EFEKTIVITAS CONCEPTUAL UNDERSTANDING PROCEDURES MENGGUNAKAN LIVE WORKHSEETS TERHADAP ASESMEN KOMPETENSI MINIMUM (AKM) DI SEKOLAH DASAR

Currently, the assessment is being carried out using a minimum competency assessment so that this study aims to determine the effectiveness of CUPs learning using a live worksheet on a minimum competency assessment in elementary schools. This research method uses a true experimental design. The design used is a pre-test post-test control group. The sampling technique used is random sampling. The sample in this study is class IV A and IV B with a total of 44 students. Data collection using a problem solving ability test. The analysis in this research is using classical completeness test and independent t-test and N-gain. The results of the literacy and numeracy calculations obtained showed that using CUPs assisted by live worksheets was more effective than expository learning. This can be seen from the classical completeness of students who have reached more than 75%, the average problem solving test results of students in the experimental class are more than the control class, as well as the increase in scores before the treatment is applied to get an average of 66 and after the treatment is applied it gets an average 78, meaning that the increase based on the gain is 0.35 with moderate criteri

TEORI KEBENARAAN DALAM PEMIKIRAN HUKUM AL-GHAZALY (1058-1111 M): Kajian FIlosofis-Metodologis

According to Al-Ghazaly, truth must be seen and placed within the framework of belief and certainty, ranging from the form of indrawy, khayaly, to beliefs that will not be influenced by any factor. Therefore, he clarifies man in the category of lay and khawas. This is so that someone does not necessarily make generalizations and make sure that someone has made a mistake. This paper will examine in fact what the theory of truth is in the thought of Al-Ghazaly’s law and how it is constructed epistemologically. The goal is to know about the theory of truth and how the methodology it developed. The study finds that according to Al-Ghazaly, the truth in legal thought, must be seen and placed within the framework of belief and certainty. The confirmed truth of religion or al-ma'lum min al-din bi-durahurah requires one to accept it with submission.---Menurut Al-Ghazaly, kebenaran harus dilihat dan diletakkan dalam kerangka keyakinan dan kepastian, mulai dari wujud indrawy, wujud khayaly, hingga keyakinan yang tidak akan dapat dipengaruhi oleh faktor apapun. Karena itu pula, ia mengklafisikan manusia pada katagori awam dan khawas. Ini dimaksudkan agar seseorang tidak merta melakukan generalisasi dan memastikan bahwa seseorang telah melakukan kesalahan. Tulisan ini akan mengkaji sesungguhnya apa teori kebenaran dalam pemikiran hukum Al-Ghazaly dan bagaimana teori tersebut dibangun secara epistemologis. Tujuannya, untuk megetahui tentang teori kebenaran dan bagaimana metodologi yang dikembangkannya tersebut. Penelitian ini menemukan, bahwa menurut Al-Ghazaly, kebenaran dalam pemikiran hukum, harus dilihat dan diletakkan dalam kerangka keyakinan dan kepastian. Kebenaran yang telah dipastikan dari agama atau al-ma'lum min al-din bi-dlarurah menuntut seseorang wajib menerimanya dengan ketundukan

TEORI KEBENARAAN DALAM PEMIKIRAN HUKUM AL-GHAZALY (1058-1111 M): Kajian FIlosofis-Metodologis

According to Al-Ghazaly, truth must be seen and placed within the framework of belief and certainty, ranging from the form of indrawy, khayaly, to beliefs that will not be influenced by any factor. Therefore, he clarifies man in the category of lay and khawas. This is so that someone does not necessarily make generalizations and make sure that someone has made a mistake. This paper will examine in fact what the theory of truth is in the thought of Al-Ghazaly’s law and how it is constructed epistemologically. The goal is to know about the theory of truth and how the methodology it developed. The study finds that according to Al-Ghazaly, the truth in legal thought, must be seen and placed within the framework of belief and certainty. The confirmed truth of religion or al-ma'lum min al-din bi-durahurah requires one to accept it with submission.---Menurut Al-Ghazaly, kebenaran harus dilihat dan diletakkan dalam kerangka keyakinan dan kepastian, mulai dari wujud indrawy, wujud khayaly, hingga keyakinan yang tidak akan dapat dipengaruhi oleh faktor apapun. Karena itu pula, ia mengklafisikan manusia pada katagori awam dan khawas. Ini dimaksudkan agar seseorang tidak merta melakukan generalisasi dan memastikan bahwa seseorang telah melakukan kesalahan. Tulisan ini akan mengkaji sesungguhnya apa teori kebenaran dalam pemikiran hukum Al-Ghazaly dan bagaimana teori tersebut dibangun secara epistemologis. Tujuannya, untuk megetahui tentang teori kebenaran dan bagaimana metodologi yang dikembangkannya tersebut. Penelitian ini menemukan, bahwa menurut Al-Ghazaly, kebenaran dalam pemikiran hukum, harus dilihat dan diletakkan dalam kerangka keyakinan dan kepastian. Kebenaran yang telah dipastikan dari agama atau al-ma'lum min al-din bi-dlarurah menuntut seseorang wajib menerimanya dengan ketundukan

The Methodology of al-Maturidi’s Qur’anic Exegesis: Study of Ta’wilat Ahl al-Sunnah

According to Islamic theology, al-Maturidi is one of the three prominent Muslim theologians of Ahl al-Sunnah wa al-Jama'ah who are called aqtab madhhab Ahl al-Sunnah wa’l-Jama‘ah (the leaders of Sunnite school of thought). In addition to his reputation as a theologian, al-Maturidi actually was competent in various Islamic sciences. In Quranic exegesis, he has Ta’wilat Ahl al-Sunnah or Ta’wilat al-Qur’an. Unfortunately, this fact isn't known well by Islamic researchers. This article is going to elucidate the features of his work that encompass at least seven characteristics. Al-Maturidi prefers to combine the naqli (traditional) and ‘aqli (rational) sources. Consequently, it can be identified as tafsir bi’l-izdiwaj or the exegesis that amalgamates tafsir bi’l-ma’thur (traditional exegesis) with tafsir bi’l-ra’y (rational exegesis). He is not an interpreter who uses excessive grammatical analysis to interpret the Qura'nic verses. He sometimes presents many styles of qira’ah (recitation of the Qur'an) without thorough explanation. He almost never uses Isra’iliyyat (the Judeo-Christian traditions and tales) to interpret the Qura'nic verses. He favors tawassut (nonaligned and independent standpoint) when he deals with different viewpoints among theologians. He tends to follow the Hanafite school of thought in discussing the jurisprudential Qura'nic verses. He applies asbab al-nuzul (the causes of revelation) loosely

Ideal Relationship Between Pancasila and Indonesian Muslims

After successfully proclaiming the proclamation of independence, the Indonesian people made an agreement to ratify the Pancasila as the basis of the Indonesian nation. The Pancasila values were explored directly from the noble values possessed by the Indonesian people before Indonesian independence. This paper through library research concludes that the Pancasila historically underwent its dynamics since the Old Order government until the Reform Era, especially in its ideological process among plural Indonesian society. The ideology of Pancasila has been confronted with other ideologies, such as communist ideology and Islamic ideology which seeks to create an Indonesian nation in accordance with each ideology. Although the teachings of Islam are not contrast to the Pancasila, but the political movement of some Indonesian Muslims to establish an Islamic state or Khilafah in Indonesia clearly contradicts the spirit of Pancasila because Indonesia is a nation achieved by agreement of all Indonesian people with their various religions. Therefore, the Indonesian Muslims (as well as other non-Muslims) must prove their main role in maintaining the continuity of Pancasila and the unity of Indonesia with its Bhinneka Tunggal Ika. Besides, the Government leaders of Indonesia together with all Indonesian society must practice the holy values of Pancasila, maintain the unitary of the Indonesian nation, and realize a prosperous Indonesia based on the Pancasila

Toleransi Keberagamaan Sekte Ibâdîyah Era Dinasti Rustamîyah

Similar to any theological sect, the Kharijite has split into many smaller groups. Usually all these groups were characterized as extreme factions who used violence in the pursuit of their purposes. However, the factual evidence proved that there was Ibadite which was considered as the most moderate group. The Ibadites tend to avoid? extreme behaviour. Due to their moderation, they successively ascended to power. The example of their remarkable achievement was the Rustamid Dynasty in Maghreb from 160-296H (776-909AD). As far as the research is concerned, unfortunately, there is no comprehensive records on the Rustamid accomplishment. The Rustamids reigned their plural society with different backgrounds in ethnicity, nationality, and religion. By doing so, the Rustamids could generate harmonious life in the entire territory under their government. Besides, the Rustamids have achieved an extraordinary civilization. The Rustamid tolerance was based on their ideology. The moderate Ibadite doctrine inspired the Rustamids to become tolerant to their various people. Actually, Indonesians with their diversity could also achieve high civilization such as what the Rustamid has achieved in terms of religious tolerance

AWAL RADIKALISME ISLAM: PENYEBAB KEMUNCULAN KHAWA

In Islamic history, the emergence of khawarij is considered to be the first seed of Islamic radicalism. Studies on this radical group cannot be separated from the period of early Islam when it emerged. As a political movement and school of theology, this group was shaped by the social and political constellations in its time.  This article traces the historical root of this early radical group in Islam. Historians argue that the birth of khawarij was caused by political cleavage and tension upon Caliph Ali ibn Talib and Muawiya ibn Sufyan friction. However, the embryo of khawarij was in fact discovered during the time of the Prophet represented by Dhu al-Khuwaysirah in the course of the post Hunayn War. Various factors spurred the rise of khawarij, ranging from geographical factor, fanaticism, Shiffin War to provocation from Abd Allah ibn Saba’. Khawarij developed as one major stream in Muslim theology and broke into several extreme and radical splinter groups. The development of khawarij covers three phases: religious thought, political movement and political power.Keywords: khawarij, developmental phase, oppositio

The Historical Works of al-Thabari, Ibn al-Atsir, and al-Kala’i in Comparative Analysis

Al-Thabari, Ibn al-Atsir, and al-Kala’i were undoubtedly scholarly historians of Islamic history. This paper uses the historical method to analyze the works of al-Thabari, Ibn al-Atsir, and al-Kala’i relating to Hurub al-Riddah and the problem of applying the death penalty to apostates. It is concluded that they didn’t provide adequate historical explanations and the causal factors of Hurub al-Riddah, although the political factors primarily drove Hurub al-Riddah. The differences of their works were only in 'small' things, such as differences in the mention of the names of the perpetrators of events and differences in sentences. It is not easy to determine which work is more comprehensive. It may be more appropriate to combine many historical sources to comprehend the history of Hurub al-Riddah. The readers of their works are encouraged to analyze their descriptions critically and seek historical explanations through other references written by critical historians.  The meaning of riddah at that time did not refer solely to everyone who renounced the Islam religion but also to those who rebelled against the Islamic government. Therefore, the essence of riddah wars was not in conflict with freedom of faith in Islam

DESAIN SISTEM ABSENSI WAJAH MENGGUNAKAN PERANGKAT SMARTPHONE TERKONEKSI KE JARINGAN LOKAL POLITEKNIK NEGERI SAMARINDA

Abstrak – Penelitian dengan judul Desain Sistem Absensi Wajah Menggunakan Perangakat Smartphone terkoneksi ke Jaringan Lokal Politeknik Negeri Samarinda bertujuan untuk Merancang Sistem Absensi Wajah Menggunakan Perangkat Smartphone terkoneksi ke Jaringan Lokal Politeknik Negeri Samarinda dan memberikan alternatif pengembangan sistem absensi di Politeknik Negeri Samarinda guna mengatasi permasalahn keterbatasan perangkat detektor wajah dan jangkauan kabel Metode Penelitian yang digunakan adalah Metode Penelitian Deskriptif yaitu menyampaikan setiap tahapan penelitian dari awal sampai akhir penelitian yang menggambarkan proses perancangan Sistem Absensi Wajah Menggunakan Perangakat Smartphone terkoneksi ke Jaringan Lokal Politeknik Negeri Samarinda melalui tahaoan Analisis perangkat lunak, perangkat keras dan sistem yang akan di bangun serta Desain sistem dan desain aplikasi. Hasil yang didapat dalam Penelitan ini adalah rancangan Absensi Desain Sistem Absensi Wajah Menggunakan Perangakat Smartphone terkoneksi ke Jaringan Lokal Politeknik Negeri Samarinda yang dapat  diimplementasikan  menjadi suatu prototip

DAKWAH KULTURAL BATHORO KATONG DI PONOROGO

Islam merupakan agama yang luhur bagi seluruh umat manusia demi mendapatkan kebahagiaan di dunia maupun di akhirat. Oleh karena itu, setiap Muslim diharuskan berdakwah agar menganut agama Islam. Berkat kegiatan dakwahi, akhirnya agama Islam menjadi agama yang dipeluk oleh mayoritas masyarakat Ponorogo, Jawa Timur. Di antara tokoh utama yang dapat menyebarkan agama Islam di Ponorogo adalah Bathoro Katong, pendiri Kota Ponorogo. Keberhasilannya dalam melakukan Islamisasi di Ponorogo dipengaruhi oleh metode persuasifnya ketika berdakwah di Ponorogo. Dia mendirikan masjid sebagai sarana pengajaran Islam, menikahi Niken Gandini, dan juga memodifikasi kesenian reog Ponorogo dalam rangka Islamisasi Ponorogo. Dengan demikian, Bathoro Katong terbukti telah sukses menerapkan prinsip dakwah Islam sebagaimana dituntunkan oleh al-Qur’an dan teladan Nabi Muhammad SAW