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Al Hikmah : Jurnal Studi Keislaman

alhikmah
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Published by Institut Agama Islam Al Hikmah Tuban

ISSN : - EISSN : 25026100 DOI : -

Core Subject : Education, Social,

Education Social Sciences

Al Hikmah: Jurnal Studi Keislaman diterbitkan oleh Institut Agama Islam Al-Hikmah Tuban yang terbit sejak tahun 2011. Jurnal ini memuat kajian-kajian keislaman yang meliputi pendidikan Islam, sharî‘ah, pemikiran Islam, ekonomi, dan kajian Islam lainnya. Terbit dua kali setahun, yaitu bulan Maret dan September. Redaksi mengundang para akademisi, dosen, maupun peneliti untuk berkontribusi memasukkan artikel ilmiahnya yang belum pernah diterbitkan oleh jurnal lain. Naskah diketik dengan spasi 1,5 cm pada kertas ukuran A4 dengan panjang tulisan antara 20-25 halaman, 7000-9000 kata. Naskah yang masuk dievaluasi oleh dewan redaksi dan mitra bestari. Redaktur dapat melakukan perubahan pada tulisan yang dimuat untuk keseragaman format, tanpa mengubah substansinya. Alamat Redaksi: Jl. Pondok Pesantren Al Hikmah Binangun Singgahan Tuban Jawa Timur Indonesia 62361, Email: jurnalalhikmah1@gmail.com E-journal ini merupakan versi online dari edisi cetak Al Hikmah; Jurnal Studi Keislaman yang diterbitkan oleh Institut Agama Islam Al-Hikmah Tuban.

Arjuna Subject : Umum - Umum

Articles 242 Documents

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PERBANDINGAN SISTEM HUKUM PEMBUKTIAN DALAM PENANGANAN PERKARA TINDAK KORUPSI DENGAN PERKARA TINDAK PIDANA LAINNYA Fira Mubayyinah
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 1 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Proof is one of a series conducted in the court process to seek the truth, proving a guideline in ways that justified the law remedy prove whether the defendant's right or wrong, Proof is also a provision governing evidence which justified the law and may be used to prove mistakes indicted judges (M. Yahya Harahap) KUHAP we have set in Article 183 "The judge must not convict someone unless at least two valid evidence he gained confidence that a crime actually occurred and that the defendant is guilty of doing it". From this article it can be seen that the judge's decision should be based on two (2) things: 1. A minimum of two items of evidence 2. From the evidence that judges gain confidence that the defendant is guilty of a criminal act. Becomes important we know the proof is in the general criminal law in this regard set out in the Criminal Code and specific criminal.

GERAKAN PROGRESSIF MUHAMMADIYAH DAN NAHDLATUL ULAMA MENJAGA MARWAH PENDIDIKAN KEISLAMAN DI NUSANTARA Zaitur Rahem
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 1 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

The Organization of religious and kemasyarkatan in Indnesia very much. Among them is the Muhammadiyah (MD) and Nahdlatul Ulama (NU). Two organization become ordinary broad manevest of religious expressions of Muslims homeland. That's because there has been an assumption, Muhammadiyah and NU has typology amaliyah movement ubudiyah (ritual practices-spriritualis) different. Differences are also evident from the style of movement and organizationally arable land. Muhammadiyah dominate the metropolis, while NU in rural or suburban base. However, despite their ideological and geoorganisatoris typological differences, the two Islamic organizations are able to provide the dedication and outstanding contribution to the civilization of Indonesia. Both were able to stand up and maintain Islamic values typical of the archipelago. In fact, the cadres of both these religious organizations esksist until rentag a very long time. The existence of this organization can be seen from its role in developing the education sector. Key Word: Gerakan Progressif, Muhammadiyah, NU Daftar Rujukan Asy’ari, Suaidi, Nalar Politik NU & Muhammadiyah, (Yogyakarta: LkiS, 2010). John P Miller, Seller Wayne, Curicullum Perpsektif and Praktice, (London: Longman, 1985). Hitty, Philip, History of the Arab, (Jakarta: Serambi, 2016) Kamali, Mohammad Hashim, 2015. Membumikan Syariah, (Jakarta: Mizan, 2015) Lings, Martin, Muhammad, (Jakarta: PT Serambi Ilmu Semesta, 2002) Muzadi, KH. Abdul Muchith, NU dalam Perspektif Sejarah dan Ajaran, (Surabaya: Khalista, 2006). Muhammad Hasyim dan Ahmad Athoillah, Khazanah Katulistiwa: Potret Kehidupan dan Pemikiran Kiai-kiai Nusantara, (Tuban: Kakilangit Book, 2009). Muhaimin, Pengembangan Kurikulum Pendidikan Agama Islam, (Jakarta: PT. Raja Grafindo. 2010). Mun’im Al-Hafni, Abdul, Ensiklopedia Muhammad SAW (Buku Tiga), (Jakarta Selatan: Noura Books, 2014). Muhammad Naquib Al- Attas, Syed, Islam dalam Sejarah dan Kebudayaan Melayu, (Bandung: Mizan, 1990). Nasih Ulwan, Abdullah, Pendidikan Anak dalam Islam, (Jakarta: Pustaka Amani, 2007). Nizar, Samsul, Sejarah Pendidikan Islam: Menelusuri Jejak Sejarah Pendidikan Era Rasulullah Sampai Indonesia, Jakarta: Kencana Prenada Media Group, 2011. Rois, Moh. Fathur, Menyimak Kisah dan Hikmah Kehidupan Nabi Khidir, (Jakarta: Zaman, 2015). Shodiqin, Mochammad Ali, Muhammadiyah Itu NU!, Jakarta: Noura Books, 2013). Smith, Huston. 2016, Agama-agama Manusia, Jakarta: Serambi Soerjabrata, Soemadi, Ichtisar Sejarah Ilmu Jiwa, Yogyakarta: Usma, 1964. Shihab, Quraisy, Membumikan Al-Quran, (Bandung: PT Mizan Pustaka, 2006). Tidjani Djauhari, Mohammad, Pendidikan Untuk Kebangkitan Islam, (Jakarta: TAJ Publishing, 2008). Yatim, Badri , Pengantar Sejarah Indonesia Baru; 1500-1900, Jilid I, (Jakarta: PT. Gramedia, 1987).

PENDIDIKAN DAN MASYARAKAT Siti Fatimah
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 1 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Educational success is not only determined by the educational process in schools and the availability of facilities and infrastructure, but also determined by the family and or community environment. Therefore, education is a shared responsibility between the government (schools), families and communities. This means implies that parents and the community mempumyai responsibility to participate in, contribute to think and provide assistance in the provision of education in schools. The relationship between education and the community feels is important so that a separate study in the field of science education. It is nothing but a logical consequence of the development of educational goals for each person to form itself into a whole person both as individuals and as members of society and spiritual and bodily health, knowledge and moral knowledge. Briefly education is a product of society, because if we realize the value of education as a process of transmission of knowledge, attitudes, beliefs, skills and other aspects of the behavior of the younger generation then the entire effort has been done entirely by the strength of public power. Almost everything we learn is the result of our relationships with other people in the home, school, play, work and so on. Natural that if everything we know is the result of a reciprocal relationship in such a way that turned out to have been shaped by our society. Asyraf, Ali. 1996. Horizon Baru Pendidikan Islam. Jakarta : Pustaka Firdausi, Azra, Azyumardi. 1999. Pendidikan Islam : Tradisi Dan Modernisasi Menuju Millennium Baru. Jakarta : Logos Wacana Ilmu D.Marimba, Ahmad. 1989. Pengantar Filsafat Pendidikan Islam Bandung : Al-Ma’rifat DEPAG RI. 2005. Al-Qur’an dan Terjemahannya. Jakarta: PT. Syaamil Cipta Media. Muhammad Al-Toumi, Omar. 1986. Falsafah Tarbiyah Islamiyah. Jakarta : Bulan Bintang Mulyasa. 2003. Menjadi Kepala Sekolah Profesional. Bandung: PT. Remaja Rosdakarya Mardiasmo. 2009. Aukuntansi Sektor Publik. Yogyakarta: Andi Shaleh Ahmad, Nazili. 1998. Pendidikan dan Masyarakat. yogyakarta: bina usaha Soyomukti, Nurani. 2010. Teori-teori pendidikan. Yogyakarta : Arruz Media Group Tilaar. 2000. Pendidikan, Kebudayaan, dan masyarakat madani Indonesia. Bandung : Remaja Rosdakarya Tirtaraharja, Umar. 2005. Pengantar Pendidikan. Jakarta: Asti Mahasatya Undang-Undang Sistem Pendidikan Nasional No 20 Tahun 2003 Http://Pengertian-Masyarakat-_Faculty-Jeehad-Ruhul Jadid_.Htm Http:// Beranda Firdaus-Peran-Masyarakat-Dalam-Pembiayaan.Html Krina. 2003. Indikator dan Alat Ukur Prinsip Transparasi, Partisipasi dan Akuntabilitas. Web: http://www.goodgovernance.com.

RELEVANSI KOMPETENSI PENDIDIK MENURUT K.H. HASYIM ASY’ARI DENGAN UU SISDIKNAS TAHUN 2003 Sholikah Sholikah
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 1 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

In general, character education now is still at the level of memorization and/or introduce a value but has not reached the appreciation of values level, even it makes a personal commitment in life. Therefore, it is requiring in-depth review of the educational character from some classical and modern literature that will contribute to such thinking. If we review the book Adab al-'Alim wa al-Muta'allim work of K.H. Hasyim Asy’ari, there is a treatise on education that includes character education, especially about the character values that should be owned by both educators and learners. Starting from the above problems, it becomes urgent to do this research. The focus of this study is how does a character educator by K.H. Hasyim Asy’ari?. Character of educators and learners by K.H.Hasyim Asy’ari in the book Adab al-'Alim wa al-Muta'allim can be classified into three sections include: a. Mental attitude or character that must have teachers and students; b. Efforts are done to be the teachers and students who have character; c. Teaching strategies that done by teachers and learners learning strategies. The third section has the indicators according to the competency of educators, according to the National Education Law of 2003 according to the Center of Education Curriculum Development and Culture. Akarhanaf. 1950. Kiai Hasjim Asj’ari Bapak Ummat Islam Indonesia. Jombang: Pondok Pesantren Tebuireng Asmani, Jamal Ma’mur. 2011. Buku Panduan Internalisasi Pendidikan Karakter di Sekkolah. Jogjakarta: DIVA Press Asy’ari, K.H.M. Hasyim. 2007. Etika Pendidikan Islam; Petuah K.H.M. Hasyim Asy’ari untuk Para Guru (Kyai) dan Murid (Santri), terj. Mohamad Kholil. Yogyakarta: Titian Wacana ___________________. 2011. Menggapai Sukses dalam Belajar dan Mengajar, terj. M. Tholut Mughni. Jombang: Multazam Press ___________________. 1415 H. Adab al-‘Alim wa al-Muta’allim. Jombang: Turats al-Islamy Furqan, Arief. 1992. Pengantar Metode Penelitian Kualitatif. Surabaya: Usaha Nasional Hasan, M. Iqbal. 2002. Pokok-Pokok Materi Metodologi Penelitian. Jakarta: Ghalia Indonesia Khuluq, Lathiful. 2008. Fajar Kebangunan Ulama; Biografi K.H. hasyim Asy’ari. Cet. III. Yogyakarta: LKIS Mas’ud, Abdurrahman. 2006. Dari Haramain ke Nusantara; Jejak Intelektual Arsitek Pesantren. Jakarta: Kencana Masrawi, Zuhairi. 2010. Hadratussyaikh Hasyim Asy’ari; Moderasi, Keutamaan, dan Kebangsaan. Jakarta: KOMPAS Media Nusantara Nata, Abuddin. 2005. Tokoh-Tokoh Pembaruan Pendidikan Islam di Indonesia. Jakarta: Raja Grafindo Persada Muhaimin dan Abdul Mujib. 1993. Pemikiran Pendidikan Islam; Kajian Filosofis dan Kerangka Operasionalnya. Bandung: Trigenda Karya Muhaimin. 2007. Pengembangan Kurikulum Pendidikan Islam di Sekolah, Madrasah, dan Perguruan Tinggi. Jakarta: Raja Grafindo Persada Noor, Rohinah M. 2010. KH. Hasyim Asy’ari Memodernisasi NU dan Pendidikan Islam. Cet. II. Jakarta: Grafindo Khazanah Ilmu Partanto, Pius A. dkk., 1994. Kamus Ilmiah Populer. Surabaya: Arkola Pitono, Djoko dan Haryono, Kun. 2010. Profil Tokoh Kabupaten Jombang. Cet. 3. Jombang: Pemerintah Kabupaten Jombang Ramayulis, dkk., 2011. Filsafat Pendidikan Islam; Telaah Sistem Pendidikan dan Pemikiran Para Tokohnya. Cet. III. Jakarta: Kalam Mulia Rifa’i, Muhammad. 2010. K.H. Hasyim Asy’ari; Biografi Singkat 1871-1947. Cet. III. Jogjakarta: Garasi House of Book Salam, Solichin. 1963. K.H. Hasjim Asj’ari; Ulama Besar Indonesia. Jakarta: Jaya Murni Soekardi, Heru. 1980. Kiai Haji Hasyim Asy’ari. Jakarta: Depdikbud Suwendi. 2004. Sejarah dan Pemikiran Pendidikan Islam. Jakarta: PT. Raja Grafindo Persada Tafsir, Ahmad.2006. Filsafat Pendidikan Islami, Integrasi Jasmani, Rohani dan Kalbu Memanusiakan Manusia. Bandung: Rosdakarya Offset Undang-Undang Republik Indonesia Nomor 20 tahun 2003 tentang Sistem Pendidikan Nasional. 2009. Bandung: Citra Umbara, UU Sisdiknas 2003 UU RI No. 20 tahun 2003 Bab I Pasal I point 5 dan 6 Wahid, Salahuddin. 2011. Transformasi Pesantren Tebuireng; Menjaga Tradisi di Tengah Tantangan. Malang: UIN MALIKI Press Yasin, Fatah. 2008. Dimensi-Dimensi Pendidikan Islam. Malang: UIN-Malang Press Yunus, Mahmud. 1990. Kamus Arab-Indonesia. Jakarta: Hidakarya Agung Zed, Mestika. 2008. Metode Penelitian Kepustakaan. Jakarta: Yayasan Obor Indonesia Zuhri, Achmad Muhibin. 2010. Pandangan Hasyim Asy’ari tentang Ahl al-Sunnah wa al-Jama’ah. Desertasi. Surabaya: Program Pascasarjana IAIN Sunan Ampel Surabaya

AKAD MUDHARABAH DAN MURABAHAH DALAM PERBANKAN SYARIAH; ‎TINJAUAN FILSAFAT HUKUM Almas'udah Almas'udah
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Islamic banks are banks that carry out business activities based on Sharia principles, namely agreement rules based on Islamic law between banks and other parties to deposit funds and or finance business activities, or other activities stated in accordance with Sharia. In running its business, Islamic banks use a profit sharing pattern which is the main foundation in all its operations. In Islamic Banking, basically eliminating interest as an element of prudence in the context of compliance with sharia, for this reason the Sharia Bank applies the principle of profit sharing and is spawned in contracts at Islamic banks, and this article will discuss the Murabahah and Mudarabah agreements in Sharia Sharia Indonesia and how Murabahah and Mudarabah contracts in legal philosophy review. Although the growth of the Islamic banking industry in Indonesia is greater than conventional banking, there are many challenges that must be considered and resolved to ensure the sustainability of growth and development of Islamic banking in the future. There is a difference in concept between Islamic banking and conventional banking. In conventional banking there are two agreements. First, the agreement between the bank and the customer, and get a certain percentage of bank interest. Second, the agreement between the Bank and the borrower, and has the right to get a certain percentage of the interests of the borrower. The Bank's profit comes from taking the interest rate difference offered to the customer at an interest rate charged to the borrower.

FIQH INDONESIA; ANTARA PEMBAHARUAN DAN LIBERALISME HUKUM ‎ISLAM Syamsul Falah
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Fiqh is the discipline that is most affected by the changes in human life that come incessantly. Fiqh is intended to harmonize between the syar'i texts that have completed their revelations and are standardized in the Qur'an and assunaah with humans as objects of jurisprudence that never stop changing. So fiqh is the most extensive space for new ijitihad-ijitihad. Islamic jurisprudence and law will always adjust to socio-cultural conditions, and socio-historical and space that surrounds it, as well as in Indonesia, fiqh is used as a means in determining the direction of religious life of the Islamic community in Indonesia, the basic attitude of this Islamic tradition seems to have become the dominant choice and grip among fiqh experts in Indonesia. The dynamics of Indonesian jurisprudence in the Syafiiyah discourse, this can be understood because the process of Islamization in Indonesia since the 12th and 13th centuries was a time when the development of Islamic law was in a time of crisis by closing the door of ijtihad as its lowest point even in the next period many figures who sued this matter, the experts did not dare to think as freely and creatively as possible so as to bring up a product that is timeless, space and time. Departing from the conceptul, the steps taken for Indonesian fiqh are: First, critical dialectics among Islamic law (particular texts containing practical rules), illat (causal law of wisdom) legal significance) Annadhoriyyah al ammah (azaz -azaz law) maqosidu syariah (the basic purpose of sharia) this analysis is one step that is normative deductive. Second, what is needed in analyzing these legal issues is an empirical-inductive step, which is analyzing problems related to reality, views, and practices in the community, in this case Urf Indonesia, through actual inductive field research. Having raised the offer of methodologies that are deductive and empirical-inductive normative and then make jurisprudence in Indonesia as living a living tradition that seems to be a breakthrough that makes Islamic law more lively so that sociologically and politically it will be easily proposed as legislation in Indonesia.

PELANGGARAN PRINSIP KERJASAMA (COOPERATIVE PRINCIPLE) DALAM PERCAKAPAN Niswatin Nurul Hidayati
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

In linguistics, a good communication can be measured by applying cooperative principle consisting of four maxims proposed by Grice (1989), but in the real communication, that principle is not always being obeyed and this phenomenon is called flouting maxim. This study reveals that flouting maxims are applied in a communication. There are 63 dialogues containing flouting maxims in the movie used by the author as the data source, and the most flouted is maxim of relevance. Flouting maxims lead to the implicit meanings of utterances, such as giving good impression, maintaining good relationship, giving proof/making sure, persuading the hearer, giving more information, applying politeness strategies, supporting hearer, making jokes, agreeing, and showing surprise. Then, most of intended meanings from the utterances being flouted are giving proof/making sure and applying politeness strategies.

MODEL KEPEMIMPINAN TRANSFORMATIF (KAJIAN KEPEMIMPINAN TRANSFORMATIF DI LEMBAGA PENDIDIKAN ISLAM) M. Yusuf Aminuddin
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Transformative leadership is a leadership model which gives direction of positive changes in organizations or Islamic educational institutions. Based on the author's observation, transfomative leadership is not only oriented on the effort in creating changes and improving the quality of members' resources, but also as efforts in order to improve the quality which is more responsive and dynamic with the development of period. Based on the previous experts' opinion, none had ever stated that transformative leadershio should be sensitive toward the development of period and see to the values taught by Prophet Muhammad. Historically, transformativr leadership was established among the leaders of islamic boarding house, it was if that leadership is translated as an effort of making changes and being sensitive toward the organization's interest. Transformative leadership which can affect islamic educational institution will give good impacts in order to develop the organization's productivity, in which their Islamic vision and mission will be achieved effectively. This is because transformative leaders can become a figure and inspiring leader of those organizations, in which they can grow the members' loyalty, also be able to solve old problems with new methods.

IMPLEMENTASI TOTAL QUALITY MANAGEMENT PADA LEMBAGA PENDIDIKAN Muhammad Rouf
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

School/madrasah as an educational institution is an institution that serves as an agent of change to solve the nation's problems. Therefore, in order to produce the quality of education, it is necessary to implement the concept of TQM (Total Quality Management) that in history has successfully led the business world in creating production quality best and can even exceed the satisfaction of customers’ standard. This study used a qualitative approach with methods of library research. The formulation of the problem involves understanding implementation of TQM, TQM in education, implementation of TQM principles in educational institutions, the pillars of TQM in educational institutions, measures the implementation of TQM in education and description of the failure in the implementation of TQM. The study results were obtained, among others; The first, implementation of total quality management (TQM) is an implementation or embodiment of a management concept that involves all components in the organization to jointly contribute to the organization's policies oriented to the improvement of product quality to customer satisfaction. Second, in educational institutions, implementation of TQM are used to improve administrative functions and operations, to manage the educational process as a whole, integrate TQM in the curriculum, the use of TQM in teaching methods in the classroom, the use of TQM for managing research and development activities. In addition, educators must be responsible for their duties proactively, they must develop a problem-solving process that makes sense and can identify and towards the main cause, capable of being the organization model and can measure what's working well and what is not, so that we will get a good system in institutional schools / madrasah. Third, in applying TQM, there are some principles that should be held, among others; focusing on consumers (users of educational services), broad involvement (teachers, staff, students, and community), their measurements, to understand education as a system, and their continuous improvement. Fourth, the five main pillars of TQM here are their products, relying on the process undertaken, the leader who moves in producing quality products, and a commitment among the leaders in the organization. Fifth, steps in implementing TQM in educational institutions include; the preparatory phase, the planning phase and the implementation phase. Sixth, the failure may occur in implementing TQM in educational institutions, if; there is a gap in the commitment of top management, one focus of attention, lack of adequate staff and support, relying solely training, the hope of obtaining results of a moment and force adopt a method that doesn’t comply with the requirement.

PENDEKATAN PEMBELAJARAN KONTEKSTUAL MATA PELAJARAN PENDIDIKAN AGAMA ISLAM DALAM MENINGKATKAN MOTIVASI BERAGAMA DI SMA NEGERI 16 SURABAYA Dainuri Dainuri
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Education is the main key in the formation of children's religious attitudes. The age of the child has consequences on the change in the educational process they receive, therefore, with the increasing age of the child and changes in their behavior it must be accompanied by the right education so that they have a noble attitude and behavior and character that will later make children become adults who live religious teachings. With the religious attitude they have, it will be able to control and encourage someone to behave according to religious norms. The role of the teacher of Islamic Education is very large influence in the development of the religious spirit of students, including how teachers pay attention to children in educating, teaching and evaluating both in delivering material in class or in class or in carrying out daily activities -Day students at school. The process of teaching and learning delivery, especially PAI learning conducted by the teacher so far is still dominant in the realm of memorization and textual, so that students only know the theory of PAI lessons, but the values contained in the PAI lessons are poorly understood to be practiced in Everyday life. Seeing the reality in the field, most of the teaching atmosphere techniques in schools that are used by our teachers tend to be monotonous and boring, thus reducing student motivation. This condition in turn has an impact on religious implementation. To answer these problems it is necessary to apply an alternative PAI learning that is conducive to an atmosphere that tends to be reactive so that it can motivate students to develop their creative potential. The results of this study are that the learning of Islamic religious education subjects in increasing religious motivation through a contextual approach in SMAN 16 Surabaya The application of contextual learning models has a positive impact, which can increase students' religious motivation as indicated by changes in some efforts made by the teacher PAI through learning and various activities that exist in schools. with a contextual learning approach is one way to increase student religious motivation namely an approach that seeks to link learning material with students' real life.

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