTUMBUHAN INSTITUSI SOSIAL POLITIK SAMUDERA PASAI, MALAKA, BANTEN DAN MATARAM ]]>
<![CDATA[Iswanto, Juli]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
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DOI: 10.51672/jbpi.v2i1.46
<![CDATA[The journey and progress of Islam in Indonesia has finally brought about changes in social fields that are different in social construction and encourage political points of view. This development can be seen from the problems of language, teaching, and socio-government. The language change was distinguished by a change in names which were mostly taken from Arabic, such as Abdul, Syah and Malik. Moreover, the pesantren contains about sharia, tashawuf, and development organizations. The presence of Islam in Southeast Asia at that time may not have an impact on the world today. After an episode of workers' resistance in the South China region against the Chief of Hey Tsung (878-889 AD) which killed many Muslims, they began to seek asylum in Kedah (around that time Kedah was remembered as Sriwijaya territory). This paper is of a qualitative type, with a library research approach. The entry of Islam to Indonesia changed the social and political conditions based on Islam as brought by the preachers. Second, the presence of the Islamic kingdom in Indonesia had a great influence on the development and spread of Islam in Indonesia. Third Some of the Islamic kingdoms that contributed to the spread of Islam in Indonesia were the Samudera Pasai Kingdom, the Banten Kingdom, the Malacca Kingdom, and the Mataram Kingdom.]]>
<![CDATA[PEMBENTUKAN DAN PERKEMBANGAN TASAWUF FALSAFI ]]>
<![CDATA[Rehna Ginting, Lusinta]]>;
<![CDATA[Nadia, Mely]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
Show Abstract
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DOI: 10.51672/jbpi.v2i1.48
<![CDATA[In the beginning, Sufism and philosophy were fused, so the two had a very close relationship. Of course, in an effort to reach the knowledge of God, it takes unusual thinking and is able to penetrate the spaces of physics. But lately many consider the two as contradictory things. In simple terms, Sufism is defined as the lifestyle of a Sufi which mostly leads to the purification of the soul in order to be closer to God. This paper is qualitative, with a library research approach. Philosophical Sufism began to develop since the 6th and 7th centuries Hijri. In Indonesia, philosophical Sufism was popularized by several well-known Sufi figures, for the Sumatra region philosophical Sufism was disseminated by Hamzah al-Fansuri, Syamsuddin al-Sumatrani, Abd al-Ra'uf al-Singkili. As for the Java region, the figure who is famous for popularizing philosophical Sufism is Shaykh Siti Jenar. The figures and doctrines of philosophical Sufism are: Al-Hallaj with the concept of Hulul, Suhrawardi with the concept of Illumination, Ibn 'Arabi with the concept of Wahdah Al-Wujud, and Abu Yazid Al-Bustami with the concept of Fana' and Baqo'.]]>
<![CDATA[PERGUMULAN ISLAM DAN KOLONIALISME ABAD KE 18 DAN 19 ]]>
<![CDATA[Daulay, Syaripuddin]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
Show Abstract
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DOI: 10.51672/jbpi.v2i1.49
<![CDATA[Since the 16th century the colonizers came to Indonesia one after another. Starting with the Portuguese, then moving on to the Netherlands and ending with the Japanese. After that, actually there was colonialism carried out by the British before Indonesia's independence. Although briefly, but enough to swallow many victims and various losses. Indeed, until the end of the 19th century colonialism was still visible in various parts of the world. This paper is qualitative, with a library research approach. The struggle of Muslims with colonialism in the field of education was when the Dutch discriminated against Islamic educational institutions (pesantren). In the field of the Dutch economy managed to make the Muslim economy slumped. At first the Muslim profession was located in the center of trade but was taken over by the Dutch by spreading false Hadith that "it is better to linger in the mosque than in the market. In the Dutch political sector, two methods were used to colonize Muslims. These methods are the method of ethical politics (reciprocity) and the politics of fighting sheep (devide et impera). Many Muslims, especially kings and sultans, chose the "safe way" to join the Netherlands because they considered the Dutch to have done a great job]]>
<![CDATA[PEMIKIRAN IBNU SINA DALAM BIDANG FILSAFAT ]]>
<![CDATA[Parlaungan, Parlaungan]]>;
<![CDATA[Daulay, Haidar Putra]]>;
<![CDATA[Dahlan, Zaini]]>
<![CDATA[ Jurnal Bilqolam Pendidikan Islam Vol. 2 No. 1 (2021): Juni (2021) ]]>
Publisher : <![CDATA[Prodi PAI Sekolah Tinggi Agama Islam Serdang Lubuk Pakam ]]>
Show Abstract
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Original Source
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DOI: 10.51672/jbpi.v2i1.51
<![CDATA[The aims of this study are (1) to find out the biography of the Islamic philosopher, Ibn Sina. (2) To know the famous works of Ibn Sina. (3) To find out how the philosophical views of Ibn Sina. Ibn Sina's full name is Abu Ali Husayn bin Abdullah bin Hasan bin Ali bin Sina. He was born in the month of Safar 370 H or August-September 980 AD in Afsyanah, a small town in the current Uzbekistan region. He died in the city of Hamadan at the age of 58 to coincide in the year 428 AD or 1037 H. Ibn Sina has written a number of 276 works, both in the form of letters, books, and encyclopedias which he wrote during his short life. His most popular works are: First, Kitab Al-Qanun Fith Thib (Canon of Medicine). Second, the Book of Al-Juzah Ibn Sina Ath-Tibbiyah, Third, An-Najat, Fourth, Al-Isign wat-Tanbiat, Fifth, Al-Hikmat al-Masyriqiyyah. In the field of philosophy, Ibn Sina divides philosophy into three parts: (1) Philosophy of Emanation or Al-Faidh, (2) Philosophy of Being/Divinity and (3) Philosophy of Soul/Breath.]]>
