IJIT: Indonesian Journal of Islamic Teaching

IMPLEMENTASI PEMBELAJARAN PENDIDIKAN AGAMA ISLAM DAN BUDI PEKERTI BERBASIS MULTILITERASI

Husnul Maulidiyah — 2024-12-19

ABSTRACT

The effectiveness of Islamic Religious Education learning in schools requires attention from all educators, especially the problem of multiliteracy. Many students who lack literacy when graduating from educational institutions that implement a multiliteracy program with the aim of instilling character or habits of multiliteracy for students. The focus of this study is 1. How is the planning of Islamic Religious Education and Character Education based on Multiliteracy at SMPN Sukorambi?; 2. How is the implementation of Islamic Religious Education and Character Education based on Multiliteracy at SMPN Sukorambi?; 3. How is the evaluation of Islamic Religious Education and Character Education based on Multiliteracy at SMPN Sukorambi? The effectiveness of Islamic Religious Education (PAI) learning requires attention, especially related to the problem of multiliteracy, because many students are less literate after graduating. SMP Negeri 1 Sukorambi implements a multiliteracy program to instill character and literacy habits in students. This study focuses on: 1) planning of Islamic Religious Education learning based on multiliteracy, 2) implementation of learning, and 3) evaluation of learning at the junior high school. The study aims to analyze the three aspects using a descriptive qualitative approach with data collection techniques in the form of observation, interviews, and documentation. Data were analyzed through condensation, presentation, and verification, with data validity checked through triangulation. The results of the study of Islamic Religious Education and Character Education Learning planning based on multiliteracies involve planning RPPs that are prepared together with teachers and curriculum vice principals according to office regulations, with literacy integration in the material. Its implementation follows the 2013 curriculum with a time allocation of 3 x 40 minutes per week, 25 students per class, and includes preliminary, core, and closing activities, carried out in class or the library with students' obligations to produce written work. Evaluation includes assessment of knowledge (assignments, tests, PTS, PAS), attitudes (observation, peer assessment, behavior), and skills (oral tests, practice, memorization, and written work). schools make a generation of young people who are minimal in literacy. So it is necessary to instill various methods to overcome the problem of multiliteracy. At SMP Negeri 1 Sukorambi

INTERNALISASI NILAI-NIALI FIQIH IBADAH MELALUI KEGIATAN EKOLOGI PESANTREN UNTUK MEMBENTUK GENERASI BERKESADARAN MORAL DI PONDOK PESANTREN ANNUQAYAH LUBANGSA GULUK-GULUK SUMENEP

Umi Hanik — 2024-12-19

ABSTRACT

Environmental challenges arise from the mutual influence between humans and their environment. This study explores the integration of Fiqh Ibadah values into ecological activities at Pondok Pesantren Annuqayah Lubangsa to develop a morally conscious generation. The research focuses on three key aspects: 1) the transformation, 2) transaction, and 3) internalization of Fiqh Ibadah values through these activities. The objectives are to analyze how Fiqh Ibadah values are integrated into pesantren ecological activities to foster moral awareness. A qualitative case study approach was employed, with data collected through observation, interviews, and documentation. Data analysis followed the interactive model by Miles, Huberman, and Saldana, involving data condensation, display, and conclusion drawing. Triangulation was used to ensure validity. The findings show that the internalization of Fiqh Ibadah values has been ongoing for about a year through pesantren regulations and daily student practices. This process includes evaluations of both implementation and outcomes to measure students’ progress. The study highlights how ecological activities serve as a medium for instilling Fiqh Ibadah values, contributing to the development of a morally and environmentally conscious generation

Keyword: Fiqh Ibadah Values, Pesantren Ecology, Morally Conscious Generation

PENGARUH PENERAPAN LITERASI DIGITAL DAN GAYA BELAJAR TERHADAP HASIL BELAJAR SISWA PADA MATA PELAJARAN PAI

shifatul ulya — 2024-12-19

ABSTRACT

Along with the paradigm shift in 21st-century education, which is inseparable from information and communication technology, the relationship between digital literacy as a basic literacy skill and students' learning outcomes in Islamic Education subjects needs to be examined. Learning style is one of the factors that influence learning outcomes. Understanding an individual's learning style can determine a more effective learning approach. When the learning process becomes easier and more effective, the learning outcomes will also be better. The results of this study show a positive and significant influence of both digital literacy implementation and learning styles on students' learning outcomes. Partially, digital literacy significantly influences learning outcomes with a t-value of 6.718 > t-table 1.917. Visual learning style (X2.1) significantly influences learning outcomes with a t-value of 5.906 > t-table 1.917. Auditory learning style (X2.2) significantly influences learning outcomes with a t-value of 6.969 > t-table 1.917. However, the kinesthetic learning style (X2.3) has a t-value of -0.690, smaller than t-table 1.917, and a significance value of 0.491, greater than the significance threshold of 0.05. Thus, H0 is accepted, meaning that kinesthetic learning style does not significantly influence students' learning outcomes.

Keywords: Digital Literacy, Learning Style, Learning Outcomes

IMPLEMENTASI NILAI IMPLEMENTASI NILAI-NILAI WASATHIYYAH MELALUI PENDIDIKAN ISLAM INKLUSIF PADA MAHASANTRI DI PONDOK PESANTREN AL-BIDAYAH TEGAL BESAR KALIWATES JEMBER

Iqbalul Haqqi Al Faqih — 2024-12-19

Pemahaman islam yang tekstualis seringkali mengakibatkan vonis kafir dan bid’ah pada sesama muslim. wasthiyyah (moderat) memandang sikap yang ditunjukkan oleh seorang muslim harus belandaskan pada nilai moderat dan inklusif, sehingga akan terciptanya kedamaian, sesuai dengan Pendidikan Islam Inklusif yang merekomendasikan keterbukaan dalam beragama di dalam bingkai rahmatan lil alamin. Melihat permasalahan tersebut maka perlu adanya proses implementasi nilai-nilai wasathiyyah, sebagai langkah untuk menyebarluaskan ajaran islam rahmat dan kasih sayang, berlandaskan pada aqidah ahlussunnah wal jama’ah yang bertujuan untuk menecetak santri yang berpemahaman moderat, toleran, dan nasionalis.

Fokus dalam penelitian ini adalah: 1) Bagaimana implementasi nilai tawassuth melalui Pendidikan Islam inklusif pada mahasantri di Pondok Pesantren Al-Bidayah Jember? 2) Bagaimana implementasi nilai tasasmuh melalui Pendidikan Islam inklusif pada mahasantri di Pondok Pesantren Al-Bidayah Jember? 3) Bagaimana implementasi nilai I’tiraf bil urf melalui Pendidikan Islam inklusif pada mahasantri di Pondok Pesantren Al-Bidayah Jember?

Tujuan penelitian ini adalah: 1) Untuk menganalisis nilai tawassuth melalui Pendidikan Islam inklusif pada mahasantri di Pondok Pesantren Al-Bidayah Jember. 2) Untuk menganalisis nilai tasamuh melalui Pendidikan Islam inklusif pada mahasantri di Pondok Pesantren Al-Bidayah Jember, 3) Untuk menganalisis nilai I’tiraf bil urf melalui Pendidikan Islam inklusif pada mahasantri di Pondok Pesantren Al-Bidayah Jember.

Untuk menjawab permasalahan tersebut, peneliti menggunakan pendekatan kualitatif dengan jenis penelitian fenomenologi. Adapun teknik pengumpulan data menggunakan wawancara semiterstruktur, observasi partisipasi pasif, dan dokumentasi. Penelitian ini menggunakan analisis deskriptif kualitatif dengan model interaktif Miles, Huberman, dan Saldana yang meliputi pengumpulan data, kondensasi data, penyajian data, dan penarikan kesimpulan. Keabsahan data dilakukan dengan teknik kredibilitas, transferbilitas, dependabilitas, dan konfirmabilitas.

Temuan penelitian ini adalah: 1) nilai tawassuth harus ditanamkan melalui kajian-kajian keagamaan yang berpatokan pada aqidah ahlusunnah wal jama’ah yang berpandangan moderat dan inklusif. 2) Nilai tasamuh adalah proses menghargai pendapat dan bertoleransi pada kebenaran pendapat tanpa merendahkan pendapat yang lain. 3) Nilai I’tirat bil urf adalah proses penerimaan budaya lokal sebagai praktik sosial keagamaan dan merawat warisan kreasi intelektual para ulama salaf.

PENDAHULUAN

Pendidikan Islam di Indonesia memiliki sejarah yang panjang dan berakar kuat dalam masyarakat. Ia menjadi salah satu pilar utama dalam penyebaran agama Islam di Nusantara. Tongkat estafet pendidikan Islam Indonesia memulai babak baru dalam perjalanan panjang perjuangan Islam yang bernafaskan rahmatan lil alamin, perbedaan situasi dan kondisi pada masyarakat menuntut adanya penerapan sikap yang inklusif dalam beragama. Hal semacam ini menjadikan Indonesia harus bisa mewadahi segala aspek yang berkenaan dengan ras, suku, dan agama. Dengan begitu harmonisasi di Indonesia akan sesuai dengan UUD Pasal 28 huruf E dijelaskan sebagai berikut:

“Setiap orang bebas memeluk agama dan beribadat menurut agamanya, memilih pendidikan dan pengajaran, memilih pekerjaan, memilih kewarganegaraan, memilih tempat tinggal diwilayah negara dan meninggalkannya, serta berhak kembali.”[1]

Sejalan dengan undang undang diatas, Agama Islam menjadikan konsep wasathiyyah (moderasi) sebagai sarana penyambung sosial antara ras, suku & agama yang ada di Indonesia. Dr. Ahmad Umar Hasyim, dalam wasathiyyat al-Islam mendefinisikan wasathiyyah (moderasi) sebagai keseimbangan dan kesetimpalan antara kedua ujung sehingga salah satunya tidak mengatasi ujung yang lain, tiada keberlebihan dan kekurangan, tiada pelampauan batas tidak juga pengurangan batas, ia mengikuti yang paling utama, paling berkualitas, dan paling sempurna.[2]

Wasathiyyah (moderasi beragama) dalam Peraturan Presiden Nomor 58 Tahun 2023, tentang penguatan moderasi beragama pasal 1 menyebutkan:

“Moderasi Beragama adalah cara pandang, sikap, dan praktik beragama dalam kehidupan bersama dengan cara mengejawantahkan esensi ajaran agama dan kepercayaan yang melindungi martabat kemanusiaan dan membangun kemaslahatan umum berlandaskan prinsip adil, berimbang, dan menaati Pancasila dan Undang-Undang Dasar Negara Republik Indonesia Tahun 1945 sebagai kesepakatan berbangsa.”[3]

Ajaran Agama Islam merekomendasi adanya penerapan nilai-nilai moderasi yang meliputi: moderatisasi, toleransi, dan menerima kebudayaan lokal. Hal ini wujud dari adanya sikap tawassuth yang tertuang dalam Al-Qur’an surah Al-Baqarah ayat 143:

y7Ï9ºxx.ur öNä3»oYù=yèy_ Zp¨Bé& $VÜyur (#qçRqà6tGÏj9 uä!#ypkà n?tã Ä¨$¨Y9$# tbqä3tur ãAqß§9$# öNä3øn=tæ #YÎgx© 3 ... ÇÊÍÌÈ

Artinya: Dan demikian (pula) kami menjadikan kalian (umat Islam), umat penengah (adil dan pilihan), agar kamu menjadi saksi atas seluruh manusia dan agar Rasul (Muhammad SAW) menjadi saksi atas kamu…(Q.S Al-Baqarah:143).[4]

Ummatan wasathan merupakan suatu harapan supaya mereka dapat tampil sebagai umat pilihan yang kerap memiliki sifat memberi penengah maupun berlaku adil, baik untuk menjalankan ibadah selaku individu ataupun ketika menjalankan interaksi sosial selaku anggota masyarakat. Islam mengajarkan agar tetap berpedoman pada Al-Qur’an dan hadis Nabi yang menjadi sumber utama pada ajaran Islam itu sendiri agar bisa bersikap moderat.[5] Pengalaman beragama dengan sikap moderat mengakibatkan penolakan pada sikap tathorruf (ekstrimis) yang berujung pada tindakan ekstrimisme.

Namun fakta dilapangan mununjukkan adanya ketimpangan kondisi yang ada. menurut Laporan Institute for Economics and Peace (IEP) bertajuk Global Terrorism Index (GTI) 2023 menunjukkan bahwa Indonesia menempati urutan ketiga negara yang paling terdampak terorisme di kawasan Asia Pasifik pada tahun ini. Indonesia tercatat memperoleh skor sebesar 5,502 poin.[6]

Maraknya aksi ekstrimisme atas nama Islam di dunia maupun Indonesia sedikit banyak telah menempatkan umat Islam sebagai pihak yang dipersalahkan. Ajaran jihad dalam Islam seringkali dijadikan sasaran tuduhan sebagai sumber utama terjadinya kekerasan atas nama agama oleh umat Islam.

Dalam pandangan Noor Haidi Hasan, bahwa sesuatu dikatakan ekstrimis jika mengabsahkan penggunaan metode kekerasan dalam upaya mewujudkan perubahan radikal dalam sistem politik ataupun masyarakat.[7]

Dengan demikian, ukuran ekstrimisme terletak pada kecenderungan mengupayakan perubahan radikal terhadap sistem yang ada dengan menggunakan kekerasan. Ketika ekstrimisme itu didasari oleh semangat menggantikan sistem yang ada dengan sistem baru yang bersumber dari syari’ah, maka ini disebut ekstrimisme Islam. Apabila ekstrimisme itu dipoles dengan doktrin-doktrin jihad, dalam arti pengesahan kekerasan itu dengan dalih jihad, maka disebut jihadisme. Dari jihadisme inilah berkembang terorisme Islam, atau lebih tepatnya, terorisme atas nama Islam. Inilah puncak aksi ekstrimisme.[8]

[1] Sekretariat Negara Republik Indonesia, Undang-Undang Dasar Negara Republik Indonesia No. 28E Tahun 1945, Tentang Kebebasan Beragama

[2] Wasathiyyah wawasan Islam tentang moderasi beragama, Cetakan kedua (Pisangan, Ciputat, Tangerang Selatan: Lentera Hati, 2020), 7.

[3] Sekretariat Negara Republik Indonesia, “Peraturan Presiden Republik Indonesia, Nomor 58 Tahun 2023, Tentang Penguatan Moderasi Beragama” (n.d.).

[4] Departemen Agama RI, Al-Qur’an Terjemah (Bekasi: Cipta Bagus Segara, 2012).

[5] Tim Penyusun Kementrian Agama RI, Moderasi Beragama (Jakarta: Badan Litbang dan Diklat Kementrian Agama Republik Indonesia, 2019), 25–26.

[6] Cindy Mutia Nur, “Indonesia Masuk 3 Besar Negara Paling Terdampak Terorisme Di Asia Pasifik 2023,” 19/10/20023, https://databoks.katadata.co.id/datapublish/2023/10/19/indonesia-masuk-3-besar-negara-paling-terdampak-terorisme-di-asia-pasifik-2023.

[7] Hasan N, Islam Politik Di Dunia Kontemporer: Konsep, Genealogi Dan Teori (Yogyakarta: Suka Press, 2012).

[8] N.

I IMPLEMENTASI PEMBELAJARAN KITAB TA’LIMUL MUTA’ALLIM BERBASIS NILAI – NILAI MODERASI BERAGAMA

M.Afif Rosyidi Rifandi — 2024-12-19

ABSTRACT

Educational institutions certainly have a certain vision and mission, in order to create or produce quality students, in the process of creating quality children. A professional teacher must have a myriad of skills in transferring knowledge to their students. Tactics, strategies and methods are the principles mastered by learners to communicate subjects to their students. So that Effectiveness is needed as a benchmark in. The objectives of this study are: (1) To describe the Implementation of Learning the Ta'limul Muta'allim Book Based on Syura' Values at the Muadalah Ulya Blokagung Banyuwangi Educational Unit. (2) To describe Learning the Ta'limul Muta'allim Book Based on Tasamuh Values at the Muadalah Ulya Blokagung Banyuwangi Educational Unit. (2) To describe Learning the Ta'limul Muta'allim Book Based on Qudwah Values at the Muadalah Ulya Blokagung Banyuwangi Educational Unit. To answer these problems, the researcher used a qualitative approach with a case study research type. The data collection techniques used semi-structured interviews, passive participant observation, and documentation. The interactive model of Miles, Huberman, and Saldana includes data collection, data condensation, data presentation, and drawing conclusions. Data validity is carried out using credibility, transferability, dependability, and confirmability techniques. The findings of this study are: 1) Students are not only invited to understand the meaning of the book in depth, but are also encouraged to collaborate, discuss, and express their opinions. 2) The learning methods used emphasize inclusivity and tolerance. Every opinion is valued, and students are taught to accept differences of opinion with an open heart. 3) Students are required to learn to take examples from the behavior and morals of teachers as good examples, and to practice them in the daily lives of students.

Keyword: Implementation, Learning the Book of Ta'limul Mutaallim, Values of Religious Moderation

PENDIDIKAN SEKSUAL DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM

Haris Abdul Qodir — 2024-12-20

Risky sexual behaviours in Indonesia is gradually increasing. In a country where society is based on the values of belief in God, this phenomenon represents an imbalance between morality and reality. Therefore, education is very important to internalise values so that students maintain their sexuality and only express it in ways permitted by religion. State High School (SMAN) 2 of Jember and Al-Furqan High School (SMA) of Jember are chosen as research locations to present educational institutions, especially in Jember Regency, which implement sexual education in Islamic Religious Education (PAI) learning.

This research focuses on: 1) PAI learning about manners of associating with the opposite sex at SMAN 2 Jember and SMA Al-Furqan Jember, 2) PAI learning about sexual deviances at SMAN 2 Jember and SMA Al-Furqan Jember. Thus, this research is aimed at: 1) Analysing PAI learning about manners of associating with the opposite sex at SMAN 2 Jember and SMA Al-Furqan Jember, 2) Analysing PAI learning about sexual deviances at SMAN 2 Jember and SMA Al-Furqan Jember.

This research uses a qualitative approach with the type of collective case study. Research subjects are determined purposively while data collection is carried out through interviews, observations, and document studies. The data is analysed using the interactive data analysis model by Miles, et al and the explanation building model by Robert K. Yin. The validity of the data is checked through persistent observation, triangulation, use of reference materials, and peer debriefing.

The findings of this research show: 1) PAI learning about manners of associating with the opposite sex at SMAN 2 Jember and SMA Al-Furqan Jember is integrated into the learning chapter on avoiding adultery and promiscuity. The success of this learning cannot be determined because there is no comprehensive evaluation to measure the achievement of learning objectives. SMAN 2 Jember compromises the concept of Islamic Religious Education with the cultural reality of public school which results in a synthesis, namely the partial implementations of the Islamic Religious Education concept on manners of associating with the opposite sex, while SMA Al-Furqan Jember strictly enforces the Islamic Religious Education concept on manners of associating with the opposite sex as an absolute value through repressive measures. 2) PAI learning about sexual deviance at SMAN 2 Jember and SMA Al-Furqan Jember focuses on discussing adultery which is also integrated into the learning chapter on avoiding adultery and promiscuity. This learning is supported by the rule prohibiting students from committing immoral acts at SMAN 2 Jember, while at SMA Al-Furqan Jember the rule is anticipated earlier for actions that are considered "near to adultery".

TRANSFORMASI KURIKULUM MERDEKA DALAM PERSPEKTIF JOHN DEWEY

Sofwan Roif Ubaidillah — 2024-12-20

Education plays an important role in developing human character and potential. The Merdeka Curriculum in Indonesia is present as a solution to the need for a more relevant and adaptive education system in an era of rapid change. This curriculum prioritizes experience-based learning to develop students' competencies independently, in line with John Dewey's pragmatism educational philosophy, which emphasizes the relevance of learning to real life and practical skills. This research uses descriptive qualitative methods with literature study to analyze relevant literature. The aim of the research is to examine the implementation of the Independent Curriculum through the perspective of Dewey's pragmatism, with a focus on experience-based learning and the development of 21st century skills. Despite challenges such as limited resources and teacher readiness, the Merdeka Curriculum has the potential to improve the quality of education by creating a more flexible learning environment. This research aims to provide insight for policy makers and educational practitioners in formulating more effective curriculum implementation strategies.

AKTUALISASI NILAI-NILAI PENDIDIKAN ISLAM DALAM BUDAYA ADIWIYATA DI SEKOLAH MENENGAH PERTAMA NEGERI 1 UMBULSARI JEMBER

Moh. Azwar Anas — 2024-12-19

ABSTRACT

The character of environmental awareness regarding the preservation of the environment is a fundamental discussion for the sustainability of future generations. Therefore, efforts to preserve the environment can also be conducted through school education. This study aims to realize environmental awareness by understanding Islamic Educational Values focused on the environment, which aims to enhance environmentally friendly attitudes and behaviours. Environmentally-oriented formal education aspires to foster attitudes and behaviors among school members who are responsible for environmental preservation efforts through Islamic Education. Research Focus: 1) What are the Islamic Educational Values in the Adiwiyata Culture at SMP Negeri 1 Umbulsari Jember? 2) How is the Actualization of Islamic Educational Values in the Adiwiyata Culture at SMP Negeri 1 Umbulsari Jember? Research Objectives: 1) To analyze the Islamic Educational Values in the Adiwiyata Culture at SMP Negeri 1 Umbulsari Jember. 2) To analyze the Actualization of Islamic Educational Values in the Adiwiyata Culture at SMP Negeri 1 Umbulsari Jember. The research method uses a qualitative approach, specifically a case study. The research location is SMP Negeri 1 Umbulsari Jember. The presence of the researcher and the research subjects are determined using purposive sampling, and data collection includes interviews, observations, and documentation. Data analysis follows the theory of Matthew B. Milles, Huberman, and Saldana, using qualitative data analysis techniques, including data condensation, data presentation, and conclusion drawing. Data validity is ensured through source and technique triangulation.The conclusions of this research are: 1) The Islamic Educational Values in the Adiwiyata Culture at SMP Negeri 1 Umbulsari are initiated through school policies encompassing the school's vision, mission, goals, and the Adiwiyata cultural programs. This integration includes Islamic Education subjects who understand the environment from an Islamic perspective. 2)The Actualization of Islamic Educational Values in the Adiwiyata Culture at SMP Negeri 1 Umbulsari is demonstrated through waste recycling, Friday Devotion (Jum'at Taqwa), and environmental awareness posters.

Keyword: Strategy, 3-5 kata kunci , kata kunci 1, kata kunci 2, dst