Islamic Education

Pendidikan Agama Islam (PAI) kerap dinilai normatif dan tekstual sehingga kurang responsif terhadap kebutuhan peserta didik di tengah perubahan sosial-teknologis. Sementara itu, pendidikan abad ke-21 menuntut kreativitas, kolaborasi, pemecahan masalah, literasi digital, serta empati. Artikel ini mengkaji relevansi penerapan design thinking (DT) dalam pembelajaran PAI melalui kajian pustaka mutakhir (2020-2025). Sintesis literatur menunjukkan bahwa DTdengan tahapan empathize, define, ideate, prototype, test selaras dengan tujuan pendidikan Islam, serta efektif meningkatkan partisipasi, berpikir kritis, dan kolaborasi peserta didik. Bukti empiris di konteks pendidikan Islam dan proyek pengembangan aplikasi PAI menegaskan daya guna DT dalam mengaitkan nilai-nilai keagamaan dengan problem nyata dan produk pembelajaran konkret. Implikasinya, guru PAI dapat merancang kurikulum dan asesmen yang lebih kontekstual, berbasis empati, dan berorientasi solusi. Penelitian lanjutan (PTK/eksperimen) direkomendasikan untuk menguji efektivitas DT pada berbagai jenjang PAI dan indikator capaian yang terukur.

Rabi`ah al-`Adawiyyah was a Sufi figure known by eastern and western scholars and Sufism supporters through her concept of Love of God, asceticism, fear of God, piety and her interesting poems and anecdotes. Nevertheless, not many of them discussed about her mystical experiences from psychological view in motivating human life towards "meaningful life". Thus this article will try to highlight who is Rabi`ah al-`Adawiyyah, what are the concepts of Sufism introduced by her, which are of her poems and anecdotes influenced the readers and what are the motivational design can be developed through her mystical experiences in enhancing today's human life towards meaningful life in order to attain the happiness in this world and the hereafter.

Tulisan ini membahas makna dan esensi keragaman sebagai ciri fundamental bangsa Indonesia. Indonesia, yang terdiri dari lebih dari 17.000 pulau, lebih dari 1.100 suku bangsa, ratusan bahasa dan dialek, serta beragam agama, adat, dan tradisi, menunjukkan kompleksitas sosial budaya yang unik. Keragaman tersebut bukan menjadi penghalang, melainkan menjadi fondasi persatuan dan kerja sama dalam membangun negara bangsa. Melalui prinsip Bhineka Tunggal Ika, perbedaan dipandang sebagai kekayaan yang memperkuat identitas nasional, di mana keberagaman dan kesatuan berjalan beriringan. Tulisan ini menekankan bahwa meniadakan keragaman sama dengan meniadakan Indonesia itu sendiri. Hasil kajian ini menegaskan pentingnya penghargaan terhadap pluralitas dalam membangun kesadaran kebangsaan, solidaritas sosial, dan identitas nasional yang inklusif.

Kata kunci: Keragaman, Bhineka Tunggal Ika, Identitas Nasional, Pluralitas, Indonesia.

Hampir setiap hari, kita disuguhi berita atau potongan video yang memperlihatkan orang marah, saling menghina, melempar fitnah, atau menyerang satu sama lain di media sosial. Cukup membuka kolom komentar di platform apa pun, kita bisa menemukan banjir kata-kata kasar yang dilemparkan begitu saja, seakan-akan kemarahan adalah bahasa yang wajar di era digital ini. Fenomena ini bukan hanya membuat ruang publik terasa pengap, tetapi juga menimbulkan luka sosial yang semakin dalam.
Pertanyaan sederhana pun muncul: Mengapa kita begitu mudah membenci?

Sejarah bukan sekadar catatan masa lalu. Ia adalah guru yang jujur, yang selalu memperlihatkan pola berulang dalam kehidupan manusia. Bangsa-bangsa besar lahir, berkembang, lalu runtuh dan semua itu menyimpan pelajaran penting. Al-Qur'an berulang kali menyingkap kisah kehancuran bangsa, bukan untuk nostalgia, tetapi sebagai peringatan agar generasi setelahnya tidak terjerumus pada kesalahan yang sama. Manusia memang penuh paradoks, bisa luhur sekaligus zalim, penuh kasih sekaligus beringas, menjunjung keadilan sekaligus menindas. Dari paradoks inilah, sejarah menuliskan wajah-wajah kehancuran.

Kita hidup di zaman yang penuh paradoks. Informasi berlimpah, tetapi kebijaksanaan semakin langka. Figur publik bermunculan setiap hari, tetapi teladan yang bisa diikuti dengan hati justru semakin sulit ditemukan. Media sosial melahirkan idola-idola instan selebgram, influencer, atau tokoh viral yang lebih sering dipuja karena sensasi, bukan substansi.

Keberhasilan menjadi berhala baru, dan adab dikorbankan di altar pencapaian.

Para pelajar generasi saat ini kian tumbuh dengan semangat yang luar biasa. Mereka semakin cepat menyesuaikan diri, cerdas dalam membaca peluang, dan kian berani mengambil risiko. Di balik layar gawai yang tak pernah benar-benar mati dan ruang-ruang kelas yang ramai dengan ide, kita melihat gairah besar untuk maju. Mereka ingin sukses, ingin berprestasi, ingin dikenal. Tidak ada yang salah dengan itu. Ambisi, bagaimanapun, adalah bahan bakar yang membuat manusia bergerak, menembus batas, dan melahirkan perubahan. Tapi di balik nyala semangat itu, ada sesuatu yang mulai meredup pelan-pelan. Sebuah cahaya kecil, yang dulu selalu hidup di dada para pencari ilmu yakni adab.

Artikel ini mengkaji tentang potensi Minahasa dan Nusa Utara sebagai bahan kajian akademik ilmiah tingkat lanjut pada Program Pascasarjana. Yang dimaksud dengan tingkat lanjut adalah pada multidisipliner dan transdisipliner untuk dapat dipublikasikan di berbagai media internaional, baik jurnal atau buku. Sumber pada bidang sosial, agama, humaniora, sumber daya alam, teknologi, dll., di Minahasa dan Nusa Utara yang sangat menunggu  untuk dikaji dengan baik

Chapter ini membahas tentang peran Prof. Dr. Harun Nasution (1919-1998) - intelektual Muslim Indonesia, Guru Besar dan Rektor UIN Syarif Hidayatullah Jakarta (1973-1984) - dengan pemikirannya, buku-bukunya dan visi dan kebijakannya berusaha memperkenalkan bahwa risalah ilmiah dan risalah diniyyah itu memiliki karakter, pola dan tampilan yang berbeda.

Ini menjelaskan tentang posisi manusia diciptakan Allah SWT sebagai khalifah di muka bumi. Ruh dalam diri manusia cenderung kepada kebaikan, ingin kembali kepada Allah sementara jasad fisik manusia yang berasal dari tanah, cenderung menikmati dunia fisik. Saat fisik manusia diberi ruh tidak saja membuat manusia menjadi hidup tetapi muncul daya-daya jiwa. Daya jiwa itu bertingkat. Nafsu lawamah, nafsu amarah bi al-su' dan nafsu insaniyyah atau nafsu nathiqah. Dengan pendidikan, pelatihan, dan pembiasaan, nafsu lawamah dapat ditransformasikan menjadi iffah; nafsu amarah bi al-su' dapat menjadi syaja'ah, dan nafsu nathiqah bisa menjadi hikmah. Jika iffah, syaja'ah dan hikmah telah menyatu pada diri manusia akan muncul adil. Adil lebih dekat dengan takwa.

Takwa adalah tujuan manusia menjalankan Ibadah puasa Ramadhan. Puasa ini merupakan pendidikan, pelatihan dan pembiasaan agar manusia tidak terjebak pada nafsu lawwamah dan nafsu amarah bi al-su', namun naik pangkat ke nafsu nathiqah. Puasa Ramadhan ini melengkapi training lain yakni sholat, qiyam al-layl, sholat Jum'at, dll., di dalam Islam

Khutbah Idul Fitri yang menjelaskan bahwa Allah SWT sejak awal merancang manusia sebagai generasi agen kebaikan, bukan agen perusak. Menjadi makhluk mulia, makruf, dan shalih, bukan dipenuhi hasrat munkar, jahil dan fasad. Kedudukan dan posisi manusia jelas dan tegas sejak awal diciptakannya: sebagai khalifah di muka bumi.

Sholat, qiyam al-layl, sholat Jum'at dan terutama puasa Ramadhan adalah bentuk pendidikan, pelatihan dan pembiasaan agar manusia sukses menjadi Generasi Agen Kebaikan

The “portrait” of Indonesian Islamic education that emerges from this study is one of a large system comprised of thousands of institutions and millions of students, a system which makes a substantial
contribution to achieving Indonesia’s policy of universal basic education.

This study provides a description of Indonesian Islamic education that is more accurate than and also in stark contrast to the impressions of
many who still believe that Islamic schools are hotbeds of radicalism that produce terrorists.

Indonesian Islamic education is intended to integrate modern social and scientific knowledge with Islamic values. In the words of the distinguished Indonesian Islamic scholar, Azyumardi Azra, Indonesian Islamic education is the product and preserver of “Indonesian Islam [which] is different from other places, including the Middle East. The absolute majority is moderate, and has been used to living with adherents of other religions peacefully for centuries without any bloodshed… although Indonesian Islam [is] “colorful and flexible”, that [does] not mean that Muslims here [are] less Islamic or not loyal in implementing Islamic practices.”

The Islamic education sub sector delivers education to around 67 million students. The Islamic education subsector encompasses General Education with Islamic features, Islamic Theological Education (Pendidikan Keagamaan Islam), and Islamic Religious Education (Pendidikan Agama Islam) at general education units.

Islamic education plays a role in all types and leves of education in Indonesia starting with early childhood education (ECE) until higher education as described in the attached Map of Islamic Education.
The Indonesian national education system shares many characteristics with education systems in other Muslim majority countries (e.g. Egypt, Nigeria, Pakistan, Turkey, Bangladesh, Afghanistan and Syria).

However, Indonesia is one of the few countries where Islamic education is by law an integral part of the national education system and considered equal to general education provided by state and private
institutions.

The National Education System Law 20/2003 established that Indonesia’s national education system would be composed of three types of education: formal education, non-formal education and informal education.

Education in Indonesia is divided into three levels: basic, consisting of primary (six years) and junior secondary (three years); secondary, consisting of senior secondary (three years); and tertiary, consisting of vocational programs (diploma), academic programs--undergraduate-- bachelor degree (Stratum 1 (S1)), masters degree (S2), doctoral degree (S3)-- and vocational education. Early childhood education (up to age
6 years) is not formally classified by type or level, but there are different programs available to different age groups. Islamic education institutions are included in all the types and levels of education described above and include both state owned and private institutions.

Government Regulation (GR) 55/2007 concerning religious education and theological education further differentiates between religious education, which is taught in combination with general subjects, and
theological education, which is taught only in special programs such as diniyah and by certain types of
tertiary institutions and certain providers such as pesantren. Islamic theological education is aimed at
producing clerics and specialists who will deal with Islamic law and practices. GR 55/2007 assigns general implementation responsibility of Islamic education to MoEC. However, responsibility for specific aspects of implementation related to Islamic education is sometimes assigned to MoRA

Hasil riset kajian tentang akses, mutu, relevansi dan daya saing program keterampilan di Madrasah Aliyah yang diukur dari potensi, existing, dan model keterampilan yang ada di 149 Madrasah Aliyah Program Keterampilan di Indonesia. Studi ini dilaksanakan pada 92 Madrasah Aliyah, di 22 Kabupaten/Kota dan 6 Propinsi

The social and intellectual history of Indo-Malay Islam is noted
among others, as having developed one of the centers for Islamic scholarship.

The western part of the Indonesian archipelago, and more specifically
in Sumatra, particularly Aceh, constituted a leading center for IsIamic
sciences in the 17th Century. With the political support of the ruling
aristocracy, Aceh became the principle birthplace of many of the leading
Ulama of Nusantara, and through their works, Aceh became a center
for the reproduction of Islamic sciences.
In the 18th Century, as the golden era of Aceh as a center for Islamic
scholarship began to fade, development in the Indo-Malay Islamic intellectual tradition moved to other regions. In light of this, Palembang in Southern Sumatra, is regarded as one of the regions that replaced Aceh as a center for Islamic scholarship. As in Aceh, Palembang produced a group of productive Ulama. Their intellectual tradition remained within the domain of scholarship that was developed by the Ulama of Aceh.

This article attempts to trace the Islamic intellectual tradition of
Palembang paying particular attention to the scholarly form that was
shaped and molded by the Ulama. In addition, this article attempts to
identify the characteristics of the Palembang Ulama and draw comparisons between this group and the Ulama of the earlier Sufi period in Aceh. Of the several Ulama of Palembang who are the focus of this article, the most important are Shihhab al-Din bin Abd Allah Muhammad, Kemas Fakhr al-Din, Muhammad Muhyi al-Din, and of course, the most prominent, 'Abd al-Samad al-Falimbani.

In several important ways the form of Islamic scholarship in
Palembang was not far removed from the scope of mysticism and theology. And the intellectual tradition of its Ulama can be categorized as
characteristically orthodox, and working towards the integration of fiqh
(exoteric aspect of Islam) and tasawuf (esoteric aspect of Islam). The chosen model of tasawuf, which lends itself to such a reconciliation, has its origins in the golden era of Aceh, particularly in the second half of the 17th Century with the pioneering work of scholars such as Nur al-Din al-Raniri and 'Abd al-Rauf al-Sinkili. Howeoer, in the context of Palembang, it
was obvious that orthodoxy tasawuf was more prominent, and more in
linewith the thinking of the likes of al-Junayd, al-Qushairy, and al-Ghazali.
What's more, they were inclined to neglect, or some Ulama even opposed the philosophical tasawuf of lbnu 'Arabi or al-Jili.

In the case of Palembang the inclination towards orthodox tasawuf
was also obviously supported by the particular social and political conditions of the time, as the Sultanate of Palembang in the l9th and 19th Century existed in an unstable political environment due to pressures from the colonial government. This environment caused the Palembang Ulama, who also served as Ulama for the Place, to increasingly chose to socialize the teachings of al-Ghazali which emphasized order and avoided controversy and debate in religious thought, such as wahdat al-wujud.

By adopting this style of tasawuf, the Palembang Ulama can be considered developers of Neo-Sufism in the Indo-Malay region. The important role tat they played in this regard was significant in that it had implications for, as well as a large and direct influence on society. Moreover, the work of al-Palimbani was not only limited to the socialization of the concepts of neo-Sufism, but more than this, also influenced the social and political life of the society at that time. This was, amongst other reasons, because several of the works of al-Palimbani led the uay in inspiring in the Islamic community the spirit of Jihad (or holy war) against their colonial rulers.

The discourse in this article further highlights that in the context of the
intellectual bistory of Islam in the Indo-Malay region, Palembang achieved a period of renown with the growth of many Ulama that were highly influential in bringing about social change. And, like their predecessors from Aceh, that bad an intellectual relationship with the Haramayn Ulama (from Mecca and Medina) that certainly contributed to the scholarly orientation of the Islamic world.

Hasil studi ACDP tentang Pengembangan Keterampilan di Madrasah Aliyah di Indonesia. Buku ini hasil studi di 92 MA pada 22 Kabupaten/Kota, pada 6 Propinsi seperti Banten, Bandung, DI Yogyakarta, Jawa Tengah, Jawa Timur dan Sulawesi Selatan. Akses, mutu, relevansi dan daya saing dikupas dalam studi ini dan model-model pengembangan keterampilan pada MA dikupas dalam studi ini dalam mengembangkan potensi dan keberadaan program keterampilan di MA dilengkapi dengan aspek keuangan.

Merupakan hasil laporan riset pengembangan program Kemitraan Kepala Sekolah antara 116 Kepala Sekolah Mitra dengan 116 Kepala Sekolah Imbas. Kriteria Kepala Sekolah Mitra ditentukan dengan kriteria: (1)  telah melaksanakan Kurikulum 2013; (2) Memperoleh Akreditasi A; (3) Meraih Nilai UN yang baik; dan (4) Indeks Integritas Nilai UN yang baik. Kemitraan Kepala Sekolah ini dirancang untuk mengatasi diversitas dan disparitas akses, mutu, relevansi dan daya saing pendidikan terutama di wilayah 3 T dan dari Daerah Khusus