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Tulisan ini ingin menggarap medan pemikiran Ibn Thufail terkait dengan teologi dan pendidikan. Ibn Thufail yang hidup pada masa Dinasti Umayyah di Andalusia menjadi seorang genius yang diperhitungkan oleh khalifah. genius ini yang kemudian di Barat dikenal dengan Abbubacer. Pemikiran sangat khas terkiat syarat dan makna perkembangan hidup seorang manusia melalui Roman Hayy bin Yadzhan. Pemikiran yang dikembangkan oleh Ibn Thufail secara evolusi seperti pola kesadaran umat manusia dalam memahami realita kehidupan di dunia ini. Dengan menggunakan metode library research penelitian ini ingin mengungkapkan bagaimana konsep teologi yang didasrai oleh seorang manusia yang telah memahami alam yang telah mengasuhnya. Dengan menggunakan akal manusia diharapkan bisa dan mampu mempelajari apa-apa yang datang mereka pelajar semasa perkembangnnya di dunia ini. Bahkan dalam mengembangkan konsep pendidikan ini Ibn Thufail menganggap ada beberapa metode dan konsep cara memperoleh pengetahuan. Berupa metode berdasarkan pada rasio dan metode berdasarkan intuisi dan jiwa bahkan metode berdasarkan panca indra.

This study presents findings on developing collaborative peer-based authentic assessment in physics learning. This type of research is qualitative descriptive. The source of research data with secondary data is derived from data from SMK Muhammadiyah 1 Klaten. The data analysis involves collecting, organizing, interpreting, and drawing conclusions from qualitative research data. The research results show that the PCAA model is an assessment of the learning process that can improve higher-order thinking skills (HOTS) and can be applied to improve the quality of education. Collaborative skills, peer assessment, and authentic assessment can improve the quality of education. The Peer Collaborative-Authentic Assessment (PCAA) model assesses Higher Order Thinking Skills (HOTS) learning. HOTS learning can improve education quality, so that the PCAA model can improve the quality of education.

Academic supervision is one of the important activities for schools or madrasas in order to create quality learning continuity. So that the teacher's problems have been solved, one of which is enjoying teachers in the use of information technology to realize planned and organized supervision activities. The purpose of this study was to determine the effect of principal supervision on teacher performance, the effect of using technology on teacher performance and the effect of principal supervision and use of technology on teacher performance. This quantitative research was conducted in Madrasah Aliyah Negeri 1 and 2 Malang City. The population is 244 people and the sample is 150 people. The results of this study prove that there is a significant positive effect of madrasa supervision on teacher performance as evidenced by the percentage of 6.1%. On the other hand, there is a significant positive effect between the use of technology on teacher performance, as evidenced by the percentage of 10.3%. There is also the influence of principal supervision and the use of technology on teacher performance by 16.5%. Thus, good teacher performance can be used a little through the implementation of supervision by the principal and finding teachers in information technology as well as several other factors mentioned in this study.

The architect of the Kraton Kasultanan Yogyakarta and Kraton Kasunanan Surakarta is the same person, namely Sultan Hamengkubuwono I. The basic assumption of this research is that there are similarities in the parts of the building and the message to be conveyed through the philosophy of form and naming. The purpose of this study is to describe the philosophical meaning contained in the details of the building of the Kraton Kasunanan Surakarta Hadiningrat mosque and the Yogyakarta Hadiningrat Sultanate Palace mosque. This study uses a philosophical approach, qualitative data analysis. Data were collected by observation, documentation and interview. The results showed that every part of the mosque building of Kraton Kasunanan Surakarta Hadiningrat and Kraton Kasultanan Yogyakarta Hadiningrat has a philosophical meaning related to the way of life of the Javanese-Islamic community. Abstrak: Arsitek dari Keraton Kasultanan Yogyakarta dan Keraton Kasunanan Surakarta adalah orang yang sama, yaitu Sultan Hamengkubuwono I. Asumsi dasar penelitian ini adalah bahwa ada persamaan bagian bangunan dan pesan yang ingin disampaikan melalui filosofi bentuk dan penamaannya. Tujuan penelitian ini yaitu mendeskripsikan makna filosofis yang terdapat dalam detail bangunan masjid Keraton Kasunanan Surakarta Hadiningrat dan masjid Keraton Kasultanan Yogyakarta Hadiningrat. Penelitian ini menggunakan pendekatan filosofis, analisis data kualitatif. Pengambilan data dilakukan dengan cara observasi, dokumentasi dan wawancara. Hasil penelitian menunjukkan bahwa setiap bagian bangunan masjid Keraton Kasunanan Surakarta Hadiningrat dan Keraton Kasultanan Yogyakarta Hadiningrat memiliki makna filosofis yang berkaitan dengan pandangan hidup masyarakat Islam-Jawa

Total Quality Management (TQM) is a school management concept in carrying out the process of education, which can certainly provide a better chance for the development, demands, and dynamics of society. This study aims to find out as well as describe the factors that support the successful implementation of total quality management at SD IT Al-Anis Kartasura, Sukoharjo. Evidence of the successful implementation of TQM at SD IT AL-Anis is shown by the continued increase in input from SD IT Al-Anis Kartasura, often exceeding the specified quota; Including many outputs achieved in the form of achievements, both by teachers and students, as well as the birth of high-competitive outcomes. This research used a qualitative descriptive method, which results in the finding that the successful implementation of TQM is supported by the leadership style of a school principal, through a process from top to bottom in reverse, good communication between stakeholders of educational institutions, rewards, and punishments that are by needs, as well as the existence of a Measurement of the quality of education that continues to be carried out both internally and externally.

Allah SWT has given the command to His servants, especially women, to always lower their eyes and to cover their aurat. Even a few of them do not know what aurat, mahram, permittable self-preening and to whom their precious jewelry may be shown. This is important to commit Allah’s commands as stated in His commandment on Qur’an Surah an-Nuur verse 31. This research aims to describe women’s education values in Qur’an Surah an-Nuur verse 31 on tafsir al-Azhar by Buya Hamka. This research is included in library research. The information obtained as a whole was taken from various libraries such as journal articles and other related information sources of reports. This research used primary data as the main source and secondary data as supporting data. The results of this research show that education values in Qur’an Surah an-Nuur verse 31 and its application on Islamic education are: Muslim women should always keep their eyes, keep purity (‘iffah), and cover their aurat.

This paper aims to describe woman’s leadership in Islam. Woman’s leadership had become considerable polemic in Islamic history. The data source of this qualitative research was taken from books of hadith. The data was analyzed using the hermeneutical Takhrij method and historical approach. A conclusion drawn from this study is that the woman’s leadership prohibition originally was referred from hadith narrated by Abu Bakrah as the common link. He had interpreted the meaning of hadith from his cognizance. It was influenced by his philosophy of cosmology and culture at that time, which cannot be said to represent Islam. In critical studies, hadith has a temporal and conditional meaning. The prohibition for women’s leadership occurred because many ulama interpret the misogynist hadith textually, instead of historically. This historical approach to misogynist hadith has led to the conclusion that there is nothing wrong with women’s leadership in government as long as they have the capacity, knowledge, and skills. The psycho-historical approach at the time of the Prophet Muhammad and the socio-cultural conditions that developed during the era increasingly showed that the hadith was not an absolute prohibition for a woman to lead a government.

The Islamization on Java was first carried out by the Nine Ulema who came to be known as "Walisongo". Da'wah carried out by Walisongo is considered an effective and efficient Islamization process. This is because the Da'wah concept offered by Walisongo. The concept of walisongo da’wah is in the form of Javanese Sufism. Javanese Sufism can be interpreted as a process of Islamization that uses local culture as a medium for da'wah and is slowly incorporating elements of religious nature (Islam) into its cultural content. Thus, the religious appreciation that Walisongo instilled in Javanese people indirectly became their philosophy of life. The philosophy of life contains Sufistic values that prioritize morals, spirituality, and culture (local wisdom). Therefore, Javanese people can easily adapt and compromise with Islam. This paper aims to illustrate the value of Sufism in the Walisongo mission. This paper was prepared using a descriptive qualitative approach to explain an event, situation, or object related to Walisongo's subject. The results showed that the Walisongo da’wah with Sufistic values that were applied in an adaptive and compromising manner could be an ideal model of da'wah and diversity that could be applied in the current millennial era.

Sufism is an esoteric (inner) aspect in Islam that teaches self-purification (taskiyatun nafs) in an effort to get closer to God which has an impact on the behavior of one's life. Human behavior at this time, the world hit by the Covid-19 outbreak still has not shown the right behavior, as there are still many people who violate the rules of the government and recommendations from health experts in an effort to break the Covid-19 chain. This study uses a descriptive qualitative approach with the formulation of the problem of how to describe the role of Sufism in dealing with the Covid-19 outbreak. The purpose of this research is to describe the teachings of Sufism in contributing to breaking the chain of the spread of the Covid-19 outbreak. The result of this research is that the practice of uzlah (seclusion) and seclusion (solitude) in Sufism can be used as alternatives in breaking the rate of spread of the Covid-19 outbreak.

This study delves into the transformations within the Islamic Boarding School (Pesantren) education system over time and their implications for the learning methods employed by students. Guided by a case study research design with a descriptive qualitative approach, this research focuses on two of the oldest Islamic boarding schools: Tegalsari Ponorogo Islamic Boarding School and Jamsaren Solo Islamic Boarding School. Key participants, comprising leaders and administrators well-versed in the history and evolution of pesantren education and learning systems since their inception, serve as the primary data sources. The findings are structured into three parts. The initial segment unveils that Tegalsari Ponorogo pesantren originally functioned as a center for non-formal education, characteristic of Salafi pesantren. As time progressed, the establishment of Modern Darussalam pesantren introduced contemporary formal education with regular and intensive programs, marking a departure from traditional non-formal education associated with Salafi pesantren. In the second part, the study highlights the evolution of Jamsaren Solo pesantren education, which transitioned from classical education methods to a modern formal education approach employing a classroom system. The third part elucidates that the transformation in pesantren education has contributed to a reduction in the learning gap. Students now acquire not only religious knowledge but also a range of general disciplines, leading to notable achievements. In summary, the educational transformation has impacted the learning system, facilitating the acquisition of knowledge and skills relevant to contemporary times. The study underscores the need for collaboration between the government and pesantren leaders to fortify the pesantren education system. This collaboration aims to cultivate Indonesian pesantren capable of producing young professionals who contribute significantly to the nation, religion, and state.

Abstract: This paper describes the process of constructing a tradition called as Malem Selikuran in Keraton Kasunanan Surakarta, the meaning of symbol in Malem Selikuran, and the relevance of the symbolic meaning toward the people’s lives. The analytical methods implemented in this paper were historical continuity, verstehen and hermeneutic. The results are synthesized as the following. First, Malem Selikuran tradition is a historical product of the process from adaptation of Islam in Javanese culture. This religious cultural product simultaneously became a distinctive religious characteristic in Keraton Kasunanan Surakarta, as the successor to the relay of the Islamic Javanese Kingdom of Mataram. Second, the tradition has the orders of moralities that apply symbolic language. Javanese people use the symbols to convey moral and religious messages. The message of Malem Selikuran ritual with various ritual equipment shows that the people of Surakarta Kasunan Palace uphold the importance of maintaining the harmony between humans and Allah SWT, and also between humans and the universe (amemayu hayuning bawana) based on the spirit of monotheism, morals and sufism. Third, the relevance of the symbolic meaning of Selikuran Keraton Surakarta for the people’s lives is on the historical and cultural plains. Historically, the ceremony of it reminds us of how Islam and Javanese culture have distinctive characteristics of integration in the history of Islamization in Java. Likewise, culturally, Malem Selikuran tradition is a creative work of Muslims in Java in order to give an identity to their community.

This paper describes about the modernization of Islam in the history. Modernization is the inevitable cosmic necessity, so that the Islamic world is forced by history to be able to response and to adapt to the dynamics of modernity. As a real impact, the process has created intellectuals and activists of Islam that involve in the acts of social movements. They tried to face the challenges of the modernity. Islam is not moving in the empty space. However, Islam appears in the middle of the people who need answers to the modernity that increases progressively. This fact is clearly the starting point of the importance of the dynamic religious understanding. In this context, ijtihad will be the only way to keep the conservation doctrine, and at the same time is able to follow the rhythm of modernity. The role of thinkers and activists of Islamic reform is very significant in making products of ijtihad to bring the Muslims facing social change as a result of modernization. Islam is a spirit of change, and then it creates social change while still having roots of theology and Islamic traditions. The modernization which is born from the womb of Western civilization has awakened the Muslims to aware the importance of Islam as a part of the social system. Islam has a strength and a great potential to build the nation. Therefore, Muslims should be agents of change to have social mobility.

As a part of social system, Islam is a powerful and huge potential to build our country. Therefore, Islam must play as inclusive, democratic, and plurals power. Islamic thought characteristic must have socio-cultural movement paradigm by trying to show Islam’s form in daily life consciousness and build social institution system without religion banner. Socio-cultural movement inclines to awareness and empowerment act to society and its institution as its commitment to democracy and development of autonomous civil society. When Islamic thought function as this cultural power, sociologically Islam will appear as social salvation. Therefore, this religion will be more down to earth and relevant to socio-historic problem at daily life. Islam will have role to liberate human from poverty, human rights violation, backwardness, corruption, etc

Al-Qur’an tidak turun dalam masyarakat yang hampa budaya.Sekian banyak ayat al-Qur’an, oleh ulama harus dipahami dalam konteks asbabun nuzul.Artikel ini akan membahas asbabun nuzul sebagai sebuah dialog antara teks dengan realitas. Beberapa kesimpulan yang dapat diambil, yaitu; Teori klasik membatasi asbabun nuzul hanya sebatas peristiwa historis dan pertanyaan yang melatar belakangi turunnya suatu ayat. Untuk menentukan asbabun nuzul suatu ayat memerlukan penelitian yang cukup mendalam.Hal ini penting untuk dapat mengambil informasi historis yang memiliki validitas otentitas tinggi.