scholarly journals DAMPAK PENDIDIKAN AGAMA ISLAM TERHADAP PEMBENTUKAN KEPRIBADIAN ANAK

2021 ◽  
Vol 13 (1) ◽  
pp. 20-43
Author(s):  
Bahar
Keyword(s):  
Islamic Education ◽  
Religious Values ◽  
Spiritual Guidance ◽  
Self Reflection ◽  
Destructive Behavior ◽  
Right Hand ◽  
The Right ◽  
Constructive Behavior ◽  
Islamic Values ◽  
General Indicator

Islamic education is physical and spiritual guidance based on Islamic laws to form main personality according to Islamic standards. In other words, the main personality is the Muslim personality, that is the personality who has Islamic religious values, chooses and decides and acts based on Islamic norms, and is responsible in accordance with Islamic values. The general indicator of an ideal personality of a child is to always pay attention to his/her behavior in worship, traditional behavior, destructive behavior, and constructive behavior. Behavior in worship, for example carrying out prayers perfectly, both in terms of pillars and conditions, doing remembrance and praise of Allah (dhikr) and wirid after prayer, as well as completing the sunnah rawatib prayers. Traditional behavior, for example in ethics of eating, is preceded by praying, eat with the right hand, social and friendly etiquette, travel etiquette, and so on. Destructive behavior, for example avoiding the dangers of lust, the dangers of wealth and being stingy, disdainful and showing off, being arrogant, boasting, cheating, and so on. The constructive behavior, for instance always do self-reflection and self-introspection, tafakkur,etc.

scholarly journals Movie Media with Islamic Character Values to shaping “Ahlaqul Karimah" in Early Childhood

2020 ◽  
Vol 14 (1) ◽  
pp. 185-200
Author(s):  
Suhartini Nurul Azminah
Keyword(s):  
Early Childhood ◽  
Child Development ◽  
Character Education ◽  
Moral Education ◽  
Meaning Making ◽  
Islamic Education ◽  
Religious Values ◽  
Computer Assisted ◽  
Education Journal ◽  
Islamic Values

ABSTRACT: Character education in Islam has its own style, as well as the character values con- tained in various learning media for early childhood. This study is a follow-up study to find the effect of Movie Media with Islamic Character Values (M-ICV) in shaping "Ahlaqul Karimah" in early childhood. Using an experimental method with a control class, which involved 19 respondents of early childhood. Data shows that the ttest < t table (0.75 < 2.110), meaning that there is a significant difference in effect between the experimental class and the control class. The results conclude that M-ICV is able to form a child's "Ahlakul Karimah" slowly, because the child likes various movies with content interesting and easy to imitate. The implications of further research on movie content development for children are able to develop other aspects of children's development. Keywords: Early Childhood, Ahlakul karimah, Islamic Character Values Movie Media References: Al-Qardawi, Y. (1981). al-Khasais al-`ammah lil Islami [The general criteria of Islam]. Qaherah: Makatabah Wahbah. An-Nawawi, Y. ibn S. (2000). Imam Nawawi’s Forty Hadith Yahya ibn Sharaf an-Nawawi. Ethiopia: Gondar. Bae, B. (2012). Children and Teachers as Partners in Communication: Focus on Spacious and Narrow Interactional Patterns. International Journal of Early Childhood, 44(1), 53–69. https://doi.org/10.1007/s13158-012-0052-3 Balakrishnan, V. (2017). Making moral education work in a multicultural society with Islamic hegemony. Journal of Moral Education, 46(1), 79–87. https://doi.org/10.1080/03057240.2016.1268111 Budiningsih, C. A. (2004). Pembelajaran Moral: Berpijak pada Karakteristik Siswa dan Budayanya. Jakarta: Rineka Cipta. Chalik, L., & Dunham, Y. (2020). Beliefs About Moral Obligation Structure Children’s Social Category-Based Expectations. Child Development, 91(1), e108–e119. https://doi.org/10.1111/cdev.13165 Danby, Susan, & Farrell, A. (2005). Opening the Research Conversation. In A. Farrell (Ed.), In Ethical Research with Children (pp. 49–67). Maidenhead: Open University Press. Departemen Agama RI. (2007). Al-Qur’an dan Terjemahannya Al-Jumanatul’ali (pp. 1–1281). pp. 1–1281. Medinah Munawwarah: Mujamma’ Al Malik Fahd Li Thiba’ at Al Mush-haf. Ebrahimi, M., & Yusoff, K. (2017). Islamic Identity, Ethical Principles and Human Values. European Journal of Multidisciplinary Studies, 6(1), 325. https://doi.org/10.26417/ejms.v6i1.p325-336 Embong, R., Bioumy, N., Abdullah, N. A., & Nawi, M. A. A. (2017). The Role of Teachers in infusing Islamic Values and Ethics. International Journal of Academic Research in Business and Social Sciences, 7(5). https://doi.org/10.6007/ijarbss/v7-i5/2980 Gopnik, A., & Wellman, H. M. (2012). Reconstructing constructivism: Causal models, Bayesian learning mechanisms, and the theory theory. Psychological Bulletin, 138(6), 1085–1108. https://doi.org/10.1037/a0028044 Halstead, J. M. (2007). Islamic values: A distinctive framework for moral education? Journal of Moral Education, 36(3), 283–296. https://doi.org/10.1080/03057240701643056 Hamdani, D. Al. (2014). The Character Education in Islamic Education Viewpoint. Jurnal Pendidikan Islam, 1(1), 97–109. Herwina, & Ismah. (2018). Disemination of Tematic Learning Model Based on Asmaul Husna in Improving Early Childhood’s Religious Values at Ibnu Sina Kindergarten. Indonesian Journal of Early Childhood Education Studies, 7(1). https://doi.org/10.15294/ijeces.v7i1.20186 Ibn Anas, I. M. (1989). Al-muwatta (trans. A. A. Bewley). London: Kegan Paul International. Letnes, M.-A. (2019). Multimodal Media Production: Children’s Meaning Making When Producing Animation in a Play-Based Pedagogy 180–195. London: Sage. In C. Gray & I. Palaiologou (Eds.), In Early Learning in the Digital Age. London: Sage. Lovat, T. (2016). Islamic morality: Teaching to balance the record. Journal of Moral Education, 45(1), 1–15. https://doi.org/10.1080/03057240.2015.1136601 Mahmud, A. H. (2004). khlak Mulia, terjemahan dari al-Tarbiyah al-Khuluqiyah. Jakarta: Gema Insani Press. McGavock, K. L. (2007). Agents of reform?: Children’s literature and philosophy. Philosophia, 35(2), 129–143. https://doi.org/10.1007/s11406-007-9048-x Miskawayh, I. (1938). Ta╪dhib al-Akhlāq wa Ta╢hir al-‘Araq, ed. Hasan Tamim. Bayrūt: Manshūrat Dār al-Maktabah al- ╩ayat. Narvaez, D., Gleason, T., Mitchell, C., & Bentley, J. (1999). Moral theme comprehension in children. Journal of Educational Psychology, 91(3), 477–487. https://doi.org/10.1037/0022-0663.91.3.477 Plowman, L., & Stephen, C. (2007). Guided interaction in pre-school settings. Journal of Computer Assisted Learning, 23(1), 14–26. https://doi.org/10.1111/j.1365-2729.2007.00194.x Rahman, F. (1985). Law and ethics in Islam. In Ethics in Islam (R. G. Hova, pp. 3–15). California: Undena Publications. Ramli. (2003). Menguak Karakter Bangsa. Jakarta: Grasindo. Rhodes, M. (2012). Naïve Theories of Social Groups. Child Development, 83(6), 1900–1916. https://doi.org/10.1111/j.1467-8624.2012.01835.x Rossiter, G. (1996). Science, film and television: An introductory study of the “alternative” religious stories that shape the spirituality of children and adolescents. International Journal of Children’s Spirituality, 1(1), 52–67. https://doi.org/10.1080/1364436960010108 Shihab, M. Q. (2001). Tafsîr al-Mishbâh. Jakarta: Lentera Hati. Sukardi, I. (2016). Character Education Based on Religious Values: an Islamic Perspective. Ta’dib, 21(1), 41. https://doi.org/10.19109/td.v21i1.744 Tamuri, A. H. (2007). Islamic Education teachers’ perceptions of the teaching of akhlāq in Malaysian secondary schools. Journal of Moral Education, 36(3), 371–386. https://doi.org/10.1080/03057240701553347 udir.no/rammeplan. (2017). Framework Plan for Kindergartens (p. 64). p. 64. Norwegian: Directorate for Education and Training. Walzer, R., & Gibb, H. A. R. (1960). Akhlak: (i) survey of ethics in Islam. In The encyclopaedia of Islam (H. A. R. G, p. 327). London, Luzac. Wonderly, M. (2009). Children’s film as an instrument of moral education. Journal of Moral Education, 38(1), 1–15. https://doi.org/10.1080/03057240802601466

scholarly journals MELACAK AKAR DEMOKRASI DALAM SISTEM KERAJAAN MUNA MASA LAMPAU; DISCOVERING THE ROOTS OF DEMOCRACY IN THE PAST OF MUNA KINGDOM

Al-Qalam ◽  
2016 ◽  
Vol 22 (1) ◽  
pp. 81
Author(s):  
Asliah Zainal
Keyword(s):  
20Th Century ◽  
Social System ◽  
Historical Perspective ◽  
Political Control ◽  
Religious Values ◽  
The Past ◽  
The Right ◽  
Islamic Values

<p align="center"><strong>Abstrak</strong></p><p>Tulisan ini bertujuan untuk menelusuri akar-akar demokratisasi dalam kerajaam Muna di masa lampau yang dibatasi pada kurun abad ke-16 sampai dengan abad ke-20 M. Dengan perspektif antropologi-historis, studi ini memotret implikasi nilai-nilai demokratisasi di kerajaan Muna pada sistem pemerintahan dan sistem kemasyarakatan yang dipengaruhi secara signifikan oleh nilai-nilai Islam. Nilai-nilai demokratisasi dalam tata kelola pemerintahan dapat ditelusuri pada perangkat-perangkat kerajaan di Muna dibentuk sebagai alat legitimasi sekaligus kontrol bagi sistem pemerintahan, seorang raja tidak harus dari keturunan langsung raja (<em>kaomu</em>); c) Seorang raja bukanlah penguasa absolut, sehingga ia dapat dihukum jika melanggar sumpahnya. Sementara itu, dalam tata kelola kemasyarakatan dapat dirujuk pada sistem pembagian golongan berdasarkan pada fungsi dan tanggung jawabnya, pola hidup sang raja mencerminkan filosofi bangunan <em>kamali</em> (istana) yang ditempatinya, tanpa perbedaan jenis kelamin dimana setiap orang memiliki kesempatan dan hak yang sama untuk menjadi pemimpin. Dalam konteks sekarang, fakta ini bisa menjadi pelajaran dalam mengatur tata pemerintahan berdasarkan demokrasi yang menjunjung tinggi hak yang sama atas semua rakyat secara adil dan egaliter yang bersumber dari nilai-nilai kultur, sosial, religius masyarakat Indonesia.</p><p><strong>Kata Kunci: Demokrasi, kerajaan tradisional, Islam, politik dinasti.</strong></p><p align="center"><strong>ABSTRACT</strong></p><p>This paper attempted to analyzes the roots of democracy in the kingdom of Muna were limited 16<strong><sup>th</sup></strong><strong></strong>-20th century AD. By using anthropology-historical perspective, this paper will capture the implications of democracy in the kingdom of Muna significantly affected by Islamic values in governance and social system. Democratization in governance can be traced on formed Kingdom base on legitimacy as well as political control; there was not automatic king for the descendant (<em>kaomu</em>); none an absolute ruler. Meanwhile, in social system it can be referred to division of roles accordance with functions and responsibilities; the pattern of king’s life was reflected in palace construction (<em>kamali</em>); regardless of sex that possess the same rights and opportunities. In nowdays context, it could be a lesson to manage governance based on democracy that upholds the right and obligation for all people in justice and egalitarian which was in fact derived from Indonesian culture, social, and religious values.</p><p><strong>Keynote: Democracy, traditional kingdom, Islam, political dynasty.</strong></p><p> </p><strong><br clear="all" /> </strong>

scholarly journals Pemikiran Pendidikan Islam Pada Era Kontemporer

2018 ◽  
Vol 10 (1) ◽  
pp. 79-91
Author(s):  
Sain Hanafy
Keyword(s):  
General Education ◽  
Human Life ◽  
Islamic Education ◽  
Development Effort ◽  
Human Beings ◽  
Psychology Education ◽  
Educational Thought ◽  
Points Of View ◽  
The Right ◽  
Islamic Values

This paper discusses the development of contemporary Islamic education by describing the thoughts of Abdurrahman Mas'ud, Hasan Langgulung, and Abdul Munir Mulkhan. Abdurrahman Mas'ud offers the humanistic and religious format of nondikotomic education, which connects human beings with their God (Hablum Minallah) and between human and human (Hablum Minannas). The purpose of education according to him is to prepare life in the world and the hereafter. Hasan Langgulung offers an idea of the principles of Islamic education. According to him, education can be viewed from two points of view. First, from  the perspective of society, that education is a process of cultural inheritance, from the old generation to the younger generation, so that the community can maintain its personality with the basis of Islamic values. Second, from individual perspective, education means the development effort of individual potentials to be actualized concretely so that the results can be beneficial to individuals and society. Langgulung educational thinking is based on the perspective of psychology, education is needed to meet and maintain the sustainability of human life. While Abdul Munir Mulkhan's educational thought is more influenced by a sociological perspective critically. In general, education only prioritizes aspects of intelligence (cognition) and skills (psychomotor), thus ignoring the aspects of personality (emotional). Therefore, he argues, spiritual reasoning is the solution to the philosophical problems of education because the personality or consciousness of manners will increase religiosity (spiritual intelligence) as the base of creative consciousness. According to Mulkhan, education is the right of human beings in maintaining humanitarian agreements so that in their life will realize the awareness of pluralism in the society

scholarly journals PEMIKIRAN PENDIDIKAN ISLAM PADA ERA KONTEMPORER

2018 ◽  
Vol 10 (1) ◽  
pp. 79-91
Author(s):  
Sain Hanafy
Keyword(s):  
General Education ◽  
Human Life ◽  
Islamic Education ◽  
Development Effort ◽  
Human Beings ◽  
Psychology Education ◽  
Educational Thought ◽  
Points Of View ◽  
The Right ◽  
Islamic Values

This paper discusses the development of contemporary Islamic education by describing the thoughts of Abdurrahman Mas'ud, Hasan Langgulung, and Abdul Munir Mulkhan. Abdurrahman Mas'ud offers the humanistic and religious format of nondikotomic education, which connects human beings with their God (Hablum Minallah) and between human and human (Hablum Minannas). The purpose of education according to him is to prepare life in the world and the hereafter. Hasan Langgulung offers an idea of the principles of Islamic education. According to him, education can be viewed from two points of view. First, from the perspective of society, that education is a process of cultural inheritance, from the old generation to the younger generation, so that the community can maintain its personality with the basis of Islamic values. Second, from individual perspective, education means the development effort of individual potentials to be actualized concretely so that the results can be beneficial to individuals and society. Langgulung educational thinking is based on the perspective of psychology, education is needed to meet and maintain the sustainability of human life. While Abdul Munir Mulkhan's educational thought is more influenced by a sociological perspective critically. In general, education only prioritizes aspects of intelligence (cognition) and skills (psychomotor), thus ignoring the aspects of personality (emotional). Therefore, he argues, spiritual reasoning is the solution to the philosophical problems of education because the personality or consciousness of manners will increase religiosity (spiritual intelligence) as the base of creative consciousness. According to Mulkhan, education is the right of human beings in maintaining humanitarian agreements so that in their life will realize the awareness of pluralism in the society.

scholarly journals Urgensi Mendengarkan Pendapat Anak Dalam Pendidikan Islam Bagi Orang Tua Muslim Perpektif Al-quran Di Era Digital

2020 ◽  
Vol 17 (2) ◽  
pp. 211-217
Author(s):  
Bainar Bainar
Keyword(s):  
Islamic Education ◽  
Religious Values ◽  
Early Age ◽  
Digital Era ◽  
The World ◽  
Education Needs ◽  
The Times ◽  
The Right ◽  
Full Consideration

Every person has a period and every era has a person, this is the right term we might say in Islamic education so that parents or educators can realize that education needs to keep up with the times that exist between these generations, not impose their will and not ignore children's opinions. Everything needs to be discussed. Every child's age must experience stages in the development of both affective, cognitive, and physics motor in their life, one of which is the development of religious values. The modernization of the times has an impact on decreasing awareness of the importance of religious values ​​for children in the digital era, habituation is needed from an early age in the parents' family as teachers. Listening to children's opinions with full consideration to make decisions in the world of Islamic education is very important for parents to be able to understand their needs, complaints according to the times they are facing so that they are full of confidence in their future. If parents do not listen to their children, the child's development will be influenced by digital in choosing their view of life so that parents will regret it forever. This research was conducted to find out how important it is to implement deliberation to achieve the goals of Islamic education.

scholarly journals Nilai-Nilai Pendidikan Islam dalam Budaya Nganggung dan Implikasinya Terhadap Solidaritas Umat di Kecamatan Mendo Barat Kabupaten Bangka

2017 ◽  
Vol 21 (1) ◽  
pp. 101
Author(s):  
Suparta Suparta
Keyword(s):  
Cultural Heritage ◽  
Social Values ◽  
Islamic Education ◽  
Religious Values ◽  
Psychiatric Education ◽  
Aesthetic Value ◽  
Islamic Tradition ◽  
The People ◽  
The Relationship ◽  
Islamic Values

The Values of Islamic Education in Nanggung Culture and Its Implication on Solidarity of People in Mendo Barat Sub-district of Bangka Regency. Each region has a different culture, including the existing culture in the District of Bangka Belitung. However, not all cultural heritage of the ancestors have an education of Islamic values. In Bangka Belitung, there is a culture of ancestral heritage that has an education of Islamic values, namely value education that is revealed in the culture of such as religious values, ethics, social values, ukhwah Islamiyah value, and gotong royong value. These values can ultimately have implications for the solidarity of the people in Bangka district. This paper concludes that Nganggung culture continues to be maintained and preserved in Bangka regency. As a tradition of Bangka community that has been done for generations, nganggung has good values of local wisdom and even including the Islamic tradition. This tradition can also instill a noble value education which is emphasized in the teachings of Islam. These values are like social values by strengthening the relationship, the value of psychiatric education, the value of togetherness or solidarity, and aesthetic value.

scholarly journals Pendidikan Pendidikan Sebagai Upaya Ma'rifatullah

2020 ◽  
Vol 8 (1) ◽  
Author(s):  
Nurti Budiyanti ◽  
Asep Abdul Aziz ◽  
Nurwadjah Ahmad EQ ◽  
Andewi Suhartini
Keyword(s):  
Positive Impact ◽  
Islamic Education ◽  
Spiritual Power ◽  
Literature Study ◽  
Whole Person ◽  
Educational Implications ◽  
Study Techniques ◽  
The Right ◽  
The Mind ◽  
Islamic Values

Education is considered as the most important thing in the process of forming a whole person in accordance with Islamic rules or sharia. The term education has also emerged since the time of the Prophet Muhammad Shallallahu alaihi wasallam and it was used as a process of establishing the identity of a Muslim. However, in reality, education continuously undergoes massive moral degradation. As a result, it is highly necessary to embed Islamic values in all components of education so that these Islamic values ​​can be applied in everyday life. The concept of Ma'rifatullah illustrated in the Quran and Hadith is one of the right solutions to frame the goals of Islamic education. In this study, a qualitative approach using literature study techniques was employed in the process of collecting data. Based on the results and analyses in this study, it was found that ma'rifatullah is the main objective of developing all human potentials. When a person has found his or her spiritual power, it can easily lead to ma'rifatullah. The educational implications of this concept include goals, roles, functions, principles, educators, students, teaching contents, methods, and educational media. In essence, all of these implications must have a positive impact on the mind and heart as a means of increasing all the potentials possessed by humans. Hence, all the components of education are supposed to lead to ma’rifatullah.

scholarly journals INTEGRASI UNSUR HUMANISASI, LIBERASI DAN TRANSIDENSI DALAM PENDIDIKAN AGAMA ISLAM

2016 ◽  
Vol 2 (1) ◽  
pp. 44
Author(s):  
Masbur Masbur
Keyword(s):  
Social Sciences ◽  
Human Dignity ◽  
Islamic Education ◽  
Human Values ◽  
Human Being ◽  
Social Unrest ◽  
Community Needs ◽  
Personal Community ◽  
The Right ◽  
Islamic Values

Islam is a religion of tolerance for adherents and giving attitude to provide benefit to the nation in various dimension of life. Humanization is the planting of Islamic values towards the human nature through education. Humanization of education means the whole element in education that reflects the integrity of the human being and to help people become more humane. Liberalism as a doctrine of freedom is the right of every human being. Giving freedom is a recognition of human dignity, the basis concept of humanism. The values of freedom in Islam would not exist if it is not based on a deep feeling in one's personal, community needs, obedience to God and human values. Islamic education as a process of humanization require the principle of freedom to develop the potential of learners optimally. Liberalism as a doctrine of freedom is the right of every human being. Nobody is willing pressed or deprived of his rights. Therefore, every human being has the right to get freedom. Giving freedom is a recognition of human dignity, the basis concept of humanism. The values of freedom in Islam would not exist if it is not based on a deep feeling in one's personal, community needs, obedience to God and human values. Islamic education as a process of humanization require the principle of freedom to develop the potential of learners optimally. Implementation of education it is impossible to reach the goal or target if they do not give freedom. transcendental dimension of transcendence is to grow in culture. Such social sciences, then Muslims will be able to straighten out steps the development of science that's happening now and can dampen social unrest and other criminal acts that currently characterizes the lives of many. Islam contributes good activity, but in accordance with the Shari'a should implementation predetermined.

scholarly journals Penguatan Nilai-Nilai Religius di Perguruan Tinggi

2018 ◽  
Vol 11 (2) ◽  
pp. 177-187
Author(s):  
Yulianti Yulianti ◽  
Stephani Raihana Hamdan ◽  
Dian Widya Putri
Keyword(s):  
Technological Development ◽  
Qualitative Approach ◽  
Islamic Education ◽  
Religious Values ◽  
Common Goal ◽  
The Subject ◽  
The Common ◽  
Main Basis ◽  
Islamic Values ◽  
Good Attitude

Globalization and technological development has impact on competition for the excellence in all aspects of life, including in the field of education. Education is the main basis of a nation’s strategy to rise from adversity. Bandung Islamic University (Unisba) is one option for parents who not only consider about quality, but also prioritize the application of good religious values. Indeed, the axiom of good student output in the future is closely related to good values, good skills and a good attitude. The ultimate goal of Islamic Education is the emergence of moral guidance, so that it is appropriate to strengthen religious values in Fikom Unisba. This research is related to the efforts to strengthen the religious values carried out by the Faculty of Communication Sciences of Unisba which is use a qualitative approach. The subject of this study was Dr. O. Hasbiansyah as the Dean of the Faculty of Communication, Unisba. Management of religious values instilled in the Faculty of Communication in every aspects. Starting from the curriculum, human resources (lecturer, education staff, and students), as well as the work environment (setting). This is makes Islamic values inseparable from work and service. All of them are integrated in one system, in order to create strenghtening of value as the common goal.

Editorial Note

1946 ◽  
Vol 11 (1) ◽  
pp. 2-2
Keyword(s):  
Editorial Note ◽  
Speech Sounds ◽  
Left Hand ◽  
Hand Column ◽  
Right Hand ◽  
Infant Speech ◽  
The Right

In the article “Infant Speech Sounds and Intelligence” by Orvis C. Irwin and Han Piao Chen, in the December 1945 issue of the Journal, the paragraph which begins at the bottom of the left hand column on page 295 should have been placed immediately below the first paragraph at the top of the right hand column on page 296. To the authors we express our sincere apologies.

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