Conceptualization and theorization of Islamic education has been less attention to aspects of his involvement in the process of social transformation. In addition, Islamic Education also seems to have developed to the maximum language of language of critique and possibility. Literature related to Islamic education from the past until now tend to be dominated by a normative approach, with little practical in many aspects and ignore the discursive historical-empirical level. Until now, even the idea of the concept of Islamic education promoted by thinkers of contemporary Islamic education has not touched the real issues related to humanitarian issues. There is no attempt to draw normative concepts, ideal and abstract, to the empirical-sociological level. When the concept of Islamic education is faced with the problems of empirical-sociological and just wrestle on normative issues, the Islamic education could be stuck in the ideology of positivism that tend to deny the importance of criticism of social reality. Therefore, Islamic education needs to balance-normative aspects of religious and historical.

The stipulation of the age limit of child’s livelihood based on to the number of year is important to do, because standard of age maturity (not child authonomy) that has been used can lead to the harm to the child who has been in age maturity but she or he is not authonomous yet. On the other hand, the lack of independent age limit can be burden to the parents, because granting a living become limitless. The age limit is not available through the texts of the Shari‘a, therefore, it should be studied by using uṣūl al-fiqh approach (maqāṣid al-syarī‘ah). This study use mixed method; deductive and inductive. The findings were analyzed by using istiṣlāḥiyyah reasoning patterns. Based on this study, it was concluded that the limit of liability of parents for their children is until the child reaches the age of 23 years, because at the age of 22 years, children in Indonesia generally have completed undergraduate. So at least it takes a year to prepare for finding a job to pay for his life before actually independent living. In addition, there are companies in Indonesia generally limits the prospective new employee at the age of 25 years.

Ever y religion was born in the middle of the crush of other major religions, and no religion is born apart from the frenetic life of a pluralistic society. Indonesia as a nation that is multi-ethnic, multi-cultural and multi-faith is a necessity that can not be denied by anyone. The existence of these religions are the special challenges faced by their respective faiths, because pluralism was already around us, and no one is likely to be able to turn it down again. In such conditions of tolerance and dialogue between adherents of different religions are the foundations to maintain the integrity of the plural and multicultural religious communities.

This article presents how contemporary Islamic thought which has been tr ying to find a breakthrough in order to improve the quality of life of the Muslims, then collide with a culture that has been attached to the public, the results of a long legacy of their predecessors. This phenomenon which occurred in Indonesia, because the Indonesian archipelago was not found to be the legacy of Islamic thought advances era (570-1250) in various fields of religion, science and technology. In Indonesia, even contemporary Islamic thought that tr ying to get back to the essence of Islam, which is the religion that is always authentic from times to times and in all palces, always in conflict with the culture of the people who have been acute determinism school of thought.

A pragmatism school of philosophy is flourished in America in the late 19th century AD. As a school of philosophy, pragmatism tries to mediate a tradition which was developed by the empiricists to the tradition which was developed by the idealists. According to pragmatism truth is an efficient, and useful, although it is relative. The truth in pragmatism is of course different from the truth of Islam. In Islam, the truth is something that is absolute, as the source of truth is God’s revelation, not the rational of human analogies.

This article tries to answer the fundamental questions regarding epistemological problems in philosophical science discourses; the role and the influence of epistemological science in Islam and the offering constructional models of Islamic epistemological science of Amin Abdullah thinking context. Amin Abdullah is the founder of integrative-inter-connective Islamic epistemology. This integrative-inter-connective can be understood as an attempt to build a bridge knowledge of various disciplines which previously experienced a gap (normative and historical), whether religious, social, humanities, and of natural science.

‘Ali bin ‘Abd Allāh bin Ja’far bin Nājih bin Bakr bin Sa’ad al-Sa’diy (778-849 M) yang dikenal dengan sebutan Ibn al-Mādinī, memiliki banyak karya dalam bidang hadis memunculkan beberapa standar penilaian terhadapat Rijâl al-Ḥadīts, di antaranya; Memaklumi kesalahan-kesalahan kecil yang dilakukan oleh perawi, tidak mentoleransi perawi yang melakukan dosa besar, kelemahan daya ingat dan kesalahan yang berat menurunkan derajat perawi, dll. ‘Ali al-Mādinī juga menggunakan metode komparasi dalam menilai kualitas Rijâl al-Ḥadīts. Hasil penelusuran terhadap penilaian para ulama yang lain dengan hasil penilaian ‘Ali al- Mādinī terdapat perbedaan. Dalam tulisan ini juga diungkap implikasi terhadap hadits yang diriwayatkan oleh perawi-perawi yang berbeda penilaiannya antara ‘Ali al-Mādinī dengan para ulama lainnya.

Some muslim scholars offer the project of Islamization of Knowledge in order to undertake the development of Islamic studies. However, this offer was rejected by some others on the grounds that it is closely related problem of the ontological foundation of science, which is the basic assumption of the material object. As a result of Islamization science project is considered insignificant by Islamic parties offering Islamization of science. This problem might have been solved by answering the problems on the ontology in Islamic studies in order to obtain a moderate perspective. This paper discuses it by using the philosophical approach of critical rationalism (metaphysical realism), and use deductive method to do falsification test. This study found that ontology is the reality of Islamic studies in the form of text: 1) the physical reality of the text of the Quran; 2) the metaphysical reality of the Quranic texts. The value of both texts reality applied into the pure science so it is integrated with Islamic studies. Then the findings of pure intellect sciences are accepted as a source of knowledge to understand the text, so that the study of Islamic sciences will be connected to pure science.

Method of teaching is an art in education, a teaching staff is no different in principle from a guitarist who beautifully plucked guitar string on stage arts, the teacher is an artist who transfer knowledge to students. Method is considered more significant than the subject matter itself. The communicative teaching was more effective and attracting the students even though the material presented was not so interesting. Instead, the material is quite good, as the methods are less attractive, then the material could not be caught by students. Varied and persuasive methods will be motivating students to learn. Besides the success of classroom teaching and learning process is also determined at the level of teachers as sensitive educators to differed characteristics of diverse learners. Intelligent teacher is able to position himself as an educator as well as a parent of children in the classroom learning.

Significance the study was to prove the importance of grounding the honest character education in Aceh at all levels. This phenomenon is referred to the decadency of morality as a result of the loss of an real culture. That trend of dishonesty spread in the country as which is a direct impact of the failure of the education system in forming the honest character of this nation. In fact, the honesty is the soul of education as well as the purpose of education itself. All education stakeholders should make effort to immediately revive the central role of education in building the character of youth nation who is studying at all levels of education. Grounding honest character of students, besides to save this nation from destruction, it will also supported the success of learners in the path of life and Hereafter

Sustainable peace in Aceh should be started from the critical value of education and education based values are integrated in all subjects and can be taught at each level of development. The assumption is that the value of education is needed at each level of development and need to be implemented on all aspects of life. The Education curriculum should reflect the religious values, independence and entrepreneurship as cores value of education, as well as the values of excellence (excellence) that should be achieved by everyone at all levels and types of education in its path. Both of these values must be built through the education system that is able to develop a good understanding, the courage to think, to act and be able to build the establishment of persistence. Educational value may be applied only in a democratic educational system, in which the learner to express his opinions in an atmosphere of mutual understanding. Learners need to be portrayed as subjects with individual excellence, which is reflected in the ability to build friendship, cooperation within the group, achieve higher performance, empathize with others, able to solve problems, resolve conflicts, have a sense of humor, self-motivated when faced with periods of tough and able to face tough times with confidence. With this advantage, they feel proud of their education and meaningful to the advancement of his career. As such, they have a place in the field of work and the opportunity of participation in any development process and not feel marginalized.

Character is the main pillar in promoting the formidable human, either individually or in groups. In Islam, the characters are better known as the akhlaq of the Prophet when he was sent as a delegation of Allah on earth. Based on spirit of the current character education, this paper is to review about how to actual character education in Islam. As matter of fact, character education in Islam is forming in term of akhlakul karimah. Based on the methodological aspect, a method of habituation and exemplary are the best way for character education, which accustom the good thing till considered as culture with the thoughts, feelings and actions. And Examples of good things to students so that transferred the values into their souls, then it will generate a knowledge, as well as manifest in the action

This article focuses on Muhammad Abed al-Jabiri and Hasan Hanafi’s thought and their reactive attitude towards Moslem’s backwardness in many fields of life that they plan and design a mega project to address the causes of stagnation in the Moslem’s world. Al-Jabiri tries to reflect the formation of Arab reason as he thought that revival effort of Islam has deviated from its frames as the concequence it could not be able to face the western dominanance. In futher, he developed the basic principle and then he makes the reinterpretation with a format that has relevance to contemporarary values. While Hasan Hanafi tries to focus himself towards the “Tradition and Renewal” construction of Islam by creating a variety of methodologies, one of them is “The Axiom of Hermeunetic” wich applied to historical criticsm, eidetic criticsm and praxis critism. The important point this article is more about the effort of epistemology mapping in Arab world and effort to reinterpretrelligious teaching relevant to contemporary principles.

Curriculum development is important to be investigated from various perspectives. This study will discuss twofold fundamental aspect of curriculum development; the basic and the purposes of curriculum. The literarure discussion reveals that the curriculum provided by a school not only limited to unit of courses and teaching learning process but also on all process which influence the development and student character building as it is required by national education goals. There are some elements such as Philosophy, Psycology, socio-culture and technology in which they support the foundation of curriculum. The objective of curriculum can be clasified into two group; micro and macro. The earlier is more consent on the institutional and intructional objectives. Whilts the latter is intended to reconstruct and to innovate any shortcoming of previous curriculum. The curriculum development aims at addaptating between education and social change and also exploring untouch knowledge.

Reason and revelation dichotomy has strengthened the stigma of Islamic thoughts. The use of reason is often suspected as a source of error. Philosophy as a method of rational thinking as the problem accused of infidelity. Ibn Rushd participated in the arena of scientific debate with the brilliant idea of harmonizing between shari’ah and philosophy. For Ibn Rushd, the shari’ah and philosophy are not mutually contradictory. Instead, they are best friends which reinforce each other and strengthen the Islamic Pillars.

The aim of this research is to find out the concept of ijmak based on Fazlur Rahman’s through. As a general rule, ijmak is understood as a source of Islamic law after al-Qur’an and hadis. Therefore, ijmak has been designed as a concret concept and its position is imposible to be wrong (infalibillitas). Moreover, it’s not available for differences of opinion among of Mujthid during the process of ijmak. Meanwhile, Fazlur Rahman believed that ijmak as a democracy process which may for every scholar (mujtahid) to make differences of opinion. This study based on library research which exploring and examining the book related to Fazlur Rahman’s thought. The result of this study stated that ijmak as a process of opinion interaction each other and will legalized through the formal institution (council/legislative).

Dalam sistem kewarisan Islam, cucu mempunyai kedudukan yang sangat lemah dalam hal mewarisi, meskipun di beberapa negara yang menggunakan sistem hukum waris Islam telah membuat peraturan yang dapat memberikan kesempatan untuk cucu agar dapat mewarisi hak yang seharusnya menjadi bagian orang tuanya dalam kewarisan. Sedangkan di Indonesia terkait dengan kewarisan cucu masih belum memiliki standar yang baku dalam penyelesaian perkara kewarisan cucu disebabkan masih adanya pilihan hukum dalam menyelesaikan persoalan tersebut, meskipun sudah ada aturan kewarisan cucu yang terdapat dalam Kompilasi Hukum Islam, namun belum menjadi standar baku dalam membuat keputusan tentang hak kewarisan cucu yang ditinggal mati oleh orang tuanya. Namun ijtihad yang dilakukan untuk memformulasikan hukum baru yang relevan dengan kebutuhan masyakarat sangatlah tepat sehingga hukum kewarisan yang bersifat universal akan dapat diteruskan tanpa mengenal batas teritorial dan lingkungan sosial serta memiliki fleksibilitas dan daya adaptasi dengan baik pada perubahan sosial yang sedang terjadi dalam masyarakat. Penetapan hukum dalam KHI tentang kewarisan cucu merupakan bentuk ijtihad dengan pola maslahah karena bertujuan untuk menetapkan suatu aturan yang berdasarkan pada kemaslahatan umum dan telah memenuhi kualifikasi istinbath hukum.

Every lecturer should have a good performance to improve student achievement. One of the factors to improve the lecturers’ performance is achievement motivation. This research was conducted to figure out a positive and significant relationship between achievement motivation with lecturer’s performance. The study was conducted through quantitative approach. The data was collected through questionnaires which were given to 77 respondents of 343 lecturers at IAIN Ar-raniry Banda Aceh. The analysis of the data is Pearson product moment correlation analysis. The results showed that the correlation coefficient (r) is 0.574. The correlation number indicates that both characteristic and the strength of the relationship is “medium”. It indicates that the the closeness of the relationship between achievement motivation and lecturer’s performance of IAIN Ar-Raniry is at “medium” level. The number of tcount is 6.077 while the number of ttable = 1,992 at the confidence level 95% sig. 5% 2-tailed and dk = n – 1 = 76. Thus, tcount is 6.077 > ttable is 1.992 show that there is a significant relationship between achievement motivation and performance of IAIN Ar-Raniry lecturer. It means that if the achievement motivation is increased, the motivation performance of IAIN Ar-Raniry lecturer will be increased.

Studi linguistik di Barat mulai berkembang pada akhir abad ke-19. Sedang kajian nahwu dalam ilmu bahasa Arab telah dimulai sejak abad ke-11. Dengan demikian kajian ilmiah bahasa Arab dimulai lebih awal dibandingkan kajian linguistik secara umum. Kemudian secara lebih khas Pembelajaran Bahasa Arab (PBA) juga telah dianggap sebagai sebuah bidang ilmu tersendiri yang merupakan cabang tersendiri dari ilmu Arabic linguistic. Melalui Studi Pembelajaran Bahasa Arab, diharapkan pembelajaran bahasa Arab secara praktik akan meningkatkan kualitas hasil belajar bahasa Arab, sebagai bahasa kedua.

Thomas Kuhn memberikan gambaran bahwa kebenaran sains akan ditemukan berkali-kali ataupun berganti-ganti bentuk ilmiahnya walaupun dari satu objek yang sama. Formulasi teori paradigma yang mencetuskan bahwa sebuah kebenaran sains (legatimed truth) identik dalam target teleologis yang didasari pada detection dikenal sebagai final cause (end). Kebenaran sains bukan continuous (lanjutan), improvisasi, evolusi atau kumulatif, melainkan terjadi paradigm shift (pergeseran paradigma) atau disebut juga dengan revolusi. Paradigma melalui shift moving (pergerakan pergeseran) dipahami sama dengan gestalt switch (perpindahan secara keseluruhan atau tidak sama sekali). Di dalam gestalt switch yang diungkapkan adalah verifikasi terjadi sekaligus atau tidak sama sekali (all at once or not at all). Konsep paradigm shifts membuka kesadaran bersama bahwa para pengkaji sains tidak akan mungkin bekerja dalam suatu suasana objektivitas yang mapan. Paradigma men-design kerangka world view (pandangan dunia) atau perspective (cara pandang) untuk lebih important, legitimate, and reasonable. Hal ini membuat sebuah detection (target teleologis) tidak akan terevolusi atau tereleminir karena kemampuan eksperimentalnya mengakomodir counterinstances (ketahanan berkompetisi teori). Paradigma yang bertahan merupakan winnowing (keunggulan) baru dari sebuah discovery, supertitian (temuan besar) atau novelty (terbaharukan). Paradigma bertahan akan tumbuh menguasai normal science selama belum eksisnya anomaly (ketimpangan). Paradigma baru memiliki kriteria neater (rapi), more suitable (lebih cocok), simpler (sederhana), or more elegant (lebih elegan). Paradigma akan terusbertransformatif dengan paradigma baru karena sistem bekerja paradigma mengalihkan padigma menuju revolusi ilmiah di mana revolusi ilmiah dengan perubahan fundamental akan meresap dalam metode dan pemahaman.