Vol. 5 No. 1 (2022): Darajat: Jurnal PAI

This article aims to express a data related the quality increasing effort of old islamic boarding school education at Tarbiyatunnasyiin islamic boarding school Paculgowang Jombang. This research uses qualitative research method to get a data through observation, interview and documentation. Whereas data analysis technique is using data reduction procedure, data presentation and verification. The results of this research study are; the first, the education quality of Tarbiyatunnasyiin islamic boarding school is kept well by a proof namely there are input which is run throngh efficient and effective process and output resulted throngh that good education process. This islamic boarding school can graduated its graduates who are not only clever on religious knowledges but also clever on the other sectors. Beside of that its education legality has beeb acknowledged by the government. The second, on increasing its education quality, Tarbiyatunnasyiin islamic boarding school makes some programs which are arranged and done by the organizers of islamic boarding school efficiently and effectively and it is also supported by sufficing means and environment

As an Islamic educational institution in Indonesia, madrasah emerged and developed along with the entry and development of Islam in Indonesia. Along with the development of the Indonesian nation, madrasas have experienced developments, both from the level and from the type since the sultanate, colonialism and independence. In this study the authors use qualitative research with a library study approach or library research and are descriptive in nature where the writer tries to explore how the position and the development of madrasah in the era of modern civilization. The results of this study, that madrasah as Islamic educational institutions function to connect the old system with the new system by maintaining old values ​​that are still good that can still be maintained and take something new in science, technology and economics that are beneficial to the lives of Muslims. With the emergence of several forms or models of madrasah developed by the Ministry of Religion shows that there is a desire for the development and reform of madrashs in following and meeting the needs and demands of development in this modern era, but does not erase the inherent tradition of madrasah.

One aspect of Islamic education is the purpose and scope of Islamic education. There are several verses of the Koran which contains the theme of the purpose and scope of Islamic education, including the letter al-Baqarah verse 62 as well as an-Nur verse 55. One method to interpret the verse is the method muqaran (comparative). Both texts are compared against each other to find a common thread. Of those verses can be concluded that the purpose of Islamic education is to achieve the happiness of living in the world and the hereafter and the scope of Islamic education are the efforts to achieve the objectives of Islamic education (happiness in this world and the Hereafter) which includes faith in God and do good pious

The purpose of this study is to find out the importance of studying in depth the theory of multiple intelligences learning and its application in madrasas. Effective learning requires a thorough understanding of the learning process, the characteristics of students at different developmental stages, individual differences, factors that influence motivation, and procedures for maintaining an orderly classroom. Gardner defines multiple intelligences as the ability to solve problems and produce products in a variety of settings and in real situations. The method used is a qualitative literature review. The conclusion is that students will more easily understand the lesson if the material is presented in accordance with the intelligence that stands out in students. Therefore, this theory needs to be understood by teachers to enrich their competencies in order to facilitate the achievement of educational goals.

The values of Ahlussunnah Wal Jamaah An-Nahdliyyah are very in line with
Indonesian Islam, because the values of Ahlussunnah Wal Jamaah An-Nahdliyyah are
considered to provide mashlahah for the formation of character and morals of the
Indonesian nation, thereby increasing the Indonesian Islamic community who adheres to
the teachings of the Qur'an. and Hadith and have values that are suitable to be taught and
instilled in students in order to form character and morality.
Through religious education in schools, the values of Ahlussunnah Wal Jamaah AnNahdliyyah which teach a diverse mindset and avoid extremism (at-tawassut),
intelligence, honesty, and justice (al-I'tidal), tolerance (at-tasamuh), and a balanced
approach in khidmah (at-tawazun) and preventing evil deeds and encouraging good deeds
(amar ma'ruf nahi munkar), given by going through three stages namely; Value
Transformation (knowing stage), Value Transaction (doing stage), and Value
transinternalization (being stage).

This article examines the social role of Islamic Religious Education (PAI) teachers in the northern coastal region (Pantura) of Java, focusing on their contributions outside the classroom. In the context of a pluralistic, religious coastal community that also faces social challenges such as poverty, urbanization, and changing cultural values, PAI teachers emerge as influential agents of change. Using a qualitative-descriptive approach, this study captures how PAI teachers act as educators, community leaders, and socio-religious activists. The study results show that PAI teachers in the Pantura region not only provide formal education, but are also active in da'wah activities, social counseling, and serve as moral and spiritual references in the community. Specifically, five main forms of PAI teachers' social roles were found, namely: (1) serving as a modin (leader) who leads religious rituals such as funerals and wedding prayers; (2) providing religious lectures at community celebrations; (3) serving as a religious consultant who provides Islamic legal and moral advice; (4) being involved in the management of mosques and prayer rooms as preachers, TPA instructors, or religious activity organizers; and (5) active in community organizations such as NU or Muhammadiyah. These findings indicate that the role of Islamic Religious Education teachers is very integral to the social life of coastal communities and is an important element in the stability and strengthening of local religious values. This article recommends the need to strengthen the social and cultural capacity of Islamic Religious Education teachers to be more adaptive to the dynamics of coastal communities. 
         

Leadership is interpreted according to each person's perspective. Especially
the leadership of Islamic education which so far has received a negative stigma on
aspects of education that seem "undemocratic and dictatorial". Such as exemplary
crises, effectiveness, awareness and weak performance of leaders. All of these crises are
caused by the absence of goals which are the orientation of Islamic education
leadership. On that basis Islamic educational leadership must rise by improving its
leadership system based on Divine values and the demands of the Prophet Muhammad.
Reflecting on this, the researcher offers the concept of Islamic education leadership that
is extracted from classical and modern literature. One of them is KH.Ahmad Dahlan and
KH. Hasyim Ashari. The key to the development of Islamic world civilization in the
days of KH.Ahmad Dahlan and KH. Hasyim Asy'ari showed that he was a key public
figure who was very closely related to the success of Muslims in a consistent, dynamic
and creative movement and struggle.
This study aims to analyze: The values of KH. Ahmad Dahlan in carrying out
prophetic leadership, The values of KH. Hasyim Asy'ari in carrying out prophetic
leadership. This research is included in library research (Library Research) with the
approach used is a qualitative approach. While the results of this study is KH. Ahmad
Dahlan in terms of humanism was applied by building a modern Islamic education and
preaching from home and while trading. In terms of liberation, KH. Ahmad Dahlan
founded the puritan Muhammadiyah organization as a form of social resistance to
colonialism. In terms of transcendence, KH. Ahmad Dahlan purifies religion by the
practice of rectifying the qibla that is not in accordance with its true direction. And KH.
Hasyim Ash'ari in terms of humanism was applied by him by building a traditional
Islamic pesantren-based Islamic education. In terms of liberation he ran by establishing
the Nahdhatul Ulama organization as a form of movement against the occupation which
was oppressing Muslims at that time. In terms of transcendence, it is carried out by
means of Sufi attachment and justifies and rejects deviant Islamic orders.

Surah al-Anfāl ayat 60 dipakai oleh sekelompok oknum muslim untuk
melakukan teror terhadap pihak-pihak tertentu dengan alasan jihad membela Islam
(violance in the name of religion). Ayat tersebut sering disebut dengan “āyat irhāb”,
mengutip salah satu lafaz yang ada di sana, yaitu lafaz ن وُهب ِرْ
ُت . Memang lafaz tersebut
mempunyai arti “menggentarkan / memberikan rasa takut”. Namun ketika pembacaan
terhadap ayat itu tidak disertai dengan kelengkapan perangkat pemahaman yang
memadai, maka pemaknaannya pun menjadi salah. Mereka beranggapan bahwa ayat itu
menyuruh umat Islam untuk melakukan tindakan teror, padahal sesungguhnya pesan inti
yang ada pada surah al-Anfāl ayat 60 itu ada di awal ayat, yaitu lafaz واُّعدِ

وأ
ْر ِهبُو ن bukan), persiapkanlah(
ُت) menggentarkan). Jadi Allah memerintahkan umat Islam
untuk membentuk sejumlah persiapan berupa sistem pertahanan yang kuat di berbagai
aspek, yang dengan itu umat Islam selalu siaga kapan pun musuh menyerang, dan
melihat itu musuh-musuh Islam lainnya pun juga menjadi gentar. Oleh karena itu,
penyematan yang benar terhadap ayat tersebut adalah “āyat i’dād, bukan “āyat irhāb”.