Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://jurnal.stitradenwijaya.ac.id/index.php/tdb <p style="text-align: justify;">Ta'dibia, terbitan ilmiah berkala sejak 2011 terbit 2 (dua) kali dalam setahun. Jurnal Ta'dibia menerima manuskrip publik mengenai hasil penelitian, survei, dan ulasan literatur yang berkaitan dengan bidang pendidikan agama Islam yang dilihat dari perspektif: Filsafat Pendidikan, Sejarah Pendidikan, Pendidikan Psikologi, Pendidikan, Sosiologi Pendidikan, Politik Pendidikan, Agama (Tafsir, Hadis, Tsaqofah, Sufisme ([gnosis]), Pluralisme atau Studi Banding Pendidikan Islam.</p> Sekolah Tinggi Ilmu Tarbiyah Raden Wijaya Mojokerto en-US Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 2088-4540 Pembelajaran Humanistik dalam Pengajaran Pertama: Membebaskan Siswa dari Penjara Kebebasan, Menanam Bibit Kosong dan Bibit Keimanan https://jurnal.stitradenwijaya.ac.id/index.php/tdb/article/view/261 <p style="text-align: justify;"><em>This paper aims to describe how humanistic learning should be carried out in the first teaching: freeing students from the prison of freedom, a choice of planting empty seeds or seeds of faith. This research is a qualitative literature study to provide a set of insights on how phenomenons are interpreted in the literature. Research design becomes a reflexive process at each stage of the research. Qualitative analysis involves two activities: 1) developing an awareness of the types of data that can be examined and how they can be explained. Finally, social artifacts such as books, sculptures, pictures and buildings can be a unit of analysis. From the results of the discussion it can be concluded as follows: 1) Educating is understanding students so that they can see the real form of reality, rather than the reality projected by an image. Providing noetic experiences as new insights does not increase our quantitative knowledge of objects which remain unchanging, but introduces changes in the modes of knowledge. 2) Liberal education, which is well taught can restore a person's sense of dignity as a human being in the universe and with others, and thus can give students eyes to see the dignity of others by sharing their own difficulties. Well-taught Islamic education raises the inner heart of the child, the seed of faith in Allah critically so that the child is able to count himself, pious, and raise him because he is afraid of Allah while working and takes into account himself when he thinks, and experiences pious feelings, he will be sincere to Allah , Lord of the worlds in all his states and deeds and in all his behavior. And the most important thing is that he will not do anything except to get the Pleasure of Allah.</em></p> Happy Ikmal Copyright (c) 2021 Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://creativecommons.org/licenses/by-sa/4.0 2021-02-04 2021-02-04 10 1 13 18 10.32616/tdb.v10.1.261.13-18 Integrasi Pembelajaran Multi Metode melalui Metode Story-Telling: Metode Pengajaran Nabi Muhammad SAW yang Efektif Sepanjang Zaman https://jurnal.stitradenwijaya.ac.id/index.php/tdb/article/view/263 <p style="text-align: justify;"><em>The academic success of students is very dependent on the quality of teachers, the quality of teaching and learning interactions depends on the intention of teacher teaching activities and the intention of student learning activities including the use of models, methods, techniques, and learning media. The success of a learning strategy depends on the expertise of the teacher in using learning models, methods, techniques, and media. Because each teacher has different knowledge, experience, abilities, views and teaching styles. However, all models, methods, techniques, and learning media have been exemplified by the Prophet Muhammad SAW. This article aims to describe multi-method learning through the Story-Telling method that was taught, exemplified and practiced by the Prophet Muhammad and its effectiveness to this day. This research is a qualitative literature study. The approach used is the empirical historical approach because the historical approach must be understood as a type of empirical, empirical approach, especially in the sense where this term is contrasted with an apriorist, rationalistic, or intellectualist orientation. Reflexive methods such as narrative inquiry, autoetnography, joint ethnography, and community dialogue methods. As a form of understanding, narrative inquiry helps us shape our understanding of complex world events. From the results of the discussion it can be concluded as follows: 1) In Islam, the method of telling stories (story-telling) cannot be equated with the method of storytelling, even though storytelling is aimed at educating. It is dry with Islamic values ??(Aqidah and morals). 2) The storytelling method is taught, exemplified by the Prophet Muhammad SAW's practice of containing the best story content, to strengthen the heart (motivation). 3) The storytelling method in Islam is integral from the linguistic aspect: storytelling, brainstorming, publication and recording; from a mathematical aspect: calculation, classification, reasoning, heuristic, socratic; from the spatial aspect: visualization, color, pictures, graphics, sketches; from the musical aspect: rhythm, concept, supermemory, discography. from the kinesthetic aspect: response, conception, hans-on, theater map; from the interpersonal aspect: sharing feelings, sculpture formation; teamwork, simulations, boar games; from the intra-personal aspect: reflection, feeling, self-experience, formatting goals; timming; from natural aspects: walks, decoration, fauna, eco studies, outside windows.</em></p> Muhammad Andi Isya' Copyright (c) 2021 Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://creativecommons.org/licenses/by-sa/4.0 2021-02-04 2021-02-04 10 1 25 34 10.32616/tdb.v10.1.263.25-34 Pendidikan Matematika dalam Kontek Studi Islam: Al-Khwarizmi dan Kontribusinya untuk Matematika https://jurnal.stitradenwijaya.ac.id/index.php/tdb/article/view/265 <p style="text-align: justify;"><em>This article aims to describe the role of Al-Khwarizmi and his contributions to mathematics and mathematics education in the context of Islamic studies. This research is a qualitative literature study. The approach used is the empirical historical approach because the historical approach must be understood as a type of empirical, empirical approach, especially in the sense where this term is contrasted with an apriorist, rationalistic, or intellectualist orientation. Reflexive methods such as narrative inquiry, autoetnography, joint ethnography, and community dialogue methods. As a form of understanding, narrative inquiry helps us shape our understanding of complex world events. In the study of history, the attention of observers drawn by the charm peculiar to the era gained prominence as greats in science and in every art of peace as they had achieved on the battlefield. Such times, in the history of the Arabs, were the Caliph Al Mansur, Harun Al Rashid, and Al Mamun, famous contemporaries of Charlemagne. From the results of the discussion it can be concluded as follows: 1) Science and mathematics in the modern world benefit from the contribution of Islamic culture, despite the frequent tacit denial (which has characterized the history of Western ideas since the 17th century) that Muslim thinkers and medieval scholars make a significant contribution to our understanding of the world. 2) Since the beginning Islamic education has always been the main religious education, in the sense that it is explicitly meant to preserve religious traditions and at the same time, there is a strong urge to seek knowledge in culture, such as the hadith "seeking knowledge even though in China", "studying is an obligation. for every man and woman "and" seeking knowledge from the cradle to the grave is an obligation for every human being ". His reflection was that scholars throughout their history were very active in learning from foreign sources until they reached the "golden age of the Islamic era", which in turn supported "the scientific pillars of the Renaissance in the Western world". 3) Many studies on the contribution of Islam to mathematics and mathematics education especially computational mathematics that can be enjoyed today are the work of Islamic scholars.</em></p> Hariris Nur Cahyo Ilham Nur Firmansyah Copyright (c) 2021 Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://creativecommons.org/licenses/by-sa/4.0 2021-02-04 2021-02-04 10 1 43 50 10.32616/tdb.v10.1.265.43-50 Perbedaan dan Interaksi Pembelajaran Menggunakan Model Example dan non-example terhadap Keterampilan Membaca Permulaan pada Kelas I-A Little Camel Islamic International School Mojokerto. https://jurnal.stitradenwijaya.ac.id/index.php/tdb/article/view/260 <p style="text-align: justify;"><em>The purpose of this research is. (1) Describe the differences in the pre-reading skills of children who were taught before using the example and non-example model learning and after using the example and non-example model learning in Class IA Little Camel Islamic International School Mojokerto (2) describing the learning interactions using the example learning model and non-example of pre-reading skills in Class IA Little Camel Islamic International School Mojokerto. This study uses a quantitative approach with comparative and experimental types. The quasi-time series one-group Pre-test-Post-test experimental design with the research object in Class I-A Little Camel Islamic International School Mojokerto as many as 18 children consisting of 7 boys and 11 girls. Data collection using interviews and tests using WhatsApp media. The data analysis used the Two Ways Anava analysis technique, namely the ANOVA test which was based on the observation of two criteria. From the results of the analysis concluded: 1) There are differences in the pre-reading skills of children who were taught before using the example and non-example model learning and after using the example and non-example model learning in Class I-A at Little Camel Islamic International School Mojokerto; 2) There is a learning interaction using the example and non-example learning model on pre-reading skills in Class I-A Little Camel Islamic International School Mojokerto.</em></p> Ahmad Mustofa Jalalluddin Al-Mahali Copyright (c) 2021 Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://creativecommons.org/licenses/by-sa/4.0 2021-02-04 2021-02-04 10 1 1 12 10.32616/tdb.v10.1.260.1-12 Mengintegrasikan Kembali Standar Pendidikan Paripurna yang Dicontohkan oleh Nabi Muhammad SAW ke dalam Standar Pendidikan abad 21 https://jurnal.stitradenwijaya.ac.id/index.php/tdb/article/view/262 <p style="text-align: justify;"><em>This paper aims to describe: 1) The way the Prophet Muhammad taught the Qur'an to his students which can be adopted into 21st century educational standards; 2) Elements of the ideal standard of Islamic education more than a thousand years ago and its influence is still felt today. This research is a qualitative literature study to provide a set of insights on how phenomenons are interpreted in the literature. Research design becomes a reflexive process at each stage of the research. Qualitative analysis involves two activities: 1) developing an awareness of the types of data that can be examined and how they can be explained. From the results of the discussion, it can be concluded as follows: 1) the way the Prophet Muhammad taught the Qur'an (certainly supported by hadith) is the past, present and future form: as language is to be read (in terms of linguistics with various attributes), as past history ( to be learned as a lesson today), as science and technology to be analyzed (in terms of methodology and attributes), as nubuwwah (aspects of scientific predictions that have not been discovered, to life in the hereafter). 2) The ideal standard of Islamic education is more than a thousand years ago and its influence is still felt today, at least it contains elements of the personal teacher, namely the Prophet Muhammad SAW himself including: No students are left behind in their class, perfect and consistent speakers so that they are easily understood by students, Life with an example that makes students have no trouble imitating him and patience through adversity.</em></p> Sudar Kajin Copyright (c) 2021 Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://creativecommons.org/licenses/by-sa/4.0 2021-02-04 2021-02-04 10 1 19 24 10.32616/tdb.v10.1.262.19-24 Narasi Disparitas Higher-order Thinking Skill dan Scientific Thinking Skills Timur dan Barat dalam Sebuah Pengembangan Pemahaman yang Bertahan Lama https://jurnal.stitradenwijaya.ac.id/index.php/tdb/article/view/264 <p style="text-align: justify;"><em>Al Quran is a book of arguments and books that challenge western and eastern thinkers to collide with the truth of correct thinking, for the defeat of concepts and methodologies, the west thinks harder to surpass it by denying the truth of the Quran. Sayangya timur (the Islamic community) tends to follow him to justify their post-truth. This paper aims to describe how the disparity narrative of Eastern (Islamic) and western Scientific thinking skills in the development of long-lasting understanding. This research is a qualitative literature study of how phenomenons are interpreted in the literature. Reflexive methods such as narrative inquiry, autoetnography, joint ethnography, and community dialogue methods. As a form of understanding, narrative inquiry helps us shape our understanding of complex events. From the results of the discussion, it can be concluded as follows: 1) Higher-order thinking skills and western scientific thinking skills tend to squeeze thoughts constantly towards the emptiness of the soul by accelerating the post-truth era. 2) Higher-order thinking skills and Eastern (Islamic) scientific thinking skills are integrated into three low, medium and high levels which analogize thinking in parallel 1 (horizontally or vertically) parallel 2 (horizontally and vertically) and systematically complex cyclically by staying on linguistic narrative and rejects the post-truth by itself.</em></p> Anwar Sholihin Copyright (c) 2021 Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://creativecommons.org/licenses/by-sa/4.0 2021-02-04 2021-02-04 10 1 35 42 10.32616/tdb.v10.1.264.35-42 Menakar Kontradiksi Implementasi Teori Direct Teaching dan Indirect Teaching dalam Permendikbud No 37 Tahun 2018 https://jurnal.stitradenwijaya.ac.id/index.php/tdb/article/view/266 <p style="text-align: justify;"><em>This article aims to describe the implementation of direct teaching and indirect teaching in Permendikbud No. 37 of 2018 which is not in line with the theory, especially indirect teaching. This research is a qualitative literature study to interpret the phenomena in the literature. The approach used is an empirical approach which is contrasted with an apriorist, rationalistic, or intellectualist orientation. Simultaneous qualitative analysis, each influencing all the others, then, comparisons are made between the different types of organizations to study the unit of analysis. Finally, the book's social artifacts become the unit of analysis. From the results of the discussion, it can be concluded as follows: 1) Indirect teaching strategies exemplify teaching concepts, patterns, and abstracts for inquiry, problem solving, and discovery learning experiences that encourage students to think beyond the facts given, conclude and make generalization as a result or a follow-up to direct instruction or direct learning, where the teacher focuses students' attention on a problem and then provides students with only background information. Contradictory to this, Permendikbud No. 37/2018 concerning amendments to Permendikbud No. 24/2016 on KI and KD Curriculum 2013 mentions the formulation of competency in spiritual attitudes, namely respecting and living up to the teachings of the religion it adheres to. The formulation of social attitude competence is showing honest behavior, discipline, responsibility, courtesy, care, and confidence in interacting with family, friends, teachers, and neighbors. Both competencies are achieved through indirect teaching, namely modeling, habituation, and school culture, by paying attention to the characteristics of subjects and the needs and conditions of students. 2) Indirect learning has the following characteristics: (1) Students are responsible for their own learning processes and outcomes; (2) students learn by absorbing and adapting new information into their cognitive structures with what they already know and believe from the learning process; and (3) students solve problems through active-collaborative discussions in Permendikbud No. 37 of 2018 concerning changes to Permendikbud No. 24 of 2016 concerning KI and KD Curriculum 2013 is very small and does not even touch the characteristics referred to.</em></p> Mochamad Budi Arief Moh. Rodhi Copyright (c) 2021 Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam https://creativecommons.org/licenses/by-sa/4.0 2021-02-04 2021-02-04 10 1 51 56 10.32616/tdb.v10.1.266.51-56