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Menyingkap Makna Objek Pendidikan dalam Istilah Al-Ahl/الأهل, Al-‘Asyirah/العشيرة, Al-Aqrab/الأقرب Meyingkap Makna Objek Pendidikan dalam Istilah Al-Ahl/父母,Al-'Asyirah/氏族,Al-Aqrab/最近
Pub Date : 2022-07-27 DOI: 10.22373/jie.v5i2.11939
Musaddad Harahap, Munzir Hitami, Abu Anwar
Masalah dalam penelitian ini adalah pentingnya memahami hakikat objek pendidikan perspektif pendidikan Islam. Secara umum objek pendidikan sering dipahami hanya sekedar manusia yang membutuhkan pembelajaran. Namun dalam pendidikan Islam, objek pendidikan tidak hanya sekedar manusia secara individual, tetapi melebihi dari itu. Manusia sebagai objek pendidikan memiliki dimensi yang sangat luas. Pendidikan Islam telah mengisyaratkan hal itu dalam sumber utamanya yaitu Al-Qur’an dan Sunaah Nabi Muhammad SAW. Untuk menjawab masalah penelitian ini, maka pendekatan yang digunakan adalah penelitian kepustakaan (library research). Adapun hasil penelitian ini adalah objek pendidikan dalam Islam mengacuk kepada beberapa kata. Pertama, kata ahl yaitu memiliki makna keluarga, istri, kerabat, atau orang yang tinggal di tempat yang sama. kata ahl juga bisa mengacu kepada berbagai kelompok-kelompok yang terbentuk dan dibentuk dalam realitas kehidupan umat manusia. Kedua, kata ‘asyirah memiliki pemaknaan yang variatif. Adapun penekanan makna yang paling dominan adalah keluarga dalam lingkup yang lebih besar bila dibandingkan keluarga dalam istilah ahl. Sehingga istilah ‘asyirah tersebut tidak hanya sebatas hubungan karena nasab, tetapi juga hubungan karena adanya kesamaan baik secara geografis atau tempat tinggal, suku, kabilah atau karena adanya komunikasi interaktif yang intens di antara sesama kelompok masyarakat yang ada.  Ketiga, istilah al-qurbu (القرب) lebih mengarah kepada keluarga yang diikat oleh persaudaraan, boleh jadi persaudaraan itu akibat adanya garis keturunan atau persaudaraan yang hanya sebatas karena adanya persamaan persepsi. Dengan demikian, dalam pendidikan Islam pendidikan tidak hanya fokus untuk bagaimana membelajarkan manusia sebagai individu, tetapi manusia dalam berbagai komunitas pun tetap mendapat perhatian serius dalam rangka mewujudkan tujuan pendidikan Islam yaitu teraktualisasikannya iman dan dan takwa kepada Allah SWT dalam diri.
这项研究的问题在于,重要的是要理解伊斯兰教育对象的观点。一般来说,教育对象往往只有需要学习的人才能理解。但在伊斯兰教育中,教育的对象不仅仅是个人,而且不止于此。人作为一种教育对象,具有非常广泛的维度。真主确已表明了这一点。为了回答这个研究问题,采用的方法是图书馆研究。就这项研究的结果而言,这是伊斯兰教中的一个教育对象,可以参考几个词。首先,专家的话是指家庭、妻子、亲戚或住在同一个地方的人。专家这个词也可以指在人类生活的现实中形成和形成的不同群体。第二,单词“asyirah”有一个可变的解释。最主要的定义是家庭在一个比家庭成员更大的环境中。因此,“庇护”一词不仅限于由于命运而产生的关系,还包括由于地理或居住地对等、部落、逃亡或由于彼此社会群体之间的激烈互动交流而产生的联系。第三,《古兰经》这个术语更有利于一个被兄弟会束缚的家庭,因此它可能是因为一系列的后代,也可能是因为仅仅因为一个感知方程式而被切断的兄弟会。因此,在伊斯兰教育中,教育不仅侧重于如何将人作为个人进行教育,而且不同社区的人也继续受到重视,以实现伊斯兰教育的目标,即更新信仰并敬畏上帝本身。
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引用次数: 0
Management Of Tahfidzul Quran Program In Dayah MUQ Pagar Air Aceh 亚齐省达亚MUQ帕加尔航空公司Tahfidzul Quran项目的管理
Pub Date : 2022-07-27 DOI: 10.22373/jie.v0i0.11301
Afra Nadila, Lailatussaadah Lailatussaadah, Muhammad Faisal
This research is motivated by the importance of tahfidz program management activities at Dayah MUQ Pagar Air as the integrity of the oldest tahfidz institution in Aceh, in order to survive the many applications of tahfidz programs that have sprung up in educational institutions, especially in Aceh. The purpose of this study is to describe the management of the tahfidz program. The method used is descriptive qualitative with data collection techniques using observation, interviews and documentation. The subjects in this study were Dayah Leaders, Head of Tahsin and Tahfidz Divisions, Ustadz/Ustadzah, and Santri. Data analysis starts from data collection, data reduction, presentation and drawing conclusions. The results of the study: The management of the tahfidz program includes (1) planning activities by analyzing program needs, setting goals, being in charge, costs, time and place. (2) Implementation is carried out by dividing intensive and regular classes. (3) Supervision by musyrif/ah by supervising program activities. (4) Evaluation is carried out through the development of the number of students' memorization and the quantity of tahfidz teachers. The application of the management function to the management of the tahfidz program if carried out properly, the success of achieving the number of hafidz-hafidzah 30 juz increases every year.
这项研究的动机是Dayah MUQ Pagar Air的塔菲兹项目管理活动的重要性,因为它是亚齐最古老的塔菲兹机构的完整性,为了在许多塔菲兹项目的应用中生存下来,特别是在亚齐的教育机构。本研究的目的是描述塔菲兹计划的管理。使用的方法是描述性定性与数据收集技术使用观察,访谈和文件。这项研究的对象是大雅领袖、塔辛和塔菲兹分部的负责人、乌斯达兹/乌斯达兹和桑特里。数据分析从数据收集、数据简化、呈现和得出结论开始。研究结果表明:塔菲兹计划的管理包括:(1)通过分析计划需求、设定目标、负责、成本、时间和地点来规划活动。(2)实施分为集约班和普通班。(3)由musyrif/ah监督项目活动。(4)通过学生记忆数量和tahfidz教师数量的发展来进行评价。将管理功能应用到tafidz项目管理中,如果执行得当,成功实现hafidz-hafidzah数量每年增加30个。
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引用次数: 0
Efektivitas Pemanfaatan Weblog Sebagai Alternatif Media Pembelajaran di Masa Pandemi 利用博客作为大流行学习媒体的替代品的有效性
Pub Date : 2022-07-27 DOI: 10.22373/jie.v5i2.12739
Bayu Fitra Prisuna
Penelitian ini bertujuan untuk mengetahui efektivitas pemanfaatan weblog pada pembelajaran Sejarah Kebudayaan Islam di Madrasah Aliyah Negeri 2 Pontianak. Pendekatan penelitian ini adalah penelitian kuantitatif deskriptif dengan jenis penelitian survei. Populasi dalam penelitian ini adalah seluruh peserta didik kelas XI tahun 2020/2021 dengan jumlah keseluruhan 260 orang. Pengambilan sampel menggunakan teknik simple random sampling dan menghasilkan sampel penelitian sebanyak 157 orang. Teknik pengumpulan data dalam penelitian ini menggunakan angket. Berdasarkan hasil penelitian dan pembahasan, dapat disimpulkan bahwa efektivitas pemanfaatan weblog sebagai media pembelajaran di Madrasah Aliyah Negeri 2 Pontianak cenderung efektif pada setiap dimensi. Hal ini dapat dilihat dari angket persepsi peserta didik terhadap efektivitas pemanfaatan website pada dimensi proses pembelajaran menunjukkan 8% sangat baik, 82% baik, dan 10% kurang; pada dimensi minat pembelajaran menunjukkan 25% sangat baik, 57% baik, dan 18% kurang; sedangkan pada dimensi hasil belajar 10% sangat baik, 74% baik, dan 16% kurang.
本研究旨在探讨博客对伊斯兰文化历史研究研究研究的有效性。本研究方法是一种具有类型调查的定量描述性研究。本研究的总人口是20 - 20 - 2021年的大二学生,总数为260人。采用简单的随机抽样技术提取样本,产生157个样本研究。这项研究的数据收集技术采用了数字收集技术。根据研究和讨论,可以得出结论,利用微博作为伊斯兰国伊斯兰学校学习媒体的有效性在各个方面都很有效。这可以从学习者对学习过程维度上网站使用效率的看法来看,显示8%是好的,82%是好的,10%是低的;在学习兴趣的维度上,25%是很好的,57%是好的,18%是较低的;而在这个尺寸上,10%的学习成绩很好,74%是好的,16%更少。
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引用次数: 1
Paradigma Islam Wasatiyah Ulama Aceh: Studi Pemikiran Tu Sop Jeunib 伊斯兰范式Wasatiyah Ulama Aceh:屠思想研究
Pub Date : 2022-07-27 DOI: 10.22373/jie.v5i2.10449
Teuku Zulkhairi
Artikel ini menggambarkan paradigma pemikiran Islam Wasaṭiyah salah seorang ulama Aceh, Tgk. H. Muhammad Yusuf A. Wahab atau lebih dikenal dengan panggilan Tu Sop Jeunieb yang saat ini menjabat sebagai Ketua Himpunan Ulama Dayah Aceh (HUDA). Tu Sop aktif berdakwah dengan lisan dan perbuatan. Untuk memperluas jangkauan dakwahnya, Tu Sop juga memanfaatkan sarana-sarana dakwah modern seperti media sosial, radio, website dan lainnya. Cakupan dakwahnya meliputi aspek politik, sosial, moral spiritual, aqidah dan akhlak, motivasi dan pendidikan. Penelitian ini menggunakan pendekatan kualitatif dengan objek studi pemikiran tokoh. Data dikumpulkan melalui telaah dokumen, observasi dan wawancara mendalam. Data kemudian dianalisis secara interpretatif. Hasil penelitian menunjukkan bahwa pemikiran Tu Sop Jeunieb menekankan aspek-aspek pendekatan moderasi Islam atau pandangan “pertengahan” dalam beragama. Narasi Tu Sop senantiasa berada di tengah-tengah antara dua benturan dengan tujuan menemukan titik temu dalam perbedaan. Tu Sop memandang mazhab Ahlusunnah wal Jamā’ah secara Wasaṭiyah. Paradigma Islam Wasatiyah Tu Sop Jeunieb antara lain yaitu berorientasi kepada persatuan (Wiḥdat al-Ummah), berakhlak dan menjaga rasa aman, seimbang antara dunia dan akhirat, seimbang antara akal dan teks suci, orientasi kepada kebaikan, hikmah dan nasehat yang baik, menolak segala macam penyimpangan. Hasil penelitian ini sangat penting sebagai pedoman dalam membumikan konsep Islam Wasaṭiyah yang kian dibutuhkan akhir-akhir ini, khususnya saat umat Islam dihadapkan pada berbagai potensi konflik dan perpecahan.
这篇文章描述了伊斯兰思想的范式Wasaṭ;是的,亚齐的学者之一,Tk。H.Muhammad Joseph A.Wahab,又名Tu Sop Jeunieb,目前担任Ulama Dayah Aceh(HUDA)的负责人。口红和行为让那活跃的汤流着血。为了扩大其范围,屠还使用了社交媒体、广播、网站等现代起诉书。他的起诉包括政治、社会、道德、精神、宗教和宗教方面、动机和教育。这项研究采用了一种定性的方法来研究一个生物的思想。数据是通过文件、观察和深入访谈收集的。然后对数据进行解释性分析。研究表明,屠的思想强调了伊斯兰温和或“中间派”观点的多样性。Narasi Tu Sop总是在两次碰撞中寻找不同的交会点。Tu Sop看着Wasa_的Ahlusunnah wal Jamā'ah的迷宫;是的。Wasatiyah Tu Sop Jeunieb等人的寓言是一个联盟,开始并维护安全,在这个世界和后世之间保持平衡,在智慧和神圣文本之间保持平衡。这项研究的结果对于伊斯兰教Wasa898概念的发展非常重要;是的,这正是近年来所需要的,尤其是当伊斯兰人民面临各种潜在的冲突和分裂时。
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引用次数: 1
Islamic Sexual Education: Necessity for Imparting Sexual Modesty 伊斯兰性教育:传授性谦逊的必要性
Pub Date : 2022-02-08 DOI: 10.22373/jie.v4i2.9779
Abdul Fatai Olohunfunmi Ismail, Yoncef Bensala, Beglan Baimukhanbetov
In the world today there is a perennial controversy about teaching sexual education among adolescents, as some have said teaching it is a taboo and some said teaching it will be beneficial to adolescents. Consequently, this causes a dilemma and confusion in the mind of some Muslim adolescents. Therefore, it is necessary to solicit information from the experts in the area of Muslim experts in the area, about their awareness of the issue of sexuality and their view on it. Hence, this study wishes to explore the appropriate ways and methods of introducing and teaching sexuality education from the Islamic perspective. Based on this, the study embarks on qualitative research where semi structured interviews were conducted on 5 Muslim scholars. The findings from the study reveal that the perception of the Muslim scholars on sex education, is greatly centred on inculcation of sexual purity attitudes, sexual modesty training, understanding limitations that exist between the opposite sexes and preparation for a fulfilling marital life. The present findings are implicated for Islamic curriculum on sexual education especially in this era of social media influx.
在当今世界,关于在青少年中教授性教育一直存在争议,一些人说教授性教育是一种禁忌,一些人则说教授性教育对青少年有益。因此,这在一些穆斯林青少年心中造成了困境和困惑。因此,有必要向该领域的穆斯林专家征求信息,了解他们对性问题的认识和看法。因此,本研究希望探索从伊斯兰角度引入和教授性教育的适当方式和方法。基于此,本研究开始了定性研究,对5名穆斯林学者进行了半结构化访谈。研究结果表明,穆斯林学者对性教育的看法主要集中在灌输性纯洁态度、性谦虚训练、理解异性之间存在的局限性以及为充实的婚姻生活做准备。目前的研究结果与伊斯兰性教育课程有关,尤其是在这个社交媒体涌入的时代。
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引用次数: 1
The Effect of Emotional Intelligence and PAI Learning on Religious Behavior in SMA Adabiah 1 Padang, Indonesia 印尼巴东SMA Adabiah 1地区情绪智力和PAI学习对宗教行为的影响
Pub Date : 2022-02-08 DOI: 10.22373/jie.v5i1.9404
Remiswal Remiswal, Mahmud Mahmud, S. Sudirman
This study aims to determine the effect of emotional intelligence and Islamic religious education learning on the religious behavior of students at SMA Adabiah I Padang. It is a field research (field research) using a quantitative approach and correlational methods with a population of all students in class XI and Class XII with the proportionate stratified random sampling technique, to obtain a sample of 86 students. Data were collected using a questionnaire and documentation and analysis techniques using the analysis requirements test, classical assumption test, and hypothesis testing. The results showed that first, emotional intelligence had a positive and significant influence on the Religious Behavior of Students at SMA Adabiah I Padang. This can be seen based on the value of the regression coefficient (b1) or slope of 0.504, and the value of Fount (28.606) is greater than Ftable (3.94), and the significance value (0.000) is smaller than the value of α = 0.05. While the contribution of Emotional Intelligence (X1) to religious behavior (Y) is 0.254 or 25.4%, secondly, Islamic Religious Education Learning has a positive and significant influence on the Religious Behavior of Students at SMA Adabiah I Padang. This can be seen based on the regression coefficient (b2) or slope of 0.0435, and the value of Fcount (22.293) is greater than Ftable (3.94), and the significance value (0.000) is smaller than the value of α = 0.05. While the contribution of Islamic Religious Education Learning to Religious Behavior is 0.21 or 21%, the three Emotional Intelligence and Learning Islamic Religious Education together (simultaneously) have a positive and significant influence on the Religious Behavior of Students at SMA Adabiah I Padang. This can be seen based on the value of the regression coefficient (b1) or slope of 0.005 and the value of the regression coefficient (b2) or slope of 0.005, and the value of Fcount (24.623) is greater than Ftable (3.09), and the significance value (0.000) is more. smaller than the value α = 0.05. While the contribution of Emotional Intelligence (X1) and Learning Islamic Religious Education (X2) together (simultaneously) to religious behavior (Y) is 0.372 or 37.2%.
本研究旨在确定情绪智力和伊斯兰宗教教育学习对SMA阿达比亚I巴东分校学生宗教行为的影响。这是一项实地研究(实地研究),采用定量方法和相关方法,采用比例分层随机抽样技术,对XI班和十二班的所有学生进行抽样,以获得86名学生的样本。数据收集使用问卷和文件,分析技术使用分析要求测试、经典假设测试和假设测试。研究结果表明:情绪智力对巴东阿达比阿学校学生的宗教行为有积极而显著的影响。这可以根据回归系数(b1)或斜率的值0.504看出,Fount的值(28.606)大于Ftable(3.94),显著性值(0.000)小于α=0.05的值。情绪智力(X1)对宗教行为(Y)的贡献率为0.254%或25.4%,其次,伊斯兰宗教教育学习对SMA阿达比亚I巴东学生的宗教行为有积极而显著的影响。根据回归系数(b2)或斜率0.0435可以看出,Fcount的值(22.293)大于Ftable(3.94),显著性值(0.000)小于α=0.05的值。伊斯兰宗教教育学习对宗教行为的贡献率为0.21或21%,三种情绪智力和伊斯兰宗教教育共同(同时)对SMA阿达比亚I巴东学生的宗教行为产生了积极而显著的影响。这可以基于回归系数(b1)或斜率的值0.005和回归系数(b2)或斜率值0.005看出,Fcount的值(24.623)大于Ftable的值(3.09),显著性值(0.000)更大。小于α=0.05的值。情绪智力(X1)和学习伊斯兰宗教教育(X2)对宗教行为(Y)的贡献为0.372,即37.2%。
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引用次数: 0
Implementasi Bimbingan Spiritual pada Anak Usia Dini Melalui Kisah Uwais Al-Qarni di TPA Safinatussafa, Aceh Selatan, Indonesia 通过Al Qarni Uwais在印度尼西亚南亚齐省萨芬图萨法省的故事向世界年龄儿童提供精神咨询
Pub Date : 2022-01-15 DOI: 10.22373/jie.v5i1.10139
Miftahul Jannah, Maemonah Maemonah
This article discusses the cultivation of spiritual values in early childhood through the story of Uwais Al-Qarni at TPA Safinatussafa, LhokAman. Early childhood is a crucial period in shaping a child's personality. Early childhood is a golden age where children have all the potential that must be developed. Cultivation of spiritual values is carried out through group spiritual guidance. This study employed qualitative research using a phenomenological approach. In the story of Uwais Al-Qarni, several spiritual values can be instilled in early childhood, including filial piety, humble, not worldly oriented (zuhud), patience, and love for the Prophet. The research results showed that there were changes in children that impacted their personalities for the better. The children who show this can interact well with their friends, are more polite, respect their parents and ustazahs, and do not speak harshly.
本文通过Uwais Al Qarni在LhokAman的TPA Safinatussafa的故事,讨论了儿童早期精神价值观的培养。幼儿期是塑造孩子个性的关键时期。幼儿期是一个黄金时期,孩子们拥有所有必须开发的潜力。精神价值观的培育是通过群体精神引导来进行的。本研究采用现象学方法进行定性研究。在乌瓦伊斯·卡尔尼的故事中,可以在儿童早期灌输几种精神价值观,包括孝顺、谦逊、不世俗(zuhud)、耐心和对先知的爱。研究结果表明,孩子们的性格会发生变化,从而变得更好。表现出这一点的孩子可以与朋友很好地互动,更有礼貌,尊重父母和乌斯塔萨人,不会说脏话。
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引用次数: 0
Model Pendidikan Qur'ani dalam Mengembangkan Kecerdasan Emosional 《古兰经》教育的典范
Pub Date : 2022-01-15 DOI: 10.22373/jie.v5i1.10721
Y. Aristyasari, Chusnul Azhar
The purpose of this study is to explore the educational model from the Quranic perspective and its implications for emotional intelligence development. This research will continue by looking at the Qur'an from a normative and historical perspective in order to create a model of education through the Qur'an. Content analysis was employed as the analytical technique, with the data sources being the Qur'an text and the Tafsir of the Ministry of Religion, as well as secondary data sources from diverse relevant publications. The Quranic education approach begins with the purpose of forming a perfect human. This goal already included those with emotional intelligence based on the Bakaran Adz-Dzakiey theory's indicators.The interpretation of the Qur'an text reveals that the approach is the merger of SCL and TCL, which is then disclosed in the ways of lectures, stories, examples, case studies, discussions, assignments, and rihlah. Through guidance, satire, reprimand, and praise, the Quranic education paradigm calls for improvements in the teaching and learning process. This paradigm was chosen because it is used by exemplary figures in the Qur'an with great emotional intelligence Diawali dari pembelajaran online di masa pandemi yang membawa dampak besar terhadap segala aspek, khususnya sisi emosional peserta didik. Tujuan penelitian ini untuk menggali model pendidikan perspektif al-Qur’an dan implikasinya terhadap pengembangan kecerdasan emosional. penelitian ini berlanjut dengan menggali al-Qur’an secara normatif dan historis untuk menemukan model pendidikan melalui kerangka teori ciri model pembelajaran. Teknik analisis yang digunakan adalah analisis konten dengan sumber data teks al-Qur’an dan Tafsir Kementerian Agama didukung sumber data sekunder dari berbagai literatur yang relevan. Hasil menunjukkan bahwa Model pendidikan Qur’ani dimulai dari penetapan tujuan untuk membentuk insan kamil (insan paripurna). Dalam tujuan tersebut sudah terkandung insan yang memiliki kecerdasan emosional dengan indikator yang dikemukakan oleh Bakaran Adz-Dzakiey . Hasil pemahaman dari teks al-Qur’an menunjukkan pendekatan yang digunakan adalah pendekatan integrasi SCL dan TCL yang kemudian diturunkan dalam metode ceramah, kisah, keteladanan, studi kasus, diskusi, penugasan, dan rihlah. Model pendidikan Qur’ani menghendaki adanya perbaikan dalam proses belajar mengajar melalui nasihat, sindiran, teguran, dan pujian. Pemilihan rangkaian model tersebut adalah karena model tersebut diterapkan oleh figur-figur teladan yang Allah kisahkan dalam al-Qur’an, seperti para-Nabi dan Rasul, orang-orang salih sehingga menghasilkan generasi-generasi yang memiliki kemampuan atau kecerdasan emosional yang tinggi
本研究的目的是从古兰经的角度探讨教育模式及其对情商发展的影响。这项研究将继续从规范和历史的角度看待《古兰经》,以创建一个通过《古兰经的教育模式》。内容分析被用作分析技术,数据来源是《古兰经》文本和宗教部的Tafsir,以及来自各种相关出版物的次要数据来源。《古兰经》的教育方法以培养一个完美的人为宗旨。这个目标已经包括了那些基于Bakaran Adz Dzakiey理论指标的情商者。对《古兰经》文本的解读表明,这种方法是SCL和TCL的合并,然后以讲座、故事、例子、案例研究、讨论、作业和rihlah的方式进行披露。通过指导、讽刺、斥责和赞扬,古兰经教育范式要求改进教学过程。之所以选择这种范式,是因为《古兰经》中具有伟大情商的模范人物使用了这种范式本研究的目的是挖掘《古兰经》的视角教育模式及其对情商发展的启示。本研究继续对《古兰经》进行规范性和历史性的探索,通过学习模式特征理论的框架来寻找教育模式。所使用的分析技术是利用《古兰经》文本数据源和宗教部口译员支持的各种相关文献的二级数据源进行内容分析。研究结果表明,《古兰经》的教育模式始于形成骆驼窝的决心。为此,它已经包含了一个具有情商的人,Adz Dzakiey Burn提供了一个指标。对《古兰经》的理解结果表明,所使用的方法是SCL和TCL融合的方法,然后通过讲座、故事、成瘾、案例研究、讨论、分配和荣耀的方法来揭示。《古兰经》的教育模式希望通过建议、指导、坚定和赞扬来改善学习过程。这是因为先知和信使的相似之处。
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引用次数: 0
Studi Komparatif Kemampuan Mahārah Qirā’ah Siswa Pesantren Salafi dan Khalafi di Aceh Barat, Indonesia 印度尼西亚西亚齐的比较学习能力Mahārah Qirā'ah Siswa Pesantren Salafi和Khalafi
Pub Date : 2022-01-15 DOI: 10.22373/jie.v5i1.10433
Dara Mubshirah
Arabic is one of the materials studied in modern (khalafi) and traditional (salafi) Islamic Boarding Schools (Pesantren). Reading comprehension ability (Mahārah Qira’āh) is one of the crucial skills in learning Arabic. This study aimed to determine the extent of the differences in the qirā’ah ability in Pesantren Khalafi and Salafi in West Aceh. This study uses a comparative method. To collect the data, the researcher employed tests on 50 students of Pesantren Salafi and 50 students Pesantren Khalafi. Whereas to analyze the data researcher employed the Mann Witney statistical test with a = 0.05. The results of this study showed that there was a difference between the Mahārah Qirā’ah ability of Students in Pesantren Khalafi and Salafi with the statistical value of reading lined texts (p-value (0.011)
阿拉伯语是现代(khalafi)和传统(salafi)伊斯兰寄宿学校(Pesantren)学习的材料之一。阅读理解能力(Mahārah Qira ' āh)是学习阿拉伯语的关键技能之一。本研究旨在确定西亚齐省Pesantren Khalafi族和Salafi族在qirir ' ah能力上的差异程度。本研究采用比较法。为了收集数据,研究者对Pesantren Salafi的50名学生和Pesantren Khalafi的50名学生进行了测试。而对于数据的分析,研究者采用Mann Witney统计检验,a = 0.05。本研究结果显示,Pesantren Khalafi和Salafi学生的Mahārah qirir ' ah能力在阅读行文的统计值上存在差异(p值(0.011))。
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引用次数: 0
Persepsi Orang Tua Tentang Pendidikan Islam dalam Rumah Tangga di Desa Morella, Kabupaten Maluku Tengah, Indonesia 印尼莫雷拉村体育场老人对伊斯兰教的认知
Pub Date : 2021-08-27 DOI: 10.22373/jie.v4i2.7141
Saida Manilet
The research is here to study parents' perceptions in Morella Village, Central Maluku Regency, about Islamic education for children in the household. The research method is a qualitative description. The data source is chosen using the purposive sampling technique—data collected by interview, observation, and collection techniques. Data analysis is performed by data reduction, data display, and data verification. The results of the study found about parents' perceptions about Islamic education for children in the household, prayer requests, reading / reading the Holy Qur'an, teaching children to be diligent in school, and responding to neighbours and the community. Islamic education for parents only needs to be improved when children aged 4-12 years. In contrast, adolescent children no longer need to be improved because they must have the awareness to behave.
这项研究是为了研究中央马鲁古摄政莫雷拉村的父母对家庭中儿童的伊斯兰教育的看法。研究方法是定性描述。数据源的选择使用有目的的抽样技术-通过访谈,观察和收集技术收集的数据。数据分析是通过数据还原、数据显示和数据验证来完成的。研究结果发现了父母对家庭中孩子的伊斯兰教育,祈祷请求,阅读《古兰经》,教育孩子在学校勤奋,以及对邻居和社区的反应的看法。对家长的伊斯兰教育只需要在孩子4-12岁的时候改进。相比之下,青春期的孩子不再需要改进,因为他们必须有行为的意识。
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引用次数: 0
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DAYAH
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