scholarly journals PENDIDIKAN ISLAM PERSPEKTIF AL-QURAN SURAT LUQMAN AYAT 13-17 DAN IMPLIKASINYA PADA PENDIDIKAN KELUARGA

2020 ◽  
Vol 3 (2) ◽  
pp. 65
Author(s):  
Toha Makhshun
Keyword(s):  
Moral Education ◽  
Islamic Education ◽  
Family Education ◽  
Worship Education

The article is to find out the concept of Islamic Education contained in Surat Luqman, especially verses 13-17, and to disseminate the implications of Islamic education in Surat Luqman verses 13-17 on family education. The analysis used is descriptive interpretive, namely interpreting the data with deductive and inductive thinking methods. The result is that in the letter Luqman verses 13-17 there are three hierarchical concepts of education, namely faith education, moral education, and worship education. The implication is that the soul of the child will be planted with the spirit of tauhid, do good to both parents, and perform prayers on time, and get the pleasure of Allah SWT.�Keywords: Islamic Education, Surat Luqman Verses 13-17, Family Education�AbstrakArtikel ini bertujuan untuk mengetahui konsep Pendidikan Islam yang terdapat pada Surat Luqman khususnya ayat 13 � 17, dan untuk menyebar luaskan Implikasi Pendidikan Islam pada Surat Luqman ayat 13 � 17 terhadap Pendidikan Keluarga. Analisis yang digunakan adalah deskripstif interpretatif, yaitu menginterpretasi data dengan metode berfikir deduktif dan induktif. Hasilnya adalah, bahwa dalam surat Luqman ayat 13-17 terdapat tiga konsep Pendidikan secara hirarkis, yaitu Pendidikan akidah, Pendidikan akhlak, dan Pendidikan Ibadah. Implikasinya adalah dalam jiwa anak akan tertanam jiwa tauhid, berbuat baik kepada kedua orangtua dan melaksanakan shalat dengan tepat waktu, dan mendapatkan ridha dari Allah SWT.�Kata Kunci: Pendidikan Islam, Surat Luqman, Pendidikan Keluarga

scholarly journals Isomorphic Learning Model Based on the Qur'an in Early Childhood

2021 ◽  
Vol 13 (2) ◽  
pp. 1452-1463
Author(s):  
Made Saihu
Keyword(s):  
Early Childhood ◽  
Moral Education ◽  
Parental Support ◽  
Qualitative Method ◽  
Learning Model ◽  
Islamic Education ◽  
Model Based ◽  
Surrounding Environment ◽  
Worship Education ◽  
The Mind

This study discusses the isomorphic learning model based on the Qur'an in early childhood Islamic education. This study uses a descriptive qualitative method which was confirmed by three educators at PIAUD Amanah Bunda Tangerang during December 2019 to February 2020 through deep interviews. Research shows that in applying the isomorphic learning model, educators have several obstacles, namely: lack of parental support, lack of support from the surrounding environment, and lack of ability of educators to explore educational concepts in the Qur'an. Some of these obstacles can be overcome by conducting home visits, educational partners, and upgrading the study of the Qur'an. This study also shows that to foster noble character, it is carried out by introducing moral education, worship education and monotheism education. If associated with the isomorphic learning model, moral education is related to the disciplines of psychology, sociology, anthropology. While worship education is closely related to the science of health, nutrition and physiology. Finally, monotheism education is related to the science of neuroscience, aiming to optimize the work of the mind to study all of Allah's creations that exist on earth and in the sky. Thus, the isomorphic learning model based on the Qur'an which focuses on aspects of faith and morality as the foundation for early childhood Islamic education becomes an obligation to be implemented.

scholarly journals Nilai-Nilai Pendidikan Islam Berbasis Kearifan Lokal dalam Novel Ronggeng Dukuh Paruk Karya Ahmad Tohari

2021 ◽  
Vol 13 (1) ◽  
pp. 117-128
Author(s):  
Okti Nur Aminah ◽  
Mawi Khusni Albar
Keyword(s):  
Moral Education ◽  
Islamic Education ◽  
Primary Data ◽  
The Novel ◽  
Community Members ◽  
Analysis Techniques ◽  
Library Research ◽  
Education Today ◽  
Data Source ◽  
Worship Education

Islamic education based on local wisdom is an important component in the world of education today because humans not only need knowledge but also spiritual strength in a personality full of wisdom, good value, embedded and followed by community members which is then reflected in words, deeds, and feelings related to God, self, fellow humans. Education can be obtained from anywhere. One of them is through quality and quality literary works, namely the novel Ronggeng Dukuh Paruk by Ahmad Tohari. This study aims to determine the values ​​of Islamic education based on local wisdom in the novel Ronggeng Dukuh Paruk by Ahmad Tohari. This research is a type of library research research with a library approach. The primary data source is the novel Ronggeng Dukuh Paruk by Ahmad Tohari and other related sources. The data collection method used documentary studies with content analysis techniques. The results of the study concluded that the values ​​of Islamic education based on local wisdom contained in the novel Ronggeng Dukuh Paruk by Ahmad Tohari were the value of aqidah / faith education, the value of worship education, the value of moral education and the value of social education.

scholarly journals ISLAMIC PARENTING: AKTUALISASI PENDIDIKAN ISLAM DALAM TAFSIR Q.S. LUQMAN AYAT 12-19

2019 ◽  
Vol 3 (2) ◽  
pp. 203
Author(s):  
Abdul Khakim ◽  
Miftahul Munir
Keyword(s):  
Moral Education ◽  
Islamic Education ◽  
Family Education ◽  
Human Beings ◽  
Real Solutions ◽  
Mustard Seeds

This article discusses the actualization of Islamic education in Islamicparenting in the Luqman family story with the aim of providingexplanations and real solutions to parents about how parents educatechildren by taking the example of family education conducted by Luqman.First, Luqman began his advice to his son by calling for avoiding shirkwhile at the same time containing teachings about the form of the OneGod, because the act of shirk is a great tyranny. Second, worshipeducation, teaches children to worship God by performing prayer as apillar of religion that will help someone from vile and evil deeds. Inaddition to prayer services, parents should also provide their children withinsight into other worship, such as fasting, zakat and pilgrimage. Third,muamalah education, Luqman gave advice to his children to always dogood even though as heavy as mustard seeds, Allah SWT will reciprocate.So also with bad deeds. Fourth, moral education, Luqman teaches childrento be patient and to behave well with fellow human beings, not to lookaway and walk arrogantly (arrogant), to be simple in walking, and tosoften sounds when speaking.

PEMIKIRAN PENDIDIKAN SPIRITUAL SYAIKH 'ABD AL-QADIR AL-JILANIY

ALQALAM ◽  
2015 ◽  
Vol 32 (1) ◽  
pp. 196
Author(s):  
Badrudin Badrudin
Keyword(s):  
Moral Education ◽  
Education System ◽  
Teaching Method ◽  
Moral Values ◽  
Islamic Education ◽  
Religious Leaders ◽  
Spiritual Education ◽  
Educational Materials ◽  
Educational Thought ◽  
The Core

The Principles of Islam requirehuman to maintain  and improve their moral values BuT in fact, many  Moslems  face problems of moral deteriora tion, crisis of beliefs, and moral decadence that happenin all aspects of life. This moral deterioration is often associated by  the  experts  of  education  with the failure of educat ion. The failure of education relates to the education system that has various components that affect each other. The elements needed in the education system are the goal of education , educators, students, tool s,  and  natural  surroundings. The results of this study indicate that the essence of  spiritual  learning obligations according to Syaikh 'Abd al-Qadir al-Jilaniy is araising the total of  truth towards  Allah SWT's path.  The aims of the learning areto implement knowledge and clean  the heart (tazkiyyah al-nafs) from worldly characters and the lust of dirtiness to ma'rifatullah. Spiritual educators are  those who  practice  the law of Allah, clean the heart and  guide  students to the  safety of life  in the Hereafter . Learners constantly face Allah and obey Him, do not meet the call besides Allah, listen  to  the  call  of  Allah  and implement everything stated in the Qur ·an  and  the  Prophet tradition. Teaching method used is the method of mau'izhah, sima',  ahwal ,   and   muhasabah  fial-nafs (introspection). Educational materials are  based  on  the  basics  of  spiritual education in the Qur'an, the Prothet tradition. and the opinion of Muslim religious leaders who have noble characters and integrate science.  Moral education  is  the core of Islamic education. The implications of the spiritual educational thought of Syaikh 'Abd al-Qadir al-Jilaniy toward the reality of Islamic education in Indonesia is the emphasis of moral education that leads to a balance relationship  between  the  exoteric  and esoteric aspects of the learning process.

scholarly journals EARLY CHILDHOOD ISLAMIC EDUCATION IN DISRUPTION ERA

2019 ◽  
Vol 3 (1) ◽  
pp. 36-45
Author(s):  
Aulia Wahyunisa
Keyword(s):  
Early Childhood ◽  
Character Education ◽  
Family Environment ◽  
Islamic Education ◽  
Roles And Responsibilities ◽  
The People ◽  
Good School ◽  
Good Advice ◽  
Worship Education ◽  
Education And Development

Islamic Education for Early Childhood should be based on the values of manners, characters or moral animated by the Al-Quran and Sunnah. Achieving manners, characters or the perfect moral are the real purpose of education. Additionally, manners, characters or morality is a basic foundation of one's life in society and the state. The purpose of this paper is to know more clearly what is Early Childhood Islamic Education (PIAUD), and how these concepts in disruption era. The conclusion is the Early Childhood Islamic Education will get more from a family environment, education as a preparation for the child to live in the larger environment, the people. The education should be given to early children is 1) Faith Education and Investment 2) Worship Education and Investment 3) Character Education and development. The Islamic concepts of early childhood education in the era of disruption must start from the family as the first education for children. And the things that must be waged to the families in order to instill the concept of Islamic education itself are: 1) Parents should understand their roles and responsibilities; 2) Family as the first education for children; 3) Commitment to being a good educator for children: 4) Modelling the Prophet as an example; 5) Choose a good school for the children; 6). Being a parent does not have to know everything. And all the concepts of Islamic education will be given to the children by doing the method of habituation, modelling, giving good advice, every attitudes should be punished or rewarded, ordering and prohibiting.

scholarly journals Teacher's Responsibility in Islamic Education (Relevance of Hamka and Hasan Langgulung Thought)

PALAPA ◽  
2021 ◽  
Vol 9 (1) ◽  
pp. 137-181
Author(s):  
Nurhadi Nurhadi ◽  
Muhammad Irhamuddin Harahap
Keyword(s):  
Physical Education ◽  
Moral Education ◽  
Religious Education ◽  
Secondary Data ◽  
Islamic Education ◽  
Data Sources ◽  
Primary Data ◽  
Social Education ◽  
Psychiatric Education ◽  
Library Research

Duties and responsibilities of teachers are not limited in society, even teachers included in this case are essentially strategic components that have an important role and responsibility in determining the progress of the nation's life and become the foundation of expectations of children's parents to make their children good children (anaks haleh) who know how to carry out their religious obligations and have a noble character (akhlak al-karimah). This study aims to determine; What are the Responsibilities of Teachers in Islamic Education according to Hasan Langgulung's Thought ?. What are the Responsibilities of Teachers in Islamic Education according to Buya Hamka's Thought ?. What is the relevance of Hasan Langgulung and Buya Hamka's thoughts on the Responsibilities of Teachers in Islamic Education ?. This research is a library research that uses various sources of literature as a source of research data. Primary data sources are the book Hamka Institution of Life and Budi and Hasan Langgulung Man and Education, An Analysis of Psychology, Philosophy and Education. While secondary data sources in research are books, articles, magazines, newspapers, or other sources, which are then drawn from these data. Based on the results of the processed data, it can be seen that the responsibilities of Teachers in Islamic Education according to Buya Hamka's thinking based on the explanation above, then the responsibility of educators namely educating: a). Faith Education; b). Moral education (morals); c). Physical education (physical and spiritual); d). Community social education; e). Intellectual education. While the Responsibility of Teachers in Islamic Education according to Hasan Langgulung's Thought covers at least 7 things, namely: a). Religious education which includes religious education, aqeedah and worship; b). Moral education (morals); c). Physical education which includes physical education and health; d). Psychological education consisting of psychiatric education and feelings; e). Community social education; f). Intellectual education. The relevance of the thoughts of Buya Hamka and Hasan Langgulung about the Responsibilities of Teachers in Islamic Education can be seen that Education basically revolves around science, charity, morals, and justice. All three are concepts that must be interconnected in the education process. Education for humans is not only to fulfill internal interests as dynamic creatures, but also external interests, namely the orderly and harmonious organization of human civilization.

scholarly journals Pola Penanaman Karakter Mulia Terhadap Anak Didik Dalam Keluarga Berdasarkan Nilai Yang Terkandung Dalam Hadits

2020 ◽  
Vol 6 (1) ◽  
pp. 117-132
Author(s):  
Muhammad Darwis Dasopang
Keyword(s):  
Family Environment ◽  
Human Life ◽  
Educational Institution ◽  
Islamic Education ◽  
Family Education ◽  
Primary Data ◽  
Library Research ◽  
The Family ◽  
Simultaneous Process ◽  
Happy Family

Education is the most important part in human life who has morals and progress. Education can be carried out by everyone in an educational institution, but the primary education should be implemented through family education which is instilled by parents towards their family members from an early age. For this paper, the author will describe the nature and understanding of education in the family; What are the hadiths about education in the family; how the methods and aspects of family education based on the hadiths. The author uses the literature review (library research), with the primary data sources from the hadiths relating to children's education in the family. Study in this paper, Islamic education requires a simultaneous process and sustainable which involves aspects of disciplinary learning and compliance to implement Islamic education towards students. Education in the family, can be found patterns that must be implemented in the family environment, for the formation of a happy family according to what was taught by the prophet Muhammad SAW, and according to the word of Allah SWT in Q.S. Lukman: 13-19

scholarly journals The Representation of Islamic Educational Values in Katoba Tradition of Munanese Community

2020 ◽  
Vol 20 (1) ◽  
pp. 1-18
Author(s):  
Ardianto Ardianto ◽  
Rokmina Gonibala ◽  
Hadirman Hadirman ◽  
Adri Lundeto
Keyword(s):  
Moral Education ◽  
Religious Education ◽  
Research Data ◽  
Islamic Education ◽  
Community Leaders ◽  
Educational Values ◽  
Youth Leaders ◽  
Field Notes ◽  
Cultural Leaders ◽  
Depth Interviews

This article is the result of research that aims to explain the representation of Islamic educational values ​​in the Katoba tradition of the Munanese community. The object of observation is Katoba ritual. In-depth interviews were conducted with informants from the Katoba tradition practitioner which called imamu, academics, researchers, traditional and cultural leaders, educational practitioners, community leaders, and youth leaders. Provision of research data sourced from the results of recording, field notes and documents. This study found that the representation of the values ​​of Islamic education in the katoba tradition of Munanese community consists of the value of aqidah education, the value of religious education, and the value of moral education.   Abstrak: Artikel ini merupakan hasil penelitian yang bertujuan untuk menjelaskan representasi nilai-nilai pendidikan Islam dalam tradisi Katoba pada masyarakat etnis Muna. Objek pengamatan adalah pelaksanaan ritual Katoba. Wawancara mendalam dilakukan dengan informan pengamal tradisi katoba yang disebut imamu, akademisi, peneliti, tokoh adat dan budaya, praktisi pendidikan, tokoh masyarakat, dan tokoh pemuda. Penyediaan data penelitian bersumber dari hasil pencatatan, catatan lapangan dan dokumen. Penelitian ini menemukan bahwa representasi nilai-nilai pendidikan Islam dalam tradisi katoba masyarakat etnis Muna terdiri dari nilai pendidikan aqidah / tauhid; nilai pendidikan agama; dan nilai pendidikan pendidikan moral.

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 Implementasi Pembelajaran Pendidikan Agama Islam pada Anak Autis di Sekolah Luar Biasa Negeri Ciamis

2020 ◽  
Vol 17 (1) ◽  
pp. 19
Author(s):  
Reni Rahmawati ◽  
Anis Husni Firdaus ◽  
Selamet Selamet
Keyword(s):  
Moral Education ◽  
Religious Education ◽  
Learning Process ◽  
Time Allocation ◽  
Children With Autism ◽  
Islamic Education ◽  
Special School ◽  
Learning Tools ◽  
Planning Stage ◽  
Case Evaluation

This study aims to describe the learning outcomes of Islamic Religious Education for children with autism at the Ciamis Special School, namely as follows: 1) to determine the planning of Islamic Religious Education learning for children with autism in Ciamis State Special School; 2) to determine the implementation of Islamic Religious Education learning for children with autism in Ciamis State Special School; 3) to find out the evaluation of Islamic Religious Education learning for children with autism in Ciamis State Special School. This research uses a qualitative approach with a qualitative descriptive method. Collecting data using observation, interview, and documentation techniques. This research was conducted from March to May. The data sources were students with autistic special needs at the Ciamis Special School, while for complementary data the researchers conducted interviews and documentation studies. Then after the data is collected, it is followed by data reduction, presenting data, verifying data, and drawing conclusions. The results showed that: (1) Learning planning includes all aspects that support the implementation of the learning process. The learning process of PAI for children with autism in the Ciamis Special School School follows the 2013 curriculum with teacher modifications. The material presented is emphasized on practical material using various methods according to the needs of students. The learning process is guided by the educational components, namely: goals, educators, students, curriculum, materials, methods and evaluation, because all these components serve as benchmarks for adjusting the child's abilities, so that the desired learning objectives can be achieved. At the learning planning stage the teacher also prepares learning tools, namely the syllabus and lesson plans; (2) The implementation of Islamic Education learning for children with autism emphasizes character / moral education, various learning methods are used, tailored to the needs of students. The implementation of Islamic Education learning includes preliminary or apperception activities, core activities, and closing activities. The time allocation for the implementation is 2 hours of lessons (2x35 minutes) and is held every Thursday from 07.30 to 08.40 WIB; (3) The evaluation carried out at Ciamis State Special School is carried out in three activities namely case evaluation, semester program evaluation and follow-up. The PAI learning results show that autistic children experience development / progress in carrying out religious rituals, as well as in living behavior as demands of their religion. This is shown like ablution, prayer, daily prayers and so on. Assessment standards and minimum completeness criteria (KKM) scores are set by the school

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