The extent to which the Islamic jurisprudence branch of contemporary women’s issues and rulings, is included in the curriculum of religion and Islamic education for the secondary stage (Published)
The study aimed to reveal the extent to which the Islamic jurisprudence branch included the issues and provisions of contemporary women in the curriculum of Islamic education for the secondary stage. It also aimed to explain what is meant by Islamic education and its characteristics in the school curricula, and to identify the role of the Islamic education curriculum for the secondary stage in building the student’s personality and introducing her to the issues and provisions that concern her at this stage. The two researchers used the content analysis method because it is the most appropriate approach for the subject of the study and the most appropriate to achieve its objectives. The study tool was limited to analyzing the Islamic jurisprudence branch in the Islamic education curriculum for the secondary stage that is approved for teaching in secondary schools in the Arab community in Israel. It is clear from the results of the analysis that the Islamic jurisprudence branch ignored most Issues and rulings related to contemporary women. Its goals and contents have focused on the field of worship without other fields of Islamic jurisprudence such as communications and personal status, and on one aspect of worship represented in the ritual appearance without the social and cosmic appearance. These results confirm the weakness of the design of the Islamic jurisprudence branch in the Islamic education curriculum for the secondary stage and states how it lacks the legal issues and rulings that the student needs to know.
Citation: Faida Abu Much and Taghread Keadan (2022) The extent to which the Islamic jurisprudence branch of contemporary women’s issues and rulings, is included in the curriculum of religion and Islamic education for the secondary stage, British Journal of Education, Vol.10, Issue 1, pp. 49-63
Islamic education in Indonesia has been going on since the introducing of Islam in Indonesia starting with informal education that personal relationships between broadcasters of Islamic preachers who came to Indonesia with the surrounding community. A relationship that led to the initial recognition of the Islamic community, then began appearing of Islamic education in non-formal centers such as in the mosque. In this place was taken away in non-formal education, diverse learners are still a child and there are also adults. Once the need for education among the Muslim community, they begin to appear formal educational institutions such as schools, Islamic schools and madrasah as well as Islamic universities. Islamic education experience its dynamics in terms of both quantitative and qualitative in the light of the qualitative. Qualitative terms of Islamic education experienced rapid growth throughout Indonesia with thousands of Islamic boarding schools (pesantren), schools and madrasah. In view of the qualitative angle of Islamic education, has evolved from traditional education appears to be a modern Islamic education is able to provide its response to the progress of the times and was able to give contribution to the development of the nation, and the state. On the relation with this, the Islamic education in Indonesia has a very important position and strategic, because that is the Law of National Education System that Islamic education occupies a position as a sub-system of the National Education System.
Spiritual Leadership: A Solution of the Leadership Crisis in Islamic Education in Indonesia (Published)
The main goal of this research is to describe the role of spiritual leadership or prophetic leadership for development Islamic education. Research conducted in five schools that implement the prophetic leadership and his school well developed. The conclusions of this research are: first, spiritual leadership is very effective for building organizational culture of the school. Secondly, spiritual leadership is the leadership based on piety, leadership by holy war spirit and total leadership. Their hearts, heads, and hands are used for serving and obedience for the sake of God (mardlôtillah). Third, Spiritual leadership proves to be able to make effective school: conducive school organization culture, effective school organization process and learning innovation. Fourth, spirituality that develops in the leadership is ascetic spirituality. Ascetic spirituality is intensive obedience to God resulting in good deed.