The phenomenon of forgiveness is an interesting behavior to discuss, especially in marital relationships. This article aims to examine the factors that influence forgiveness behavior in a marital relationship as well as to find out whether empathy is related to forgiveness behavior. The method used in this study is a mixed method with a population of 30 families or 60 subjects. The instruments used in addition to interviews were the scale of empathy and the scale of forgiveness. The analysis technique used is the Pearson correlation. The results showed that there was a significant relationship between empathy and forgiveness behavior. Meanwhile, the factors that influence forgiveness behavior are empathy, social and religious norms, interdependence between partners, and commitment.
{"title":"Marriage Harmony: The Role Of Empathy And Forgiveness","authors":"Faisal Reza, Subhan Ajrin Sudirman, M. Mubarak","doi":"10.18592/jsi.v9i1.4085","DOIUrl":"https://doi.org/10.18592/jsi.v9i1.4085","url":null,"abstract":"The phenomenon of forgiveness is an interesting behavior to discuss, especially in marital relationships. This article aims to examine the factors that influence forgiveness behavior in a marital relationship as well as to find out whether empathy is related to forgiveness behavior. The method used in this study is a mixed method with a population of 30 families or 60 subjects. The instruments used in addition to interviews were the scale of empathy and the scale of forgiveness. The analysis technique used is the Pearson correlation. The results showed that there was a significant relationship between empathy and forgiveness behavior. Meanwhile, the factors that influence forgiveness behavior are empathy, social and religious norms, interdependence between partners, and commitment.","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49548270","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ruqyah Syar'iyyah is an Islamic healing that uses recitation of the holy Koran, dhikr and prayers. Diseases that can be cured through ruqyah syar'iyyah with the permission of Allah are physical and mental illnesses or physical and spiritual diseases, in other terms are physical or psychological illnesses. The basis for this Islamic healing is found in the Koran and the hadiths of the prophet. Even though there is a basis, the attitude of the Muslims towards ruqyah is divided into three parts, namely ifrath, tafrith and mu'tadil. For patients who suffer from the law, asking for meruqyah is only permissible, while peruqyah for circumcision is to help people who ask for help. The scholars agree that the use of this ruqyah with the holy Koran verses and believe that humans are only as intermediaries, the problem of healing is the permission of Allah SWT. Rasulullah practiced three types of divine medicine, namely Ruqyah Sayar'iyyah, Thabi'iyyah and Al-Jam'u baina huma. These three are summarized in a system called Thibbun Nabawi. This Ruqyah with Allah's permission makes a sick person become healthy, or a person who was originally unconscious becomes conscious. In the past, in our area it was known as batatamba, which is to treat illnesses to healers who use the holy Koran, dhikr and prayers. Now the term ruqyah syar'iyyah is popular. Nowadays, ruqyah is practiced or practiced on TV, Youtobe and in certain places that provide official medical treatment. Apart from ruqyah for sick people, there are also people who are healthy, conscious and suspect that they have jinn, so they ask for diruqyah. In the end, he was unconscious as if he was possessed by spirits, and some even vomited and urinated after being recited by the peruqyah recitation of the ruqyah. This situation collides with the aim of ruqyah which is to heal a sick person or awaken an unconscious person. Not a person who is conscious of being forced to become unconscious (a kind of trance). If he died at this time, of course he would forget Allah.
Ruqyah Syar'iyyah是一种伊斯兰教的治疗方法，使用诵读神圣的《古兰经》、dhikr和祈祷。经安拉允许，可以通过ruqyah syar'iyyah治愈的疾病是身体和精神疾病或身体和精神疾病，换句话说就是身体或心理疾病。这种伊斯兰疗法的基础可以在《古兰经》和先知的圣训中找到。即使有一个基础，穆斯林对ruqyah的态度也分为三个部分，即ifrath, tafrith和mu'tadil。对于那些遭受法律折磨的病人来说，要求meruqyah是唯一被允许的，而peruqyah则是为了帮助那些寻求帮助的人。学者们一致认为，使用这种ruqyah与神圣的古兰经经文，并认为人类只是作为中介，治疗的问题是安拉SWT的许可。Rasulullah实践三种神药，即Ruqyah Sayar'iyyah, Thabi'iyyah和Al-Jam'u baina humana。这三者被总结成一个叫做Thibbun Nabawi的体系。在安拉的许可下，这条路可以使一个生病的人变得健康，或者使一个原本失去知觉的人变得有意识。在过去，在我们的地区，它被称为batatamba，这是治疗疾病的治疗师使用神圣的古兰经，dhikr和祈祷。现在ruqyah syar'iyyah这个词很流行。如今，人们在电视、youtube和某些提供官方医疗服务的地方练习ruqyah。除了为生病的人准备的ruqyah，也有健康的人，有意识的人，怀疑他们有精灵，所以他们要求diruqyah。最后，他就像被鬼魂附身一样失去了知觉，有的人甚至在被《鲁奇亚》的佩鲁奇亚诵读后呕吐和小便。这种情况与ruqyah的目的相冲突，ruqyah的目的是治愈病人或唤醒昏迷的人。不是一个意识到自己被迫失去知觉的人(一种恍惚)。如果他在这个时候死了，他当然会忘记安拉。
{"title":"Implementasi Ruqyah Syar’iyah sebagai Alternatif Psikoterapi dalam Kajian Psikologi Islam","authors":"A. Arni","doi":"10.18592/JSI.V9I1.3923","DOIUrl":"https://doi.org/10.18592/JSI.V9I1.3923","url":null,"abstract":"Ruqyah Syar'iyyah is an Islamic healing that uses recitation of the holy Koran, dhikr and prayers. Diseases that can be cured through ruqyah syar'iyyah with the permission of Allah are physical and mental illnesses or physical and spiritual diseases, in other terms are physical or psychological illnesses. The basis for this Islamic healing is found in the Koran and the hadiths of the prophet. Even though there is a basis, the attitude of the Muslims towards ruqyah is divided into three parts, namely ifrath, tafrith and mu'tadil. For patients who suffer from the law, asking for meruqyah is only permissible, while peruqyah for circumcision is to help people who ask for help. The scholars agree that the use of this ruqyah with the holy Koran verses and believe that humans are only as intermediaries, the problem of healing is the permission of Allah SWT. Rasulullah practiced three types of divine medicine, namely Ruqyah Sayar'iyyah, Thabi'iyyah and Al-Jam'u baina huma. These three are summarized in a system called Thibbun Nabawi. This Ruqyah with Allah's permission makes a sick person become healthy, or a person who was originally unconscious becomes conscious. In the past, in our area it was known as batatamba, which is to treat illnesses to healers who use the holy Koran, dhikr and prayers. Now the term ruqyah syar'iyyah is popular. Nowadays, ruqyah is practiced or practiced on TV, Youtobe and in certain places that provide official medical treatment. Apart from ruqyah for sick people, there are also people who are healthy, conscious and suspect that they have jinn, so they ask for diruqyah. In the end, he was unconscious as if he was possessed by spirits, and some even vomited and urinated after being recited by the peruqyah recitation of the ruqyah. This situation collides with the aim of ruqyah which is to heal a sick person or awaken an unconscious person. Not a person who is conscious of being forced to become unconscious (a kind of trance). If he died at this time, of course he would forget Allah.","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44658149","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Self-regulated learning is important for students for the optimal learning process and learning goals. This study aims to test empirically how spiritual intelligence predicts self-regulated learning in high school students in the city of North Maluku using linear regression techniques to 123 participants selected based on purposive random sampling, the measurement was carried out using 20 items on the spiritual intelligence scale (Cronbach I± coefficient = 0.83. ) and 22 items on the scale of self-regulated learning g (Cronbach's I± coefficient = 0.96) The results of data analysis show that the regression coefficient (t) is 15.422 with a significance level of 0.000 (p <0.05), which means that spiritual intelligence can predict self-regulated learning for high school students with an effective contribution of 88.4%. percent. Self-regulated learning is important for students for the optimal learning process and learning goals. This study aims to test empirically how spiritual intelligence predicts self-regulated learning in high school students in the city of North Maluku using linear regression techniques to 123 participants selected based on purposive random sampling, the measurement was carried out using 20 items on the spiritual intelligence scale (Cronbach I± coefficient = 0.83. ) and 22 items on the scale of self-regulated learning g (Cronbach's I± coefficient = 0.96) The results of data analysis show that the regression coefficient (t) is 15.422 with a significance level of 0.000 (p <0.05), which means that spiritual intelligence can predict self-regulated learning for high school students with an effective contribution of 88.4%. percent.
{"title":"Pentingnya Kecerdasan Spiritual bagi Self-Regulated Learning Siswa SMA","authors":"Fifit Indrayani, Yuzarion Yuzarion, N. Hidayah","doi":"10.18592/JSI.V9I1.4589","DOIUrl":"https://doi.org/10.18592/JSI.V9I1.4589","url":null,"abstract":"Self-regulated learning is important for students for the optimal learning process and learning goals. This study aims to test empirically how spiritual intelligence predicts self-regulated learning in high school students in the city of North Maluku using linear regression techniques to 123 participants selected based on purposive random sampling, the measurement was carried out using 20 items on the spiritual intelligence scale (Cronbach I± coefficient = 0.83. ) and 22 items on the scale of self-regulated learning g (Cronbach's I± coefficient = 0.96) The results of data analysis show that the regression coefficient (t) is 15.422 with a significance level of 0.000 (p <0.05), which means that spiritual intelligence can predict self-regulated learning for high school students with an effective contribution of 88.4%. percent. Self-regulated learning is important for students for the optimal learning process and learning goals. This study aims to test empirically how spiritual intelligence predicts self-regulated learning in high school students in the city of North Maluku using linear regression techniques to 123 participants selected based on purposive random sampling, the measurement was carried out using 20 items on the spiritual intelligence scale (Cronbach I± coefficient = 0.83. ) and 22 items on the scale of self-regulated learning g (Cronbach's I± coefficient = 0.96) The results of data analysis show that the regression coefficient (t) is 15.422 with a significance level of 0.000 (p <0.05), which means that spiritual intelligence can predict self-regulated learning for high school students with an effective contribution of 88.4%. percent.","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44153901","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Humor has two types; there is a positive humor style, an affiliative and self-enhancing humor style, and a negative humor style. It is an aggressive and self-defeating humor style. Mahalabiu is a type of oral literature that contains a dual meaning (ambiguous), having a speech meaning. Usually, the listener defines another meaning or purpose behind Mahalabiu's humor. This study aims to describe Mahalabiu humor as a Banjarese people culture, whether Mahalabiu is a positive or negative style of humor. This research method is qualitative phenomenologies with data collection techniques using interviews as a significant technique and observations. Based on the results of the interview with Informant in this study, there were three people: the type of interview used is a semi-structured interview—the method of observation as a supporting method for understanding more in-depth information related to Mahalabiu humor. Interviews were conducted with three speakers who knew Mahalabiu Humor; they are one cultural expert in South Kalimantan, 1 Banjar Language expert, and 1 Banjar Language expert who is also a native of Alabi. Based on the research results, Mahalabiu humor style has its humor style, which can be positive and negative depending on who is presenting at the right time. Where Mahalabiu has its characteristics in which Mahalabiu depends on the person who delivered it, and depending on the situation, if the moment is right, then it might be that Mahalabiu becomes humorous affiliative humor and self-enhancing humor. However, if the moment is not right then, Mahalabiu will become aggressive humor and self-defeating humor .
{"title":"Gaya Humor Mahalabiu","authors":"Achmad Faisal, Aziza Fitriah","doi":"10.18592/JSI.V8I1.3353","DOIUrl":"https://doi.org/10.18592/JSI.V8I1.3353","url":null,"abstract":"Humor has two types; there is a positive humor style, an affiliative and self-enhancing humor style, and a negative humor style. It is an aggressive and self-defeating humor style. Mahalabiu is a type of oral literature that contains a dual meaning (ambiguous), having a speech meaning. Usually, the listener defines another meaning or purpose behind Mahalabiu's humor. This study aims to describe Mahalabiu humor as a Banjarese people culture, whether Mahalabiu is a positive or negative style of humor. This research method is qualitative phenomenologies with data collection techniques using interviews as a significant technique and observations. Based on the results of the interview with Informant in this study, there were three people: the type of interview used is a semi-structured interview—the method of observation as a supporting method for understanding more in-depth information related to Mahalabiu humor. Interviews were conducted with three speakers who knew Mahalabiu Humor; they are one cultural expert in South Kalimantan, 1 Banjar Language expert, and 1 Banjar Language expert who is also a native of Alabi. Based on the research results, Mahalabiu humor style has its humor style, which can be positive and negative depending on who is presenting at the right time. Where Mahalabiu has its characteristics in which Mahalabiu depends on the person who delivered it, and depending on the situation, if the moment is right, then it might be that Mahalabiu becomes humorous affiliative humor and self-enhancing humor. However, if the moment is not right then, Mahalabiu will become aggressive humor and self-defeating humor .","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42057344","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Lack of organizational commitment often occurs among students who are administrators of the organization; they are still less able to set rules for themselves. These abilities are related to how one judges and interpret each action or commonly referred to as spiritual intelligence. This study aims to examine the relationship between spiritual intelligence and organizational commitment. The population in this study amounted to 919 people, with a sample of 92 administrators of UKK and UKM in the 2017/2018 period at UIN Antasari Banjarmasin. The sampling technique in this study uses probability sampling with a type of sample random sampling. The instrument of data collection uses the scale of organizational commitment and spiritual intelligence of the Likert model and analysis using Product Moment correlation with the help of SPSS 21.0. Based on the calculation results show that the level of organizational commitment and spiritual intelligence of students is classified as moderate. The results of the correlation test indicate a significant positive relationship between the two variables (p = 0.002, p <0.05). The higher the spiritual intelligence, the higher the student's organizational commitment and vice versa, the lower the spiritual intelligence, the lower the student's organizational commitment.
作为组织管理者的学生往往缺乏组织承诺;他们为自己制定规则的能力更弱。这些能力与一个人如何判断和解释每个行为有关，通常被称为精神智能。本研究旨在探讨组织承诺与精神智力的关系。本研究的人口总数为919人，样本为2017/2018年期间在unin Antasari Banjarmasin的92名UKK和UKM管理人员。本研究的抽样技术采用概率抽样和样本随机抽样的一种。数据收集工具使用李克特模型的组织承诺和精神智力量表，并使用SPSS 21.0的产品矩相关性进行分析。计算结果表明，大学生的组织承诺和精神智力水平均为中等。相关检验结果显示，两个变量之间存在显著的正相关关系(p = 0.002, p <0.05)。精神智力越高，学生的组织承诺越高;反之，精神智力越低，学生的组织承诺越低。
{"title":"Kecerdasan Spiritual dan Komitmen Organisasi Mahasiswa Pengurus Organisasi","authors":"Tri Yuliani, Shanty Komalasari","doi":"10.18592/jsi.v7i1.2665","DOIUrl":"https://doi.org/10.18592/jsi.v7i1.2665","url":null,"abstract":"Lack of organizational commitment often occurs among students who are administrators of the organization; they are still less able to set rules for themselves. These abilities are related to how one judges and interpret each action or commonly referred to as spiritual intelligence. This study aims to examine the relationship between spiritual intelligence and organizational commitment. The population in this study amounted to 919 people, with a sample of 92 administrators of UKK and UKM in the 2017/2018 period at UIN Antasari Banjarmasin. The sampling technique in this study uses probability sampling with a type of sample random sampling. The instrument of data collection uses the scale of organizational commitment and spiritual intelligence of the Likert model and analysis using Product Moment correlation with the help of SPSS 21.0. Based on the calculation results show that the level of organizational commitment and spiritual intelligence of students is classified as moderate. The results of the correlation test indicate a significant positive relationship between the two variables (p = 0.002, p <0.05). The higher the spiritual intelligence, the higher the student's organizational commitment and vice versa, the lower the spiritual intelligence, the lower the student's organizational commitment.","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47878263","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abu Zaid al-Balkhi was a multi-talent scientist in 9th-century Islam in several fields, his ability to write two themes in a systematic work had brought him to be known as the first mental health pioneer who before that time prioritized physical health. The purpose of this study is to describe the concept of Body and Soul according to Abu Zaid al-Balkhi, using the Research Library method from the data of Abu Zaid al-Balkhi's work entitled "Mashalih al-Abdan wal-Anfus" and from other sources related to research. This study found 2 (two) topics, among others: 1. The importance of maintaining body and soul health, namely body health as in general principles of health science such as maintaining environmental health, shelter, water, and air sanitation, while for mental health the importance of preserving mind and feelings, 2. Differentiation of treatment/treatment in dealing with neurosis and psychosis disorders, for neurotic disorders the therapeutic process is carried out with cognitive therapy while for psychosis disorders the therapeutic process is done spiritually, thus the importance of maintaining a balance of body and soul for health, otherwise imbalance will cause disease.
Abu Zaid al-Balkhi在9世纪的伊斯兰教中是一位多才多艺的科学家，他在一个系统的工作中写了两个主题的能力使他被称为第一个精神健康的先驱，在此之前，他优先考虑身体健康。本研究的目的是根据Abu Zaid al-Balkhi的作品“Mashalih al-Abdan wal-Anfus”的数据和其他与研究相关的来源，使用研究图书馆的方法来描述身体和灵魂的概念。本研究发现了2(2)个主题，其中:1;1 .保持身体和灵魂健康的重要性，即健康科学一般原则中的身体健康，如保持环境卫生、住所、水和空气卫生，而对于精神健康，保持思想和感觉的重要性。在处理神经症和精神病障碍时区分治疗/治疗，神经症的治疗过程是通过认知治疗进行的，而精神病的治疗过程是通过精神治疗进行的，因此保持身体和灵魂的平衡对健康很重要，否则不平衡就会导致疾病。
{"title":"Keseimbangan Badan dan Jiwa Perspektif Abu Zaid Al-Balkhi","authors":"Musfihin Musfihin","doi":"10.18592/jsi.v7i1.2632","DOIUrl":"https://doi.org/10.18592/jsi.v7i1.2632","url":null,"abstract":"Abu Zaid al-Balkhi was a multi-talent scientist in 9th-century Islam in several fields, his ability to write two themes in a systematic work had brought him to be known as the first mental health pioneer who before that time prioritized physical health. The purpose of this study is to describe the concept of Body and Soul according to Abu Zaid al-Balkhi, using the Research Library method from the data of Abu Zaid al-Balkhi's work entitled \"Mashalih al-Abdan wal-Anfus\" and from other sources related to research. This study found 2 (two) topics, among others: 1. The importance of maintaining body and soul health, namely body health as in general principles of health science such as maintaining environmental health, shelter, water, and air sanitation, while for mental health the importance of preserving mind and feelings, 2. Differentiation of treatment/treatment in dealing with neurosis and psychosis disorders, for neurotic disorders the therapeutic process is carried out with cognitive therapy while for psychosis disorders the therapeutic process is done spiritually, thus the importance of maintaining a balance of body and soul for health, otherwise imbalance will cause disease.","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47716496","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this research is to find out the level and the correlation between the habit of reading the Qur’an to the emotional quotient of student class VIII MTs Al-Hamid Banjarmasin. This research used a quantitative approach. The data collection device uses the Likert scale, scale aspect of the habit of reading Qur’an 38 items, and emotional quotient scale 37 items that have been tested for validity and reliability. The sampling technique used was nonprobability sampling, with a total of 89 peoples — the data analysis using SPSS software for Windows 21.0. Quantitative data shows the habit of reading Qur’an in the medium category (61,79 percent) and emotional quotient in the medium type (66,29 percent). A correlation analysis results use a Pearson product moment technique in the can calculated r value is 0,460 with p-value 0,000 while the r table is at the 5 percent significance level with N = 89 of 0,213 show off that the habit of reading Qur’an affected the level of emotional quotient. As for the magnitude of the contribution of the practice of reading the Qur’an variable to the emotional quotient of MTs Al-Hamid Banjarmasin in the amount of (rxy2 x 100) or 21,16 percent.
本研究的目的是了解第八班学生哈米德·班贾马辛阅读《古兰经》的习惯与情商的水平及其相关性。这项研究采用了定量方法。该数据收集设备使用了Likert量表、阅读《古兰经》习惯的量表方面38项和情商量表37项，这些都经过了有效性和可靠性测试。所使用的抽样技术是非概率抽样，共有89人——数据分析使用适用于Windows 21.0的SPSS软件。定量数据显示，阅读《古兰经》的习惯属于中等类别（61,79%），情商属于中等类型（66,29%）。相关分析结果使用Pearson乘积矩技术，可以计算出r值为0460，p值为0000，而r表处于5%的显著性水平，N=89/0213，表明阅读《古兰经》的习惯影响了情商水平。至于阅读《古兰经》变量对MTs Al-Hamid Banjamasin情商的贡献程度，为（rxy2 x 100）或21,16%。
{"title":"Meningkatkan Kecerdasan Emosional Siswa Melalui Kebiasaan Membaca Al-Quran","authors":"Ainun Jariah","doi":"10.18592/jsi.v7i1.2630","DOIUrl":"https://doi.org/10.18592/jsi.v7i1.2630","url":null,"abstract":"The purpose of this research is to find out the level and the correlation between the habit of reading the Qur’an to the emotional quotient of student class VIII MTs Al-Hamid Banjarmasin. This research used a quantitative approach. The data collection device uses the Likert scale, scale aspect of the habit of reading Qur’an 38 items, and emotional quotient scale 37 items that have been tested for validity and reliability. The sampling technique used was nonprobability sampling, with a total of 89 peoples — the data analysis using SPSS software for Windows 21.0. Quantitative data shows the habit of reading Qur’an in the medium category (61,79 percent) and emotional quotient in the medium type (66,29 percent). A correlation analysis results use a Pearson product moment technique in the can calculated r value is 0,460 with p-value 0,000 while the r table is at the 5 percent significance level with N = 89 of 0,213 show off that the habit of reading Qur’an affected the level of emotional quotient. As for the magnitude of the contribution of the practice of reading the Qur’an variable to the emotional quotient of MTs Al-Hamid Banjarmasin in the amount of (rxy2 x 100) or 21,16 percent.","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45957845","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The balance of work life in Indonesia has become an issue that has received more attention for various companies and agencies. The balance of work life is vital to be able to balance all aspects of the life of workers, both related to personal growth and work life. This study aims to examine the correlation of social support empirically and work-life balance. The more positive the support received, the higher the level of work-life balance. Respondents in this study are people who work both married and those who have not, amounting to 77 respondents. The measuring instrument used is a work-life balance scale with a Cronbach coefficient alpha and a social support scale with a Cronbach alpha coefficient. The data analysis method used is a statistical method with help with SPSS 24 for windows program facilities. Correlation test shows the results of social support and work-life balance have a correlation coefficient r of 0.730 and p = 0.001 (p <0.01). The results of the analysis show that there is a significant positive relationship between social support and work-life balance, and thus the research hypothesis is accepted
在印尼，工作和生活的平衡已经成为许多公司和机构越来越关注的问题。工作生活的平衡对于平衡员工生活的各个方面至关重要，无论是与个人成长还是与工作生活有关。本研究旨在实证检验社会支持与工作生活平衡的相关关系。得到的积极支持越多，工作与生活的平衡水平越高。本次调查的受访者是已婚和未婚的工作人员，共有77人。测量工具为工作-生活平衡量表(Cronbach系数α)和社会支持量表(Cronbach系数α)。使用的数据分析方法是在SPSS 24 for windows程序设施的帮助下使用统计方法。相关检验显示，社会支持与工作生活平衡的相关系数r为0.730,p = 0.001 (p <0.01)。分析结果表明，社会支持与工作生活平衡之间存在显著的正相关关系，从而接受研究假设
{"title":"Keseimbangan Kehidupan Kerja Ditinjau Dari Dukungan Sosial Pada Pekerja","authors":"Retno Manggaharti, Nur Pratiwi Noviati","doi":"10.18592/jsi.v7i1.1997","DOIUrl":"https://doi.org/10.18592/jsi.v7i1.1997","url":null,"abstract":"The balance of work life in Indonesia has become an issue that has received more attention for various companies and agencies. The balance of work life is vital to be able to balance all aspects of the life of workers, both related to personal growth and work life. This study aims to examine the correlation of social support empirically and work-life balance. The more positive the support received, the higher the level of work-life balance. Respondents in this study are people who work both married and those who have not, amounting to 77 respondents. The measuring instrument used is a work-life balance scale with a Cronbach coefficient alpha and a social support scale with a Cronbach alpha coefficient. The data analysis method used is a statistical method with help with SPSS 24 for windows program facilities. Correlation test shows the results of social support and work-life balance have a correlation coefficient r of 0.730 and p = 0.001 (p <0.01). The results of the analysis show that there is a significant positive relationship between social support and work-life balance, and thus the research hypothesis is accepted","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67530673","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study aims to determine whether there are differences in the level of spiritual intelligence of someone who actively participates in religious extracurricular activities LPPQ with those who are not active. This study uses indicators of spiritual intelligence that are not affiliated with Islam, namely the Spiritual Intelligence Self-Report Inventory (SISRI-24), which was initiated by David King. Hypothesis analysis of this study uses the Mann-Whitney U-test. The results showed that there were significant differences between the spiritual intelligence of LPPQ students member and spiritual intelligence of non-LPPQ members with a value of α = 0,000. Based on the dimensions, there are also significant differences in spiritual intelligence from the critical dimensions of existential thinking, personal meaning production, transcendental consciousness, and consciousness state expansion. The value of α for each category of spiritual intelligence dimensions is 0.001, 0,000, 0.003 and 0,005 respectively.
{"title":"Tingkat Kecerdasan Spiritual Mahasiswa Ditinjau Dari Keaktifan dalam Ekstrakurikuler Keagamaan","authors":"Restu Khaliq, S. Fatimah, Melati Melati","doi":"10.18592/jsi.v7i1.2647","DOIUrl":"https://doi.org/10.18592/jsi.v7i1.2647","url":null,"abstract":"This study aims to determine whether there are differences in the level of spiritual intelligence of someone who actively participates in religious extracurricular activities LPPQ with those who are not active. This study uses indicators of spiritual intelligence that are not affiliated with Islam, namely the Spiritual Intelligence Self-Report Inventory (SISRI-24), which was initiated by David King. Hypothesis analysis of this study uses the Mann-Whitney U-test. The results showed that there were significant differences between the spiritual intelligence of LPPQ students member and spiritual intelligence of non-LPPQ members with a value of α = 0,000. Based on the dimensions, there are also significant differences in spiritual intelligence from the critical dimensions of existential thinking, personal meaning production, transcendental consciousness, and consciousness state expansion. The value of α for each category of spiritual intelligence dimensions is 0.001, 0,000, 0.003 and 0,005 respectively.","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47085457","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Technological developments are increasingly rapid in the digital age today, causing the values that are born, both positive and negative also experience a tremendous surprise for humans. From these surprises, so the role of parents in educating their children also changes by the development of their times. In the 80, parents in educating their children must have experienced a difference in the digital age today. The parenting style that initially experienced differences from other parents, which only applied authoritarian, permissive, democratic types of parenting, had experienced success in educating children, but in the age of the digital era, the three parenting styles would not succeed, if they did not synchronize according to the time of the situation and conditions in terms of parenting.
{"title":"Peran Pola Asuh Orangtua di Era Digital","authors":"A. Aslan","doi":"10.18592/jsi.v7i1.2269","DOIUrl":"https://doi.org/10.18592/jsi.v7i1.2269","url":null,"abstract":"Technological developments are increasingly rapid in the digital age today, causing the values that are born, both positive and negative also experience a tremendous surprise for humans. From these surprises, so the role of parents in educating their children also changes by the development of their times. In the 80, parents in educating their children must have experienced a difference in the digital age today. The parenting style that initially experienced differences from other parents, which only applied authoritarian, permissive, democratic types of parenting, had experienced success in educating children, but in the age of the digital era, the three parenting styles would not succeed, if they did not synchronize according to the time of the situation and conditions in terms of parenting. ","PeriodicalId":32040,"journal":{"name":"Jurnal Studia Insania","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48303346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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