Expansion of Ideological Map of Islamic Movements in Indonesia
As Indonesia entered the reform e... more Expansion of Ideological Map of Islamic Movements in Indonesia
As Indonesia entered the reform era, its social and religious life became increasingly pluralistic, moving away from a monolithic structure. This shift created a diverse array of Islamic ideologies and movements within the social fabric of the nation. Islam in Indonesia, historically moderated by Nahdlatul Ulama (NU) and Muhammadiyah, began to experience a broadening ideological spectrum. These moderate Islamic organizations promoted tolerance, harmony with local traditions, and progressive societal development, characterizing Indonesia's Islamic identity as moderate.
However, the 21st century brought an influx of new ideological influences, including both liberal and radical currents. Liberal Islam, inspired by Western thinkers, emphasizes rationality, pluralism, and reinterprets traditional narratives to support democracy and gender equality. Meanwhile, radical Islam seeks a return to fundamentalist principles, interpreting Islamic texts literally and often rejecting pluralism.
The growing complexity in Indonesia’s Islamic landscape has seen the emergence of more extreme ideologies, with movements such as Salafism, the Muslim Brotherhood, and Hizbut Tahrir adding counter-narratives to traditional moderation. These shifts have introduced ideological diversity and, at times, conflict within Indonesian Islam, with moderate Islam still largely hegemonic but facing challenges from both liberal and radical ideologies.
This book provides a comprehensive analysis of these three main ideological currents—moderate, liberal, and radical—and explores how they each vie for influence within Indonesian society, reflecting the nation’s evolving religious and ideological complexity.
Expansion of Ideological Map of Islamic Movements in Indonesia
As Indonesia entered the reform e... more Expansion of Ideological Map of Islamic Movements in Indonesia
As Indonesia entered the reform era, its social and religious life became increasingly pluralistic, moving away from a monolithic structure. This shift created a diverse array of Islamic ideologies and movements within the social fabric of the nation. Islam in Indonesia, historically moderated by Nahdlatul Ulama (NU) and Muhammadiyah, began to experience a broadening ideological spectrum. These moderate Islamic organizations promoted tolerance, harmony with local traditions, and progressive societal development, characterizing Indonesia's Islamic identity as moderate.
However, the 21st century brought an influx of new ideological influences, including both liberal and radical currents. Liberal Islam, inspired by Western thinkers, emphasizes rationality, pluralism, and reinterprets traditional narratives to support democracy and gender equality. Meanwhile, radical Islam seeks a return to fundamentalist principles, interpreting Islamic texts literally and often rejecting pluralism.
The growing complexity in Indonesia’s Islamic landscape has seen the emergence of more extreme ideologies, with movements such as Salafism, the Muslim Brotherhood, and Hizbut Tahrir adding counter-narratives to traditional moderation. These shifts have introduced ideological diversity and, at times, conflict within Indonesian Islam, with moderate Islam still largely hegemonic but facing challenges from both liberal and radical ideologies.
This book provides a comprehensive analysis of these three main ideological currents—moderate, liberal, and radical—and explores how they each vie for influence within Indonesian society, reflecting the nation’s evolving religious and ideological complexity.
In Indonesia lately, in official events
social and state affairs of Muslims sometimes do
pray tog... more In Indonesia lately, in official events social and state affairs of Muslims sometimes do pray together with adherents of other religions in one place that is same. Prayer with a form like that is what is meant by Prayer Together. Whereas prayers are performed only by Muslims as mentioned above does not enter this sense. Prayer Together these have raised a number of questions in circles Muslims, especially about their legal status. On that basis, the Assembly Indonesian Ulema in the VII National Conference 2005 enact a fatwa on Joint Prayer. For a number of people, the fatwa was sufficient answer the problem; but for some other groups, the Fatwa still contains problems so further explanation is still still needed. The following is the Fatwa referred to and its explanation
Wartapilihan.com, Depok— Beberapa waktu lalu, media massa diramaikan oleh berita tentang usulan k... more Wartapilihan.com, Depok— Beberapa waktu lalu, media massa diramaikan oleh berita tentang usulan kepada Presiden Joko Widodo, agar Pelajaran Agama Islam di sekolah dihapuskan. Usulan itu segera membangkitkan memori umat Islam tentang sejarah panjang perjuangan memasukkan materi Pelajaran Agama Islam (PAI) di sekolah, sebagai materi ajar wajib di semua jenjang pendidikan.
Pidaoto Milad Muhammadiyah 108, MENEGUHKAN GERAKAN KEAGAMAAN
HADAPI PANDEMI DAN MASALAH NEGERI
Ol... more Pidaoto Milad Muhammadiyah 108, MENEGUHKAN GERAKAN KEAGAMAAN HADAPI PANDEMI DAN MASALAH NEGERI Oleh Haedar Nashir
"Cahaya dari Surakarta " Prof Haedar Nashir Republika 26 1 22
Muktamar Muhammadiyah dan Aisyiyah ... more "Cahaya dari Surakarta " Prof Haedar Nashir Republika 26 1 22 Muktamar Muhammadiyah dan Aisyiyah 48 Surakarta Tahun 2022
Musuh terbesar Pancasila ialah agama! Indonesia pun menjadi gaduh. Jika pernyataan kontroversial ... more Musuh terbesar Pancasila ialah agama! Indonesia pun menjadi gaduh. Jika pernyataan kontroversial itu lahir dari fakta kelompok kecil umat yang memandang Pancasila sebagai thaghut, kesimpulan tersebut jelas salah secara logika maupun substansi.
This paper attempts to discuss about orientalis and liberal critics to the Mushaf Usmani or Musha... more This paper attempts to discuss about orientalis and liberal critics to the Mushaf Usmani or Mushaf al-Imam. This study begins with their claim to criticize the authenticity of the Mushaf. With historical analysis, they found some problems. That is, there is a political issue quraisy in codification, intervention of the tribe of Quraisy in the formation of a commission that had implications for the election of the written Quraisy dialec, there are many friends of Nabi (sahabah) who disagree, even reject the Uthmanic manuscripts, even with missing verses and additional verses. Because of this, the Uthmanic manuscripts according to them were not authentic, and they filed the Shana manuscripts as it's successor. Thus by using the same approach, The reasearcher found that the issues they raised were incorrect. The approach that they use to the Qur'an is not appropriate, because the approach is specific to the Bible. The allegations of intervention and Quraisy hegemony behind the codification are not scientifically prove.
Akhir-akhir ini kosa kata "people power" banyak terdengar dalam dalam wacana politik usai pelaksa... more Akhir-akhir ini kosa kata "people power" banyak terdengar dalam dalam wacana politik usai pelaksanaan Pemilu Serentak 2019. Secara sederhananya, istilah "people power" itu dimaksudkan sebagai penggunaan kekuatan massa (rakyat) untuk mendesakkan perubahan politik atau pergantian kekuasaan di suatu negara. Pada umumnya, people power itu digunakan untuk meruntuhkan rezim yang berkuasa relatif terlalu lama, dianggap diktator, sewenang-wenang dan menyengsarakan rakyat. Sementara, upaya-upaya normal konstitusional untuk melakukan perubahan terhalang oleh kekuatan rezim, baik menggunakan kekuatan militer maupun kekuatan lembaga-lembaga konstitusional dan administratif yang direkayasa begitu rupa untuk melanggengkan kekuasaan. Dalam sejarah, terdapat beberapa kasus people power seperti terjadi di Philipina dalam meruntuhkan kekuasaan Presiden Ferdinand Marcos, dan people power dalam mendesakkan mundurnya Presiden Soekarno (1966/1967), serta people power dalam mendesak untuk "melengserkan" Presiden Soeharto (1998). Akibat people power yang terjadi berminggu-minggu lamanya di Metro Manila, Marcos pada akhirnya meninggalkan Philipina menuju Guam, sebuah pulau kecil yang terletak tidak jauh dari Philipina tetapi menjadi wilayah Amerika Serikat. Presiden Soekarno juga secara bertahap dimundurkan dari kekuasaannya pasca G-30 S, setelah lebih 20 tahun menjabat sebagai Presiden, walaupun baru efektif sebagai kepala pemerintahan sejak Dekrit Presiden 5 Juli 1959. Presiden Soeharto pun akhirnya juga "menyatakan berhenti" dari jabatannya setelah berkuasa lebih dari 30 tahun akibat krisis moneter dan segala implikasinya yang mulai terjadi pada akhir 1997. Baik Soekarno maupun Soeharto didesak untuk turun dari jabatannya melalui gerakan massa yang disebut sebagai people power itu. Dari tiga kasus sejarah di atas, kita dapat menyaksikan keberhasilan people power dalam menurunkan rezim. Siapa yang menjadi pemimpin people power tidak terlalu jelas. Memang akan selalu ada tokoh yang mengipas-ngipasi people power, namun gerakan itu umumnya terjadi secara spontan dan massif. Berbeda dengan revolusi atau kudeta yang biasanya dipimpin oleh seorang tokoh sentral tanpa melibatkan massa yang besar. Setelah rezim jatuh, maka pemimpin revolusi otomatis mengambil alih kekuasaan. Jenderal Ayyub Khan di Pakistan (1958) atau Kolonel Muammar Ghaddafi di Libya (1969) misalnya, otomatis mengambil alih kekuasaan di negaranya dan membentuk kekuasaan baru dengan cara-cara revolusioner. Baru kemudian mereka mengumumkan konstitusi untuk memberi legitimasi pada kekuasaan mereka.
Idul Adha kembali hadir di tengah-tengah kita. Idul Adha bisa kita maknai dari dua sisi; yaitu da... more Idul Adha kembali hadir di tengah-tengah kita. Idul Adha bisa kita maknai dari dua sisi; yaitu dari sisi ajaran yang dibawa oleh Rasulullah saw dan dari sisi pengalaman nabi Ibrahim as dan keluarganya. Dilihat dari sisi ajaran Rasulullah saw, Idul Adha erat kaitannya dengan diturunkannya ayat ke-3 dari surat Al-Maidah [5], difirmankan; "pada hari ini telah ku sempurnakan untuk kamu agamamu, dan telah Ku cukupkan kepadamu nikmat-Ku, dan telah ku ridhai Islam itu jadi agama bagimu." Ayat ini adalah ayat terakhir yang diterima Rasulullah saw. Ada yang menarik, ayat ini turun pada tanggal 9 Dzulhijjah tatkala beliau sedang wukuf di Arafah saat menunaikan ibadah terakhir. Karena Allah swt telah mengikrarkan kesempurnaan Islam, maka kita merayakan, mensyukuri, dan memperingatinya dengan hari raya Idul Adha. Dalam ayat ini Allah swt "mengikrarkan" tiga hal, yaitu; Menyempurnakan agama Islam Mencukupkan semua nikmat-Nya kepada Rasulullah saw, dan Merelakan Islam sebagai agama (dien) terakhir dan terbaik. Nabi Ibrahim dan Ismail, dua manusia terbaik yang ada di bumi telah berhasil mengangkat nilai martabat manusia pada kedudukan yang sesungguhnya, penghambaan secara total kepada sang khalik. Ibrahim menyerahkan puteranya untuk disembelih di hadapan Allah, sebuah penggambaran totalitas ketundukan seorang manusia kepada Tuannya. Melalui nabi Ibrahim, manusia telah melihat sebuah nilai
Laporan ini digunakan untuk kelas 11 yang telah melaksanakan kegiatan di suatu daerah, selama beb... more Laporan ini digunakan untuk kelas 11 yang telah melaksanakan kegiatan di suatu daerah, selama beberapa minggu, dikirim oleh Pondok Pesantren Karangasem Paciran
Pondok Pesantren is one of the Islamic Educational Institutions that has a wide
spread in Indones... more Pondok Pesantren is one of the Islamic Educational Institutions that has a wide spread in Indonesia and prioritizes original traditions and culture. As an educational institution that has existed for a long time, pesantren has a distinctive character attached to it. Especially in transforming between religion and culture. The basis of the demand to improve the quality of education, whether for public institutions, private or Islamic boarding schools is the constitutional mandate described in the National Education Mission. The concept of quality management referred to in this study consists of: (a) quality planning, (b) quality control, and ( c) quality improvement. This study aims to analyze and describe the planning, control and quality improvement of the Diniyah Program at the Karangasem Muhammadiyah Islamic Boarding School Paciran Lamongan. This study uses qualitative research methods by extracting data through interviews and open observations and supported by documentation data at the Lamongan Muhammadiyah Islamic boarding school as a supporter of the research results. This research was conducted at the Muhammadiyah Islamic boarding school Lamongan Jalan Pondok Rt. 02/06, Paciran Village, Lamongan Regency, East Java Province. Data collection techniques using the method of observation, interviews and documentation. The data processing technique uses the stages of data display, data reduction and data verification. Data analysis technique using triangulation. The results show that there are several diniyah programs at the Karangasem Muhammadiyah Paciran Lamongan Islamic boarding school that have developed quality management starting from planning, quality control to follow-up quality improvements that are very synergistic between madrasas and Islamic boarding schools so that the existence of madrasah diniyah and Islamic boarding schools continues to grow. Quality planning is carried out by collaborating with the community, students, caregivers and administrators in holding various program activities for students to become quality graduates in accordance with the vision and mission of the Islamic Boarding School. In addition, the diniyah program has carried out quality control, providing assistance, monitoring during the implementation of the diniyah program at Islamic boarding schools. This is aimed at keeping the process and content of the diniyah program running according to the planned corridor. The Diniyah program has also made quality improvements by increasing the follow-up on the findings of both the strengths and weaknesses of the diniyah program at the Karangasem Islamic boarding school of Muhammadiyah Paciran Lamongan quickly and efficiently. Give suggestions to the teachers and leaders of the Muhammadiyah Lamongan Islamic boarding school to synergize quality teamwork in quality improvement with its roles and responsibilities as an alternative to implementing the quality management of the diniyah program at the Muhammadiyah Lamongan Islamic boarding school
Pondok Pesantren is one of the Islamic Educational Institutions that has a wide
spread in Indones... more Pondok Pesantren is one of the Islamic Educational Institutions that has a wide spread in Indonesia and prioritizes original traditions and culture. As an educational institution that has existed for a long time, pesantren has a distinctive character attached to it. Especially in transforming between religion and culture. The basis of the demand to improve the quality of education, whether for public institutions, private or Islamic boarding schools is the constitutional mandate described in the National Education Mission. The concept of quality management referred to in this study consists of: (a) quality planning, (b) quality control, and ( c) quality improvement. This study aims to analyze and describe the planning, control and quality improvement of the Diniyah Program at the Karangasem Muhammadiyah Islamic Boarding School Paciran Lamongan. This study uses qualitative research methods by extracting data through interviews and open observations and supported by documentation data at the Lamongan Muhammadiyah Islamic boarding school as a supporter of the research results. This research was conducted at the Muhammadiyah Islamic boarding school Lamongan Jalan Pondok Rt. 02/06, Paciran Village, Lamongan Regency, East Java Province. Data collection techniques using the method of observation, interviews and documentation. The data processing technique uses the stages of data display, data reduction and data verification. Data analysis technique using triangulation. The results show that there are several diniyah programs at the Karangasem Muhammadiyah Paciran Lamongan Islamic boarding school that have developed quality management starting from planning, quality control to follow-up quality improvements that are very synergistic between madrasas and Islamic boarding schools so that the existence of madrasah diniyah and Islamic boarding schools continues to grow. Quality planning is carried out by collaborating with the community, students, caregivers and administrators in holding various program activities for students to become quality graduates in accordance with the vision and mission of the Islamic Boarding School. In addition, the diniyah program has carried out quality control, providing assistance, monitoring during the implementation of the diniyah program at Islamic boarding schools. This is aimed at keeping the process and content of the diniyah program running according to the planned corridor. The Diniyah program has also made quality improvements by increasing the follow-up on the findings of both the strengths and weaknesses of the diniyah program at the Karangasem Islamic boarding school of Muhammadiyah Paciran Lamongan quickly and efficiently. Give suggestions to the teachers and leaders of the Muhammadiyah Lamongan Islamic boarding school to synergize quality teamwork in quality improvement with its roles and responsibilities as an alternative to implementing the quality management of the diniyah program at the Muhammadiyah Lamongan Islamic boarding school.
Rincian tugas pengawas ujian Madrasah Diniyah Pondok Pesantren Karangasem Muhammadiyah Paciran La... more Rincian tugas pengawas ujian Madrasah Diniyah Pondok Pesantren Karangasem Muhammadiyah Paciran Lamongan Jawa Timur
Buku ini menceritakan tentang riwayat Kyai Haji Abdur Rahman Syamsuri atau yang biasa dipanggil d... more Buku ini menceritakan tentang riwayat Kyai Haji Abdur Rahman Syamsuri atau yang biasa dipanggil dengan sebutan "Yi Man" mulai dari awal pendidikan sampai mendirikan Pondok Pesantren Karangasem Muhammadiyah Paciran Lamongan Jawa Timur. Pondok ini merupakan salah satu pondok terbesar di Jawa Timur. Mulai tahun 1948, tiga tahun pasca kemerdekaan RI, alumninya sudah menyebar ke seantero pelosok Nusantara. Dengan bekal ilmu agama dan spirit dakwah Islam. Santri-santrinya kini banyak berkiprah, baik menjadi tokoh masyarakat atau menjadi kader-kader Muhammadiyah mulai dari ranting sampai tingkat pusat.
Syukur Alhamdulillah selalu kita panjatkan kepada Allah Yang Maha Kuasa karena telah memberikan r... more Syukur Alhamdulillah selalu kita panjatkan kepada Allah Yang Maha Kuasa karena telah memberikan rahmat serta karunia-Nya sehingga kami, pengurus organisasi Islamic Study Club periode 2023, mampu memikul dan menjalankan amanat kami hingga di pamungkas masa penugasan. Tugas yang mulia, yang telah dipercayakan kepada kami, yakni meneruskan langkah pergerakan Islamic Study Club menuju destinasi yang diridai oleh-Nya.
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Books by Aqil Aziz
As Indonesia entered the reform era, its social and religious life became increasingly pluralistic, moving away from a monolithic structure. This shift created a diverse array of Islamic ideologies and movements within the social fabric of the nation. Islam in Indonesia, historically moderated by Nahdlatul Ulama (NU) and Muhammadiyah, began to experience a broadening ideological spectrum. These moderate Islamic organizations promoted tolerance, harmony with local traditions, and progressive societal development, characterizing Indonesia's Islamic identity as moderate.
However, the 21st century brought an influx of new ideological influences, including both liberal and radical currents. Liberal Islam, inspired by Western thinkers, emphasizes rationality, pluralism, and reinterprets traditional narratives to support democracy and gender equality. Meanwhile, radical Islam seeks a return to fundamentalist principles, interpreting Islamic texts literally and often rejecting pluralism.
The growing complexity in Indonesia’s Islamic landscape has seen the emergence of more extreme ideologies, with movements such as Salafism, the Muslim Brotherhood, and Hizbut Tahrir adding counter-narratives to traditional moderation. These shifts have introduced ideological diversity and, at times, conflict within Indonesian Islam, with moderate Islam still largely hegemonic but facing challenges from both liberal and radical ideologies.
This book provides a comprehensive analysis of these three main ideological currents—moderate, liberal, and radical—and explores how they each vie for influence within Indonesian society, reflecting the nation’s evolving religious and ideological complexity.
As Indonesia entered the reform era, its social and religious life became increasingly pluralistic, moving away from a monolithic structure. This shift created a diverse array of Islamic ideologies and movements within the social fabric of the nation. Islam in Indonesia, historically moderated by Nahdlatul Ulama (NU) and Muhammadiyah, began to experience a broadening ideological spectrum. These moderate Islamic organizations promoted tolerance, harmony with local traditions, and progressive societal development, characterizing Indonesia's Islamic identity as moderate.
However, the 21st century brought an influx of new ideological influences, including both liberal and radical currents. Liberal Islam, inspired by Western thinkers, emphasizes rationality, pluralism, and reinterprets traditional narratives to support democracy and gender equality. Meanwhile, radical Islam seeks a return to fundamentalist principles, interpreting Islamic texts literally and often rejecting pluralism.
The growing complexity in Indonesia’s Islamic landscape has seen the emergence of more extreme ideologies, with movements such as Salafism, the Muslim Brotherhood, and Hizbut Tahrir adding counter-narratives to traditional moderation. These shifts have introduced ideological diversity and, at times, conflict within Indonesian Islam, with moderate Islam still largely hegemonic but facing challenges from both liberal and radical ideologies.
This book provides a comprehensive analysis of these three main ideological currents—moderate, liberal, and radical—and explores how they each vie for influence within Indonesian society, reflecting the nation’s evolving religious and ideological complexity.
social and state affairs of Muslims sometimes do
pray together with adherents of other religions in one place that is
same. Prayer with a form like that is what is meant by Prayer
Together. Whereas prayers are performed only by Muslims
as mentioned above does not enter this sense. Prayer
Together these have raised a number of questions in circles
Muslims, especially about their legal status. On that basis, the Assembly
Indonesian Ulema in the VII National Conference 2005
enact a fatwa on Joint Prayer.
For a number of people, the fatwa was sufficient
answer the problem; but for some other groups, the Fatwa
still contains problems so further explanation is still
still needed.
The following is the Fatwa referred to and its explanation
HADAPI PANDEMI DAN MASALAH NEGERI
Oleh Haedar Nashir
Muktamar Muhammadiyah dan Aisyiyah 48 Surakarta Tahun 2022
spread in Indonesia and prioritizes original traditions and culture. As an educational
institution that has existed for a long time, pesantren has a distinctive character attached
to it. Especially in transforming between religion and culture. The basis of the demand to
improve the quality of education, whether for public institutions, private or Islamic
boarding schools is the constitutional mandate described in the National Education
Mission. The concept of quality management referred to in this study consists of: (a)
quality planning, (b) quality control, and ( c) quality improvement. This study aims to
analyze and describe the planning, control and quality improvement of the Diniyah
Program at the Karangasem Muhammadiyah Islamic Boarding School Paciran
Lamongan.
This study uses qualitative research methods by extracting data through
interviews and open observations and supported by documentation data at the Lamongan
Muhammadiyah Islamic boarding school as a supporter of the research results. This
research was conducted at the Muhammadiyah Islamic boarding school Lamongan Jalan
Pondok Rt. 02/06, Paciran Village, Lamongan Regency, East Java Province. Data
collection techniques using the method of observation, interviews and documentation.
The data processing technique uses the stages of data display, data reduction and data
verification. Data analysis technique using triangulation.
The results show that there are several diniyah programs at the Karangasem
Muhammadiyah Paciran Lamongan Islamic boarding school that have developed quality
management starting from planning, quality control to follow-up quality improvements
that are very synergistic between madrasas and Islamic boarding schools so that the
existence of madrasah diniyah and Islamic boarding schools continues to grow. Quality
planning is carried out by collaborating with the community, students, caregivers and
administrators in holding various program activities for students to become quality
graduates in accordance with the vision and mission of the Islamic Boarding School. In
addition, the diniyah program has carried out quality control, providing assistance,
monitoring during the implementation of the diniyah program at Islamic boarding
schools. This is aimed at keeping the process and content of the diniyah program running
according to the planned corridor. The Diniyah program has also made quality
improvements by increasing the follow-up on the findings of both the strengths and
weaknesses of the diniyah program at the Karangasem Islamic boarding school of
Muhammadiyah Paciran Lamongan quickly and efficiently. Give suggestions to the
teachers and leaders of the Muhammadiyah Lamongan Islamic boarding school to
synergize quality teamwork in quality improvement with its roles and responsibilities as
an alternative to implementing the quality management of the diniyah program at the
Muhammadiyah Lamongan Islamic boarding school
spread in Indonesia and prioritizes original traditions and culture. As an educational
institution that has existed for a long time, pesantren has a distinctive character attached
to it. Especially in transforming between religion and culture. The basis of the demand to
improve the quality of education, whether for public institutions, private or Islamic
boarding schools is the constitutional mandate described in the National Education
Mission. The concept of quality management referred to in this study consists of: (a)
quality planning, (b) quality control, and ( c) quality improvement. This study aims to
analyze and describe the planning, control and quality improvement of the Diniyah
Program at the Karangasem Muhammadiyah Islamic Boarding School Paciran
Lamongan.
This study uses qualitative research methods by extracting data through
interviews and open observations and supported by documentation data at the Lamongan
Muhammadiyah Islamic boarding school as a supporter of the research results. This
research was conducted at the Muhammadiyah Islamic boarding school Lamongan Jalan
Pondok Rt. 02/06, Paciran Village, Lamongan Regency, East Java Province. Data
collection techniques using the method of observation, interviews and documentation.
The data processing technique uses the stages of data display, data reduction and data
verification. Data analysis technique using triangulation.
The results show that there are several diniyah programs at the Karangasem
Muhammadiyah Paciran Lamongan Islamic boarding school that have developed quality
management starting from planning, quality control to follow-up quality improvements
that are very synergistic between madrasas and Islamic boarding schools so that the
existence of madrasah diniyah and Islamic boarding schools continues to grow. Quality
planning is carried out by collaborating with the community, students, caregivers and
administrators in holding various program activities for students to become quality
graduates in accordance with the vision and mission of the Islamic Boarding School. In
addition, the diniyah program has carried out quality control, providing assistance,
monitoring during the implementation of the diniyah program at Islamic boarding
schools. This is aimed at keeping the process and content of the diniyah program running
according to the planned corridor. The Diniyah program has also made quality
improvements by increasing the follow-up on the findings of both the strengths and
weaknesses of the diniyah program at the Karangasem Islamic boarding school of
Muhammadiyah Paciran Lamongan quickly and efficiently. Give suggestions to the
teachers and leaders of the Muhammadiyah Lamongan Islamic boarding school to
synergize quality teamwork in quality improvement with its roles and responsibilities as
an alternative to implementing the quality management of the diniyah program at the
Muhammadiyah Lamongan Islamic boarding school.
Dengan bekal ilmu agama dan spirit dakwah Islam. Santri-santrinya kini banyak berkiprah, baik menjadi tokoh masyarakat atau menjadi kader-kader Muhammadiyah mulai dari ranting sampai tingkat pusat.
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