This research aims to describe the role of mosque-based non-formal Islamic education in forming a sakinah family. This research is field research with a qualitative paradigm. The location selection was made purposively. Data collection techniques through interviews, observation and documentation. Data analysis uses an analytical descriptive model. The role of mosque-based non-formal Islamic education in forming a sakinah family is analyzed using Kuntowijoyo's prophetic social science approach. The results of the study are: 1) Mosque-based non-formal Islamic education plays a strategic and significant role in forming a sakinah family in the process of humanization, liberation and transcendence in the formation of a sakinah family, and also plays a role as an adult education effort in solving the problem of forming a sakinah family; 2) The results of the role of non-formal Islamic education in the mosque can increase individual, semi-social and collective humanization in the formation of a sakinah family. They are improving knowledge system liberation, social system liberation, economic system liberation and political system liberation to form a sakinah family. The process of transcendence can increase the obedience of family members to religion and social norms and make the basis of humanization and liberation for forming a sakinah family.

This research is aimed at investigating the philosophical meaning of Pondok Gontor's Modern Darussalam using the management of the "Five Term" development program. Exploring the management relations of the "five term" development program, to the independence and progress of Pondok Gontor and, exploring the extent of the results of the "Panca Term" development program of the Pondok Gontor Modern Darussalam in realizing its independence and educational progress. Based on preliminary studies that the management of the development program "Panca Term" Pondok Modern Darussalam Gontor showed its success. Among the results that appear until the age of 90 this year, that PMDG succeeded in producing alumni who became prominent national figures, had 16 branch boarding schools throughout Indonesia, had businesses in the economy quite rapidly, had very large waqf assets, developed Darussalam Gontor University, which until now has succeeded in having S1, S2 and S3 study programs. In addition, his other successes were managed by his marketing to many foreign students and students who sought knowledge in Gontor. Including Pondok Gontor, is in demand by Indonesian elites, such as the children of state officials and national religious leaders. This is what attracts researchers to conduct this research. So it is felt that their presence is needed as a management model for developing Islamic boarding schools in particular and Islamic education in general. The management system model that can be transformed is in preparing strategic plans for the long-term, medium-term and short-term development management models in creating independence and progress in pesantren and Islamic education institutions in general.

This research discusses the management of the Al-Qur'an tahfidz program at the Darut Tilawah Islamic Boarding School Muneng Balong Ponorogo, East Java, Indonesia. Includes planning, implementation and evaluation. The research method used in this research is a qualitative method by collecting data through interviews, documentation and observation. The findings of this study can be concluded 1). Planning for the Tahfidz Al-Qur'an program at the Darut Tilawah Muneng Balong Ponorogo Islamic Boarding School is divided into two, namely: Boadring School Management and Tahfidz Program Management specifically from the aspect of educators, infrastructure, and evaluation. 2). The process of implementing the Tahfidz Al-Qur'an program at the Darut Tilawah Muneng Balong Ponorogo Islamic Boarding School uses the repetition method, the guidance technique and the rest of the time in one room. After dhuhur one juz, before Asr prayer half juz after Ashr prayer read bi nadzor simultaneously per class muroja'ah for two hours totaling half juz, after isya' muroja'ah two hours amounting to half juz. 3). evaluation of recitation of the Qur'an is carried out twice. a. Every day after dawn. b. Once every semester and it is called the tahfidz quarantine program. The aspects that are assessed are: aspects of fluency memorization, recitation, fashahah and morals or attitudes.

This study discusses Syed Muhammad Naquib al-Attas's Islamic education thinking that the concept of human education is different from other creatures, and only humans are educated. The meaning of tarbiyah is too wide in scope including growing, developing, training, feeding, and so on. This applies to animals and there is also no specialization for humans. Furthermore, eating ta'lim only lies on the cognitive. Of course the two terms are not in accordance with the purpose of Islamic education, namely education which gives birth to individuals who are Muslim. Education for humans is divided into 2 elements namely fardhu "ain and fardhu kifayah. Fardhu in ain is the religious sciences that instill spiritual every individual, where knowledge becomes the basis of humanity in practicing its knowledge in life. Then, fardhu kifayah is applied sciences to support the potential towards life skills to fulfill their needs as beings with needs (profession). The two sciences are inseparable, meaning that there is no separation between religion and the public. The science of religion is the basis of general science. In practice all the concepts and elements are included in the concept of ta'dib, wherein it not only teaches science but also educates, instills and forms noble humans. That is, a human being who can realize that Allah possesses only knowledge, so that by His mercy he is given knowledge. AbstrakPenelitian ini membahas pemikiran pendidikan Islam Syed Muhammad Naquib al-Attas bahwa konsep pendidikan manusia berbeda dengan makhluk lainnya, dan hanya manusialah yang dididik. Makna tarbiyah terlalu luas cakupannya meliputi tumbuh, kembang, melatih, memberi makan, dan sebagainya. Hal tersebut berlaku untuk hewan dan tumbuhna juga tidak ada pengkhususan untuk manusia. Selanjutnya makan ta"lim hanya terbata pada kognitif saja. Tentu kedua istilah tersebut tidak sesuai dengan tujuan pendidikan Islam yakni pendidikan yang melahirkan individu yang berkepriabdian seorang Muslim. Pendidikan teruntuk manusia terbagi menjadi 2 unsur yakni fardhu "ain dan fardhu kifayah. Fardhu "ain adalah ilmu-ilmu agama yang menanamkan spiritual setiap individu, dimana ilmu menjadi dasar manusia dalam mempraktikkan ilmunya dalam kehidupan. Kemudian, fardhu kifayah adalah ilmu-ilmu terapan untuk menunjang potensi ke arah life skill guna memenuhi kebutuhannya sebagai makhluk berkebutuhan (profesi). Kedua ilmu tersbut tidak dapat dipisahkan artinya tidak ada pemisahan antara agama dan umum. Ilmu agama menjadi dasar ilmu umum. Dalam praktiknya semua konsep dan unsur tersebut tercakup dalam konsep ta"dib, dimana didalamnya tidak hanyamengajarkan ilmu tetapi juga mendidik, menanamkan dan membentuk manusia yang mulia. Yaitu manusia yang dapat menyadari bahwa sesungguhnya pemiliki ilmu hanya Allah Swt, sehingga atas kemurahanNya lah ia diberikan ilmu.

Autism is a complex developmental disorder that has always been challenging in the education and medicine field. The Islamic teaching and learning model for autistic children requires a special approach. Only a small number of teachers and parents can facilitate autistic children effectively and efficiently. In Indonesia, the number of autistic children is increasing daily, yet there are limited competent teachers and parents to handle them. Meanwhile, the teaching and learning of Islam require educators to select and use multi-approach, multi-media, and multi-methods appropriately to be effective and efficien. This research aimed to examine an experiential-based sociological approach to learning about Islam for Autistic children at Pesantren Anak Sholeh Baitul Qur’an Ponorogo, Indonesia, using a qualitative method. A purposive sampling technique was used to select subjects, specifically teachers and children. The data was collected using interviews, observation, and documentation.‎ The results showed that the experience-based habitus sociology approach effectively teaches autistic children in three cognitive, affective, and psychomotor aspects. Monitoring and intensive evaluation to assess the activities at home and school requires the cooperation of parents and teachers and follow-up efforts to enhance learning.