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REQUESTIVE UTTERANCES IN SPOKEN JAVANESE OF TEGAL 合法的爪哇语口语中的请求性话语
Pub Date : 2019-06-29 DOI: 10.14710/HUMANIKA.V26I1.23433
Mualimin Mualimin, M. Marsono, Suhandano Suhandano
Studying  language use as a part of the culture has been carried out for many years in many parts of the world, including in Indonesia. Indonesia which has various cultures has hundreds of local languages in which one of them is Javanese spoken in Tegal. This study is aimed at exploring how the Javanese dialect spoken in Tegal is used in drama radio programs on Pertiwi Radio of Slawi, the capital city of Tegal Regency.The data of the research are in the forms of uttrerances spoken by the characters of the drama containing requestive speech acts using a sociopragmatic approach. The findings of the research show that requestive utterances found in the drama are expressed both directly and indirectly. The direct requestive speech acts are mostly conveyed in utterances with imperative mood,  while indirect requestive ones are in the forms of declarative and interrogative utterances. The choice of utterances is influenced by context of social factors where the language is used and is related to request strategy.
学习语言使用作为文化的一部分已经在世界上许多地方进行了很多年,包括在印度尼西亚。印度尼西亚有多种文化,有数百种当地语言,其中一种是用泰加拉语说的爪哇语。本研究旨在探索泰加尔省首府斯威士兰的Pertiwi电台在泰加尔省的戏剧广播节目中如何使用爪哇语方言。研究数据采用社会语用学的方法,以剧中人物的话语形式进行研究,其中包含了请求性言语行为。研究结果表明,剧中的请求话语有直接表达和间接表达两种形式。直接请求性言语行为多以祈使句语气表达,间接请求性言语行为多以陈述句和疑问句的形式表达。话语的选择受语言使用的语境和社会因素的影响,并与请求策略有关。
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引用次数: 0
COGNITIVE INTERJECTION IN INDONESIAN AND JAPANESE 印尼语和日语中的认知感叹词
Pub Date : 2019-06-12 DOI: 10.14710/HUMANIKA.V26I1.22053
Mayang Putri Shalika, M. Mulyadi
Cognitive interjection conveys a message that is more oriented to cognition or thought, namely something that is known as information and becomes new knowledge. This type of Interjection is different from emotive interjection and volitive interjection. This study aims to reveal the form and meaning of cognitive interjection in Indonesian and Japanese. This research is a kind of qualitative descriptive research and at the data collection stage the method used is the refer method. Natural Semantic Metalanguage Theory (NSM) is used to identify and describe the form and meaning of cognitive interjection in both languages. The forms of cognitive interjection in Indonesian are: Aha, aah, wah, ooh, hmm, oopps, hah, well, well. In Japanese the forms of interjection are: Aa (あ あ), Yaa (や あ), Maa (ま あ), Aa (あ あ), Eeto (え え と), Ee (え え), Are (あ れ), Sora (そ ら). This study found groups of meanings for cognitive interjection, which were divided into interjection expressions of thought, interjection of expressions of difficulty, interjection of agreed expressions, interjection of expressions only knowing something, interjection of expressions of distrust, interjection of expressions of guilt, interjection of expressions recalled. Keywords: Cognitive Interjection, NSM (Natural Semantic Metalanguage), Cognition
认知感叹词传达的信息更倾向于认知或思想,即已知的信息,成为新的知识。这种感叹词不同于情感感叹词和意志感叹词。本研究旨在揭示印尼语和日语中认知感叹词的形式和意义。本研究是一种定性描述性研究,在数据收集阶段使用的方法是参考法。自然语义元语言理论(NSM)用于识别和描述两种语言中认知感叹词的形式和意义。印尼语中认知感叹词的形式是:啊哈,啊,哇,哦,嗯,哦,哈,嗯,嗯。在日本感叹词的形式是:Aa(ああ),Yaa(やあ),Maa(まあ),Aa(ああ),Eeto(ええと),Ee(ええ),是(あれ),苍井空(そら)。本研究发现了认知感叹词的意义组,分为思想感叹词、困难感叹词、同意感叹词、只知道某事的感叹词、不信任感叹词、内疚感叹词、回忆感叹词。关键词:认知感叹词,自然语义元语言,认知
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引用次数: 4
PERWUJUDAN DOA DAN MIMPI DALAM NOVEL SIMPLE MIRACLES DOA DAN ARWAH DAN NOVEL SURTI + TIGA SAWUNGGALING 小说《简单奇迹》中的水平DOA和MIMPI DOA和DAY以及小说《SURTI+tiveSawunggaling》
Pub Date : 2019-06-12 DOI: 10.14710/HUMANIKA.V26I1.22017
Titik Apriliyani
A culture in Javanese society that is still widely believed that there is a connection between dreams, prayer and its reality. The relation of the three elements in life is expressed by the author into one literary text. Literary works which are full of one regional culture are interesting to study, because through the literary text, readers and authors are able to see a diverse perspective on the situation and issues related to their society. This study tries to compare two literary works which are loaded with Javanese culture, especially Javanese people's beliefs with dreams and their implications for life. By utilizing the literature comparison method, the results obtained from the comparison of two novels by Ayu Utami and Goenawan Mohamad resulted in the conclusion that Javanese people's trust in dreams related to the reality of life can create a reality that is relevant to dreams that arise. This belief ultimately becomes a new stigma in society.
这是爪哇社会的一种文化,人们仍然普遍认为梦、祈祷和现实之间存在联系。作者将生活中这三种要素的关系表现在一个文学文本中。充满一个地域文化的文学作品是有趣的研究,因为通过文学文本,读者和作者能够看到与他们的社会有关的情况和问题的不同视角。本研究试图比较两部承载爪哇文化的文学作品,特别是爪哇人对梦的信仰及其对生活的启示。运用文献比较的方法,对Ayu Utami和Goenawan Mohamad的两部小说进行比较,得出爪哇人对与生活现实相关的梦的信任可以创造出与所产生的梦相关的现实。这种信念最终成为社会上一种新的耻辱。
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引用次数: 0
THE REPRESENTATION OF SPUNK IN THE SHORT STORY ENTITLED SPUNK BY ZORA NEALE HURSTON 卓拉·尼尔·赫斯顿短篇小说《勇气》中勇气的表现
Pub Date : 2019-06-11 DOI: 10.14710/HUMANIKA.V26I1.21658
Ratna Asmarani
AbstractThe aim of this paper is to analyze the representation of spunk (courage) in Zora Neale Hurston’s short story entitled Spunk. The focus is on the three protagonists, two males and one female. The concepts of courage consisting of its meaning, types, and characteristics are used to support the contextual literary analysis. The result shows that each protagonist has unique type of courage whether the courage hiding the cowardice, the courage emerging after conquering fear even though having to face deadly risk, or the courage to decide done by the female considered as the dependent second sex.Keywords: spunk, courage, contextual literary analysis  Abstrak Tujuan dari makalah ini adalah untuk menganalisis representasi keberanian dalam cerita pendek Zora Neale Hurston yang berjudul Spunk. Fokus kajian pada tiga protagonis, dua laki-laki dan satu perempuan. Konsep keberanian yang terdiri atas makna, jenis, dan karakteristiknya digunakan untuk mendukung analisis sastra kontekstual. Hasilnya menunjukkan bahwa masing-masing protagonis memiliki jenis keberanian yang unik apakah keberanian yang menyembunyikan kepengecutan, keberanian yang muncul setelah menaklukkan ketakutan meskipun harus menghadapi risiko yang mematikan, atau keberanian untuk memutuskan yang dilakukan oleh perempuan yang dianggap sebagai jenis kelamin kedua yang bergantung pada laki-laki.Kata kunci: kejagoanan, keberanian, analisis sastra kontekstual
摘要本文旨在分析佐拉·尼尔·赫斯顿短篇小说《spunk》中勇气的表现。焦点集中在三位主角身上,两男一女。勇气的概念包括其含义、类型和特征,用于支持语境文学分析。结果表明,无论是隐藏懦弱的勇气,还是在面对致命风险的情况下克服恐惧后出现的勇气,抑或是被视为依赖性第二性的女性所做的决定的勇气,每个主人公都具有独特的勇气类型。关键词:勇气、勇气、语境文学分析聚焦三位主角,两男一女。勇气的概念由其含义、类型和特征组成,用于支持语境文学分析。结果表明,每个主人公都有一种独特的勇气,无论是隐藏恐惧的勇气,还是克服恐惧后即使面临致命风险也会表现出来的勇气,关键词:勇气、勇气、语境文学分析
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引用次数: 0
Kesantunan Berbahasa pada Film Kartini Karya Hanung Bramantyo: Tinjauan Sosiopragmatik 卡牌电影的语言依赖Bramantyo的Hanung作品:社会语言学调查·全球之声
Pub Date : 2019-06-10 DOI: 10.14710/HUMANIKA.V26I1.21995
D. Triana
Abstrak            Kesantunan berbahasa merupakan hal yang dilakukan penutur dalam rangka meminimalisir perasaan tidak senang atau sakit hati akibat tuturan yang diungkapkan. Objek yang dikaji dalam skripsi ini adalah film Kartini karya Hanung Bramantyo. Rumusan masalah pertama, bagaimana wujud-wujud kesantunan menurut Leech dalam film Kartini dan kedua, faktor-faktor apa yang melatarbelakangi kesantunan tersebut. Penelitian ini penting dilakukan karena kesantunan yang terdapat dalam film Kartini jarang terlihat lagi di kehidupan sekarang. Tujuan dari penelitian yaitu mendeskripsikan wujud-wujud kesantunan pada film Kartini dan menjelaskan faktor-faktor yang melatarbelakangi kesantunan tersebut. Metode yang digunakan adalah simak bebas libat cakap. Penyimakan dilakukan dengan mengamati langsung data-data kebahasaan yang dimunculkan dalam film Kartini, terkait dengan maksim kesopanan dalam percakapan film tersebut. Penelitian ini menggunakan teori dari Leech yang mengemukakan enam maksim. Hasil dari penelitian menunjukkan bahwa film Kartini mengandung  keenam maksim yang diajukan oleh Leech, yaitu kebijaksanaan, penerimaan, kemurahan, kerendahan hati, kecocokan, dan kesimpatian. Keenam maksim tersebut mengandung tindak tutur ilokusi asertif, direktif, komisif, dan ekspresif..  Faktor-faktor yang menyebabkan kesantunan berbahasa yaitu status hubungan, jarak sosial, perbedaan usia, dan lingkungan keraton.Kata kunci: Kesantunan Berbahasa; Film Kartini; Sosiopragmatik
抽象的语言礼貌是指那些以尽量减少言语所产生的不愉快或伤害感情的人所做的。本论文引用的对象是Hanung Bramantyo的电影Kartini。问题的第一个公式,根据电影《卡蒂尼》和第二部电影中的李奇的行为方式,是这种行为背后的因素。这项研究很重要,因为在电影《卡丁尼》中发现的礼貌在当今生活中很少被看到。研究的目的是描述卡丁尼电影中的行为形式,并解释这种行为背后的因素。采用的方法是不含语言障碍的听力。扫描是通过直接观察电影Kartini中产生的语言记录,这些记录与电影对话中的极端礼貌有关。这项研究采用了Leech提出的一个理论,共陈述了六个maksim。研究结果表明,电影《卡蒂尼》包含了里奇提出的第六种症状,即智慧、接受、慷慨、谦逊、兼容性和错误。这六种模式都包含了自信、指令、漫画和表达行为。导致语言礼貌的因素包括关系地位、社会距离、年龄差异和喀拉拉邦环境。关键词:语言礼貌;电影Kartini;Sosiopragmatik
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引用次数: 1
KETIKA KESADARAN MULTIKULTURALISME MULAI MEMUDAR Refleksi atas Dosen Studi Agama di UIN UIN宗教研究剂量反思中的多文化安全分类
Pub Date : 2019-06-10 DOI: 10.14710/HUMANIKA.V26I1.21482
I. Hanafi
Since the early of the 21st century, multiculturalism has become a crucial issue in educational field in Indonesia. This cannot be separated from the rise of social violences related to ethnic, religion, race and social group. Therefore, it is crucial to know how is the ability of the PTKI (Islamic Higher Educations in Indonesia) responding this issue by looking at their lecturers understanding about multiculturalism. Since the change of IAIN to UIN, it is imperative for this institution to have a multicultural paradigm of Islamic studies, to be very urgent. This research wants to know the extent of multiculturalism skills in the learning process for lecturers in the classroom. At the same time want to see the level of knowledge and awareness of lecturers about multiculturalism. The results showed that the level of understanding of the lecturers was quite good, but at the level of awareness, it was still low.
自21世纪初以来,多元文化已经成为印尼教育领域的一个关键问题。这离不开与种族、宗教、种族和社会群体有关的社会暴力的兴起。因此,通过观察讲师对多元文化的理解,了解印尼伊斯兰高等教育(PTKI)如何应对这一问题至关重要。自从IAIN改为UIN以来,该机构必须拥有一个多元文化的伊斯兰研究范式,这是非常紧迫的。本研究旨在了解讲师在课堂学习过程中的多元文化技能程度。同时,希望看到讲师对多元文化的知识水平和意识。结果表明,讲师的理解水平相当不错,但在意识水平上,仍然很低。
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引用次数: 0
GENDER DALAM PERSPEKTIF ALQUR’AN 从古兰经的角度来看,性别
Pub Date : 2019-01-16 DOI: 10.21831/hum.v18i1.23125
Dwi Ratnasari
Perbedaan anatomi biologis laki-laki dan perempuan merupakan sunnatullah yangmasih menyimpan beberapa masalah, baik dari segi substansi kejadian maupun peran yangdiemban dalam kehidupan bermasyarakat. Interpretasi budaya terhadap perbedaan biologisinilah yang disebut gender. Alquran memang tidak merinci pembagian kerja antara lakilakidan perempuan, akan tetapi Alquran cenderung mempersilahkan kepada kecerdasanmanusia untuk mengelola pembagian peran di antara mereka, -- dengan mengutamakanprinsip kesejajaran dan kemitraan--, atas dasar musyawarah dan saling tolong menolong.Alquran sebagai rujukan nilai-nilai ajaran Islam, dalam membicarakan masalah penciptaanmanusia tidak menyebut jenis kelamin secara khusus, melainkan dengan menyebutmanusia secara umum. Hal ini menunjukkan bahwa manusia, baik laki-laki maupunperempuan tidak memiliki perbedaan dalam penciptaannya sehingga mereka memilikikedudukan yang sama dalam kemanusiaannya, tidak ada yang lebih tinggi ataupun lebihrendah. Sebab prinsip utama dalam ajaran Islam adalah persamaan di antara seluruhmanusia, baik antara laki-laki dan perempuan maupun antar suku, bangsa dan keturunan.Perbedaan yang ditegaskan dalam Alquran yang kemudian dapat meninggikan ataupunmerendahkan martabat seseorang adalah nilai pengabdian dan ketakwaannya terhadapAllah swt.Biological anatomy differences of males and females have many problems, bothfrom the real substance and task forces in the society. Gender is defined as culturalinterpretation toward biological differences. Holy Qur’an doesn’t explain about task forcesboth males and females, but it tends to allow human intelligence to manage everythingwith equality and cooperative relationship which include discussion and kindness. HolyQur’an as reference of Islamic values, it didn’t talk aboout sexes when it discussed howpeople where created, but it explained human in general. This shows that humans eithermales or females doesn’t have differences so that they have the same position. Primaryprinciple of Islam is the equality among people, both males and females, contries, ethnics,and generation. Difference explained could go up or go down human prestige which is therepresentation of service and belief to the God.
男人和女人的生物解剖学上的差异是一个独立的实体,在创世纪的物质和社会生活中所扮演的角色方面仍然存在一些问题。这里的文化对生物差异的解释叫做性别。《古兰经》确实没有详细说明妇女和妇女之间的劳动分工,但《古兰经》倾向于让人类在思考和互相帮助的基础上,通过平等和伙伴关系的原则来管理她们之间的角色分配。《古兰经》作为伊斯兰教义价值观的参考,在谈论创造人类的问题时,它没有具体提到性别,而是通过一般的性别来谈论。这表明,人类,无论男女,在创造中没有区别,因此在人类中没有平等的地位,没有更高也没有更低的。因为伊斯兰教义的主要原则是所有人,包括男人和女人,以及部落、民族和后代,都有相似之处。《可兰经》中明确指出的差异,这样做可以提升或降低一个人的尊严,这是他奉献的价值和他的恐惧所体现出来的。男性和女性的生物解剖差异有很多问题,来自社会的真正物质和任务。性别被定义为文化差异。神圣的可兰经并没有解释为什么工作组都是男性和女性,但它似乎倾向于向人类智慧组织提供有关平等和合作关系的一切。圣古兰经是伊斯兰价值观的参考,当它揭露它是如何创造的时候,它并没有谈论它。这种展示表明,人类无论是女性还是女性,都没有区别,所以它们的位置是相同的。伊斯兰教的首要原则是人民的平等,无论是男性还是女性,国家、种族和世代。不同的explaces可以提升,也可以贬低人类的威望,这是对服务和相信上帝的承诺。
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引用次数: 5
KIAI PESANTREN DAN PEMIKIRANNYA TENTANG NUSYUZ (STUDI KASUS DI KABUPATEN JEMBER) KIAI PESANTREN(关于NUSYUZ的案例研究)
Pub Date : 2019-01-16 DOI: 10.21831/HUM.V17I1.23122
Mohamad Ikrom
Kiai Pesantren tidak sekadar guru. Ia juga menjadi tempat berkeluh kesah semuapersoalan masyarakat. Termasuk dalam masalah perkawinan. Termasuk dalampersoalan perkawinan. Salah satu persoalan itu adalah tentang nusyuz. Nusyuzseringkali ditimpakan pada seorang perempuan (istri) yang seringkali meninggalkanpersoalan relasi gender. Penelitian lapangan ini memotret pandangan Kiai Pesantren diJember Jawa Timur tentang nusyuz. Penelitian kualitatif ini menemukan bahwakefariatifan berfikir Kiaia dapat dilihat dari cara-cara mereka berpendapat yangkemudian oleh peneliti dianalisis dengan menggunakan metode Bayani, Qiyasi,Istislahi. Dan dari hasil analisis tersebut ditemukan dua metode istinbath yangdigunakan oleh para kiai Jember, yaitu; istinbath bayani dan istinbath istislahi. Terkaitdengan adanya penafsiran ayat nusyuz, penelitian ini menemukan dua corak penafsiranyaitu (1) corak penafsiran tekstual yang terekam lewat kekakuan mereka ketikamenafsirkan ayat nusyuz, dan lebih menitik beratkan kepada kekuasaan seorang suamiuntuk melakukan sebuah tindakan kepada seorang istri. (2) corak penafsirankontekstual terlihat lewat penafsiran mereka yang lebih cenderung kepada pengkajianulang terhadap ayat-ayat nusyuz sehingga terkesan bahwa nusyuz tidak hanya dimilikioleh istri. Hal ini disebabkan karena adanya pro dan kontra terhadap pemikiran nusyuzyang lebih humanis.Head of boarding school (Kiai Pesantren) is not just a teacher. He also became a place tocomplain about all the problems of the community. Included in the issue of marriage. Includedin the issue of marriage. One of the problems is about Nusyuz. Nusyuz is often inflicted on awoman (wife) who often leaves the issue of gender relations. This field research portrays theviews of Kiai Islamic Boarding Schools in Jember, East Java, about Nusyuz. This qualitativeresearch found that the effectiveness of Kiaia's thinking can be seen from the ways they arguedthat the researchers then analyzed it using the Bayani, Qiyasi, Istislahi method. And from theresults of the analysis found two istinbath methods used by the Jember scholars, namely;istinbath bayani and istinbath istislahi. In connection with the interpretation of the nusyuzverse, this study found two interpretive features, namely (1) the style of textual interpretation recorded through their rigidity when interpreting the verse nusyuz, and more focused on thepower of a husband to take an action to a wife. (2) the style of contextual interpretation can beseen through their interpretation which is more inclined to a reassessment of the nusyuz versesso that it seems that nusyuz is not only owned by the wife. This is due to the existence of prosand cons of the more humanistic thoughts of Nusyuz.
Kiai Pesantren不仅仅是一名教师。它也成为所有公共事务的焦点。包括婚姻问题。包括婚姻问题。其中一个问题是努努兹。努努兹通常是被排除在性关系之外的女性(妻子)身上。这项实地研究拍摄了Kiai Pesantren的愿景,关于nusyuz。这种定性研究发现,研究人员认为Kiaia的原因可以从他们的观点来判断,研究人员后来用Bayani, Qiyasi,Istislahi方法分析了他们的观点。分析结果显示,kiai Jember使用的两种istinbath方法是:妻子贝亚尼和妻子斯特斯拉希。在对努沙兹经文的解释中,研究发现了两种解释的特点,即(1)在解释努沙兹经文时通过严格记录的文本解释,以及更多的是赋予丈夫对妻子采取行动的权力。(2)上下文解释的特点是,他们对努努兹经文的解释更倾向于重复,从而留下这样的印象:努努兹不只是妻子拥有的。这是由于努努兹扬更人道主义思想的利弊。登机学校的头不仅仅是老师。他还出现了一个地方来抱怨整个社区的问题。包括婚姻问题。包括婚姻的问题。有一个问题是关于努努兹的。努努兹对十名女性妻子提出了性别关系的问题。这个现场研究的portrays theview of Kiai Islamic sitols in Jember, East Java,关于Nusyuz的采访。这种qualitiveresearch发现,Kiaia思维的有效性可以从他们的研究论点中看到,然后用Bayani, Qiyasi, Istislahi method分析其论点。分析结果显示有两种妻子使用的方法,namely;妻子bayani和妻子istislahi。与努努兹诗歌的解释相结合,这一研究发现了两种解释特征,纳米尔(1)在解释努努尤兹的诗时,通过他们的伪装记录的方式,以及更多的丈夫对妻子采取行动的权力。2)对努努兹·维瑟瑟斯的解释,尽管他们更倾向于对努努兹的解释,但似乎努努兹不仅仅被妻子压制。这就证明了更多的人对努努兹的看法。
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引用次数: 1
METODE PEMBELAJARAN BERBASIS HADIS 以圣训为基础的学习方法
Pub Date : 2019-01-16 DOI: 10.21831/hum.v18i1.23127
Rubini Rubini
Metode pembelajaran adalah berbagai cara yang dipergunakan pendidik dalammenyampaikan bahan pelajaran kepada peserta didik, sehingga dengan metode yang tepatdan sesuai, bahan pelajaran dapat diterima dan dikuasai dengan baik oleh peserta didik.Begitu pula dengan Rasulullah SAW. Beliau menyampaikan sebuah pendidikan,pembelajaran atau pengajaran kepada para sahabat juga menggunakan berbagai macamcara atau metode, sehingga para sahabat dapat menerima, memahami dan menguasai apayang disampaikan oleh Rasulullah SAW.Beberapa metode pembelajaran yang dikemukakan dalam makalah ini, merupakanmetode – metode yang digunakan oleh Rasulullah SAW dalam menyampaikan materikepada para sahabat. Metode – metode tersebut terdiri dari metode ceramah, metodediskusi, metode keteladanan, metode tanya jawab, metode demonstrasi, metodeketeladanan, metode pembiasaan,metode mau’izahat dan nasihat, metode kisah, metodeperumpamaan, metode hadiah dan hukuman, metode gradual, metode perbandingan, danmetode menggunakan gambar.Pada dasarnya metode–metode pembelajaran yang digunakan oleh Rasulullah SAW.Hingga saat ini masih digunakan dalam dunia pendidikan, artinya begitu besar manfaatdari pada metode tersebut digunakan dari pada masa Rasulullah SAW hingga masasekarang ini dan artinya pula sudah ratusan tahun yang lalu metode – metode tersebut telahdigunakan oleh Rasulullah SAW.Learning methods are various ways conducted by educators in delivering learningmaterial to students, so that with the right and appropriate methods, learning materials canbe accepted and mastered well by students. Likewise with the Prophet Muhammad. Heconveyed that education, learning or teaching to friends also used a variety of ways ormethods, so that friends could receive, understand and master what was conveyed by theProphet Muhammad.Some of the learning methods presented in this paper are those used by theProphet Muhammad in delivering material to friends. The methods consist of lectures,discussions, exemplaries, questions and answers, demonstrations, habituations, mischiefsand advices, stories, parables, rewards and punishments, gradualism, comparisons, andusing of images. Basically those methods is still applied in the world of education, meaning thatso much benefit from the method used from the time of the Prophet Muhammad to thepresent and its meaning also hundreds of years ago these methods have been used by theProphet Muhammad.
学习方法是教育工作者在向受过教育的参与者传达学习材料时使用的各种方式,因此,通过正确和适当的方法,受教育的参与者可以很好地接受和控制学习材料。真主的使者也是如此。他还使用各种方式或方法向朋友传达教育、学习或教学,以便朋友能够接受、理解和掌握信使SAW所提供的内容。这是一种方法——信使SAW在与朋友交流材料时使用的方法。方法——该方法包括讲座方法、讨论方法、成瘾方法、提问方法、演示方法、示例方法、定制方法、咨询和建议方法、讲故事方法、农业方法、奖惩方法、渐进方法、比较方法和图像使用方法。基本上是信使SAW使用的教学方法。到目前为止,它们仍在教育界使用,学习方法是教育工作者向学生提供学习材料的各种方式,因此,通过正确和适当的方法,-学习材料可以被学生很好地接受和掌握。先知穆罕默德也是如此。他表示,对朋友的教育、学习或教学也使用了多种方式或方法,使朋友能够接受、理解和掌握先知穆罕默德所传达的内容。本文介绍的一些学习方法是先知穆罕默德在向朋友传递材料时使用的方法。方法包括讲座、讨论、范例、问答、演示、习惯、恶作剧和建议、故事、比喻、奖惩、渐进主义、比较和图像使用。基本上,这些方法仍然适用于教育世界,这意味着从先知穆罕默德时代到现在所使用的方法中受益匪浅,也意味着数百年前,先知穆罕默德已经使用了这些方法。
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引用次数: 1
MODEL INTEGRASI NILAI ISLAM DALAM PEMBELAJARAN SAINS 伊斯兰教在圣徒收入中的整合模式
Pub Date : 2019-01-16 DOI: 10.21831/HUM.V18I1.23129
Azmah Marvavilha, Suparlan Suparlan
Dalam konteks masa kini, agama dan sains memiliki relasi yang saling melengkapi,dapat didialogkan, dan didiskusikan. Dikotomi antara sains dan agama dapatdiintegrasikan secara akurat, sehingga antara sains dan agama tidak berdiri sendiri-sendiri.Adanya integrasi antara sains dan agama, diharapkan akan menambah keyakinan dansemakin menyadari keagungan Allah swt. Dalam konteks pembelajaran sains, integrasisains dan agama dapat dikategorikan dalam tiga konteks, yakni bayani, burhani, dan‘irfani. Bayani, sains diintegrasikan dengan teks Alquran. Burhani, sains diintegrasikandengan konteks sosial, budaya, dan realitas alam. Irfani, sains diintegrasikan denganmanfaat dalam kehidupan sehari-hari. Dengan ketiga konteks tersebut, diharapkanpembelajaran akan semakin lebih bermakna.In contemporary context, religion and science have a complementary relations, it canbe dialogued and discussed. The dichotomy between science and religion can beaccurately integrated, so that between science and religion does not stand alone. Theexistence of integration between science and religion, is expected to add confidence and bemore aware of the majesty of Allah swt. In the context of science learning, the integrationof science and religion can be categorized in three contexts, bayani, burhani, and 'irfani.Bayani, science is integrated with the text of the Alquran. Burhani, science is integratedwith the social context, culture, and the reality of nature. Irfani, science is integrated withbenefits in everyday life. With these three contexts, learning is expected to be moremeaningful.
在当前背景下,宗教与科学是一种相互完整、对话和讨论的关系。科学和宗教之间的融合可以准确地融合在一起,这样科学和宗教就不会孤立。在科学学习的背景下,融合和宗教可以分为三种背景,即巴亚尼、布尔哈尼和伊尔法尼。巴亚尼,科学与《古兰经》文本融为一体。布尔哈尼认为,科学是与社会背景、文化和自然现实相结合的。Irfan,科学与日常生活的好处融为一体。有了这三种背景,学习就会变得更有意义。在当代语境下,宗教与科学有着相辅相成的关系,可以进行对话和讨论。科学和宗教之间的二分法可以准确地结合在一起,这样科学和宗教就不会孤立存在。科学与宗教融合的存在,有望增加人们的信心,让人们更加意识到真主的威严。在科学学习的背景下,科学与宗教的融合可以分为三种背景,巴亚尼、布尔哈尼和伊尔法尼。巴亚尼将科学与《古兰经》的文本融合在一起。布尔哈尼认为,科学是与社会背景、文化和自然现实相结合的。Irfani,科学与日常生活中的利益相结合。有了这三种背景,学习就会更有意义。
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引用次数: 7
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Humanika Kajian Ilmiah Mata Kuliah Umum
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