2,019 research outputs found
Nilai Pendidikan Karakter yang Tercermin dalam Syair Sultan Syarif
No full textPenelitian ini bertujuan untuk mendeskripsikan nilai pendidikan karakter yang tercermin dalam Syair Sultan Syarif dan implementasinya di sekolah. Metode penelitian yang digunakan adalah deskriptif dengan bentuk kualitatif. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan hermeneutika Ricoeur. Data dalam penelitian ini bersumber dari data skunder berupa naskah Syair Sultan Syarif. Teknik penelitian yang digunakan adalah studi dokumenter.Hasil analisis menunjukan bahwa nilai pendidikan karakter yang tercermin dalam Syair Sultan Syarif yang terkait dengan olah hati adalah religius, tanggung jawab, peduli sosial, dan jujur. Nilai pendidikan karakter yang tercermin dalam Syair Sultan Syarif yang terkait dengan olah pikir adalah kreatif dan menghargai prestasi. Nilai pendidikan karakter yang tercermin dalam Syair Sultan Syarif yang terkait dengan olah raga adalah kerja keras dan bersahabat. Nilai pendidikan karakter yang tercermin dalam Syair Sultan Syarif yang terkait dengan olah rasa dan karsa adalah toleransi, demokrasi, cinta tanah air, semangat kebangsaan, dan cinta damai. Kata kunci: Pendidikan Karakter, Syair Sultan Syarif Abstrac: This research aimed to describe the value of character education that reflected in the poem Sultan Syarif and its implementation in schools. The method used is descriptive qualitative. The approach used in this research is the approach of hermeneutics Ricoeur. The data in this research comes from secondary data in the form of manuscript poem Sultan Syarif. Techniques of research is the study of documentary. Results of the analysis showed that the value of character education that reflected in the poem Sultan Syarif associated with heart though is religious, responsibility, social care, and honesty. The value of character education that reflected in the poem Sultan Syarif associated with the process to think is creative and appreciate the achievements. The value of character education that reflected in the poem Sultan Syarif associated with the sporting is hard work and friendly. The value of character education that reflected in the poem Sultan Syarif associated with feeling and intention though is tolerance, democracy, patriotism, national spirit, and love of peace
Pengaruh literasi ekonomi dan kelompok teman sebaya terhadap perilaku konsumtif untuk produk skincare (Studi Kasus Pada Mahasiswa Program Studi Tadris IPS UIN Syarif Hidayatullah Jakarta)
No full textPenelitian ini bertujuan untuk mengetahui apakah terdapat pengaruh literasi ekonomi dan kelompok teman sebaya terhadap perilaku konsumtif untuk produk skincare pada mahasiswa Program Studi Tadris IPS UIN Syarif Hidayatullah Jakarta. Penelitian ini menggunakan pendekatan kuantitatif dengan metode survei. Populasi penelitian ini yaitu mahasiswa Program Studi Tadris IPS angkatan 2018, 2019, dan 2020. Sampel yang digunakan adalah mahasiswa Program Studi Tadris IPS UIN Syarif Hidayatullah Jakarta yang berjumalh 90 orang. Teknik sampel yang digunakan yaitu Total Sampling. Teknik pengumpulan data berupa soal tes, angket, dokumentasi dan dianalisis menggunakan regresi linear sederhana, berganda, uji T, uji F, dan koefisien determinasi. Hasil penelitian ini menunjukkan bahwa: (1) Terdapat pengaruh literasi ekonomi terhadap perilaku konsumtif untuk produk skincare pada mahasiswa Program Studi Tadris IPS UIN Syarif Hidayatullah Jakarta. Hal ini dibuktikan dengan hasil uji T (Parsial) bahwa nilai signifikasi < 0,05 (0,001 < 0,05) (2) Terdapat pengaruh kelompok teman sebaya terhadap perilaku konsumtif untuk produk skincare pada mahasiswa Program Studi Tadris IPS UIN Syarif Hidayatullah Jakarta. Berdasarkan hasil uji T (parsial) ditemukan bahwa nilai signifiksi < 0,000 (0,000 < 0,05), (3) Terdapat pengaruh secara bersama-sama literasi ekonomi dan kelompok teman sebaya terhadap perilaku konsumtif untuk produk skincare pada mahasiswa Program Studi Tadris IPS UIN Syarif Hidayatullah Jakarta. Berdasarkan hasil analisis diperoleh bahwa nilai signifikasi F sebesar 0,000 < 0,05 (0,000 < 0,005). Koefisien deteriminasi sebesar 0,609 yang berarti 60,9%. Sedangkan sisanya sebesar 39,1% dipengaruhi oleh faktor lain yang tidak diteliti dalam penelitian ini
Respon Kognitif, Afektif Dan Konatif Pegawai Fakultas Syariah Dan Hukum Uin Syarif Hidayatullah Jakarta Terhadap Minat Berasuransi Syariah
No full textPenelitian ini berjudul Respon Kognitif, Afektif dan Konatif Pegawai
Fakultas Syariah dan Hukum UIN Syarif Hidayatullah Jakarta Terhadap Minat
Berasuransi Syariah. Penelitian ini mempunyai tujuan untuk menganalisa respon
pegawai Fakultas Syariah dan Hukum UIN Syarif Hidayatullah Jakarta terhadap
minat berasuransi syariah yang diukur dari tiga aspek variabel yaitu, aspek kognitif
(pengetahuan), aspek afektif (sikap) dan aspek konatif (tindakan). Kemudian setelah
itu mencari tahu aspek atau variabel mana yang mempunyai nilai yang paling baik
terhadap minat berasuransi syariah tersebut.
Model penelitian ini adalah model penelitian kuantitatif dan penelitian ini
dilakukan dengan membagikan kuesioner kepada 31 responden pegawai Fakultas
Syariah dan Hukum UIN Syarif Hidayatullah Jakarta, kemudian data yang didapatkan
diolah dengan bantuan SPSS 21.00. Metode pengambilan sampel yang digunakan
adalah Accidential Sampling atau metode pengambilan sampel secara acak.
Hasil dari penelitian ini menunjukan bahwa respon pegawai Fakultas Syariah
dan Hukum UIN Syarif Hidayatullah Jakarta yang diukur dengan tiga variabel
(kognitif, afektif dan konatif) secara parsial (uji t) menunjukan variabel kognitif
(2,137>1,703), afektif (0,3751703), hal ini menunjukan
bahwa respon kognitif dan konatif mempunyai nilai yang baik terhadap minat
berasuransi syariah, sedangkan respon afektif tidak mempunyai nilai yang baik
terhadap minat berasuransi syariah. Jika dihitung secara keseluruhan (Uji F)
mempunyai nilai yang baik dan terdapat hubungan yang positif dan signifikan antara
variabel independen dengan variabel dependennya. Dan variabel yang paling baik
nilainya terhadap minat berasuransi syariah adalah variabel konatif (Tindakan)
dengan nilai thitung sebesar 2,768 >ttabel 1,703 yang berarti respon pegawai Fakultas
Syariah dan Hukum UIN Syarif Hidayatullah Jakarta terhadap minat berasuransi
syariah yang dilihat dari segi tindakan mempunyai nilai yang paling baik
Perilaku dosen UIN Syarif Hidayatullah Jakarta dalam perencanaan keuangan keluarga
No full textPenelitian ini bertujuan untuk (1) Mengetahui bagaimana konsep perencanaan keuangan syariah; (2) Mengetahui bagaimana penerapan perencanaan keuangan keluarga Dosen UIN Syarif Hidayatullah Jakarta; (3) Mengetahui bagaimana pengaruh agama, pendidikan, dan lingkungan sosial dan ekonomi terhadap perencanaan keuangan keluarga Dosen UIN Syarif Hidayatullah Jakarta. Kesimpulan penelitian ini secara singkat adalah sebagai berikut: (1) Konsep perencanaan keuangan syariah adalah konsep perencanaan keuangan berdasarkan prinsip-prinsip syariah yang tergambar dalam Dome of Needs (kubah kebutuhan) dengan 7 pilar utama yang disingkat ISLAMIC; (2) Kesadaran Dosen UIN Syarif Hidayatullah Jakarta dalam menerapkan perencanaan keuang secara syariah sudah cukup tinggi, namun masih banyak diantara mereka yang belum melakukannya secara tertulis: (3) Pengaruh agama, pendidikan, dan lingkungan sosial dan ekonomi terhadap perencanaan keuangan keluarga Dosen UIN Syarif Hidayatullah Jakarta bernilai positif, dibuktikan dengan hasil persamaan regresi Y = 57,788 + 1,115 + 0,530 + 0,730; untuk uji t parsial, variabel agama memiliki pengaruh signifikan terhadap perencanaan keuangan keluarga, hasil nilai t hitung > t tabel (2,594 > 1,6622), variabel pendidikan tidak memiliki pengaruh signifikan terhadap perencanaan keuangan keluarga, hasil nilai t hitung t tabel (3,353 > 1,6622), dari hasil uji F variabel agama, pendidikan, dan lingkungan sosial dan ekonomi memiliki pengaruh yang kuat dan signifikan terhadap perencanaan keuangan keluarga, hasil angka uji tersebut nilai F hitung > F tabel (9,742 > 3,10)
Pengaruh Literasi Keuangan Syariah dan Kepercayaan Mahasiswa Terhadap Minat Menabung di Bank Syariah (Studi Pada Mahasiswa Fakultas Ekonomi dan Bisnis UIN Syarif Hidayatullah Jakarta)
No full textPenelitian ini bertujuan untuk mengetahui pengaruh literasi keuangan syariah dan kepercayaan mahasiswa terhadap minat menabung di bank syariah pada mahasiswa Fakultas Ekonomi dan Bisnis UIN Syarif Hidyatullah Jakarta. Penelitian ini menggunakan metode kuantitatif deskriptif. Populasi penelitian ini yaitu mahasiswa Fakultas Ekonomi dan Bisnis UIN Syarif Hidayatullah Jakarta Angkatan 2018-2020 yang sudah menjadi nasabah bank syariah. Teknik sampel yang digunakan yaitu total sampling sebanyak 80 orang. Teknik pengumpulan data menggunakan soal tes, dan angket yang dianalisis menggunakan regresi linier sederhana, berganda, uji T, uji F, dan koefisien determinasi. Hasil penelitian ini menunjukkan bahwa: (1) Terdapat pengaruh positif dan signifikan literasi keuangan syariah terhadap minat menabung di bank syariah pada mahasiswa Fakultas Ekonomi Dan Bisnis UIN Syarif Hidayatullah Jakarta; (2) Terdapat pengaruh positif dan signifikan kepercayaan mahasiswa terhadap minat menabung di bank syariah pada mahasiswa Fakultas Ekonomi Dan Bisnis UIN Syarif Hidayatullah Jakarta; (3) Terdapat pengaruh positif dan signifikan literasi keuangan syariah dan kepercayaan mahasiswa terhadap minat menabung di bank syariah pada mahasiswa Fakultas Ekonomi Dan Bisnis UIN Syarif Hidayatullah Jakarta
In religion’s name: abuses against religious minorities in Indonesia
No full textOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
Corrigendum for: Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi
No full textWe sincerely express our apology for the changes in the author list in the article entitled Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi. This article was published on DOI: 10.17977/um017v28i12023p52-63, with the authors list consisting of Hasriyanti, Rusdi, Alonge Titus Adeyemi, Michel E. D. Chaves, and Erman Syarif. However, Michel E. D. Chaves issue a complaint regarding his involvement during the research and paper completion. He did not agree to the inclusion of his name in the author list. We have contacted the corresponding author for confirmation. Besides, the co-author has also confirmed the mistake in the writing of one of the author’s names, Alonge Titus Adeyemi, which should be Titus Adeyemi Alonge. The corresponding author has submitted a letter of author contribution signed by Hasriyanti, Rusdi, Titus Adeyemi Alonge, and Erman Syarif. The original article has been revised, and reasonable effort should be made to remove all references to this article
INOVASI PENINGKATAN PELAYANAN PARKIR MELALUI PENGGUNAAN MEMBER DAN UANG ELEKTRONIK DI UIN SYARIF HIDAYATULLAH JAKARTA
No full textThis article discusses the problem of large queues at the student parking exit, because the majority of the UIN Syarif Hidayatullah academic community uses both two-wheeled and four-wheeled vehicles, so they need a parking area to park their vehicles and to control vehicles. The current parking space at UIN Syarif Hidayatullah, namely the parking area next to the UIN Syarif Hidayatullah Jakarta Public Library, is insufficient. So the UIN Syarif Hidayatullah Jakarta campus uses a dual payment system. Electronic parking system (E-Parking) and also taking steps to create an electronic parking system (E-Parking) using member cards for employees and electronic money (E-Money) for students to overcome traffic jams at the exit. This research was conducted using qualitative research methods, where this research was carried out by understanding the phenomena that occurred at UIN Syarif Hidayatullah Jakarta, or observations made by the author within the UIN Syarif Hidayatullah Jakarta environment. The sources used for this research method are observation, interviews and documentation. The results of the research show that to solve the traffic jams that often occur in the UIN Syarif Hidayatullah Jakarta area when students enter the campus area or leave the campus, the campus provides a solution, namely the innovation of implementing electronic parking (E-Parking) in the hope of reducing the number of traffic jams. which occurred in the UIN Syarif Hidayatullah Jakarta area. The use of electronic parking is not a solution to reduce congestion in the UIN Syarif Hidayatullah Jakarta area because considering the limited parking space provided by UIN Syarif Hidayatullah Jakarta for parking, it would not be able to accommodate vehicles brought by students. Therefore, there are several solutions to make the UIN Jakarta parking area better, one of which is: 1. Adding more space for parking 2. Students are prohibited from bringing vehicles in the UIN Syarif Hidayatullah Jakarta area 3. Adding counters at the exit
PENGARUH LATAR BELAKANG PENDIDIKAN TERHADAP HASIL BELAJAR MAHASISWA PROGRAM STUDI PENDIDIKAN EKONOMI DI UNIVERSITAS ISLAM NEGERI SULTAN SYARIF KASIM RIAU
No full textABSTRAK
Ulan Dari (2020) : Pengaruh Latar Belakang Pendidikan terhadap Hasil Belajar Mahasiswa Program Studi Pendidikan Ekonomi di Universitas Islam Negeri Sultan Syarif Kasim Riau
Tujuan penelitian ini adalah untuk mengetahui pengaruh latar belakang pendidikan terhadap hasil belajar mahasiswa Program Studi Pendidikan Ekonomi di Universitas Islam Negeri Sultan Syarif Kasim Riau. Adapun yang melatarbelakangi penelitian ini adanya hasil belajar mahasiswa semester 6 yang sangat bervariasi. Hal ini di tunjukkan melalui Indeks Prestasi Kumulatif (IPK) yang diperoleh mahasiswa. Jenis penelitian adalah ex post Facto. Populasi dalam penelitian ini adalah seluruh mahasiswa pendidikan ekonomi, sedangkan sampelnya mahasisawa semester 6. Subjek penelitian ini adalah seluruh mahasiswa semester 6 yang berjumlah 98 mahasiswa Program Studi Pendidikan Ekonomi di Universitas Islam Negeri Sultan Syarif Kasim Riau. Sedangkan objek dalam penelitian ini adalah pengaruh latar belakang pendidikan terhadap hasil belajar mahasiswa Program Studi Pendidikan Ekonomi di Universitas Islam Negeri Sultan Syarif Kasim Riau. Teknik analisis data dalam penelitian ini adalah uji “F” Ho diterima jika F hitung 5%. Ha diterima jika Fhitung > F tabel dan sig < 5%. Berdasarkan hasil penelitian ini dapat di Nilai kontribusi yang diperoleh nilai nilai F = 15,295 dengan nilai sig = 0,000 < 0,05. Berdasarkan hasil ini dapat disimpulkan terdapat latar belakang pendidikan yang terdiri dari MA, dan SMK secara simultan benar-benar mempunyai pengaruh signifikan terhadap hasil belajar mahasiswa Program Studi Pendidikan Ekonomi di Universitas Islam Negeri Sultan Syarif Kasim Riau.
Kata kunci : Latar Belakang Pendidikan, Hasil Belaja
Model pengembangan kurikulum madrasah di pondok pesantren syarif hidayatullah kepanjen malang
No full textMadrasah Diniyah Pondok Pesantren Syarif Hidayatullah merupakan salah satu madrasah diniyah yang melakukan perubahan pada kurikulum sebagai respon dari perkembangan zaman. Dalam hal ini, penulis bermaksud menelaah model pengembangan kurikulum yang terjadi di Madin PP Syarif Hidayatullah dengan tujuan sebagai berikut: (1)Mendeskripsikan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (2) Mendeskripsikan proses pengembangan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (3) Mendeskripsikan model yang digunakan Madin PP Syarif Hidayatullah Kepanjen Malang dalam mengembangkan kurikulum.Adapun metode penelitian yang digunakan adalah metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa kurikulum di Madin PP Syarif Hidayatullah merupakan bagian dari sebuah grand design pendidikan pesantren yang memang dirancang sedemikian rupa dengan berbasis history pesantren, pengasuh pesantren, dan adat yang berlaku dalam masyarakat. Proses pengembangan kurikulum dilakukan dengan tiga langkah utama antara lain: proses perencanaan kurikulum, proses penentuan isi kurikulum, serta proses implementasi kurikulum. Adapun model pengembangan kurikulum yang dilakukan oleh Madrasah Diniyah Pondok Pesantren Syarif Hidayatullah Kepanjen Malang secara garis besarmengacu pada model pengembangan kurikulum yang disusun oleh Beauchamp. Kata kunci: Model, Pengembangan Kurikulum, Madrasah DiniyahAbstractIslamic school of Syarif Hidayatullah Islamic Boarding School is one of the Islamic school that make changes to the curriculum in response to the development of the times. In this case, the author intends to examine the curriculum development model that occurred in Islamic school of Syarif Hidayatullah Islamic Boarding School with the following objectives(1) Describe the curriculum in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (2) Describe the curriculum development process in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (3) Describe the model used by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang in developing the curriculum. The research method used in this research is descriptive qualitative method.The results showed that the curriculum at Islamic school of Syarif Hidayatullah Islamic Boarding School is part of a grand design of Islamic boarding education that is designed in such a way with history based islamic boarding, islamic boarding school advisor, and behavior applicable in society. The curriculum development process is carried out with three main stages: curriculum planning stage, curriculum content determination, and curriculum implementation. The curriculum development model conducted by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang almost similar to the model formulated by BeauchampKeywords : Model, Curriculum Development, Islamic Schoo
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