An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya Dan Sosial
Jurnal An- Nuha ISSN 2356-2277 SK no. 0005.065/JI.3.2/SK.ISSN/2014.07 adalah jurnal Kajian Islam, Pendidikan, Budaya dan sosial yang diterbitkan oleh Lembaga Penelitian dan Pengabdian Masyarakat (LP2M) Sekolah Tinggi Agama Islam (STAI) Madiun yang beralamatkan di Jl. Soekarno Hatta No. 70B Kota Madiun, Telp./ Fax. (0351) 463472, Hp. +6281328011729, E-mail: jurnal.annuha.staimadiun@gmail.com Nama An-Nuha terinspirasi dari beberapa ayat dalam alquran yang memiliki arti yang indah, salah satunya “pemilik akal yang sempurna yang selalu berpijak bahwa tiada Tuhan selain Allah dan tiada Pemelihara selain Dia†(Tafsir ibn katsir, juz 3 hal 156), juga bermakna pemikiran yang benar dan hati yang selalu istiqomah, (Tafsir Ibn Katsir juz 3 hal. 170). Hal ini menandakan betapa pemikiran yang ada di Jurnal ini diharapkan mampu mewakili pemikiran-pemikiran kritis dan keilmuan yang berbobot dengan kajian yang ada di STAI Madiun sesuai dengan visi nya yaitu terwujudnya tenaga pendidik yang professional dengan wawasan ilmu pendidikan, sosial, budaya, Islam, dan berakhlaqul karimah sehingga mampu mencerdaskan akal, menambah keimanan dalam hati dan memperluas wawasan keilmuan para pembaca, khususnya mahasiswa STAI Madiun dan Umat manusia pada umumnya
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174 Documents
<![CDATA[Pemikiran K.H. Yahya Syabrawi dalam Pendidikan Islam di Pondok Pesantren Raudlatul Ulum I Ganjaran Gondanglegi Malang ]]>
<![CDATA[Hasyim, Muhammad]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 2 No 2 (2015): Desember ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[Pondok pesantren disebut sebagai lembaga pendidikan Islam. Karena, merupakan lembaga yang berupaya menanamkan nilai-nilai Islam di dalam diri santri. Sebagai lembaga pendidikan Islam, pondok pesantren memiliki karakteristik yang berbeda dibandingkan dengan lembaga-lembaga pendidikan lain, yakni jika ditinjau dari sejarah pertumbuhannya, komponen-komponen yang terdapat di dalamnya, pola kehidupan warganya, serta pola adopsi terdapat berbagai macam inovasi yang dilakukannya dalam rangka mengembangkan sistem pendidikan baik pada ranah konsep maupun praktik. Dalam penulisan ini sebagai sumbangan pemikiran berdasarkan konsep Islam yang bersumber dari Al-Qur’an, Al-Hadits, Al-Ijma’ dan Al-Qiyas yang diharapkan mampu menjadi sarana pengembangan wawasan keilmuan dan penghayatan serta pengalaman keagamaan di Pondok Pesantren Raudlatul Ulum I khususnya, dan masyarakat pada umumnya. Hasil penelitian yang dilakukan penulis dapat disampaikan bahwa Pemikiran K.H. Yahya Syabrawi Tentang Pemikiran Pendidikan Islam di Pondok Pesantren Raudlatul Ulum I Ganjaran Gondanglegi Malang dapat terlihat bahwa pondok pesantren tersebut sebagai wadah menuntut ilmu pengetahuan untuk melanjutkan nilai-nilai perjuangan Agama, Bangsa dan Negara. Sebagai wadah kaderisasi putra dalam mengembangkan ilmu pengetahuan dan keterampilan untuk kelangsungan syari’at Islam dimuka bumi. Dan sebagai wadah penghimpun putra Islam dalam upaya memperkokoh Ukhuwah Basyariyah, Ukhuwah Islamiyah dan Ukhuwah Wathoniyah dan pengembangan pengamalan syari’at Islam Ahlussunnah Wal Jama’ah.]]>
<![CDATA[Dasar Konseptual Tariqah Mubassyarah dalam Pembelajaran Bahasa Arab Perspektif K.H. Imam Zarkasyi di Pondok Modern Gontor 1 ]]>
<![CDATA[Waskito, Puthut]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 2 No 2 (2015): Desember ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[Penelitian ini dilatar belakangi oleh kegelisahan peneliti terutama berkaitan dengan masalah metode dalam pembelajaran bahasa Arab. Metode apa yang sekiranya tepat untuk pengajaran bahasa Arab di Indonesia sehingga setiap orang dapat menguasai bahasa Arab secara aktif. Berdasarkan pengamatan peneliti, dalam kurikulum madrasah ibtidaiyah, madrasah aliyah bahkan perguruan tinggi Islam, selalu terdapat mata pelajaran bahasa Arab. Tetapi kenyataan menunjukkan bahwa tidak semua dari lulusannya mampu berbicara bahasa Arab dengan baik kecuali beberapa madrasah dan perguruan tinggi Islam yang memiliki program khusus dalam pembelajaran bahasa Arab. Penelitian ini meneliti ṭari̅qah muba̅syarah perspektif K.H. Imam Zarkasyi sebagai upaya dalam mensosialisasikan perlunya penggunaan metode langsung sebagai sebuah metode yang tepat untuk pengajaran bahasa Arab secara aktif. Metode yang digunakan dalam penelitian ini adalah metode kualitatif deskriptif. Teknik pengumpulan data dilakukan melalui observasi partisipan (Participant Observer) dengan pola pengamat sebagai pemeran, wawancara mendalam (in-dept Interview) dan dokumen. Dalam penelitian ini teknik analisis data yang digunakan adalah konsep yang diberikan oleh Miles dan Huberman. Hasil dari penelitian ini menunjukkan bahwa konsep dan implementasi ṭari̅qah muba̅syarah dalam proses belajar mengajar bahasa Arab di Pondok Modern Gontor 1 telah berjalan dengan baik, hal ini dapat dilihat dari hasil  data dan fakta yang didapatkan di lapangan.]]>
<![CDATA[Kesaksian Perempuan Menurut Asghar Ali Engineer; Studi Analisis Perspektif Fiqh ]]>
<![CDATA[Juwita, Dwi Runjani]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 2 No 2 (2015): Desember ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[Islam adalah agama yang sangat menjunjung tinggi harkat dan martabat seorang perempuan. Perempuan dalam Islam mempunyai kedudukan yang sama dan sejajar dengan laki-laki. Dalam al-Qur’an banyak ayat-ayat yang menyebutkan bahwa seorang perempuan mempunyai hak dan kewajiban yang sama dengan laki-laki. Termasuk dalam hal ini adalah masalah kesaksian. Menurut pandangan fuqaha’ pada asalnya yang menjadi saksi itu adalah laki-laki. Kesaksian perempuan dengan formula 1:2 adalah pengecualian. Alasan yang dikemukakan adalah bersifat kebahasaan yaitu penggunaan kata-kata mudzakar atau maskulin dalam teks-teks al-Qur’an tentang kesaksian. Sementara menurut Asghar Ali Engineer bahwa pada asalnya yang menjadi saksi itu boleh saja laki-laki atau perempuan dengan status yang setara. Formula 1:2 adalah pengecualian untuk transaksi bisnis, tidak dapat diperluas pada kesaksian-kesaksian lain. Dalam hal ini Asghar pun menggunakan alasan kebahasaan. Penggunaan kata-kata mudzakar tidak secara otomatis menunjuk laki-laki, karena tanpa penegasan khusus, kata mudzakar dalam bahasa arab berlaku untuk laki-laki dan perempuan. Dari sini maka perlu dikaji lebih jauh tentang bagaimana sebenarnya penafsiran Asghar Ali Engineermengenai ayat-ayat yang menyangkut tentang kesaksian perempuan, sesuaikah dengan pemikiran para fuqaha’.]]>
<![CDATA[Managing Learning for Quality Improvement (Mengelola Pembelajaran untuk Peningkatan Mutu) ]]>
<![CDATA[Muzakki, Hawwin]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 2 No 2 (2015): Desember ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[Quality education needed in order to prepare high  quality human resource, in the sense of science, a skill (lifeskill) , and possession technology. The efforts to improve and  improve the  quality of education like never stopped. Many reform agenda that, while, and will be implemented. Reforming education not just enough  to change in the curriculum , but should be followed by change study practice and  learning on and off  class. Change tradition lessons learned student centered to excel instantly toward (learned to learn) or (learn to realize learn) was indeed not easy. For this very essential to formulate how to manage learning that students can learn how to learn, which finally ended up at developing and improving the quality of learning]]>
<![CDATA[Implementasi Kurikulum 2013 Mata Pelajaran Bahasa Inggris di SMP Negeri 9 Madiun ]]>
<![CDATA[Munif, Dian Nashrul]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 2 No 2 (2015): Desember ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[The aims of this study Wet to describe the qualitative based on curriculum 2013. Data sources used include documents, information, place and events or Activities such as teaching and learning Indonesian in SMPN 9 Madiun, and the results of questionnaires to determine the perceptions of techers regarding curriculum in 2013. Techniques of data collection are done through observation, interviews, document analysis, and questionnaires. Test the validity of data is done by triangulation. The result showed that perception of teachers about the curriculum in 2013 is less good. It has an impaction the Manufacturer of instructional plannig and implementation of learning. In the learning plan it impacts on learning Activities that run less than maximum. On learning Activities are constrain including saintific approach, the assessment has been not fully implemented is addition, the lack in the infrastructure support and the lack of involvement of the student is also an obstacle in implementation of learning therefore it take various Measures to overcome these constraints.]]>
<![CDATA[Solusi Ketimpangan Sosial tentang Gender dalam Al-Quran ]]>
<![CDATA[Musthofa, Musthofa]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 3 No 1 (2016): Juli ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[Gender is a term used to describe the sex of male and female. In the view of the Quran there is gender inequality related to the rights, obligations and responsibilities. To find out the gender imbalance in the Quran and how to solve it in this paper uses the method of approach through Tafsir bil Iswaji, which is an explanation of the issue through a combination of intellect and the texts of the Quran as well as the statements of the experts associated with it. This type of research is the research library, with descriptive analysis. It is expected in this study to determine; (1) Male gender and female gender inequality occurs in terms of inheritance rights and rights as a witness. Inequality inheritance rights can be resolved by understanding the ideological awareness of the Qur’an and compliance. Inequality rights as a witness can be overcome with feminist awareness and anfeminist with principle of the Qur’an ideology and boundaris. (2) Male gender and female gender inequality has the obligation to pay the dowry and income are called liabilities inequality. Dowry payments and income inequality can be addressed by means of feminist awareness and anfeminist with principle of the Qur’an ideology. Payment of income inequality can be addressed through feminist and anfeminist of the Qur’an ideology. (3) Male gender and female gender inequality are on the responsibility of the so-called responsibility inequality. This inequality can be addressed by means of awareness division of roles and relationships boundaris.]]>
<![CDATA[Neurosains- Spiritualitas dan Pengembangan Potensi Kreatif ]]>
<![CDATA[Hanafi, Imam]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 3 No 1 (2016): Juli ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[Neuroscientists in Indonesia now actively conduct researches on functions of brains relating to spiritual activity of humans. The results show that brains maintaining human activities have significant role in the spiritual activities and creative potentiality. Based on the facts, I then tend to elaborate how the spiritual activities seen from neuroscientific perspective simply and easily to be understood. Therefore, it is important to study how to maximize the relationship of the potentiality and the spirituality to create creative humans with strong controls.]]>
<![CDATA[Lembaga Pendidikan Islam dalam Menghadapi Derasnya Perubahan ]]>
<![CDATA[Indrioko, Erwin]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 3 No 1 (2016): Juli ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[This article discusses how Islamic educational institutions can exist in the era of fast-paced change. No doubt the challenge of Islamic education is very complex, one of which is a change. The main factor in the change is the advancement of information and communication technology, competition amonginstitutions, and the demands of society. In facing changes very vital leadership role, he should be able to influence and mobilize all the components to continue to work in facing the swift currents of change. Unity of direction and the interconnections between components (educators, employees, and students) in Islamic educational institutions should be maintained, so that all the elements in the institution become solid and strong. In addition, the leaders should also keep the consistency of a system that exists in Islamic educational institutions. A strong system will generate a strong culture that characterizes Islamic educational institutions in the implementation process of education.]]>
<![CDATA[Studi Komparasi Self Control Siswa yang Memiliki Kecerdasan Spiritual Tinggi dan Rendah di Kelas XII SMAN I Kota Kediri Tahun Pelajaran 2013/2014 ]]>
<![CDATA[Mahmudinata, Ady Alfan]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 3 No 1 (2016): Juli ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[Referring to the character of the Education Act in Indonesia listed in Act 20 of 2003 on National Education System Indonesia Article: 1 The purpose of national education to develop the potential of learners to have the intelligence, personality, and noble character; and article 3, paragraph 1: National education serves to develop the ability and shape the character and civilization of the nation's dignity in the context of national life as well as you view the proyeksitas Islamic religious education that is feeding religious spiritual student-related non- Islamic values are synergistic against strong self control gaining control himself strong for the students, for the writer interested to learn and find out about the intelligence level of spiritual and differences self Control students, among students who have spiritual intelligence of high and low class XII SMAN I Kediri, with the formulation of the problem 1) What is the level of intelligence spiritual students ? 2) How Self Control students who have high spiritual intelligence? 3) How Self Control students who have low spiritual intelligence? 4) Do Self Control students who have high spiritual intelligence is stronger than the Self Control students who have low spiritual intelligence? This study uses a mixed method approach. The data collection was conducted by questionnaire, documentation, interviews and observation. The population of this research is class XII student of SMAN I Kediri. Sampling starts with random sampling techniques on Muslim students in class XII and generalized according to the level of intelligence Spiritual owned. Statistical data analysis with independent t-test formula. The research sample for the group of students who have Spiritual intelligence is as many as 152 students were taken based on Table Krejcie for error rate () of 0.05 of the total students totaling 250 students, from 152 students after given a rating based on spiritual intelligence instrument  then found the sample group students who have high spiritual intelligence as much as 21 sample groups of students as well as students who have high spiritual intelligence as many as 48 students. The results showed that: There is a significant difference between self-control students who have high spiritual intelligence and lower in class XII SMAN I Kediri, with the ratio of the average score - average self control 132.05: 116.65 15.40 difference. The results of the analysis of statistical calculation through a formula independent t-test result value Sig (2-tailed) 0,000 less than the alpha value of  () 0.05, and concluded that self-control students who have high spiritual intelligence is different from the students who have the self control low spiritual intelligencein class XII SMAN I Kediri year 2013/2014.]]>
<![CDATA[Konsep Pendidikan Multikultural dalam Kebijakan Publik ]]>
<![CDATA[Wicaksono, Juniaris Agung]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 3 No 1 (2016): Juli ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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<![CDATA[This study is aimed at both of teachers and pupils to know the construction of knowledge and also need to be aware that in the received wisdom that there are diverse interpretations. Because therein strung cultural and ethnic diversity in the form of lifestyle, social experience, personal identity, opportunities for education of the individual, so the multicultural education gives multicultural competence. It is expected that learners are able to accept differences, criticism, and have a sense of empathy, tolerance for others regardless of class, status, gender, and academic skills. Multicultural be referred to as the plurality of cultures and religions. Thus maintaining the plurality will be achieved life-friendly and full of peace. Plurality of cultures is the social and political interaction between people of different way of living and thinking in a society ideal, cultural pluralism (multicultural) means the rejection of bigotry, racism, and accept the diversity of existing inclusively.]]>
