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Religiusitas, Refleksi dan Subjektivitas Keagamaan
Abstract
Pendidikan Agama adalah bagian penting dari sebuah proses pendidikan Bangsa Indonesia telah menyepakati bahwa agama merupakan salah satu aspek kehidupan yang sangat penting bagi kehidupan individu masyarakat dan negara Agama diyakini memberikan landasan moral bagi pembentukan karakter positif bangsa Indonesia Meskipun di kalangan akademisi peran agama dalam pembentukan moral penuh perdebatan McKay 2014 tetapi agama sebagai sumber ajaran pembentuk moralitas tentu tidak dapat dielakkan Proios 2017 Pendidikan Islam saat ini masih banyak menyentuh aspek kognitif dan seakan mengabaikan aspek afektif Ada sebuah anekdot sekitar pendidikan Islam di sekolah TK belajar salat SD belajar salat SMP belajar salat lagi SMA sama belajar lagi tentang salat tapi kenapa begitu kuliah malah tidak salat Jawaban sederhana dari anekdot itu karena kurikulumnya mengulang ulang hanya menyentuh aspek kognitif dan hanya belajar ilmu tentang salat bukan hakikat salat Akibatnya hanya menganggap salat sebagai kewajiban bukan kebutuhan Afeksi merupakan bagian penting dalam pembelajaran yang merupakan kemampuan merasakan apa yang dipelajari di dalam kelas kemudian direfleksikan dalam kehidupan sehari hari Akibat dari kurangnya refleksi ini kita melihat murid tidak merasakan apa yang mereka pelajari di dalam kelas sebagai sesuatu yang bermanfaat untuk kehidupannya Melalui penelitian di lembaga pendidikan formal penulis mengemukakan format atau model internalisasi nilai nilai agama untuk membentuk kepribadian bagi peserta didik Apa dan bagaimana gagasan tersebut dapat dibaca dalam buku ini Pendidikan Agama adalah bagian penting dari sebuah proses pendidikan. Bangsa Indonesia telah menyepakati bahwa agama merupakan salah satu aspek kehidupan yang sangat penting bagi kehidupan individu, masyarakat dan negara. Agama diyakini memberikan landasan moral bagi pembentukan karakter positif bangsa Indonesia. Meskipun di kalangan akademisi peran agama dalam pembentukan moral penuh perdebatan ...
... Religiusitas berbeda dengan spiritualitas. Religiusitas lebih ke pendekatan seremonial formalistik yang menunjukkan keterikatan dengan Tuhan dan spiritualitas lebih ke pendekatan substantifistik, pendekatan dalam berbuat baik (Ahmad, 2020). Religiusitas memiliki dasar teologi agama, praktek ibadah yang diajarkan oleh institusi agama, dan berfungsi sebagai panduan hidup yang mengikuti prinsip-prinsip Tuhan (Sinta, Syahidin, et al., 2024). ...
... Penelitian yang dilakukan oleh Mytko dan Knight dari Northwestern University Medical School, Chicago USA menghasilkan temuan bahwa religiusitas dan spiritualitas mempengaruhi kualitas hidup dan kesehatan mental bagi penderita kanker, dikarenakan religiusitas dan spiritualitas dapat mengintegrasikan fungsi-fungsi raga, jiwa dan roh (Nurhuda, Sinta, et al., 2023). Temuan ini dihasilkan dari pengukuran kualitas hidup multidimensional meliputi aspek fisik, psikologis, dan sosial (Ahmad, 2020). ...
In this dynamic and digital era, millennials are often faced with challenging psychological challenges, especially the Quarter-Life Crisis. This study aims to analyze the contribution of religiosity and maturity in helping to deal with the Quarter-Life Crisis in the millennial generation. This research method uses a qualitative approach with a literature study method. Data collection is done by literature study, then data analysis using the content analysis method. The results showed that religiosity and religious maturity can help millennials in dealing with the Quarter-Life Crisis. The form of contribution is in the form of providing a moral foundation, inner strength, peace of mind, positive attitude, and self-acceptance, as well as improving psychological well-being. Individuals with high levels of religiosity and religious maturity tend to be better able to overcome Quarter-Life Crisis because they have more ability to control their emotions. These findings provide insight into the potential role of religious values in providing mental resilience for the millennial generation in facing the challenges of early adult life transition. The practical implications of this research include the need for the development of coaching programs that integrate religious aspects to help individuals manage their journey to adulthood.
... According to the dictionary of spiritual terms, religiosity is derived from the Latin word "religio," originating from the root word "religare," which means binding (Ahmad, 2020). Religiosity pertains to the set of rules and obligations that followers of a religion are required to observe and fulfil. ...
... It reflects an individual's commitment to adopting behaviours and attitudes in accordance with their religious beliefs. This commitment involves adhering to the commandments of God and refraining from actions deemed forbidden or unlawful (Abou-Youssef et al., 2015;Ahmad, 2020;Souiden & Rani, 2015). Souiden and Rani's study (2015) uncovered that religiosity comprises three dimensions: religious beliefs, religious involvement, and fear of divine punishment. ...
The current growth of digital banks is accelerating. This can be seen from the number of users experiencing significant growth throughout the world, including Indonesia. Perceived usefulness and religiosity are important things to create attitude. If these things and social influence as well as features are perceived by potential users, it can lead to intention to use. The purpose of this research is to analyze the effect of perceived usefulness and religiosity through attitude and social influence as well as features as exogenous variables on intention to use on Islamic Digital Banks. This study uses quantitative research methods using SEM-PLS analysis techniques. Data collection was obtained through a Likert scale questionnaire. The sample collection used a convenience sampling technique with a sample size of 106 respondents. The sample criteria in this study were Muslim university students throughout Indonesia aged 20-24 years. The results indicated that perceived usefulness and religiosity have a positive influence on Intention to Use through Attitude towards Islamic Digital Banks. Meanwhile, social influence and features have a direct and significant positive effect on intention to use on Islamic Digital Banks. The conclusion of this research suggest that Islamic digital banks should actively coordinating with fatwa-making institutions to jointly declare that Islamic digital banks are not prohibited by Islam. Thus, the public will be more assured to use Islamic digital bank services, so that the number of customers will increase.
... According to the Dictionary of Spiritual Terms, religiosity is taken from Latin, namely religio which comes from the root word religure which means binding (Ahmad, 2020). Religiosity means that the rules and obligations that must be obeyed and carried out by adherents of religion. ...
... Religiosity is a person's commitment to behavior and attitudes based on the religion or belief he adheres to. Attitudes and behavior are based on compliance with what God commands and staying away from everything that is forbidden by God or unlawful (Abou-Youssef et al., 2015;Ahmad, 2020;Souiden & Rani, 2015). Souiden & Rani's study (2015) revealed that religiosity has a tridimensional nature, consisting of religious beliefs, religious involvement and fear of divine punishment. ...
The current growth of digital banks is accelerating. This can be seen from the number of users experiencing significant growth throughout the world, including Indonesia. Perceived Usefulness and Religiosity are the important things to create Attitude. If these things and Social Influence as well as Features are perceived by potential users, it can lead to Intention to Use. The purpose of this research is to analyze the effect of Perceived Usefulness and Religiosity through Attitude and Social Influence as well as Features as exogenous variables on Intention to Use on Islamic Digital Banks. This study uses quantitative research methods using SEM-PLS analysis techniques. Data collection was obtained through a Likert scale questionnaire. The sample collection used a convenience sampling technique with a sample size of 106 respondents. The sample criteria in this study were Muslim university students throughout Indonesia aged 20-24 years. The results indicated that Perceived Usefulness and Religiosity have a positive influence on Intention to Use through Attitude towards Islamic Digital Banks. Meanwhile, Social Influence and Features have a direct and significant positive effect on Intention to Use on Islamic Digital Banks. Conclusion of this research suggest that Islamic digital banks should actively coordinating with fatwa-making institutions to jointly declare that Islamic digital banks are not prohibited by Islam. Thus, the public will be more assured to use Islamic digital bank services, so that the number of customers will increase.
... mana seseorang percaya dan hidup sesuai dengan prinsip-prinsip agama disebut religiusitas.(Ahmad, 2020) mengkategorikan ketaatan beragama ke dalam dua jenis: intrinsik dan ekstrinsik. Promosi perilaku bermoral dan penindasan terhadap amoralitas adalah tujuan agama yang dipegang secara universal. Diyakini bahwa keyakinan dan praktik keagamaan dapat berfungsi sebagai sarana pengaturan diri dan penegakan kode moral. Tingkat religiusitas sese ...
Dengan menggunakan agama sebagai moderator, penelitian ini berusaha untuk menguji pengaruh hukuman pajak dan keinginan untuk mendapatkan uang terhadap karakteristik yang berhubungan dengan penggelapan pajak. Data utama penelitian ini berasal dari kuesioner dan didasarkan pada pendekatan deskriptif kuantitatif. Metode pengambilan sampel didasarkan pada lemeshow. Kami menggunakan Google Forms untuk mendistribusikan survei dengan menggunakan broadcast chat untuk mengumpulkan data. Terdapat 96 survei yang telah diproses. Analisis pemodelan persamaan struktural digunakan untuk memeriksa data. Penelitian ini menemukan bahwa variabel-variabel yang terkait dengan penggelapan pajak secara signifikan dipengaruhi oleh kecintaan terhadap uang dan sanksi pajak, tetapi baik pengaruh sanksi pajak maupun pengaruh kecintaan terhadap uang terhadap penggelapan pajak tidak dapat dimoderasi oleh religiusitas.
... Berbagai teori dasar merumuskan religius merupakan sesuatu yang suci untuk melakukan sebuah perubahan yang positif (Zinnbauer et al. 1997) sehingga pelakunya dapat memahami agama secara menyeluruh (Glock and Stark 1968). Religius juga berhubungan erat dengan aturan dan kewajiban yang harus dipatuhi dan dijalankan oleh pemeluk agama (Ahmad 2020). Selain itu, religius menitikberatkan pada masalah sosial, perilaku, dan merupakan doktrin dari setiap agama atau golongan (Fetzer and Soper 2003), keyakinan dan praktik yang terkait dengan suatu ikatan keagamaan atau kepada Tuhan (Hernandez 2011), sistem terorganisir dari keyakinan, praktek, ritual masyarakat (Koenig 2005). ...
PkM ini bertujuan melatih kemampuan pelajar SMA Cendana Pekanbaru dalam menulis pantun berkarakter religius. Selain itu, pelatihan dan pendampingan ini sebagai dasar dalam mengembangkan ide-ide kreatif pelajar serta menumbuhkan kepedulian terhadap Tuhan, dirinya sendiri, orang tua, guru dan lingkungan. Dengan memiliki kemahiran menulis pantun berbasis karakter religius yang merupakan khazanah masyarakat Melayu menjadikan mereka generasi muda atau gen Z yang berkarakter. Metode pendekatan pelatihan dan pendampingan atau mentorship secara interaktif dengan menghadirkan seorang pakar penulis pantun. Pengambilan data dilakukan secara langsung dengan memanfaatkan gambar yang telah disediakan sebagai pemantik pelajar untuk menulis pantun. Sasaran kegiatan ini adalah pelajar. Karakter religius yang dibahas meliputi keimanan terhadap Tuhan, taat pada orang tua, patuh pada guru teguh pendirian, percaya diri, jujur, cinta damai, disiplin, kerja sama, dan cinta lingkungan. Hasil pelatihan dan pendampingan 15 peserta mampu menulis 165 pantun sesuai bermuatan karakter religius. Hal ini membuktikan bahwa 83.33% pelajar SMA cendana mampu menulis pantun berkarakter religius. 1 (5.56%) peserta berhasil menulis 8 pantun berkarakter religius. Selain itu, terdapat satu (5.56%) peserta menulis empat pantun berkarakter religius. Hanya satu (5.56%) peserta yang menulis tiga pantun berkarakter religius. Hal ini membuktikan bahwa penulisan pantun menggunakan media gambar dapat meningkatan imajinasi peserta dalam menulis pantun berkarakter religius.
... Asumsi peneliti yang memungkinkan adalah disebabkan kurangnya kemampuan responden dalam memahami dan meyakini pentingnya minum obat, salah satu faktornya adalah tidak minum obat secara teratur. 13 Hal ini didukung dengan hasil analisis pada item pernyataan perilaku minum obat yakni pernyataan pertama bahwa minum obat hipertensi harus teratur terdapat 21 responden yang memberikan jawaban kadang-kadang. Artinya responden tidak patuh pada pengobatan meskipun lingkungan kerja memfasilitasi pelayanan kesehatan. ...
Introduction: The incidence of hypertension continues to increase every year and the problems that often occur in hypertensive patients are non-compliance with therapy or treatment, changing lifestyles and complications due to hypertension. This is influenced by the beliefs that individuals have to change their behavior, namely poor drug taking behavior. In addition, one of the factors that also plays a role in drug-taking behavior is the work environment. Methods: The data scale of this study is ordinal scale and uses the chi-square statistical test. The chi-square is one of the non-parametric associative bivariate tests. This means that the non-parametric test is used to see the strength of the relationship between two variables that have an ordinal measurement scale. Results: This study shows that there is a significant relationship between self-efficacy and medication taking behavior with a p-value = 0,002 < 0,05. And there is a significant relationship between work environment and drug taking behavior with a p-value = 0,004 < 0,05. Discussion: There is a relationship between self-efficacy and work environment with medication taking behavior in hypertensive patients of the Central Bureau of Statistics.
... Religiusitas (Ahmad, 2020) adalah kesadaran beragama yang meliputi kepatuha dalam mengerjakan kegiatan ritual, keyakinan terhadap kebenaran agama serta aplikasi dari pengetahuan agama yang dimilikinya, yakni pengalaman religius. ...
Pemahaman merupakan suatu hal yang penting untuk mengetahui sesuatu secara mendalam dengan melihat dari faktor-faktor yang mempengaruhinya salah satunya mengenai persepsi tentang wakaf uang di masyarakat yang ada di Kabupaaten Kotawaringin Timur yang akan dilihat dari tingkat pendidikan, religiusitas, dan lingkungannya. Penelitian ini menggunakan merupakan penelitian lapangan dengan menggunakan metode kuantitatif dengan pendekatan deskriptif kuantitatif. Jumlah populasi dalam penelitian ini berjumlah 428895 orang dengan sampel sebanyak 99 orang menggunakan rumus slovin. Teknik pengumpulan data mengunakan kuesioner dan dokumentasi. Hasil penelitian menunjukan bahwa tingkat pendidikan berpengaruh positif tapi tidak signifikan terhadap persepsi tentang wakaf uang dengan tingkat probabilitas sebesar 0,149 > 0,05. Religiusitas berpengaruh signifikan terhadap pemahaman wakaf uang dengan tingkat probabilitas 0,000 < 0,05 dan lingkungan juga berpengaruh signifikan terhadap pemahaman wakaf uang dengan tingkat probabilitas 0,001 < 0,05. Tingkat pendidikan, religiusitas, dan lingkungan secara simultan berpengatuh signifikan terhadap pemahaman wakaf uang sebesar 60,8% dengan Fhitung sebesar 53.078 dan nilai signifikan 0,000 < 0,05.
The lack of use of learning models causes a decrease in student interest and motivation in learning PAI subjects for class X students at SMK Pratama Mulya. Therefore, innovation in the use of effective learning models is needed. In this research, researchers tried to use the Two Stay Two Stray method to increase interest in learning in class. The Two Stay Two Stray method is a learning model where students learn to solve problems together with group members and two students from that group pass on information to other group members. This type of research is classroom action research and consists of two cycles. Cycle I is about Mahmudah material with subtitles (understanding, division of morals, propositions, and the nature of ghadab) the results obtained by students have not yet achieved learning completeness, so it is necessary to carry out syllabus II actions regarding Madzmumah material with the subtitle (implementation, examples, and lessons learned in self-control behavior) the results obtained by students are already achieve learning completeness, because students have understood the two stay two stray method.
This research aims to analyze the influence of family environment and religiosity on entrepreneurial intensity. This research is included in the category of causal research using a quantitative approach. The population in this study were students at the Faculty of Tourism and Hospitality, Padang State University. The tool used to collect data is a questionnaire. Multiple linear regression is the data analysis technique used in this research. The findings of this research indicate that family environment and religiosity have a significant influence on entrepreneurial intensity. In particular, the family environment has a significant effect on intensity and does not have a significant effect on entrepreneurial intensity. Entrepreneurial tendencies are significantly influenced by the family environment. Meanwhile, religion has little impact on a person's ambition to start a business. This research can be applied to encourage students at FPP UNP to become entrepreneurs.
The nature of being open to immigrants makes ethnic Malays exposed to various crimes such as fraud, physical violence, sexual violence, murder, theft, corruption, and the use of illegal drugs involving perpetrators who are Malay nationals or perpetrators who live in the Malay area, which continues to increase every year. the year. the year. This increase in crime rates shows that people in the Malay area are experiencing a decline in character. There have been various speculations that cultural customs, teachings, and advice on trust are no longer respected, or perhaps those who live in the Malay area have not been given teachings regarding the noble values of Malay culture, which are based on the Koran. Therefore, the dimension of religiosity related to Malay ethnic beliefs in the book needs to be reconstructed and internalized with the aim of strengthening Malay ethnic beliefs, and people living in Malay areas believe in the Koran as a guide to life. A descriptive qualitative study was completed through stylistic, semiotic, and hermeneutic approaches to traditional Malay poetry. The research data is in the form of rhymes, poetry, and expressions contained in Tenas Effendy's works. The data sources for the study come from four books. (1) Tunjung Ajar Melayu in Pantun Gurindam and Seloka; (2) Pantun Nasihat; (3) Syair Nasib Melayu; and (4) Tangkat Ajar Melayu: Details of Riau Malay Culture. Data was collected through reading, noting, and interpreting techniques, then coded to count the number of occurrences using the AnCont application. The validity of the data goes through a verification and validation process by experts in the fields of literature, Malay, and religion. Malay ethnic faith in the Koran appears in several categories, namely: (1) knowing God by devoutly reading the Koran; (2) Ethnic Malays use the Koran as Imam; (3) encouraging children to honor the Koran; (4) customary lines that are based on syarak and syarak based on the Book of Allah; (5) diligently listening to the reading of the Koran is believed to expand knowledge; (6) making the Koran a guide for life; and (7) diligently studying the Koran as a sign of Malay luck. The reconstruction of the religiosity dimension of belief in books shows that traditional Malay poetry is a literary work that contains a call to amar maruf nahi mungkar. It is hoped that this study can have implications for learning. Riau Malay culture in schools and oral literature in universities.
A ground-breaking rethink of Islamic Education in the Modern World and a major contribution to the formation of modern Islamic Education Studies as an interdisciplinary field of scholarly study, empirical inquiry and professional development.
The book explores the relationship between pedagogy and the formation of religious identities within the context of minority Muslim communities in Europe and the global Muslim majority societies. The book discusses the construction of an original empirical research framework to assess Muslim religiousitis in the modern world. The empirical case studies in the inquiry are based on phenomenology-informed Muslim 'Subjectivity Interviews' and illustrate the type of Islamic religiosities nurtured in modern Islamic education spaces. The book critically engages with the philosophical, theological, and cultural dynamics that inform modern Muslim educational thought and practice. Through the application of educational/pedagogical hermeneutics on core Muslim sources (the Quran and Hadith), the book suggests a 'transformative model of Islamic educational philosophy' formed around the concept of Tarbiyah (literally compassionate transformation) and the experiences of Muslim children and young people.
Adolescence often known as a transition period from childhood to adulthood. In this phase, adolescents may experience many changes in their identity toward multiple life domains, including religious domain. There have been extensive studies on religious identity in late adolescence, yet only few have discussed the role of significant persons to develop religious identity. This study aimed to investigate the role of parent-adolescent interactional styles to religious identity status in late adolescence. There were 134 undergraduate students of Universitas Negeri Yogyakarta participated in this study. Data were collected using the Religious Identity Status Scale and Parenting Style Scale and analysed through descriptive statistic, Pearson correlation, chi-square, and Contingency Coefficient tests. Descriptive analysis showed that all participants have enabling parent-adolescent interactional style and 22% participants have achievement religious identity status while 78% others were in searching moratorium status.Contingency Coefficient analysis indicated an adequate strong relationship between parent-adolescent interactional style and adolescent religious identity status.
Program Praktek Lapangan (PPL) merupakan sarana untuk menerapkan kemampuan yang sudah diperoleh mahasiswa calon guru secara teoritis di bangku kuliah. Selain kemampuan dalam penguasaan materi, mahasiswa calon guru juga dituntut dalam kemampuan berkomunikasi dan berinteraksi yang baik ketika mengajar siswa di kelas. Kegiatan PPL ini merupakan pelatihan untuk menjadi guru profesional, karena di dalamnya terkait sejumlah kemampuan pengajar yang professional. Idealisme yang diharapkan terhadap mahasiswa calon guru ini perlu didampingi dengan pengontrolan pada pelaksanaan dan pengkajian setelah pelaksanaannya. Salah satu upaya yang dilakukan terhadap proses pengajaran yang sudah dilakukan yaitu dengan observasi dan refleksi. Pengajaran reflektif seorang calon guru atau guru professional, berkaitan dengan kemampuan dan disposisi berpikir reflektif. Hasil penelitian menunjukkan bahwa para mahasiswa calon guru matematika ini pada umumnya sudah menunjukkan kemampuan reflektif dalam hal openmindness (keterbukaan), responsibility (tanggungjawab), wholeheartedness (kesungguhan dalam bertindak) untuk meningkatkan pengajaran di kelas. Kemampuan ini sangat bermanfaat dan perlu ditingkatkan ketika sudah menjadi guru kelas.
Background:
Self-identity is a personal reflection that is consistent and covers various individual aspects, such as job/career, spirituality, relations, intellectuality, sexuality, culture, interests, personality, and physical identity. The increasing level of juvenile delinquency worldwide, including in Indonesia, is a manifestation of unsuccessful identity development in adolescents. Self-identity development is inseparable from family influence. This study aimed to explore the experiences of families in facilitating their adolescents during self-identity development while living in ex-localization.
Methods:
This study used a descriptive qualitative design and involved 12 participants. Data were collected through in-depth interviews and analyzed using thematic analysis.
Results:
This study resulted in five themes: the identity achievement of adolescents living in ex-localization is similar to that of adolescents in general; the domination of external barriers during identity achievement; ex-localization as a stressor; families' efforts to facilitate their adolescents during identity achievement; and family expectations for the future.
Conclucions:
This study highlights the importance of improving family awareness of adolescents' identity achievement when living in ex-localization with the help of nursing mental health professionals.
This research is based on the assumption that the need to internalize Islamic religious education is more effective in knowing how much students absorb in learning Islamic religious education. Internalization of Islamic education can be used as a reference as a better learning process. The purpose of this study was to describe the concepts, constraints and solutions to the internalization of Islamic religious education for children with special needs at the Extraordinary Middle School Kemala Bhayangkari, Trenggalek, East Java, Indonesia. The research method uses a qualitative approach. Data collection is done using observation, interview and documentation techniques. Check the validity of the data with confirmation techniques and peer discussions. Data analysis using interactive analysis, namely conceptualization, categorization, then reduced, the presentation of the data then held conclusions. The results of the study: 1) The concept of internalization starts from learning planning tailored to the conditions of students so that they can receive the planting of religious values well. 2) Constraints on internalizing Islamic values for students with special needs, namely the difficulty of the teacher in determining indicators of student success in absorbing the material that has been taught, lack of teacher knowledge about the nature of students with special needs (in this case mental retardation) and the psychology of child development in general, not yet available and supporting infrastructure to the fullest. 3) Solution to the internalization of Islamic values for children with special needs: Islamic religious education teachers to always improve the quality of learning and teaching experience consciously and independently through the MGMP forum and also with efforts by the leadership of institutions that always encourage teachers to improve quality of teacher resources by including in trainings or seminars, workshops, FGD (forum group discussions), etc. relating to children with special needs (mental retardation). Penelitian ini didasarkan pada anggapan perlunya internalisasi pendidikan agama Islam yang lebih efektif untuk mengetahui seberapa besar penyerapan siswa dalam pembelajaran pendidikan agama Islam. Internalisasi Pendidikan agama Islam dapat dijadikan acuan sebagai proses pembelajaran yang lebih baik lagi. Tujuan penelitian ini adalah mendeskripsikan konsep, kendala dan solusi internalisasi pendidikan agama Islam anak berkebutuhan khusus di Sekolah Menengah Pertama Luar Biasa Kemala Bhayangkari, Trenggalek, Jawa Timur, Indonesia. Metode penelitian menggunakan pendekatan kualitatif. Pengumpulan data dilakukan dengan menggunakan teknik observasi, wawancara dan dokumentasi. Pemeriksaan keabsahan data dengan teknik konfirmasi dan diskusi teman sejawat. Analisis data menggunakan analisis interaktif yaitu konseptualisasi, kategorisasi, kemudian direduksi, penyajian data selanjutnya diadakan penarikan kesimpulan. Hasil penelitian: 1) Konsep internalisasi dimulai dari perencanaan pembelajaran disesuaikan dengan kondisi siswa agar mereka dapat menerima dengan baik penanaman nilai religius. 2) Kendala internalisasi nilai Islami bagi siswa berkebutuhan khusus yaitu kesulitan guru dalam menentukan indikator keberhasilan siswa dalam menyerap materi yang telah diajarkan, minimnya pengetahuan guru tentang hakekat siswa berkebutuhan khusus (dalam hal ini tunagrahita) dan tentang psikologi perkembangan anak secara umum, belum tersedia sarana dan prasarana pendukung secara maksimal. 3) Solusi internalisasi nilai Islami bagi anak berkebutuhan khusus: guru pendidikan agama Islam agar selalu meningkatkan kualitas belajar dan pengalaman mengajar secara sadar dan mandiri melalui forum Musyawarah Guru Mata Pelajaran (MGMP) dan juga dengan upaya oleh pimpinan lembaga yang selalu mendorong para guru untuk meningkatkan kualitas sumber daya guru dengan mengikut sertakan dalam pelatihan-pelatihan atau seminar, workshop, FGD (forum group discussion), dll yang berkaitan dengan anak berkebutuhan khusus (tunagrahita).
Adolescence is known as the transition from childhood to adulthood. In this period, the adolescent will experience many changes related to their identities in various domains of life, including the religious domain. This study aims to investigate the profiles of religious identity status of early adolescents. A total of 116 secondary school students participated in this study. Data were collected by using the Scale of Religious Identity Status. The results showed that students" religious identity statuses were distributed in four categories: achievement (66%), searching moratorium (23%), foreclosure (10%), and moratorium (1%). Implications for guidance and counseling services in secondary school are discussed to promote the development of religious identity of early adolescents.
Children are individuals who determine the future and quality of the nation, so it is important to consider the development of the child, namely physical development, psychiatric and spirituality. A strong base of planting through the guidance and religious education, the role of family began to weaken because of the social, political and cultural changes that occurred. The family has lost its function in student emotion development especially in the adolescent phase. The purpose of this research is to test the relationship of parents ' religiality to the level of religiality of students of XI MAN Prambon class. Using the quantitative approach of the results of this research is as follows: (1) The level of religiality of parents of class XI MAN Prambon is categorized as excellent based on the mean value of 130, 718 which is guided by the absolute score criteria ; (2) The level of religiality of students of the class XI MAN Prambon is categorized very well based on the mean value of 127,971 which is guided by the absolute score criteria; (3) There is a significant relationship with the level of parents ' religiality and the level of religiality of class students of XI MAN Prambon with the correlation value of product moment of 0765 that is greater than the value of R table and the value of Sig under 0.05 is 0.000.
This timely book focuses on the central issues and questions that emerge in relation to the teaching and learning of Islam in confessional and constructivist religious education. Considering the consequences of a lack of diversity in the Islamic Religious Education curriculum, the text also explores the challenges faced by Muslim pupils in connection with secularism and radical Islam. Through rich analysis of research carried out across Muslim and public secondary schools in the UK, this book develops a meaningful pedagogy of Islamic Religious Education. In particular, the volume investigates the benefits of Critical Religious Education and Variation Theory frameworks on students' learning in religious education classrooms and illustrates how these didactic frameworks can help ameliorate distinct problems seen across Islamic Religious Education. Chapters identify discrete pedagogical issues that arise in the confessional and constructivist approaches to Islamic Education, such as students' difficulties in relating to concept of Islam and progressive approaches taken in public schools. In addressing these, the text proposes a new theoretical and pedagogical approach to the teaching of Islam, which draws on the philosophy of Critical Realism, the theories of Critical Religious Education, and Variation Theory.