Manajemen Pendidikan Tasawuf dalam Mencapai Taqarub pada Allah bagi Santri di Pondok Pesantren Baiturrohmah Malang

The world of education today confronts challenges associated with individuals of noble character. There are problems along with the development of the times, including juvenile delinquency, promiscuity, brawls between students, and moral degradation. Related to this phenomenon, nowadays there are rampant formal institutions (formal schools), which also have boarding schools and Islamic boarding schools. The institution was established in an effort to improve Islamic education, which also contains morals. The focus of this research problem has been directed to the study of (1) Islamic education in boarding school-based formal schools (MAN 1 Malang City), (2) Islamic education in islamic boarding school-based formal schools (MA An Nur Bululawang-Malang), and (3) characteristics of Islamic education in boarding school-based formal schools (MAN 1 Malang City) and islamic boarding schools (MA An Nur Bululawang-Malang). The method used in this study is a qualitative approach (comparative study). The data analysis used involves analyzing all existing data, reducing data, compiling data into units, and categorizing data. The last stage carried out is to check the validity of the data. Based on the results of the study, it can be concluded. (1) Islamic education in boarding school-based formal schools (MAN 1 Malang City) has a level of effectiveness of Islamic education both in terms of quality and quantity. (2) Islamic education in formal boarding school-based schools (MA An Nur Bululawang-Malang) has become a tradition/culture, formal schools adopt Islamic education values sourced from Islamic boarding schools, (3) The characteristics of Islamic education in boarding school-based formal schools occur The balance between religious and general knowledge, the margin between the two, is not too large. Meanwhile, Islamic education in formal boarding school-based schools adopts boarding values in every activity at school

This article seeks to elucidate the assimilation of the Islamic and customary law within the Tolaki community in Konawe, Southeast Sulawesi. The Islamization of Tolaki society follows a dialogic-integrative model, similar to other Eastern Indonesian societies like Gowa-Tallo, Bone, Ternate, and Buton. This is a qualitative research and applies the philosophy of history and Islamic education for data analysis. The methods of data collection include interviews, documentations, and observations. According to this study, the majority of Tolaki people prefer Islam as their religion. The integration of the Islamic law and custom in Tolaki society is highly robust, evident through the kalo sara procedure serving as a symbol of the amalgamation of Islam and culture. The Tolaki community practices the Islamic law, which is seen in the customary fines imposed on individuals who commit customary infractions. The model of Islamization of the Tolaki community can be described as dialogical-integral. This means that the process of Islamization starts with the Sultanate and then extends to the wider community. From an Islamic educational standpoint, the process of Islamization starts with the Sultanate and progresses to the establishment of various Islamic educational institutions, including Religious Teacher Education. Subsequently, several Islamic boarding schools emerge, transforming societal perceptions towards Islamic educational institutions. Presently, there is a growing trend of the Tolaki people migrating to the mainland as a result of the favorable climate in Islamic institutions. Furthermore, the graduates of these schools are making tangible contributions to society.

Pesantren (Islamic boarding school) is an educational institution in Indonesia that instills Islamic values in its students. In pesantren, the punishment given to students aims not to hurt, but to contain educational values. This study aims to analyze the application of punishment in pesantren. This research is qualitative with Islamic law and Islamic education approaches. The informants comprised several teachers and students of Pondok Pesantren DDI Mangkoso, South Sulawesi, Indonesia. Data were collected through observation, interview, and documentation, then analyzed using the descriptive analysis technique. The results showed that the forms of punishment applied to Islamic boarding schools were reprimands, assignments, and psychological and physical punishments. Punishment in Islamic boarding schools includes ta‘zīr in Islamic law. Even though there are written rules, in some cases, the implementation of ta‘zīr is very simple (depending on the subjectivity of the kiai or teacher), so it lacks legal certainty and only aims to give a deterrent effect to perpetrators. According to Islamic education, the punishments applied by Islamic boarding schools have met the objectives of implementing educational sanctions, namely a deterrent effect for the perpetrators and a deterrent for others. Therefore, legal certainty is not the main goal in determining and implementing punishment in Islamic boarding schools, but to improve the students’ scientific and moral quality. This research has implications for teacher innovation and various methods in Islamic boarding school education so that students participate in the educational process willingly and happily, not because they are forced or afraid of punishment.

This study aims to analyze: 1) Abdurrauf As-Singkili's thoughts on Akhlak Education, 2) the implementation of Abdurrauf As-Singkili's thoughts on Moral Education at the Sheikh Hamzah Al-Fansyuri Islamic Boarding School. This type of research is qualitative, and the approach used in this research is qualitative naturalistic, this approach intends to make a description (description) of an event systematically and objectively, by collecting, evaluating, verifying, and synthesizing evidence to support facts in order to obtain a conclusion. The results of the study show that: 1) Abdurrauf As-Singgkili's Thoughts About Moral Education: Abdurrauf's view is clear how important morality is in one's life. In outline, this study has two main sides, namely: First, morality is seen from its substance. Second, morals are seen from the aspect of their position in Islamic law. Substantially, moral teachings are inseparable from Islamic teachings, in fact they are quite an essential part, and this is also related to human nature itself. 2) There are three media of Sufism education from the thought of moral education that are implemented at the Syekh Hamzah Al-Fansyuri Islamic Boarding School in fostering the morals of students, namely through learning in the classroom, extra-curricular activities and independent training. According to Al-Ghazali the stages in moral development through the teachings of Sufism by using takhalli (removing reprehensible qualities), tahalli (filling it with praiseworthy qualities) and tajalli (revealing the veil). However, in practice, students at the Sheikh Hamzah Al-Fansyuri Islamic Boarding School have not yet reached the tajalli stage.

In this modern-contemporary era, Muslims are often faced with the question, “Is it necessary to follow the teachings of the tarekat? Didn’t the tarekat (especially after al-Ghazali criticized the philosophical tradition) cause Muslims to decline and lose their critical power?” Moreover, some sufism teachings such as wahdatul wujud, wahdatus syuhud etc. Often considered as deviating from the pure teachings of Islam, especially by the Wahabi group. In order to answer some of these questions, the writer tries to present how Said Nursi responds in the interpretation of Risalah Nur. Nursi said that, "The present time is not the time of the tarekat." If it is not understood comprehensively, it will cause the reader to be inaccurate in concluding that generally Nursi rejects tarekat and some sufism teachings. That is why the writer wants to present which side of the teachings of tarekat and sufism that Nursi criticizes and what is his new offer. The research method that the author uses is library research with a socio-historical and descriptive-analysis approach using Risalah Nur as the primary source and several supporting books that are still related to the theme as a secondary source. The writer finds that sufism and tarekat are still important parts of Islamic teachings according to Nursi. But, he believes that what is more important now is to understand well the essense of religion rather than following the sufism path. He also concludes that the peak stage of sufism is ma’rifatullah.

This article aims to understand the existence of pesantren (Islamic boarding school) in the history of Islamic education in Indonesia, the roles and linkages of kyai and tariqah in the traditional education system. The study found that pesantren are Islamic educational institutions that are culturally formed from the traditional, unique, and indigenous Indonesian culture. The success of Islamic teachings is inseparable from the role of kyai as an essential element for pesantren. The knowledge tariqah possessed by kyai, as a manifestation of the sufism teachings, is one aspect that characterizes the value system of ahl al-sunnah wa al-jama'ah embraced by pesantren. The connection is implemented in the form of existence of pesantren as a tariqah teaching media. On a small scale, the tarekat itself is used as a means of deed (amaliyah) in fostering the spirituality and morality of the students (santri) in pesantren. Keywords: Pesantren, Kyai, Tarekat, Islamic Education

Islamic education has a more tangible spiritual transmission in the teaching process than general education. The clarity lies in the desire to develop all aspects of students in a balanced way. However, although Islamic religious education has been programmed since education at the elementary level to higher education, the contribution of PAI itself is still often questioned. Because the current portrait of Indonesian education is still far from what we all hoped for. This paper will examine about; 1) The urgency of PAI development, 2) getting to know the teachings of Sufism, 3) the paradigm and model of developing Islamic Education based on Sufism. The type of this research is library research using a descriptive-analytic approach. While the data source uses the principle of recency and the principle of relevance. Data analysis uses content analysis method to produce a clear and systematic literature review. The results of the study show that 1) the development of PAI is an absolute thing to do considering that Islamic religious education itself has a great goal, namely to produce people who are devoted to Allah SWT; 2) Sufism teachings are generally divided into 3 (three) schools of thought, namely akhlaqi Sufism, Irfani Sufism, and philosophical Sufism; 3) Sufism-based PAI development paradigm is more appropriate if it is carried out using an organism/systemic paradigm by integrating the existing values of Sufism in PAI learning in madrasas which in turn gives birth to a webbed pedagogy learning model.

This study aims to investigate the phenomena of fanaticism and fanatical behavior from the perspectives of Islamic Law and Islamic Education. Data were collected through a review of classical and contemporary texts in Islamic law and education, as well as an analysis of relevant empirical studies. The data analysis technique employed a qualitative approach focusing on text interpretation and key concepts related to fanaticism. The results indicate that fanaticism in Islamic Law and Islamic Education encompasses complex dimensions, including psychological, social, and theological factors. The implications of this research underscore the need for a holistic approach to understanding and addressing fanaticism, involving educational, social, and legal efforts. Islamic education can play a key role in instilling moderate values, tolerance, and deep understanding of religious teachings. Legally, it is important to consider principles of justice and freedom in responding to fanatical behavior while upholding principles that underpin diversity and tolerance in society. In conclusion, a profound understanding of fanaticism from the perspectives of Islamic Law and Islamic Education can aid in formulating effective strategies to address this challenge in contemporary society.

This study is concerned with Sufism education which is seen as an alternative model of Islamic religious education in instilling comprehensive Islamic values ​​in students in the context of Indonesia with its high level of heterogeneity. The main focus of this study is based on Sufism education in forming nationalist-religious attitudes at the Ngalah Islamic Boarding School, namely: 1) the concept of Sufism education, 2) the process of Sufism education in forming nationalist-religious attitudes, and 3) forms of nationalist-religious attitudes at the Ngalah Islamic Boarding School. To get a natural picture of the research, qualitative research was conducted to understand the essence of a series of daily events in a particular community. This qualitative research was chosen to describe, understand, and interpret the phenomena, events, and social activities that occur in the Ngalah Pasuruan Islamic boarding school—data collection techniques through observation, interviews, and document analysis. From the field study, the following findings were obtained: First, the concept of Sufism education in the Ngalah Islamic boarding school uses the tarekat system, while the Naqsyabandiyyah Khalidiyyah tarekat as an institution of Sufism education, and the Naqsyabandiyyah Khalidiyyah tarekat is one of the Mu'tabarah Thariqah. Second, the Sufism education process is carried out comprehensively, reflecting the integration between cognitive, psychomotor, and affective, balanced between the practice of ritual worship and social. In the process, it was found that there was a habituation of spirituality in the Ngalah Islamic Boarding School which was an important component in the formation of a Nationalist-Religious attitude. Third, the form of Nationalist-Religious attitudes include attitudes of faith and piety, patience, tolerance, togetherness and unity, family and affection, balance, love of the homeland, love of culture and national customs. The results of this study have theoretical conclusions as the development of Islamic education curriculum, can be implemented in all educational environments, simple, effective, and efficient in achieving the goals of instilling faith and piety, fostering spiritual and physical, ritual and social piety and having a nationalist-religious attitude that embodies the concept of Pancasilaism and Bhineka Tunggal Ika, while the practical implications are to smooth the mental revolution movement echoed by the government through the spiritual revolution movement.

Waqf is a legal act of a person, group or legal entity that separates some of his possessions and institutes them forever for the sake of worship or other public purposes in accordance with the teachings of Islam. There is a requirement for Waqf be implemented, ie there must be Nadzir. Nadzir are people who entrusted the task of maintenance and management of the objects of the Waqf. Wakaf develops into a more widespread use of example is a productive waqf. Waqf property is Productive or a fixed principal amount diwakafkan for use in the activities of production and result in a channel in accordance with the purpose of Endowments. Wakafpro 99 submission Program is carried out by the Waqf assets Synergy Foundation. Synergy Foundation is a recipient of the Waqf is Nadzir from Wakif. So the question becomes whether the activities implemented Synergy Foundation as Nadzir were in accordance with Act No. 41/2004 and Islamic law. There are the main goals to be achieved from this research is to know know the productive management of Waqf according to Act No. 41/2004 of Waqf and Islamic law and know the role of the Foundation as Nadzir Synergy in managing Endowments productive according to Act No. 41/2004 and Islamic law in the case study on the productive management of Endowments Endowments pro 99 Bandung. Research methods used in this study i.e. the juridical normative, i.e. research with the use of norms, norms, principles, and laws and regulations related to the problems examined. This research is an analytical descriptive that provides a comprehensive picture related to the role of Nadzir to the management of waqf with Law no. 41/2004 on Waqf and Islamic Law. In the management of Productive Nadzir Endowments have an important role in managing the property of the Waqf to fit the desired by wakif and felt its usefulness by the community. Nadzir had good work program the program short term/long, besides the operations must comply with the principles of the Shariah and the property wakafnya be done productively. The role of the Foundation as Nadzir Synergy in managing endowments productive in such cases were in accordance with Act No. 41/2004 and Islamic law, it is indicated with the Nadzir in managing and developing the wakafnya possessions were in accordance with the objectives, functions and allocation and were in accordance with Sharia principles. In addition, the management and development of wakaf's property is done productively.

This study examines the integration of Minangkabau customary marriage traditions and Islamic law, focusing on how both systems coexist and influence marital practices within the Minangkabau community. Minangkabau society is characterized by a unique matrilineal system, where family lineage and property are passed through the mother’s side, which sometimes conflicts with the patriarchal principles found in Islamic law. The research explores how religious leaders (ulama) and adat authorities navigate these differences, seeking a balance that respects both cultural traditions and Islamic teachings. By analyzing the roles of women, gender dynamics, and family responsibilities in Minangkabau marriages, the study assesses the impact of integrating these two legal systems on societal expectations, marital roles, and the protection of individual rights. Additionally, the study examines the social implications of combining adat and sharia, particularly in terms of gender equality, inheritance, and family leadership. The findings suggest that while challenges exist, the collaboration between Islamic and customary laws can lead to a more inclusive understanding of marriage, where both traditions are respected. This research provides recommendations for legal reforms, educational initiatives, and policy changes to facilitate a more harmonious integration of adat and sharia, while preserving the cultural heritage of the Minangkabau people.

Islamic religious learning system through the CTL Contextual Teaching and Learning model in improving the thinking ability of madrasah students in Islamic boarding schools. Islamic religious education in madrasah includes (al-Qur'an-Hadits, Morality, Jurisprudence, and Cultural History of Islam). Learning Islamic religious education often uses lecture methods so students feel bored and even disparage when studying their Islamic Education while doing other activities. The author is interested in choosing this topic because no one has researched with the same title. The benefits of this research are expected to help teachers, especially those who teach Islamic education in madrasah. The reason other researchers are not interested in this title is that they think the CTL method cannot be used to improve the quality of learning, especially PAI in madrash. While in this study the authors tried to find direct effects, especially CTL can improve students' thinking skills in madrasah. The research method uses a qualitative approach and study documentation. Data processing in using the critical-analytical method, which is analyzing and interpreting data. The author is interested in researching with the title above because he wants to prove that the Islamic religious learning system through the CTL model can improve the thinking ability of madrasa students. The research findings are the Islamic religious education learning system through CTL, a learning approach that emphasizes the process of full involvement of students to be able to find the material being studied and relate it to real life situations and conditions. Research conclusions: Implementation of Islamic religious education learning system through the CTL model in improving the thinking ability of Islamic boarding school students through stages of constructivism (constructionvism), Inquiry (finding), Questioning (asking), Learning Community (learning community), Modeling (modeling), Reflection (reflection), and Authentic Assessment (actual assessment). Implications of research, students' thinking ability will increase because they are given the freedom to explore their learning. So the Islamic religious education learning system through the CTL model can improve students' thinking abilities and enthusiasm of students to continue learning and discover for themselves (material/concepts) what they learn.

According to Law No. 20 of 2003, a curriculum is a set of plans and arrangements regarding the objectives, content and learning materials, as well as the methods used as guidelines for organizing activities to achieve certain educational goals. The curriculum's function in education is to create lesson plans, design and compile learning materials and objectives, as well as to ensure that learning is carried out effectively. To make learning effective, it is necessary to have the best formula in terms of curriculum content and substance. It will be relatively simple to implement when the curriculum's content and substance are easily digested by teachers and students. Islamic religious education has been a subject in every school, so its existence will be considerably complex, particularly on the material side and adjusting to the curriculum that has been applied. The Curriculum 2013 is a competency-based and character-based curriculum that is expected to improve learning and educational outcomes that are precisely targeted to students' character and morality, knowledge, personality, and implementation in everyday life. The 2013 curriculum includes at least three Islamic education values: Morals, Adab, and Exemplary. The Merdeka Curriculum is a response to the Covid-19 pandemic's missing lessons, often known as loss learning. According to the Ministry of Education and Culture's pocketbook, the Merdeka Curriculum is a curriculum with diverse intra-curricular learning where the content will be more ideal so that students have adequate time to explore concepts and strengthen competencies. Teachers have the freedom to select numerous teaching tools so that learning can be adapted to students' learning needs and interests. Projects to enhance Pancasila student profile success are designed based on government-determined themes. The project is not directed to achieving certain learning achievement targets, so it is not tied to subject content. Islamic education is available in both public and private schools. Islamic religious education aims to provide students with knowledge and understanding of faith, worship, morality, and muamalah. As a result, Islamic religious education provides guidance and attitudes toward religious practice in accordance with Islamic law. Islamic religious education develops individuals with character and excellent morality in students that can be implemented in everyday life. This study aims to compare the implementation of the 2013 Curriculum with the Merdeka Belajar Curriculum (Independent Learning Curriculum) in Islamic religious education learning. Case studies were used in this qualitative study. The sources used and the data collection techniques employed were library research, observation, and interviews. This study focused on Islamic religious education teachers at SMA Negeri 2 Tangerang Selatan City.

Although registering a marriage does not determine its validity in Islam, unregistered marriages in Indonesia cause children to be unregistered by state law, which is known as a Sirri marriage. As a result, legally, Sirri marriages have a position and effect on a child’s status and position. In terms of the issues raised in this article, how do children affected by Sirri marriages fare under Islamic and positive law in Indonesia? Furthermore, the purpose of research in this article is to analyze position of children affected by Sirri marriages fare under Islamic and positive law in Indonesia. The research method used, emphasizes legal normative views of the type of research (library research), then analyzed using descriptive analytical method, to provide data that is comprehensive about the people, the state, or the symptoms of the other. The study’s findings show that children born from legal marriages under Islamic law and legal marriages under law are children born from legal weddings under Islamic law and following the procedures of Article 2 paragraph 1 and paragraph 2 of Law No. 1 of 1974. A kid born of a marriage that is valid in Islamic law and does not in the outside procedure in article 2 paragraph 2 is a child born of a marriage that is valid in Islamic law and does in the outside procedure. However, the status of Sirri marriage cannot be legally acknowledged because it is not recorded from the administrative side of unregistered marriages as stated in Article 2 paragraph (2) of Law No. 1 of 1974. Second, the legislation because of Sirri marriage to the position of children is to make the status and position of a kid unacknowledged if the child was born before the marriage of both parents and is registered, legally recognized, and recorded. Keywords: status of children due to Sirri marriage, Islamic Law, positive law In Indonesia

Islam came to Pakistan in the seventh century, pioneering Islamic education systems in the region. Over the centuries, political, social, and economic developments influenced its evolution. This article explores Islamic education in Pakistan, focusing on course content, pedagogy, and infrastructure changes. The analysis begins with the earliest Islamic schools, particularly the madrasa system, which trained leaders and intellectuals in Islamic ethics, law, and theology. These institutions preserved and transmitted Islamic culture and knowledge across generations. Islamic education changed significantly during British colonial rule and industrialisation in the 19th and 20th centuries. Western principles were integrated into the madrasa curriculum, adding Mathematics, Science, and English, creating a shift from traditional methods. After independence, Pakistan expanded its Islamic education with universities and colleges. These institutions combined Islamic teachings with modern disciplines to provide a comprehensive curriculum. Today, Islamic education in Pakistan is vibrant and diverse, with institutions focusing on Islamic studies, Quranic studies, and Islamic law. While the government has implemented regulatory bodies to ensure quality, challenges like training instructors and incorporating technology persist. Collaborative efforts by religious scholars, educators, and policymakers are essential to modernising Islamic education and ensuring its relevance.