PENDIDIKAN ISLAMI DALAM NILAI-NILAI KEARIFAN LOKAL DIDONG

Abstract: The treat of a identity of a country which faith in the heterogeneity by the raising conflict between ethnic, religion, race, violance is happen will be split the nationality. It is happen because the lowerance of the tolerance that is manifested in Islam that rahmatan lil 'Alamin and hinders the wishdom which was developed. In the middle of these divisions, Gayo highland area which is the area of enforcement of Islamic law which is inhabited by various tribes that able to neutralize the situation by maintaining the value of the ancestral wisdom and Islamic education live using the Didong media art. Hence the importance of the solution to address a conflict prone difference with respect local wisdom. The Didong art’s values element beauty, religious, and togetherness are transformed from local wisdom message is mukemel, orderly, loyal, Semayang-gemasih, mutentu, trustworthy, even-mupakat, alang-tulung, and bersikekemelen. Islamic education from the show of Didong cannot be separated from the customary, shari'ah, and more can be absorbed by people with such tolerance built up to create peace and create an atmosphere of Islamic shari'ah as a regional enforcer.الملخص :تهديد ذاتية الشعب الاندونسي التي جعل بينيكا توعكال ايكا كشعار الشعب بظهور نزاع القبائل والاديان والعناصر. الاجرائات العنيفة التي تجري جعلت سبب لنزاع الشعب. تلك الحادثة جرت بسبب زوال موق التسامخ الذي وجد في الاسلام "رحمة للعالمين"ولا يبالى النظر والبصيرة المحلية قد بنيت. في ذلك الحال السبول المرتعة "غايو" احدى المناطق التى طبقن تنفيذ شريعة الاسلام. تسكن فيها عدة القبائل. تقدران جعلها على الحياد، وتدافع القيم الحسنة التي ورثت من الاجداد ويعيثون مخّ تربية الاسلام كوسيلة فنّ الغناء الإقْليمي وبذلك المهم جداً، طلب حلّ المشكلة إتخد موقفا ايجابياً في تلك المسئلة. فنّ الغناء الإقليمي تملك عنصر الجمال، الدين والوحدة "موكميل، ترتيب، ستيّي، سماياع كماسيه، موتنتو، امنة، كناف مفاكة، الاع تولوغ، برسيككميلين". قيم الإسلامي من فن الغناء الإقليمي لا تخلوْ من العادة والشريعة ويمتصّها مجتمع وبذلك صفة التسامح التي قد بنيت جعلت الأمن والمخّ الإسلامي كمنطقة منفذة شريعة الإسلامي.Abstrak: Terancamnya identitas bangsa Indonesia yang bersemboyan Bhinneka Tunggal Ika dengan munculnya konflik antar suku, agama, ras, kekerasan yang menjadi ajang perpecahan persatuan bangsa ini. Peristiwa tersebut tercipta karena pudarnya sikap toleran yang termanifestasikan dalam Islam yang rahmatan lil ‘alamin dan tidak mengindahkan kearifan yang sudah terbina. Di tengah maraknya perpecahan tersebut, daerah dataran tinggi Gayo yang merupakan daerah penegak syari’at Islam yang didiami oleh berbagai suku mampu menetralisir keadaan dengan mempertahankan nilai yang arif dari peninggalan leluhur  dan menghidupkan suasana pendidikan Islami menggunakan sarana atau media seni Didong. Oleh karena itu, pentingnya solusi untuk menyikapi suatu perbedaan yang rentan menimbulkan konflik dengan menjunjung kearifan lokal. Nilai seni Didong berunsur keindahan, religius dan kebersamaan yang tertransformasi dari pesan kebijaksanan lokal, yaitu mukemel, tertib, setie, semayang-gemasih, mutentu, amanah, genap-mupakat, alang-tulung, dan bersikekemelen. Pendidikan Islami dari pertunjukan Didong tidak lepas dari adat, syari’at, dan lebih bisa diserap oleh masyarakat dengan begitu sifat toleransi yang terbina menciptakan perdamaian dan menciptakan suasana Islami sebagai daerah penegak syari’at Islam.  Keywords: pendidikan Islami, kearifan lokal, Didon

Kebijaksanaan Syari\u27at Islam Dalam Berbusana Islami Sebagai Pemenuhan Hak-hak Anak Perempuan

Dressing in unwelcome contemporary fashion to mistakenly conceal one\u27s identity in the name of beauty is one of the causal factors of moral degradation threatening our young generation. To establish their identity and charming personality, many young girls perform malfunction of what they should politely and proportionally wear for the sake of the latest mode and art although they have to break religious laws and teachings. To deal with this phenomenon, regions governed under Islamic law establish suitable fashion criteria and administer mild punishment to whoever violates the policy. Some opponents of the rule have voice protest against it, claiming that it violates women\u27s right to express their style through fashion. It is widely known that there are some ill-conceived policies stirring up violence against the human rights. However, some policies formulated by Islamic legal administers in Takengon, Central Aceh, have granted women the right to wear the fashion of their choice. Here, the author wants to impart the wisdom of Islamic law in setting down the rule on fashion and in giving young women their rights. The wisdom can act as guidance for lawmakers against the formulation of divisive policies violating human rights. The rule on Islamic fashion in this discussion is based on the Syafi\u27i teaching that women must cover up their entire body except for the face and the palms of the hands. The wisdom of the Islamic rule is that it reminds and urges young girls to confide in their parents to ensure that their existence as women is protected

Pembelajaran Gender pada Anak Usia Dini Melaui Pendekatan Sentra

Abstract: The trend of viewing a woman as a figure whose task is to assist a man by referring to religious doctrines represents its textual paradigm. Due to accepting the doctrines without considering the context of its emergence, there are many men who show their discriminative attitude and behavior. As a result, the justice that is expected and struggled by women in various ways not come to a reality. Considering this condition, it is necessery to introduce gender equality to children in their early childhood to minimize gender-based injustice. This kind of intoduction should be done not only theoritacally, but also in real practices. This paper describes central approach gender learning. Gender learning may affect to all aspects of child development such as cognitive, social and emotional, moral and motoric aspects. Learning process applying the pay much attention to their needs, and give them an understanding that men an women have equal rights. Teaching gender to young children means promoting gender equality to the society. Keywords: leraning, gender, central metho

Early Childhood Multicultural Education in the Islamic Sharia Area

Cases encountered in the field related to intolerance in early childhood include children making fun of each other regarding social status, cultural differences, religious differences, skin color, and dialect differences. Early childhood in the field of Islamic law is prone to conflict problems. The purpose of this writing is to describe multicultural learning practices in areas of Islamic law. The method used is field research with a qualitative approach. The result of this writing is the implementation of multicultural learning at early childhood education institutions in Budidharma Kindergarten, Central Aceh Regency through the integration of multicultural values. The implementation of multicultural learning in early childhood education institutions at Budidharma Kindergarten also covers all aspects of child development, namely cognitive, moral, religious, physical-motor, socio-emotional, language, and arts. Keywords: Learning, Multicultural, Islamic Sharia References: Abdullah, Irwan. 2010. “Berpihak Pada Manusia: Paradigma Nasional Pembangunan Indonesia Baru.” In , 21. Yogyakarta: Pustaka Pelajar. Anggito, Albi, E. Kus Eddy Sartono, Ali Mustadi, Nada Savitri Nawangsari, and Astri Widyasari. 2022. “Effectiveness of Multicultural-Based Comic to Improve Learning Achievement and Tolerance Characters in Elementary School.” Proceedings of the 5th International Conference on Current Issues in Education (ICCIE 2021) 640 (Iccie): 275–80. https://doi.org/10.2991/assehr.k.220129.050. Arikunto, S. 2006. Metode Penelitian Kualitatif. Bumi Aksar. Jakarta. Budiono, Arief, Adi Dharmawan Muhammad, Fatimah Az, Zahra Atmoko, Sheryn Marsya, Azzah Aslika, Waskito Budi Kusumo, Dimas Wegig, Tri Hartanto, and Muhammad Qawiyyul Amin. 2022. “Policy for Implementation of Islamic Law Under Special Autonomous Province.” International Journal of Multicultural and Multireligious Understanding 9 (3): 626–36. Fadlilah. 2017. “Model Kurikulum Pendidikan Multikultural Di Taman Kanak-Kanak.” Jurnal Pembangunan Pendidikan; Fondas5 (1): 42–51. Heale, Roberta, and Dorothy Forbes. 2013. “Understanding Triangulation in Research.” Evidence-Based Nursing 16 (4): 98. https://doi.org/10.1136/eb-2013-101494. Lestari, Ambar Sri. 2015. “Penerapan Pembelajaran Multikultural Berbasis Teknologi Dengan Pendekatan Konstruktivisik.” Zawiyah Jurnal Pemikiran Islam 1 (1): 59–78. https://ejournal.iainkendari.ac.id/index.php/zawiyah/article/view/401. Mahmud, Choirul. 2009. “Pendidikan Multikultural.” In Cet.2, 176. cet. 3, (Yogyakarta: Pustaka Pelajar. Mariadi. 2018. “Pelaksanaan Syariat Islam Pada Qanun Nomor 11 Tahun 2002 Bidang Aqidah, Ibadah, Dan Syiar Islam.” Legalite : Jurnal Perundang Undangan Dan Hukum Pidana Islam 3 (II): 113–54. https://doi.org/10.32505/legalite.v3iii.1106. Masruroh, Imas, Siti Badriah, Mohamad Erihadiana, and Uus Ruswandi. 2022. “Multicultural Curriculum Development and Learning Model at the Ta’lim Sakinah Majelis.” Edukasi 16 (1): 35–46. https://doi.org/10.15294/edukasi.v16i1.37993. Mazurkiewicz, Piotr. 2020. “Cultural Diversity versus Multiculturalism.” Chrześcijaństwo-Świat-Polityka, no. 24: 229–50. https://doi.org/10.21697/csp.2020.24.1.29. Mo’tasim, Mo’tasim, Moh. Kalam Mollah, and Ifa Nurhayati. 2022. “Konsep Pendidikan Multikultural Dalam Pandangan Banks.” FIKROTUNA: Jurnal Pendidikan Dan Manajemen Islam 15 (01): 72–90. https://doi.org/10.32806/jf.v15i01.5863. Nurohma, Nyimas. 2017. “Strategi Pengembangan Kegiatan Keagamaan Anak Usia Dini Di Tk Harapan Ibu Tanah Mas Banyuasin.” El-Ghiroh Vol. XIII,: 108–29. Prabowo, Alfian Dewan Adhayuda, and Hamim Ilyas. 2021. “Multicultural Education in Islamic Perspective.” Proceedings of the International Conference on Economics, Business, Social, and Humanities (ICEBSH 2021) 570 (Icebsh): 371–76. https://doi.org/10.2991/assehr.k.210805.060. Primawati, Laurencia. 2013. “Dosen FISIPOL Universitas HKBP Nommensen Medan JUPIIS VOLUME 5 Nomor 2, Desember 2013 82” 5: 82–92. Rachmawati, Y., Pai, Y. F., & Chen, H. H. 2014. “The Necessity of Multicultural Education in Indonesia.” International Journal of Education and Research, no. October 2014. Rahim, Rahmawaty. 2012. “Signifikansi Pendidikan Multikultural Terhadap Kelompok Minoritas.” Analisis XII: 161–82. Retnowati, May Shinta, Musta’an Al Faruqi, and Syahrul Ihsan. 2023. “The Sources of Islamic Law on the Muamalah Concept About Contract Viewed on Philosophical Studies.” Al-Iktisab: Journal of Islamic Economic Law 7 (1): 75–94. https://doi.org/10.21111/aliktisab.v7i1.9961. Riyanto, Yatim. 2012. “Paradigma Baru Pembelajaran.” In , 163. Jakarta: Kencana Prenada Media. Group. Suri, Dharlinda, and Dharnita Chandra. 2021. “Teacher’s Strategy for Implementing Multiculturalism Education Based on Local Cultural Values and Character Building for Early Childhood Education.” Journal of Ethnic and Cultural Studies 8 (4): 271–85. https://doi.org/10.29333/ejecs/937. Sutarto, Joko. 2016. “Pentingnya Pembelajaran Multikultural Pada Pendidikan Anak Usia Dini.” Edukasi, no. 3: 1–13. Wihardit, Kuswaya. 2010. “Pendidikan Multikultural: Suatu Konsep, Pendekatan Dan Solusi.” Jurnal Pendidikan 11 (2): 96–105. http://jurnal.ut.ac.id/index.php/JP/article/view/98. Yanuari Dwi Puspitarini, and Muhammad Hanif. 2019. “Using Learning Media to Increase Learning Motivation in Elementary School.” Anatolian Journal of Education 4 (2): 53–60. https://doi.org/10.29333/aje.2019.426a. &nbsp

SUMANG: Norm of Gayo Community Within The Framework of Islamic Education

Abstract: The rise of immodesty among the young people towards the elderly implies the lack of cultural identity. This behavior is not only performed by individuals within the family environment but also the entire aspects of the educational environment and society. Dealing with this condition, it is necessary to re-actualize the social norms as local wisdom for future generations like Gayo community. Here are the norms to avoid violating actions. These rules are used as a foundation of life called Sumang. This paper focuses on the concepts of Gayo community norms within the framework of Islamic education. This research employed a descriptive qualitative using field research method. The sampling technique was purposive sampling by selecting the research participants consisting of the prominent tribal leader of Gayonese people. The data were collected by using observation and semi-structured interview. Then, the data were documented and analyzed through data reduction, display, and conclusion. The purpose of this paper is to explore the heritage value of Gayo community that can be used as a reference to respond to the challenges of future generations. The findings showed that the Gayo norms managing social interaction known as Sumang (taboo) consisting of Sumang Kenunulen (sitting), Sumang perceraken (talking), Sumang pelangkahan (journey), Sumang penengonen (seeing). Those concepts in Gayo community norms within the framework of Islamic education are to prevent a contradiction to the religion and the cultural values or it can be classified as disrespectful attitudes. These norms have also been the foundation for developing character education.الملخص: يتزايد انتشار الخلافة بين الصغار والكبار بشكل متزايد ، مما يعني نقصًا في الأخلاق. هذا السلوك لا يتم فقط من قبل الأفراد في محيط الأسرة ولكن في جميع جوانب البيئة التعليمية وحتى المجتمع. لمعالجة هذا ، من الضروري الحفاظ على جدول الأعمال أو إعادة تفعيل المعايير الاجتماعية التي أصبحت حكمة محلية لأجيال. كما هو الحال في مجتمع Gayo ، لديها قواعد السلوك أو السلوك التي يجب تجنبها لخرق القيم. تستخدم القاعدة كنمط أساسي أو أساس للحياة يسمى سومانغ. تستعرض هذه الورقة معايير مجتمع Gayo ومفاهيم معايير مجتمع Gayo في إطار التعليم الإسلامي. تستخدم طريقة البحث هذه النوعية الوصفية ، مع البحث الميداني. استخدم المشاركون في هذه الورقة تقنية أخذ عينات هادفة ، وهي الشكل التقليدي لمجتمع جايو. طرق جمع ملاحظات البيانات ، ومقابلات الفصول ، والتوثيق أثناء تحليل البيانات باستخدام تقليل البيانات ، وعرض البيانات والاستنتاجات .الغرض من هذه الورقة هو استكشاف القيمة التراثية لمجتمع غايو ويمكن استخدامه كمرجع في الرد على تحديات الأجيال التي تفتقر إلى الأخلاق. تشير النتائج في هذا المجال إلى أن قواعد جايو التي تحكم التفاعل الاجتماعي تُعرف باسم سومانج كينونولن (المتنافرة عند الجلوس) ، ووسانجانج بيرسيكاكن (المتناقض في قول الكلمات) ، والسومانج بيلانجكان (المتناقض في السفر) ، وسومانج بيننغونين (طرق متضاربة للرؤية) ، إن مفهوم معايير مجتمع جايو في إطار التربية الإسلامية هو فعل يتعارض مع الدين ، لأنه يصنف كموقف غير جدير بالثناء وله تأثير غير موات ، ويمكن أن يكون هذا الأساس أساسًا لقيم الشخصية المتنامية.Abstrak: Maraknya sikap ketidaksopanan antara yang muda terhadap yang tua semakin merambah sehingga mensiratkan minimnya etika. Tingkah laku tersebut bukan hanya dilakukan individu di lingkungan keluarga, namun pada seluruh aspek lingkungan pendidikan bahkan masyarakat. Untuk menyikapi hal tersebut, perlu agenda pelestarian atau mengaktualisasikan kembali norma-norma sosial yang sudah menjadi kebijaksaan lokal secara turun temurun. Sebagaimana pada masyarakat Gayo, mempunyai aturan perbuatan atau tingkah laku yang harus dijauhi karena melanggar nilai. Aturan tersebut dijadikan pola dasar atau landasan hidup yang disebut Sumang. Tujuan tulisan ini untuk menggali nilai pusaka masyarakat Gayo dan dapat dijadikan acuan dalam menjawab tantangan generasi yang minim moralitas. Metode penelitian ini menggunakan deskriptif kualitatif, dengan penelitian lapangan (field research) serta partisipan menggunakan teknik purposive sampling,yaitu tokoh adat masyarakat Gayo. Pengumpulan data menggunakan pengamatan, wawancara semiterstruktur, dokumentasi, sedangkan analisa data menggunakan data reduction, displaydata serta kesimpulan. Temuan di lapangan bahwa norma masyarakat Gayo yang mengatur tata pergaulan dalam berinteraksi dikenal dengan istilah sumang kenunulen (sumbang ketika duduk), sumang perceraken (sumbang dalam mengucapkan kata-kata), sumang pelangkahen (sumbang dalam perjalanan), sumang penengonen (sumbang cara melihat). Konsep norma-norma masyarakat Gayo dalam bingkai pendidikan Islam merupakan tindakan yang bertentangan dengan adat, agama karena tergolong sikap yang tidak terpuji dan berdampak tidak baik. Norma tersebut juga telah menjadi dasar untuk menumbuhkan nilai-nilai karakter

IMPLEMENTASI MARKET DAY DALAM MENGEMBANGKAN ENTREPRENEURSHIP ANAK USIA DINI DI TKIT AN-NAJAH KABUPATEN ACEH TENGAH

This research discussed the market day activities to improve children entrepreneurship of TKIT Sunnah An-Najah of Central Aceh and to find out entrepreneurial value of the students. This is descriptive field research. It used three data collection methods, including observation, interview, and documentation. To make the market day activities easier to understand, the researcher divided them into three processes: planning, application, and assessment. Furthermore, the application of having those students get into entrepreneurial value also involves fostering the values of entrepreneurship before and after the market day activity. The values desired are bravery, self-confidence, independence, good behavior, honesty, sense of appreciation, work commitment, discipline, cooperative and being communicative and oriented towards results. Through this observation, it is found that the conduction of the market day activities can help stimulate children's cognitive and socio-emotional growth, language skills, and physical-motor development. Keyword: market day, entrepreneurship Penelitian ini membahas kegiatan market day dalam mengembangkan entrepreneurship pada anak di TKIT Sunnah An-Najah Kabupaten Aceh Tengah dan untuk mengetahui nilai-nilai entrepreneurship yang ditanamkan pada anak dengan kegiatan market day di TKIT Sunnah An-Najah Kecamatan Bebesen Kabupaten Aceh Tengah. Jenis penelitian ini adalah deskriptif dengan menggunakan pendekatan field research yang dilaksanakan di TKIT Sunnah An-Najah Kabupaten Aceh Tengah. Teknik pengumpulan data yang digunakan adalah observasi, wawancara, dokumentasi. Implementasi kegiatan market day dalam mengembangkan entrepreneurship dilakukan dengan perencanaan, pelaksanaan serta penilaian. Pelaksanaan Kegiatan market day  dalam mengembangkan entrepreneurship meliputi pra market day, saat market day serta pasca market day. Pelaksanaan entrepreneurship dapat mengembangkan aspek perkembangan kognitif, sosio-emosional, bahasa, dan fisik motorik anak dapat bertambah. Nilai-nilai entrepreneurship yang ditanamkan pada anak dengan kegiatan market day yaitu berani, pecaya diri, mandiri, santun, menghargai, jujur, berorientasi pasar, berorientasi tugas, berorientasi hasil, disiplin, kooperatif, komunikatif. Kata kunci: market day, kewirausahaa

Pendampingan Pembuatan Perencanaan Pembelajaran Islami Anak Usia Dini Berbasis Kearifan Lokal Masyarakat Gayo

Ultimatum pemerintah dalam melestarikan budaya menjadikan agenda penting bagi pendidik untuk mengenalkan lingkungan dalam pembelajaran. Perencanaan pembelajaran dapat dijadikan acuan, sehingga ketidaksesuaian antara pelaksanaan dan perencanaan dalam suatu pembelajaran mengakibatkan ketidakcapaian tujuan akhir. Pendampingan ini dilakukan karena kondisi di lapangan bahwa guru kurang mampu menyusun sendiri rencana pembelajaran, guru langsung mengambil dari internet atau mengcopy paste dari kawan. Selain itu, anak-anak tidak mengetahui budayanya sendiri seperti adat istiadat, tari serta makanan khas yang disebabkan karena sistem pendidikan saat ini lebih menekankan kemampuan kognitif dan mengenyampingkan penanaman nilai budaya. Pendidikan pada daerah Gayo lebih memprioritaskan keislaman karena sesuai dengan otonomi khusus untuk menegakkan syariat Islam. Fokus kegiatan ini adalah mengkaji bagaimana proses pendampingan pembuatan perencanaan pembelajaran Islami berbasis kearifan lokal, cara menginternalisasikan kearifan lokal dalam suatu pembelajaran, dan hasil pembelajaran Islami berbasis kearifan lokal. Proses pendampingan dilakukan dengan pemahaman dan praktik. Cara menginternalisasikan kearifan lokal dalam suatu pembelajaran dalam suatu RPPH maupun RPPM. Pendampingan ini dalam titik fokus pembelajaran Islami berbasis kearifan lokal dalam bentuk mengembangkan perkembangan moral anak seperti tertib, setie, semayang-gemasih, mutentu, amanah, genap-mupakat, alang-tulung dan bersikekemelen

Metode Belajar Anak Usia Dini

Buku Metode Belajar Anak Usia Dini hadir mempermudah bagi para guru, pendidik, mahasiswa, orangtua serta pihak pemerhati anak untuk mentransfer ilmu kepada anak dengan cara menyenangkan. Buku ini menghadirkan gambaran pentingnya metode dalam pembelajaran anak serta macam-macam metode belajar. Sebagaimana metode ceramah, metode tanya jawab, metode keteladanan, metode pembiasaan, metode bermain, metode bercerita, metode bernyanyi, metode karyawisata, metode demonstrasi, metode problem solving, metode simulasi, metode holistik, kumon, cantol raudhah, metode Montessori, multiple intelegence, glenn doman method, reggio-emilia method, metode sentra dan selling. Metode tersebut disertai dengan implementasi di lapangan

A2MIPARI (Aksi Anak Membaca Iqra’ Pagi Hari); Pembelajaran Al-Qur’an pada Pendidikan Anak Usia Dini “Ash-Shiby”

The children is a sensitive time which is something that he obtained is easily drenched with how to learn while playing. The habit of children playing can be made reference to become the habit of learning, so that the same used to play and learn. The habit of learning to read the Qur'an is done by repeatedly as consequence of Early Child Education "Ash-Shiby" that learning the Qur'an done in the morning before the start of formal activities done because the morning is very effective in giving time and the spirit of the enthusiasm of children in exercising. This paper describes the implementation of A2MIPARI (Action Children Read Iqra' Morning); learning the Qur'an in the Early Child Education "Ash-Shiby" and the result of A2MIPARI (Action Children Read Iqra' Morning). The implementation of A2MIPARI not contained in a lesson plan and accommodate the moral development of religion and the Bible. The results from A2MIPARI is enthusiastic and motivated so that the progress of reading children always increased in every week. The actualisation can serve as a reference point in the teach the Qur'an making kebermaknaan life that reflected from the contents of the Qur'an

Pendidikan islami dalam nilai-nilai kearifan lokal didong

The treat of a identity of acountry which faith in the heterogeneity by the raising conflict between ethnic, religion, race, violance is happen will be split the nationality. it is happen because the lowerance og the tolerance. that is manifested in islam that rahmatan lil'Alamin and hinders the wishdom which was developed in the middle og these divisions, gayo highland area which is the area of enforcement of islamic law which is inhabited by vorious tribes that able to neutralize the situation by maintaining the value of the value of the ancestral wisdom and islamic education live using the didong media art