Adriansyah Adriansyah
Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi, Indonesia

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Implementation of Kurikulum Berbasis Cinta in Islamic Primary Education: A Phenomenological Study at Madrasah Ibtidaiyah Rahmat Syukran; Leli Lismay; Ade Suhendra; Adriansyah Adriansyah; Absharini Kardena; Eka Pasca Surya Bayu
Ahlussunnah: Journal of Islamic Education Vol. 5 No. 2 (2026): August
Publisher : STIT Ahlussunnah Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58485/jie.v5i2.735

Abstract

This study explores how a Kurikulum Berbasis Cinta is interpreted and enacted in Islamic primary education at Madrasah Ibtidaiyah. Using a qualitative phenomenological design, the research examined the lived experiences of school actors in planning, implementing, and evaluating a curriculum that humanizes learners while maintaining strong Islamic values. Semi-structured interviews were conducted on 1 June 2026 with the principal, curriculum coordinator, six teachers, four students, and three parents. The interview data were complemented by classroom observations, school-environment observations, and document analysis of teaching modules, assessment records, and student portfolios. Data were analyzed through horizonalization, meaning-unit clustering, thematic synthesis, and interpretive reflection. The findings show that the Kurikulum Berbasis Cinta was experienced through four interrelated dimensions: i) curriculum meaning as rahmah-centered humanization, ii) compassionate and differentiated classroom practice, iii) dialogic and formative assessment, and iv) a school ecology that prioritizes dignity, safety, and spiritual growth. Participants described that students were given voice, guided through respectful discipline, and supported according to learning readiness and socio-emotional needs. At the same time, implementation was constrained by documentation burden, uneven teacher capacity in differentiated instruction, limited learning resources, and some parents’ continuing preference for examination-oriented indicators. The essence of the experience indicates that a Kurikulum Berbasis Cinta in a madrasah context is not merely a soft pedagogical style; it is an institutional ethic of care that integrates adab, academic growth, and learner well-being. The study recommends sustained teacher mentoring, stronger parent-school dialogue, and assessment designs that better connect cognitive, affective, social, and spiritual outcomes.
Beyond Literal Meaning: Translation Techniques and Functional Equivalence in the English Translation of Surah Al-Fatihah in the Mushaf Al Jamil Adriansyah Adriansyah; Widia Syafitri; Veni Roza
Ahlussunnah: Journal of Islamic Education Vol. 5 No. 2 (2026): August
Publisher : STIT Ahlussunnah Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58485/jie.v5i2.789

Abstract

Quranic translation is a complex cross-linguistic and cross-cultural activity that must preserve theological content while retaining the rhetorical beauty of the source text. Surah Al-Fatihah, as the opening chapter recited repeatedly in prayer, poses particular challenges due to its dense meaning within a concise verse structure. This study aims to describe the translation techniques employed in the English translation of Surah Al-Fatihah in Mushaf Al Jamil, published by Cipta Bagus Segara, and to evaluate the extent of its functional equivalence to the Arabic source text. The study employed a descriptive qualitative approach using content analysis and contrastive analysis, drawing on Molina and Albir's (2002) translation technique typology and Nida's (1964) dynamic-functional equivalence together with Newmark's (1988) notion of functional equivalent. Data comprising the seven verses of the source and target texts were analyzed at the lexical, grammatical, and pragmatic-theological levels, then triangulated against two authoritative translations (Saheeh International and Abdel Haleem). The findings show that established equivalence (31.1%) and literal translation (24.4%) were the most dominant techniques, followed by transposition (15.6%), modulation (11.1%), amplification (8.9%), borrowing (4.4%), and reduction (4.4%). Overall, the translation in Mushaf Al Jamil achieves adequate functional equivalence: the referential and pragmatic-theological meanings of the source text are preserved despite grammatical shifts, supported by the paratextual apparatus of word-for-word translation, concise exegesis, and asbabun nuzul accompanying the mushaf. These findings reinforce the view that equivalence in sacred text translation is not necessarily formal but depends on the acceptability of the message to the target reader.