Pergeseran Legitimasi Wacana Yurisprudensi Islam dalam Sistem Tata Kelola Global Perspektif Sejarah Peradaban Islam

Islamic jurisprudence gives an example of exceeding legal science generally which is separate from historical considerations, it is the will of God which is declared precedent and not preceded, controlled and not controlled. In its stipulation, Muslim scholars agreed on five sources of Islamic jurisprudence: the Qur'an, Sunna, Ijma, qiyas, and ijtihad. There is almost no idea of ??law itself which develops as a historical phenomenon that is closely related to the progress of society. Naturally the discovery and formulation of divine law is a process of growth, which is systematically divided by traditional doctrine into several different stages. This paper aims to describe the shifting legitimacy of Sharia discourse in the global governance system of the perspective of the history of Islamic Civilization. From the results of the discussion concluded: 1) Islamic jurisprudence has undergone many historical changes since the time of the Prophet Muhammad, and researchers have divided their development into several historical stages. The role of individual jurists is measured by pure subjective standards of the intrinsic value of the process of discovering divine orders. This is not considered to be based on external criteria or in relation to the circumstances of a particular era or region. 2) tracing the origins of the basic elements of Islamic law has the same problem by tracing the origins of the Qur'an itself, and many scholars are satisfied to only associate the origins of Islamic law with the concern of Muslims to apply the Koran. If Al-Quran comes from seventh-century Arabic, then some basic elements of Islamic law also come from there. If the Qur'an was canonized to change the Arab conquest, then it reflected the early formative period of Islamic law rather than its formation. 3) some media authorities try to change the legal legal doctrine that seeks more than just reforming Islamic law. However, this problem cannot be applied until the last decade of modern law being implemented because the power of traditional Islamic attitudes is still relevant to modern law with its implications, therefore the source of Islamic heritage cannot be compared to dehistorizing Islam

Mereproduksi Inti Model Pembelajaran di Madrasah Suatu Pembersihan dari Konsep Liberalisasi Pendidikan Islam abad ke-21

Modern academic trends towards specialties that see 'education' as a separate study area and limit the study of Islamic education, both for theological research, historiological narratives, or research on social injustice, such generalizations are problematic at the level of difficulty faced, when talking about 'face of civilization' in education, even though the accuracy of such generalizations is questionable, but they still exist as useful types of ideal education that are forged in a (unique) worldview, and in this sense we accept the term 'Islamic education,' although in practice, everything is different, most madrassas are like ordinary business, For many of them controlling the madrasa is only a means of advancing personal, material, and political interests, where they are willing to use 'any acceptable and unacceptable way'. The question of this article is how to reproduce the core core model of learning in the madrasa, a purge of the concept of liberalization of 21st century Islamic education ?. From the results of the discussion it was concluded: 1) modern educators who studied Islamic education initially experienced difficulties and differentiation that seemed tiring, becoming a meaningful and dynamic whole in the madrasa's daily routine, the teachers helped students "manifest" the Qur'an in their hearts with confidence that it leads us to properly understand the spirit of its messages, which in turn will guide them in every aspect of their lives. 2) the curriculum in the Qur'an follows a holistic approach that contrasts with a banking system in which educators store information into students' memories for safekeeping. Learning takes place through the interaction between students and the environment in a democratic and integral class that continues to reflect themselves and the world, building authentic forms of thought and action. 3) People can choose the field of study they want in accordance with the needs or demands of the market, but seeking knowledge is a basic mandate in the curriculum with a Qur'anic backgroun

Pengaruh Pembelajaran Kooperatif, Komunikasi Interpersonal dan Aktifitas KKG Terhadap Prestasi Belajar Sejarah Kebudayaan Islam pada Siswa Kelas V MI Al Muhsinun Kauman dan MI An Nahdiyah Gedeg

Model Cooperative Learning is a learning model which was used as an alternative to delivering innovation learning outcomes. This model has several advantages, which enable students to succeed in learning, skills training, leading the Active Interaction Between Students and teachers learning atmosphere relaxed and fun. the purpose of the study is 1) Describe the effects of cooperative learning in the Islamic Cultural History on student learning achievement. 2) Describe the effect of interpersonal communication in the history of Islamic culture on student learning achievement. 3) Describe the effect of KKG for student achievement Cultural History of Islam in students. 4) Describe the effects of cooperative learning, interpersonal communication and KKG for student achievement Cultural History of Islam in students. From the analysis can be summarized as follows: 1) There is an effect of cooperative learning on the learning achievement of Islamic Cultural History. in MI Al Muhsinun kauman regression coefficient (B) 0.417, with a significance t is 0, .001 Because of the significance of t less than 5% (0001, <0.05) and MI An Nahdiyah Gedeg regression coefficient (B) 0523, with significance of 0,005 t. Because of the importance of not less than 5% (0.005 <0.05), 2) There is an effect of interpersonal communication on the learning achievement of Islamic Cultural History. in class V MI Al Muhsinun kauman regression coefficient (B) 0050, with a significance of 0.004 t. Because of the importance of not less than 5% (0.004 <0.05) and Class V MI An Nahdiyah Gedeg regression coefficient (B) 0.322, with a significance of 0.046 t. Because of the importance of not less than 5% (0, <0.05), 3) There is an effect on learning achievement KKG Cultural History of Islam in class V MI Al Muhsinun kauman regression coefficient (B) 0.290, with a significance of 0.000 t. Because of the importance of not less than 5% (0.000 <0.05), and Class V MI An Nahdiyah Gedeg regression coefficient (B) 0.291, with a significance of 0.000 t. Because of the importance of not less than 5% (0, <0.05), the Nil Hypothesis (H0) 4) There is an effect of cooperative learning, interpersonal communication and KKG for student achievement Cultural History of Islam in class MI Al Muhsinun kauman (value obtained Fhitung 2,236 (significance F = 0.000). So F count> F table (2.236> 1.69) or Sig F <5% (0.000 <0.05).) and MI An Nahdiyah Gedeg. (Provided the value of F from 2803 (significance F = 0.000). So F count> F table (7158.057> 1.69) or Sig F <5% (0.000 <0.05)

Meluruskan Qiyadah Fikriyah (Kepemimpinan Berpikir) Melalui Pendidikan: Sebuah Key Factor Agar Mampu Bersaing di Era Revolusi Industri 4.0

It is hardly recognized that Islam did not enjoy any power in the Makkah period. No research has been carried out regarding the divine command issued to the Prophet (s) in the letters of Makiyah the first thirteen years of Islam. How historical events have their way of hearing about the way the Prophet has not been explored at all. The fact that this prediction (nubuwat) was made when Muslims were only a handful of helpless people, Islam was expected to be buried in its place, not lacking in miracles. At that point, the assumption that faith will even survive will be considered a pipe dream. But to predict that Islam will not only survive, but grow to develop globally. This paper aims to straighten the qiyadah fikriyah (thinking leadership) through education: a key factor in order to be able to compete in the Industrial Revolution 4.0 era. from the discussion concluded: 1) Written in pages of the date that Islam which was originally only a religion embraced by dozens of people became a great civilization that stood firmly against other civilizations that had existed earlier and until now globalized. 2) Islam spread throughout the world is not an effort made by the Messenger of Allah alone. Because this is not the character of Islamic da'wah that he brings. There are two important stages that are carried out by him, first is the stage of teaching, coaching, preparing thought and anger. Second, is the stage of propagating da'wah and struggle. The first stage succeeded in forming the (group) of their personal friends who had crystallized Islamic thought. The second stage, is the phase of struggle and upheaval of thought. 3) relating to the system in the Industrial Revolution era 4.0, prophesied in the Qur'an: Internet of thing (IoT) (At Takwir [81]: 3). Big Data (At Takwir [81]: 3) digital tracks, fast transportation systems, telephones, satellite systems, and the internet have approached each other to prove the truth of the Koran so that in the Era of Industrial Revolution 4.0, we entered Extra-Terrestrial Life (As. Syuura: [42]: 29). The important thing is the Air Traffic System which in this case is more appropriate if it is categorized as data traffic with digital footprint as the Word of God: (Adz Zaariaat: [51]: 7), (Arrahman, [55] 33). Then the phenomena of behavior of FB (Q.s Al-Ma'arij [70] 19-21) With regard to SMS, Email, WhatsApp Messenger, sending other data (Qs. An Naml, [27]: 40). The Prophet Muhammad advised: "Believers with other believers like a building, mutually reinforcing each other" (Saheeh Muslim), this hadith in the virtual world is known as "viral", which is something that spreads chain. 4) Islam with qiyadah fikriyah (thinking leadership) is the secret. The truth of bisyarah is the truth of revelation which is certainly proven to be true. "This is a promise from Allah Almighty to the Messenger of Allah, that He will make his people (the people of the Prophet Muhammad) as Khulafa 'al-Ardl, namely: human leaders and rulers over them; repaired lands and all humans submit to them