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Islam Realitas: Journal of Islamic and Social Studies

Islam_realitas
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Published by Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

ISSN : 24771201 EISSN : 24771309 DOI : https://www.doi.org/10.30983/islam.realitas

Core Subject : Religion, Social,

Religion Social Sciences

Islam Realitas: Journal of Islamic and Social Studies is an international journal published by the State Islamic Institute of Bukittinggi, West Sumatra, Indonesia. It specializes in research on Islamic and social problems from a range of disciplines and interdisciplinary fields. The interdisciplinary approach in Islamic studies is used as a method to discuss and find solutions to contemporary problems and social issues. The topic covered by this journal includes fieldwork studies with different viewpoints and interdisciplinary studies in sociology, anthropology, education, politics, economics, law, history, literature, and others. The editorial team invites researchers, scholars, and Islamic and social observers to submit research articles that have never been published in the media or other journals.

Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)

Articles 216 Documents

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HARMONY IN DIVERSITY: STUDY ON POTENTIAL HARMONIOUS MULTICULTURAL SOCIETY "PANTARA" REGIONS (PANTI-TAPUS-RAO) NORTHERN BORDER OF WEST SUMATRA Muhiddinur Kamal
Islam Realitas: Journal of Islamic and Social Studies Vol 4, No 2 (2018): December 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Pantara region (Panti-Tapus-Rao) is an area that lies on the border north Sumatra Indonesia consists of diverse cultures, ethnicities, races and religions. This area is a picture of a multicultural society, scattered in various corners of the village. The society of Pantara is a homogeneous society both in terms of custom and religion in Minangkabau. During the era Pagaruyung Kingdom in Minangkabau, Pantara region was given region's special autonomy status called "Lordship of Padang Nunang" located in Rao. The status of “Lordship” as shoreline areas (regions in power) is given by the special autonomous kingdom of Pagaruyung, contributing to strengthen society of "Pantara" as an honor for indigenous of Minangkabau tradition which holds the tradition of, "Tradition founded upon Islamic law, Islamic law founded upon the Qur'an" (adat basandi syara', syara' basandi Kitabullah). The massive arrival of Batak Toba and Mandailaing in the early days of independence to Pantara region(Panti-Tapus-Rao), change homogenous society into a heterogeneous society. The diversity in Pantara region covers ethnicity and culture as well as diversity in religion. Batak Toba and Mandailing society share the same patrilineal culture, but they are different in terms of religion. Batak Toba society made Protestants association or better known as HKBP while Mandailing community embraced Islam. Minangkabau people have the same religion as the Mandailing, because both are Moslem but they are different in customs. Mandailing embraced patrilineal while indigenous Minangkabau is matrilineal. On the other hand, Batak and Minang people different both in religion and culture. Batak are Christians while the Minangkabau are Muslims. The presence of Javanese people who come when it was brought by the Dutch, and the arrival of Malay people who chose to stay in the region participated Pantara enrich the diversity of Pantara region. Pantara region now has turned into a society that is heterogeneous in terms of ethnicity, religion, culture and language, they are live together in harmony, although sometimes arise, but can be mitigated and resolved quickly.There are some factors to live in harmony in diversity within the multicultural society of Pantara: 1). Understanding of religious teachings which are sublime and peaceful, 2). Values of local wisdom, 3). Recognition of newcomers, 4). And the pattern of leadership in the community

Religious Expression of Hijrah Celebrity: Accommodating Protest and Political Economy of Public Piety Afrida Arinal Muna
Islam Realitas: Journal of Islamic and Social Studies Vol 6, No 1 (2020): June 2020
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

The hijrah campaign or massive movement that invites Muslims to become a better person by practicing religious teachings is more vigorously voiced in the digital era, including on social media, as we can find on ‘detiknews’ that the hastag #hijrah in the instagram search box more than 1,7 million posts. The hijrah account on facebook has also been followed by more than 300 thousand accounts. This phenomenon cannot be denied also by the artists, because this phenomenon is massive in the middle to upper class, who have the opportunity to consume issues trending or viral on social media. The trend in hijrah activities also influenced a series of celebrities who decided to hijrah with different processes. I assume that celebrities who do hijrah actually want not only to show their new religious expression by showing their peity to the public but also to be a form of ‘accomodating protest’ that before they decide to hijrah, there is a kind of bullying that is the emergence of stigmas of a fear of a decline in their image in public when an artist hijrah with his new hijab style, but instead there is a kind of resistance that celebrities want to come out to public that they can still exist in even though wearing the hijab. There is also an political economic strategy played by the artists by making some innovations such as halal industry. This is their target because the trends have been becoming a massive consumerism trend by the millenial Muslim middle class, which is believed to be economic booster of the 21st century. Kampanye hijrah atau gerakan massif yang mengajak kaum Muslim untuk menjadi pribadi yang lebih baik dengan menjalankan ajaran agama semakin gencar disuarakan di era digital. di era digital, termasuk di media sosial, sebagaimana dapat kita temukan di ‘detiknews’ bahwa tagar #hijrah di kotak pencarian instagram terdapat lebih dari 1,7 juta postingan, akun hijrah di facebook juga sudah diikuti lebih dari 300 ribu akun. Fenomena ini tidak bisa dinafikan juga dari kalangan artis, karena fenomena ini masif ditemui di kalangan kelas menengah ke atas yang berkesempatan mengonsumi isu-isu yang menjadi tren atau viral di media sosial. Tren aktivitas hijrah ini pun mempengaruhi sederet selebriti yang memutuskan untuk hijrah dengan proses yang berbeda-beda. Saya berasumsi bahwa selebriti yang melakukan hijrah sebenarnya tidak hanya ingin menunjukkan ekspresi keberagamaan barunya dengan menunjukkan kesalehannya terhadap publik, tetapi juga sebagai sebuah bentuk ‘accomodating protest‘ bahwa sebelum mereka memutuskan untuk hijrah ada sejenis bully-an yaitu munculnya stigma-stigma ketakutan menurunnya citra mereka di hadapan publik ketika seorang artis melakukan hijrah dengan style hijab barunya, tetapi justru ada semacam perlawanan yang ingin ditunjukkan oleh para selebriti kepada masyarakat bahwa mereka tetap bisa eksis walaupun memakai jilbab dan juga ada strategi politik ekonomi yang dimainkan oleh artis-artis hijrah tersebut dengan membuat inovasi-inovasi industri halal, tren hijab yang semakin down-to-earth, dan yang lainnya. Industri halal tersebut menjadi sasaran mereka karena tren tersebut menjadi tren konsumerisme yang masif oleh kelas menengah Muslim milenial yang diyakini sebagai penggerak ekonomi abad-21.

Pro-Muslim Policies in Cambodia: Bureaucratizing Halal And Hijab in Muslim Minority Country Khaidir Hasram
Islam Realitas: Journal of Islamic and Social Studies Vol 8, No 1 (2022): June 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This paper explores the dynamics of Pro-Muslim policies in the Kingdom of Cambodia, specifically related to halal institutionalization and the legalization of the hijab. Both are basic needs (dharuriyat) in Islamic Law, although the second is debatable. According to most early-period scholars (ulama klasik), these two policies could only be fulfilled in an Islamic state. Instead, the Cambodian Royal Government issued two policies in favour of Muslims practicing both needs. This research is qualitative research that uses an anthropological approach. Researchers collected data through observation, in-depth interviews, and documentation on policy documents, news, and articles that can be trusted. Interviews took place non-formally, face-to-face, and online via the internet. This paper argues that the pro-Muslim policies issued provide halal assurance for the consumption of the Muslims in the country (2% of the total population) and potentially improve the their socio-economy in the food and beverage industry and tourism. The legalization of the hijab guarantees that Muslim women can engage in public spaces freely without worrying about discrimination because of their identity and what they wear. Tulisan ini mengeksplorasi dinamika kebijakan Pro-Muslim di Negara Kerajaan Kamboja, secara spesifik terkait dengan kebijakan pelembagaan halal dan legalisasi hijab. Keduanya merupakan kebutuhan dasar (dharuriyat) dalam Hukum Islam, meskipun yang kedua masih diperdebatkan. Menurut mayoritas ulama periode awal, dua kebijakan ini hanya bisa terpenuhi di negara Islam. Sebaliknya, Pemerintah Kerajaan Kamboja,yang secara resmi menganut Buddhisme sebagai agama resmi negara, mengeluarkan dua kebijakan yang mendukung Muslim dengan mudah mengamalkan kedua kebutuhan tersebut. Penelitian ini adalah penelitian kualitatif yang menggunakan pendekatan antropologis. Peneliti mengumpulkan data-data melalui observasi, indepth-interview, dan dokumentasi terhadap dokumen kebijakan, berita, dan artikel yang bisa dipercaya. Interview berlangsung secara non-formal, melalui tatap muka dan online melalui internet. Tulisan ini berpendapat bahwa kebijakan pro-Muslim yang dikeluarkan memberikan jaminan kepastian halal untuk konsumsi 2.0 persen Muslim di negara tersebut, serta berpotensi meningkatkan perekonomian Muslim dalam industri makanan dan minuman, serta pariwisata. Legalisasi hijab memberikan jaminan kepada perempuan Muslim untuk mampu terlibat dalam ruang publik dengan bebas tanpa menghawatirkan diskriminasi karena identitas dan apa yang ia pakai.

TRADISI MERASI DALAM ADAT PERKAWINAN MELAYU RIAU (STUDI ANALISIS TERHADAP PENENTUAN KAFAAH CALON PENGANTIN DI KELURAHAN BAGAN BATU) Rahmat Pulungan
Islam Realitas: Journal of Islamic and Social Studies Vol 2, No 2 (2016): December 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Kafaah aims to create harmony and balance in marriage. The criteria of kafaah in jurisprudence according to scholarly are nasab, wealth, beauty, diyanah, hirfah and self independence. The problem that occurs is when determining kafaah in Bagan Batu, the Malay community has its own way in the process or determine kafaah; they carry the tradition called merasi to ensure compatibility between their children who will carry out the marriage. The main problem to be answered through this research is to determine how the process of merasi in determinig kafaah conducted by Malay community in Bagan Batu, what is the purpose of this tradition and how the views of Islamic law against the tradition. The purpose of this study: 1). To know the procedures of merasi tradition 2). To find out the purpose of merasi in determining kafaah 3). To find out the views of the Islamic law in the determination of kafaah through merasi process undertaken by the community of Bagan Batu , Bagan Sinembah ,Riau Province. The research is a field research that is descriptive qualitative. In the collection of necessary data, the author uses interview and observation techniques. While in the data analysis techniques, used qualitative method that describes the situation on the ground systematically. The results of this research is merasi tradition that conducted by people in Bagan Batu by combining both the name of the bride, and the progenitor will predict the state of their household after marriage. The way of this merasi may vary according to the progenitor who will perform it. Whereas the purpose of this merasi to reduce the disadvantages and for the achievement of the benefit in marriage. Merasi tradition in determining kafaah that happened inBagan Batu may be accepted and enforced. Because, during the process nothing contrary to Islamic law, also aimed to benefit of the people. In fact, before merasi the progenitor will ask the religious understanding of the bride, and it is also used as a basic foundation for determining the kafaah between the couple Kafaah bertujuan untuk menciptakan keserasian dan keseimbangan dalam perkawinan. Kriteria kafaah dalam fikih menurut jumhur ulama ialah nasab, kekayaan, kecantikan, diyanah, hirfah, dan kemerdekaan diri. Permasalahan yang terjadi adalah saat menentukan kafaah, di Kel. Bagan Batu, para masyarakat Melayu mempunyai proses atau cara tersendiri dalam menentukan kafaah, mereka melaksanakan tradisimerasi untuk memastikan keserasian antara anak mereka yang akan melaksanakan perkawinan. Masalah penelitian ini adalah bagaimana proses merasi dalam menentukan kafaah yang dilakukan masyarakat Melayu di Kel. Bagan Batu, apa tujuan dari tradisimerasi dan bagaimana pandangan hukum Islam terhadap tradisimerasi tersebut. Riau. proses merasi yang dilakukan masyarakat Bagan Batu yaitu dengan cara menggabungkan kedua nama calon mempelai, dan datuk yang bersangkutan akan meramal keadaan rumah tangga mereka setelah menikah. Cara merasi ini beragam metodenya sesuai dengan datuk yang akan mem-faal. Sedangkantujuan dari merasi ini untuk mengurangi kemudharatan dan demi tercapainya kemaslahatan dalam pernikahan. Tradisi merasi dalam penentuan kafaah yang terjadi di Kel. Bagan Batu ini boleh diterima dan diberlakukan. Karena, selama proses merasi tidak ada hal yang bertentangan dengan hukum Islam yang juga menginginkan kemaslahatan umat. Bahkan, sebelum merasi para datuk akan menanyakan pemahaman agama para calon pengantin, dan hal ini juga dijadikan sebai landasan dasar dalam menentukan kafaah antara pasangan tersebut.

The Role of Prophet Muhammad on Women Emancipation in Mecca Period Shidqy Munjin; Ihsan Kamaludin
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Islam as one of the religions in the world has several types of social interaction. The way of interaction is called silaturahmi, one of the most pivotal topics in it is communication among Moslem start from Prophet Muhammad spread the Islamic values including in terms of social treatment to others. This article focuses on Prophet Muhammad endeavor for women’s emancipation, the struggle begins with the Mecca period until he died. The studying aim is to find out in-depth the prophet Muhammad method and the impact of a social system in there. The method used in this study is descriptive qualitative research expected to be able to reveal qualitative information with description-analysis using the strategy used in this research is a case study. The result indicates the guidance and awareness of women emancipation through the prophet Muhammad strategies pose a huge impact on belief in improving women position in society using the thoughts of feelings and actions in accordance with the teachings of religion in the context of Islam the teachings of revealed Book “ the Quran and the Sunnah”.Islam sebagai salah satu agama yang memiliki beberapa tipe interaksi sosial. Cara interaksi tersebut dikenal dengan istilah silaturahmi, salah satu topik paling utama di dalam komunikasi antara muslim dimulai semenjak Nabi Muhammad menyebarkan nilai keislaman termasuk dalam hal perlakuan sosial kepada orang lain. Artikel ini fokus kepada upaya Nabi Muhammad dalam emansipasi perempuan, usaha tersebut dimulai pada periode Mekah hingga ia meninggal. Penelitian ini bertujuan untuk memahami metode Nabi Muhammad dan dampaknya terhadap sistem sosial pada masa tersebut. Metode yang digunakan adalah penelitian kualitatif yang diharapkan mampu untuk mengungkap informasi kualitatif dengan analisa deskriptif menggunakan cara studi kasus. Hasil penelitian ini menunjukan bahwa bimbingan dan kepedulian terhadap emansipasi perempuan melalui strategi Nabi Muhammad memberikan dampak yang signifikan dalam peningkatan posisi perempuan di dalam masyarakat menggunakan pemikiran dan tindakan yang sesuai dengan ajaran agama Islam yaitu “Al-Quran dan Sunnah”.

Political Distrust and Islamic Populism: Study on Tarbiyah Community in Pemilu 2019 Muhammad Hilali Basya
Islam Realitas: Journal of Islamic and Social Studies Vol 7, No 1 (2021): June 2021
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This article aims to describe the extent to which Tarbiyah community distrust to the General Elections Committee (KPU) and the Indonesian government as well as factors causing this political distrust. Massive movements protesting and rejecting the result of the Pemilu (General Election) 2019 by supporters of one of the presidential candidates, Prabowo Subianto, were launch when the General Elections Committee (KPU) announced the victory of the incumbent, Joko Widodo. One of the most dominant groups involved in these protests was Tarbiyah community. The method used in this study is qualitative research method by conducting in-depth interviews of Tarbiyah members. The study found that political distrust among them is a symptom of Islamic populism. The Islamic populism imagines itself as the movement that can save Indonesian Muslims from corrupt elites.Artikel ini berupaya menjelaskan sejauh mana ketidakpercayaan politik di kalangan komunitas Tarbiyah terhadap Komisi Pemilihan Umum (KPU) dan pemerintah serta faktor-faktor yang menyebabkannya. Gerakan masif yang memprotes dan menolak hasil Pemilu 2019 muncul di kalangan pendukung Prabowo Subianto (salah satu calon Presiden) ketika Komisi Pemilihan Umum (KPU) mengumumkan hasil Pemilu yang menegaskan kemenangan petahana, Joko Widodo (Presiden Indonesia pada periode 2014-2019). Salah satu kelompok yang paling dominan terlibat dalam protes ini adalah komunitas Tarbiyah. Studi yang menggunakan metode kualitatif ini mewawancarai secara mendalam anggota Tarbiyah. Studi ini menjelaskan bahwa ketidakpercayaan politik di kalangan komunitas Tarbiyah merupakan gejala populisme Islam. Populisme Islam mengimajinasikan dirinya sebagai gerakan yang berusaha menyelamatkan Muslim Indonesia dari para elit yang korup.

POS-ISLAMISME “ILMU” EKONOMI ISLAM DI ERA URBAN DAN MULTIKULTURALISME Addi Rahman
Islam Realitas: Journal of Islamic and Social Studies Vol 1, No 2 (2015): December 2015
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Islamic economics was born from the spirit of Islamization of science. It was a response to the problems and realities of Muslims who face malaise in the middle of the feud ideologies of capitalism and socialism. However, after the Islamisation process took place, there were some fundamental problems: the hegemony of the market, popularism of Islamic economics as a result of the crisis of epistemology. This is the new face of Islamic economics stub of post-Islamism. The economic problems, particularly in Indonesia, should be viewed as a complex things, then analyze and tie the formulation of solution must alsobe done by the complex or plural approach. For this purpose, it would be required a pilot of a systematic framework of Islamic economics epistemology in the world view of Islam. At this point, indonesialize the Islamic economics is part of efforts to establish an economic framework in accordance with the spirit and rich culture of indigenous people of Indonesia. Moreover, in the context of the postmodernist paradigm of economic development, local wisdom should be involved in economic development which is an effort to actualize the sustainable economic development Sebagai disiplin ilmu, ekonomi Islam lahir dari semangat islamisasi ilmu pengetahuan. Ia merupakan respon terhadap persoalan dan realitas umat muslim yang mengalami malaise di tengah perseteruan ideologi kapitalisme dan sosialisme. Namun, setelah proses islamisasi itu berlangsung, terdapat persoalan mendasar: yaitu hegemoni pasar, popularisme ekonomi Islam sebagai dampak dari krisis epistemologi. Inilah yang menjadi wajah baru rintisan ilmu ekonomi islam pos-islamisme. Berangkat dari permasalahan ekonomi, khususnya di Indonesia, semestinya dilihat secara kompleks, maka mengurai dan merajut formulasi solusinya harus pula dengan pendekatan yang kompleks atau plural. Untuk tujuan ini, maka diperlukan sebuah rintisan kerangka epistemologi ekonomi Islam yang tersistem dalam world view Islam Pada titik ini, mengindonesiakan ekonomi Islam merupakan bagian dari upaya membentuk kerangka ekonomi yang sesuai dengan nafas budaya dan kearifan lokal masyarakat Indonesia yang sangat kaya. Terlebih, dalam konteks paradigma pembangunan ekonomi pascamodernis, semestinya melibatkan kearifan lokal dalam pembangunan ekonomi yang merupakan upaya mewujudkan pembangunan ekonomi yang berkelanjutan (sustainable development)

WACANA SUFISTIK : TASAWUF FALSAFI DI NUSANTARA ABAD XVII M: ANALISIS HISTORIS DAN FILOSOFIS Syafwan Rozi
Islam Realitas: Journal of Islamic and Social Studies Vol 3, No 2 (2017): December 2017
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Sufistict discourse of Sufism philosophy has grown rapidly to accompany the development of Islam in the period of growth in the archipelago. Seen from the source or network, in the 17th century AD it understood to be brought by the Sufi clerics or nomads who came from Persia and India, although the period appears haramain network is considered as a counter that ultimately criticize the ideology of philosophical Sufism that has developed before. The ideology of philosophical Sufism which developed in the archipelago in terms of the essence of the teachings comes from the philosophical Sufi mursia Ibn 'Arabi received by the archipelago of the archipelago through the followers of Ibn'Arabi or learned from his works which are encountered when wandering the middle queue - persia to study. Hamzah Fansuri and Syamsuddin Sumaterani as representenatasi of wujudiyyah in the archipelago is very stressed to maintain the concept of monotheism in an original and really crowded God. Hamzah especially emphasizes the stages of la ta'ayyun as a pure divine element. While Syamsuddin emphasize to his followers to understand al-muwahhidin al-shiddiqin, not equating anatara God with nature but understood by the logic of thinking that the form of nature is majazi or shadow of the form of God. With this understanding Syamsuddin has first clarified. Wacana sufistik tasawuf falsafi telah berkembang pesat mengiringi perkembangan Islam pada masa pertumbuhan di Nusantara. Dilihat dari sumber atau jaringannya, pada abad ke-17 M, paham tersebut dapat dikatakan dibawa oleh ulama atau pengembara sufi yang datang dari Persia dan India, walaupun kurun itu muncul jaringan Haramain dianggap sebagi tandingan yang akhirnya mengkritik paham tasawuf falsafi yang telah berkembang sebelumnya. Paham tasawuf falsafi yang berkembang di Nusantara dari segi esensi ajaran berasal dari sufi filosofis mursia Ibn’ Arabi yang diterima ulama Nusantara melalui pengikut-pengikut Ibn’Arabi atau dipelajarai dari karya-karyanya yang ditemui ketika mengembara ke timut tengah – persia untuk menuntut ilmu. Hamzah Fansuri dan Syamsuddin Sumaterani sebagai representasi dari paham wujudiyyah di Nusantara sangat menekankan untuk memahani konsep tauhid secara orisinil dan benar-benar mengesakan Tuhan. Khususnya Hamzah menekanan sekali tahapan la ta’ayyun sebagai unsur ketuhanan yang murni. Sedangkan Syamsuddin menekankan kepada pengikutnya untuk berpaham al-muwahhidin al-shiddiqin, tidak menyamakan anatara Tuhan dengan alam tapi dipahami dengan logika berfikir bahwa wujud alam adalah majazi atau bayangan dari wujud Tuhan. Dengan paham ini Syamsuddin telah terlebih dahulu mengklarifikasi.

CONTENT VALIDITY AND RELIABILITY ANALYSIS OF INTEGRATED ISLAMIC-SCIENCE TEST INSTRUMENT TO MEASURE THE STUDENT’S CRITICAL THINKING ABILITY Muhammad Fajrul Bahri; Supahar Supahar
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 1 (2019): June 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This research is aimed to asses the validity and reliability of Islamic-science integrated test instrument. The instrument was formed in multiple-choice test instrument which is regarded as appropriate to assist student critical thinking ability. The validity of the instrument and its reliability were assessed quantitively. While Aiken’s V was used for assessing content validity, and Alpa Cronbach was used for assessing content reliability. In terms of Item Response Theory, it was assessed through the test I Function information and Standard Error of Measurement (SEM). The result of developing Islamic-science integrated test instrument to measure critical thinking ability was formed in the form of closed-minded multiple choice that consisting of two test packages. The total test items on the instrument are 45 items consisting of 25 items with 5 shared items (anchor). Estimation of the validity test instrument obtained an index ranging from 0.75 to 1. According to classical test theory, the coefficient of reliability was 0.70 and according to the total function information and Standart Error of Measurement, the test instrument was suitable for rangeability from 1.75 to +3. Thus, the test instrument is proved reliable and valid. A total of seven teachers using the declared that the test instrument is appropriate to use in measuring learning outcomes, especially the critical thinking abilities of the student Penelitian ini bertujuan untuk menganalisis konten validitas dan reliabilitas dari intrumen tes terintegrasi agama dan sains. Konten validitas dan reliabilitas dianalisis secara kuantitatif. Pendekatan kuantitatif untuk konten validitas menggunakan Aiken’s V, sedangkan untuk konten reliabilitas menggunakan Alpha Cronbach dan secara teori respon butir menggunakan fungsi informasi dan kesalahan pengukuran. Hasil pengembangan berupa instrumen tes terintegrasi agama dan sains untuk mengukur kemampuan berpikir kritis berupa tes pilihan ganda beralasan tertutup yang terdiri atas dua paket tes. Total item tes pada instrumen sebanyak 45 item yang terdiri dari 25 item dengan 5 item bersama (anchor). Estimasi validitas instrumen tes menggunakan formula Aiken diperoleh rentang indeks antara 0,75 sampai 1. Estimasi reliabilitas tes menurut teori tes klasik ditunjukkan oleh koefisien Alpha Cronbach sebesar 0,70 dan menurut kurva total fungsi informasi dan SEM yang berdasar pada teori respon butir (IRT) instrumen tes cocok untuk rentang kemampuan -1,75 sampai +3. Dengan demikian instrumen tes terbukti valid dan reliabel. Sejumlah tujuh guru pengguna instrumen tes menyatakan bahwa instrumen tes layak digunakan dalam pembelajaran. Dengan demikian instrumen tes cocok dan layak digunakan untuk mengukur hasil pembelajaran khususnya pada kemampuan berpikir kritis peserta didik.

Nationalism and Islam in Religious Learning: Optimization of Insan Kamil Character Building Yulia Rahman; Abdul Rahman Ritonga
Islam Realitas: Journal of Islamic and Social Studies Vol 7, No 1 (2021): June 2021
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This study aims to explain that religious learning held in public schools is able to instill the values of nationalism and Islam, thus forming the character of students of insan kamil. This theory refutes the opinion which states that religious education creates civic conflict and cannot be a complement to civic education. This research complements several previous studies by adding research on Rohis (spiritual learning program) as part of religious learning in public schools. The research method used is a mix-method research with qualitative analysis and a sociological approach. The conclusion of this study is that religious learning, both in terms of material and methodology, is able to instill the value of religious-nationalism. The internalization of the values of nationalism-religion is applied in PAI (Islamic) learning in the classroom which is guided by teachers, and religious learning in Rohis which is guided by mentorsPenelitian ini bertujuan untuk menjelaskan bahwa pembelajaran agama yang diselenggarakan di sekolah umum mampu menanamkan nilai-nilai nasionalisme dan Islam, sehingga membentuk karakter peserta didik yang insan kamil. Teori ini membantah pendapat yang menyatakan bahwa pendidikan agama berpotensi melahirkan konflik kewarganegaraan dan tidak mampu menjadi komplemen pendidikan kewarganegaraan. Penelitian ini melengkapi beberapa penelitian terdahulu dengan menambahkan penelitian pada pembelajaran Rohis sebagai bagian dari pembelajaran agama di sekolah umum. Metode penelitian yang digunakan adalah mix-method research dengan analisis kualitatif dan pendekatan sosiologi pendidikan. Kesimpulan penelitian ini adalah bahwa pembelajaran agama, baik dari segi materi dan metodologinya mampu menanamkan nilai nasionalisme-religius. Internalisasi nilai nasionalisme-religius ini diterapkan dalam pembelajaran PAI di kelas yang dibimbing oleh guru dan pembelajaran agama di Rohis yang dibimbing oleh para mentor

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name
Firdaus Annas

Contact Email
firdaus@uinbukittinggi.ac.id

Phone
+6285278566869

Journal Mail Official
firdaus@uinbukittinggi.ac.id

Editorial Address
Data Center Building - Kampus II Institut Agama Islam Negeri (IAIN) Bukittinggi. Jln Gurun Aua Kubang Putih Kecamatan Banuhampu Kabupaten Agam Sumatera Barat Telp. 0752 33136 Fax 0752 22871

Location
Kab. agam,

Sumatera barat

INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Firdaus Annas

Contact Email firdaus@uinbukittinggi.ac.id

Phone +6285278566869

Journal Mail Official firdaus@uinbukittinggi.ac.id

Editorial Address Data Center Building - Kampus II Institut Agama Islam Negeri (IAIN) Bukittinggi. Jln Gurun Aua Kubang Putih Kecamatan Banuhampu Kabupaten Agam Sumatera Barat Telp. 0752 33136 Fax 0752 22871

Location Kab. agam, Sumatera barat INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Contact Name
Firdaus Annas

Contact Email
firdaus@uinbukittinggi.ac.id

Phone
+6285278566869

Journal Mail Official
firdaus@uinbukittinggi.ac.id

Editorial Address
Data Center Building - Kampus II Institut Agama Islam Negeri (IAIN) Bukittinggi. Jln Gurun Aua Kubang Putih Kecamatan Banuhampu Kabupaten Agam Sumatera Barat Telp. 0752 33136 Fax 0752 22871

Location
Kab. agam,

Sumatera barat

INDONESIA