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<![CDATA[AKSIOLOGIS PENDIDIKAN ISLAM: (PRESPEKTIF ISLAM DAN BARAT) ]]>
<![CDATA[Husniyah, Nur Iftitahul]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.894
<![CDATA[Aksiologi merupakan salah satu bagian dari trilogi filsafat yang sangat populer, selain ontologi dan epistemologi. Dalam perspektif filsafat, aksiologi menunjuk pada “ilmu pengetahuan yang menyelidiki hakekat nilai” yang “pada umumnya ditinjau dari sudut pandangan kefilsafatan”. Aksiologi juga bisa diandaikan dengan “teori nilai yang berkaitan dengan kegunaan dari pengetahuan yang diperoleh”, dan oleh karena itu aksiologi secara sederhana dapat dimengerti sebagai “nilai kegunaan pengetahuan”.Berdasarkan paparan di atas, maka dirasa perlu dan penting, bahkan masih dikatakan relevan untuk mengkaji bagaimana konstruksi aksiologis pendidikan Islam.]]>
<![CDATA[HUBUNGAN ANTARA RELIGIUSITAS DAN REGULASI EMOSI DENGAN PERILAKU PROSOSIAL PADA REMAJA DI SMK KETINTANG SURABAYA ]]>
<![CDATA[Silfiyah, Khoirotus]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.895
<![CDATA[This study aims to know the relationship between religiosity and emotional regulation towards prosocial behavior in adolescents. The subject of the study is 107 adolescents from SMK Ketintang Surabaya, ranging between the ages of 15-18 years old. Using regression analysis, the result shows the existence of relationship between religiosity, emotional regulation, and prosocial behavior (Freg = 36.108; p = 0.001 < 0.01); and also of positive relationship between religiosity towards prosocial behavior (t reg = 5.561; p = 0.001 < 0.01); as well as the positive relationship between emotional regulation towards prosocial behavior (t reg = 2.348; p = 0.021 < 0.05).]]>
<![CDATA[STUDI ISLAM DAN MASA DEPAN ISLAM: (Telaah Pemikiran Fazlur Rahman) ]]>
<![CDATA[Robbani, Shofa]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.896
<![CDATA[“This paper deals with Islamic studies and the future of Islam. Firstly, Fazlur Rahman considers that neo-modernists have acknowledged that Western civilization is the only alternative for the future of the world. He revealed a fact that modernity in the West, ethics, and law is able to develop as an independent discipline with secularism method. On the contrary, Islamic ethics was never developed as an independent discipline based on the systematic interpretation methodology of the Qur'an. Secondly, Rahman mentions the orthodoxy of Islamic thought on the obsolete methodology, such as qiya>s, must be reconstructed with a new methodological approach, such as mas}lah}at, so that, the elasticity of Islamic law is able to provide solutions to all contemporary problems. In addition, Rahman highlighted the impact of the hegemony of Western civilization on the mindset and lifestyle of Muslim communities that can be seen in a variety of new situations that are full of complexity. Actually, he wants to create synergy between Muslim and non-Muslim intellectuals and can work together between them. In discussing the development of Islamic intellectualism, he said that something that was desired primarily was to understand the Qur'an with the historical background and new interpretations.”]]>
<![CDATA[PENGARUH METODE TEMATIK GLOBAL BELAJAR TARJAMAH AL-QUR’AN TERHADAP PEMAHAMAN AL-QUR’AN SANTRI MADRASAH DINIYAH MIFTAHUL HUDA BETON MEGALE KEC. KEDUNGADEM KAB. BOJONEGORO ]]>
<![CDATA[Masjkur, M]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.897
<![CDATA[“Penelitian ini membahas tentang “Pengaruh Metode Tematik Global Terhadap Pemahaman Al-Qur’an Santri Madrasah Diniyah Miftahul Huda Dusun Beton Desa Megale Kecamatan Kedungadem Kabupaten Bojonegaro”. Adapun masalah yang menjadi fokus penelitian adalah : (1) Bagaimana pelaksanaan metode Tematik Global belajar Tarjamah Al-Qur’an pada santri Madrasah Diniyah Miftahul Huda di Desa Megale Kecamatan Kedungadem Bojonegoro. (2) Bagaimana pemahaman Al-Qur’an santri Madrasah Diniyah Miftahul Huda di Desa Megale Kecamatan Kedungadem Bojonegoro. ( 3) Sejauh mana pengaruh metode tarjamah Al-Qur’an pada santri Madrasah Diniyah Miftahul Huda di Desa Megale Kecamatan Kedungadem Bojonegoro. Penelitian ini bertujuan : (1) Penulis ingin mengetahui bagaimana pelaksanaan metode Tematik Global belajar tarjamah Al-Qur’an pada santri Madrasah Diniyah Miftahul Huda di Dusun Beton, Desa Megale Kecamatan Kedungadem Bojonegoro. (2) Penulis ingin mengetahui bagaimana pemahaman Al-Qur’an santri Madrasah Diniyah Miftahul Huda di Desa Megale Kecamatan Kedungadem Bojonegoro. (3) Penulis ingin mengetahui sejauhmana pengaruh metode tarjamah Al-Qur’an pada santri Madrasah Diniyah Miftahul Huda di Desa Megale Kecamatan Kedungadem Bojonegoro. Dalam penelitian ini diperlukan data-data yang akurat dan valid. Adapun metode yang digunakan untuk memperoleh data adalah metode observasi langsung, metode dokumentasi dan metode angket. Penelitian dapat disimpulkan bahwa nilai koefisien korelasi sesudah test antara diberi metode tematik global terhadap pemahaman Al-Qur’an adalah koefisien korelasi pearson > r tabel (0,416 > 0,388), maka dapat diambil kesimpulan yaitu korelasinya signifikan.”]]>
<![CDATA[REFORMULASI HIRARKHI MAQASHID SYARIAH UNTUK KEMASLAHATAN ANAK DALAM BINGKAI PLURALISME AGAMA ]]>
<![CDATA[Huda, Nurul]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.898
<![CDATA[“Secara faktual, setiap pemeluk agama di Indonesia sudah terpatri berada dalam bingkai negara pluralistik (being-already-in-the pluralisme). Maka, mereka harus punya pemahaman tentang agama dalam konteks pluralistik yang penuh toleransi sebagai pengetahuan praksis bukan teoritis yang diwujudkan dalam pra-pemahaman, pra-penglihatan dan pra-konsepsi. Sedangkan kebutuhan anak yang harus direalisasikan meliputi kreatifitas, pengertian, dan baru aspek moral dan tahapan perkembangan agama anak dimulai dari level dongeng (the fairy tale stage), level kenyataan (the realistic stage), sampai level individu (the individual stage) yang tentu berimplikasi pada taklif. Indikator perlindungan anak selalu diorientasikan pada terpenuhinya 5 (lima) kebutuhan dasar anak yang terajut dalam kulliyyat al-khams. Sedangkan formula maqashid syariah untuk kemaslahatan anak secara hirarkhis adalah pertama, hifdh al-Nafs (menjaga jiwa-raga); kedua, i’tibar al-aqli (memberdayakan akal); ketiga, i’tibar al-mal (memberdayakan harta); keempat, hifdh al-tadayyun (menjaga keberagamaan); kelima, hifdh al-irdh (menjaga harga diri).”]]>
<![CDATA[NILAI-NILAI KEPENDIDIKAN DALAM AL S}ALA ]]>
<![CDATA[Ma'arif, M. Jauharul]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.899
<![CDATA[“S{ala>t Al Nawa>fil (Tahajjud Prayers and D{uha> Prayers) are one of the services which are also educational and training facilities to be sincere, have high enthusiasm, productivity, optimism, perseverance, and are motivated to become righteous servants. Duhuha Prayers and Tahajjud Prayers will bring up these values if they are carried out in accordance with the prescribed rules and the motivation to take lessons from the worship performed.”]]>
<![CDATA[EPISTEMOLOGI PENDIDIKAN ISLAM: (Mengurai Pendidikan Islam Sebagai Suatu Sistem Ilmu Pengetahuan) ]]>
<![CDATA[Izza, Yogi Prana]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.900
<![CDATA[“One of the problems of Islamic education today is the issue of dichotomy between “the relegious science” oriented to the hereafter happiness and “the non relegious science” oriented to worldly happiness. In fact, Islam does not distinguish between the two. This problem is directed from the formulation of an inaccurate Islamic education epistemology. Therefore, this paper seeks to unravel the epistemological foundation of Islamic education by discussing the essence of Islamic education, knowledge sources of Islamic education, the methodology of Islamic education and the alternative paradigm of integralism in religious sciences with non-religious sciences. The conclusion of this discussion explains that the essence of Islamic education is the process of adab cultivation, the process of transferring knowledge and the process of purification of the soul. These processes are actually related to the sources of knowledge in Islamic education, namely the five senses, ratios, intuition, and revelation (wahyu). The functions of these sources are complementary or integral. But in reality, the source of intuition, for example, has not yet gotten an adequate portion in Islamic education”.]]>
<![CDATA[PARTISIPASI MASYARAKAT DAN MUTU PENDIDIKAN DI KABUPATEN BOJONEGORO ]]>
<![CDATA[Minarti, Sri]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.901
<![CDATA[“The quality of education is the top priority of every education unit in Bojonegoro Regency so that various activities programs are raised by schools and establish cooperation with communities especially parents of student guardians or committees in the form of active participation and involvement in various fields. This study included the qualitative type of data collection with observation, documents, and authority, analyzed by qualitative descriptive to answer the research focus on the form of committee participation and the quality of education in SMP N 1 and SMP N 2 Bojonegoro. The results of the study indicate that committee participation in educational units in the academic and non-academic fields, for example, input curriculum development, infrastructure or funding. The quality of education in two schools can be proven by the fulfillment of eight educational standards and added one character standard which is input from the committee as well as high public interest in the school, and alumni accepted in favorite secondary schools (input, process, and output). The answer to the two research focuses is in accordance with Johnlitlle's theory of participation and Deming's theory of quality.”]]>
<![CDATA[PROFESIONALISME GURU DALAM MENINGKATKAN KUALITAS PENDIDIKAN AGAMA ISLAM MELALUI PENILAIAN KINERJA GURU ]]>
<![CDATA[Ubabuddin, Ubabuddin]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 7 No. 2 (2018): At-Tuhfah: Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v7i2.902
<![CDATA[The study of teacher professional development requires the seriousness of all elements of education, to achieve the goals of education, of course professional educators are needed. Professional educators are educators who have qualifications and conditions that must be mastered. A good teacher or educator is those who meet the requirements of professional skills as educators or as instructors or trainers. Herein lies the importance of the teacher's professional quality standards to ensure the teaching and learning process and quality learning outcomes. Improving the quality of teacher performance must always be pursued, one of which is through teacher quality assessments.]]>
<![CDATA[MENIMBANG ULANG URGENSI HUKUM HUDUD DAN PROBLEM PENERAPANNYA DI INDONESIA ]]>
<![CDATA[Hambali, Mohammad Ridlwan]]>
<![CDATA[ At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Sunan Giri ]]>
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DOI: 10.32665/attuhfah.v8i1.903
<![CDATA[“Dalam literasi hukum Islam, bentuk tindak pidana (al-jarimah) terbagi menjadi tiga macam, yaitu h}udu>d, qis}a>s} dan ta’zi>r. Sanksi h}udu>d diberlakukan tentu bertujuan agar tertib kehidupan bermasyarakat mejadi aman dan damai. Sebab ketika seseorang menyadari bahwa sanksi terhadap perbuatan mencuri adalah akan dipotong tangannya, maka dia akan berpikir seribu kali untuk mencuri. Jika seseorang menyadari bahwa sanksi terhadap perbuatan zina muhsan adalah rajam sampai mati, maka dia akan berpikir seribu kali untuk melakukan perzinaan. Jika seseorang menyadari bahwa sanksi terhadap kejahatan mencederai orang, apalagi sampai menghilangkan nyawa orang maka akan dibalas dengan balasan setimpal (qis}a>s) maka dia akan berpikir panjang juga untuk melakukan kejahatan itu dan seterusnya. Dalam konteks negara kesatuan republik Indonesia yang mempunyai dasar hukum dan undang-undang sendiri maka penerapan h}udu>d di Indonesia akan mengalami hambatan. Karena h}udu>d tidak boleh dilaksanakan secera individu atau kelompok akan tetapi harus oleh negara atau minimal oleh pemerintah daerah yang secera regulasi telah mendapat persetujuan dari pemerintahan pusat. Melihat fenomena kejahatan yang begitu menjadi-jadi di Indonesia, baik kejahatan yang hanya mencederai atau melukai maupun kejahatan yang sampai menghilangkan nyawa seseorang, maka sudah saatnya pemerintah baik yang ada di daerah maupun di pusat untuk menimbang ulang pentingnya menerapkan sistem h}udu>d sebagai bentuk usaha melindungi dan mencegah terhadap terjadinya kejahatan apalagi sampai pembunuhan.”]]>
