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Pembangunan Fondasi Keagamaan Islam Pada Anak Usia Dini Iwan Ridwan; Jakaria Jakaria; Wardatul Ilmiah; Ima Maisaroh; Siti Muhibah; Ratu Amalia Hayani
As-Sibyan: Jurnal Pendidikan Anak Usia Dini Vol 6 No 1 (2021): Juni 2021
Publisher : UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/as-sibyan.v6i1.4593

Children are individuals who are experiencing development. Early childhood is an individual who is at the golden age stage where at this time the child is experiencing a high sense of curiosity about something as learning. The formation of superior human character is an all-time project in Islam. Therefore, in this paper, the author wants to find the right steps to build a religious foundation in children whose ending will develop into characters that reflect behavior based on religious values.The results of this study indicate that (1) the religious values instilled in children are the values of faith, morals and worship. (2) a) The methods used are modeling, habituation, parables, storytelling and dialogue. b) The results obtained are that the child is able and accustomed to praying without coercion, becomes accustomed to learning the Koran, loves Allah's creation and does good deeds. c) Other family members also have a share. d) The process is carried out anywhere and anytime. (3) Parents act as father and mother as well as friends. (4) The family environment and social environment have an influence on the process of cultivating religious values. (5) a) The supporting factors are the family environment and places of worship in the house. b) The inhibiting factor is the child's social environment and the limited time the parents have. Solutions to overcome inhibiting factors are to supervise children, reduce or limit children's play hours, and give advice to children. Keywords: Religious Foundation; Early childhood; FamilyReferencesAbdul Rahman Saleh. (2000). Pendidikan Agama dan Keagamaan, Visi, Misi, dan Aksi. Gemawindu Pancaperkasa. Abu Amr Ahmad Sulaiman. (2005). Metode Pendidikan Anak Muslim Usia 6-9 Tahun. (Alih bahasa: Luqman Hakim). Jakarta: Darul Haq. Arif Rohman. (2009). Memahami Pendidikan dan Ilmu Pendidikan. Laksbang Mediatama. C. Asri Budiningsih. (2008). Pembelajaran Moral Berpijak pada Karakteristik Siswa dan Budayanya. PT Rineka Cipta. Euis Sunarti. (2004). Mengasuh dengan Hati. PT Elex Media KomputIndo Gramedia. Fauziddin, M. (2016). Pembelajaran Agama Islam Melalui Bermain pada Anak Usia Dini (Studi Kasus di TKIT Nurul Islam Pare Kebupaten Kediri Jawa Timur). Hisyam, M. R., Suyanto, Sadzili, M., Arifin, Z., & Rahman, A. S. (2019). Peran Anggota Keluarga Berketahanan Dalam Perspektif Quran. Ulumuddin: Jurnal Ilmu-ilmu Keislaman, 9(2), 171–186. Hurlock, E.B. (1978). Perkembangan Anak. (Alih bahasa: Meitasari Tjandrasa). Erlangga PT Gelora Aksara Pratama. Imroatun, I., Nirmala, I., Juhri, J., & Muqdamien, B. (2020). Kajian Literatur Pengasuhan Anak Usia Dini Dalam Islam. As-Sibyan: Jurnal PAUD, 5(1), 57–66. Kurnia, Y. (2015). Pengembangan Kemampuan Ajaran-ajaran Agama dan Moral di TK. Bandung: PPPPTK TK dan PLB. Ngaisah, S. (2018). Pendidikan Agama Islam Bagi Anak Usia Dini Melalui Pembelajaran Sentra. As-Sibyan : Jurnal PAUD, 3(1), 15–24. Mansur. (2005). PAUD dalam Islam. Pusaka Pelajar. Meggit Carolyn. (2013). Memahami Perkembangan Anak. (Alih bahasa: Agnes Theodora W). PT Indeks. Muh. Nur Mustakim. (2005). Peranan Cerita Dalam Pembentukan Perkembangan Anak TK. Jakarta: Direktur Pembinaan Pendidikan Tenaga Kependidikan dan Ketenagaan Perguruan Tinggi. Muhammad Azmi. (2006). Pembinaan Akhlak Anak Usia Pra Sekolah. Penerbit Belukar. Muhammad Fadillah & Lilif Maulifatu Khorida. (2013). Pendidikan Karakter Anak Usia Dini. Ruzz Media. Nadjih, D., & Imroatun, I. (2016). Hadits Tentang Pendidikan Jasmani Anak Usia Dini. Prosiding Seminar Nasional Peran Pengasuhan Anak Raudhatul Atfal Dalam Membangun Karakter Bangsa, 51–64. Najamuddin Muhammad. (2011). Tips Membuat Anak Rajin Ibadah Sejak Dini. Sabil. Ngaisah, S. (2018). Pendidikan Agama Islam Bagi Anak Usia Dini Melalui Pembelajaran Sentra. As-Sibyan : Jurnal PAUD, 3(1), 15–24. Rahayu, S. H., Haroen, H., Budiutomo, T., Khasanah, N., & Nuryati. (2020). Manajemen Mutu Layanan Ta’lim Quran lil Aulad (TQA) di Yayasan Team Tadarus “AMM” Yogyakarta. Nuansa Akademik: Jurnal Pembangunan Masyarakat, 5(2), 117–130. Rahman, H. S. (2002). Konsep Dasar PAUD. PGTKI Press. Rahmawati, A. Y. D., Nasruddin, M., & Imroatun, I. (2020). Peran Sosial Guru Pendidikan Agama Islam Di Wilayah Pesisir Utara Pulau Jawa Nuansa Akademik: Jurnal Pembangunan Masyarakat, 5(1), 1–12. https://doi.org/10.47200/jnajpm.v5i1.417Rizki Ananda, Implementasi Ajaran-ajaran Moral dan Agama pada Anak Usia Dini, Jurnal Obsesi, Volume 1 Issue 1 (2017) Pages 19 – 31. Sjarkawi. (2006). Pembentukan Kepribadian Anak, Peran Moral, Intelektual, Emosional, Sosial sebagai Wujud Integritas Membangun Jati Diri. Bumi Aksara. Sugiyono. (2005) Memahami Penelitian Kualitatif. Alfabet. Undang-Undang Republik Indonesia Nomor 20 Tahun 2003 Tentang Sistem Pendidikan Nasional, (2003). Uyuni, Y. R. (2019). Konsep Pola Asuh Orang Tua Dalam Perspektif Islam Terhadap Tumbuh Kembang Anak Dalam Keluarga. aṣ-ṣibyān: Jurnal PAUD, 4(1), 53–64.

IMPLEMENTASI PENDIDIKAN KARAKTER MELALUI PEMBELAJARAN PAI DI PERGURUAN TINGGI Siti Muhibah
Jurnal Pendidikan Karakter JAWARA (Jujur, Adil, Wibawa, Amanah, Religius, Akuntabel) Vol 2, No 1 (2016)
Publisher : Jurnal Pendidikan Karakter JAWARA (Jujur, Adil, Wibawa, Amanah, Religius, Akuntabel)

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Tujuan pendidikan nasional adalah untuk berkembangnya potensi peserta didik agar menjadimanusia yang beriman dan bertaqwa terhadap Tuhan Yang Maha Esa, berakhlak mulia, sehat,berilmu, cakap, kreatif, mandiri, dan menjadi warga negara yang demokratis serta bertanggungjawab. Oleh karena itu pendidikan Agama Islam sebagai salah satu bagian dari materi pendidikanmempunyai tanggungjawab untuk dapat merealisasikan tujuan pendidikan Nasional tersebut.Karena tujuan dari pendidikan Islam adalah membentuk insan yang bertakwa. Dan tujuan akhirdari ajaran agama Islam (pendidikan agama Islam) adalah sikap dan perilaku umat beragamayang berkarakter mulia.Implementasi model pendidikan karakter terdapat dua jenis model yang dapat dikembangkan.Implementasi pertama, dilakukan dengan penanaman nilai melalui pembiasaan budaya di kampusdan di rumah. Implementasi kedua, dilakukan dengan mengintegrasikan pada mata pelajaran.Untuk membentuk karakter peserta didik atau mahasiswa dapat dilakukan dengan berbagai macampendekatan, yaitu: (1). Keteladanan, (2). Penanaman kedisiplinan, (3) Pembiasaan, dan (4)Menciptakan suasana yang kondusif. Dalam proses pembelajaran PAI di kelas, dosen hendaknyamemuat nilai-nilai pendidikan karakter ke dalam aspek materi pembelajaran, yang dimulai sejakmembuat silabus dan SAP.Kata Kunci: Pendidikan karakter, Pendidikan Agama Islam--------------------------------------------------------National education goals is for the development of students' potentials to become a man offaith and devoted to God Almighty, noble, healthy, knowledgeable, skilled, creative, independent,and become citizens of a democratic and accountable. Therefore the Islamic Religious educationas a part of the educational material has a responsibility to be able to realize the goals of thenational education. Since the purpose of Islamic education is to form a human being cautious. Andthe ultimate goal of the teachings of Islam (Islamic education) is the attitude and behavior ofreligious people of noble character.Implementation of character education model there are two types of models can be developed.The first implementation, carried out by planting value through habituation culture on campusand at home. The second implementation, carried out by integrating the subjects. To shape thecharacter of learners or students can do with a variety of approaches, namely: (1). Modeling, (2).Planting discipline, (3) Habituation, and (4) creating a conducive atmosphere. PAI in the learningprocess in the classroom, professors should contain the values ??of character education into theaspect of learning materials, which began making the syllabus and SAP.Keywords: character education, Islamic education

KARAKTERISTIK KEPEMIMPINAN EFEKTIF DALAM PERSPEKTIF ISLAM Siti Muhibah
Jurnal Pendidikan Karakter JAWARA (Jujur, Adil, Wibawa, Amanah, Religius, Akuntabel) Vol 1, No 2 (2015)
Publisher : Jurnal Pendidikan Karakter JAWARA (Jujur, Adil, Wibawa, Amanah, Religius, Akuntabel)

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Krisis kepemimpinan nampaknya sedang melanda bangsa ini. Sulit rasanya mencari sosokpemimpin yang memiliki kreadibilitas. Pemimpin pada zaman sekarang cenderung mementingkandiri sendiri atau kelompoknya dan tidak atau kurang perduli pada kepentingan orang lain ataukepentingan lingkungannya, bahkan pemimpin sekarang selalu ingin dilayani bukan menjadi pelayanmasyarakat. Hal ini tentunya bertolak belakang dengan konsep Islam. Dalam Islam, kepemimpinanadalah amanah, dan pemimpin adalah pelayan ummat.Ada beberapa hal yang menjadi karakteristik kepemimpinan dalam Islam, diantara yaituSiddiq, Tabligh, Amanah dan Fathanah. Dan kepemimpinan yang efektif, adalah memiliki ciri-cirimemiliki sifat jujur, amanah, sederhana, ramah, bertanggungjawab dan bertaqwa kepada AllahSWT, serta memiliki berbagai macam keterampilan seperti mampu mempengaruhi danmenggerakkan orang lain, mampu memecahkan masalah, cerdas, kreatif, memiliki visi kedepan,fleksibel dan memiliki keterampilan social sehingga dapat mencapai tujuan.Kata kunci: Kepemimpinan efektif, Karakteristik Kepemimpinan

MODEL IMPLEMENTASI SISTEM PENDIDIKAN KARAKTER (Studi di SDIT AL-IZZAH Serang) Siti Muhibah
Jurnal Pendidikan Karakter JAWARA (Jujur, Adil, Wibawa, Amanah, Religius, Akuntabel) Vol 1, No 1 (2015)
Publisher : Jurnal Pendidikan Karakter JAWARA (Jujur, Adil, Wibawa, Amanah, Religius, Akuntabel)

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Pembentukan karakter merupakan salah satu tujuan pendidikan nasional. Pasal 1 UndangundangSisdiknas tahun 2003 menyatakan bahwa diantara tujuan pendidikan nasional adalahmengembangkan potensi peserta didik untuk memiliki kecerdasan, kepribadian dan akhlak mulia.Pendidikan yang bertujuan melahirkan insan cerdas dan berkarakter kuat juga pernah dikatakanDr. Martin Luther King, yakni; intelligence plus character.. that is the goal of true education (kecerdasanyang berkarakter adalah tujuan akhir pendidikan yang senbenarnya). Pendidikan karakter adalahpendidikan budi pekerti plus, yaitu yang melibatkan aspek pengetahuan (cognitive), perasaan(feeling), dan tindakan (action). Menurut Thomas Lickona tanpa ketiga aspek ini, maka pendidikankarakter tidak akan efektif. Pembelajaran di SDIT Al-Izzah adalah meramu beberapa kurikulumyang kemudian dituangkan dalam kurikulum SDIT Al-Izzah yang memadukan antara kurikulumDiknas, Depag, Yayasan dan JSIT. Adapun model pembelajaran yang diimplementasikan dalambentuk pembelajaran melalui dua kegiatan diantaranya kegiatan indoor dan outdoor. TerdapatSembilan pilar karakter yang berasal dari nilai-nilai yang berasal dari nilai-nilai luhur universal,yaitu: Pertama, cinta Tuhan dan segenap ciptaan-Nya; kedua, kemandirian dan tanggungjawab.Ketiga, kejujuran/amanah, diplomatis; keempat, hormat dan santun; Kelima, dermawan, sukatolong menolong dan gotong royong/kerjasama; Keenam, percaya diri/pekerja keras; Ketujuh,kepemimpinan dan keadilan; Kedelapan, baik dan rendah hati, dan Kesembilan, karakter toleransi,kedamaian, dan kesatuan.Hasis analisis diatas bahwa SDIT Al-Izzah Serang dalammengimplementasikan pendidikan berkarakter adalah melalui kurikulum terpadu dengan muatan8 mata pelajaran, 5 muatan lokal, 2 program pengembangan diri, dan 4 target pembiasaan. Adapunkarakter yang dibangun adalah : aqidah yang bersih, ibadah yang benar, pribadi yang matang,mandiri, cerdas dan berpengetahuan, sehat dan kuat, bersungguh-sungguh dan disiplin, tertib dancermat, efisien, dan bermanfaat.Kata Kunci : Pendidikan Karakter, Sistem Pendidikan, Dan Pendidikan Agama Islam

COMPARATIVE ANALYSIS OF CONTEMPORARY AND CLASSICAL TAFSIR QURAN Siti Muhibah; Juhrah M. Arib; Siti Rohmah
INTERNATIONAL JOURNAL OF SOCIAL AND EDUCATION Vol. 1 No. 5 (2024): August
Publisher : Pondok Pesantren Baitul Quran

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Classical Quranic interpretation is a way of interpreting the holy book of Islam that comes from the research of previous scholars, based on traditional principles including the scope of the Arabic language, the historical context of the revelation of verses, and the hadith of the Prophet Muhammad, among other sources that are considered authentic and authoritative. While modern tafsir is a contemporary approach to understanding the Quran that applies hermeneutics, social analysis, and cutting-edge scientific perspectives to answer new issues and the dynamics of today's life, while still adhering to the basic principles of Islam and often trying to connect classical texts with modern realities. The research method used in this study is the literature study method. The results show that despite the differences between classical and modern tafsir, they have great potential to complement each other. Classical tafsir, with its rich historical roots and methodology, provides the basis for a deep and authentic understanding of the teachings of the Quran. On the other hand, modern tafsir, through a more flexible and responsive approach to the times, offers insights that are adaptive and relevant to the current social, political and scientific context. The combination of these two approaches not only enriches the understanding of Islam, but also facilitates the application of Quranic teachings in the context of contemporary life.

Hubungan Kelekatan Guru dengan Siswa terhadap Motivasi Belajar Siswa Kelas 3 SD di SDN Kaligandu Serang Ehan Fauzan Rahmatillah; Evi Afiati; Siti Muhibah
Jurnal Yudistira : Publikasi Riset Ilmu Pendidikan dan Bahasa Vol. 3 No. 3 (2025): Jurnal Yudistira : Publikasi Riset Ilmu Pendidikan dan Bahasa
Publisher : Asosiasi Riset Ilmu Pendidikan Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61132/yudistira.v3i3.1864

This study aims to examine the relationship between teacher-student attachment and learning motivation of 3rd grade students at SDN Kaligandu Serang. Teacher-student attachment plays a crucial role in creating a supportive learning environment that nurtures students’ psychological development and academic enthusiasm. Employing a quantitative correlational approach, the study involved 40 elementary students as samples. Data were collected using a Guttman-scale questionnaire, validated and tested for reliability. The analysis was carried out using Pearson Product Moment correlation with SPSS assistance. The findings indicate a strong and significant positive relationship (r = 0.840) between teacher-student attachment and students' learning motivation. These results highlight the importance of fostering strong emotional bonds between teachers and students to enhance student motivation in the classroom context.

Harmoni dan Toleransi dalam Keragaman (Studi Kasus Umat Beragama pada Masyarakat Suku Baduy Lebak Banten) Iwan Ridwan; Suaidi; Siti Muhibah
Al-Maqrizi: Jurnal Ekonomi Syariah dan Studi Islam Vol. 2 No. 1 (2024): AL MAQRIZI: Jurnal Ekonomi Syariah dan Studi Islam
Publisher : ekonomi syariah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32493/amq.v2i1.41807

Penelitian ini bertujuan untuk mendeskripsikan dan menganalisis; (1) Untuk mengetahui tentang keberagaman agama masyarakat suku Baduy, (2) Untuk mengetahui bentuk kerukunan dan toleransi masyarakat suku Baduy, (3) Untuk mengetahui tingkat kerukunan, kebebasan dan konflik agama pada Suku Baduy. Lokasi penelitian ini di masyarakat Baduy Desa Kanekes, Kecamatan Leuwidamar, Kabupaten Lebak, Provinsi Banten. Mereka mendiami wilayah Gunung Kendeng yang luasnya 5.101,85 hektar. Masyarakat Baduy dikenal dengan 3 kelompok sosial meliputi Baduy Tangtu (dalam), Baduy Panamping, Baduy Dangka dan Baduy Pajaroan (luar), Baduy memeluk agama Islam. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan etnografi. Metode pengumpulan data dilakukan dengan wawancara, observasi dan dokumentasi. Metode analisis data menggunakan model Miles dan Huberman. Hasil penelitian ini menunjukkan bahwa suku Baduy merupakan suku yang memegang teguh adat kepu'unan dan memiliki kepercayaan Sunda Wiwitan. Akan tetapi ada sebagian dari mereka yang merasa tidak kuat untuk mengikuti adat dan meninggalkan tanah Baduyyulayat, sehingga suku Baduy menjadi beraneka ragam. Keberagaman masyarakat Baduy tersebut terdiri dari: TangtuBaduy (dalam), PanampingBaduy, Dangka dan Pajaroan (luar) serta Baduy yang pindah agama/Islam. Wujud kerukunan suku Baduy dapat dilihat dari ketaatan mereka dalam menjunjung tinggi adat kepu'unan diantaranya; upacara serang nyacar, upacara serang nuaran, upacara serang ngaduruk, upacara serang ngaseuk, upacara serang ngored, buat serang, upacara kawalu, upacara ngalaksa dan upacara sebaBaduy. Sedangkan toleransi suku Baduy dapat dilihat dari (a) Saling menghargai keyakinan masing-masing, (b) Jika seorang muslim atau suku Baduy yang masuk Islam sedang berpuasa, maka suku Baduy yang lain tidak makan sembarangan atau tidak makan di luar. (c) Ketika merayakan hari raya Idul Fitri mereka (Baduy dalam maupun Baduy luar) akan datang bersilaturahmi dengan makanan.

THE ROLE OF MADRASAH IN IMPROVING CHARACTER EDUCATION IN THE DIGITAL AGE Siti Muhibah; Abdul Haq AS; Mohamad Sudi
INTERNATIONAL JOURNAL OF SOCIETY REVIEWS Vol. 2 No. 3 (2024): MARCH
Publisher : Adisam Publisher

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The aim of the research is to obtain precise, complete and complex information about the role of madrasas in improving character education in the digital era. The method used is the library research method, the research sources used are secondary sources originating from research journals and relevant books related to the study sources. The research results show that, the role of madrasahs, madrasah heads and teachers is increasingly complex and urgent in the digital era, where the information era comes faster than the wind blowing towards students without limits and without boundaries. Apart from that, madrasas as educational institutions have a religious background, but they also do not ignore the technological tools needed for the elements in them to facilitate a quality learning process. School principals as managers must design and implement programs that are able to continue to encourage teachers and students to become brilliant individuals in accordance with current developments, accompanied by the development of morals, character and religious values. Teachers must also continue to develop themselves to improve their qualifications, competencies and skills in mastering technology to keep pace with student development. Then students must receive guidance on discipline, morals, good and religious values that is strict but friendly, continuous and trained, and happy. Maximum guidance, full attention. Interesting learning that is balanced with current developments.

SELF-CONCEPT OF MADRASAH IBTIDAIYAH AND PRIMARY SCHOOL TEACHERS IN SAMBAS DISTRICT, WEST KALIMANTAN Rasnam Rasyidi; Suaidi; Siti Muhibah; Ratu Amalia Hayani; Iwan Ridwan
International Journal of Teaching and Learning Vol. 2 No. 3 (2024): MARCH
Publisher : Adisam Publisher

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The purpose of this study is to compare the self-perceptions of elementary school instructors and those of teachers at Madrasah Ibtidaiyah. Are they similar or different? A quantitative comparison or comparison approach is employed. Questionnaires are used as data collecting tools and as survey methodologies. t test for independent sample data analysis method. The study's findings indicate that elementary school teachers have a self-confidence level of 77.58%, whereas Madrasah Ibtidaiyah instructors have a self-confidence level of 76.04%. The mean difference test findings indicate a probability value of 0.294 > 0.05 and a t value of -1.060. Therefore, it may be said that teachers who work in different.

KONSEP KESUCIAN IBADAH DALAM QS. AL-BAQARAH AYAT 43; PERSPEKTIF TAFSIR DAN PRAKTIS Siti Muhibah; Nurhotimah Harahap; Adibah Yasmina Aisha
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.473

The study of the sanctity of worship in the Qur’an has re-emerged as a significant theological and practical discourse within contemporary religious life. This research aims to analyze the concept of worship sanctity as contained in QS. Al-Baqarah verse 43 through classical and contemporary exegetical approaches, as well as its normative and practical implications for religious life. This study employs a library research design with a qualitative–hermeneutic approach. Primary sources include authoritative tafsir works such as Tafsir al-Ṭabari, al-Qurṭubi, Ibn Kathir, and Tafsir al-Misbah, while secondary sources consist of scholarly articles, books, and empirical studies related to the practice of worship. The findings reveal that the sanctity of worship referred to in QS. Al-Baqarah verse 43 not only emphasizes physical purity through ablution, clothing, and the place of worship, but also encompasses spiritual purity reflected in sincerity of intention, adherence to Islamic law, and preservation of moral conduct in social life. Exegetes unanimously affirm that prayer (ṣalāh) represents the most concrete manifestation of worship sanctity, as it simultaneously integrates ritual, ethical, and social dimensions. These findings reinforce that the sanctity of worship has practical implications for the formation of religious character, social integrity, and ethical awareness of the Muslim community. The study concludes that strengthening both the outer and inner dimensions of worship sanctity constitutes an essential foundation for developing a sustainable and contextual religious life within Muslim society.

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