STUDI LEMBAGA PENDIDIKAN SUFISTIK MASA ISLAM KLASIK

Funding is one of necessary inputs in education; it is necessary in order to implement all policies and programs to achieve the goals of the school and the quality of education. Madrasah as Islamic education institutions provide a major contribution of education in Indonesia, but not all Islamic school gets adequate education costs from the government. This study aims to determine how education funding of Islamic education in the MI Arrosidiyah Sumberagung Rejotangan Tulungagung. This study used a qualitative approach. The study was conducted through the source data from informants and documents, through data collection techniques such as observation, interviews, and documentation, as well as using data analysis techniques of data reduction, data presentation, and verification. The results showed (1) Budgeting education plan in Madrasah RKAM, needs 2014 budget of 84.22 million rupiahs sourced from the BOS funds 71.92 million rupiahs, BPPDGS, 10.8 million rupiahs, and the public donation of 1.5 million rupiahs. (2) use of budgeting the biggest MI Arrosidiyah used for teacher salaries amounted to 63.60%, next to school facilities by 10.41%, and the smallest funding to increase the competence of teachers by 2.98%. The unit cost 338,870.98 rupiahs while the amount of student unit, cost per hour; 273.85 Rupiahs. (3) Accountable education funding is transparent to the school committee, fundraising and teachers, and to Kementerian Agama Kabupaten Tulungagung.

Islamic Boarding School (Pesantren) is considered by the social society as the agent of moral force that has given major contribution to the Islamic educational institutions in achieving what so called perfect human being, by upholding morals and morality in the society, particularly for women in Islam. Therefore, in order to create a modern and intelligent generation, Islamic Boarding Schools advances women’s Islamic education. How and in what way Ummul Mu’minin takes this role, has inspired researchers to study it. This paper is a case study that shows that the existence of girls Islamic Boarding School (Pesantren) of Ummul Mukminin coordinated by ‘Aisyiyah in South Sulawesi region is one those Islamic educational institution that is able to accelerate Muslim women’s educational progress. Therefore, this Pesantren is expected to continue enhancing its contribution in the community development, especially Muslim women, as well as the extensive development of Islamic thought that can answer the challenges of civilization in globalization era, even as a pioneer for other Islamic educational institutions in shaping modern, intelligent Islamic women generations.

Lately Islamic School called madrasah as an institution of Islamic education get more attention and public trust in the appeal of public educational institutions, because madrasah will be able to fulfill the needs of science and religion, especially the religion of Islam. This research using “descriptive statistical” methods. This method is used to analyze the data in a way to describe or portray the collected data itself to the population. The Result of this research presented in the form of tables, graphs, pie charts, pictogram, calculation mode, median, mean, calculating deciles, percentiles, calculation of data spread through the calculation of average and standard deviation, percentage calculations. The factors affecting the level of discipline of MI Arrosidiyah teachers is low teacher income, family problems, work environment problem, individual teachers, and work culture. As a follow-up study of quality control is suggested to MI Arrosidiah to Increase teacher salaries, improve harmonization of family, school Enforcement, Improved motivation and Competitive Culture.

Abstract: Nidzhamiyah Madrasah is an educational institution founded by Nidzham al-Mulk, a vizier during the time of the Abbasid Daula. The institute was first established in Nishapur. This educational institution was established to stem the Shi'ites. Nizhamiyah madrasah educational institution is one of the forerunners of modern Islamic educational institutions both in terms of curriculum, teaching methods, facilities and infrastructure, administration and financing. The curriculum focuses on the Qur'an, Arabic literature, the history of the Prophet, and numeracy. His teaching system focuses on the Shafi'i school and Ash'ariyyah. However, in the curriculum used there is a proportional balance between religious disciplines (tafseer, hadith, jurisprudence, kalam, and others) and aqliyah disciplines (philosophy, logic, mathematics, medicine, etc.). Keywords: Madrasah Nidzamiyah

The curriculum is an important thing in the world of education, without an educational curriculum will run unbalanced. Competency-based curriculum is an effort in improving the quality of education quality, this is what causes a problem and adjustment of PAI Teachers in teaching and learning process. in the application of Curriculum-Based Competence Islamic Religion Teachers are always preparing in advance to be given to students, be it related to the syllabus, learning tools, media, material mastery, notebook (personal) even performent a Master is also important, in addition to Master always use various methods learning which is interspersed with fun things to be unsaturated, all efforts to maximize the application of Competency Based Curriculum conducted by Islamic Religious Education Teachers so that students are more independent and not dependent on Teachers, and students are more creative looking for problem solving or material materials that exist out of school. The existence of the optimal application is done by Islamic Religious Education Teachers by seeking various preparations, methods and other efforts as mentioned above, as well as cooperation among teachers, both Islamic Religious Education Teachers and Counseling Guidance and general teachers. Therefore, efforts are made more on the increase again that the madrasah especially Islamic Religious Education Teachers improve again its cooperation with parents and more students execute themselves with other teachers, especially Teacher Counseling to monitor the problems and development of students.

The development of science, technology, and arts, as well as the development and social changes of a community, is so rapid. Thus, the challenge of the future education is not easy. Education is a cultural strategy and is not merely a conscious effort. As an educational institution, High School (SMA) has a very strategic role to restore education to the spirit and identity of Indonesia. The principal has a very important role to play in his/her vision and mission, and the school's organizational culture is an essential component of success in his/her leadership. The organizational culture-based “among” system leadership model is considered appropriate to be implemented by the principal. Therefore, it is necessary to further observe the leadership model and value system that is the organizational culture in the school. In general, this study aimed to describe the organizational culture-based “among” system leadership model in five public and private multicultural high schools, and those which are religiously affiliated in the city of Yogyakarta. The five schools include SMA Negeri 3, Taman Madya Tamansiswa High School, SMA PIRI I (Islam), Christian BOPKRI I High School, and Catholic Marsudi Luhur High School, all of which are in Yogyakarta City. This study employed a qualitative approach with data from the natural background as the source of primary data. This study aims to know and simultaneously describe the leadership model of the organizational culture-based “among” system of the schools in Yogyakarta City. The study was designed as a multi-case study model. To be able to understand the meaning of such events and interactions, theoretical orientation and theoretical perspective with a phenomenological approach were employed. Based on the results of the documentary, observation, and interviews studies, this study shows differences between the five high schools although nuances to Indonesia is in fact still reflected in it. The differences can be interpreted as a diversity that is a reflection of the specificity and typicality of the schools concerned. Besides, it was found that the organizational culture was developed on the basis of local wisdom, nationalism, and Islamic faith. It is these factors that affect the leadership pattern of the principals in the schools. The fact shows that the leadership model implemented in the High Schools in Yogyakarta City dominantly refers to government regulation and or foundation one for the private schools; it also has a multicultural nuance based on the local or religious wisdom or a combination of both. It is implemented with the slogans of silih asih, asuh, and asah which are actually the essence of “among” system leadership model. Islamic schools need to go deeper into the wisdom of Rasulullah Muhammad S.A.W's leadership, known as prophetic leadership, to act as worship, to give priority to ministry, instead of asking to be served. The prominent Christian teaching is the spirit of loving that is based on service which needs a profound interpretation that love is giving rather than asking for services. Therefore, the organizational culture-based among system leadership model of the schools that refers to local, national, and religious wisdom is expected to produce an optimal and sustainable performance.

It is appropriate that the implementation of education in the school and madrasah aims to develop all potential learners in both the cognitive, psychomotor and affective domains. Cognitive is the intelligence of thinking, is expected to follow the existing programs in educational institutions learners have the ability to think better. Psychomotor is a skill development field, it is through this education that learners are expected to have skills in a particular field. Affective is the development of the attitude of learners in a better direction. With learners are in the educational environment is certainly expected to have a superior attitude and behavior. The development of the affective sphere that the current era we often hear with the term pendididkan character, is still very interesting to continue reviewed. In relation to finding the right strategies and methods to be implemented both at school and madrasah. Strategy and method is very important in the implementation of education. If possible say these strategies and methods is the key to the effective implementation of education. This paper offers alternative strategies and methods that can be used in the organization of character education. With the strategies and methods offered this character education is expected in the school environment maupu madrasah can be well organized and able to print a generation of character.

The study also sought to determine the contribution of students' perceptions about the professionalism of teachers and learning motivation of Islamic religious education to the formation of the Islamic Personality of learners. Together the students' perception of the professionalism of teachers and learning motivation of Islamic religious education related to the establishment of the Islamic Personality. Results of multivariate analysis with multiple regression which has a dominant role and significantly associated with the formation of the Islamic personality, that students' perceptions about the professionalism of teachers and learning motivation of Islamic religious education. Party authorities and teachers are expected to pay attention to these factors either the professionalism of teachers and learning motivation of Islamic religious education, so as to support the achievement of the formation of Islam with a good personality. The results could be implicated to learners in particular to improve the professionalism of teachers and learning motivation of Islamic religious education in order to overcome the obstacles in penguasaaan science of Islamic education in the formation of the Islamic personality.

Modern commentators and intellectuals have begun to explore studies that link the position of humans and plants as a unity of living things created by God's holy creation. Generally, when talking about ecology, humans are used as the main character in caring for nature. Many verses in the Qur’an talk about how the human spirit is metaphorized with ecological elements. As a religious principle, Islam describes monotheism as a syajarah thayyibah whose roots reach the ground and its branches reach the sky (QS: 14:24). This research is qualitative descriptive-analytical research. Researchers will collect data related to this research. Furthermore, the data was analyzed to find a solution with the Maqashidi Interpretation method then relate it to how ecological ethics lives in Islamic education. This research focuses on QS. Al-Fatihah: 1 and Ar-Rum: 30. The result of this research show that the redaction of rabb al-'alamin in QS. Al-Fatihah shows the closeness between Rabb and 'alamin. On the other hand, the Qur’an explains that natural damage occurs due to human activities (QS.30:41). The implied meaning in the two verses is that humans, nature, and other creatures need each other and are encouraged to respect each other. An understanding of comprehensive ecological verses will have a good effect on ecological ethics in the world of Islamic education. The educational process provides knowledge about how nature works and how to interact with the natural world. The growing eco-Islamic movement utilises Islamic educational institutions, both traditional and modern as centres of environmental learning and teaching. The Islamic educational landscape remains essential in broadcasting environmental narratives that present ethical and educational visions relevant to contemporary ecological movements.

The research aims to find out the description of Islamic religious rites conducted by the Lembak community. To understand and analyze the cultural propagation patterns of the Lembak people. the method used is qualitative with a symbolic interactionism approach. The research informants were six people from Dusun Besar Village and Panorama Village who were selected by purposive sampling. Data collection is done by observation, in-depth interviews, documentation studies, and literature studies. The results of the study show that: first, local culture-based propaganda in the Lembak tribe community which has been going on for a long time and has consistently maintained its sustainability is berayak, klop ngaji, and klop bedikir. Worthy is interpreted as a place of friendship for community members (mad'u) to learn about Islam with religious leaders/imams (da'i). While klop ngaji and klop bedikir as a medium for propagation gave birth to understanding and solemnness in carrying out Islamic teachings, namely fluent in reading and knowing the content of the Qur'an in the klop ngaji and living the contents of radat and Islamic poetry in the Book of Berzanji and the Book of Ulud in the klop bedikir. Routine activities carried out with practice produce synchronization and harmonization between Islamic da'wa and local culture. The three cultures have historical aspects that are synergistic with Islamic teachings, customary norms and social norms. While the content of da'wa in the culture is the internalization and dissemination of Islamic teachings so that it becomes energy and social capital in the lives of the Lembak people.

Abdul Ra'uf as-Sinkili is a Scholars Nusantara productive on produce the various of scientific work. The book of Fiqh Tasawuf, Tafsir and hadits are from discipline science that Abd al-Ra'uf al-Sinkili had made his written. After doing safari the science to the other country Ara, specifically since 19 years Abd al-Ra'uf al-Sinkili back to his fatherland, it is Aceh. His caming to aceh has succeeded to muffle the polemic of wujuddiyah concept who has spearheaded by Hamzah al-Fansuri and Syamsudin al-sumatrani with Nurruddin ar-Raniri the Scholars Nusantara from India with his upswing (tajdid). Al-Sinkili's posisition becoming mediate scholars with compromise both of them. In view of the Nusantara condition of society of that time, there are a lot of al-sinkili posts submitted the tasawuf values. Such as on his book interpretatations Tarjuman al-mustafid which the tasafuw is also in his memoirs Syarah lathif 'ala arba'iina, Imam an-Nawawi and Mawaiz al-Badi'ah hadiths. With a tasawuf feature that the Nusantara's public prefers to that time to force clerics to teach distorted islamic teachings to make them easy to accept by the community. The arrival of al-Sinkili to Aceh's sutanate brought the doctrine with renewal movement but not as these Al-Raniri's thaught that bringing about the islamic conflict until heresy againts fellow muslims. Even in the end, al-Sinkili on his works criticizes the teachings of Hamzah al-Fansuri, Syamsuddin al-Sumatrani with the teachings of his wujudiyah and Nurrudin -Raniri with his renewal movement.

Islamic education has a central role in the moral formation of mankind. The thoughts of Muslim figures such as Sheikh Nawawi Al-Bantani need to be presented in answering various challenges in the world of Islamic education, especially in moral education. This article discusses Sheikh Nawawi al-Bantani's thoughts on education in Islam and its relevance in the context of education in the era of disruption 5.0. According to Sheikh Nawawi, education plays a significant role in shaping human behavior, both spiritually and morally. Education, in the Islamic concept, includes three important terms: ta'lim, tarbiyah, and ta'dib, which reflect the transfer of knowledge, moral upbringing, and moral formation, respectively. This thinking is relevant to education in the 5.0 era, where technology must be used as a tool to shape character, not as a goal. The concept of ta'lim, which includes the transformation of knowledge and moral values, remains relevant in digital education. In addition, the concept of tarbiyah which emphasizes nurturing and moral growth, as well as ta'dib which focuses on the formation of morals, must still be considered in the midst of technological advances. Islamic education based on moral and spiritual values, as taught by Sheikh Nawawi, has great relevance for creating intellectually competent individuals with noble character in the midst of changing times.Keywords: Nawawi al-Bantani, Islamic Education, Era of Disruption 5.0.

Associated with the development of Islamic education management is a solution that offered Islamic education providers to develop properly and succeed as expected. The solution offered is, firs that the management of Islamic education should be oriented to the understanding of the concept Tauhid, meaning that each education provider must have the same understanding of the nature of Islamic education gools, common vision, and mission, and unity in the leadership. Second, Islamic education providers should have a property trust, which means that each is involued in the implementation of Islamic education must have high spirit, good work ethic, and must be carried with great responsibility.Third, any Islamic education providers must recognize correctly that this task is a means of worship to God, which means that each component involved must have the nature submissive, obedient, and faithful in carrying out their respective duties. Fourth, realize very well that the bevavior of Islamic education providers must have an understanding of the functions of the caliph, which means that each human being to the task as a leader on earth, good leaders are leaders who carry out their duties with care that puts the interests and general welfare of the personal.

This article describes al-Ghazālī’s thoughts about Sufism which became a synthesis of philosophical considered extreme tasawwuf and literal and rigid Islamic jurisprudence. This paper argued that Al-Ghazālī attempted to mediate the situation of religion among Muslims who messed up because of tasawuf deviating from the principal teachings of Islam and Islamic jurisprudence and being used by the authorities as a measure to punish the Sufis categorically without considering the truth of their teachings. In his Iḥyā ‘Ulūmudīn, al-Ghazālī leans to his biggest thoughts about Sunni’s Sufism. It teaches theology such as tawḥīd, makhāfah, maḥabbah and ma’rifah, from which the concepts of tawbah, ṣabr, tawakkal, zuḥūd and riḍa came from. This article found that al-Ghazālī’s sufism is closer to practical tasawuf , which is built upon the Qur’ān and the Ḥadīth. al-Ghazālī also wrote his personal experience in his masterpiece. Keywords: Tasawuf , Islamic Jurisprudence, al-Ghazālī

Malaysia’s education system is facing new challenges, namely the evolving education techniques of the 21st century inspired by the Industrial Revolution 4.0. The 21st century, marked by rapid advancements in information technology (IT) and the emergence of the Industrial Revolution 4.0, has brought about significant transformations in various sectors, including education. The integration of sophisticated and ever-evolving technologies such as robotics presents both opportunities and challenges for the education system. As these technologies continue to reshape how knowledge is accessed, delivered, and applied, there is a growing need to understand and address the implications of this transformation on educational practices, pedagogy, and learner readiness in a digital age. The emergence of this revolution has also had a significant impact on the world of Islamic Education. The objective of this paper is to discuss the challenges faced and teaching strategies used by Islamic Education teachers in meeting the learning methods preferred by millennials in the wake of the Industrial Revolution 4.0. This paper’s main sources are articles from databases, Scopus, Eric, ProQuest, and Google Scholar is in the form of literature reviews and observational involvement. There are several challenges faced by Islamic education teachers in this era, such as transformations in the digital world, the holding and appreciation of the faith in every Muslim, changes in the education system, and the limitless virtual interaction of students that deviates far from religious law. The findings showed that there are several strategies and utilizations of various technologies, like automation, analytics and big data, simulation, systems integration, robotics, cloud storage, Internet of Things (IoT), that can assist Islamic education teachers in the exploration and innovation of teaching and learning methods to produce a balanced human capital in terms of physical, emotional, spiritual, and intellectual needs.