1 effect of digital storytelling on teaching narrative eka dyah puspita sari* universitas jenderal soedirman, purwokerto, central java, indonesia eka.dyah@unsoed.ac.id mia fitria agustina universitas jenderal soedirman, purwokerto, central java, indonesia mia.agustina@unsoed.ac.id *correspondence: eka.dyah@unsoed.ac.id a b s t r a c t s a r t i c l e i n f o narrative as one of english text genres functions to entertain readers. some students do not achieve the purpose of narrative when they make it. it may happen because they do not understand the main purpose of narrative and lack of information on what should be and not should be put in the text. to overcome the problem, narrative was taught in different way by utilizing the digital form, and it is known as digital storytelling. digital storytelling is expected to help students write narrative better so they can achieve the main purpose of the text. the main concern of this research is to find out the effect of digital storytelling in teaching narrative. it applied case study method with qualitative approach in the analysis. the data was gathered from 45 students who worked as the subject of the research. the result showed that 40 students (88,89%) felt digital storytelling help them to understand narrative better. this result implies that digital storytelling is proven to be beneficial in teaching narrative. article history: received 05 agustus 2021 revised 28 september 2021 accepted 27 oktober 2021 available online 15 november 2021 ____________________ keyword: digital storytelling; effect of digital storytelling; narratives; teaching. introduction learning english requires good practice of four important skills. the four skills are listening, speaking, reading, and writing. writing is regarded the most difficult skill to learn for some indonesian students. it may happen because some students are not used to writing in their first language, i.e., indonesian. besides that, there are many text genres in writing english. one of them is narrative. narrative text is a text which functions to entertain readers. some students consider narrative text as fairy tales. indeed, narrative text is not only found in fairy tales. myth and legends also belong to examples of narrative text. hyland (2004: 29) describes the social purpose of narrative text as “to entertain and instruct via reflection on experience.” it can be inferred that in making a narrative text, a writer can write using his own experience. a writer can retell a story of his activity or action. yet, some students still do not achieve the purpose of narrative text when they are asked to make it. it may happen because they do not understand the main purpose of narrative. some students assume that writing narrative text is a difficult religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (2) (2021) 125-134 e r mailto:eka.dyah@unsoed.ac.id mailto:mia.agustina@unsoed.ac.id mailto:eka.dyah@unsoed.ac.id https://ejournal.upi.edu/index.php/religio/index sari, agustina, effect of digital … | 126 issn e. 2776-3285 p. 2776-3366 thing to do. they sometimes write famous fairy tales when they are asked to write a narrative text. it does not show good practice. some students are also lack of information on what should be and what should not be put in the text. they sometimes write a narrative text in simple present tense. indeed, narrative text should be written in simple past tense. the problems mentioned before are regarded as bad practice in writing a narrative text. one of the ways to make students feel easier to write narrative text is by utilizing digital media. along with the massive use of digital media in daily life, education field can utilize the media in practice (parhan et al., 2021). in doing so, lecturers teach the text with the help of digital media. it is called digital storytelling. digital storytelling is like writing narrative text in a digital form. the digital storytelling association (2011) defines digital storytelling as “a modern expression of the ancient art of storytelling.” normann (2011: 125) adds the definition of digital storytelling as “a short story, only 2-3 minutes long, where the storyteller uses his own voice to tell his own story. the personal element is emphasized, and can be linked to other people, a place, an interest, or to anything that will give the story a personal touch.” it can be inferred that digital storytelling puts emphasis in the use of multimedia tools, including graphics, audio, video, and animation to tell a story. students can combine their creativity, imagination, and multimedia tools to improve the quality of their digital storytelling. regarding easiness digital storytelling offers, it is expected to help students write narrative text better so they can achieve the main purpose of narrative text. it can also put out more of students’ creativity and imagination to make their narrative text more personal. when students write narrative text better, lecturers feel successful in teaching. hence, this research is written to answer a problem, i.e. “what is the effect of digital storytelling in teaching narrative?” from the question proposed, the main concern of this research is to find out the effect of digital storytelling in teaching narrative. this concern does not only help lecturers in teaching narrative, but it can also help students understand and write narrative text better. it also puts out students’ creativity and imagination in positive way, so it is expected to create good learning experience for the students. regarding the background above, this research is entitled “effect of digital storytelling on teaching narrative.” method this research was a case study by using qualitative approach in analysis. qualitative approach was used to describe students’ comprehension in digital storytelling. in describing the data, self-assessment table proposed by ferdiansyah (2019) was used as the instrument of the research. the table consisted of 10 statements that described students’ comprehension in digital storytelling. the self-assessment table was shown in table below. table 1. self-assessment no description 1 2 3 4 5 1. i have understood what digital storytelling is 2. i have understood what elements made up the digital storytelling 3. i have learned how to create digital storytelling 4. i have understood types of narrative used in digital storytelling 5. i have learned how story is written in staged process 6. i have understood the role of visuals in digital storytelling 7. i have learned how to create story in written or oral english language 127 | religio education, november 2021, volume 1, issue 2, 125-134. issn e. 2776-3285 p. 2776-3366 the result of the table was used as the data in this research. the data were gathered from 45 students who worked as the subject of the research. the students are in the first semester of environmental pollution control engineering study program. they were chosen as the subject of the research by using random sampling. sugiyono (2009: 82) defines random sampling as “samples of the population are random without regarding to level that exists in the population.” in this research, purposive random sampling was used because the students were homogeneous and were regarded in the same level of competence and knowledge. the students have finished 12 years of english subject at schools, so they had same chance to be chosen as the subject. the procedure in data collection used self-assessment. self-assessment table functioned to measure students’ comprehension of digital storytelling while teaching narrative. it covered range of students’ comprehension in digital storytelling, starting from the definition to student’s attitude during group discussion. the data analysis applied the result of students’ self-assessment table into descriptive sentences. results and discussion the data were tabulated according to the respondents’ answers on the self-assessment. self-assessment table covered range of students’ comprehension in digital storytelling and consisted of 10 statements. the statements are 1) i have understood what digital storytelling is; 2) i have understood what elements made up the digital storytelling; 3) i have learned how to create digital storytelling; 4) i have understood types of narrative used in digital storytelling; 5) i have learned how story is written in staged process; 6) i have understood the role of visuals in digital storytelling; 7) i have learned how to create story in written or oral english language; 8) i have participated in group discussion; 9) i have shared my expertise in the group discussion; and 10) i respect my friend’s ideas during discussion. the 10 statements were calculated to make a conclusion of students-own-assessment, which ranged from <20 as the lowest score to 50 as the highest score. the detailed answer on the self-assessment was shown in the table below. table 2. result of self-assessment 8. i have participated in group discussion 9. i have shared my expertise in the group discussion 10. i respect my friend’s ideas during discussion no description 1 2 3 4 5 1. i have understood what digital storytelling is 0 0 6 30 9 2. i have understood what elements made up the digital storytelling 0 0 14 24 7 3. i have learned how to create digital storytelling 0 1 9 26 9 4. i have understood types of narrative used in digital storytelling 0 2 15 20 8 5. i have learned how story is written in staged process 0 0 9 28 8 6. i have understood the role of visuals in digital storytelling 0 2 9 25 9 7. i have learned how to create story in written or oral english language 0 3 24 17 1 8. i have participated in group discussion 0 0 3 11 31 9. i have shared my expertise in the group discussion 0 0 5 14 26 10. i respect my friend’s ideas during discussion 0 0 3 12 30 sari, agustina, effect of digital … | 128 issn e. 2776-3285 p. 2776-3366 figure 1. result of self-assessment on the table above, the respondents’ answers on the self-assessment could be described as follows: 1. the statement “i have understood what digital storytelling is” was dominated by 30 students (66,67%) who rated 4 out of 5. it showed that most of the students have well understood what digital storytelling is, i.e., the intersection between the age-old art of storytelling and access to powerful technology that is easy to learn and use with the maximum use of digital media in telling a story. figure 2. result of self-assessment no. 1 2. the statement “i have understood what elements made up the digital storytelling” was dominated by 24 students (53,33%) who rated 4 out of 5. it indicated that the students have understood detailed of elements made up the digital storytelling, i.e., plots, visuals, effects, and duration. 129 | religio education, november 2021, volume 1, issue 2, 125-134. issn e. 2776-3285 p. 2776-3366 figure 3. result of self-assessment no. 2 3. the statement “i have learned how to create digital storytelling” was dominated by 26 students (57,78%) who rated 4 out of 5. it showed that more than 50 percent of the students have learned how to create digital storytelling. figure 4. result of self-assessment no. 3 4. the statement “i have understood types of narrative used in digital storytelling” was dominated by 20 students (44,44%) who rated 4 out of 5. it indicated that almost half of the students have understood the types of narrative in digital storytelling, such as personal narrative. figure 5. result of self-assessment no. 4 sari, agustina, effect of digital … | 130 issn e. 2776-3285 p. 2776-3366 5. the statement “i have learned how story is written in staged process” was dominated by 28 students (62,22%) who rated 4 out of 5. it indicated that most of the students have understood the stages in writing narrative, starting from orientation, complication, climax, and resolution. figure 6. result of self-assessment no. 5 6. the statement “i have understood the role of visuals in digital storytelling” was dominated by 25 students (55,56%) who rated 4 out of 5. it implied that most of the students have understood the role of each visual in the story, i.e., to make the audience blend in the story. figure 7. result of self-assessment no. 6 7. the statement “i have learned how to create story in written or oral english language” was dominated by 24 students (53,33%) who rated 3 out of 5. this score indicated that the students have understood the way to create a story in written or oral language, but needed some improvement to make the story better. 131 | religio education, november 2021, volume 1, issue 2, 125-134. issn e. 2776-3285 p. 2776-3366 figure 8. result of self-assessment no. 7 8. the statement “i have participated in group discussion” was dominated by 31 students (68,89%) who rated 5 out of 5. it showed great result that most of the students can discuss with their partners well. in other words, students’ communication skill also improved with the digital storytelling media. figure 9. result of self-assessment no. 8 9. the statement “i have shared my expertise in the group discussion” was dominated by 26 students (57,78%) who rated 5 out of 5. it indicated that students have learned to exchange information of their own and share it to their friends. it also showed that they could listen and understand what their friends’ opinion well. figure 10. result of self-assessment no. 9 sari, agustina, effect of digital … | 132 issn e. 2776-3285 p. 2776-3366 10. the statement “i respect my friend’s ideas during discussion” was dominated by 30 students (66,67%) who rated 5 out of 5. this result concluded that the maximum use of digital storytelling not only improved one’s communication skill, but also one’s listening and comprehending abilities. figure 11. result of self-assessment no. 10 regarding the result of the self-assessment, the lowest score was 28 and the highest score was 48. the gap of the score in the analysis showed that the students already did a great job in creating a narrative story, but they still needed help to improve their skill and to make their story better. the average score of all respondents was 40,56. this score indicated that most of the students already did a great job in creating a narrative story in digital format. the result of the self-assessment was 40 students (88,89%) who did a great job, 5 students (11,11%) showed that they did a good job but tried to improve it, and none of the students (0%) needed to improve their learning. it showed good result of the application of digital storytelling in teaching narrative. in other words, digital storytelling in teaching narrative was proven to be beneficial, not only for the teachers, but also for the students. conclusion from the discussion, it can be concluded the average score of all respondents was 40,56 out of 50. this score indicates that most of the students have done a great job in creating a digital narrative story. the self-assessment also showed that most of the students rated 4 of all statements given. range 4 in the self-assessment indicates that students feel happy, ease, and enjoy the process of making the story. it does not only improve students’ writing skill, but also improves their communication skill. in other words, digital storytelling is proven to be beneficial in teaching narrative. references angkowo, r & a. kosasih. 2007. optimalisasi media pembelajaran. jakarta: grasindo anita, s. 2010. media pembelajaran. surakarta: yuma pustaka ariani, n & dany h. 2010. pembelajaran multimedia di sekolah. jakarta: prestasi pustakarya banaszewski, t. m. 2005. digital storytelling: supporting digital literacy in grades 4 – 12. e-book. 133 | religio education, november 2021, volume 1, issue 2, 125-134. issn e. 2776-3285 p. 2776-3366 bull, g & kajder, s. 2004. digital storytelling in the language arts 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(nd). https://blogs.brighton.ac.uk/digitalstorytelling/what-isdigital-storytelling/ xu, y, park, h & baek, y. 2011. a new approach towards digital storytelling: an activity focused on writing self-efficacy in a virtual learning environment. educational technology & society, 14 (4), 181-191. retrieved december 9, 2021 from https://www.learntechlib.org/p/75476/. https://blogs.brighton.ac.uk/digitalstorytelling/what-is-digital-storytelling/ https://blogs.brighton.ac.uk/digitalstorytelling/what-is-digital-storytelling/ https://www.learntechlib.org/p/75476/ 1 the role of the younger generation in preventing the spread of religious radicalism giani adzkia* chubu gakuin university, japan s2052504@st.chubu-gu.ac.jp hasuenah wohseng fatoni university, khao tum, yarang district, pattani, thailand hasuenah@ftu.ac.th *correspondence: s2052504@st.chubu-gu.ac.jp a b s t r a c t s a r t i c l e i n f o the spread of radicalism never stops in the span of the history of muslims from the past until now. although radicalismis often associatedwith islam, thereis no fact that islam is a religion that teaches peace, there has never been an element of religious coercion against others and does not condone the practice of using violence in spreading religious understanding. meanwhile, radicalism is an understanding that seeks to impose religious opinions, desires, and ideals to realize certain goals through the path of violence. the spread of radicalism can be a real threat to all circles, including the younger generation. the younger generation is more likely to be involved in radical groups, in addition the younger generation is often the main target in the spread of radical understanding because so far the younger generation is very easy to influence. but actually the younger generation has a very important role in preventing the spread of radicalism, considering the younger generation is the next generation of the nation that will challenge the future of the nation. therefore, the role of the younger generation becomes very important in maintaining unity, unity and preventing the spread of radicalism. article history: received 12 feb 2021 revised 17 mar 2021 accepted 07 apr 2021 available online 15 mei 2021 ____________________ keyword: islam; radicalism; religion; young generation. introduction the development of islam is in line with the development of islamic thought itself. islamic thought is the ijtihad of a person or group in understanding the qur'an and as-sunnah. in islamic history, differences of opinion in understanding the qur'an and as-sunnah always appear in every age. not infrequently, these differences of opinion then gave birth to new sects, sects, and religious groups. however, differences of opinion about religious understanding should be respected, but if there is a disturbing dissemination of understanding and even damage aspects of national, state, and religious life such as radicalism, then it should be prevented from spreading. the phenomenon of radicalism that occurred in the early days of islamic civilization pioneered by the khawarij group re-emerged in this era. this phenomenon of radicalism can certainly be a serious problem for many people, not least the younger generation. the younger religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (1) (2021) 37-42 e r mailto:s2052504@st.chubu-gu.ac.jp mailto:hasuenah@ftu.ac.th mailto:s2052504@st.chubu-gu.ac.jp https://ejournal.upi.edu/index.php/religio/index adzkia, wohseng, the role of the… | 38 issn e. 2776-3285 p. 2776-3366 generation is an age group that is often the main target in the spread of radicalism, so they are very vulnerable to exposure to radicalism. as it is known that the younger generation is the next generation of the nation. if the younger generation has good quality then also the future of the nation, but if the younger generation is damaged then the future of the nation is also damaged. therefore, this is where the participation of the younger generation is needed in efforts to prevent the spread of radicalism. methods the research method uses a library study method with a qualitative approach. in this study, researchers used data collection techniques by searching for several sources of literature in the form of journals that were then adapted to the theme of writing. the focus of research on the role of the younger generation in preventing the spread of radicalism. the scope of the discussion includes religious radicalism, radical "islamic" groups, causes of the emergence of radicalism and the role of the younger generation in preventing the spread of radicalism. results and discussion religious radicalism radicalism comes from the latin"radix" which means root, which according to language means an understanding or tradition that wants change or renewal by means of violence. whereas according to the great dictionary of the indonesian language (kbbi) radicalism means (1) radical understanding or flow in politics; (2) understanding or flow that wants social and political change or renewal by means of violence or drastic; (3) extreme attitudes in the political flow. religious radicalism can be interpreted as a very high fanaticism towards religion that results in the attitude of adherents who use violence in inviting different people to understand in line with their understanding (mulyadi, 2017). religious radicalism can also be said to be a religious behavior that requires drastic change by taking a hard character that aims to realize certain goals in the review of instincts (thoyyib, 2018). the phenomenon of religious radicalism is reflected in the destructive actions of anarchists in the name of religion of a group of people against other religious groups (external) or interfaith groups (internal) that are different and considered heretical. included in the act of religious radicalism is the activity to impose religious opinions, desires, and ideals with violent paths (munip, 2012). from some of the above understandings can be concluded that religious radicalism can be interpreted as understanding or behavior that shows excessive interest in religion that results in the emergence of an attitude or action that seeks to impose religious opinions, desires, and ideals to realize certain goals through the path of violence. radicalism can be distinguished into two levels, namely the level of thought and the level of action or action. at the level of thought, radicalism is still a discourse, concepts and ideas that are still being discussed, which essentially supports the use of violent means to achieve goals. as for the level of action or action, radicalism can penetrate into the socio-political and religious realm (mustapa, n.d.). it can be seen that everyone can be radical-minded, but not necessarily commit acts ofviolence to achieve what they want. according to abdullah zein, radicalism is not limited in relation to a particular religion, radicalism can also be seen from a political, sociological, cultural or economic perspective or point of view. however, theinterpretation of radicalism in a religious perspective is more complex when compared to the talk of radicalism in other perspectives. this is because, that there is not a single religious teaching that may contain an order for its adherents to commit acts of radicalism (huda et al., 2018). 39 | religio education, mei 2021 volume 1, issue 1, 37-42. issn e. 2776-3285 p. 2776-3366 radical "islamic" groups religious radicalism can arise from any religion, but because the population in indonesia is majority muslim, then religious radicalism is synonymous with islamic radicalism. some muslims who commit acts of radicalism often refer to verses of the qur'an and as-sunnah that are the basis of his actions. in fact, islam is a religion that teaches the values of tolerance that become one of the core teachings of islam that is in line with other teachings, such as justice ('adl), compassion (mercy), and wisdom (wisdom). as a mercy to the universe, the qur'an recognizes the diversity of belief and religion (rodin, 2016). in islam there has never been an element of religious coercion against others. in addition, islam has never condoned the practice of using violence in spreading religion. but it is undeniable that in its historical journey there have been certain islamist groups that used violent paths to achieve certain goals or maintain their religious understanding. but this is not in accordance with god's command regarding the spread of religion whose application is done persuasively, as god said in qs. al-baqarah verse 256: "there is no compulsion to (enter) the (islamic) religion; surely the right path is clear”… in addition, allah also forbids muslims to vilify-despise religion or even insult god who is the belief of other religions. this is in accordance with the word of allah swt in qs. al-an'am verse 108: "and do not resent those whom they worship besides allah”… islam has actually come to spread salvation to all nature. islam came not to spread hostility. but the large number of radical actions committed by a group of muslims can change the image of islam as a religion that teaches the way of salvation. radical islamist groups can simply be said to be groups with high ideological beliefs and fanatics that they are fighting to replace the ongoing order of values and systems. in their activities they often use harsh actions, not even close the possibility of acting harshly against the activities of other groups that are judged to be contrary to their beliefs (jamhari & jahroni, 2004). characteristics of people and groups with radical understanding are generally described as intolerant, excessive fanatics, claiming to be the most correct (parhan et al. 2020), have a bad stigma towards western culture, carry the islamic caliphate and islamic sharia, reject modernization, tend to be anarchist in fighting for its ideology, impress rigid and textual in interpreting verses and hadiths (huda et al., 2018).according to (jamhari & jahroni, 2004) radical islamist groups generally have some ideological foundations. first, the group argues that islam is a comprehensive and total view of life so that it cannot be separated from political, legal and community life. second, they often assume that western societies are secular and materialistic and should be rejected. third, this group tends to invite its followers to return to islam in an effort to change the social order of life. fourth, they rejected the legal products of colonialism and had to enforce islamic law as the only accepted source of law. fifth, the group does not reject modernization, it is evident that they use many technological advances in supporting the success of their actions. sixth, the group believes that efforts to islamize the muslim community will not succeed without the organization of a strong group. in addition, according to (laisa, 2014) radical islamic groups can be seen from the emergence of various movements or organizations divided into 3 forms: first,the group that sekedar fight for the implementation of islamic sharia without having to establish an islamic state. for example fpi and laskar jihad. the orientation of islamic radicalism is more on the application of sharia at the community level, not at the state level, it's just that they tend to use violent means or approaches. second,fight for the establishment of the islamic state of indonesia, for example isil. third,the group that wants to realize the islamic caliphate, the group is represented by the hizbut-tahrir indonesia (hti) movement, the indonesian mujahideen assembly (mmi). adzkia, wohseng, the role of the… | 40 issn e. 2776-3285 p. 2776-3366 causes of radicalism many factors cause the growth and development of radical understanding in the name of religion. the increase in religious radicalism is rooted in the fact that there are increasing interpretations, understandings, traditions, and even sects within one particular religion, according to azyumardi azra, among muslims, religious radicalism is mostly derived f rom a literal religious understanding, pieces of verses of the qur'an and incorrect readings of islamic history combined with excessive idealization of islam at a certain time. the factors that cause the occurrence of radical "islamic" groups according to laisa emna, can be described as follows: 1) religious factors . the push for the spirit of islamization globally as a solution to fix various problems by radical groups that are seen as a result of the increasing distance of people from religion. 2) social factors politics. social irregularities are detrimental to the muslim community, leading to radicalism that is underpinned by religious sentiments and emotions. 3) educational factors. lack of education level, resulting in a lack of knowledge information obtained. in addition, the lack of religious basis results in a person easily receiving religious information from people who are considered highly scientific without being digested first. 4) cultural factors. kultur barat is considered by muslims to have deliberately marginalized all aspects of muslim life so that muslims become backward and oppressed. supporters of islamic radicalism use various means and media to disseminate their understanding. the means taken to disseminate the understanding of radicalism can be through the organization's recruitment, through mosques that are successfully "controlled", through magazines, newsletters, and booklets, through the publication of books and through the internet (munip, 2012). the role of the younger generation in preventing the spread of radicalism according to muhammad najib azca, there are at least 3 factors that can explain the phenomenon of radicalism among the younger generation. first, the socio-political dynamics in the early phases of the transition to democracy. second, the transformation of radical islamic movements that partly had geneology at the beginning of independence. third,the high unemployment rate among young people in indonesia. in addition, there are many factors that cause the phenomenon of radicalism among young people, ranging from the approach of religious understanding, identity crisis, identity action, to the symptoms of socio-culturaleconomic and political crises. the phenomenon of religious radicalism is becoming a real threat to the younger generation in indonesia. as the driver of the future of the nation, the role of the younger generation becomes very important in preventing the spread of radicalism. as it is known that the younger generation has a stronger and more likely tendency to engage in radical groups compared to adults, it is due to the transitional phase in age growth that causes identity crisis prone so that they have a high vulnerability to influence and solicitation of radicalism in the name of religion. the younger generation is often the main target by radical groups in the spread of radical understanding because youth have been very easy to influence. but actually, young people have a very important role to eradicate the problems of radicalism in indonesia. in line with the opinion (widyaningsih, rindha. sumiyem, 2017) stated that radical groups prefer educated young people to be the vanguard in launching their actions. targeting educated young people is 41 | religio education, mei 2021 volume 1, issue 1, 37-42. issn e. 2776-3285 p. 2776-3366 a very strategic effort for the sustainability of radical organizations in the future, and inflitration through religious activities in schools and campuses is considered to be very effective and efficient. according to (mulyadi, 2017) there are several roles of the younger generation in preventing the spread of radicalism, namely: 1) the younger generation as the next generation of the nation is required to be able to create a comfortable, safe and conducive atmosphere amidst the differences that arise in the life of the nation and the state. 2) the younger generation should be filtering negative understandings. the younger generation should play a role in providing counseling or socialistism about radicalism to society. 3) the younger generation must be able to play a role in the process of changing the paradigm of society that still considers a difference is chaos by holding various activities that are able to strengthen the relationship between community groups. 4) the younger generation can cooperate with formal educators in providing information about true religious values. 5) the younger generation needs to be directed to a variety of quality activities in various fields so as to spur them to become young people who excel and actively organize in their environment and can anticipate youth from the influence of radical ideology. the spread of radical understanding among the younger generation is also quite widespread in school and college environments. school and college environments are strategic targets for radical groups to spread their understanding. some efforts that can be made to prevent the spread of radicalism to schools include providing adequate explanations about islam, promoting dialogue in islamic religious learning, monitoring of religious mentoring activities and materials as well as the introduction and application of multicultural education. universities also play an important role in countering the dangers of radicalism, and students as a young generation are expected to be mobilizers in countering the spread of radicalism in universities (parhan and sutedja 2019). universities are expected to have a clear and precise orientation in instilling the right values of nationalism to their students. therefore, the need for revitaslization of courses that are ideological pancasila, national insight, and religion. so that they will have clear principles and views in national and religious life (sahri, 2016). similarly, it is said (huda et al., 2018) that universities must provide students with proportional religious learning facilities, so that they do not study religion to dangerous radical and exclusive groups. universities should periodically seek the dissemination of religious teachings in an open atmosphere and emphasize moderateism. conclusion religious radicalism can be interpreted as an understanding or behavior that shows excessive interest in religion resulting in the emergence of an attitude or action that seeks to impose religious opinions, desires, and ideals to realize certain goals through the path of violence. religious radicalism can arise from any religion, but because the population in indonesia is majority islamic, then religious radicalism is synonymous with islamic radicalism. the younger generation is an age group that is often used as the main target in the spread of radicalism so it is very vulnerable to exposure to radicalism. the spread of radicalism is quite frequent in school and college environments, therefore, good cooperation between the younger generation and educational institutions is needed in an effort to prevent the spread of radicalism. adzkia, wohseng, the role of the… | 42 issn e. 2776-3285 p. 2776-3366 references huda, u., haryanto, t., & haryanto, b. s. (2018). strategy to counter radicalism in banyumas. an-nidzam, 5(1). jamhari, & jahroni. (2004). radical salafist movement in indonesia. king grafindo persada. laisa, e. (2014). islam and radicalism. islamuna: journal of islamic studies, 1(1), 1–18. https://doi.org/10.19105/islamuna.v1i1.554 mulyadi, m. (2017). the role of youth in preventing radicalism. proceedings of the national seminar of postgraduate program of pgri university palembang, november,248-255. https://jurnal.univpgri-palembang.ac.id/index.php/prosidingpps/article/view/1457 munip, a. (2012). countering radicalism in schools. journal of islamic education, i(1), 159–182. mustapa, a. (n.d.). re-actualization of the nation's personality values through islamic religious education in preventing student radicalism. 207–216. parhan, muhamad, mohammad rindu fajar islamy, nurti budiyanti, risris hari nugraha, and pandu hyangsewu. 2020. “responding to islamophobia by internalizing the value of islam rahmatan lil alamin through using the media.” islam realitas: journal of islamic and social studies 6(2):137–49. doi: http://dx.doi.org/10.30983/islam_realitas.v6i2.3695. parhan, muhamad, and bambang sutedja. 2019. “penerapan pendekatan pembelajaran kontekstual dalam pendidikan agama islam di universitas pendidikan indonesia.” tarbawy  : indonesian journal of islamic education 6(2):114–26. doi: 10.17509/t.v6i2.20165. rodin, d. (2016). islam and radicalism: study the verses of "violence" in the qur'an. addin, 10(1), 29. https://doi.org/10.21043/addin.v10i1.1128 sahri, s. (2016). islamic radicalism in the college of islamic political perspectives. al-daulah: journal of islamic law and legislation, 6(1), 237–268. thoyyib, m. (2018). indonesian islamic radicalism. ta'lim : journal of islamic education studies, 1(1), 90–105. http://ejurnal.unisda.ac.id/index.php/talim/article/view/636%0ahttp://moraref.kemenag.go.id /documents/article/97874782241954595 widyaningsih, rindha. sumiyem, k. (2017). vulnerability of religious radicalism among young people. proceedings of the national seminar and call for papers "sustainable rural resource development and local wisdom, 6,1553–1562. 1 religion and social tolerance: generation z's views on exposure to homosexuality in the mass media quennie ross espino* elmer f. verallo, philippines queenierossespino@sksu.edu.ph shairylle shane bautista elmer f. verallo, philippines shairylleshanebautista@sksu.edu.ph james noel bennagen elmer f. verallo, philippines jamesnoelbennagen@sksu.edu.ph katreena kaye tabanao elmer f. verallo, philippines katreenakayetabanao@sksu.edu.ph *correspondence: queenierossespino@sksu.edu.ph a b s t r a c t s a r t i c l e i n f o the media exerts a considerable influence on individuals' views, attitudes, and behaviors, particularly on those who lack access to alternative sources of information or are still shaping and forming their identities and perspectives. attitude towards homosexuality has been different in understanding to type of societies’ cultural and moral development or political circumstance. arising out of this issue on homosexuality is the idea of natural law and some interpretations of that law as forbidding homosexual sex. traditionally, homosexuals have been underrepresented and misrepresented in television series and feature films. homosexual characters have been cast in stereotypically negative roles purely for amusing the audience. in this paper, the researchers were able to analyze how the introduction of content presenting and detailing lgbt individuals and concerns into the mainstream media affects the audiences' attitudes and acceptance of the issue, particularly the generation z. the findings indicated that the majority of generation z residents in isulan, sultan kudarat, aged 15-19, are not influenced by the media in their views on homosexuality, and the interpretation revealed a neutral conclusion in terms of fully tolerating homosexuality in the community. article history: received 25 jan 2021 revised 13 feb 2021 accepted 27 maret 2021 available online 15 mei 2021 ____________________ keyword: generation z; homosexuality; individuals’ perspectives; mass media; social tolerance. religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (1) (2021) 15-24 e r mailto:queenierossespino@sksu.edu.ph mailto:shairylleshanebautista@sksu.edu.ph mailto:jamesnoelbennagen@sksu.edu.ph mailto:katreenakayetabanao@sksu.edu.ph mailto:queenierossespino@sksu.edu.ph https://ejournal.upi.edu/index.php/religio/index espino, bautista, bennagen, tabanao, religion and social tolerance … | 16 issn e. 2776-3285 p. 2776-3366 introduction the mainstream media has an important role as an information provider and social model. as a primary source of information, the media has a strong influence over individuals’ beliefs, attitudes, and behaviors, especially for those who don’t have wide access to other information or are just beginning to shape and form their identities and opinions. when visitors to the philippines remark that filipinos openly tolerate and/or accept homosexuality, they invariably have in mind effeminate, cross-dressing men (bakla) swishing down streets and squealing on television programs with flaming impunity. this is sadly misinformed. if their society was truly tolerant of (male) homosexuality, then filipinos would see not just flaming transvestites shrieking their heads off in tv sitcoms and variety shows, but local men, frenching and erotically manhandling each other in steamy ‘gay telenovelas’. homosexuality is a sexual orientation, as opposed to a gender identity such as male, female, and non-binary. people who are homosexual could refer to themselves as gay, lesbian, lgbtq, queer, or a number of other terms (webmd 2020). attitude towards homosexuality has been various in accordance to type of societies’ cultural and moral development or political situation. arising out of this issue on homosexuality is the idea of natural law and some interpretations of that law as forbidding homosexual sex. references to natural law plays an important role in contemporary debates about homosexuality in religion and politics. a central issue raised by queer theory, is whether homosexuality, and hence heterosexuality and bisexuality, is socially constructed or purely driven by biological forces. homosexuals have historically been under represented and stereotyped in television shows and films. traditionally, homosexual characters have been shown in stereotypical, negative roles solely for the audience’s humor (life site news, n.d.). these stereotypes include characters lacking stable relationships, being preoccupied with their sexuality, and being laughable, one-dimensional figures. as the prominence of gay, lesbian, and bisexual (glb) figures in the media have risen, it seems likely that the media's impact on the lives of glb individuals has also grown. media exposure has in fact shown significance in determining attitudes about content. locally, homosexuality is a taboo topic in sultan kudarat. with the trend of boys’ love films going on, many people especially some boys find homosexuality inappropriate to the eyes. however, throughout years of growth of the media as a platform of social expression, there is notable progression in representations and attention to homosexuality. this paper aimed to examine how the introduction of content portraying and describing homosexual people and issues into the mainstream media relates to audiences’ (especially generation z’s) outlooks and acceptance in the said issue. methods the present study aims to uncover the current attitudes of the participants sample group, as well as the ability to use the data to broaden one's perspective on a topic. this study is best described as cross-sectional study design where the researcher measures the outcome and the exposures in the study participants at the same time because it was used to capture knowledge or attitudes one point at a time. a cross-sectional study examines the relationship between variables of interest as they exist in a defined population at a single point in time or over a short period of time the researchers needed to get data from specific respondents, therefore they utilized a type of non-probability sampling called convenience sampling which is used for samples from the general population chosen since they are easily accessible to the researchers. this research 17 | religio education, mei 2021, volume 1, issue 1, 15-24. issn e. 2776-3285 p. 2776-3366 utilizes quantitative method of research design to describe the profile of the students and how the media influenced them when it comes to the acceptance of homosexuality in the society. respondents of the study the respondents are generation z students of sultan kudarat both male and female ranging from 15-19 years old. the researchers chose 386 respondents among 9,643 generation z in the municipality of isulan. the survey is composed of different questions which will conclude if this research would be possible. locale of the study the study was conducted at isulan, the capital municipality of sultan kudarat. the chosen municipality has an overall total of 17 barangays namely: bambad, bual, d'lotilla, dansuli, impao, kalawag i, kalawag ii, kalawag iii, kenram, kolambog, kudanding, lagandang, laguilayan, mapantig, new pangasinan, sampao, and tayugo figure 1. political map of isulan, sultan kudarat research instrument to determine the influence of this study, the researchers used a quantitative approach that will give the rating of the students with the use of multiple-choice survey questionnaires that will be applied to confirm the previous studies through a survey that will consist of 3 (three) parts; (1) will contain the personal information of the chosen respondents; the information will determine the respondent’s name, age, address and gender which their response will be confidential and their anonymity is secured, (2) will consist of questions regarding their engagement on mass media platforms such as television, magazines, newspaper, internet, and social media platforms, (3) about the social acceptance of generation z to homosexuality. likert type items were used to assess participants’ overall media use. likert scaling is based on the assumption of an underlying (or latent or natural) continuous variable whose value characterizes respondents' attitudes and opinions. likert scales are widely utilized in many fields, including psychology, sociology, health care, marketing, attitude, preference, customer quality perceptions or expectations, subjective well-being in health care, and so on. individual likert scale items typically include an odd number of response categories, such as 5 or 7. strongly approved, approved, undecided, disapproved, and strongly disapproved are some descriptive response options. response categories are typically assigned numbers such as 1, 2, 3, 4, and 5, or by -2, 1, 0, 1, and 2 or any linear transformation of such numbers. assigning sequential integer values to scale categories, on the other hand, has been criticized as unrealistic. with this scale, the respondents are asked to rate items on a level of agreement or disagreement. specifically, the likert scale response anchor that the researcher used is likelihood (definitely-never). espino, bautista, bennagen, tabanao, religion and social tolerance … | 18 issn e. 2776-3285 p. 2776-3366 sampling technique the target participants would be selected based on the purposive sampling technique. the first step in the recruitment for the interview and focus group respondents begins with word-of-mouth referral and through selective respondents within the community. the selected location of the respondents is in the municipality of isulan. the researchers would choose 386 respondents in the chosen municipality. once recruited, respondents would be given survey questionnaires in order to accumulate information for the study. mainly, the basis of the questionnaires is to determine the social tolerance among generation z towards the exposure of homosexuality in mass media. data gathering procedure the researchers sought approval and permission from the research committee regarding the research method and instrument to be used. with the approval, the researchers requested a written recommendation from the respective respondents where this study has been conducted. also, the researchers sent a letter of request for the conduct of the study to the respondents. a written agreement has been made between the researchers and the schools or places where the study was conducted. then the researchers met the participants through faceto-face and online and discussed their participation in their study and set schedules for the actual data-gathering. the researchers conducted an orientation with the respondents regarding the study’s objectives and scope. it includes the discussion of the informed consent form which covered assurance of confidentiality, anonymity, and dissemination of results. part of the orientation was the emphasis on voluntary participation and withdrawal participation may want to. also, the researchers discussed the nature of participation and what the research would expect out of them. figure 2. waterfall diagram of the data gathering procedure statistical treatment in this study, likert type items were used to assess participants’ overall media use. likert scaling is based on the assumption of an underlying (or latent or natural) continuous variable whose value characterizes respondents' attitudes and opinions. likert scales are widely utilized in many fields, including psychology, sociology, health care, marketing, attitude, preference, customer quality perceptions or expectations, subjective well-being in health care, and so on. individual likert scale items typically include an odd number of response categories, such as 5 or 7. strongly approved, approved, undecided, disapproved, and strongly disapproved are 19 | religio education, mei 2021, volume 1, issue 1, 15-24. issn e. 2776-3285 p. 2776-3366 some descriptive response options. response categories are typically assigned numbers such as 1, 2, 3, 4, and 5, or by -2, -1, 0, 1, and 2 or any linear transformation of such numbers. assigning sequential integer values to scale categories, on the other hand, has been criticized as unrealistic. with this scale, the respondents are asked to rate items on a level of agreement or disagreement. specifically, the likert scale response anchor that the researcher used is likelihood (definitely-never). results and discussion demographic profile of respondents the primary objective of this study is to determine the social tolerance among generation z towards the exposure of homosexuality in mass media. this section analyses the various demographic characteristics of the respondents aged 15-19 from the different barangays of isulan. it includes their gender, age and religion that would affect their outlooks regarding homosexuality. the table consists of the demographics and viewpoints of a diverse group of people who are accurately representative of those who watch the entertainment shows and read the news stories mentioned in the questions. owing to the recent growth of homosexual media, as observed by portwood (2016), younger generations' attitudes about homosexual media have shifted to be more tolerant. if media outlets or future researchers wanted to pursue to it or investigate opinions toward homosexuality based only on age, they might utilize this information to target a certain age group. table 1. demographic profile of respondents gender number of respondents percentage male 168 43.5% female 156 40.4% prefer not to say 62 16.1% age group 15 68 17.6% 16 63 16.3% 17 108 28% 18 75 19.4% 19 72 18.7% religion roman catholic 152 39.4% islam 71 18.4% allaiance 40 10.4% iglesia ni cristo 32 8.3% methodist 17 4.4% seventh day of adventist 12 3.1% espino, bautista, bennagen, tabanao, religion and social tolerance … | 20 issn e. 2776-3285 p. 2776-3366 wesleyan 10 4.1% the bible holiness church of god 12 3.1% christian 6 1.6% protestant 4 1% baptist 3 0.8% camacop 2 0.5% evangelical christian 3 0.8% foursquare 3 0.8% jehovah’s witnesses 2 0.5% pentecost 2 0.5% ifi 3 0.8% agnostic 1 0.3% born again 2 0.5% atheist 1 0.3% glorious ministry 2 0.5% union espirita cristiana filipina inc. 2 0.5% jesus reigns 1 0.3% church of god 3 0.8% the table reveals the gender composition, age distribution and classification of generation z ages 15-19 in isulan, sultan kudarat in terms of religion. the gender composition reveals that 43.5 % are male, 40.4 % are female and 16.1 % are those generation z who prefer not to say their gender. this denotes that majority of the respondents are males. the age distribution of the respondents which are the generation z ages from 15-19 in isulan, sultan kudarat which are provided in the table. the sample included only the residents in the target area and those respondents who were fifteen to nineteen years old. the percentage distribution of generation z was 17.6% are fifteen years old, 16.3% are sixteen years old, 28% are seventeen years old, 19.4% are eighteen years old and 18.7% are nineteen years old. results have showed that the majority of the generation z in isulan, sultan kudarat that have responded are 17 years old. the table also reveals the classification of generation z ages 15-19 in isulan, sultan kudarat in terms of religion. the percentage distribution of generation z ages from 15-19 years old that are roman catholic are 39.4%, 18.4% are islam, 10.4% are alliance, 8.3% are iglesia ni cristo, 4.4% are methodist, 3.1% are seventh day adventist, 4.1% are wesleyan, 3.1% are the bible holiness church of god, 1.6% are christian, 1% are protestant, 0.8% are baptist, 0.5% are camacop, 0.8% are evangelical christian, 0.8% are foursquare, 0.5% are jehovah’s witnesses, 0.5% are pentecost, 0.8% are ifi, 0.3% are agnostic, 0.5% are born again, 0.3% are atheist, 0.5% are glorious ministry, 0.5% are union espirita cristiana filipina inc., 0.3% are 21 | religio education, mei 2021, volume 1, issue 1, 15-24. issn e. 2776-3285 p. 2776-3366 jesus reigns and 0.8% are church of christ. results have showed that majority of the respondents are roman catholics. table 2 contains the results for the level of general media exposure on homosexuality to generation z. as shown in the table, all of the interpretation are the same which implies that generation z aged 15-19 are not that influenced by the general media in terms of understanding homosexuality. parameter 10 received the highest mean of 3.17 when it was asked how frequently does the respondent engage in online activities and campaigns regarding homosexuality, which was described as occasionally and interpreted as moderately exposed, while parameter 6 received the lowest mean of 2.62 when it was asked how frequently does the respondent engage with entertainment media platforms (including nonfactual television programs and films), which led the researchers to the related study of bond and compton (2015) where they were able to examine heterosexual support for the homosexual community by assessing their exposure to homosexual characters on television while controlling for potentially influential characteristics such as sex, age, race, religiosity, and interpersonal interactions with homosexual individuals. the findings revealed that, even in the absence of any personal ties with openly homosexual individuals, heterosexual television viewers will support homosexuals based only on their media interactions with them. gehrau, bruggemann, and handrup (2016) discovered that entertainment media presenting the homosexual community as engaging and amusing will lead viewers to get more engaged with and engrossed in them and their predicament. this was related to the gibson (2003) research, which determined that the news media fails to depict homosexuals as genuine individuals in topics other than war or healthrelated issues. the researchers noticed that it is not that effective to use general media in terms of exposing the generation on homosexuality so, it is suggested to let the media improve their engagement towards how media effects are received by the audiences. espino, bautista, bennagen, tabanao, religion and social tolerance … | 22 issn e. 2776-3285 p. 2776-3366 table 3 summarizes the statistical analysis of the replies reflecting generation z's level of acceptance of homosexuality. as shown in the table, the majority of interpretations indicated a neutral position on fully accepting homosexuality in our community, with the highest mean of 3.85 at parameter 6 indicating that lgbtq is not a problem unless society makes it one, described as disagree, and the lowest mean of 2.13 at parameter 1 indicating that lgbtq should be free to live their lives as they please, described as neutral. in addition to the influencing power of media exposure alone, it is necessary to recognize the significant viewer factors that influence views on content, either alone or in conjunction with media exposure. table 4 reveals the results of the test of relationship between level of general media exposure and level of agreement of social tolerance of generation z towards the exposure of homosexuality. thus, 0.43 p value is greater than 0.05 clearly justifies that there is no significant relationship between level of general media exposure and level of agreement of social tolerance of generation z towards the exposure of homosexuality as implied by the pearson correlation test result at 0.05 level of significance. it also implies a very low correlation or relationship with a pearson correlation coefficient of -0.04. this is a very dependable relationship (hechanova and hechanova, 2012). therefore, with the results on the table it is obviously observed that there is no significant relationship between level of general media exposure and level of agreement of social tolerance of generation z towards the exposure of homosexuality table 4. testing the relationship between level of general media exposure and level of agreement of social tolerance sources of pearson sig. variation n correlation r two tailed description level of general media 386 -0.04 0.43 there is no exposure and level of significant agreement of social tolerance relationship. not significant at 0.05 level 23 | religio education, mei 2021, volume 1, issue 1, 15-24. issn e. 2776-3285 p. 2776-3366 conclusion the introduction of content portraying and describing homosexual people and issues into the mainstream media relates to audiences’ especially generation z’s outlooks and acceptance in the said issue. homosexuals have long been stereotyped and underrepresented in television shows and cinema. media exposure has been demonstrated to have a significant impact on content attitudes. according to gonta, hansen, fagin, and fong (2017) there has been a noticeable increase in depictions and attention to homosexuality in recent years. the viewers’ perceptions of lgbtqia+ people by advocating the premise that their perceptions may change after being exposed to the media. their attitudes toward, treatment of, and communication with members of the lgbt community. when visitors to the philippines remark that filipinos openly tolerate and/or accept homosexuality, they invariably have in mind effeminate, cross-dressing men swishing down streets and squealing on television programs with flaming impunity this is sadly misinformed (iammharr, 2012). if their society was truly tolerant of (male) homosexuality, then filipinos would see not just flaming cross dresser shrieking their heads off in tv sitcoms and variety shows, but local men, frenching and erotically manhandling each other in steamy ‘gay telenovelas’. locally, homosexuality is a taboo topic in sultan kudarat. with the trend of boys’ love films going on many people especially some boys find homosexuality inappropriate to the eyes (garcia, 2004). majority of generation z from isulan, sultan kudarat aged 15-19 years old are not influenced by the media in their view of homosexuality, and the interpretation revealed a neutral decision in terms of totally accepting homosexuality in the community. references bond, b. j., & compton, b. l. (2015). homosexual on-screen: the relationship between exposure to homosexual characters on television and heterosexual audiences’ endorsement of homosexual equality. journal of broadcasting & electronic media, 59(4), 717-732. gehrau, v., brüggemann, t., & handrup, j. (2016). media and occupational aspirations: the effect of television on career aspirations of adolescents. journal of broadcasting & electronic media, 60(3), 465-483. gonta, g., hansen, s., fagin, c., & fong, j. (2017). changing media and changing minds: medi exposure and viewer attitudes toward homosexuality. retrieved from t.ly/gyge napikoski, l. (2021). socialist feminism definition and comparisons. thoughtco. retrieved from https://www.thoughtco.com/socialist-feminism-womens-history-definition3528988 payuyo, l. (2012). the portrayal of gays in popular filipino films, 200 to 2010. retrieved from t.ly/hh7k portwood, j. (2016, july 25). ‘looking’: saying goodbye to hbo’s stellar homosexual drama. retrieved from http://www.rollingstone.com/tv/features/looking-saying-goodbye-tohbos-stellar-homosexual-dra ma-w430702 rimal, r. n., chung, a. h., & dhungana, n. (2015). media as educator, media as disruptor: conceptualizing the role of social context in media effects. journal of communication, 65(5), 863-887. espino, bautista, bennagen, tabanao, religion and social tolerance … | 24 issn e. 2776-3285 p. 2776-3366 savin-williams, r. (2008). coming out to parents and selfesteem among gay and lesbian youths. retrieved from https://www.tandfonline.com/doi/abs/10.1300/j082v18n01_01 thiel, m. (2018). introducing queer theory in international relations. retrieved from https://www.e-ir.info/2018/01/07/queer-theory-in-international-relations/ thompson, k. (2017). feminist theory: a summary for a-level sociology. retrieved from https://revisesociology.com/2017/02/03/feminist-theory-summarysociology/?fbclid=iwar0jmqcdr7lbxvnhggaphq0nrsqscu0zwvwl8xb_1t99djosuzdqks3nt8 1 internalization of islamic values in the 21st century construction ornaments olivia de h. basoeki graduate school of technological and vocational education, national yunlin university of science and technology, yunlin, taiwan d10843012@gemail.yuntech.edu.tw wu mingchang graduate school of technological and vocational education, national yunlin university of science and technology, yunlin, taiwan wumc@yuntech.edu.tw *correspondence: d10843012@gemail.yuntech.edu.tw a b s t r a c t s a r t i c l e i n f o this article aims to determine the concepts as well as some islamic construction ornaments that contain islamic values. art and spirituality will not be complete if they do not touch on architecture, so islamic architecture has an important meaning from the perspective of spirituality. in the 21st century, there are architectural issues in how buildings respond to the environment. therefore, buildings including ornaments must be environmentally friendly and apply the concept of s implicity design and apply appropriate technology. the research used is library research with descriptive methods. the result of this research is that the art of decoration is one of the most important character building elements in islamic architecture. types of typical middle eastern ornaments include calligraphy, geometric ornaments, and arabesk. article history: received 10 agustus 2021 revised 17 september 2021 accepted 12 oktober 2021 available online 15 november 2021 ____________________ keyword: islamic values; ornaments; 21st century construction. introduction islamic art is an artist's creation that contains and expresses beauty, artistic and aesthetic values which, on the one hand, expresses spirit and culture and reflects the world view and islamic view of life in space and time (santoso & salim, 2018). art and spirituality will not be complete if they do not include architectural elements, then architecture has an important meaning from the perspective of spirituality (hujaeri, 2019). in islam, architecture is part of the practice of islamic law. the symbols contained in islamic architecture contain deep meanings and culminate in the greatness and greatness of allah swt. every building that characterizes islamic values emits a physical dimension (outer) that is visible to the five senses, as well as a metaphysical dimension (batiniyah) that can be captured by reason and taste (parhan et al., 2021). from these two dimensions, forming a unity of reality that cannot be separated (wasilah, et. al. 2018). therefore, every islamic building cannot eliminate these two dimensions. the basic philosophy of architecture and art which can be religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (2) (2021) 97-105 e r mailto:d10843012@gemail.yuntech.edu.tw mailto:wumc@yuntech.edu.tw mailto:d10843012@gemail.yuntech.edu.tw https://ejournal.upi.edu/index.php/religio/index basoeki, mingchang, internalization of islamic … | 98 issn e. 2776-3285 p. 2776-3366 extracted from the islamic worldview is a reminder of the unity and greatness of allah swt. this basic philosophy is related to the purpose of human existence in the world, namely to worship allah (putrie & hosiah, 2012a). worshiping is not only carrying out prayers five times a day, designing buildings based on islamic values can also be of worship value. thus, muslims who see or are in the building can remember allah. islamic architecture according to wasilah, et. al (2018) must reflect buildings that meet the following characteristics: 1). expression of awareness about the majesty and greatness of allah swt; 2). manifestation of the function of the human caliphate on earth; 3). media of self-servitude to the creator and maintenance of relationships with fellow humans; 4). utilization of resources for human welfare and happiness, both physically and mentally; and 5). maintenance of harmony and preservation of nature as a gift from allah swt. while ghozali & zuhri (2020) explained that the art of islamic architecture has a series of architectural elements that are often present and make it unique, including: 1). geometric motives, namely simple forms of geometric patterns combined or unified to form designs; 2). vegetal pattern, namely elements that have plant representation patterns and have no symbolic meaning; 3). calligraphy, namely qur'anic verses are often written in this form to strengthen the message and also be aesthetically attractive; 4). minarets or towers, namely the basic elements of islamic architecture in the form of towers with onion shaper crowns; 5). domes, which is the most common element of the mosque and is the main symbol of the mosque; 6). fountains / water, namely decorative elements that can serve as a cooling source; 7). light, namely by adding to the quality of a more dynamic architectural appearance through the use of lighting to increase the texture and contrast of elements; and 8). other elements, which are elements that appear in building elements, such as gardens, arches, columns or pages. entering the 21st century, there are architectural issues on how buildings are able to respond to their environment. therefore, various theories such as critical regionalism as well as the concept of green and sustainability in a tropical perspective present a more critical design approach for each region. in this regard, functionality is the same as being prioritized by simplicity design products. the terminology of simplicity or simple in modern architectural dictionaries is intended to describe a part of the method, facade expression and structure, architectural form or form in general, as well as its emphasis on functional aspects, including minimizing development costs or means of production (syahid, 2015). the 21st century architectural art, including the ornaments used, must be environmentally friendly and apply the concept of simplicity design, which means that the building or ornament that is made must be multifunctional and the costs incurred are not too high. this means that the building or ornament that is designed must apply appropriate technology. appropriate technology is technology designed for a particular society so that it can be adapted to the environmental, ethical, cultural, social, political and economic aspects of the community concerned. from the desired goal, appropriate technology must apply a method that is resource efficient, easy to maintain, and has a minimal polluting impact compared to mainstream technology, which generally emits a lot of waste and pollutes the environment (imran, 2018). the islamic values contained in architectural art and construction ornaments made in the 21st century are interesting to be investigated further, so that these islamic values can become concepts, references and guidelines to be used as constructions and ornaments with islamic values, not only aesthetic values, but also ethical, symbolic, philosophical and religious values (parhan et al., 2020) and effectiveness is a consideration in an architecture with islamic values. methods 99 | religio education, november 2021, volume 1, issue 2, 97-105. issn e. 2776-3285 p. 2776-3366 the research used is library research or library research, namely through data collection or analysis carried out to solve problems from relevant library materials. the method used is descriptive method that aims to find and describe the forms of ornamentation in islamic buildings. primary data is used through data collection studies literature on several ornaments related to the theory of the form and elements of islamic architecture. secondary data used are books that are relevant to the problems that are the research discussion. after the data is collected, the authors analyze the results of these data with content analysis techniques so that the authors discuss in depth the contents of some of the information found. the steps in this analytical research begin with determining the design or research model, then searching for primary data and secondary data. furthermore, the search for contextual knowledge is interrelated between discussions. results and discussion construction ornaments ornament comes from the word "or nar e" (latin) means to decorate. ornament also means decoration, so ornament is often referred to as decorative design or decorative design. ornament is a geometric style decoration or a form of handicraft, including architecture and interior (supatmo, 2016). in architecture, ornamentation is a decoration used in buildings, an attempt to cover or disguise the original form of a material or structure used in the building. ornaments are decorative patterns that are drawn, sculpted and printed, with the aim of supporting improving the quality and value of an object or work of art (putrie & hosiah, 2012a). apart from having aesthetic value, in islam, ornamentation has a function as a reminder of god's innocence (tauhid) (budiyanti et al., 2020), the transfiguration of materials and structures, and beauty is an essential manifestation of muslim aesthetic values in order to create awareness of divine transcendence, which is the core of spirituality and astirsic creation with the environment (supatmo & syafii, 2016). this indicates that the ornament is a decoration or decoration made by drawing, sculpting, or printing. ornaments are made with the aim of disguising the original form of the building material or structure. islamic ornaments can generally be found in mosques, but also in madrasas or residences (sidiq, 2011). facing the 21st century, the ornaments used use environmentally friendly materials and apply appropriate technology so that what is emphasized in their manufacture is in terms of their function or usefulness. this is in accordance with the basic philosophy of islamic architecture and art so that the ornament becomes a means of remembering tawhid, the oneness and greatness of allah almighty (budiyanti et al., 2020). then the ornament is made to further optimize this function but without losing its aesthetic value (sundari & yulimarni, 2020). the patterns and motifs used in ornamentation in islamic art and architecture are mostly geometric, calligraphic, and nature-inspired patterns such as stalactites, honeycombs, flowers, leaves, and plant tendrils (putrie & hosiah, 2012a). these patterns can be made with techniques and materials that cost little, are environmentally friendly, and of course contain islamic values (juliana, j., & zaharani, 2019). in the teachings of islam, there is a prohibition on making naturalistic ornaments of humans, animals, or animate living things (budiwiyanto, 2005); (hadiwinoto, 2014) in one of the hadiths, the prophet muhammad said "indeed, a house in which there is a picture / painting (animate) will not be entered by the angels". therefore, to keep decorating the building without leaving the elements of art, flower, geometric, and calligraphy ornaments from the three sometimes stand alone, or collaborate between the three (pramono, 2012). the arrangement of ornaments is usually carried out repeatedly (repetition) and continuously alternates so that it can depict certain pattern elements in two-dimensional or three-dimensional forms and each has a specific purpose and function (wasilah, et. al, 2018). basoeki, mingchang, internalization of islamic … | 100 issn e. 2776-3285 p. 2776-3366 types of construction ornaments the art of decoration is one of the most important character building elements in islamic architecture. types of ornaments typical of the middle east, including as disclosed (nirmala, et. al. 2019) as follows: 1. calligraphy etymologically, calligraphy comes from english, calligraphy comes from two greek syllables, namely kallos: beauty (beautiful) and graphein: to write (to write) which means beautiful writing or the art of beautiful writing (anwar, 2018). in arabic calligraphy is called fann al-khath (art of writing) (huda, 2017). the word calligraphy can be interpreted as a line or writing. people who are experts in the field of calligraphy are called khath-thaath (calligraphers) (somad, 2006). calligraphy making has the main goal, namely to benefit from the sentences of the qur’an so that it can increase the greatness of allah and remind that muhammad is his messenger (kusyanto & nandang, 2020). calligraphy has an essence that comes from the values and concepts of faith in the verses of the qur’an (kirom & hakim, 2020). thus, calligraphy affects other forms of artistic expression or cultural expression in general. judged from an aesthetic point of view (somad, 2006), according al-faruqi, (1995) calligraphy is the pinnacle of islamic art which has multiple artistic values, namely: 1). is a form of arabesk. the notion that calligraphy as arabesk can be seen from the flexibility of calligraphic forms that can be created into multivariates, such as wavy, stretched, bent, tilted, designed to be rigid, angular or cursive, and can be given floral ornate patterns or geometric patterns; 2). its appearance has a discursive value. the artistic value of calligraphy comes from how it presents implied meanings directly to the mind. this is evident from the way calligraphy conveys holy messages from the verses of the qur'an or the hadiths of the prophet, even when the calligraphy is displayed apart from the verses of the koran or the hadiths of the prophet, such as aphorisms, proverbs, names -the name of god (asmāul husnā). 2. geometric ornaments geometric motif is a type of shape that is used as a starting point / initial idea in making ornaments that have a function to show attention, recognize, and give the impression of feeling (purwanto, 2010). geometric motifs are very popular in the world of islamic art and are widely used to decorate various media such as walls, floors, ceilings, flower vases, lamps, books and textiles (nirmala, et. al. 2019). the implementation of geometry in making basic shape ornaments is a circle combined with a square (root proportion system 2) and a circle nominated by a triangle (root proportion system 3). the root proportion system 2 uses the ratio of the sides of the square to the diagonal of the square, namely 1: √2. meanwhile, the root proportion system 3 uses a ratio of the ratio of the half base to the height that divides the two equilateral triangles as pramono (2012) show in the following image. figure.1 proportion system √2 and √3 from the two systems of proportions, it is followed by the method of rotation and intersection of the lines. next, we get imaginary lines resulting from the rotation of the object 101 | religio education, november 2021, volume 1, issue 2, 97-105. issn e. 2776-3285 p. 2776-3366 and the intersection of the lines that touch it. on these imaginary lines, a line is drawn to form a pattern which can be repeated vertically and horizontally (pramono, 2012). the concept of geometry in islamic architecture is basically an appearance obtained by repeating units by emphasizing a symmetrical shape accompanied by scale changes in the repetition process so that certain mathematical patterns are created such as in decorative elements on floor patterns, walls and other mosque elements (kusyanto & nandang, 2020). 3. arabesk (arabesque) arabesk motifs are pictures or carvings with tendrils, leaves, branches, or trees (azhar, 2013). muslim artists developed arabesk art from byzantine era culture (yunus et. al., 2012). in practice, arabesk shapes can be combined with calligraphy and geometric ornaments, as shown by pramono (2012); (nirmala, et. al., 2019) as follows: picture. 2. examples of arabesk motifs apart from the three typical middle eastern ornaments, there are also spatial decorative ornaments, namely muqarnas, which are a form of three-dimensional decoration in the interior of the building's dome, which is inspired by the geometric composition of honeycombs (putrie, 2010). the word muqarnas comes from arabic, which means stalactite dome (musyarofah, nd). muqarnas designs are applied to domes, gate niches, windows, columns and room ceilings as below: picture. 3. projection of two muqarnas dimensions the three-dimensional texture that muqarnas have, make muqarnas reflect and diffuse the light that comes in from outside, into the space below. as a result, the space receives diffuse light that is evenly distributed and less glare. light that enters through the windows around the dome and hits the geometric recesses of muqarnas, produces a dramatic visual effect and touches the three-dimensional consciousness (space) of the observer (putrie & hosiah, 2012a). basoeki, mingchang, internalization of islamic … | 102 issn e. 2776-3285 p. 2776-3366 apart from muqarnas, another ornament is water. in its development, water is not only used as a means of purifying (ablution) but becomes an essential component in islamic decoration as well as an illustration of the presence of natural elements (hablumminal alam) in buildings. water is used as a decorative element such as in a pond where it can create a reflection of buildings and all other decorations (kusyanto & nandang, 2020). construction ornament function the presence of ornament does not merely fill in a blank part of an object or work, but obeys supatmo (2016) has certain functions, including: 1). the purely aesthetic function is the function of ornament to beautify the appearance of objects that are decorated so that they become works of art; 2). symbolic function, ornamentation is generally applied to products of ceremonial objects or heirlooms of a religious or belief nature; 3). the technical function of construction, ornament plays a structural role to support, support, connect or strengthen construction. according to adolf loos in nirmala, et. al (2019) ornaments in architecture have two functions, including: 1). as a pure decoration: made only to decorate for the beauty of a form (object) or building where the ornament is placed. its application is usually in household appliances, architecture, on clothing (batik, embroidery, filigree) on means of transportation and so on; 2). as a symbolic decoration: apart from having a function to decorate an object, it also has certain symbolic values in it, according to certain norms (customs, religion, other social systems). the form, motive and placement are very much determined by these norms, especially religious norms that must be obeyed, to avoid misunderstanding of the symbolic meaning or value contained therein. the beauty of ornamentation considers islamic values, namely benefit, avoidance of harm, monotheism, and cleanliness. the disadvantages that must be avoided in ornamentation are the tendency to exaggerate (mubadzir)(budiyanti et al., 2016), the depiction of animate beings, the causes of disturbed concentration, the intention to boast, being extravagant, the causes of difficulties in maintaining cleanliness in the future, and so on (putrie & hosiah, 2012b). thus, the mudharat includes the dangers that befall the physical and the religion, such as causing shirk, arrogance, and redemption, while the mudharat in architecture can be caused by errors or lack of consideration when designing a work. according to al-faruqi in santoso & salim (2018) states that ornamental designs have implied value and function in them which are classified into four parts, namely: 1). reminiscent of tawheed. the beautiful, intricate and infinite patterns found in the art of islamic ornamentation are a real aesthetic effort of muslims to create art products that make the viewer feel god's transcendence. 2) material transfiguration. islamic art is an art that emphasizes abstraction or denaturalization in the choice and use of subject matter. how artists use materials is also influenced by the desire to obtain ways of expression in accordance with islamic teachings. the term transfiguration implies that change is not merely change but change that elevates, glorifies and increases the value of spirituality. 3). structural transfiguration. ornamentation in every work of islamic art plays a role of structural transfiguration by covering the basic forms or reducing the impression of these basic forms to the audience. 4). transfer. this function is universal in aesthetic creations, namely the use of ornaments to beautify and decorate. the ornamentation found in islamic art works provides an additional dimension to connoisseurs of muslim art, because every image or object, expression or movement, line or story that expresses tawhid, for muslims is an expression of truth and virtue. conclusion 103 | religio education, november 2021, volume 1, issue 2, 97-105. issn e. 2776-3285 p. 2776-3366 in religion islam, architecture is part of the practice of islamic law. the symbols contained in islamic architecture contain deep meanings and culminate in the greatness and greatness of allah swt. in the 21st century, buildings, including the ornaments used, must be environmentally friendly and apply the concept of simplicity design, meaning that the building or ornament that is made must be multifunctional and the costs incurred are not too high. then the design must apply appropriate technology. types of ornaments typical of the middle east, including calligraphy, geometric ornaments, and arabesk. besides that, there are also threedimensional ornaments, namely muqarnas and water. the beauty of ornamentation must consider islamic values, namely benefit, avoidance of harm, monotheism, and cleanliness. references al-faruqi, i. r. 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(2012). unsur estetika islam pada seni hias istana raja bugis. jurnal alulum, 12(1), 35–52. 1 dynamic analysis study: impact of tiktok applications on character education in covid-19 pandemic rodey hamza bin hamzah* politeknik kota bharu, kelantan, malaysia rodeyhamza@pkb.edu.my mohd zohdi bin said politeknik kota bharu, kelantan, malaysia mohdzohdi@pkb.my udin supriadi universitas pendidikan indonesia, bandung, west java, indonesia udinsupriadi@upi.edu *correspondence: rodeyhamza@pkb.edu.my a b s t r a c t s a r t i c l e i n f o this study aims to explore an analysis of the effects of using the tiktok application as a new learning model in the arts and culture sector during the covid-19 pandemic. the author observes that there is a considerable change in behavior among the community, especially the millennial generation in the use of technology as a bridge for online learning, namely the increasing interest of millennials in using the tiktok application lately. the research study on this occasion was carried out with a quantitative approach, where data collection was taken using a questionnaire technique. the measurement technique uses a likert scale from a range of 1-5. the object of the research was focused on junior high school students, which was carried out using the random sampling technique in which 103 participants were recorded. the research question is focused on exploring the relationship of this application with a new learning approach to arts and culture. the results showed that as many as 62.1% of respondents strongly agreed to help adjust traditional dance moves, 70.9% helped memorize movement choreography, 68% helped to recognize modern dance, and 57.3% agreed that this application helps understand cultural arts learning. article history: received 22 agustus 2021 revised 18 september 2021 accepted 29 oktober 2021 available online 15 november 2021 ____________________ keyword: learning; model; pandemic covid-19; tiktok. introduction the outbreak of the corona virus (covid-19) was first announced to the public at the end of 2019 in the city of wuhan, china (nishiura et al., 2020). this virus outbreak has had a tremendous impact in transforming all aspects of human life, so this has become a significant concern not only among officials, doctors, religious leaders, even researchers who are enthusiastic about exploring this covid discourse around the world (albarello et al., 2020; religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (2) (2021) 117-124 e r mailto:miftahul.ulum@warwick.ac.uk mailto:mohdzohdi@pkb.my mailto:miftahul.ulum@warwick.ac.uk https://ejournal.upi.edu/index.php/religio/index hamza, zohdi, supriadi, dynamic analisys study … | 118 issn e. 2776-3285 p. 2776-3366 petersen et al., 2020; zhang et al., 2020). the education sector is one of the sectors experiencing strong turbulence as a result of the impact of the covid-19 pandemic, the transformation of face-to-face learning into online learning, the curriculum is being restructured, as well as the education culture at the school and university levels in various foreign countries (hadar et al., 2020). china, as the most vital economic country in the world, covid-19 made the government change policies in reformulating the education system to online-based education. according to xue, there are at least four main challenges that the education system in china must face; 1) weak and inadequate infrastructure, especially in remote areas, 2) traditional teaching habits are brought into the online learning space, 3) uneven distribution of the quality of competent teachers, 4) weak learning interactions which have an impact on the impact of poor learning (xue et al., 2020). furthermore, in trinidad tobago, the closure of educational institutions by the government in order to suppress covid-19 patients, even though it is bridged with online learning, still creates a sense of concern among educators about the inability of students' national adaptation to change (kalloo et al., 2020). unesco (united nations educational, scientific and cultural organization), as one of the world institutions that oversees education and culture, predicts a change in student behavior worldwide as a result of the covid-19 pandemic, which terms it with the abbreviation vuca volatility (nature, speed, volume, and dynamics). change); uncertainty (lack of predictability of problems and events); complexity (problem confounders and surrounding factors); and ambiguity (the blurring of reality and the meaning of mixed conditions) (hadar et al., 2020). the success of education will not be separated from the role of teachers who have excellent and ideal characters in facing this challenge. changes in the character and thi nking patterns of teachers are needed at this time. in their research study, mitchel and colleagues found facts in the field that there is a strong emphasis on the urgency of a teacher's creative and imaginative abilities in the online learning process (kalloo et al., 2020). in line with kalloo, ladar emphasized that the character of a teacher during the covid-19 era must have socioemotional competence (hadar et al., 2020). teachers are currently required to have high innovation competence, social-emotional competence and give birth to an online learning process needed and liked by today's students (ellis et al., 2020). even in england, a country known to be very advanced in its education system, during the covid-19 pandemic, teachers were directed to have pedagogic agility during the online learning process (kidd & murray, 2020). in the teachings of islam, the key to the success of the educational process both during covid-19 and not is strongly related to the characteristics of an ideal teacher who can become an example for his students, especially at this time (rawwas, 1988). research studies conducted by unesco can be used as a reference for the picture that the psychology of students has experienced shock, anxiety, stress, heavy pressure, uncertain health due to the presence of the covid-19 virus in the last three years. the impact is so massive, especially in the education system, which inevitably transforms from face-to-face to online learning. cultural arts learning is one of the areas that have experienced this impact. therefore the competence of teachers in concocting fun, creative, and light learning, becomes the main focus of attention. recently, a relatively new contemporary social phenomenon has emerged, namely the increasing number of users of the tiktok application as a place to channel creativity. so what is tiktok? according to some experts, the tiktok application is a social media platform in music videos that was first introduced to the public space by china in september 2016. since its appearance in 2018, it seems that this application can attract the millennial generation's interest. this application has been recorded as many as 45 downloads, 8 million times. citing data informed by kompas daily, 10 million people are active users of this application in indonesia. this means that for the education system, this is an excellent 119 | religio education, november 2021, volume 1, issue 2, 117-124. issn e. 2776-3285 p. 2776-3366 opportunity as a bridge to bring art and culture learning closer, which has been known as monotonous, rigid, obsolete learning, into more exciting learning. this study aims to conduct an exploratory study related to the dynamic development of the use of this application among millennials. in the author's opinion, a detailed and measurable picture will be beneficial as a step to implementing the right strategy, what kind of learning model is still relevant to the arts and culture field. from the author's search, international studies related to the tiktok discourse have at least been carried out but not so many. the graph of the increase in the number of publications occurred after the covid-19 pandemic outbreak (du et al., 2020). for example, gabriel weiman, in his research study entitled research note: spreading hate on tiktok, found that currently, in 2020, there are nearly 1.5 billion active users of this application, where the majority are teenagers. a negative note that must be monitored is the misuse of this application towards the phenomenon of spreading hate speech on social media (weimann & masri, 2020). however, this study found a new fact that the tiktok application, on the one hand, can be a fast vehicle for introducing cultural arts because the presence of tiktok seems to be favored by millennial students. this research will answer the main focus of research questions about how the dynamics of using the tiktok application in learning arts and culture, what positive sides are generated from this application, and what problems must be addressed so that the opposing side can be minimized. method this analytical research uses a quantitative approach, where the object of the research is students with an age range of 12-14 years. the participants who took part in this survey were 103 people, of which 83 people came from the female group, while the remaining 20 came from the male group. data collection technique collecting data, the author tries to use a questionnaire or questionnaire method. this technique aims to collect data directly from the community that is taken as a sample. this technique is used to obtain primary data on factors that influence the interest in the covid-19 virus tiktok application as a medium for learning arts and culture among junior high school. measurement scale this study using a likert scale measurement where this type is usually used to measure attitudes, opinions, and perceptions of a person or group of people about social phenomena. to give a likert scale score is as follows: answer strongly agree (ss) is given a score of 5 answer agree (s) is given a score of 4 neutral answer (n) is given a score of 3 disagree answers (ts) are given a score of 2 strongly disagree (sts) answers are given a score of 1 question instruments the tiktok application makes you more creative in many ways, such as dancing to the tempo/beats with the tiktok application, it is easier for you to find traditional dance moves the tiktok application makes it easy for you to quickly memorize the motion the tiktok application makes it easy for you to find out more folk dances tiktok app makes you easy to know more modern dance hamza, zohdi, supriadi, dynamic analisys study … | 120 issn e. 2776-3285 p. 2776-3366 agree or not, and the tiktok application is used as a medium for learning arts and culture you spend more time with the tiktok app than studying with this tiktok application, is your study time hampered? does this tiktok application make you more confident in dancing? with this tiktok application can motivate you before doing learning with the tiktok application, you can reduce stress tiktok application, in your opinion, increases individual piety tiktok application can eliminate boredom results and discussion from the collected google form diagram results, the research data shows that junior high school students with the age range of 12-14 years are more fond of the dance learning process using the tiktok application. the details of the collected research data are described in the table below: table 1. research data questionnaire results no questionnaire question response from participants hypothesis 1 the tiktok application makes you more creative in many ways, such as dancing to the tempo/beats 69.9% agree 21.4% strongly agree 6.8% disagree this application has the potential to make children more creative in dancing 2 with the tiktok application, it is easier for you to find traditional dance moves 62.1% strongly agree, 15.5% strongly agree, 16.5% disagree, and 5.8% strongly disagree this application has the potential to make it easier for students to find traditional dance moves. 3 the tiktok application makes it easy for you to quickly memorize the choreography/movement in the video 22.3% strongly agree, and 70.9% agree. this application has the opportunity to make it easier for students to memorize choreography/movements in learning arts and culture 4 the tiktok application makes it easier for you to know dances from various regions 14.6% strongly agree, 50.5% agree, and 31.1% disagree make it easier for students to know various kinds of regional dances 5 the tiktok application makes it easy for you to know more modern dances 68% agree, 23.3% strongly agree, 6.8% disagree this application brings students closer to know more modern dance moves 6 agree or not, the tiktok application is used as a medium for learning arts and culture 57.3% agree 15.5 strongly agree 23.3% disagree there is much interest from students to carry out dance learning by using this tiktok application media 7 with this tiktok application, is your study time hampered? 42.7% agree 40.8% disagree the data shows indications of both positive and negative sides. according to the author, this depends on the characteristics of each student 8 does this tiktok application make you more confident in dancing? 22.3% strongly agree, 25.2% disagree and 48.5% agree this application can be a bridge to strengthen character, especially for children's self-confidence 9 you spend more time with the tiktok application than studying 34% agree 13.6% strongly agree 37.9% disagree 14.6% strongly disagree not all children spend time with this tiktok application, but some children still prioritize learning, and the tiktok application is only a motivation to encourage learning 121 | religio education, november 2021, volume 1, issue 2, 117-124. issn e. 2776-3285 p. 2776-3366 10 with the tiktok application, you can reduce stress 28.2% strongly agree, 9.7% disagree, and 59.2% agree with this application, most students feel happy, and happy learning is brought with the help of tiktok. learning like this can make children relieve stress 11 tiktok application, in your opinion, increases individual piety 39.8% agree, 45.6% disagree, 9.7% strongly disagree the presentation shows that the increase in piety can be according to the individual characteristics of each student 12 tiktok application can eliminate boredom 47.6% agree 41.7% strongly agree 7.8% disagree this tiktok application can be one of the entertainment for junior high school students for boredom while studying source: table of participant questionnaire data by the researcher the author tries to propose several analytical tools related to the research data obtained as described in the table above-first, the tiktok application technology from a religious perspective. according to the author, the tiktok application is just a tool where the legal status can be attached according to how the tool is used. islam is a religion that has principles on things that are good and beneficial, away from things that are destructive and dangerous, which in religious terminology this concept is called maqashid sharia (an-najjār, 2015; azhar, 2010; shahīd, 2015). from the data above, using this application for some students can affect the psychological and spiritual aspects, with 39.8% of them agreeing, although some 45.6% disagree. on the other hand, this application is considered to eliminate boredom and stress for students. in response to this, the author takes the opinion of sayyid muhammad bin alawi al-maliki, an international cleric, where he argues that in islamic teachings, the tiktok application can be seen as something new that has never happened in the time of the prophet muhammad. however, his position is the same as with the use of technology. it is only a tool, so the legal status may or may not be returned depending on the intention (al-mālikī, 2004). furthermore, in one of his works, an egyptian international scholar named prof muhammad imarah found that there are several narrations where the companions actually performed one tasyakur bi ni'mah in one condition decorated with one condition rhythmic accompaniment. in essence, once again, in the author's opinion, this tiktok application is legal, as is the rule of proper fiqh al-ashlu fi al-asy'ya lil ibahah (the legal basis for something, in the beginning, is permissible). the author sees that tiktok, on the positive side, can be used as a model for a new learning approach not only for arts and culture, it can also develop into other subject areas. with the development of technology that is getting faster, the learning process seems at this time almost does not meet the gaps as it did in the past. today, we can see that many people are carrying out the increase in learning or online seminars. even li xue, a chinese intellectual, projects that in the future, he will photograph online learning based on three strong projections; 1) large scale (large size), 2) openness (openness), and 3) socialization (socialization) (xue et al., 2020). we cannot have to adapt to the times, and this is also highly recommended by islamic teachings. in the western world, recently, intellectuals are competing to find new learning models that are more effective and efficient online (varea & gonzález-calvo, 2020; xue et al., 2020). indonesian muslim scholars must follow the example of what they have done; competing in goodness is a religious commandment. good learning is learning that can maximize the potential for developing cognitive, affective, and psychomotor attitudes of its students (parhan et al., 2021). learning that combines audio and visual is seen as the ideal combination of learning in the 21st century. in general, both in indonesia and in western countries, music is already popular; even some scientific research explains the critical role of music to increase brain sharpness. one of the researches discussing hamza, zohdi, supriadi, dynamic analisys study … | 122 issn e. 2776-3285 p. 2776-3366 this discourse was developed by judy lewis in the title how children listen: multimodality and its implications for k-12 music education and music teacher education where she found that music has benefits that can help children's brain development, especially in current conditions (lewis, 2020). even from a religious perspective, although there are pros and cons in the legal status of music, the author sees that a moderate or moderate attitude can be a wise path. one of the international scholars, yusuf al-qardhawi, views that music is allowed; however, he applies some notes so that the music heard can be beneficial and does not conflict with islamic teachings (al-qardhawi, 2007, 2009). islam is a religion of peace that loves goodness, loves benefit, and rejects damage and harm (al-mālikī, 2003, 2008). concerning the studies that have developed related to the tiktok research discourse, in the research conducted by the author, there is at least some scientific research that touches on this issue, including a study conducted by sujatha subramanian entitled bahujan girls' anticaste activism on tiktok where she found facts that there is a misuse of this application by some groups of women in india, according to which the tiktok application is seen as causing cultural degradation in society (subramanian, 2021). another study conducted by xin du, a chinese scholar in his research entitled 'i want to record and share my wonderful journey': chinese millennials' production and sharing of short-form travel videos on tiktok or douyin. order to advertise the tourism industry of a place (du et al., 2020). in terms of art, a study conducted by rose martin and scott brook explained that today's dance arts could be improved by tuning music that is in harmony with the rhythm (brook et al., 2020; heyang & martin, 2020). however, some indonesian scholars pay attention to this discourse, such as that of setyo yanuartuti, where his research concludes that the tiktok application can be helpful as a place for creativity in learning arts and culture (luisandrith & yanuartuti, 2020). the last point, the existence of the opposing sides of the tiktok application, is a big job that we must consider. together, a reasonable effort is that there is a serious concern from all components from top to bottom, from the government to the individual community, there is sensitivity to new phenomena in the dimension of modernity, which must be responded to well and quickly. anticipating the wrong side, according to the author, apart from top-down integration, the role of teachers and parents is very much needed to monitor, guide, and educate students so that they do not get carried away into harmful content. conclusion the child's talent in dancing, the child can dance in the tiktok application. influence on children's learning: children are more enthusiastic and not quickly bored in dance learning using the tiktok application to memorize the movements quickly-the impact of the application for school children. positive impact, learning in the art of dance becomes more fun to make children more creative, innovative, and interactive. the negative impact is that children become dependent on the tiktok application and only like subjects. this research is focused on scientifically reviewing the data contained in the field in an accurate and relevant manner. the linkage of the tiktok application in learning media is very influential for more effective learning for the current millennial generation. the teacher selects the media by adjusting the material being taught so that students can understand the material well. references al-mālikī, m. bin a. 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(2020). estimation of the reproductive number of novel coronavirus (covid-19) and the probable outbreak size on the diamond princess cruise ship: a data-driven analysis. international journal of infectious diseases, 93, 201–204. https://doi.org/10.1016/j.ijid.2020.02.033 1 the impact of social media in islamic studies on consumer behavior towards smart watches with special reference for the city of islampur aishwarya rakate* rajarambapu institute of technology, islampur, maharashtra, india aishurakate@gmail.com hemlata gaikwad rajarambapu institute of technology, islampur, maharashtra, india hemlata.gaikwad@gmail.com *correspondence: aishurakate@gmail.com a b s t r a c t s a r t i c l e i n f o smart watches are trendy fashionable and wearable devices which were introduced in india in recent times. the main objective of this study is to understand the impact of social media in islam on consumer buying behavior. the quantitative survey investigates the factors that influence user behavior towards smartwatches. data of 160 respondents was collected and analyzed using spss and microsoft excel software. it has been observed that smart watches are trending in the digital age with the ability to replace smart phones. the findings of this study reveal various influencing factors such as friends, advertisements but most of the respondents are influenced by social factors to buy smart watches. the findings of this study will be useful for marketers and smart watch manufacturing companies to find out consumer perceptions of smart watches, and in islamic studies this can be a da'wah facility in spreading goodness by optimizing developing technology. article history: received 21 jul 2022 revised 27 aug 2022 accepted 30 sep 2022 available online 15 nov 2022 ____________________ keywords: behaviour; impact of social media in islam; smart watches. introduction technological advances in recent years have changed the function of all electronic products (kandemir and acur 2022; kim 1996; shi, zhang, and adhikari 2018; turhan 2013). traditional cell phones have become smartphones and just like smart phones, watches have also become smart watches. a smartwatch is a trendy and fashionable wearable device that has basic functions like a watch, as well as features like a smartphone (ramirez-correa et al. 2022; wang and wang 2022). the smartwatch syncs with the smartphone so that it can be used to attend mobile calls, access notification alerts and be used to keep health records, etc (jamieson et al. 2019; jang and kim 2020). smartwatches are trendy and fashionable innovative gadgets that have been launched in recent years. a smartwatch is a mini computer that has many functions beyond display time (gopinath and sai 2021; park, jeong, and kim 2020). this is one of the latest developments in religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (2) (2022) 80-91 e r mailto:aishurakate@gmail.com mailto:aishurakate@gmail.com https://ejournal.upi.edu/index.php/religio/index 81 | religio education, nov 2022, volume 2, issue 2, 80-91. issn e. 2776-3285 p. 2776-3366 the evolution of information technology (balla 2012). the above statement reflects the idea that smartwatches can detract from customers' attention to other devices, such as smartphones and wrist straps, which easily display important information on the user's wrist (guo and sun 2004; jud, winkler, and sirmans 2002; sagasti 2019). however, a smartwatch can increase user attention as it is a hub that gives access to email, messages and more on our wrist. in addition, the functionality and visibility of a traditional watch can also be maintained as a luxury item. in other words, instead of hiding technology, technology and fashion are combined into one and become a major part of the user's life which will help the user to access the mobile functions in the smartwatch. the advancement of modern technology and the global tapping of mobile devices such as smartwatches and smartphones have resulted in real-time anytime-anywhere accessibility to information (al-emran 2021; das and zahra 1998; levi-bliech et al. 2018). in addition to the concept of 'mobility' which is evolving from technology that is easy to carry to technology that can be used seamlessly (ilahiane 2013; silaa, jazri, and muyingi 2021). however, although experts and reports indicate that demand for smartwatches will increase in the future, current sales forecasts are still relatively low as per the report (daily 2013; meglin, eliot, and brooks 2017). in particular, the question of why smartwatches are adopted by consumers remains unanswered. previous technology acceptance research developed a variety of frameworks (hamzah, said, and supriadi 2021). the development of this technology is an opportunity in islamic studies to spread islamic da'wah (harris and isa 2019; parhan et al. 2020). a trend that develops into a facility to spread kindness (nurdin 2016; rio sumarni shariffudin 2008; romli et al. 2021). in particular, smartwatches by e.g. samsung, apple, boat have communicated well for many features and functions that appeal to a broad consumer interest which may include health monitoring, fitness and location tracking as well as extended smart features such as communication. as per the results revealed by various recent surveys regarding smartwatch adoption, the market for smartwatches will continue to grow exponentially in 2020 to around 373 million units will be sold out globally. methods the data collected from primary and secondary data. primary data: primary data, which collected for first time. for the primary data collection, which is done through distribution of questionnaire, observation. for present study, the primary data is collected by filling up questionnaire from college students. questionnaire: the questionnaire was framed in consultation with project guide. the questionnaire aimed at knowing the perception of consumer undergoing this process. secondary data: secondary are those which are collected by someone else. the secondary data is collected through website, company records, and company magazines, internal report. area of study is the geographical scope is limited to the islampur city. a study of impact of social media on consumer behavior among the college students towards smart watches with special reference to islampur city. according to this research title, respondents are; (1) college students (2) graduation students (3) post-graduate students. for the purpose of collection the data the following tools will be used-observation, interview and questionnaire. sample size for infinite populationz2 * p* (1-p)/ e2 ,, and sampling technique:infinite: non-probability sampling method: table 1. sample size for infinite population z2 * p* (1-p)/ e2 confidence level 95% margin of error 5% population proportion 50% rakate, gaikwad, the impact of … | 82 issn e. 2776-3285 p. 2776-3366 population size alpha divided by 2 0.025 z score 1.959964 sample size 384 source: from research results the samples are chosen by the method of convenience sampling method. for the purpose of analysis of collected data, appropriate statistical tools are used. in analysis of data following tools are used-ms excel and spps. in this study we approach to the consumers and trying to know why they purchase smart watches and how social media is affecting the buying behaviour of consumer. we collected data to study the effect of smart watches on consumers’ present and the impact of social media. from this study we are trying to get information about the buying behaviour of consumer towards smart watches. we can also study the impact of various social media platform on the consumer buying behaviour. this study will help the manufacturers and marketers trying to print market ratings by experimentally analysing the behavioural intent of using smart watches. results and discussion dr. p. kishore kumar1, v. venkateshwarlu (2017) from this research it is concluded that, smart watches are become want of the consumers. smart watches are synced with smartphones the emails and messages from social media for notifications. the social media sites had created awareness about smart watches. customers are likely to own smart watches for performing variety of tasks. nasser abdo saif almuraqab (2021) this research conducted to know the variables that influence the buying behaviour of consumer towards smart watches. it also studied technological and psychological views of consumers and suggest that the customer consider the smart watches to be a combination of fashion and technology. consumer consider smart watches as a fashion more than technology. md. mahiuddin sabbira, sharmin akterb, tahsin tabish khanc, amit das (2020) smart watches are technological trendy product. the foremost duty of marketer is to identify the factors that are influencing consumers in using the product. this study bring attention to the importance of thinking of smart watches as a both technological and fashion item. (kuo-lun hsiaoa, 2018) the author of this research has studied the user intension to purchase smart watches. the proposed research model improve the understanding of influence of software, hardware, and design. positive attitude and emotional values are the two factors that affect the buying behaviour of consumer. (pb, 2020) the researcher studied determining the purpose of continuing to use of smart watches. this model showed that there is significant indirect effect of ease of use on continuous intent, satisfaction, and attitude and felt usefulness in the purpose of maintaining continuity. (milad dehghania, 2018)smart watches become wearable technology becoming developing dependent industries. this study took into account the constant intent and actual determinants of actual use among smart watch users. (prome, 2021) study conducted is based on the finding out the impact of social media on consumer. it was concluded that the consumers are highly influenced by trend and influencers on social media. social media express the facts, pictures, activities and post about the company which will increase the consumer loyalty to the company. (rajkumar, 2021) study conducted among millennial group to understand the impact of social media marketing. it was concluded that the facebook playing important role to influence the millennial and create favourable opinion of consumer towards smart watches. it allows a 83 | religio education, nov 2022, volume 2, issue 2, 80-91. issn e. 2776-3285 p. 2776-3366 clear image and knowledge about the product. the demographic characteristics are regardless while using social media. data analysis and interpretation: once the required data has been collected, then the collected data was classified and analysed with the help of msexcel and spss. the findings from this research are presented systematically. table 2: following table shows classification of respondents based on gender classification of variable frequency percent male 88 55..3% female 72 44.7 total 160 100 source: from research results above table shows that 55.3% respondents are male and and 44.7% are females. table 3: following table shows classification of respondents on basis of their age classification of variable frequency percent 18-25 88 54.7 26-35 39 24.1 36-45 15 9.8 45 above 18 11.4 total 160 100 source: from research results above table shows that 54.7% respondents are 18 to 25 age group, 24.1% respondents are 26 to 35 age group, 9.8% respondents are 36 to 45 age group, and 11.4% respondents are 45 above age group. table 4: following table shows classification of respondents on the basis of their educational qualification classification of variable frequency percent 10th 1 0.4% 12th 13 8.2% graduate 70 44% post graduate 63 39% professionals 13 8.2% total 160 100 source: from research results above table shows that 0.4% respondents are in 10th class, 8.2% respondents are in 12th class, 44% respondents are in graduation, 39% respondents are in post-graduation, 8.2% responded are in professional. rakate, gaikwad, the impact of … | 84 issn e. 2776-3285 p. 2776-3366 table 5: following table shows the classification of respondents based on their occupation. classification of variable frequency percent student 86 53.5% farmer 3 2% self employed 26 16.4% government employee 14 8.6% private sector employee 31 19.5% total 160 100 source: from research results above table shows that 53.5% respondents are students, two person respondents are farmer, 16.4% response dents are self-employed, 8.6% respondents are government employee, 19.5% respondents are private sector employee. table 6: following table shows classification of respondents based on their monthly household income. classification of variable frequency percent up to 25k 64 39.6 26k – 35k 33 20.8 36k – 45k 30 19 above 45k 33 20.6 total 150 100 source: from research results 39.6% of respondents are having their household monthly income is up to 25k. table 7: following data shows the users of smart watches. classification of variable frequency percent yes 143 89.3 no 17 10.7 150 100 source: from research results above table shows that 89.3% respondents are using smart watches and 10.7% respondents are not using smart watches. table 8: following table shows the data of smart watches brand preferred by respondents. classification of variable frequency percent samsung 26 15.7 boat 64 40.3 noise 26 16.4 one plus 25 15.7 other 19 11.9 total 160 100 source: from research results 85 | religio education, nov 2022, volume 2, issue 2, 80-91. issn e. 2776-3285 p. 2776-3366 above table shows that 15.7% respondents are preferred samsung brand, 40.3% respondents are preferred boat brand, 16.4% respondents are preferred noise brand, 15.7% respondents are preferred one plus brand. table 9: following data shows the benefits that respondents get by using smart watches. classification of variable frequency percent fitness and health 108 67.9 make and receive phone calls 92 57.9 navigation 48 30.2 locate your phone and key 42 26.4 total 160 100 source: from research results above table shows that 67.9% respondents get benefit from smart watches is fitness and health, 57.9% responders get benefit from smart watches is make and receive phone calls, 30.2% respondents get benefit from smart watches is navigation, 26.4% respondents gate benefit from smartwatches is locate your phone and key. table 10: following data shows from whom the respondents get recommendation about smart watches. classification of variable frequency percent doctors 7 4.4 friends 73 45.3 family members 19 11.9 own decision 61 38.4 total 150 100 source: from research results above table shows that 4.4% respondents get recommendation about smart watches from doctor, 45.3% respondents get recommendation about smart watches from friends, 11.9% respondents get recommendation about smart watches from family members, 38.4% respondents get recommendation about smart watches from own decision. table 11: following table shows that various features which the respondents looks while purchasing smart watches. classification of variable frequency percent os and app applications 75 47.2 fitness tracking 105 66 battery backup 75 47.2 nfc (online payment) 35 22 display 43 27 total 100 source: from research results above table shows that 47.2% respondents are looks o.s and app application feature while purchasing smart watches, 66% respondents looks fitness tracking feature while rakate, gaikwad, the impact of … | 86 issn e. 2776-3285 p. 2776-3366 purchasing smart watches, 47.2% respondents looks battery backup feature while purchasing smart watches, 22% respondents looks nfc feature while purchasing smart watches, 27% respondents looks display feature while purchasing smart watches. table 12: following table shows perception of respondents about the comparing the prices. classification of variable frequency percent most of the time 66 41.5 sometime 69 42.8 seldom 16 10.1 never 9 5.7 total 160 100 source: from research results above table shows that 41.5% respondents are comparing price most of the time, 42.8% respondents are comparing price sometime, 10.1% respondents are comparing price seldom, 5.7% respondents are never comparing price table 13: following table shows the influencing factors for the purchase of smart watch. classification of variable frequency percent friends 41 25.8 family 26 15.7 advertisement 35 22 social media influencers 58 36.5 total 160 100 source: from research results above table shows that 25.8% respondents are influenced by friends, 15.7% respondents are influenced by family, 22% respondents are influenced by advertisement, 36.5% respondents are influenced by social media influencer table 14. following table shows the reasons of using smart watches. classification of variable frequency percent convenient 48 30.2 reliable 31 18.9 useful than smart phones 36 22.6 trendy fashion 45 28.3 total 160 100 source: from research results above table shows that 30.2% respondents are convenient for using smart watches, 18.9% respondents are reliable for using smart watches, 22.6% respondents are useful than smart phones and 28.3% respondents are using smart watches for trendy fashion. table 15: following table shows the price and quality relation while purchasing smart watches. classification of variable frequency percent 87 | religio education, nov 2022, volume 2, issue 2, 80-91. issn e. 2776-3285 p. 2776-3366 strongly agree 39 24.5 agree 87 54.7 neutral 24 15.1 disagree 8 4.2 strongly disagree 2 1.5 total 160 100 source: from research results above table shows that 24.5% respondents are strongly agree for price and quality relation while purchasing smart watches, 54.7% respondents are agree for price and quality relation while purchasing smart watches, 15.1% respondents are neutral for price and quality relation while purchasing smart watches, 4.2% respondents are disagree about price and quality relation while purchasing smart watches, 1.5% respondents are strongly disagree for price and quality relation while purchasing smart watches. table 16: following table shows the perception of respondents about the security of smart watches. classification of variable frequency percent yes 98 61 no 12 7.5 may be 50 31.4 total 160 100 source: from research results above table shows the 61% respondents perception are yes about the security of smart watches, 7.5% respondents perception are no about the security of smart watches, 31.4% respondents perception are may be about the security of smart watches. table 17: following table shows that the perception of respondents about smart phones can replace by smart watches. classification of variable frequency percent strongly agree 42 25.8 agree 73 45.9 neutral 37 23.3 disagree 6 3.6 strongly disagree 2 1.4 total 160 100 source: from research results above table shows that 25.8% respondents perception are strongly agree about smart phones can be replace by smart watches, 45.9% respondents perception are agree about smart phones can replace by smart watches, 23.3% respondents perception are neutral about smart phones can be replace by smart watches, 3.6% respondents perception are disagree about smart phones can be replace by smart watches, 1.4% respondents perception are strongly disagree about smart phones can be replace by smart watches. rakate, gaikwad, the impact of … | 88 issn e. 2776-3285 p. 2776-3366 table 18: following table shows that the respondents are recommending smart watches to their friends or not. classification of variable frequency percent definitely will 72 44.7 probably will 70 44 probably won’t 14 8.8 definitely won’t 4 2.5 total 160 100 source: from research results above table shows that 44.7% respondents are recommending definitely smart watch to their friends, 44% respondents recommend probably smart watch to their friends, 8.8% respondents recommend probably won’t the smart watch to their friends and 2.5% respondents recommend definitely won’t smart watch to their friends. findings male and female both respondents were studies as a research was conducted on impact of social media on consumer behaviour towards smart watches. 54.7% of respondents are belongs to 18-25 age group and 39% are belongs to 26-35 age group. 44% and 39% of respondents are completed their graduation and post-graduation respectively. 53.5% respondents are students and remaining includes farmers, self-employed, government servants and private job holders. 39.6% of respondents are having their household monthly income is up to 25k. 89.3% respondents are using smart watches. 40.3% respondents are using boat brand and 16.4% are using smart watches of brand noise. 67.9% respondents use their smart watches for the purpose of fitness and health. 45.3% respondents using smart watches on the recommendation of their friends. 66% respondents are looking smart watches for the feature fitness tracking. 42.8% respondents comparing the prices of smart watches. 36.5% respondents are influenced by social media influencers to purchase smart watches.30.2% respondents are think that the smart watch is convenient to use and 28.3% respondents are using because of trendy fashion. 54.7% respondents think that price/quality relation is important while purchasing smart watches. 61% respondents are agree with the smart watches are secure. 45.9% respondents are thought that smart phones can be replaced by smart watches. 44.7 % respondents are definitely recommend smart watches to others. conclusion the main objective of study was to understand the impact of social media on consumer behaviour towards smart watches, factors influencing the consumer buying behaviour, importance to the price and quality relationship while purchasing smart watches. it is observed that in last few years the awareness of consumer towards smart watches has increased. some think that the smart watches are very convenient and user friendly technology which has power to replace smart phones. the consumers are enough aware about smart watches and most of the users use smart watches using smart watches on recommendation of friends. the crowd using smart watches is mostly students than working people and self-employed. the consumers of smart watches are mainly influenced by social media influencers. such study will helpful for the smart watch manufacturing companies, to the society to understand the perception of users towards smart watches and impact of social media on their behaviour. 89 | religio education, nov 2022, volume 2, issue 2, 80-91. issn e. 2776-3285 p. 2776-3366 references almuraqab, n. a. 2021. determinants that influence consumers’ intention to purchase smart watches in the uae: a case of university students . advances in science, technology and engineering system, 1249-1256 . al-emran, mostafa. 2021. “evaluating the use of smartwatches for learning purposes through the integration of the technology acceptance model and task-technology fit.” international journal of human–computer interaction 37(19):1874–82. doi: 10.1080/10447318.2021.1921481. balla, steven j. 2012. 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(2020). social media and its imapct on user behaviour. journal of content, community and communication, 2395-7514. turhan, gülden. 2013. “an assessment towards the acceptance of wearable technology to consumers in turkey: the application to smart bra and t-shirt products.” the journal of the textile institute 104(4):375–95. doi: 10.1080/00405000.2012.736191. wang, zilong, and jian wang. 2022. “do the emotions evoked by interface design factors affect the user’s intention to continue using the smartwatch? the mediating role of quality perceptions.” international journal of human–computer interaction 1–16. doi: 10.1080/10447318.2022.2041903. 1 the biblical perspective on the roles of fathers in children’s upbringing moses adeleke adeoye* damascus road bible institute, cockeysville, maryland, usa benin city campus, nigeria princeadelekm@gmail.com *correspondence: princeadelekm@gmail.com a b s t r a c t s a r t i c l e i n f o the study is a conceptual investigation of the biblical ideas that address and support the fatherly role in children’s upbringing both spiritual development and at-home training. the information was acquired using a biblical lexicon, commentaries, the internet, journals and other sources that discuss at-home instruction on children's spiritual development. the primary claim of responsibility for children’s upbringing belongs to the parents. the father’s involvement has huge implications on their children in terms of cognitive, social and emotional developmental abilities and a decrease in negative behavioural outcomes. the study exposed the fathers to the reputation of raising their children in the way of the lord. it was deduced that god holds parents responsible for the teaching and upbringing of their children. the father-child relationship quality plays an active role in organizing family life and also strengthens the relationship with the children’s upbringing. it was recommended that christian fathers should be educated about their role and responsibilities in children’s upbringing, live an exemplary life for their children and disengage from using abusive words or curses on their children. article history: received 07 jul 2022 revised 23 aug 2022 accepted 28 sep 2022 available online 15 nov 2022 ____________________ keywords: biblical command; children’s upbringing; fatherly roles. introduction the ten commandments were first taught to the children of israel by moses in the old testament, marking the beginning of parenting. moses admonished them to obey the commandments and told them to pass them down to future generations by teaching their offspring. the father is the first instructor, and throughout the history of the jewish people, the family home served as a crucial educational setting. both the parents and the priests, who served as national teachers, failed to raise their people properly. the authorities failed to uphold and support the legal curriculum. all of these resulted in godlessness, which drove the people into captivity in babylon (polhill and latters 1999). to construct a nation, parents are the designers of raising generations of godly children (islahuddin, yahya, and besar 2021). god designed men and women for various roles and purposes in life. parents have a lot to do because they must provide their children with both religious and secular education before those aims may be achieved in their lives. family life is currently in a state of disintegration in nigeria. as it is frequently said, "husband in kano, wife in calabar," it is not unusual to find. even housemates religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (2) (2022) 71-79 e r https://ejournal.upi.edu/index.php/religio/index adeoye, the biblical perspective … | 72 issn e. 2776-3285 p. 2776-3366 have various work schedules, and kids are left in the care of housemaids, nurseries, daycare centres, etc. the primary claim of responsibility for children belongs to the parents. before the jews' liberation, no institutions were offering a western education. the original classroom was the family; lessons were initially taught in the area where life begins, the home. children should be taught the will of god in the family and encouraged to live it out (uche 1980). it is clear from society's current state of affairs that fathers do not devote enough time to raising their offspring. even if they do, these kids are not provided adequate and efficient training to show them the route they should travel so that when they grow up, they would not stray from it. many social evil activities exist in the nation today at various levels, including moral decay like armed robbery, test fraud, violence, and most recently, secret cults. children are a gift from the lord, and they are a recompense from him, as the bible accurately states (psalm 127:3). but sadly, for so many parents today, this reward has turned into a pain in the neck (huther 2011). due to inadequate guidance from parents, society, and the church, many children in our generation become victims of oppression, immorality, and unintended pregnancies. due to one criminal offence or another, many parents have lost their children, many children are in prison yards, and many more are being expelled from their colleges. according to a writer, "there is disagreement regarding whether the current situation of children is better or worse than it was in the past, and the strictness of these difficulties is extensively debated." (chum 2003). one wonders what hope the future generation will have if this way of living persists and what type of spiritual basis the fathers are laying for them. the researcher wants to make sure that people are aware of the impact that a good father has on his children's spiritual development and early education (adams, bull, and maynes 2016; schein 2013). this study will aid in illustrating to the reader the numerous implications of early learning. the adage "charity begins at home" is frequently used (giesenberg 2000). this study will expose the fathers to the importance of raising their children in the way of the lord, just as eunice did in the life of timothy, which enabled him to have a positive testimony and paul's endorsement about timothy. this study is intended to educate fathers on the relationship between proper home instruction and children's spiritual development(adams et al. 2016; bornstein et al. 2017; schein 2013) . the study will assist fathers in fulfilling their responsibilities to their offspring, raising them in the lord's way, and making sufficient provisions to meet their basic needs. every father should strive to give his kids a well-balanced personality. methods the study is a conceptual investigation of the biblical ideas that address and support children’s spiritual development and at-home training. the information was acquired using a biblical lexicon, commentaries, the internet, journals and other sources that discuss at-home instruction on children's spiritual development. results and discussion fatherly roles in children’s upbringing fatherly roles are viewed as the level of participation that a father has in the child’s education and upbringing. southwest educational development laboratory (sedl), found out that, when schools, families, and community groups work together to support learning, children tend to do better in school, and stay in school longer (jackson et al. 2004). the report, a synthesis of research on father involvement over the past decade, also found out that, regardless of family income or background, students with involved parents are more likely to; earn higher grades, enrol in higher-level programs, pass their classes, attend school regularly, have better social skills, show improved behaviour, and adapt well to school (ashaver and igyuve 2013). one of the most important influences a father can have on his child is indirectly influencing their children 73 | religio education, nov 2022, volume 2, issue 2, 71-79. issn e. 2776-3285 p. 2776-3366 in large part through the quality of their relationship with the mother of their children. a father who has a good relationship with the mother of their children is more likely to be involved and spend time with their children and to have children who are spiritually, psychologically and emotionally healthier (fernandes et al. 2020; wiles, cooper, and mcwey 2019). similarly, a mother who feels affirmed by her children’s father and who enjoys the benefits of a happy relationship is more likely to be a better mother. indeed, the quality of the relationship affects the parenting behaviour of both parents. they are more reactive, friendly, and self-confident with their children; more self-controlled in dealing with disobedient children; better friends for adolescents seeking advice and emotional support (lamb 2002). the bible has provided several instructions to christians on home and family life. while the bible commands children to obey their parents in the lord; parents are also commanded to rise to their responsibilities towards their children. the book of ephesians 5 and 6 laid out the duties of each member of the family. the marital roles are made clear in these bible verses for both wives and husbands eph 5: 22-28. it is the researcher’s opinion that each christian parent is expected to seek to understand the book of ephesians otherwise his marriage and family life can be chaotic or problematic. biblical standpoint on fatherly roles in children’s upbringing according to the writers of the hebrew bible, infants and young people were viewed as the lord’s gifts to the israelites.”(bunge 2001). this view is demonstrated throughout the narrative literature and psalms, for example in the words of joseph; who said this when presenting his sons to his father “they are my sons, whom god has given me here” (gen. 48:9). the prophetic voices of israel, as many scholars have noted, continue the biblical tradition of valuing children as important members of the community of god. paul’s words were directed to fathers “fathers, do not frustrate your children; instead, bring them up in the training and instruction of the lord” (eph. 6:4). at the time, the father was responsible for training and instructing his children in many matters, including religion (thomas 2002), even if this involved choosing a teacher. instruction was often imparted to children through beatings and harsh treatment, which were common throughout the roman world (keener 2014). with his words in v. 4, paul is exhorting fathers to maintain the role of the one responsible for providing their children with religious education. paul encourages the parent to be gentle in their approaches and avoid excessive violence and abuses of male-controlled power. what paul is arguing for is a mutual relationship between parents and children in which all parties find their humanity, purpose, and identity in the lord. children are to obey their parents in the lord, and fathers are to be loving and respectfully train their children in the way of christ. what could have caused paul to exhort this congregation to act in such a counter-cultural manner? following in the way of jesus, paul recognized that “children, while they are expected to obey their parents in the lord, are persons in their own right who are not to be manipulated, exploited or crushed.” (o’brien 1999). therefore, parents must take care to nurture the entire being of their children, which is done through christian discipline and instruction (patzia 1993). gundry volf briefly summarizes paul’s view of children as “members of the community to be shown the compassion and care of christ, who welcomed little children and taught all his disciples to do so.”(volf 2001) the biblical command to train up a child the book of proverbs is filled with information for “children” or “sons.” much of the material in this book is meant for the instruction and training of children. proverbs, therefore, offers clues about the religious upbringing and formation of children in ancient israel. it is acknowledged that fathers, assumed the role of instructor once children passed through early adeoye, the biblical perspective … | 74 issn e. 2776-3285 p. 2776-3366 childhood. since the writer of proverbs says, “hear children, your father’s instruction,” it can be assumed that the instruction contained within the pages of this book is meant for relatively older children, those that had completed the mother’s early training.” (murphy 1998). the father had now become the primary trainer and planned on passing on the instruction and advice that he received from his father (prov. 4:3). the very existence of this book and the advice directed toward the father’s children demonstrates the love that ancient hebrew parents had for their children. at least some sections of it are written by a father to his children, one can conclude that the writer had so much love and concern for his children that he took the important task of training his child into his own hands. proverbs 22:6 offers an interesting view of children in ancient israel. some believe that this verse means that one should train children according to their natures, considering individuality, personality, and peculiarities. it can be deduced that god holds parents responsible for the teaching and upbringing of their children. principles of training up a child raising children is one of the most rewarding and difficult things that parents are likely to do in life (burrows and keenan 2004; dye 1992; wright 2013). and what makes it even harder is that they do not come with instructions. the opportunity for social interactions with parents is important for the growth of all children. through social interactions, children begin to have a sense of “self” and to learn what parents want them to do. social interactions for young children usually happen within the family, but as children grow and develop, they want to play with other children. when interacting with a parent, children learn social skills, such as sharing, cooperating, and respecting the things of others. benefits of fatherly involvement in children’s developmental outcomes based on the collected research, it is evident that a father’s involvement has huge implications on their children in terms of cognitive, social and emotional developmental abilities and a decrease in negative behavioural outcomes (al-qinneh and abu-ayyash 2022; freeark et al. 2008; hewlett 2000; marsiglio, day, and lamb 2000; soukup-ascençao et al. 2016; torres et al. 2014). cognitive development the cognitive benefits of a father’s involvement are evident starting in infancy to school age and even apparent as adults (lloyd et al. 2017). children of highly involved fathers are more cognitively competent at six months, have a higher cognitive function at 12 months, are better problem solvers at age two, and have higher iqs at age three. children are also better academic achievers and are more likely to receive good grades, better quantitative and verbal skills, and often perform a year above their expected age level of academic tests. these children are more likely to live in homes that are more cognitively stimulating. during adolescence, they are more likely to have higher iqs, better attitudes toward school and participate in extracurricular activities (morgan et al. 2011). they are also likely to become young adults with “higher levels of educational achievement, career success, occupational competency, and psychological wellbeing. emotional development and well-being a father’s involvement has been positively correlated with overall life satisfaction and fewer depressive symptoms. young children who had encouraging, accessible, and supportive fathers during childhood result in “high measures of self-acceptance and personal and social adjustment, and see themselves as dependable, trusting, practical, and friendly” (kohn, 75 | religio education, nov 2022, volume 2, issue 2, 71-79. issn e. 2776-3285 p. 2776-3366 schooler, and miller 1983). the variable that is most consistently associated with positive life outcomes is the quality of the father and child’s relationship. social development a father’s involvement and commitment to their child’s care is positively correlated with the child’s overall “social competence, maturity, and capacity for relatedness with others”(lankinen et al. 2020; mckay et al. 2018; potter 2017; wilson and prior 2010). these children are more apt to have positive peer relationships and be classified as popular and wellliked by their peers. the greatest predictor of empathic concern in children is constant high levels of paternal involvement. a father’s warmness and attention significantly calculate a child’s moral maturity and are associated with more pro-social and positive moral behaviours in both boys and girls. decrease in negative childhood outcomes father’s involvement protects children from engaging in criminal behaviour, misbehaviour, drug use, absenteeism, stealing, and drinking. it also lowers the frequency of externalizing and internalizing symptoms such as acting out, disruptive behaviour, depression, sadness and lying. adolescents who had a nurturing and positive relationship with their fathers were 80% less likely to have been caged and 75% less likely to become compassionless/unattached parents themselves. fatherly responsibility to children the role of the father in the lives of children has received little attention in psychotherapeutic literature. indeed, the father has been termed “the forgotten parent” because of this lack of discourse. concerns about sexism have often meant that the role of fathers has been sidelined in discussions about children, in favour of emphasizing the mother's perspective. the role of the father from the mid-1800s, fathers came to be seen principally as economic providers for their families rather than active members of it. the father's role has frequently been viewed as a supporting one, which suggests a certain distance from direct caring. sigmund freud stated that the father plays an important role in between the pre-oedipal (02yrs) and oedipal stages (3-5yrs) of child development (freud 1955). for freud, a loving attachment to the father, particularly for boys, was essential for healthy development and resolution of the oedipal stage. freud saw the father as a protector who is idealized by the small child while jacques lacan viewed the father as the personification of the law (lacan 1980). madeleine rose perceives a father in a mentor-like role, determining a boy's readiness for tenderness as well as his acquiring the means for work and productivity (rose 1992), while kyle pruett stated that fathers show a tendency to stimulate their children in more unpredictable ways than mothers to interact with them (pruett 1989). an absent father gives a boy less chance of channelling his aggression, which then needs to go toward combatting any feminine identification. the loss of a father is suggested to increase the risk of ego deficits, such as impaired intellectual functioning, poor frustration tolerance, inability to delay gratification and susceptibility to learning disabilities. furman sees the father as another source of love who heightens self-esteem and whose absence leads to poorer self-image and higher levels of aggression (furman 1991). the age of the child when the father ceases to be a part of their lives can play a critical part in how it is experienced. one-way parents unconsciously train their children. 1. children often admire and do whatever their parents love and admire to do. examples of such are: dressing, habits, and things parents love to take (that is eat or adeoye, the biblical perspective … | 76 issn e. 2776-3285 p. 2776-3366 drink) like alcohol, cigarette etc. parents who are contrary to god in these things cannot force their children to fear god, (if such parents did not have the fear of god in their hearts). 2. our dwelling together with neighbours will show how liberal we are, or how irritable (hostile) we are to them. parents that love or care for their neighbours will by example help their children become merciful, tolerant, and ready to help and help their neighbours. 3. the various types of pictures we hang on the walls in our rooms could teach our children a lot of things, e.g. pornographic pictures with naked women. when children are exposed to all these, and allowed to see such and other bad pictures they may be corrupted and it may result in immoral practices. your children might develop an interest in going to parties if they are exposed to pictures showing disco party scenes. but the contrary is the case if your children are used to seeing pictures showing jesus alone and that of the child of god. your children will develop love and admiration for jesus and they would like to take after the behaviours of the good men and women of god. therefore, parents are implored by the mercy of god to remove and destroy their room’s unwholesome pictures and attitudes. 4. our ways (manners) of speaking are very important also children whose parents love to take pleasure in gossiping, backbiting or reproaching others are likely to reproach their neighbours later. if such parents take pleasure in idle talks and show no regard (respect) for people in their speeches, their children likely do not have the opportunity of having graceful words seasoned with salt in their mouths. conclusion the efforts of the fathers in bringing up their children were to fear god. some rewards await such parents, scripture says: “correct thy son and he shall give you rest, yea, he shall give delight unto your soul” (prov. 29:17.) rest is sweet after labouring and the course of bringing up children by christian parents as expected is protracted and needs rest after it. rest not only restores the body but refreshes and gives peace to the mind and spirit. the father-child relationship quality plays an active role in organizing family life and also strengthens the relationship with the children’s upbringing. references books bunge, marcia j. 2001. the least and the greatest: children in the new testament. grand rapids: eerdmans. chum, chum. 2003. training children in the supernatural. chicago: university of chicago press. freud, sigmund. 1955. group psychology and the analysis of the ego. in j. strachey (ed. and trans.), the standard edition of the complete works of sigmund freud. vol. 18. london: hogarth press. huther, johann eduard. 2011. critical and exegetical handbook to the epistles of st. paul to timothy and titus, volume 11. edinburgh: nabu press. jackson, anthoni w., gayle andrews, holly holand, and priscillia parndini. 2004. making the most of middle school : a field guide for parents and others. new york: teachers college press. keener, craig s. 2014. the ivp bible background commentary: new testament (ivp bible background commentary set). socond edi. ivp academic. kohn, melvin l., carmi schooler, and joanne miller. 1983. work and personality : an inquiry into the impact of social stratification. norwood, new jersey: ablex. 77 | religio education, nov 2022, volume 2, issue 2, 71-79. issn e. 2776-3285 p. 2776-3366 lacan, jacques. 1980. écrits. london: tavistock. lamb, michael e. 2002. infant–father attachments and their impact on child development. 1st editio. routledge. murphy, roland e. 1998. proverbs. nashville: thomas nelson. o’brien, peter t. 1999. the letter to the ephesians (the pillar new testament commentary (pntc)). w. b. eerdmans publishing. patzia, arthur g. 1993. ephesians, colossians, philemon (understanding the bible commentary series). hendrickson publishers. polhill, jhon b., and his latters. 1999. paul and his letters. broadman & holman, nashville, tennessee. thomas, neufeld. 2002. ephesians: believers church bible commentary. waterloo: herald press. uche, ukaonu w. 1980. sociology of education for nce students : a study in foundations of education. london: allen & unwin. volf, judith m. 2001. the least and the greatest: children in the new testament. grand rapids: eerdmans. journal adams, kate, rebecca bull, and mary-louise maynes. 2016. “early childhood spirituality in education: towards an understanding of the distinctive features of young children’s spirituality.” european early childhood education research journal 24(5):760–774. doi: 10.1080/1350293x.2014.996425. al-qinneh, dana, and emad a. s. abu-ayyash. 2022. “the play-based behaviours of emirati preschool children: cultural perspective into early childhood education.” child care in practice 28(3):394–410. doi: 10.1080/13575279.2020.1816531. ashaver, doosuur, and sandra mwuese igyuve. 2013. “the use of audio-visual materials in the teaching and learning processes in colleges of education in benue state-nigeria.” iosr journal of research and method in education (iosr-jrme) 1(6):44–55. bornstein, marc h., diane l. putnick, jennifer e. lansford, suha m. al-hassan, dario bacchini, anna silvia bombi, lei chang, kirby deater-deckard, laura di giunta, kenneth a. dodge, patrick s. malone, paul oburu, concetta pastorelli, ann t. skinner, emma sorbring, laurence steinberg, sombat tapanya, liliana maria uribe tirado, arnaldo zelli, and liane peña alampay. 2017. “‘mixed blessings’: parental religiousness, parenting, and child adjustment in global perspective.” journal of child psychology and psychiatry and allied disciplines. 54(10). 1881-1890. doi: 10.1111/jcpp.12705. burrows, rosie, and brid keenan. 2004. “bearing witness: supporting parents and children in the transition to peace.” child care in practice 10(2):107–125. doi: 10.1080/13575270410001693349. dye, janet s. 1992. “parental involvement in curriculum matters: parents, teachers, and children working together.” european education 24(2):50–74. doi: 10.2753/eue10564934240250. fernandes, carla, ligia monteiro, antónio j. santos, marilia fernandes, marta antunes, brian e. vaughn, and manuela veríssimo. 2020. “early father–child and mother–child attachment relationships: contributions to preschoolers’ social competence.” attachment and human development 22(6):687–704. doi: 10.1080/14616734.2019.1692045. adeoye, the biblical perspective … | 78 issn e. 2776-3285 p. 2776-3366 freeark, kristine, katherine l. rosenblum, vanessa h. hus, and briana l. root. 2008. “fathers, mothers and marriages: what shapes adoption conversations in families with young adopted children?” adoption quarterly 11(1):1–23. doi: 10.1080/10926750802291393. furman, erna. 1991. “studies in childhood bereavement.” the canadian journal of psychiatry 28(1):221–234. giesenberg, anna. 2000. “spiritual development and young children.” european early childhood education research journal 8(2):23–37. doi: 10.1080/13502930085208551. hewlett, barry s. 2000. “culture, history, and sex.” marriage and family review 29(2–3):59–73. doi: 10.1300/j002v29n02_05. islahuddin, islahuddin, roslan bin yahya, and zulkifli bin awang besar. 2021. “parenting in educating children in accordance with sunnah guidance.” religio education 2(1):86–96. lankinen, viivi, marko lähteenmäki, anne kaljonen, and pirjo korpilahti. 2020. “father–child activities and paternal attitudes in early child language development: the steps study.” early child development and care 190(13):2078–2092. doi: 10.1080/03004430.2018.1557160. lloyd, eva, casey edmonds, celony downs, rebecca crutchley, and fran paffard. 2017. “talking everyday science to very young children: a study involving parents and practitioners within an early childhood centre.” early child development and care 187(2):244–260. doi: 10.1080/03004430.2016.1226355. marsiglio, william, randal d. day, and michael e. lamb. 2000. “exploring fatherhood diversity.” marriage and family review 29(4):269–93. doi: 10.1300/j002v29n04_03. mckay, tasseli, rose feinberg, justin landwehr, julianne payne, megan comfort, christine h. lindquist, erin k. kennedy, and anupa bir. 2018. “‘always having hope’: father–child relationships after reentry from prison.” journal of offender rehabilitation 57(2):162–187. doi: 10.1080/10509674.2018.1441206. morgan, pj, dr lubans, r. callister, ad okely, tl burrows, r. fletcher, and ce collins. 2011. “the ‘healthy dads, healthy kids’ randomized controlled trial: efficacy of a healthy lifestyle program for overweight fathers and their children.” international journal of obesity 35(2):436–447. potter, carol a. 2017. “father involvement in the care, play, and education of children with autism.” journal of intellectual and developmental disability 42(4):375–384. doi: 10.3109/13668250.2016.1245851. pruett, kyle d. 1989. “the nurturing male: a longitudinal study of primary nurturing fathers.” fathers and their families 12(1):389–405. rose, madeleine kornfein. 1992. “elective single mothers and their children: the missing fathers.” child and adolescent social work journal 9(1):21–33. schein, deborah l. 2013. “research and reflections on the spiritual development of young jewish children.” journal of jewish education 79(3):360–85. doi: 10.1080/15244113.2013.817238. soukup-ascençao, tayana, dean d’souza, hana d’souza, and annette karmiloff-smith. 2016. “parent-child interaction as a dynamic contributor to learning and cognitive development in typical and atypical development / influencia dinámica entre la interacción padre/madre-hijo y el aprendizaje y el desarrollo cognitivo en el 79 | religio education, nov 2022, volume 2, issue 2, 71-79. issn e. 2776-3285 p. 2776-3366 desarrollo típico y atípico.” journal for the study of education and development 39(4):694–726. doi: 10.1080/02103702.2016.1221054. torres, nuno, manuela veríssimo, lígia monteiro, olívia ribeiro, and antónio j. santos. 2014. “domains of father involvement, social competence and problem behavior in preschool children.” journal of family studies 20(3):188–203. doi: 10.1080/13229400.2014.11082006. wiles, brooke, ashley n. cooper, and lenore m. mcwey. 2019. “using child services: the importance of the mother–child relationship and maternal social support.” journal of social service research 45(3):418–428. doi: 10.1080/01488376.2018.1480567. wilson, katherine r., and margot r. prior. 2010. “father involvement: the importance of paternal solo care.” early child development and care 180(10):1391–1405. doi: 10.1080/03004430903172335. wright, travis. 2013. “‘making it’ versus satisfaction: how women raising young children in poverty assess how well they are doing.” journal of social service research 39(2):269–280. doi: 10.1080/01488376.2012.753977. 1 issn e. 2776-3285 p. 2776-3366 teacher and students’ perceptions toward the use of students’ l1 in efl classroom lailah isrofatun nahdiah* university of exeter, heavitree road, ex1 2lu, england ln352@exeter.ac.uk *correspondence: ln352@exeter.ac.uk a b s t r a c t s a r t i c l e i n f o this study reports the indonesian language use as a mother tongue (l1) in an efl classroom in a middle school setting. the goals are to investigate the realization use of l1 and examine the teacher and students’ perceptions. a case study method is used in this study. the data are obtained through triangulations: classroom observation, students’ questionnaires, and teacher and students’ interviews. thirty-two students and one teacher are involved. the basic frameworks in this study depend on auerbach's (1993), schweers's (1999), and cook's (2001) frameworks. the finding shows that l1 is reasonably needed as a facilitator in efl classroom. the benefits of l1 use are: for repeating unclear statements, asking for a translation, explaining grammar, checking for understanding, gaining attention, and making jokes. the teacher and the students show positive attitudes toward the use of l1. article history: received 12 jan 2022 revised 22 feb 2022 accepted 28 mar 2022 available online 15 may 2022 ____________________ keywords: efl classroom; l1 (indonesian language); l2 (english); teacher and students’ perceptions. introduction for many years, the issue of the first language (l1) use in english as a foreign language (efl) classroom has been investigated. there are two beliefs whether l1 could be a help or a disturbance in learning a second language (l2) (brown 2001). krashen (2002) has stated that l1 is one of causes of error in second language acquisition. negative transfers or interference errors can be caused by delivering l1 for reference to express something in l2. a theory from sla (second language acquisition), is a belief that the process of acquiring a new language should be treated like first language acquisition (cook 2001). no other language should interfere to achieve a new language. therefore, the separation between l1 and l2 is necessary. in contrast, if l1 is in the appropriate portion, it will be very useful. schweers (1999) mentions that students are encouraged to learn the target language by using l1. it gives them a sense of security for self-expression. he also states that l1 is needed to explain difficult concepts and vocabulary in line with atkinson (1987) statements, l1 in the classroom has several uses: eliciting language, checking comprehension, giving instructions, enhancing cooperation among learners, promoting discussions, and preventing the development of useful learning strategies (nitiswari 2012). religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (1) (2022) 11-20 e r mailto:ln352@exeter.ac.uk mailto:ln352@exeter.ac.uk https://ejournal.upi.edu/index.php/religio/index 12 | religio education, may 2022, volume 2 issue 1, 11-20. issn e. 2776-3285 p. 2776-3366 english is a foreign language (efl) in the indonesian context, so students will rarely practice it outside the class, called immediate social context (saville-troike 2006). so, english here is only as a subject for study purposes rather than as a living-learning environment. both teachers and students tend to use indonesian or their local language, to communicate and interact with others. an understandable language instruction by the teacher is needed to get clear information from the teacher. undeniably, the teacher will use l1 to explain difficult words or phrases to make them clear and comprehensible for the students. when teaching beginners, teachers will lean on students using l1 (manara 2007), because students at this level still have less knowledge about english. so as the context of my study, english subject has been removed from state elementary schools since curriculum 2013 appliance. however, some elementary schools still teach english as a local content (muatan lokal), from grade 4 to grade 6 only. the obligation to learn english is started in class 7 of junior high school. so, the role of their mother tongue is as their prior knowledge to help them learn and understand english lessons. hidayati (2012) study reveals that the indonesian language is helpful only when used judiciously. she also investigates that the teachers and the students perceive benefits of indonesian language use in classroom, such as explaining grammar, explaining difficult vocabulary, and making jokes. university students who are not english majors are the focus of the study. then, the result from (hartono 2013) thesis says, “the use of indonesian and english in the efl classroom should be well balanced”. there are occasions when indonesian is needed to use, but also there are ways for the teachers to exposure english such as providing a ‘reward’ to students who often do not use english in any sessions. it is because they are senior high school students who must be brave to face the world using english. many similar studies are conducted at a high level, in which the students have already passed the english courses previously. regarding this, the writer does research to know the students with a beginning level of students who started studying english formally. however, in this study, the focus is also on the realization of what contexts for using the indonesian language in the real activities of teaching and learning english. then, the related utterances are put from the teacher and students’ interactions in communication. so the purpose of the study is intended to answer questions: 1. what is the realization of l1 use in an efl classroom? 2. what are the teacher and students’ perceptions of using students’ l1 in the efl classroom? methods this research uses a qualitative method and employs a case study approach. there should be triangulated instruments used to meet reliable data. so, the several instruments used were classroom observation, teacher’s interview, students’ questionnaire, and interview. each research question is expected to be answered by those three instruments. moreover, the data results from all instruments are transcribed, analysed, and interpreted qualitatively. this study takes place in a public junior high school, in bandung, indonesia. the sample is drawn from 7th-grade students of a junior high school where the teacher not fully uses english in the english classroom. the teacher and the students of an english class who use mixed languages (english and indonesia) for classroom instruction are the participants. the several instruments are classroom observation, teacher’s interview, and students’ questionnaire & interview. firstly, the researcher recorded the english class several times. this is to get the realizations in the classroom by knowing how much l1 use is on certain days. secondly, he teacher is interviewed by the researcher using the audio recording to understand why she uses mixed languages in the classroom. thirdly, each student gets a questionnaire to nahdiah, teacher and students’ … 13 issn e. 2776-3285 p. 2776-3366 find out how the role of l1 is needed in the english classroom. the form has a likert-scale option. lastly, four chosen students were interviewed to to find out more about their perceptions. exploring, understanding, analyzing, and interpreting are some of the things that can be done to get the research finding. the data from observation and interview are transcribed, analyzed, and interpreted. then, the questionnaire data are analysed by scoring, calculating, and classifying the scale. results and discussion the realization of l1 use in efl classroom the amount of l1 use the amount presents how much the use of the indonesian language is in the classroom. the finding is the calculation of the teacher talks from observation data, which is coded using the version by polio and duff (1994). table 1. the amount of the teacher’s utterances lesson category of language l1 % l2 % mixed % 1st 48 47.52 39 38.61 14 13.87 2nd 405 76.28 71 13.38 55 10.36 3rd 130 58.56 73 32.89 19 8.56 average 194.3 60.79 61 28.30 29.33 10.93 source: primary data from the average calculation, the highest use of language by the teacher is l1 (indonesian language) at 60.79%. by this result, the meaning is that the use of l1 does not hinder the learning process of l2 (miles, 2004). this finding can be influenced by the students, the teacher, and the material. atkinson (1987) suggested that the high percentage of l1 use is still tolerable by looking at student factors: their previous experiences, their level, the stage of the course, or the setting of an individual lesson as written in nitiswari (2012). manara (2007) suggests that teachers surely will lean on using l1 to teach beginners. participated students in this study are included beginners (grade 7 of junior high school). because this grade is the official start to studying english in school, not all of them have ever studied english in their previous level of school (ministry of education’s policy, cited in (panjaitan 2013). afterward, besides the student's factor, teachers also have an influence. the teacher has already taught english in this school for up to eleven years in this context. in the study by sharma (2006), it is pointed out that “the more experienced teachers highly feel the need of using l1 in comparison to fresh teachers”. it has a reason that the experienced teachers are already habituated to using l1, while the fresh teachers are still motivated to apply a new methodology of ‘no translation’. however, the researcher has a contradiction of it. sometimes, the terms ‘experienced’ and ‘senior’ need to be distinguished. experienced teachers do not merely depend on the length of service. on the contrary, ‘experienced’ means that the teachers already follow many workshops and training so that impossibly they need too much l1 in their teaching practice instead. so, in this case, it is not because the teacher is more experienced, but because of the factor of age. 14 | religio education, may 2022, volume 2 issue 1, 11-20. issn e. 2776-3285 p. 2776-3366 lastly, table 1 shows that the different usage of l1 depends on particular situations and conditions. lesson 2 is mostly used the indonesian language. the lesson is about doing a difficult classroom task for the teacher to explain in l2. so, the teacher approaches each student group to check the progress and ensures the clarity of the task. a study conducted by pablo et al. (2011) reveals that the teachers utilize l1 depending on circumstances. to reduce lengthy explanations of conveying the meaning of certain words or expressions, teachers save time by requiring l1. in the interview, the teacher answers that the ideal amount between l1 and l2 is better to use english, about 40% for these beginner students at inception. then, it will be enhanced in the next semesters. this finding contrasts with the statement of krashen (2002) that english should be fully used in the classroom. he further suggests that the more exposure the students get to the l2, the faster they can master it. the other suggestion comes from atkinson (1987) that the ideal proportion between the native language and target language is 5% and 95%. nevertheless, the reality in the classroom brings different results, in which the teacher applies a certain quantity of l1 according to the situations and conditions that occurred. afterward, the interview with the four students also concludes that they want the teacher to use l1 not much more than english quantity use. all the interviewed students believe that the indonesian language may be used in no more than 50% of english use. as student 2 says, the target language should be used higher because that is the core objective in studying this lesson. by that means, the mother tongue use is only a support or an aid. l1 is better to be used judiciously with the right doses (elmetwally 2012; hidayati 2012; manara 2007). likewise, by not turning aside from the main purpose of language, ' communication’, the teacher in this study has already done her best to practice english in the classroom. the occasion of l1 use besides finding the number of teacher’s utterances, the researcher also found the occasions when the teacher applied the indonesian language in the classroom. it defines in what context and the time the teacher utilized l1. the table below shows the realization of l1 use (based on the observation result) based on the study by auerbach (1993). table 2. the occasions and frequencies of l1 use by the teacher occasions frequency of using indonesian language total % 1 st lesson 2 nd lesson 3 rd lesson repeating unclear statements 6 11 8 25 10.38 asking for translation 11 19 30 12.44 giving instructions 16 60 22 98 40.67 explaining grammar 6 6 2.49 checking for understanding 8 39 4 51 21.16 gaining attention 1 19 5 25 10.38 making jokes 3 3 6 2.49 total 241 100 source: primary data the table above clearly shows that indonesia's greatest number of times in each lesson is different. the different reasons for the usage of l1 depend on a certain number of situations and conditions. meanwhile, the highest percentage of the totality is 40.67% for giving instructions. this finding is also in line with khati study (2011). the frequent use of nepali nahdiah, teacher and students’ … 15 issn e. 2776-3285 p. 2776-3366 language is for giving instructions (34%) to make clear what is being said. as manara (2007) says, it will be difficult to follow the classroom activities if students do not recognize the instructions. so, to make the students understand and do what they must do, the teacher repeatedly delivers the instructions until it is clear. the teacher must come to each group to lead the students to accomplish the task (personal interactions). in addition, it is also for saving time and keeping the activities stable and steady (pablo et al. 2011). from the interview, the teacher implicitly says that she always tries to deliver classroom instructions in the form of english first. by employing this kind of strategy, teachers can increase the target language use for the students’ learning. moreover, paker and tuna study (2015) indicates that all teachers agree that explaining task/homework instructions is better in l1. the aim is to avoid any students’ confusion and complaint. table 3. the central tendency calculation in questionnaire statement bahasa indonesia should be used to facilitate complicated english classroom tasks. answer total students’ vote % strongly disagree 0 0% disagree 6 18.75% agree 17 53.125% source: primary data then, from the questionnaire result, seventeen students (53.125%) agreed, and nine students (28.125%) strongly agreed that they expect their teacher to use the indonesian language to explain their complicated classroom tasks and activities in detail. swain and lapkin (2000) point out those students prefer their teacher to use l1 in organizing tasks as a facilitator of complex classroom activities in their study. similarly, students are permitted to use l1 in the group or pair work activity but not in the output of the task of presenting their ideas to the whole class (cook 2001; hidayati 2012). moreover, the teacher stated that l1 is useful as a backup when students do not understand what is being explained during the class. the students’ lack of understanding can be seen in the students’ confused and frustrated facial expressions when the teacher is asking. as s h a r m a ( 2 0 1 0 ) says, the major tool for helping students understand is translating into l1. she uses it as a facilitator when students look confused in understanding the learning, even though they are motivated to study english. meanwhile, the teacher better repeats the statements to get the students’ attention. relating to this, to ease students' understanding of the lesson, teachers can better utilize l1 in clarifying difficult explanations. so as in the questionnaire, the participated students elect their choice about it. as many 21 students agree if their teacher explains some complicated lesson material in the indonesian language. the central tendency interprets that most students have a strong positive perspective on the statement given. this result follows schweers (1999), as written kelilo (2012) study that l1 is an efficient device to explain difficult concepts during the lesson, allowing students to enjoy the materials with relaxed thinking. also, another reason is that students might not want to lose the important parts of their teacher’s explanation. the interviewed students mostly answered that the indonesian language could be used by the teacher in explaining the lesson and the task. they clarify that when the teacher explains something using english only, it will confuse them and not get the point. other benefits are that l1 can be used by the students when giving questions or asking something to the teacher. 16 | religio education, may 2022, volume 2 issue 1, 11-20. issn e. 2776-3285 p. 2776-3366 these responses have confirmed ellis's 1984, in elmetwally (2012) finding that teachers can choose l1 for practical actions, such as explaining lessons and organizing activities. teacher’s perceptions of using l1 in efl classroom from several observations, it can be found that the teacher utilized the indonesian language and, in this part, will answer the question ‘why’. the teacher believes that teaching english using an ‘english only’ policy cannot help students learn. she suggests that the role of student's mother tongue, either indonesian or sundanese language, is needed. the teacher further emphasizes that the priority in teaching is that make students understand. the regrettable part is when the students cannot follow the teacher’s explanation. the result is relevant to schweers (1999) study (1999) that when english fails to work, l1 beneficially should be used when there is an occasion of english fails to work. in addition, this finding is supported by hartono (2013) that the teachers have positive perceptions about the combination of english and indonesian language as an effective way to achieve maximum comprehension of the lesson. as the teacher says, the success of teaching is that the students can follow the lesson. so, the teacher will not let the students miss the chance to understand the explanation. when the students start losing their attention, the teacher tries to get it back by explaining the indonesian language or interrupting them by calling (sari and agustina 2021). by doing so, she watches them from any angle and focuses on one direction. in addition, alvarez (2014) clarified the finding of his research that l1 will be utilized on certain occasions, such as acquiring students' attention. one of the roles of l1 is to refocus students’ attention on the teacher when a teaching and learning activity goes on. so, the teacher’s perspective on using students’ l1 in the efl classroom is positive. the main reason is that the teacher is adjusted to the students’ capability and needs. especially the students here are included as beginners. the teacher also points out that her teaching objective is to make students understand the lesson. however, this contrasts with the primary purpose of learning a language, which is to use it for communication morahan, 2007, written in paker and tuna (2015). it means the practice of speaking in l2 should be done frequently. phillipson identifies that the more the students are accustomed to using the language, the better the result of mastering it 1992, as cited in adnan et al. 2014). no wonder the teacher also does some interruptions to get the whole students’ attention. furthermore, if the teacher only applies english during the teaching, they will get confused, stressed, anxious, and even disappointed. students’ perceptions of using l1 in efl classroom based on information in the distributed questionnaire, the students’ previous experiences of studying english are varied. the data of the complete record are illustrated below. table 4. the categorization of students’ past experience of english lesson statements studying english lessons in elementary school taking an english course never ever never ever 1-3 years 4-6 years 1-3 years 4-6 years 6 5 21 28 4 1 6 students 26 students 28 students 5 students source: primary data from the table above, ironically, it can be found the fact that some schools omit english as their lesson subject. several pupils barely start to study english in grade 7. fortunately, some nahdiah, teacher and students’ … 17 issn e. 2776-3285 p. 2776-3366 schools still apply english, even though starting from grade 3 or 4. however, this phenomenon refers to the curriculum 2013 that english subject is no longer a compulsory lesson but a local content (muatan lokal). the local content here means that the decision to teach english lessons is up to the school’s decision (ministry of education’s policy, cited in panjaitan 2013). meanwhile, students’ perceptions can be described from the questionnaire statement about the students’ preference for their teacher’s language use in teaching efl. it is found that the teacher is better to utilize a language in the balance use between l1 and l2 in the classroom. then, another statement in the questionnaire that classified students positively perceiving the teacher’s use of l1 is presented below. table 5. the central tendency calculation in questionnaire statement using bahasa indonesia prevents me from learning english. answer total students’ vote % strongly disagree 12 37.5% disagree 17 53.125% agree 2 6.125% strongly agree 1 3.125% total 32 100% central tendency 34% interpretation weak source: primary data based on the table above, the central tendency of the statement given is 34%. it means that students have weak perceptions of the statement that the indonesian language can prevent their english learning. the six students who had never studied english before (table 4) mostly vote ‘disagree’ and ‘strongly disagree’. they had a strong belief that beginners are allowed to use their mother tongue during the efl learning process. by adopting the jhon (2001) statement, it is said that getting a foreign language in school is like acquiring a mother tongue in 20 years. for this reason, it points out that learning l2 is not easy, so beginner students are inappropriate to use l2 only. then juárez and oxbrow (2008) establishes that students will rarely use their mother tongue when their l2 skills improve as cited in elmetwally 2012). moreover, it is approvingly supported by the interview result. it indicates that the students prefer to utilize mixed language (english indonesian) when learning english. along with this finding, the four interviewed students also agreed and gave the same answers. they have a perception that studying english without being accompanied by the students’ mother tongue will never get the point of the lesson. since they do not know the meaning, sooner or later, they will get confused (parhan et al. 2021). the role of l1 here is expected to ease their learning. this is approvingly supported by duff & polio’s result (1994, cited in tsukamoto 2011). he says that l1 can be used as an efficient tool to provide instructions and grammar and explain concepts that do not exist in l2. besides, the students also state their strong rejection of the prohibition of indonesian language use. students have a strong negative perspective on the l1 banned use. they all believe that not using l1 will lead to difficulty learning the l2. once more, they further specify that it only gives them too much pressure. l1 can be useful in a classroom’s relaxed atmosphere (tsukamoto 2011). then, elmetwally (2012) states that the students claim not to ban the l1, but its use should be limited to the minimum. in his study, the teacher also believes that l1 is not something to be prohibited; it must be a bridge to learning. instead, banishing the students’ mother tongue can affect their progression negatively (sharma 2010). 18 | religio education, may 2022, volume 2 issue 1, 11-20. issn e. 2776-3285 p. 2776-3366 conclusion this study has two purposes: firstly, to explore the realization of l1 use in the efl classroom, and secondly, to investigate the teacher and students’ perceptions toward the use of l1. regarding the aim, the realization here is directed to determine the real amount of how much and what circumstances the teacher applied the indonesian language during the efl teaching and learning activity. the teacher states that the quantity of l1 used each day is different along with the lessons' situations and conditions. according to the teacher, the ideal proportion for beginner students is 60% of l1 and 40% of l2. for the next semesters, it will change and increase gradually. meanwhile, another result shows that the teacher utilized the indonesian language for several functions: repeating unclear statements, asking for a translation, giving instructions, explaining grammar points, checking for understanding, gaining attention, and making jokes. the students also vote and state that those purposes can support l2 learning. it is found that the highest frequency of l1 use is for giving lesson instructions. however, the translation style of speaking by the teacher is not justified for daily use, such as delivering classroom instructions, doing greetings, and checking understanding. furthermore, the second aim proves that the teacher and the students have the same positive perception. the reason ‘why’ the teacher utilized the indonesian language in the teaching process is because the students deserve to understand the explanation of the lesson. therefore, students’ native language needs to be used. likewise, if the teacher uses full english only, the students say they will get stressed, confused, lazy, and even protest. besides, six students have barely started to study english in this grade 7. it is because the existence of english lessons is up to the school’s choice. so, they are at the beginner level and need l1 as their prior knowledge. the interview result shows that students agreed to utilize mixed language during teaching and learning. they further vote strongly disagree if l1 use is banned in the classroom. the students also have slightly objection to the too much use of l1. the interviewed students clarified that teacher better applies l1 to no more than 50%. this unique finding reveals that they realized that the main aim of studying efl lessons is for getting much exposure in l2. references adnan, mohamad azrien mohamed, shukeri mohamad, mohd alwee yusoff, and zamri ghazali. 2014. “teachers’ attitudes towards the use of first language in arabic classroom.” researchers world – journal of arts science & commerce 5(2):22–30. alvarez, luis fernando cuartas. 2014. “selective use of the mother tongue to enhance students’ english learning processes…beyond the same assumptions.” profile: issues in teachers’ professional development 16(1):137–151. atkinson, david. 1987. “the mother tongue in the classroom: a neglected resource?” elt journal 41(4):241–47. doi: doi.org/10.1093/elt/41.4.241. auerbach, elsa roberts. 1993. “reexamining english only in the esl classroom.” tesol quarterly 27(1):9–32. doi: https://doi.org/10.2307/3586949. brown, h. douglas. 2001. teaching by principles: an interactive approach to 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“teacher’s language use in university foreign language classrooms: a qualitative analysis of english and target language alternation.” modern language journal 78(3):313–326. doi: https://doi.org/10.2307/330110. 20 | religio education, may 2022, volume 2 issue 1, 11-20. issn e. 2776-3285 p. 2776-3366 sari, eka dyah puspita, and mia fitria agustina. 2021. “effect of digital storytelling on teaching narrative.” religio education 1(2):125–134. doi: https://doi.org/10.17509/re.v1i2.41348. saville-troike, muriel. 2006. introducing second language acquisition (2nd ed.). new york: cambridge university press. schweers., c. william. 1999. “using l1 in the l2 classroom.” english teaching forum 37(2):6– 13. doi: https://www.academia.edu/1335570/using_l1_in_the_l2_classroom. sharma, bal krishna. 2010. “mother tongue use in english classroom.” journal of nelta 11(1–2):80–87. doi: https://doi.org/10.3126/nelta.v11i1.3132. swain, merrill, and sharon lapkin. 2000. “task-based second language learning: the uses of the first language.” language teaching research 4(3):251–274. doi: https://doi.org/10.1177/136216880000400304. tsukamoto, mizuka. 2011. “students’ perception of teachers’ language use in an efl classroom.” osaka gils’ college university bulletin 8(1):143–154. 1 issn e. 2776-3285 p. 2776-3366 implementation of the ibrah mauidzah method in learning of the quran-hadith at mts muhamadiyah bandung asep abdul aziz* universitas islam negeri sunan gunung djati bandung, west java, indonesia asepabdulaziz1993@gmail.com supiana universitas islam negeri sunan gunung djati bandung, west java, indonesia supiana@uinsgd.ac.id muhibbin syah universitas islam negeri sunan gunung djati bandung, west java, indonesia muhibbinsyah@uinsgd.ac.id hariman siregar universitas islam negeri sunan gunung djati bandung, west java, indonesia harimansiregar@uinsgd.ac.id *correspondence: asepabdulaziz1993@gmail.com a b s t r a c t s a r t i c l e i n f o the moral condition of adolescents occupies a worrying position. maximum efforts are needed to direct the morals of teenagers so that they can have noble character. one solution is through learning islamic education, including through quran-hadith subjects. quran-hadith subjects are important subjects, because the koran and hadith are references for muslims. in implementing the learning process, of course, each school has its own characteristics. this study aims to photograph the implementation of the ibrah-mauidzah method used in the quran-hadith learning process at mts muhamadiyah bandung. this research method uses qualitative methods with data collection techniques using observation, interviews and documentation. the results of this study indicate that the implementation of quran-hadith learning using the ibrah-mauidzah method at mts muhamadiyah through classroom activities, habituation activities, and extracurricular activities guided by quran-hadith teachers in order to familiarize islamic values in the school environment. article history: received 23 feb 2022 revised 27 mar 2022 accepted 17 apr 2022 available online 15 may 2022 ____________________ keywords: ibrah-mauidzah method; implementation; quran-hadith learning. introduction islamic religious education (pai) subjects are an educational program that instills islamic values through a learning process carried out both inside and outside the classroom (nugraha, supriadi & anwar, 2014). islamic religious education subjects are compulsory subjects given religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (1) (2022) 45-54 e r mailto:asepabdulaziz1993@gmail.com mailto:asepabdulaziz1993@gmail.com mailto:asepabdulaziz1993@gmail.com https://ejournal.upi.edu/index.php/religio/index aziz, supiana, syah, siregar, implementation of the … | 46 issn e. 2776-3285 p. 2776-3366 at the level of low education to higher education or from kindergarten to university level (parhan and sutedja 2019). this is in accordance with law number 20 of 2003 concerning the national education system in article 37 paragraphs 1 and 2 which states that the curriculum for primary and secondary education and higher education must include religious education (uu sisdiknas 2003, 2003). islamic religious education is a subject that must be taught either in public schools or pesantren-based schools. pesantren is the oldest educational institution in indonesia which has an important role in realizing the nation's character (aziz et al. 2021). the material taught in islamic boarding schools related to pai includes the al-quran and al-hadith, aqidah-akhlak, fiqh (worship), and history (ma’arif, 2018). all of these subjects are an instrument in forming good morals in students. because morality is the main characteristic of the success of the islamic education process (ainiyah, 2013). one of the materials taught in pai subjects is material on the quran-hadith. through the quran-hadith material, humans as good muslims should be able to apply the islamic values contained in the two muslim guidelines in order to have good morals (rakhmat and rasyid 2021). in line with this, the output of pai subjects is not to make a student a religious expert, but the main goal is to create a noble character that is embedded in the student. by learning pai students will realize the importance of studying religion and always increase their obedience to allah swt. the indicator of someone who is religious will be reflected in the quality of his morals (budiyanti, aziz, & palah, 2020). likewise, national education has a big goal, namely to develop the potential of students to become human beings who believe and fear god almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and become democratic and responsible citizens. (sabiq, 2021). the educational goals that have been prepared are correct and are a comprehensive goal that covers all aspects of the learners (hidayat et al. 2022). however, in reality, the current implementation of education is still far from what was expected, so that national education has lost its way to achieve this goal. seen by the increasing number of cases of moral degradation, it is recorded in several research journals which say that educated people now have a very great moral decline, such as cases of increasing promiscuity, rampant rates of violence against children and adolescents, crime against friends, the habit of cheating, abusing drugs, pornography, and brawls (ningsih et al. 2016). not only that, various disrespectful attitudes towards parents, teachers and other people have often become a mushrooming habit among students, leading to cases of persecution, bullying and even murder. (firmansyah, 2017). these various phenomena are big problems that must be addressed by educators, because educators are the main figures who have an important role in shaping the nation's character. (nursyamsi, 2014). pesantren-based schools are the main gate in improving the moral quality of the students to overcome these problems (shofiyyah, ali, & sastraatmadja 2019). one of the efforts that can be made to improve education is to build a culture of noble character among students. noble moral culture can be interpreted as a quality of life that grows and develops based on the spirit and noble moral values that adorn human attitudes and behavior in the service of daily life (parhan et al. 2021). morals can grow and develop through the educational process, especially pai. so that the values contained in the al-quran and as-sunnah can be implemented in everyday life. to facilitate the process of delivering subject matter, an appropriate islamic learning method is needed. in the theory of islamic learning methods there is the term ibrahmauidzah method which is applied at mts muhamadiyah bandung. 47 | religio education, may 2022, volume 2, issue 1, 45-54. issn e. 2776-3285 p. 2776-3366 methods this study aims to obtain an overview of the implementation of the ibrah mauizdah method in learning quran-hadith at mts muhamadiyah bandung. this research design uses a qualitative approach, with data collection techniques using observation, interviews and documentation. the researcher collects, identifies, analyzes, and synthesizes data, and then provides an interpretation of the implementation of the ibrah mauizdah method in learning quran-hadith at mts muhamadiyah bandung. results and discussion learning quran-hadith as part of pai in schools learning quran-hadith as part of islamic religious education in schools, especially at the madrasah tsanawiyah level, has a positive contribution in motivating students to learn and practice the teachings and values contained in the quran-hadith. these contents aim to make the qur'an and al-hadith the main source of islamic teachings and at the same time become a guide and guide for life in everyday life. the objectives of learning quran-hadith as stated in the regulation of the minister of religion of the republic of indonesia number 00291 of 2013 are (1) to increase the love of students towards the koran and hadith, (2) to equip students with the arguments contained in al-qur'an and hadith. quran and hadith as a guide in dealing with and dealing with life, (3) to improve understanding and practice of the contents of the koran and hadith which are based on the scientific foundations of the koran and hadith (menteri agama ri, 2008); (m, ritonga & deswalantri, 2019). quran-hadith learning has the following functions: (1) development, namely increasing the faith and devotion of students in believing in the truth of islamic teachings that have been implemented in the family environment and previous education levels. (2) improvement, namely correcting mistakes in the beliefs, understanding, and experiences of students' islamic teachings in everyday life. (3) prevention, which is to ward off negative things from the environment or other cultures that can harm the students themselves and hinder their development towards fully indonesian people who have faith and fear of allah swt. (4) habituation, namely making the values of the qur'an and hadith as instructions and guidelines for students in their daily lives (menteri agama ri, 2008). thus, it is very clear that the learning of quran-hadith has a very big role in realizing the goals of national education, because the output produced is people who are faithful and devoted so that humans are able to apply islamic values comprehensively in all aspects of their lives. the scope of the quran-hadith subjects at madrasah tsanawiyah includes: 1) reading and writing which are elements of the application of the science of recitation. 2) translating the meaning (tafsir) which is an understanding of the interpretation of verses and hadiths in enriching intellectual treasures. 3) apply the contents of verses or hadith which are elements of real practice in everyday life (minister of religion of the republic of indonesia, 2008). the scope of the quran-hadith material at the madrasah tsanawiyyah class vii level is as follows: tabel 1 quran-hadith material at the tsanawiyyah level chapter class 7 material class 8 material class 9 material 1 al-quran and hadith as a guide to my life i read al-quran correctly based on tajweed rules fluent reading alquran with tajweed helps discipline attitude 2 i rely on my activities only to allah i share infaq and alms with sincerity reaching blessings with an honest attitude in muamalah aziz, supiana, syah, siregar, implementation of the … | 48 issn e. 2776-3285 p. 2776-3366 3 i strengthen my faith to worship strengthen faith by doing good reaching the blessings of life honestly in conversation 4 my tolerance brings peace i read al-quran correctly based on tajweed rules placing gharib readings in the alquran forms a careful attitude 5 istiqamah is the key to my success achieve the afterlife by staying away from the metrelialis, hedonist and consumptive lifestyles the spirit of studying knowledge to achieve noble dignity 6 enjoy the beauty of alquran with tajweed i balance the life of the hereafter with effort and worship never give up achieve happiness with knowledge source: 2013 curriculum quran-hadith package book this material needs to be conveyed by considering the principles of learning the quranhadith. this principle is also called the principle or basis, the principle is the truth which is the basic principle of thinking, acting, and so on in relation to the teaching method of the quranhadith. the principle in question is the rationale used in applying the quran-hadith teaching method. the goal to be achieved in the teaching methodology of the quran-hadith in particular is the achievement of efficiency in the learning process of the quran-hadith. efficiency is intended as a principle in education and teaching, it is hoped that there will be only as few sacrifices as possible, but can achieve optimal results. the sacrifice in question includes the factors of energy, time, tools, and costs. the methodological principles that are used as a psychological basis to facilitate the process of islamic education in line with islamic teachings are: 1) the principle of providing an atmosphere of joy. 2) the principle of providing services and compensation gently. 3) the principle of meaningfulness for students. 4) prerequisite principle. 5) the principle of open communication 6) the principle of giving new knowledge. 7) the principle provides a model of good behavior. 8) principles of practice 9) other principles (principles of compassion and principles of guidance and counseling to students (menteri agama ri, 2008). thus, learning that is built on the basis of these various principles will be able to produce an effective and efficient learning process. every educator should prepare themselves in preparing a meaningful learning process, because one of the keys to the success of education lies in the abilities and skills of educators in carrying out the learning process. the ibrah-mauidzah method as a quranic method the ibrah-mauidzah learning method is one of the learning methods adopted from the content of the verses of the qur'an. the word ibrah comes from the root word 'abara. 'abara alra'yu means interpreting dreams and knowing what will happen to the dreamer. while 'abara al-wadiya or 'abara al-nahr means crossing a valley or river from one edge to another opposite bank. al-ibr also means beyond from one state to another. the word ibrah also means al-ujbu which means admiration, i'tibara minhu is the same as the word ta'ajjaba which means amazed (syahidin, 2009). the definition of ibrah in the qur'an can be interpreted as an effort to take lessons from the experiences of others or from events that occurred in the past through a process of deep thought, thus raising awareness in one's self. abdurrahman al-nahlawi in (syahidin, 2009) argues that what is meant by ibrah and i'tibar is a psychic condition that conveys humans to know 49 | religio education, may 2022, volume 2, issue 1, 45-54. issn e. 2776-3285 p. 2776-3366 the essence of something that is witnessed, noticed, induced, weighed, measured and decided by human reasoning, so that it can influence the heart to submit to it, to appropriate thinking and social behavior. while mauidzah means advice, abdullah bin nuh mentions the word in line with the meaning of the words wa'aẓa, ya'iẓu, wa'ẓan, waiẓatan and wa mauiẓatan which means giving advice. another opinion says, abdurahman al-nahlawi defines that maui'ah is something that can remind a person of what can soften his heart in the form of reward or punishment so that it raises awareness in him. or it could be shaped as advice by touching the heart. this is in accordance with muhammad qutb's thought that in the soul there is a disposition to be influenced by the words heard. the carrying is usually not fixed, and therefore the words must be repeated. influential advice, opens its way into the soul directly through feelings. therefore, in education, advice is not enough if it is not accompanied by examples and intermediaries that allow the example to be followed and imitated (quthb, 1988). humans always need advice, sometimes they can't make good decisions. in line with this, amr khaled stated that advice is the desire to convey goodness to the person being given advice, both individuals and communities. advice is very important in life. in theory, heartwarming advice should be advice using heartfelt language. however, it is not easy. operationally, advice will be felt thrilling if it is carried out in a way such as being involved, concerned, sincere and repeated (jannah, 2019). the purpose of the ibrah method is (1) to grow the aqidah of monotheism, (2) to bring the listener to a satisfaction in thinking about one of the aqidah, (3) to move and educate the feelings of rabbaniyyah, (4) to direct, strengthen and grow the aqidah of monotheism, (5) to grow obedience. at allah's command, (6) to grow the impression of astonishment and awe. meanwhile, the objectives of the mauiẓah method are (1) to direct, foster and arouse the feelings of rabbaniyyah, (2) to increase various meanings and impressions that evoke feelings of sincerity in doing good deeds, (3) to remind meanings and impressions that evoke feelings to obey allah and carry out his orders, (4) directing and fostering healthy thinking, (5) leading to the washing and cleansing of the soul (syahidin, 2009). syahidin (2009) noted in his book that the advantages gained in the use of this ibrahmauidzah learning method are as follows: (a) attracting and attracting the attention of the reader, and inviting the listener to follow the event, reflect on its meaning and be impressed by the perpetrator of the event. (b) touching the human conscience about its complete and comprehensive condition, as incarnated in the main character that the qur'an deliberately presents to mankind. (c) educate rabbaniyah feelings such as khauf, a sense of pleasure and love for those who deserve to be approved and loved. (d) ibrah with the story can involve himself instinctively where the listener is absorbed in the emotional atmosphere of the story, so that with all his feelings he lives with the characters in the story. (e) provide opportunities to develop their mindset, so that they are focused both through gesturing and applying, thinking and reflecting as well as dialogue that contains and invites reasoning. (f) bringing the listener to a unique situation and being able to influence the feeling of being submissive which results in awareness to act (aziz et al. 2020). this ibrah-mauidzah learning method is a learning method that uses a teacher center approach. the author's assumption is that if learning is centered on educators, there will be weaknesses, including (1) educators are sometimes difficult to find out students' understanding of a given material. (2) because this model is delivered orally, it takes more energy in conveying a material. (3) if educators do not plan well, then class learning will be boring faster. to reduce the weaknesses that occur, maybe it would be better in a lesson to use learning media that can support the learning so that the advantages that will be obtained by applying this ibrah-mauidzah learning method are more radiated. aziz, supiana, syah, siregar, implementation of the … | 50 issn e. 2776-3285 p. 2776-3366 thus, the ibrah-mauidzah method is a qur'anic learning method in which it focuses on the ability of a teacher in telling stories or experiences of others that students can take lessons from, as well as in revealing the story, in which words are filled with advice. so that in the end students can feel and practice the material that has been given in their daily lives. implementation of the ibrah-mauidzah method in quran-hadith learning based on historical records, the muhammadiyah islamic boarding school in bandung was established at the end of 1969m to coincide with the year 1389h. at the beginning of its establishment, this islamic boarding school was led by dr. kh. e.z. muttaqien (late), from 1968-1980 as main coach, k.h hambali ahmad (late) as head of islamic boarding school (1968-2002) and k. endus supena as deputy head of islamic boarding school (1969-2008). the embryo of the birth of the tegallega muhammadiyah islamic boarding school is a muhammadiyah male dormitory whose residents are fostered directly through dawn and evening recitations by the late mr. k.h hambali ahmad, at the suggestion of him (the late) and various parties to the leadership of the bandung regional muhammadiyah (at that time chaired by mr. h. umar ahmad g (late), then the plan to establish a pesantren was approved. since the end of march 2002 after the death of kh. hambali ahmad who died on march 20, 2002, the muhammadiyah islamic boarding school in bandung city was led by drs. fauzi gharib ahmad as the head of the pesantren. mts muhamadiyah bandung formulates educational goals, as follows: (1) to lead students to become muslims in accordance with the objectives of muhammadiyah primary and secondary education. (2) forming national cadres with character of faith and piety and scientific insight. (3) produce da'wah cadres who are tough (hanifiyah) and generous (samhah). (4) priority and at the same time the characteristics of mts. muhammadiyah, so that students can read and understand the koran and have noble character. the vision of the madrasa is a view or insight into the future that is determined by the madrasa in the implementation of education. the vision of the muhammadiyah madrasa is "the realization of students who have noble, smart, skilled morals in dealing with life". meanwhile, the mission of the madrasa can be broken down as follows: (1) carry out worship in an orderly and correct manner based on the qur'an and sunnah. (2) can read and write the koran with fluency and tartil. broad scientific insight in accordance with the guidance of the times. (3) delivering students/students to become muslims in accordance with the objectives of muhammadiyah primary and secondary education. (4) forming national cadres with character of faith and piety as well as scientific insight. (5) producing da'wah cadres who are tough (hanifiyah) and generous (samhah). (6) priority and at the same time the characteristics of mts muhammadiyah, so that students can read and understand the koran and have noble character. mts muhamadiyah bandung uses teaching staff who are graduates of islamic boarding schools and universities, both public and private (upi, uin, unpad, unisba and so on). the condition of teachers at the tsanawiyyah level at pesantren muhamadiyah bandung based on age and education level, as outlined in the table below: table 1. educators by age level no age level frequency percentage 1 < 40 years old 7 2 41-50 years old 12 3 51 and above 6 amount 25 100 % source: mts muhamadiyah bandung document notes 51 | religio education, may 2022, volume 2, issue 1, 45-54. issn e. 2776-3285 p. 2776-3366 table 2. educators by education level no educator level frequency percentage 1 slta 2 2 d3 3 sarjana 23 4 magister 1 5 doktor amount 38 100 % source: mts muhamadiyah bandung document notes based on the descriptions of the tables above, educators who serve at mts muhamadiyah bandung are competent educators in their fields, so it is very possible to support the improvement of educator competencies in increasing the formation of noble character of students, because almost all teachers have bachelor's and 1 master's degrees, so they can used as a reference in improving pedagogic competence and the formation of noble character of students in the mts muhamadiyah bandung environment with the scientific method possessed by each educator in their respective field of study. currently, ninety percent of students at mts muhamadiyah bandung are from bandung and its surroundings, while another twenty percent are from outside the city of bandung. the total number of students can be seen from the following table: table 3. number of class vii students at the tsanawiyyah level class gender amount l p 1 a 18 8 26 1 b 18 8 26 amoun 36 16 52 source: mts muhamadiyah bandung document notes as for the quran-hadith learning process carried out at mts muhamadiyyah bandung, it illustrates that the implementation of the learning process is carried out in one meeting on tuesday for classes a and b with an allocation of 90 minutes each week. before the learning process is carried out, educators prepare prepared learning tools such as syllabus, lesson plans, textbooks and recapitulation of assessments. the preparation has been planned in the preparatory meeting at the beginning of the semester held at the school, which is then signed by the principal. in the lesson plans that have been made by educators on quran-hadith subjects, educators direct the learning process with discussions and simulations related to the themes that have been determined in the textbook. in the implementation stage, educators realize the lesson plans that have been made in the learning process. one of the methods implied in the lesson plans is the use of the ibrah-mauidzah method as the method used at the end of the lesson. learning quran-hadith begins with reading the koran together, then getting used to reading short letters. after that, the educator checks the attendance of the students and instructs them to open the textbook, followed by lectures and discussions related to the themes that have been discussed. at the end of the learning process, the educator provides the essence of the lesson and provides advice to internalize the values of the qur'an and hadith that have been studied, then evaluates by appointing students to answer questions posed by the educator and assigns memorization related to the verses of the qur'an and hadith that have been read. discussed as part of the daily assessment addition to this assessment, based on the results of an interview aziz, supiana, syah, siregar, implementation of the … | 52 issn e. 2776-3285 p. 2776-3366 with one of the educators in the quran-hadith subject at mts muhamadiyah bandung, he gave a more detailed description related to the assessment process, that the assessment carried out put more emphasis on evaluating the process and results. process evaluation is carried out when the learning process takes place, by checking attendance before starting learning, by writing activity points for students who ask questions, and daily scores by depositing memorization. memorizing deposits are made inside the classroom, as well as outside the classroom. if there is not enough time, then it is allowed to deposit memorization outside of class. meanwhile, the evaluation of the results is more emphasized on filling out the questions every two weeks in the package book, uts questions and exam questions. based on the records of the research results, the implementation of the methods used in the learning process is influenced by the teaching skills of educators. the teaching skills of educators are part of the pedagogic competencies that must be mastered by educators (ismail, 2015). these teaching skills include: (1) questioning skills, (2) classroom management skills and foster discipline, (3) skills to provide various stimuli, (4) skills to provide reinforcement, (5) skills to explain, (6) skills to open meetings, (7) group teaching skills, (8) skills to develop mindsets, (9) individual teaching skills. while the other types of teaching skills are: (1) skills to open learning, (2) skills to explain, (3) skills to close learning, (4) skills to ask questions, (5) skills to provide reinforcement, (6) skills to do variations, (7) demonstration skills, (8) and blackboard skills (alwiyah & imaniyati, 2018). in addition, the skill of displaying a good example in order to realize the learning objectives is the main point. improving the morals of students, can be developed in two ways, namely educators as role models and habituation or civilizing. exemplary as one of the methods in the islamic perspective is the main method that needs to be applied in every learning process, and there needs to be a spiritual connection in creating an academic atmosphere in the context of forming noble character. (budiyanti, aziz, and hasanah 2021);(fajrussalam and hasanah 2018). conclusion in conclusion, mts muhamadiyah bandung school applies the ibrah-mauidzah method in the quran-hadith learning process. the ibrah-mauidzah method is a learning method sourced from the al-quran which aims to provide lessons and advice containing islamic values contained in the al-quran and hadith. in its implementation, the ibrah-mauidzah method is the method used at the end of the learning process in order to reflect on the learning process, so that the substance of values can be interpreted and practiced in everyday life. thus, the purpose of applying the ibrah-mauidzah method in the quran-hadith learning process is to increase a sense of faith in allah and lead to a transcendent thinking process that is supported by example and habituation in applying islamic values in everyday life. references ainiyah, nur. 2013. “pembentukan karakter melalui pendidikan agama islam.” al-ulum: jurnal studi islam 13(1):25–38. 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b s t r a c t s a r t i c l e i n f o sudden or sudden changes in mood or feelings are normal for some people, but not for people with bipolar disorder. people with bipolar disorder experience significant mood changes that can hurt themselves, and others around them as a result of the mental stress they suffer. islam as a religion of rahmatan lil alamin provides a solution, by inviting and ordering people to be tawakal and grateful. in writing scientific journal articles, the method of writing articles based on literature review. the research method used is a qualitative method that focuses on library research or library research. as muslims we are obliged to instill a tawakal attitude and be grateful for the will of allah swt. bipolar disorder is basically a mental disorder whose cause is a lack of gratitude. with an attitude of tawakal and our efforts, we can increase our inner gratitude, and foster a better belief in allah swt, so as to relieve bipolar disorder. people with bipolar disorder or other mental illness disorders should draw closer to allah swt. hopefully we as muslims can always get closer to allah swt., think positively, and behave properly and properly in order to avoid various diseases, especially mental illness article history: received 08 jan 2022 revised 18 feb 2022 accepted 21 mar 2022 available online 15 may 2022 ____________________ keywords: bipolar disorders; gratitude in islam; health; tawakal. introduction depression and mood disorders are associated with the world's biggest health problems. the sheer number of life pressures, interpersonal stress and social rejection, being the biggest risk factors for depression. depression is a condition in which a person feels sad, disappointed when they experience a change, loss, failure and become pathological when unable to adapt (hadi et al., 2017). like physical health, mental health is a very important aspect for every phase of human life. mental health sometimes experiences cycles of good and bad. everyone, in his life experienced both sides. sometimes he's mentally healthy, sometimes he's the other way around. when experiencing mental health problems, one needs the help of others to overcome the problems they face. mental errors can have an impact on a person's daily life or future (rus’an, 2013). religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (1) (2022) 1-10 e r mailto:kuares.t@ftu.ac.th mailto:kuares.t@ftu.ac.th mailto:abdulkarim@ftu.ac.th https://ejournal.upi.edu/index.php/religio/index duerawee, kuwing, tawakal attitude and … | 2 issn e. 2776-3285 p. 2776-3366 nowadays many children and adults experience excessive distress, one of the factors is incredulity. so it can cause mood changes or feelings so quickly significantly. the condition is a natural thing, but it will be different from the condition experienced by people with bipolar disorder (budiyanti, aziz, and erihadiana 2020). bipolar is a combination of two words, bi and polar. bi which means two and polar which means pole, then bipolar is an emotional disorder with two polar opposites. the two poles in question are depression and manic. in people with bipolar will be found two manic phases and depression in his life. the definition of depression is an emotional state characterized by deep sadness, feelings of meaninglessness and guilt, withdrawing from the environment, and loss of interest in normal activities. while manic is defined as an emotional state with excessive feelings of joy, being irritable, the presence of hyperactivity, increased speech more than usual, as well as easily distracted thoughts and attention (triswidiastuty et al., 2019). therefore, islam as the religion of rahmatan lil alamin gives solutions so that people can maintain physical health, and mental or heart or feelings (rasyid 2016). gratitude and tawakal are two simple attitudes or behaviors emphasized in islam as a means of cycloological control. islam explains gratitude both vertically and horizontally (aziz et al. 2020). however, western psychology is more likely to translate gratitude to the horizontal dimension. according to ashshaafa'ah (1987), tawakal is not relying on the rejection of the truth (rejecting sharia), canceling it, being lazy, slowing down, and being far from doing the truth, and not something that is contrary to sharia. tawakal, as explained by imam al-ghazali, is divided into knowledge, things (conditions or circumstances), and charity (husnar et al., 2017). this is the best solution in solving problems in the self. therefore, the authors feel it is important to make research related to tawakal attitude and gratitude as the first step in relieving bipolar disorder. methods in the journal writing of this scientific article, a method of writing articles based on literature studies is used. the research method used is qualitative method that focuses on literature research or library research. the literature review step consists of 4 steps, namely the selection of topics to be reviewed, finding and selecting articles related to the topic, analyzing and synthesizing literature, and organizing the writing. the focus of the discussion topic in the article consists of literature studies on gratitude and tawakal attitudes, as well as their association with bipolar disorder results and discussion the concept of depression depression is a condition in which a person feels sad, disappointed when experiencing a change, loss or failure and becomes pathological when unable to adapt (a. k. townsend et al., 2009). depression is a condition that affects a person affectively, physiologically, cognitively and behaviorally so as to change patterns and responses that are commonly done (montgomery, 2011). depression is an abnormal condition that afflicts a person due to inability to adapt to a condition or event that occurs that affects a person's physical, psychic and social life. symptoms and signs of depression severe depression significantly affects a person's family and personal relationships, work or social life, sleep, eating habits, and general health. a person who has a major depressive episode usually shows a very low mood, which covers all aspects of life, and the inability to experience pleasure in activities previously enjoyed. depressed people are preoccupied with worthless thoughts and feelings, guilt or regret that constantly feel inappropriate, helpless, hopeless, and self-loathing. in severe cases, depression has symptoms of psychosis. these 3 | religio education, may 2022, volume 2, issue 1, 1-10. issn e. 2776-3285 p. 2776-3366 symptoms include usually unpleasant delusions or hallucinations. other symptoms of depression include poor concentration and memory (especially in those with melancholy or psychotic features), withdrawal from social activities, decreased sex drive, and thoughts about death or suicide. insomnia often occurs in cases of depression. a person with depression can report some physical symptoms such as fatigue, headaches, or digestive problems, physical complaints are the most common proposed problems in developing countries, according to the who, the general criteria of depression occur weight loss, behavior is always restless or lethargic. a depressed person with an older age has cognitive symptoms such as forgetting, and slowing down movement. depression is often side by side with physical disorders common among the elderly, such as stroke, cardiovascular disease, parkinson's disease, and chronic obstructive pulmonary disease (case, 2015) mental health mental health issues at the moment have not received much serious attention. the current crisis makes attention to mental health less unthinkable. the environment is still focused on things that are handling, not paying attention to things that are preventive in order to keep mentally healthy to create a quality generation (puspita, 2019). the world health organization defines mental health as a social state and emotional well-being, not just the absence of disorders. as such, mental health is a resource for life, essential for all children to develop and essential for optimal human development and function throughout life. the environment is very influential on mental health in children (waddell, 2007). mental health according to semiun (2006), means free from crippling and disruptive symptoms, which impair mental efficiency, emotional stability or peace of mind. according to this definition, a healthy person is a person who can master all factors in his life so that he can overcome mental illness as a result of emotional stresses and frustrating things. mental health is not only a healthy soul in a healthy body (men’s sane in corpora sane), but also a state that is closely related to the entire human existence. it is a personality state that characterizes one's ability to face reality and to function effectively in a dynamic society. emotions in his journal scotch and nizielski it has been suggested that emotional intelligence can be described as a set of abilities to know each other's own emotions as well as the emotions of others. there are 4 dimensions that distinguish in emotional intelligence, namely: 1. understanding emotions; 2. using emotions to facilitate thinking; 3. understand emotional information; and 4. manage emotions. emotional intelligence consists of five main areas (goleman, 2005) namely recognizing self-emotions, managing emotions, motivating oneself, recognizing the emotions of others and fostering relationships. these five regions determine whether the child is emotionally intelligent or not. the ability to recognize self-emotions is the ability of the child to recognize the emotions he is feeling when they occur. this ability is the basis of emotional intelligence. it should be trained to the child early on how to know the types of emotions he feels. the ability to manage emotions is to handle feelings so that they can be expressed precisely which self-awareness is. the person who mastered this skill can more quickly return from the sadness, deterioration and feelings that made him despair in living life. the ability to control emotions is very important in human life, especially to reduce tensions arising from peaking emotions. emotions cause hormonal imbalances in the body and cause psychic tension, especially in negative emotions. so let not him who does not believe in him and those who follow his own desires turn away from him. the word lust in the verse of the qur'an above is the same as one's emotions. the verse above explains that emotions greatly duerawee, kuwing, tawakal attitude and … | 4 issn e. 2776-3285 p. 2776-3366 affect a person in any action or deed. for example, when students experience depression in learning, it will interfere with the learning process of the learners and the onset of lazy feelings to learn. therefore, emotional control is necessary so that students are able to face and eliminate depression as well as lazy feelings (masruroh 2015). the ability to manage emotions will encourage a person to have higher endurance if at any time he is faced with more complex and complex problems. this ability to establish consciousness causes a person to be able to overcome problems in adulthood in the face of severe problems. when a person is faced with a difficult problem, such as deep sorrow, severe disappointment unconsciously his emotions can defeat reason. if that happens it is very likely to endanger his safety. say, "i will not follow your desires. emotions are certainly not enough just to be recognized, but more than that must also be realized its existence and managed in order to give a positive influence in life. therefore, the competence of this second dimension is managing emotions (budiyanti, rizal, and sumarna 2016) feelings need to be handled and controlled in order to be properly revealed. when the feeling of being happy does not need to be too much and when it is down, moody, anxious, or offended, also not too much. emotional mental disorder is a condition that indicates an individual undergoing an emotional change that can develop into a pathological state if it continues so that anticipation needs to be done in order to maintain people's mental health (sabiq 2012). another term emotional mental disorder is psychological distress and emotional distress. therefore, it is necessary to describe the emotional mental symptoms experienced by the community through the characteristics of the background that affect it. bipolar disorder review according to the collins english dictionary, bipolar disorder or so-called manic depressive is a psychological condition characterized by very drastic mood swings from excessive joy to deep sadness. bipolar disorder consists of at least 1 episode of mania and 1 episode of major depression. manic episodes usually last up to a few weeks to several months, generally shorter in duration and ending more abruptly than major depressive episodes. the risk of suicide peaked during the phase of decline from episode mania to major depression (n et al., 2015). dsm distinguishes two common types of bipolar disorder, namely bipolar i and bipolar ii. in bipolar i disorder, the person experiences at least one manic episode full. in many cases, individuals experience mood changes between mood swings and depression with interspersed periods of normal mood. a number of cases appear without evidence of major depressive episodes, but it is assumed that such episodes are likely to either appear in the future or have been missed in the past. in only a few cases, called mixed types, both manic episodes and major depressive episodes appear simultaneously. bipolar ii disorder is associated with a milder form of maniac. in bipolar ii disorder, a person experiences one or more episodes of major depression and at least one episode of hypomanic. but the person has never experienced a full manic episode. whether bipolar disorder i and bipolar ii reflect different disorders in a continuum the severity of bipolar disorder remains undetermined. bipolar disorder is relatively unusual, with the prevalence rate during life reported by community surveys ranging from 0.4% to 1.6% for bipolar disorder i and about 0.5% for bipolar ii disorder. bipolar disorder usually develops around the age of 20 in both men and women. the causes of bipolar come from 2 main factors namely genetic factors and physiological factors, but external causes such as environmental factors also play a role in triggering bipolar. 5 | religio education, may 2022, volume 2, issue 1, 1-10. issn e. 2776-3285 p. 2776-3366 symptoms of bipolar disorder although bipolar disorder is declared a biological disease, no biological markers to date can be identified. in other words, no laboratory examination/neurological findings can be used as evidence to diagnose gb. therefore, gb requires a clinical diagnosis. diagnosis should be based on a detailed history of the disease and through the examination of the patient, preferably by including the patient's family. to enforce the diagnosis of gb can be used a variety of references, among which is the diagnosis and statistical manual of mental disorder published by the american psychiatric association (apa), and currently used is dsm-iv-tr. criteria for bipolar disorder i according to dsm-iv-tr: 1. episode mania; 2. major depression episodes; and 3. mixed depression episodes treatment of bipolar disorder aggressive therapy is very important for this disorder, because if it does not get the right treatment immediately, it becomes heavier. currently the main therapies for bipolar disorder are pharmacotherapy, education, psychotherapy, and electroconvulsive therapy (ect). education and psychotherapy can reduce recurrence, while ect is effective in episodes of mania and depression and is indicated when pharmacotherapy is contraindicated or rapid response is required in bipolar patients with depressive episodes. pharmacotherapy for bipolar disorder is very complex. most patients need at least 2 to 3 types of medication at once to control the symptoms. the difficulty that occurs is therapy mania is different from depression. in some cases, medications for certain mood states cause the induction of other moods. for example, antidepressants can trigger the onset of mania and first-generation antipsychotics (apg-i) can trigger depression. therefore, the doctor should determine the therapeutic strategy carefully. group the following drugs are first-line therapy for bipolar disorder, namely mood stabilizers, anticonvulsants, antipsychotics, and antidepressants. mood stabilizers are first-line therapies. although to date none of the usfda-approved drugs are mood stabilizers, almost all patients require mood stabilizers to cope with mood episodes occurring, and most require more than one type of mood stabilizer. some types of drugs classified by clinicians as mood stabilizers are lithium, valproate, carbamazepine, lamotrigin, and antipsychotics. according to tantina, in addition to medication, the way of recovery of bipolar sufferers is also through therapy that straightens their mindset in the right direction. the ultimate goal of this therapy is so that sufferers can understand and accept their circumstances and avoid things that can harm themselves. in addition, bipolar sufferers also need a minimum of someone who accompanies him. mastering and maximally functionalizing physically and psychically. ability to manage emotions for mental health today there are still many people who think that cognitive intelligence determines one's success, when what is needed is actually the intelligence of the heart such as toughness, initiative, optimism, adaptability that has become the basis of new assessments (ginanjar, 2001). in shitadewi (2013) about managing self-emotions it is stated that emotions are divided into two, namely positive emotions and negative emotions. facing positive emotions that need to be done is to accept those emotions to then be grateful so that these positive emotions have a positive influence on one's motivation, strengthen one's motivation to then behave positively for a positive purpose as well. positive emotions if managed positively for a positive purpose will certainly have the opportunity to have a positive impact. to deal with negative emotions, the first thing that can be done is to distract or distraction. distracting from negative emotions within certain limits and with certain pathways may be beneficial to reduce the number of negative emotions in the heart such as by watching television, duerawee, kuwing, tawakal attitude and … | 6 issn e. 2776-3285 p. 2776-3366 vacationing, busying yourself, reading, active exercise etc. however, its nature is only temporary, and does not resolve the root of the problem. at the same time, distracting negative emotions excessively in the wrong way also has the potential to worsen the emotional state in question. it can have a negative impact on others and the environment as well as on yourself. the second is by blocking /withstanding emotional pressure. suppressing emotions is also often an option to treat the negative emotions present. in fact, the negative emotions that are suppressed will press back with greater pressure. like pascal's law which explains the magnitude of the back pressure as much as the field and the force of the pressure. a person who too often suppresses emotions on a large scale, will obviously affect the mental and health condition in question. even research conducted in the united states by experts from the harvard school of public health and the university of rochester revealed that the risk of early death from some fatal illnesses increased by up to 35 percent in those who rarely expressed their feelings and emotions. these results are precisely the opposite in those who regularly express their emotions. third by removing emotional pressure from the self-system that is releasing or releasing is actually a natural ability (fitrah) that human beings have often we see in small children who are innocent, interest-free, such as crying when sad, angry, shouting, hitting, running, cur hat or anything else to relieve pressure so that we feel relieved afterwards. if a person is unable to manage emotions both positive emotions and negative emotions in a good and appropriate way, then it greatly impacts the health of the individual itself on physical and mental health because it is a unity. by letting emotions take place over time, hoping to be resolved and gradually be able to forget the events that make their emotions disturbed, what happens can be the opposite because forgetting is not an indicator of the completion of problems and the release of negative emotions from within the self-system. negative emotions stored inside without being processed first become neutral, can potentially be a pile of negative emotions. this pile of negative emotions can manifest into various emotional and behavioral disorders that cause problems in mental health. ability to manage emotions from an islamic perspective in the qur'an is presented a careful picture of the various emotions felt by man, namely fear, anger, love, pleasure, hate and shame. some ways of controlling emotions taught in the quran and sunnah, namely: (1) immediately ask god for protection from the temptation of shay tan by reading taawudz because the source of anger is satan, so that the temptation can be muted by asking for protection to god. as stated in hr. bukhari and muslim namely "i know there is one sentence if read by this person, his anger will disappear. if he reads ta'awudz, his anger will be lost". (2) shut up and keep your mouth shut, "if you are angry, shut up" (hr. ahmad and syuaib al -arnauth) (3) take a lower position, "if you are angry and he is standing, he should sit down. because with that his anger can disappear. if it is not lost, he should take a sleeping position" (hr. ahmad, abu daud) (4) remember the hadith, "whoever tries to restrain his anger, when he is able to overflow it, then he will call before all creatures on the day of resurrection, until allah orders him to choose the angel he wants". (hr. abu david, turmudzi). (5) immediately do wood' or bathe. when we are able to manage and express emotions, then the advantage is that we will be able to more quickly master the feelings, and re-awaken a normal emotional life. people who quickly age feelings, will quickly rise in normal feelings. it would be better, because it could be 7 | religio education, may 2022, volume 2, issue 1, 1-10. issn e. 2776-3285 p. 2776-3366 back in living his life. whoever is able to master his feelings in every event, both heartbreaking and also joyful, then he is the one who actually has the firmness of faith and firmness of belief (parhan, islamy, et al. 2020). therefore, he will gain happiness and pleasure because his success trumps lust. uncontrollable emotions will only be exhausting, painful, and self-troubling. because, when angry for example, then anger will overflow and difficult to control. whoever is able to overcome his emotions, and control his mind and weigh everything correctly, he will see the truth, will know the straight path and will find the truth. islam has taught the balance of norms (osmani and al-mubarak 2012). uncontrollable emotions will only be exhausting, painful, and self-troubling. because, when angry for example, then anger will overflow and difficult to control. whoever is able to overcome his emotions, and control his mind and weigh everything correctly, he will see the truth, will know the straight path and will find the truth. islam has taught the balance of norms, ethics and behavior as it teaches straight manhaj, acceptable sharia and sacred religion (parhan, faiz, et al. 2020). definition of gratitude in language and terms linguistically, ibn'bd llā defines gratitude as something taken. gratitude can also be praised to man in a good way. in fact, gratitude means easy pleasure for the favor of god. rāghib says that gratitude is to show or describe a favor and reveal it. the opposite of gratitude is kufur, which is to forget the favor and cover it. then gratitude can be defined as satisfaction for the favors it gets. rāghib is more likely to interpret gratitude based on its expression. other scholars give variations of other definitions of gratitude. al-a wi as quoted by ibn'bd llā said that gratitude is rewarding in a good way. this suggests gratitude is not enough to feel pleasure or pleasure. gratitude requires positive expression and action for the favor (madany 2015). dimensions of gratitude the opinion explains how a person responds in gratitude. the least act of gratitude is praise. so the act of gratitude is a dimension of gratitude itself. the dimension of gratitude proposed by some scholars is still a unity. each simply gives a different term. however, with the new two-dimensional findings, the dimensions of al-shukr al-dākhiliah and al-shukr alkhārijiah become more psychological with evidence (mahfud 2014). gratitude in the dimension of deeds can be seen from several indicators. ibn taymiyah explained that one form of gratitude by giving away his wealth is something good (ibn taymiyah, majmu, 'ah al-fatawa, and 1426h). gratitude is not always adaptive, there is gratitude that is maladaptive. al-aāiī explains that one form of deviation of gratitude for god's favor is to carry out what god hates. al-aāiī quotes abū āzim as saying that the favor used not to draw closer to god is an accident. therefore, the behavior of gratitude must be really appropriate in the form of the use of god's favors for good. otherwise, the gratitude will be maladaptive (rusdi 2016). al-shukr al-dākhiliah is a form of gratitude that is internal, receptive, accepting, rida, and tends to be part of the initial process. as explained that there are several processes of gratitude. the beginning of the behavior of gratitude is to know the favor (ma'rifah al-ni'mah). by knowing a favor from allah, he can feel the degree, where it comes from, recognize it, distinguish it (madya, hatta, and kholil 2017). the second process is to know that the blessing comes from god. if a person knows the favor from god, then he can express that gratitude with the love of god. the third stage, accepting the favor (qubūl al-ni'mah) by showing the need for the favor. fourth stage, praised for the favor. do not cover it and kufur on it. the fifth stage is to use it with what allah pleases and avoid the use of favors that god hates. the sixth stage, obedience as a form of gratitude (wizāa al-wqā wa al-su'ūn al-islāmiya al-kuwait, 1427h). thus, gratitude begins from the internal in the form of acceptance or rida, then responded with behavior (rusdi, 2017). duerawee, kuwing, tawakal attitude and … | 8 issn e. 2776-3285 p. 2776-3366 tawakal concept according to m. quraysh shihab, tawakal does not mean absolute surrender to god, but the surrender must be preceded by human efforts. a friend of the prophet met him in the mosque without first tying his camel. when the prophet (pub) asked this question, he replied, "i have put my trust in allah." the prophet (pub) corrected his mistake about the meaning of tawakal by saying, "tie it first (your camel), after which put your trust." furthermore, according to m. quraysh shihab, a muslim is required to try, but at the same time, he is required to submit to allah. he is required to perform his duty, then awaits the result as god wills and decrees. man must strive within justified limits, accompanied by an overflowing ambition to achieve something. however, when you fail to achieve it, do not rebel or despair and forget the grace of god that has been received (munandar 2009). the opinion of m. quraysh shihab above indicates that tawakal is surrendering to god's will and believing wholeheartedly in god. tawakal in that sense includes at least two elements, namely surrendering to allah almighty and ikhtiar, this is tawakal that becomes a. must. the reality of the phenomenon in society occurs a gap between the theories that requires maximum endeavors with complete surrender without effort. in other words, reality shows that the perception that develops in some communities is tawakal is a form of surrender to allah swt but without endeavor. this misperception resulted in muslims being in decline and unable to keep up with the dynamics of the times. this fact can be found in everyday life. on the contrary there is also the assumption that if man wants to advance must throw away the belief of tawakal (setiawan 2016) in addition, the one who puts his trust, will believe in total that it is allah who is the guarantor as promised by allah in the qur'an; "and whosoever puts his trust in allah, he will be his guarantor." al-thalaq [65]: 3). furthermore, he said: he put his trust in god, gave up with a heart and was sure that god would not let him down. such a stance caused him never to despair of god's mercy. human experience has shown many times that hardship is not just difficult, even life is a difficult turn with pleasure. because of this firm belief, then the door that is closed to others but for the pious becomes open. the treasures of those who put their trust will not be left to dry up by god. when the close will dry, comes a new unexpected help (budiyanti, rizal, and sumarna 2016). the view of quraysh shihab above is in line with the events that occurred in the prophet muhammad saw. when he decides on a dispute. after the decision was made, the losing party in the case got up and out of the assembly and said: "hasbiya allahu wa ni'ma al-wakil." (shihab, 2016). thus, gratitude and tawakal is the right solution in relieving and preventing bipolar disorder in the murmuring of life, because a clean heart will always god give information to him. conclusion in conclusion, bipolar disorder is a psychological disease caused by mental distress, so that people with this disease experience sudden and significant changes in emotions. this mental stress can be caused by both internal and external factors. internal factors include excessive desire, feeling less about something that has been owned, and lack of trust in the provisions given by allah swt, but of course the trust is accompanied by endeavors or efforts. while the external factors that cause this mental stress include encouragement from people around. tawakal attitude and gratitude that has been emphasized in islam, comes as a remedy that can relieve and even cure various diseases, including mental illness. as muslims we must instill tawakal attitude and be grateful for the will of allah swt. bipolar disorder is basically a mental disorder which one of the causes is a lack of gratitude. with tawakal attitude and endeavors we can add gratitude in ourselves, as well as foster better confidence in the will of allah swt. so it can relieve bipolar disorder. 9 | religio education, may 2022, volume 2, issue 1, 1-10. issn e. 2776-3285 p. 2776-3366 references agustian, a. g. 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(2019). penurunan simptom depresi pada pasien bipolar menggunakan terapi dzikir : intervensi klinis. in jurnal psikologi sains dan profesi (vol. 3, issue 1, pp. 43–48). http://jurnal.unpad.ac.id/jpsp/article/view/21369 1 the enhancement of islamic moral values through sex education for early children in the family environment muqarramah sulaiman kurdi* university of groningen, groningen, the netherlands m.s.k.muqarramah@rug.nl yusmicha ulya afif institut agama islam negeri ponorogo, east java, indonesia yusmicha@iainponorogo.ac.id *correspondence: m.s.k.muqarramah@rug.nl a b s t r a c t s a r t i c l e i n f o the fast-moving conditions and development of the times, the easy access to mass media at every level requires that parents provide their children with an education. the education aimed at is sex education for children of an early age. the increasing problem of sexual deviancy behavior in the country of indonesia is that one is the result of a lack of understanding about sexual education. sex education should certainly be applied at an early age in order to have good morals and not be susceptible to promiscuity. premature age is a golden phase for children, treatment of them can affect their life into adulthood. the purpose of research is to learn the importance of sexual education in an early-age child morals based on islamic religious views. a research approach uses a qualitative approach for case study methods. studies reveal sexual education should be given concurrently with a religious basis. child sexual education needs to be applied by family members as a protection for their child. article history: received 19 agustus 2021 revised 23 september 2021 accepted 27 oktober 2021 available online 15 november 2021 ____________________ keyword: children's early age; islam; morality; sex education. introduction sexual education is an effort to raise awareness, teach, and provide information related to sex issues (ratnasari & alias, 2016). sex education is included in the aspect of education that must be taught to all children, especially early childhood education. in article 1 paragraph 1 of the law on the national education system number 20 of 2003, requires that early childhood is the age of children from newborn to 6 years old. early age is a golden phase for children. the treatment that must be given to children at this time can affect the lives of children a t a later age, even into adulthood. therefore, sex education should be given to children from an early age. not only so that sexual education can be embedded in children to adulthood, but also as a shield to protect children from the dangers of sexual harassment and promiscuity. the purpose of early childhood sex education is to give children an understanding that from their physiology, every human being has differences, both male and female. sexual education does not mean that religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (2) (2021) 106-116 e r mailto:miftahul.ulum@warwick.ac.uk mailto:fajarislam2000@upi.edu mailto:miftahul.ulum@warwick.ac.uk https://ejournal.upi.edu/index.php/religio/index 107 | religio education, november 2021, volume 1, issue 2, 106-116. issn e. 2776-3285 p. 2776-3366 someone learns how to have sex, but sexual education is a teaching whose purpose is to provide an understanding based on facts, discuss honestly and openly, put the meaning of sexuality in the right understanding, relate to self-confidence, also focuses on the ability to act to make decisions (septiawan et al., 2014). early childhood sexual education is also very useful for fostering morals in children so that they can prevent social deviations, especially sexual deviations. early childhood should not be allowed to just look for incorrect information as a result they will have a wrong understanding and imitate what should not be imitated. when viewed from the perspective of educational psychology, the initial foundation for the growth and development of children which is fundamental for future life is at an early age. early childhood sex education must become a necessity as an effort to assist children in learning and taking preventive measures so that they avoid the sexual violence that is happening today. considering that mass media is very easy to be accessed by every level of society including children, most access to sexual information on children is obtained through the internet, comic books, television, cds, playstation, and so on. in fact, sexual education is still considered taboo by some people, especially when talking about it in front of children, so sexual violence is quite risky for children (amalia et al., 2018). some people think that sexual education is still not appropriate for children at an early age. the reason why sex education is still considered unethical is due to the limited understanding that parents and society have regarding sexual education. basically, a person's knowledge is influenced by internal factors as well as external factors. in internal factors, human knowledge is influenced by age and interests. while in external factors, knowledge is influenced by the family environment, information, education, culture, and an experience. factors that are very likely to cause sexual education is still considered taboo due to external factors. parents or the community lack understanding, experience, and information about sexual education in early childhood. culture is also one of the things that most indonesian people rely on. they still think that sexual education is a bad thing to talk about in front of their children, so that the culture is passed down from generation to generation. this makes young children do not understand and are encouraged to seek information from others to fulfill their curiosity. if sexual education is not given to children at an early age, then their chances of being sexually abused will be greater because of their ignorance. according to azzahra in the journal sex education materials for early childhood (suhasmi & ismet, 2021), the indonesian child protection commission (kpai) said that in early 2018 there were 117 cases of sexual violence that occurred to children, while there were 393 cases throughout 2017. currently, cases of sexual abuse committed against children continue to increase. reporting from the ministry of women's protection and child protection (kppa) in 2019 there were 1,500 reports of cases of violence and sexual abuse of indonesian children. the increase in cases of sexual violence against children is proof of the lack of understanding about sex that they should get from their parents' upbringing. (sari et al., 2021). in addition to cases of sexual crimes against children, the state of indonesia is still a monthly media because of the many cases of pregnancy in pre-marital marriages or known as married by accident. this is caused by the promiscuity that occurs in children in this country. of course this is a serious problem that should not be ignored. seeing the rampant cases of sexual violence and promiscuity, it is necessary to hold protection for children. in addition to the legal field, in the field of education there must also be protection for children. in the field of education, things we can do through early childhood sex education. sexual education should be taught from home and parents are the first teachers. sex education for children should be given gradually, parents can start from something basic and then move on to the next step. this method must be done because basically the stage of psychological development of each child is different at each age. apart from parents, the role of the teacher is also one of the important points to provide an understanding of education for kurdi, afif, the enhacement of … | 108 issn e. 2776-3285 p. 2776-3366 children at an early age. in schools, teachers can use storybook learning media in which there are pictures as a means of conveying material about sex education for children. early childhood is very interested in pictures that catch their attention. teachers together with parents can work together in implementing sexual education for children by conducting parenting activities regarding early childhood sex education. parenting activity is a program in the field of education that is specifically given to parents so that they know the growth and development of children and anything that children get at home or at school can be aligned (soesilo, 2021). parenting activities in schools will make parents more educated about the importance of applying sex education to their children so that they will not consider sex education a foreign thing. in islam, sexual education is not new. islam is a comprehensive religion. sex education was discussed before the education delegation in 2002, the declaration of a world fit for children held in new york. in islam, education such as faith, morals, and worship is an integrated part and is closely related to sex education. religion and sex education are two issues that cannot be separated. sex education must be built entirely on the basis of the islamic religion. sex education that is taught in such a way is expected to produce individuals who grow up to be mature individuals and have a sense of responsibility, whether male or female. this is solely so that each individual is able to behave properly according to what should be, able to maintain his purity and adjust himself in a healthy environment. islam is certainly very concerned about sexual guidance for various ages, because it is part of an integrated education. the initial guidance given must be different from one phase to the next. the main actor to provide sexual guidance for children is in the family sphere. the understanding of sex education in islam must be accompanied by moral and religious values. moral is the capital for the development of a child's personality towards maturity because it is part of an integrated education. the initial guidance given must be different from one phase to the next. the main actor to provide sexual guidance for children is in the family sphere. the understanding of sex education in islam must be accompanied by moral and religious values. moral is the capital for the development of a child's personality towards maturity because it is part of an integrated education. the initial guidance given must be different from one phase to the next. the main actor to provide sexual guidance for children is in the family sphere. the understanding of sex education in islam must be accompanied by moral and religious values. moral is the capital for the development of a child's personality towards maturity (retno dwiyanti. 2013). the success of providing an understanding of moral values in children will determine the nature or behavior of a person as an adult. quoted from the kbbi, morality is a determination of the good and bad behavior of each person. in line with the opinion of (retno dwiyanti. 2013)moral is a way of life that binds us along with the life we live. the main point of moral understanding is the normative rules that must be instilled from an early age by the family or community. it can also be said as good or bad teachings received regarding attitudes or actions. morals and character have something in common with morals. indeed, the understanding of sex education that must be taught to early childhood is done so that they can survive the world and the hereafter. in islam, giving an understanding of sexual education by parents to children is not done verbally, because sexual stimulation arises due to the appearance of certain parts of the opposite sex. therefore, islam takes preventive measures from an early age so that the influence of instinctive desires is not harmful to children. islam is a revelation that comes down from the sky, meaning that allah swt sent religion to the prophet muhammad and is universal. islam is also to complement and perfect the teachings of religions that already exist. an aspect that is quite relevant to the lives of muslims is the value of education (pedagogical) to guide humans to have a good personality through a directed process, guided by religious teachings whose sources come from the qur'an and the 109 | religio education, november 2021, volume 1, issue 2, 106-116. issn e. 2776-3285 p. 2776-3366 sunnah of the prophet. parents can practice ways that are oriented to what the prophet exemplified regarding sex education for children. it aims to prevent negative behavior from children so that they are not directed to crimes or sexual harassment. (camelia and nirmala 2017). early childhood sex education can also foster religious morals for a child. when viewed from an islamic perspective, by providing an understanding of proper sexuality to early childhood, it certainly leads children to become human beings who can fortify themselves from unscrupulous behavior and become a warning from adulterous behavior as regulated in islamic teachings. sex education that is instilled since childhood will have an effect on children in increasing self-confidence, respecting themselves, having healthy thoughts and being people who spread a positive aura (sari et al. 2021). islam strongly encourages parents to always pay attention to the environment around them. parents are the main parties who play an important role and have the responsibility for the comfort and safety of their children in carrying out the stages of growth and development, both physically, morally, intellectually, and religiously. the application of sexual education in early childhood is the same as applying islamic teachings to children. as mentioned that planting in islamic values from an early age is a very essential matter to be able to build spiritual mentality in children in the future (huda, syafrida, and nirmala 2020). if we implement sex education for children from an early age, indirectly they will also instill islamic values. islamic values instilled by children is something that will certainly affect the growth and development of children (parhan and kurniawan 2020). instilling islamic values in children will influence them to think and act in determining what is right or wrong, good or bad behavior or character. early age is a sensitive period that affects the potential embedded by children so that they will be very easy to absorb information from their parents and teachers. applying sexual education to children from a young age will form many positive characters in children. based on this description, we can see and conclude that sex education is important given to children from an early age. the provision of sexual education for early childhood needs attention from all parties, be it schools, the environment, the government and the most excellent role is the role of parents. this is because children are in a social sphere that cannot be separated from the family and the surrounding community as external factors that can shape one's personality. the delivery of sexual education to early childhood cannot be delivered instantly, but requires a long process and time. this is because children are in a social sphere that cannot be separated from the family and the surrounding community as external factors that can shape one's personality. the delivery of sexual education to early childhood cannot be delivered instantly, but requires a long process and time. this is because children are in a social sphere that cannot be separated from the family and the surrounding community as external factors that can shape one's personality. the delivery of sexual education to early childhood cannot be delivered instantly, but requires a long process and time. method the approach in this research is a qualitative approach. the method we chose is the case study method. the purpose of using this method is to examine a particular case and discuss it in depth. data collection was carried out using a questionnaire or questionnaire instrument technique. the use of a questionnaire instrument or questionnaire aims to obtain information about the urgency of sexual education which is an effort to form religious moral awareness of early childhood. collecting data from this study, respondents are required to answer questions that have been provided by the researcher. all answers obtained from respondents were analyzed to obtain conclusions from the problems being studied. the results of the data obtained were obtained from students, students, teachers, and parents. kurdi, afif, the enhacement of … | 110 issn e. 2776-3285 p. 2776-3366 results and discussion after the researchers distributed the questionnaires, 48 answers were obtained from several respondents' criteria. the research results will be explained as follows: from the results of distributing questionnaires through google forms, the criteria for respondents in this study were grouped based on 4 criteria, namely students, parents, teachers, and housewives. based on the questionnaires that have been distributed, there are 48 respondents who have filled out the results with 50% or 24 students, 45.8% or 22 parents, 2.1% or 1 teacher, and 2.1% or 1 housewife. 41% or 20 people think sex education is something that is prohibited from being discussed or is still considered a taboo in their family, 35.4% or 17 people think sex education is not taboo in their family, and 22.9% or 11 people answer may consider sex education a taboo in their family. 81.3% or 39 people think that sex education should be applied to early childhood, 14.6% or 7 people think that sex education should probably be applied to early childhood, and 4.2% or 2 people think that sex education is not should be applied to children at an early age.respondents who answered yes, they thought that the growing growth of a child needed to be accompanied by knowledge of many things, one of which was about sex. not only introducing the reproductive organs in their bodies, sexual education is also needed to take care of themselves so that when they grow up, they can act more carefully and know the difference between their boundaries regarding what is natural and what is not in making friends with people. opposite sex and take better care of themselves in the future. respondents who answered maybe, they think that sex education aims for children to have a foundation to live and love and respect themselves by taking care of what must be protected. meanwhile, respondents who answered no, thought that it was not the time for early childhood to be taught sex education. 52% or 25 people said they had never been asked about sex education by early childhood, while 47.9% said they had never been asked about it. respondents who answered yes, they answered questions using words that could be understood by children, while respondents who answered no, they were never asked questions about sexual education by early childhood. 54.2% or about 26 people may agree that teenagers who are influenced to promiscuity are the result of lack of sex education at an early age, 41.7% or 20 people agree, and 4.2% or 2 people disagree with this opinion. respondents who answered yes, they said it was because many teenagers did not know information about the dangers of promiscuity, such as drug addicts, having free sex, and so on. respondents who answered maybe, said there were many reasons why teenagers fell into promiscuity such as being influenced by western culture, the surrounding environment and maybe sexual education that was not taught from an early age was one of the causes. while respondents who answered no, they said it was the influence of the environment. 79.2% or 38 people know that islam regulates sex education in early childhood, 16.7% or 8 people may know, and 4.2% or 2 people do not know islamic rules regarding sex education in early childhood. respondents who answered yes, they said that islam teaches us to keep the boundaries between men and women also teaches us to control our lusts. islam also teaches to stay away from the intention of adultery, so that children understand how to stay away from adultery, therefore there must be education related to sex. respondents who answered maybe, they said that even the prohibition of revealing aurat in islam is included in sex education. while respondents who said no, they said islam does not recommend sex education for early childhood. 77.1% or 37 people think that sex education has an influence on children's religious morals, 16.7% or 8 people think that sex education may have an effect, and 6.3% or as many as 3 people think that sex education has no effect on religious morals child. respondents who answered yes, they said that sexually educated children know what is right and wrong, and will definitely stay away from what is wrong. this is in line with religious provisions. with sexual education, children will be able to prepare themselves for the future, 111 | religio education, november 2021, volume 1, issue 2, 106-116. issn e. 2776-3285 p. 2776-3366 take care of themselves properly by covering their genitals and have provisions for children to grow up in the future. respondents who answered maybe, they said that maybe knowing their child's sexual education would be more respectable. while respondents who answered no, they said that religious morals had nothing to do with sex education in early childhood. based on the answers from respondents regarding the views and opinions regarding the urgency of sex education for early childhood, it was found that sex education is the provision of information about understanding human reproduction, reproductive health, human anatomy and physiology, and boundaries between the opposite sex (mukti 2016). sex education is something that must be applied to early childhood so that they avoid cases of sexual harassment. providing an understanding of sex education in early childhood must be adjusted according to age. sex education in early childhood does not mean explaining how to have sex between men and women, but rather how to understand oneself as someone who has been created by allah, both as a woman and as a man. we know that in the last six years, there have been more than 1,500 case reports that were reported to the kpai, there were 227 cases of rape and 128 cases of sexual harassment. the actual number that occurs in the community is very high, because many women are hesitant to complain about cases of rape or sexual irregularities that they have experienced (justicia 2017). this case was caused by a lack of understanding about sex education which should have been instilled in early childhood. from the questionnaires that have been distributed, most of the respondents answered that sex education for an early age is very urgent to be implemented as a provision for them in the future. but on the one hand, sex education for early childhood is still something that is taboo by society because it is considered unethical if it is discussed in front of parents. this is because there are several obstacles experienced by parents when they will provide an understanding of sex education to their children. parents are afraid that if their child receives a wrong understanding or misperception, the child will have difficulty understanding because of the limited use of the language used by their parents, sex education for children at an early age must be delivered in accordance with their age and parents who have an important role in delivering sex education are parents, because they are the people closest to children. when sex education has been given at home by parents, a teacher in a formal institution can also help provide an understanding of sex education. but the problem is that parents' understanding of sex education in early childhood is still lacking and causes not all of them to know the importance of early childhood sex education. the level of understanding of parents related to sex education for an early age is influenced by several factors including age, culture, education, experience, information, and work, and others (hety 2017). there is a difference in knowledge between parents regarding early childhood sex education, an effort that can be done is by carrying out parenting sex education activities which are usually carried out in schools. parenting activities are expected to be able to encourage optimal physical, mental and social growth. parenting is the habituation of the interaction or socialization process carried out by parents and children (soesilo 2021). an introduction to the understanding of sex to have some material in it. the introduction of sex education in children should start with identifying the parts of the body in children which will be introduced to other materials (suhasmi and ismet 2021). in sexual education, children will be taught about the naming of their body parts and the differences between their limbs and members of the opposite sex. there are several efforts by parents in understanding the concept of sexual education in children, including through guessing games, fun sexual education spectacles, and through songs. in addition to introducing members of the body, early childhood can also be given an understanding of the differences in the nature of a man and a woman. for example, getting used to children praising their fathers and mothers as "handsome father", "beautiful mother", and so on. children can also be given an understanding kurdi, afif, the enhacement of … | 112 issn e. 2776-3285 p. 2776-3366 of the differences in physical characteristics between boys and girls, such as boys with short hair and girls with long hair. islam has clearly provided rules regarding the provision of sex education to children. sexual education itself in islam is a unity of aspects of aqidah, worship, and morals (parhan et al. 2021). if the provision of sex education to children is not based on these three aspects, then the sexual education provided will experience a lack of clarity (kasmini and fajriah 2016). worse still, this may violate islamic religious rules. sex education can begin to be taught to children when children already know the difference between themselves and other children, both of different ages and of different genders. the provision of sex education to early childhood according to islam can be given in several ways, including maintaining aurat, separating children's beds, getting children to ask permission when entering parents' rooms, teaching a culture of shame, teaching defecation etiquette, and instilling a masculine soul in children. boys and femininity in girls. sex education is related to the religious moral growth of children. we can see this from the impact of sex education that can keep children away from bad deeds. if a child can stay away from bad deeds, he will try to always do good deeds. good deeds will produce good morals, good morals produce good thoughts, good thoughts produce good habits, good habits produce commendable character, commendable character produces righteous deeds, and righteous deeds can bring children closer to allah swt. meanwhile, if a child is not given proper sex education, then the child is easier to do bad deeds. if a child continues to do bad deeds, it will produce bad morals, bad morals produce bad thoughts, bad thoughts produce bad habits, bad habits produce despicable characters, despicable characters produce bad behavior, and bad behavior can keep children away from allah swt. based on this explanation, it is clear that sex education and religious morals are interrelated and complement each other. if children are given sex education, morals and religion will automatically become the basis of that education. thus, children's religious morals also grow along with their understanding of sex education. islam has provided clear guidelines for its followers on how to provide sexual education to children from an early age. there are several ways to provide an understanding of sex to children in islam according to islam and bad behavior can keep children away from allah swt. based on this explanation, it is clear that sex education and religious morals are interrelated and complement each other. if children are given sex education, morals and religion will automatically become the basis of that education. thus, children's religious morals also grow along with their understanding of sex education. islam has provided clear guidelines for its followers on how to provide sexual education to children from an early age. there are several ways to provide an understanding of sex in children in islam according to islam and bad behavior can keep children away from allah swt. based on this explanation, it is clear that sex education and religious morals are interrelated and complement each other. if children are given sex education, morals and religion will automatically become the basis of that education. thus, children's religious morals also grow along with their understanding of sex education. islam has provided clear guidelines for its followers on how to provide sexual education to children from an early age. there are several ways to provide an understanding of sex in children in islam according to islam automatically morals and religion will be the basis of the education. thus, children's religious morals also grow along with their understanding of sex education. islam has provided clear guidelines for its followers on how to provide sexual education to children from an early age. there are several ways to provide an understanding of sex in children in islam according to islam automatically morals and religion will be the basis of the education. thus, children's religious morals also grow along with their understanding of sex education. islam has provided clear guidelines for its followers on how to provide sexual education to children from an early age. 113 | religio education, november 2021, volume 1, issue 2, 106-116. issn e. 2776-3285 p. 2776-3366 there are several ways to provide an understanding of sex in children in islam according to islam (mukti 2018), as follows: 1) keeping aurat, allah has facilitated humans with clothes to cover their genitals. covering the genitals is one of the efforts to keep children away from sexual deviations. in addition to covering the genitals, humans are also commanded by allah to guard their eyes and genitals. 2) separating children's beds, prophet muhammad saw ordered muslims to be able to separate their children's beds, both separated from their parents and siblings. this command applies to children who are approaching the age of puberty. 3) familiarizing children asking permission when entering parents' room, child must ask permission when entering the parent's room in three times, the time in question is before worshiping at dawn, in the afternoon, and after the isha prayer. that's because at these three times, the parents are probably at the time when their genitals are exposed. 4) teaching shame culture, forbidden for a boy or a girl to be in the same blanket as another person, even if they are of the same sex. this data prevents children from the possibility of adultery and having sexual deviations.5) teaching toilet etiquette (toilet training), prophet muhammad saw gave an understanding of maintaining genital hygiene, especially when defecating. this data prevents children from having dangerous venereal diseases. 6) instilling the spirit of masculinity in boys and the spirit of feminism in girls, prophet muhammad saw forbade, even cursed a man who imitates a woman and a woman who imitates a man. this is a prevention for children, so that they are not confused about their nature which can lead to sexual deviations in the future. elqudsy shares various strategies that can be done to provide an understanding of early childhood sex, namely by strengthening or deepening the understanding of islamic religious education, starting to understand the true meaning of sex from an early age, providing an understanding of sex according to age and what is needed by children, can be done gradually and continuously, and parents should not avoid being asked by the child. conclusion sex education for early childhood does not mean teaching children to have sex, but rather providing understanding and information to children regarding sex issues, the natural function of sex as part of a person's self and the consequences if it is played with. in this case, parents as the main handle or important actor to provide sex education to children. some people in indonesia still think that giving children an understanding of sex is unethical. when it is considered prohibited (taboo) it will facilitate the occurrence of sexual deviations or crimes. lack of provision about sex that does not start when children are at an early age will carry over when they are adults. teenagers will find out various kinds of information regarding sex because of their curiosity. if the information obtained is not true then they tend to do actions that should not be imitated. based on the results of research regarding the urgency of early childhood sex education, it was found that the provision of understanding of sex education for early childhood must be adjusted according to age. parents must endure feelings of awkwardness or embarrassment when teaching their children about sex. islam strongly encourages parents to always pay attention to the environment around them. in islam, faith, morals, worship are an integrated part and are closely related to sex education. religion and sex education are two issues that cannot be separated. sex education must be built entirely on the basis of the islamic religion and is also related to the religious moral growth of children. this can be seen from the impact of sex education that can keep children from bad deeds. if a child can stay away from bad deeds, he will try to always do good deeds. good deeds will produce good morals, good thoughts, good habits, commendable character, and have good deeds, righteous deeds can bring children closer to allah swt. kurdi, afif, the enhacement of … | 114 issn e. 2776-3285 p. 2776-3366 references abidin, a. a., & luthfi, m. 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(2017). pendidikan seks pada anak dalam islam. studi islam dan muamalah at tahdzib, 150-171. retrieved from: http://ejournal.kopertais4.or.id/mataraman/index.php/tahdzib/article/view/2921 1 exploring cultural acculturation: rituals and spiritual practices of traditional childbirth in nanjung, bandung regency, west java, indonesia kokom siti komariah* universitas pendidikan indonesia, bandung, indonesia kokomsitikomariah@upi.edu mohammad rindu fajar islamy universitas pendidikan indonesia, bandung, indonesia fajarislam2000@upi.edu nurti budiyanti universitas pendidikan indonesia, bandung, indonesia nurtibudiyanti@upi.edu muhamad parhan universitas pendidikan indonesia, bandung, indonesia. parhan.muhamad@upi.edu *correspondence: kokomsitikomariah@upi.edu a b s t r a c t s a r t i c l e i n f o indonesia is a multicultural country that has so much diversity, among which is the diversity of religions and customs or cultures. cultural acculturation has a significant impact on the construction of thought and ritual practices carried out by a society. the purpose of this study was to analyze and analyze the practice of traditional child birth carried out by the community in nanjung village, bandung regency, west java, indonesia. the research method used in this study is an ethnographic approach. the author tries to make a visit to the site, then interviewed single information interactively to find the data needed in this study. the data obtained were then analyzed using the theory of acculturation and islamic religious perspective. the findings prove that the practice of customary childbirth carried out by the perpetrator is a cultural acculturation process. the practice of child birth is at least one way in the context of maximum efforts so that the baby can survive and develop into a pious child article history: received 11 jan 2021 revised 12 feb 2021 accepted 05 maret 2021 available online 15 mei 2021 ____________________ keyword: adat; childbirth; nanjung; ritual; religious. introduction the phenomenon of cultural acculturation has become one of the hot topics being discussed by intellectuals both nationally and internationally (ortin et al., 2018; zhang et al., religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (1) (2021) 25-36 e r mailto:kokomsitikomariah@upi.edu mailto:fajarislam2000@upi.edu mailto:nurtibudiyanti@upi.edu mailto:kokomsitikomariah@upi.edu https://ejournal.upi.edu/index.php/religio/index komariah, islamy, budiyanti, parhan, exploring cultural acculturation… | 26 issn e. 2776-3285 p. 2776-3366 2019). the research developed by valenzuela and colleagues tries to develop a model strategy for applying the acculturation approach to creating a fit between individuals and the environment.(valenzuela & rogers, 2018). acculturation has two potential sides, which can contribute positively but can also have negative impacts. some countries implement strict policies towards immigrants who live in their countries because they are feared to have a negative impact on the process of acculturation brought by them to the midst of society. for example, a research study conducted by larrañaga and colleagues to analyze the effect of ethnic identity on the traditional bosque group (native spanish) and on newcomer groups.(larrañaga et al., 2016). furthermore, the research conducted by stefanidi and friends aims to determine the acculturation, psychological well-being, and adjustment of schools of pontian teenagers from the former soviet union (fsu-pontians), who are immigrants from the diaspora who live in greece, compared to immigrants from albania.(motti-stefanidi et al., 2008). in general, researchers believe that acculturation has an impact on behavior and thinking that develops in the community(archuleta, 2012; cort, 2010; du preez & govender, 2020; johnson, 1996; levinson & rodebaugh, 2013; makarova et al., 2019; ortin et al., 2018; reynolds et al., 2012). indonesia is a country that has diversity, both ethnicity, culture, religion, language and customs. this certainly has an impact on the process of acculturation and assimilation which has contributed greatly to increasing the diversity and uniqueness that exists in this country. blended culture or the amalgamation of cultures is in accordance with the natural and common, especially the current flow of change that is so fast due to technological developments and the flow of globalization. at the level of implementation, people try to accept positive new things based on their frame of mind. not only the cultural aspect, acculturation can also be transmitted to the process of spreading religion. like islam, this religion is viewed by researchers as entering indonesia through four patterns; first, brought directly from arabia, second, in the modern era, it seems that cultural acculturation has entered the realm of childbirth. as happened in nanjung, bandung regency, west java, indonesia. the author found a case study where childbirth in the local community was still thick with customs, not being brought to a more modern and sophisticated medical. the practice carried out by mrs. aisyah (pseudonym) is unique, including the combination of islamic theology with elements of hindu culture, including her belief in her ancestors. in addition, this practice is apparently still believed by some local people even though it is now a very fast modern era. methods the research method used in this research is by using an ethnographic approach. the author tries to do a direct review of the location which is located in the nanjung area, bandung regency, west java, indonesia. most of bandung regency is located between hills and mountains, this certainly has at least an impact on the air condition there. in-depth interviews and observation are two techniques that are combined to explore detailed information regarding the traditional labor process there. the survey was conducted twice, each interview lasting approximately one hour. the primary informant source in this research study is aisyah's mother (pseudonym), a housewife who has daily duties to care for her children. the reason why the research is only focused on interviews with her, not on others such as her patients or the local community, is because from the beginning the author wanted to try to develop a theology of belief that underlies her practice of childbirth rituals and trace the flow of stages of the labor process 27 | religio education, mei 2021, volume 1, issue 1, 25-36. issn e. 2776-3285 p. 2776-3366 carried out by her. according to the author, this is what the author feels, only a single informant is sufficient without interviewing others. in helping to maintain the data obtained, the author tries to save the results of the interview by recording by a recording device that is on the cellphone. the results of the recording, the author tries to review and then analyze the various findings obtained in the field. this research will focus on answering several research problems related to cultural and religious discourse among them are: a. how is the religious theology covering the cultural practices of childbirth in nanjung regency by mrs. aisyah? b. what are the stages carried out by mrs. aisyah in order to carry out her cultural practice of childbirth? c. what is the relevance of the cultural birth carried out by mrs. aisyah with religious discourses that exist at national and international levels? besides trying to explore the answers to the three problems above, this research seeks to examine whether the cultural practices of childbirth practiced by mrs. aisyah are relevant to religious phenomena, research studies, and theories developed not only by intellectuals from indonesia, but also intellectuals who come from abroad. results and discussion demographics of nanjung, bandung regency, west java, indonesia bandung regency geographically has a land area of about 176,238.67 hectares. this district consists of thirty one sub-districts which are distributed among 270 villages. the thirtyone districts namely ciwidey, rancabali, pasirjambu, ciamung, pangalengan, kertasari, pacet, ibun, paseh, cikancung, cicalengka, nagreg, rancaekek, majalaya, solokanjeruk, ciparay, baleendah, arjasari, banjaran, cangkuang, pameungpeuk, katapang, soreang, kutawaringin, margaasih, dayeuhkolot, bojongsoang, cileunyi, cilengkrang, and cimenyan. there are two main commodities developed in bandung regency, namely the agricultural sector and the industrial processing sector. reporting from the results of the consolidation of the ministry of home affairs in the first semester of 2017, it was recorded that the population living in the bandung regency area was a total of 3,522,724 with a division of 1,802,064 men. while women were 1,720,660. the components of success in human development can at least be seen from the achievements of the human development index (hdi). there are three main indicators, namely knowledge, life opportunity (health), and life feasibility (purchasing power). the success of education can be a mirror for the non-physical conditions of society. health and purchasing power can be used as benchmarks for the physical condition of humans. in 2014, bandung district obtained an hdi score of 75.69. the hdi acquisition has increased compared to the previous year. the success of education can be a mirror for the non-physical conditions of society. health and purchasing power can be used as benchmarks for the physical condition of humans. in 2014, bandung district obtained an hdi score of 75.69. this hdi acquisition increased compared to the previous year. the success of education can be a mirror for the nonphysical conditions of society. health and purchasing power can be used as benchmarks for the physical condition of humans. in 2014, bandung district obtained an hdi score of 75.69. the hdi acquisition has increased compared to the previous year. komariah, islamy, budiyanti, parhan, exploring cultural acculturation… | 28 issn e. 2776-3285 p. 2776-3366 regarding cultural and social aspects, bandung regency is one of the leading districts in maintaining regional identity and cultural values from the influence of the rapid and significant flow of globalization. art and culture are among the top priorities for office holders so that they do not fade. one indicator of the strengthening of arts and culture in this district is the preservation and sharpness of the literacy of the people of bandung regency towards cultural values and the use of sundanese regional language. the characteristics of the community in this area are so thick with strong morality in terms of hard work, mutual cooperation, appreciation of culture and language. tourism is one of the leading fields developed by the local government. this sector has tremendous potential due to the geographical location of bandung regency which is very likely to be maximized. among the leading tourism spots that are often used as recreational destinations by the indonesian people, namely: a. natural tourism areas: mount patuha / kawah putih, cimanggu, situ patengan, curug cisabuk, cibuni crater, walini, ranca upas, mount puntang, lamajang rafting, cibolang, punceling, situ cileunca, mount papandayan crater, palayangan rafting, eti curug, and so on. b. cultural tourism area, including mount padang (ciwidey district), cikondang traditional house, black house (pangalengan district), bumi alit traditional house (banjaran district), mahmud village site (margaasih district), karang gantung site (pacet district), bojongmenje site (rancaekek district), jelekong arts center (baleendah district), cimenyan arts center (cimenyan district), craft center (pasirjambu district), benjang arts tourism center (cileunyi district). c. agro tourism areas, including: strawberry agro tourism: pasirjambu district, rancabali district, ciwidey district, pacet district, arjasari district, pangalengan district, ibun district, paseh district. theology of indigenous cultural practices of childbirth the theology or belief that is owned by a person is one essential component that encourages and motivates to make a certain effort. the birth of a baby is a dream that is expected by a harmonious family couple. a baby will have a good period of emotional development when it comes to loving care. good and correct parenting patterns and connectivity that exists between a mother and her baby contribute greatly to improving the emotional development of the baby (rochel, 2012; silva & porto, 2016). in the midst of modernity, it seems that some people still have a strong theology that adheres to the traditions of their ancestors. where this group prefers an alternative path that is built on the beliefs of their ancestors, which is to hand over the delivery procession to certain people outside of a medical expert (midwife), namely someone who is believed to have strength and strength in the process of delivering babies. this is what also happened to mrs. aisyah (a pseudonym), where in her customary practice of childbirth at least the author found several beliefs which would certainly have an impact on the construction of thoughts and understanding that bind her practical activities. in the interview, mrs. aisyah said: “babies who are cared for by mothers (mrs. aisyah), usually do not fuss, do not cry, even when they are adults, they develop into pious children. in principle, the delivery that you do is to pray for the baby and its parents to be given safety both when the baby is born and after growing up. " 29 | religio education, mei 2021, volume 1, issue 1, 25-36. issn e. 2776-3285 p. 2776-3366 in general, affection is one thing that a baby needs (parhan & kurniawan, 2020). according to mahler, an expert states that in normal development the real separation between the baby and the mother can have an impact on her childish feelings and serve as legitimacy for her as a separate person. this opinion is at least in line with the research conducted by lemos and his friends, where he proved the relevance of child development and how parents can pay attention to their babies (lemos et al., 2019). at least according to the author, mrs. aisyah can fill this void, so it is natural that the baby who is cared for by her at least has good development and there are not many problems such as crying, fussiness and others. in general, affection is indeed the main measure, whether it is done by the mother or others, the baby will respond to this affection positively. islam teaches the principles of educating children in accordance with the teachings given by the prophet muhammad as described by muhammad rowwas, professor of religious sciences, namely the principles of mura'āt al-furūq al-fardiyyah respect for the individual characteristics of each (rawwas, 1988). this is what mother aisyah might do, with her caress and affection the baby grows and develops well social interaction is an aspect of concern for islam (al-arefe, 2011; as-shalabi, 2008). furthermore, in contrast to the majority of birth centers that have developed both in cities and villages, mrs. aisyah in practice does not provide a certain nominal rate. he also explained the importance of the principle of benefit for together: “in doing this practice, you never ask for a certain fee, you just leave it to each person. for mother (mrs. aisyah), being blessed and beneficial to others has become a noble task " mrs. aisyah really holds the theology of benefit, which is why she never gives special rates for her practice. even if there really is a family that is not kissing, it is free of charge. gratitude is an attitude that must be put forward in order to communicate with allah swt. islam teaches its people to always provide benefits to others (al-qaḥṭānī, 2006). this is confirmed in a hadith: خري انلاس أنفعهم للناس "the best of humans is the most beneficial for others" another spiritual value that the author found in the field is the scientific ecosystem that is connected between him and his ancestors. ibu aisyah believes that scientific transmission is a common thing and exists, not only in the world of her childbirth, but in terms of characteristics. this can be seen from how he explains the origin of his skills: "the skills you have at least get them from your ancestors, so you already have a lineage in this skill. usually some javanese people already know this ritual , so without being asked they will immediately carry out this tradition " genetics is one of the factors that support one's talent. according to sheh seow wah, an expert in the field of management, his book entitled chinese leadership from the classical to the modern age proves the existence of the power of hereditary factors in several leadership cases that occurred in china. in several works of muslim intellectuals when exploring the history of the personality of rosulullah saw, at least heredity is seen as a factor that plays an komariah, islamy, budiyanti, parhan, exploring cultural acculturation… | 30 issn e. 2776-3285 p. 2776-3366 important role in the strength of the positive character possessed by rosulullah saw (al-siba'i, 1985; ghadhban, 1992). although heredity has a role, the management system is another important factor in creating success in a management culture (kargün, 2015; kozak & uca, 2008). procedures and stages of traditional childbirth in a ritual, of course, there are several stages that must be carried out, then several conditions must be fulfilled by the baby's family who will carry out the birth ritual. in accordance with the provisions that have been determined. when the baby's parents give birth, the placenta is cut off to be buried using a jug (made of clay), then the baby is swaddled and the call to prayer is performed. then after a week has passed, the mother of the baby is massaged so that her veins are not stiff after childbirth and her milk production can be smooth due to the massage. parents of the baby must prepare several conditions for the birth of the baby, the following conditions: tray, nyiru, rice, turmeric, garlic, onion, panglai, three glasses of water, black coffee, and tea, stick, flowers seven faces and scissors. figure 1. tools needed in labor the conditions above must be carried out in accordance with the stipulated conditions, then the baby is given a rope bracelet whose function is to be saved with his parents, then the baby has his hair shaved and bathed with seven forms of flowers. then the baby is prayed for with prayers taken from the prayer book of promising, yasin, and rejecting reinforcements. because by performing this ritual it is hoped that the baby will not be fussy and cry, then at night he will be calmer. aisyah's efforts to pray for her are very useful and can even turn the children she takes care of into pious and pious children and devoted to both parents. in ibu aisyah's opinion, the ritual of childbirth cannot be practiced by just anyone. in his belief, this practice can only be done by certain people, one of them is himself. the reason behind it is because he has a talent that has existed since birth from a bloodline that has been 31 | religio education, mei 2021, volume 1, issue 1, 25-36. issn e. 2776-3285 p. 2776-3366 passed down from generation to generation from his ancestors. according to him, this theology is still valid and exists in several areas, one of which is java. there the local people are still thick with this kind of ritual culture, and the majority of them believe this customary birth practice can save the parents of babies and their babies from being in danger. religious polysemy and cultural rituals of childbirth the phenomenon of local customary childbirth practices carried out by mrs. aisyah in the nanjung area, bandung regency, west java, indonesia is similar to a research study conducted by ziad munson in her research entitled when a funeral is just not a funeral: the layered meaning of everyday action in essence is to look at the extent to which one's experience of religiosity is awakened from pure religious activity without the intervention of other interests. munson gave a name for a discourse like this with the term polysemic which is interpreted by the overlapping of religious activities with other activities such as social, political and other activities, so that there is no agreement on the categorization of which experiences or activities are purely religious areas, which are outside religion. according to the author's analysis, munson's findings related to this phenomenon are actually found in the world of modernity. religion is often politicized as a force to achieve a certain goal, even this phenomenon is reduced to religious rituals carried out by contemporary society in its practical order. the author takes for example, contemporary tasawwuf movements where many international research studies prove this. intellectual simon stjernholm in his scientific study published in the journal of islamic law and culture states that the sufis in london combine religious activities with politics to achieve certain goals. the sufi muslim council (the sufi muslim council) was accused of carrying out a terrorist attack in london in 2005 so that the government had time to interrogate their da'wah activities (stjernholm, 2010). although in the end they proved that these extremist actions were not a movement they were carrying out, this still shows that sometimes the external community has not standardized to sort out which religious groups are purely interpreting religious da'wah. then there is the sufistic movement in african countries, a study conducted by muhammed haron in which he sees the phenomenon of competition among tariqah groups to seize spiritual public space in africa. this study focuses on studying the sufistic da'wah movement of the chistiyyah, murabitun, qadriyyah, alawiyyah, and naqshabandi groups (haron, 2005). contemporary sufic movements are seen by scientists and sociologists as often politicized and used for certain movements such as politics and da'wah which according to munson this phenomenon is in line with the concept of polysemy (arai, 2007; dang, 2017; degorge, 2000; gulay, 2007; josefsson et al., 2017; laffan, 2011; milani & adrahtas, 2018; rehman & lund-thomsen, 2014; rytter, 2016; rywkin, 1991; salvatore, 2018). the author sees that there are also global phenomena visible to the naked eye as negative and even destructive activities, but it could be that from the perspective of the perpetrators this is a sacred and valuable religious activity. jihad activities can be used as a tool to measure the level of truth of this phenomenon. scientists and even the majority muslim scholars view the activities of jihadi salafi carried out by extremist groups such as al-qaeda which tend to display hard struggle movements so that the global community is seen more as a movement of radicalism, anarchism, and even terrorism (parhan et al., 2020). this cynical and negative view is at least supported by international research studies such as that of mehmet orhan where he proved that the radical al-qaeda movement was a movement that first emerged in the 2000s in turkey. this group, according to orhan, built a small autonomous movement outside the power structure and carried out bigger social and political actions in several cities such as bingol in kurdish. orhan concluded that al-qaeda is a new form of radicalism with a focus on local and global socialization instruments that have resulted in organizational, strategic, axiologica l and teleological divisions with traditional islamic movements in the region (orhan, 2010). in line komariah, islamy, budiyanti, parhan, exploring cultural acculturation… | 32 issn e. 2776-3285 p. 2776-3366 with orhan, ric in his study found the relevance of the contextualism of radicalism of islamic extremism groups between egypt and tunisia (neo, 2019). jihad activities that present a form of "violent" action are still largely considered radical acts (battiston, 2019; hasanov, 2005; latham, 1999; miller, 2009; ronen, 2007; schofield, 2004; varouxakis, 2004; yang et al., 2014). even though the contemporary jihad movement was judged as a radical movement, for the perpetrators it was still believed to be part of the struggle movement in the path of god. this is as believed by extremist groups in indonesia who were willing to commit suicide bombings during the bali bombings in 2002.according to their accounts published in the mass media, the suicide bombing they carried out in their belief was not an act of deviation, but rather as an act. holy part of the commandment of god. the polysemic phenomenon has actually become the main concern of islamic scholars since the prophet muhammad was sent. perhaps the authors see this phenomenon as an integral part of islamic studies related to intention. the author sees that religion is a way of life both in the world and in the hereafter, so that the consequence is that all human life activities and all their aspects such as politics, economy, preaching, culture, social, and others cannot be separated from religion. in fact, the authors disagree when there is a discourse echoed by western groups with the term secularization, namely separating religion from worldly things. this is a philosophical thought that is not taught by religion. many verses of the koran and hadith emphasize the relationship between religion and all aspects of human life. the author sees that munson's concept regarding polysemy of activity is actually a natural thing because previously religion is the center of activity that is distributed to certain areas such as politics and so on. to standardize which religious activities are, which ones are not returned to the concept of divine purpose or with the familiar name, namely intention. if a person's intention is to act sincerely according to god and according to religious rules, then this does not violate. this concept has been agreed upon by muslim scholars as in his works the author sees that munson's concept regarding polysemy of activity is actually a natural thing because previously religion is the center of activity that is distributed to certain areas such as politics and so on. to standardize which religious activities are, which ones are not returned to the concept of divine purpose or with the familiar name, namely intention. if a person's intention is to act sincerely according to god and according to religious rules, then this does not violate. this concept has been agreed upon by muslim scholars as in his works the author sees that munson's concept regarding polysemy of activity is actually a natural thing because previously religion is the center of activity that is distributed to certain areas such as politics and so on. to standardize which religious activities are, which ones are not returned to the concept of divine purpose or with the familiar name, namely intention. if a person's intention is to act sincerely according to god and according to religious rules, then this does not violate. this concept has been agreed upon by muslim scholars as in his works which ones are not then returned to the concept of divine purpose or with the familiar name, namely intention. if a person's intention is to act sincerely according to god and according to religious rules, then this does not violate. this concept has been agreed upon by muslim scholars as in his works which ones are not then returned to the concept of divine purpose or with the familiar name, namely intention. if a person's intention is to act sincerely according to god and according to religious rules, then this does not violate. this concept has been agreed upon by muslim scholars as in his works(al-būṭī, 1973; al-da'as, 1989; al-juhni, nd; al-laham, 1956; al-qardhawi, 1993, 2007; as-sya'rawi, 1998; azizah, 2001; nasir muhammadi muhammad jad, 2009). conclusion the practice of traditional childbirth carried out by mrs. aisyah (a pseudonym) in the nanjung area, bandung regency, west java, is a portrait of how the acculturation process seems to have 33 | religio education, mei 2021, volume 1, issue 1, 25-36. issn e. 2776-3285 p. 2776-3366 an impact on the ritual level of the local community. the theology that covers the practice of traditional childbirth is the belief that this ritual can keep parents and babies away from harm, the belief that their expertise is only owned by special people because it requires heredity, and the belief in the principle of benefit to society. in practice, certain preparations and materials are needed to facilitate the labor process. in the end, this phenomenon that occurs, is considered by the author to have similarities with the ideas offered by ziad munson regarding his polysemy theory where there is an overlap between religious activities and several other aspects such as social politics, as well as economics. so that there is no standardization where pure practices are born from religion, which are activities that are purely non-religious. references books al-arefe, m. bin a. 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(2019). does acculturation affect the dietary intakes and body weight status of children of immigrants in the u.s. and other developed countries? a systematic review. ethnicity and health, 24(1), 73–93. https://doi.org/10.1080/13557858.2017.1315365 1 strengthening the tahfiz study system in the era of the industrial revolution 4.0: directions and challenges in malaysia muhammad iqbal samadi* universiti kuala lumpur royal college of medicine perak, perak malaysia miqbal@unikl.edu.my dian widiantari institut agama islam bunga bangsa cirebon, west java, indonesia dianwidiantari@iaibungabangsacirebon.ac.id azmil hashim universiti pendidikan sultan idris, tanjong malim perak, malaysia azmil@fsk.upsi.edu.my *correspondence: miqbal@unikl.edu.my a b s t r a c t s a r t i c l e i n f o the high acceptance and response of the public to tahfiz education has provided space for the government to provide various alternatives to tahfiz education through the approval of the ulama council to implement the national policy on tahfiz education (dptn). the main purpose of this research is to see how far the development of tahfiz education and soft skills (ki) among huffaz are. related to that, the four curriculum modules that will be introduced are tahfiz turath, tahfiz sains, tahfiz dini and tahfiz kemahiran. among the main directions and challenges that need to be faced are the combination of ideas, competitive infrastructure and a strong implementation commitment to ensure that the tahfiz institution continues to excel on the world stage. in the end, empowerment of the education system and tahfiz studies can produce professional huffaz who have a balance of religious knowledge, secular academics, personality and technology skills simultaneously in developing holistic human capital in the current era of the industrial revolution 4.0. article history: received 15 feb 2022 revised 29 mar 2022 accepted 26 apr 2022 available online 15 may 2022 ____________________ keywords: huffaz professional; industrial revolution 4.0; soft skills; tahfiz education. introduction the current of awareness of our society to return to the appreciation and practice of islamic teachings is getting higher in his heart. the demand of parents to send their children to religious education schools and tahfiz al-quran exceeds the existing supply. therefore, the tahfiz study centers were born, some of which were established by the government and some of them were developed by the private sector. the wave of tahfiz education system in malaysia is placed so close to government administration. it is an institution placed under the prime religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (1) (2022) 34-44 e r mailto:miqbal@unikl.edu.my mailto:dianwidiantari@iaibungabangsacirebon.ac.id mailto:azmil@fsk.upsi.edu.my mailto:miqbal@unikl.edu.my https://ejournal.upi.edu/index.php/religio/index 35 | religio education, may 2022, volume 2, issue 1, 34-44. issn e. 2776-3285 p. 2776-3366 minister's department (jpm) and maahad tahfiz was upgraded as a division in the department of islamic development malaysia (jakim) in 1997. currently there are 941 private maahad tahfiz with 612 registered with the state authorities. and the ministry of education with the rest unregistered. a total of 150,000 students are registered with the tahfiz madrasah association of malaysia. in the al-bayan column, mohd. radzi mohd, zain (utusan malaysia 27 october 2017) mentioned a total of 1,238 tahfiz centers nationwide. but only 73 centers are registered with the state islamic religious council or jakim” therefore, the increase in the number of tahfiz educational institutions, clearly shows that parents and the community are still interested in sending their children to schools and tahfiz institutions to deepen the study of tahfiz alquran. the main goal of the study of tahfiz is to produce huffaz who are skilled in all fields or to produce huffaz who are skilled in the contents of the qur'an, knowledgeable, charitable, pious and competent about the knowledge of the qur'an and able to realize it in society (muhammad ismail 2004). at the same time allah s.w.t has made it easy for human beings to memorize the qur’an as per the words of allah in surah al-qamar 54:17; meaning: "and verily, we have made the qur'an easy as a reminder and a lesson, so is there anyone who wants to take a reminder and a lesson (from it)"? although there are many tahfiz centers in the country, but they all have the same objective and goal which is to preserve the purity of the 30 verses of the qur'an and produce huffaz who have a solid and smooth memorization quality. according to azmil hashim et al. (2013), the existence of the institution of tahfiz al-quran throughout the country not only plays a role in producing memorizers of the quran alone, but also seen as a catalyst towards producing professionals who have supported their souls with the quran in addition to creating a system of memorization and a systematic and efficient study of the quran. memorizing the qur'an is an effort to prevent the disruption of the number of verses of the qur'an and also to avoid any attempt to distort and falsify the qur'an (al-suyuti 1987). allah has praised and praised the individuals who memorize the qur'an by giving honor and noble titles such as the choice of allah (fathir 35:32), the person who has been given knowledge (alankabut 29:45) and the guardian of the authenticity of the qur'an (al-hijr 15: 9). all muslim students need to memorize the qur'an according to their ability because it affects the personality of a muslim as the hadith of the prophet saw: "a person who does not have a part of the qur'an in his heart is like a house left empty". memorizing the qur'an is a necessity for muslims throughout the ages to produce human beings among the people who are faithful, pious and have noble morals. zainora daud (2011), for a believer everything performed in life is in accordance with the rules and regulations of allah s.w.t, living life in an atmosphere of worship will get the pleasure of allah s.w.t methods this research uses a qualitative approach with a case study method. this type of case study approach is a type of approach used to investigate and understand an event or problem that has occurred by collecting various kinds of information which is then processed to obtain a solution so that the problems revealed can be resolved. the problem to be studied is regarding tahfiz, which is expected to give birth to huffaz who are skilled in all fields or give birth to huffaz who are proficient in the contents of the koran, knowledgeable, charitable, pious and competent in the knowledge of the koran and can realize it in society results and discussion mainstream of islamic education and tahfiz studies in malaysia the mainstream of the islamic education system in malaysia was first formally introduced in the 1960s. based on the razak statement 1956, the rahman talib statement 1960 and the samadi, widiantari, hashim, strengthening the tahfiz … | 36 issn e. 2776-3285 p. 2776-3366 education act 1961 which stipulates that islamic education can be given to muslim students when the number reaches 15 people and above. in 1962 islamic subjects were included in the timetable of primary and secondary schooling. therefore, to meet the current demands of the islamic education curriculum received changes by including the field of recitation of the quran as one of the fields of islamic education. the islamic and al-quran teaching system was not only introduced to enable students to recite the holy verses of the al-quran well but also the aspects of memorization and appreciation of the al-quran were also emphasized in the study. adnan (2009); ahmad (2004) explained that the recitation of the qur'an is included in the subject of islamic education which consists of three components, namely students who can read the qur'an correctly and fluently, memorize selected surahs fluently and understand its meaning and appreciate its teachings. according to syed muhammad naquib al-attas (1992), the main goal of education in islamic education is to produce good human beings and bring goodness. the education act 1996 (section 18), states that the islamic education system is further strengthened by making it compulsory for the subject of islamic education to be taught to all muslim children. abdullah al-qari (1972) explained that islamic education is an islamic education or education taught according to the requirements of islamic teachings. tajul ariffin (1990), the islamic education system is the main vehicle to shape the identity of the nation to be the most important tool to succeed in the national development agenda, unity and prosperity of the nation and country. according to ahmad mohd salleh (2003) in line with the philosophy of islamic education in malaysia is seen to be more towards the development of four main aspects, namely making the quran and sunnah as a basis in lifelong learning to gain knowledge, skills and appreciation. second, to form muslims into skilled servants of allah s.w.t, high personality and have a view of the universe that is in line with the teachings of islam. third, forming muslims who are responsible to themselves, society and the environment. fourth, to form pious people to achieve success in life in this world and the hereafter the role of parents, too, is to instill good values in children so that they can lead their lives perfectly. parents should educate their children about the noble morals based on the morals of the prophet s.a.w. in accordance with the hadith of the prophet s.a.w which means: "every child is born in a state of purity (clean), then the mother and father who shape his morals become jews, christians or magians". (abu daud, 13387h). ibrah from the hadith above, it can be understood that the context of early childhood education must be given attention by parents to children as best as possible in order to produce perfect human beings from the spiritual and physical aspects in building a successful ummah civilization in this world and the hereafter. samsinas (2009), said that parents have high confidence in the religious education system practiced in religious schools because it can produce individuals who are balanced in terms of physical, emotional, spiritual and intellectual. therefore, schools and institutions that offer integrated education covering worldly knowledge and knowledge of the hereafter have a place in this society. according to noor hisham et al. (2014), the diversity of thought streams, orientations, forms, directions, goals and objectives of the maahad tahfiz education system is something that is very urgent to think about seriously as it has great implications for the education system as a whole. law and importance of education tahfiz al-quran according to al-zarkashi (1988); al-nawawi (1987) the law of memorizing the qur'an is fardu kifayah. al-nawawi's law of memorizing the qur'an is fardu kifayah because it is part of the demands of islamic law. fardu kifayah means that if there are muslims who memorize the qur'an, the community will fall out of the obligation to memorize the qur'an. however, if no one memorizes the qur'an, the whole society will bear the sin of not fulfilling the obligation. 37 | religio education, may 2022, volume 2, issue 1, 34-44. issn e. 2776-3285 p. 2776-3366 al-suyuti (1987); abu najihat (1987), the education of tahfiz al-quran is very important to maintain mutawatir al-quran. in addition, it states that memorizing the qur'an can keep the number of mutawatir of the qur'an cut off and keep the qur'an from efforts to distort the qur'an. according to azmil hashim et al. (2014), memorization is also one of the teaching methods used by rasulullah s.a.w to teach the quran to his companions. darul quran institution pioneering the dynamic future the role of darul quran is under the auspices of the department of islamic development malaysia (jakim) as the oldest and first tahfiz school in malaysia. darul quran was established in 1966 as a result of the idea of the first prime minister of malaysia, tunku abdul rahman putra al-haj. the establishment of darul quran is aimed at producing huffaz, qurra 'and duat who are authoritative in upholding the community of love and appreciate the education of tahfiz al-quran. this is in line with the government's intention to actively formulate and plan four models of tahfiz curriculum through the national tahfiz education policy (dptn) which includes tahfiz turath (study of tahfiz al-quran with kitab turath), tahfiz sains (study of tahfiz al-quran with science subjects), early tahfiz (study of tahfiz al-quran with islamic subjects) and tahfiz skills (study of tahfiz al-quran with skills module). table 1: development of tahfiz education in malaysia before independence 12th century development of islamic studies (aqeedah, tasawuf, fiqh of worship, religious rulings, recitation of prayers or supplications and recitation of the quran. 13th century 14th century 15th century 16th century the development of the study of tafsir al-quran (sheikh abdul malik bin abdullah) in terenganu and pahang. 17th century study in the hut or halaqah in the mosque to read the quran and the jawi book includes the field of aqeedah, legislation; ethics and mysticism, arabic grammar, morphology, the principles of fiqh and arabic literature. 18th century 19th century 1937 tahfiz privately by tuan guru haji muhammad nor bin ibrahim by taking a first student in kelantan. 1941 tahfiz privately by tuan guru haji muhammad nor bin ibrahim by taking three students. 1943 tahfiz privately by tuan guru haji muhammad nor bin ibrahim by taking three more students. after independence 1966 halaqah al-quran at the national mosque by tuan guru haji muhammad nor ibrahim (establishment of darul quran). 1980 maahad tahfiz al-quran in the state of kelantan 1981 maahad tahfiz persendirian in jeram, selangor 1982 maahad tahfiz persendirian in kubang bujuk, terengganu 1983 maahad tahfiz al-quran in the state of melaka 1984 maahad tahfiz al-quran in the state of terengganu 1985 maahad tahfiz al-quran in the state of kedah 1986 maahad tahfiz al-quran in perak samadi, widiantari, hashim, strengthening the tahfiz … | 38 issn e. 2776-3285 p. 2776-3366 1989 maahad tahfiz al-quran in the state of perlis 1992 maahad tahfiz government in pulai chondong kelantan 1995 maahad tahfiz al-quran in the state of sabah 1996 imtiaz, terengganu maahad tahfiz al-quran in the state of pahang maahad tahfiz al-quran in the state of penang 1997 maahad tahfiz al-quran in the state of johor maahad tahfiz al-quran in negeri sembilan 1998 mrsm ulul albab kota putra 2001 program pengajian tahfiz di ikmas, sarawak 2004 maahad tahfiz sains di tanah merah, kelantan 2008 sekolah integrasi maahad tahfiz sains bandar istana selangor 2014 sekolah menengah agama perseketuan bentong source: data processed from research results darul quran is ready to pioneer the early tahfiz curriculum through the tahfiz al-quran diploma study programs offered. meanwhile, the professional tahfiz curriculum model consists of tahfiz certification programs that involve cooperation with public and private higher education institutes. the skills tahfiz curriculum model, darul quran is ready to implement the malaysian skills certificate (skm) program in collaboration with the skills development department (jpk). while for the tahfiz turath curriculum model in the process of discussion and cooperation with institutions in the states such as the state islamic religious department and private tahfiz institutions. figure 1: tahfiz al-quran curriculum model tahfiz dini curriculum model based on the diploma in tahfiz al-quran study program. the program offers a total of 6 syukbah or specializations to students. the first syukbah is syukbah qiraat which has been introduced by darul quran since it was established in 1966. among the courses offered in this syukbah are qiraat ilmi, qiraat amali, dhobt al-quran, rasm al-quran, tarikh al-quran, tarikh al-mushaf, fawasil and ulum al-quran. the second syukbah is the syukbah of dakwah. the program offers courses on introduction to dakwah, psychology of dakwah, methodology of dakwah, communication of dakwah, islamic management, speaking dakwah, islamic guidance and counseling and islamic leadership. syukbah syariah is the third syukbah in this program. among the courses offered are penghantar ilmu syariah, fiqh ibadah, usul fiqh, qawaid fiqhiyyah, fiqh almunakahat, fiqh al-muamalat and fiqh al-jinayah. goals assessment teaching and learning 39 | religio education, may 2022, volume 2, issue 1, 34-44. issn e. 2776-3285 p. 2776-3366 next, syukbah hadith is the fourth syukbah held in 2009 at darul quran. among the courses offered are ulum al-hadith, tadwin al-hadith, hujjiyah al-sunnah, jarh wa ta'dil, takhrij al-hadith, study of the text of al-hadith, study of legal hadith and study of hadith dha'if and maudhu '. syukbah muamalat was offered in 2010. among the specializations of this syukbah are fiqh al-muamalat, qawaid fiqhiyyah, principles of islamic economics, comparative economics, islamic financial system, islamic economic institutions and islamic banking. the latest syukbah offered in the year starting in 2014 is the halal management syukbah. among the courses are fiqh al-‘at’imah wa al-zabaih, introduction to the halal industry, usul al-fiqh, halal certification, qawa’id fiqhiyyah, internal halal management, tafsir ayat and hadith ahkam. as a result of the development of this study program, darul quran has produced many professional huffaz graduates, a total of 5395 people until 2017, which also includes graduates from the collaboration conducted with the state maahad tahfiz al-quran, a total of 2288 people. professional tahfiz curriculum model a tahfiz certification-based program introduced to produce professional huffaz graduates in the fields of medicine, pharmacy and engineering. among the universities that have collaborated with jakim's tahfiz al-quran certification program are the international islamic university of malaysia (iium), universiti tenaga nasional (uniten), cyberjaya university college of medical sciences (cucms). through this program, a total of 1635 graduates have been successfully produced in this tahfiz al-quran certification program. skills tahfiz curriculum model darul quran has implemented the sijil kemahiran malaysia (skm) program in collaboration with the department of skills development (jpk) through the construction of a national occupational skills standard curriculum (noss) to create sijil kemahiran malaysia in the field of mosque management, tahfiz management, tahfiz teaching, al-quran teaching braille and mutawwif management. a total of 43 graduates have successfully completed this program from 2016 to 2017. tahfiz turath curriculum model the book of turath is a wasilah and an opportunity to approach the scholars because the author of the book of turath is usually from among the scholars and pious people. this means, we can get to know the scholars or writers by learning works from them. we can also acquire knowledge in a clear way because the teaching of the book of turath is based on its content that is studied directly and one by one. kitab turath is important in preventing and keeping muslims away from the theoretical and philosophical views of modern science and western science that are in conflict with islamic beliefs. therefore, the darul quran is formulating plans and cooperation with institutions in the states such as the state islamic religious department and the existing private tahfiz institutions in producing huffaz as a holistic preacher. huffaz in moral development and mastery of soft skills the formation of morals and personality is a natural process in every human life. good morals and virtues must be instilled in the soul of every human being starting from the initial process of birth again and is the basis in the teachings of islam. according to hj abd aziz mohammad (2010), a person will not be able to show good and noble character permanently and not clean. according to nurazmallail marni (2010), islam is a religion that attaches great importance to the culture of knowledge and so firmly calls on its followers to be diligent in the samadi, widiantari, hashim, strengthening the tahfiz … | 40 issn e. 2776-3285 p. 2776-3366 search for knowledge to know the creator and himself. the first mastery that is the basis for human beings is to master the knowledge of revelation (revealed knowledge) to generate the development of the soul so that it will eventually create a relationship interaction with the creator. therefore, the development of human capital in organizing must be able to present a comprehensive, perfect, fair and contemporary image of islam. the mastery of the second knowledge skills is akliah (acquired knowledge) which is knowledge that is sought and studied by humans with the senses (mohd noor yazzid, 2011) whose function is to develop and organize life through human interaction. this skill of mastering intellectual knowledge is able to produce a life with integrity, ethics, morality and so on. in conclusion, lifelong learning is important in educating people to strive to seek knowledge perfectly because the existence of knowledge as the core strength of the development of civilization, culture and quality of life in society. moral development and critical thinking skills as well as huffaz problem solving thought and intellect are the most valuable and high -ranking blessings of allah swt's creation in human civilization. islam encourages its people to do research, thinking and solving problems fairly. according to ab halim tamuri 2005, research must be based on the concept of monotheism, because everything that human beings do will be evaluated by allah swt as worship to him. there are many verses of the quran that touch on the encouragement to think, explore, contemplate the phenomena of nature around them, the effects of history, human events so that they know the signs of the power and greatness of allah swt. the words of allah swt which means: translation: this is a book of the qur'an that we have sent down to you, a book that has many benefits and benefits for them to understand carefully the content of its verses, and a way for people of perfect intellect to remember to take heed. [sad 23:29]. translation: verily in the creation of the heavens and the earth, and in the alternation of night and day, there are signs (power, wisdom and the vastness of god's mercy) for men of understanding. [ali-imran: 4: 3]. translation: it also protects day and night alternately. lo! all these are portents of allah for a people who give thought. [al-r’ad 13: 3] thought is the cognitive process of giving truth or what is right and becoming wisdom. the existence of the human mind can think perfectly and get lessons from what happened, in addition to being able to appreciate faith and piety towards allah swt. therefore, as a result of this thought, the huffaz are able to be knowledgeable, wise and obedient to allah swt through simple attributes such as piety, confidence, trust and noble morals, even human capital will be higher in value when it has the power of thinking to find truth for the purpose of problem solving, decision making and taking action. development of morals and ethics as well as professional morality huffaz the development of huffaz's personality and identity in ethics and professionalism is an important element in an institution because it will form a civilization of high value. the appreciation of ethics and integrity must be based on the faith of the individual so as to be able to shape the society as a whole towards an excellent, glorious and distinguished society. according to mohd yusuf ahmad (2004), organizational excellence depends on the practice of 41 | religio education, may 2022, volume 2, issue 1, 34-44. issn e. 2776-3285 p. 2776-3366 ethical values and integrity as well as adherence to religious teachings among employees and all communities in malaysia in general. the principle of the value of benevolence is also important for the huffaz to obey all instructions without being supervised by institutions and employers. in other words, we do a job with sincerity and faith until we feel that we can see allah swt. with courtesy as well, huffaz will produce a quality, charismatic and professional level of work in his work. the principles of trust and sincerity advocated by islam are the main elements in doing a job. the trust proves honesty and sincerity in improving the quality of service and an attitude that does not deviate from the instructions received. huffaz who is trustworthy and honest can perform his duties as well as possible in order to avoid selfishness. issues, directions and challenges tahfiz al-quran education is a stream of education that often receives overwhelming response from parents and society today. the encouraging response has prompted the government and the private sector to develop schools, maahad and institutions to meet the demand in the country. therefore, several challenges and directions are presented to strengthen this tahfiz education. the current reality shows that tahfiz education from pre -school and primary school is dominated by private tahfiz institutions. this is due to the increasing response and demand among parents and the local community who want their children to get the flow of quranic education from an early age. while tahfiz education at the secondary level continues to grow rapidly under the state government and federal government allocations. as a result of this development, tahfiz educational institutions were born such as mara ulul abab science junior college (mrsm ua), imtiaz secondary school, maahad tahfiz sains negeri, tahfiz model ulul albab religious secondary school (tmua) and tahfiz science integration secondary school. the role of darul quran which is the heart of the government sector can strengthen the flow of tahfiz al-quran education as well as determine the direction of tahfiz education for graduates of these tahfiz schools to pursue higher studies at the diploma, first degree and postgraduate levels. a tahfiz educational institution must need strong financial resources for the continued financing of operating costs to the tahfiz institution. the perception of society today, seeing that most of the establishment of tahfiz education should not depend on sincere contributions and kindness from the community as reported by the mass media. as a result, the picture given to maahad and tahfiz institutions such as looking poor, idle without monitoring, lack of building safety aspects and so on. therefore, the government and the authorities must coordinate the allocation of financial funds in a balanced manner in order to preserve the mainstream of tahfiz al-quran education in the country. recognized and quality skilled personnel should be given the opportunity to be instructors in this tahfiz education. according to a report from the islamic education information system (simpeni) in 2015, there were a total of 785 tahfiz teachers in government tahfiz schools. meanwhile, at the private level, a total of 3,390 tahfiz teachers are currently serving in private tahfiz maahad. however, a report from the islamic religious education coordination advisory board (lepai) found that tahfiz teachers in private tahfiz maahad are not trained in education and more specialized and focused in the field of education tahfiz al-quran. the current development of ict technology and social media, which is constantly growing rapidly in this century, has become a challenge in tahfiz education to compete and master it well. according to muhammad muhsin (1994); al-syarbini (2004); abu fida '(2004) mushaf al-quran al-karim is the main material in the process of teaching and learning tahfiz alquran. especially in the process of learning and teaching (p & p), the use of computer samadi, widiantari, hashim, strengthening the tahfiz … | 42 issn e. 2776-3285 p. 2776-3366 applications known as productivity tools (productivity tools) and smart boards (smart boards) that serve as technological tools to improve the abilities and talents of students. in addition, it revolutionizes their way of thinking and gives them access to a world without borders. in general, the methodology of tahfiz education in this country follows the mold of several countries in the world. there are six methodologies that represent the country of origin, namely deobandy al-quran memorization methodology from india, panipati al-quran memorization methodology from pakistan, luh al-quran memorization methodology from mecca, saudi arabia, cirebon al-quran memorization methodology from indonesia, methodology quran memorization from turkey and quran memorization methodology from malwali, bangladesh. most private tahfiz educational institutions use this methodology according to the tahfiz school of its founder. the strength of the method of memorizing the qur'an is also one of the determining factors that will affect the quality and effectiveness of memorization for each memorizer of the qur'an. therefore, there is a need for a study that confirms which method is the most effective and best to be used as a daily practice in malaysia to ensure the quality of memorization of the quran is constantly increasing and growing among students tahfiz. the certification rating recognized by the malaysian government is a great honor to the huffaz. in addition, it is a symbol of success after going through various tests and challenges throughout the study as well as being an 'added value' to pursue higher studies and get a suitable job. the role of the government is to ensure that this certification rating is accepted or not in the job market. the issue raised is that there are some private tahfiz educational institutions that issue their own tahfiz certificates that do not get recognition from the authorities and authorities. in addition, some of these tahfiz educational institutions take prospective students who do not have a sijil pelajaran malaysia (spm) recognized by the malaysian government. it will be a persecution to the student because the certificate is not certified valid to continue studies or apply for a job while the student has the skills and memorization of tahfiz as required. therefore, the government and the administration of the institution must pay due attention so that students do not become victims of the situation and drop out of the mainstream of tahfiz al-quran studies. conclusion the mainstream of tahfiz education in the era of industrial revolution 4.0 today, is seen to always get high attention and demand among parents and society to ensure that their children get exposure to the knowledge of the qur'an at an early age. along with the desire of the malaysian government in formulating aspects of human capital development that are holistic and pious towards producing excellent, quality and competitive professional huffaz at the global level. to realize the process of islamization (morality) in soft skills effectively, the huffaz need to master some basic strengths that are the backbone to the strengthening of morality, namely the strength of faith, the strength of knowledge and economic strength. therefore, the role of the government and the administration of the competent institutions should find the best mechanism in strengthening the current system of tahfiz education as a whole in order to ensure the survival of the field of memorization of the quran. references al-quran al-karim abdullah al-qari b. haji salleh. 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(2010) pendidikan saintis muslim era kegemilangan tamadun islam penerbit utm press rinto, fikriyah, iman, b. n., hanikah, munajim, a., sati, setiana, d., darmini, m., & karim, a. (2020). scientific process skills learning, biotechnology materials, and character building. international journal of pharmaceutical research, 12(4), 2044–2051. https://doi.org/https://doi.org/10.31838/ijpr/2020.12.04.314 samsinas. (2009). ibnu khaldun : kajian tokoh sejarah dan ilmu-ilmu sosial. jurnal hunafa vol. 6. jilid 3. disember 2009. syabibi, m. r., karim, a., kulkarni, s., & sahil, a. (2021). communicative cultural dakwah of abdurrahman wahid in pluralistic society. karsa: journal of social and islamic culture, 29(2), 1–33. https://doi.org/10.19105/karsa.v29i2.5220 syed muhammad naquib al-attas. (1992). tujuan dan objektif pendidikan islam. terj : samsudin jaapar. kuala lumpur : dewan bahasa pustaka. tajul ariffin noordin. (1990). pendidikan satu pemikiran semula. dewan bahasa dan pustaka, kementerian pendidikan malaysia. zainora daud & rosfazila abd rahman. (2011). pengajian tahfiz di kalangan kanak-kanak: kesan terhadap personaliti ibadah, satu tinjauan. kertas kerja dibentangkan di akademi pengajian islam univeristi malaya, 11 dan 12 oktober, kuala lumpur. penerbit universiti malaya. 1 parenting in educating children in accordance with sunnah guidance islahuddin* fatoni university, khao tum, yarang district, pattani, thailand islahuddin@ftu.ac.th roslan bin yahya politeknik kota bharu, kelantan, malaysia roslanyahya@pkb.edu.my zulkifli bin awang besar politeknik kota bharu, kelantan, malaysia zulkifliab@pkb.edu.my *correspondence: islahuddin@ftu.ac.th a b s t r a c t s a r t i c l e i n f o education in a family with a muslim perspective is an education based on islamic religious guidance applied in the family that aims to shape children to become human beings who believe and fear allah, as well as noble practices that include spiritual, ethical, ethical, moral, or understanding and experience of religious values in everyday life. this is one form of amar makruf nahi munkar in family life, namely by providing education to his daughter's son based on islamic teachings. in getting to maturity, children need various processes played by their mothers and fathers in the family environment. the pattern of religious education in islam is basically an example of the behavior of the prophet muhammad (peace be upon him) in building his family and friends, because everything done by the prophet muhammad (peace be upon him) is a form of manifestation of the content of the qur'anic verse. as for the implementation, the prophet muhammad (peace be upon him) provided an opportunity for his followers in developing ways of education in children in the family as long as this method does not conflict with the principles of the implementation of education carried out by the prophet muhammad article history: received 23 juli 2021 revised 12 agustus 2021 accepted 25 oktober 2021 available online 15 november 2021 ____________________ keyword: educating children; parenting; sunnah guidance. introduction dynamics in islamic education will be more interesting to be studied in accordance with the development of the community, including education in the family. the education of islam is the foundation in the family to shape the behavior and morals of children and know the limits of good bad, and serves to form a human who believes and is devoted to allah swt (irsyad 2018). education becomes a large land to always be studied (research) and developed(development). religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (2) (2021) 86-96 e r mailto:islahuddin@ftu.ac.th mailto:roslanyahya@pkb.edu.my mailto:zulkifliab@pkb.edu.my mailto:islahuddin@ftu.ac.th https://ejournal.upi.edu/index.php/religio/index 87 | religio education, november 2021, volume 1, issue 2, 86-96. issn e. 2776-3285 p. 2776-3366 efforts to explore the problems of education around us, which seem to be acute and dangerous, become an urgent agenda to immediately be given a solution (problem solving) effectively and efficiently (herdiana 2013). because education is a system and a way to improve the quality of human life in all aspects of human life (aziz et al. 2020). education as a conscious effort needed to prepare human children to support their role in the future (nasution 2013). every child is born in a fitrah state (siregar 2016). his holy qalbu is like a plain gem, free from sculpture and imagery, ready to accept whatever sculptures are the tendencies and habits given to him. all human beings when born in a state of not knowing anything, then god gives hearing, sight and heart as the potential and ability to absorb knowledge (putra et al. 2020). with these provisions, humans can learn by using their five senses as a window of knowledge, then gradually from the visible to the understandable, then enter the learning process through interaction with their environment (aziz et al. 2021). as the prophet said; "every child is born in a state of fitrah, so it is his two mothers and father who make him a jew, magi or a christian" (al-bukhari, 2001:92). the prophet's word further strengthened the importance of education and the environment for children. education in children is an effort to pass on the values that will be a guide and helper in living the life of children and at the same time to improve human civilization (daulay 2014). seeing the problems faced by children today is needed by parents who have a lot to learn, knowing parenting in educating children. therefore, caution is needed in determining parenting in educating children (parhan & kurniawan, 2020). because if you choose a pattern wrong, the goal of education will not be achieved and will even bring madharat to children (santi 2015). regarding this, the role of the family is very influential in the development of the child's soul, if parents mis-educate then the child will be easily carried away to things that are not good, then with the role of each parent should complement each other so that they can form a whole and harmonious family and can carry out religious orders as well as possible. methods this study was conducted to describe parenting in educating children in accordance with the guidance of sunah taught by the prophet saw. this research design uses a qualitative approach, with non-interactive methods (document analysis). the data sources used in this study use primary data sources, namely al-qur’an and related hadiths as well as secondary data sources from journals, books, and expert arguments regarding asuk patterns in educating children in accordance with sunnah guidance. researchers collect, identify, analyze, and conduct data synthesis, to then provide an interpretation of parenting in educating children in accordance with the guidance of circumcision taught by the prophet. results and discussion understanding educating children educating and guiding children is an obligation for a muslim because the child is a mandate that must be accounted for by parents. the statement departs from the hadists of the prophet saw: ِّهِّ َسان ِّ ْو ُيَمج َ انِّهِّ , أ َ ِّ ْو ُينَّص َ ِّ َدانِّهِّ ,أ بَْواُه ُيَهو َ ُُكُّ َمْولُْوٍد ُيْوََلُ لََعَ الْفِّْطَرةِّ , فَأ "surely every child is born in a state of holy fitrah), it is his parents who will make the child jewish, christian, or magi." the hadith above means that the success or even the future of the child is dependent on how parents educate and nurture him. from the hadith above can be indicated that every child has potential, parents wisely optimize the potential that has been given by allah swt. this is also confirmed in the word of allah in at-tahrim verse 6: islahuddin, roslan, zulkifli, parenting in educating … | 88 issn e. 2776-3285 p. 2776-3366 ئِّ يَ ۡهلِّيُكۡم نَاٗرا َوقُوُدَها ٱنلذاُس َوٱۡۡلَِّجاَرةُ َعلَيَۡها َملَ َ نُفَسُكۡم َوأ َ ِّيَن َءاَمنُواْ قُٓواْ أ يَُّها ٱَّلذ َ َدادٞ َّلذ أ َكٌة غََِّلٞظ شِّ َمرَُهۡم َويَۡفَعلُوَن َما يُۡؤَمُروَن َ َ َمآ أ ٦َيۡعُصوَن ٱَّللذ "o believers, protect yourself and your families from the fire of hell whose fuel is man and stone, the guardian of the angel who is rude, hard, and does not disobey allah to what he has commanded them and always does what he is commanded." the above verse has a meaning of how the responsibility of parents to educate their children to avoid the torment of hellfire, by directing, educating and teaching their children. parents must be able to apply education that can have the principle to live their lives positively, carry out the teachings of islam correctly (waston and rois 2017). this aims to create children who have akhlaul kharimah, and show them useful things. the concept of educating children in iislam has been calculated since the child in the womb. parents should start nurturing children's development by eating well halal, creating a physical environment and an inner atmosphere in a comfortable household (misno 2015). children's education in islam children as a trust from allah swt. of course treated to the maximum parenting and pattern of education, parents have an obligation to nurture, guide, and educate their children, because the good bad of the child depends on the education of both parents (waston and rois 2017). if both parents can not provide their own education then it should be left to the better know that is educators to transfer their knowledge well. like the method that has been guided by the prophet muhammad (peace be upon him). 1. faith education faith education is all that is established through true information, in the form of the pillars of faith. among them: believing in allah swt. believe in the angels, believe in the books of god. believe in all the messengers, believe in the last day, believe in qada' and qadar. starting the child's life with lafadz"laa ilaaha illallah" the goal is so that the sentence of tawhid and islamic da'wah becomes the first time the child hears, the first sentence is spoken by his mouth and the first pronunciation thatthe childunderstands. "al-hakimnarrated from ibn abbas ra. from the prophet (peace be upon him) that he said: read to your children the first sentence with laa ilaaha illallah (no god but allah) teach also to children the worship of dzahir: prayer, fasting, hajj, and zakat. while the basics of islamic sharia are, everything related to the system or rules of allah and the teachings of islam, in the form of morals, worship, creed, laws, regulations and laws. introducing halaland haram laws to children from an early age until the time the child enters puberty. in order to open his eyes until he grows up so that he has known and understood the commandments of god, so that the child will immediately carry them out, and understand and understand his prohibitions, so as to keep them away (salmiwati 2015). in addition, it also nurtures and educates children to know, love him the messenger, his friends and family and read the qur'an. know to the prophet (peace be upon him), then will know the struggle of the prophet (peace be upon him) the journey of the life of the companions. 2. moral education or akhlaq moral pedidikan is the habit of good and bad attitudes that are used as habits of children from newborn to puberty. "guide the child with various grounds of shari'ah all who arein touch with the divine and islamic teachings in the form ofcreed, shari'ah, morals, and halal haram law to children instilled early on. in order to understand the divine rules" the commandments to be done and the prohibition to be shunned. same with morals. instill to them noble morals such as saying and being honest, devoted to parents, generous, respectful of the older and dear to the younger, and various other morals (ula 2016). 89 | religio education, november 2021, volume 1, issue 2, 86-96. issn e. 2776-3285 p. 2776-3366 3. physical education the responsibility of parents and educators, so that children grow up to develop healthy, strong and together. at birth, the child's physique is very weak and can't do anything about it. but as the child ages, his physical gradually grows big and strong (daulay 2014). in order for the growth to run well and purposefully, then the child's body needs to be trained with things that support its growth. among the instructions of the prophet (peace be upon him) in the matter of food is, avoid food that contain toxins, and prohibit eating and drinking excessively to exceed the limit. imam ahmad, tirmidhi, and others narrated from the prophet (peace be upon him) saying: there is no worse place filled with the son of adam, than his stomach. it was enough for the son of adam a few mouthfuls, as long as he could straighten his ribs. but if he is forced to do so, then one third (of his stomach) shall be filled with food, one third with drink and another third for his breathing. (hr. ahmad, tirmidhi and others." 4. education ratio education ratios form a good and correct child's mindset and with everything useful, in order to understand the religion of islam, history, and culture. such as; science of religion, culture and civilization. thus, the child's mind becomes mature, charged with science, culture and so on. producing awareness of thinking that must be borne by parents and educators, awareness of thinking as binding children of islam as his religion, the qur'an as a guide to his life. the history of islam as a glory and glory, islamic culture in general both as soul and mind, and islamic da'wah as motivation for the behavior of children. the maintenance of the ratio of health that is burdened to parents and educators is, paying attention to the health of the child's mind, therefore, they must maintain and maintain the minds of children, so that their thinking remains clear and their minds remain mature. 5. psychiatric education psychiatric education for children is intended to educate children as they begin to understand to be brave open, independent, helpful, able to control anger and be happy with all forms of mental and moral priorities absolutely. since the child was given birth, islam has ordered educators to teach the basics of mental health that allow him to become a human being who is intelligent, healthy thinking, acts thoughtfully, and with high will. 6. social education social education is, educating children since childhood so that they are accustomed to doing social behavior, noble psychiatric basics in accordance with the eternal islamic creed and awareness of faith, so that in society later can get along and behave well socially, have a balance of mature reason and wise actions. the kinds of social education that need to be given by children, among others, instill a noble psyche, safeguard the rights of others, implement social ethics, supervision and social criticism (farooqui 1970). purpose and function of family education a goal is something that is expected to be achieved after an effort or activity is completed. therefore, it takes a person's understanding of what will be achieved in carrying out the process of education and learning in the family. in general, there are at least three verses in the qur'an that should serve as the purpose of a muslim's life. it is this purpose of life that underlies the educational goals of the family in the household, namely q.s.yūsuf,12/53:108, adz-dzâriyât, 51/67:56 and q.s. al-baqarah,2/87:30. in q.s. yūsuf,12/53:108 allah almighty says: i (prophet muhammad) and those who follow me, namely those who believe in me (suardi 2016). the meaning is that everyone who believes in the prophet muhammad is also required to preach as the prophet was commanded to preach calling on the people to martyr allah swt. from the previous description of the purpose of muslim family life which is also the purpose of family education can be concluded (1) in order to carry out prophetic duties, (2) to become islahuddin, roslan, zulkifli, parenting in educating … | 90 issn e. 2776-3285 p. 2776-3366 servants of allah, (3) and to become caliphs of allah on earth in order to maintain and preserve the earth by doing good to fellow human beings. in addition, the family also plays a role to grow the potential that exists in learners. among its roles are as follows: first, the role of the family in physical education and child health physical education in the family is carried out on aspects of development (growth) or aspects of functioning. the role of the family in maintaining the health of its children can be carried out before the baby is born. through the maintenance of the mother's health and giving her good and healthy food during pregnancy, therefore it affects the child in the womb. second, the role of the family in the education of reason (intellectual) children according to langgulung, the task of the family is to help his children, find, open and cultivate the willingnesses, talents, interests and abilities of his intellect and acquire habits and attitudes of sound intellectual and train the sense of resourcefulness. because the new generation must be educated using reason. where the use of reason is a necessity for the core of aqidah which is essentially a challenge to reason without priests or intermediaries. the use of reason is the basic basis for the order to carry out sharia and assume trust, because the order to carry out sharia is based on freedom of effort with the guidance of reason and conscience. third, the role of the family in psychological and emotional education according to langgulung, in psychological and emotional education, does not use the means of threats, cruelty and torture of the body, does not cause a sense of ignoredness, shortcomings and weaknesses. then it does not hurt their feelings with sharp criticism, ridicule, scorn, taking opinions lightly, comparing them to neighboring children and relatives. so the way that can be used is to give them all the opportunities to express themselves, their desires, thoughts and opinions with courtesy and respect, in addition to helping them to succeed in lessons and fulfill their learning tasks. fourth, the role of the family in religious education for family children plays a role in providing education that is not only related to intelligence, but also emotional education and includes spiritual education to all family members. according to langgulung, religious and spiritual education is an effort to awaken spiritual strength and willingness that is instinctive in children through healthy religious guidance and practicing religious teachings and ceremonies. equip knowledge of islamic religion and culture that is in accordance with its age in the fields of creed, worship, muamalah and history. fifth, the role of the family in moral education for children moral education is the soul of islamic education, because the highest purpose of islamic education is to educate the soul and morals. families in moral education need to teach children about the noble morals taught by islam such as truth, honesty, sincerity, patience, compassion, love of kindness, generousness, courage and so on. sixth, the role of the family in children's social education according to langgulung, the family is not complete its duties before children get social education, where the willingnesses and human talents of children are opened and excluded into reality in the form of social relationships with those around them. this social education involves guidance on social, economic and political behavior in order to instill the right islamic creed and religious teachings and laws that seek to increase faith, piety, fear of allah and do the teachings of his religion that encourage production, respect time, honest, sincere, in deeds, fairness, compassion, compassion, selfishness, helping, loyal friends, maintaining public benefit, love of the homeland and other forms of morals that have social value. 91 | religio education, november 2021, volume 1, issue 2, 86-96. issn e. 2776-3285 p. 2776-3366 the phases of educating children 1. shaping the child's world. before children are born, parents provide a suitable place to raise chil dren as well as possible. this means that the child's world after birth is the home of the parents themselves. to achieve the perfection of a child's life, parents need to form an atmosphere of harmony and islamic characteristics in domestic life first. if a married couple lives islamic values in their home life, it is easy to educate their children with the seeds of islam. on the other hand, if a married couple fails to implement islamic values and maintains home harmony, it is difficult for them to follow islamic education and culture. 2. when the child is in the womb the educational process begins to occur when the baby is still in the womb of his mother. education at this level is more spiritual, namely: a) for mothers who are pregnant are encouraged to encourage the recitation of the qur'an, especially surah yusuf, mariam, luqman and at-taubah. b) mother should always pray to allah s.w.t. that the child who will be born will be a child who will be soleh, knowledgeable, faithful, godly and noble. c) parents should get sustenance from a lawful source so that the seed that will be born will come from the flesh of the halal. d) mother should eat delicious food and always take care of the health of her body. personal hygiene should take precedence to ensure the health of children in the womb. health factors are so severely weighted by islam that islam gives leeway to pregnant mothers to break the fast if they feel the fast is affecting the health of themselves and their children. e) when pregnant, the mother needs to adjust to the changes that occur to herself. at this time, the mother's condition is somewhat different from ordinary times, especially for mothers who are about to give birth to their first child. maybe her appetite is gone, feelings are somewhat disturbed (sensitive) and her heart can flutter because the baby in her womb is part of her. at this time the husbands should better understand the condition of the wife and give a strong encouragement to her. 3. after the child is born after the child is born, let his right ear be immediately opened and the left ear is finished. abu rafi narrates a hadith which means: "i saw for myself the prophet s.a.w. praying hasan b. ali to his ears when he was born to fatimah r.a" (narration of abu daud and termizi). pattern of children's education in islam education of children according to islamic views that must be done in the family is to use several educational patterns. pattern or can also be referred to as a method is a way done by educators in conveying educational values or materials to learners to achieve the educational goals themselves as one of the important components in the educational process. patterns or methods are required to always be dynamic in accordance with the dynamics and development of human civilization (ainiyah 2013). the pattern or method of religious education in islam basically exemplifies the behavior of the prophet muhammad (peace be upon him) in fostering his family and friends. because everything that was done by the prophet muhammad (peace be upon him) was a manifestation of the content of the qur'an. as for its implementation, the prophet gave his followers the opportunity to develop their own ways as long as they did not contradict the principles of the implementation of education carried out by the prophet (waston and rois 2017). abdurrahman al-nahlawi in his book ushulu al-tarbiyah al-islamiyah wa ashalibiha tried to develop a method of qurani education, called the qurani method of education is one of the methods of education based on the content of the qur'an and sunnah. in this case, all forms of islahuddin, roslan, zulkifli, parenting in educating … | 92 issn e. 2776-3285 p. 2776-3366 educational efforts are based on the values contained in the qur'an and sunnah.14 allah (swt) says, which means: "(the few days prescribed are) the month of ramadan, the month in which the qur'an is revealed as a guide for mankind and explanations of the guidance and distinction (between the right and the vanity)"(q.s. a-baqarah: 185). the above verse indicates that the qur'an in addition to serving as a source of value that must be developed in the world of education, can also be used as a source in carrying out educational actions. the purpose of quranic education is directed towards an outcome that is physical, mental, and spiritual. these three things are a complete unity that will shape the personality of learners. the purpose of which is physical is behavior that appears to be real, in the form of acts of ritual worship experience. while the purpose of a mental nature is related to the responsibility of the development of intelligence that leads learners to the highest truth through the presentation of relevant and adequate facts, where the facts can provide testimony and existence of allah swt. in addition, it aims to encourage and deliver learners to think logically and critically. while spiritual purpose is related to the quality of human spirituality that leads to the realization of the quality of personality that is spiritual and the appearance of its influence on behavior that is evident in behavior, morality and morality that reflects the quality of education. in the implementation of religious education in the family can use quranic patterns or methods of education. quranic education that can be done in religious education in the family include the following: 1. exemplary education that is a pattern or method of education by setting a good example to students, both in speech and deeds. transparency is one of the methods of education applied by the prophet (peace be upon him) and is considered the most influential on the success of conveying his da'wah mission. as muslims, it should be modeled on the behavior of the prophet muhammad (peace be upon him), because in him there has been an example that reflects the teachings of the qur'an. according to al-ghazali, children are a mandate for their parents. her pure heart is a priceless gem, still pure and unformed. her parents are the architects or sculptors of her child's personality. before educating others, parents should educate themselves first. because children are great imitators. all information that enters the child, either through sight or hearing from those around him, including parents will shape the child's character. moreover, children aged around 3-6 years, he always imitates people he admires (father and mother). the sense of imitation of such a large child, should make parents have to be extra careful in their behavior, especially in front of their children. once parents are caught doing something wrong in front of their children, don't expect them to do what they are told. therefore, it is appropriate for parents who hold the mandate, to set a good example for their sons and daughters in family life. family is the first school for children. 2. education with customs every human being is born with potential, one of which is in the form of religious potential. this religious potential can be formed in children (humans) through 2 factors, namely: the main islamic education factor and a good environmental education factor. the factor of islamic education that is fully responsible is the father and mother. he is the shaper of the child's character. this is in accordance with the words of the prophet saw: "from abu hurairah ra., rasulullah saw said: no child is born except in a state of fitrah. then it is his parents who will make him a jew, christian, or magian." (hr. muslim). after children are given the problem of teaching religion as a theoretical tool from their parents, environmental factors must support the teaching, namely parents always provide application of habituation to religious teachings in their family environment. because habituation is a practical effort and formation (coaching) and preparation. 93 | religio education, november 2021, volume 1, issue 2, 86-96. issn e. 2776-3285 p. 2776-3366 3. education with advice the adviser should be an authoritative person in the eyes of the child. the adviser in the family is of course the parents themselves as educators for the child. children will listen to the advice, if the adviser can also provide an example. because advice alone is not enough if it is not followed by a good example. the child will not carry out the advice if it is found that the giver of the advice also does not implement it. children do not need only the theoretical aspect, but the practical aspect that will be able to have an influence on the child. influential advice, opens its way into the soul directly through feelings. every human being (child) always needs advice, because in the soul there is a disposition that is usually not fixed, and therefore words or advice must be repeated. advice will succeed or affect the child's soul, when parents are able to provide good conditions. this is in accordance with the word of allah swt in qs. al baqarah: 44; "why do you tell other people (to do) worship, while you forget yourself (obligations) yourself, even though you read the book (torah)? then don't you think?” (q.s. al-baqarah: 44). in order for the expectations of parents to be fulfilled, namely that the child follows what has been ordered and what has been taught, of course, in addition to giving good advice, it is also supported by a good example. because a child's nature is easily influenced by the words he hears and also the behavior he often sees in everyday life from morning to evening. advice should also be given as often as possible to children during elementary school, because children are already socializing with their peers. so that what has been given in his family does not easily fade or be affected by his new environment. 4. education with attention parents are obliged to meet the needs of their children, both physical needs and spiritual needs. among the spiritual needs of children are children who want to be considered in their development and growth. education with attention is to devote, pay attention to and always follow the development of children in creed and moral development, spiritual and social preparation, in addition to always asking questions about the situation of physical education and the power of scientific results. wise parents certainly know the development of their children. mothers are the personal shapers of their sons and daughters, the percentage is greater than a father. mothers spend a lot of time with their children every day, so it is natural that children tend to be closer to their mothers. for this reason, mothers are expected to be able to take part in preparing for the growth and development of their children. mother darosy explained that mothers are the main educators for their children. mother as creator, mother as maintainer of the atmosphere. no one can replace this role. the basic principles of life, such as religion, the value of truth, the value of good and evil, basic behaviors in the pattern of children's education in the family. so a mother must try to be a friend of her children as a golden bridge uniting children and parents in a close and intimate relationship (parhan 2020). good parents will always correct their child's behavior that is not good with feelings of affection, according to the development of the child's age. because good parenting will instill a sense of optimism, trust, and hope in children in their lives. in giving this attention, parents should act as appropriate as possible, not too much and not too little. however, the attention of parents is adjusted to the development and growth of the child. if parents are able to be full of affection by giving enough attention, surely the children will receive education from their parents with full attention as well. but the root of all the main attention is attention in faith. 5. education by giving punishment punishment is given, if other methods are not able to change the child's behavior, or in other words, the method of punishment is the last resort taken by educators, if there is a child's behavior that is not in accordance with islamic teachings. because punishment is a decisive action to return the problem to the right place. the real punishment is not absolute. because islahuddin, roslan, zulkifli, parenting in educating … | 94 issn e. 2776-3285 p. 2776-3366 there are people by example and advice alone is enough, does not require punishment. but the human person is not entirely the same. an educator must know who and how the character of their students is, because sometimes the negative attitude that is raised by children is a form of their intelligence process. so you have to be careful in dealing with it so that there is no trauma to the child that can break his creative and innovative power. actually there is no educator who does not love his students. likewise, no parent is happy to see their child's suffering. by giving punishment, parents actually feel sorry for their children who do not want to carry out islamic teachings. because one of the functions of punishment is to educate. before children understand the rules, they can learn that certain actions are right if they do not receive punishment and other actions are wrong if they are punished. in giving this punishment, parents are expected to see the space, time and place. among the methods of giving punishment to children are: a. punish children with gentleness and love. b. keeping the child's temper is wrong. c. punishment is given as an effort to improve the child's self, with the last stage of the other methods. giving punishment to children, parents should as much as possible restrain their emotions so as not to give physical punishment. if the psychological punishment is able to change the child's attitude, of course there is no need for punishment that hurts the child. according to nashih ulwan, there are two forms of punishment, namely psychological punishment and biological punishment. psychological forms of punishment are: a. shows errors with directions. b. indicates an error by giving a signal. c. pointing out faults with criticism. this form of psychological punishment is given to children under the age of 10 years. if psychological punishment is not able to change the child's behavior, then the biological punishment is imposed when the child reaches the age of 10 years and there is no change in his attitude. this is done so that the child is deterred and does not continue his bad behavior. according to the words of the messenger of allah narrated by abu dawud from mukmal bin hisham "tell your children to pray while they are seven years old, and beat them for this prayer, while they are ten years old, and separate them." conclusion in conclusion, islamic education is an educational process that is adapted to islamic law to form an islamic personality in the child that includes all aspects of the life of a pious muslim. children's education in islam must be applied from infancy in the family and community environment. the family has moral, faith, physical, and ratio responsibilities. meanwhile, the community is responsible for building an islamic environment and has good morals. early islamic education in children is expected to make children a generation of believers, and pious according to islamic law. islamic religious education for children must be carried out since the fetus is still in the womb. islamic religious education is carried out by holding prayers and reading the koran. when the baby is born, it should be continued with the next islamic religious education, namely listening to the call to prayer and iqamah, giving a good name, walimatul aqiqoh and walimatul circumcision. parents and the family as a whole are the most important influences in a child's life. their support can play a vital role in every stage of education. parents who play a supportive role in children's learning are able to make a difference in increasing achievement and behavior. the success of children's education as a toddler is mainly determined by the family, because a lot of it is done by the family environment and the community environment. to make it happen, every child needs someone who helps him develop and fulfill all his needs properly. besides that, the right and appropriate environmental conditions in their association and psychological development as well as self-development with a good education. parents in particular are role models and role models, which every child always sees. patterns of islamic education that can be practiced by parents are exemplary patterns, customs, advice, 95 | religio education, november 2021, volume 1, issue 2, 86-96. issn e. 2776-3285 p. 2776-3366 attention and patterns of rewards and punishments. the patterns of education that are practiced do not stand alone, but support each other and are related to one another. these patterns are also practiced according to the existing situation and conditions. references ainiyah, nur. 2013. “pembentukan karakter melalui pendidikan agama islam.” al-ulum: jurnal studi islam 13(1): 25–38. aziz, asep abdul et al. 2020. “pendidikan islam sebagai upaya ma’rifatullah.” adaara: jurnal manajemen pendidikan islam 10(2): 174–86. aziz, asep abdul, nurti budiyanti, andewi suhartini, and nurwadjah ahmad. 2021. “peran pesantren dalam membangun generasi tafaqquh fiddin”. dirasat: jurnal manajemen dan pendidikan islam, 7(1): 1–11. doi: https://doi.org/10.26594/dirasat.v7i1.2418 daulay, 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islam; logical crisis; normalization of immorality. introduction humans are social beings who are related to each other. the relationship between humans and humans can be a collection or group where this group or group is then called society (rayman-bacchus and radavoi 2020). each member of the community can give birth to something such as law, custom, belief, morals, trust, and so on which are obtained from community members. these things if done and applied continuously can be said as culture (garcia coll et al. 2018; nuyts and friese 2021; valiente-neighbours 2020). according to edward burnett tylor (tylor 2010) culture is a complex whole which includes knowledge, belief, politics, clothing, tools, arts, morals, science, customs, and other capabilities and habits acquired by humans as members of society. the culture of each member of society is different and as we know, the total population in indonesia in 2020 has reached 273.5 million people spread across various islands. the large number of people living in indonesia finally made indonesia ranked fourth as the country with the most population in the world. this also makes the culture in indonesia diverse, ranging from culture in every ethnicity, ethnicity, and race, from sabang to merauke. however, some of these cultures overshadow other cultures that exist in our beloved country. indonesia is one of the most muslim-majority countries in the world. based on the report of the royal islamic strategic studies center (rissc) or mabda entitled the muslim 500 religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (2) (2022) 92-102 e r https://ejournal.upi.edu/index.php/religio/index 93 | religio education, nov 2022, volume 2, issue 2, 92-102. issn e. 2776-3285 p. 2776-3366 edition in 2022, there are a total of 231.06 million indonesians who are muslim. this amount is equivalent to 86.7% of the total population living in indonesia (bayu 2021). through these data, it can be concluded that indonesia is a country with the majority of the people being muslim and finally creating islamic cultures that are tied to the existing culture and are rooted in the midst of social life in indonesia. the entry of islam, along with the entry of culture or customs of the muslim community in their home country, is what later became one of the big umbrellas in culture and society in indonesia. it is not strange and foreign to see the existence of islamic cultures that have been attached to cultures in indonesia. there are even cultures that actually do not exist in the teachings of islam but are then linked to the teachings of islam, such as the tingkeban (seven-monthly) tradition, tahlilan, wahyu kliyu, halal bihalal, tomb pilgrimage, and many more. this usually happens and is done at certain times among the muslim community in indonesia. there are various theories regarding the entry of islam into indonesia, but the theory with a cultural approach is far superior to all other aspects (jubba et al. 2022). islam with its culture can enter and penetrate the community and even become new roots in daily culture and society. the islamic culture that is bound in indonesia is getting more and more. therefore, over time, islamic culture has become a "way of life" for people who are bound in their daily lives (hanipudin 2019). in addition to the growing number of islamic cultures, foreign cultures have also begun to influence the culture of the people in indonesia. this then presents various perspectives from various circles in indonesia , both from a positive perspective and from a negative perspective. it is natural for both perspectives to emerge and develop even at the same time. however, what needs to be underlined is the aspect that later became the values and norms that developed along with the development of islam in the archipelago (alkatiri and karim hayaze 2022; ngoi 2017). islamic culture today is often confused with arab culture or arab customs. though not all islamic culture is arab culture and not all arab culture is islamic culture. indeed, this arab country has a great deal to do with islamic history. however, it does not mean that this arab country is an islamic country (lux 2012; manea 2016). thus, every arab culture in indonesia is often associated with islamic culture. this then creates various negative views about islamic cultures in indonesia. a person who looks too much like an "arab" today many call it islamization in culture. al faruqi mentions that islamization is a process of recasting knowledge as desired by islam, namely by providing new definitions or meanings, evaluating and reprojecting the goals of islam (hefner 2018). from the definition of islamization itself, it does not actually contain negative or even provocative things in it, but why is society today very sensitive to the word "islamization"? everything today is always associated with islamization which is then led to negative opinions. many people misinterpret the word islamization (arifianto 2009; dzilo 2012). even europeans who wear the veil today can be attacked with hate speech by people who find it strange or even fearful about islamization itself. people in indonesia have a crisis of understanding logic and understanding of religion which should be the first shield against negative cultural acculturation. logic and religion that can be understood wholeheartedly can actually control a person in sorting out positive and negative cultures. however, being a man who is obedient and pious to god is now causing new problems. people will even call him a "religious drunk man". this happens because the religiously devout person is in the "wrong" environment which does not support him to be more obedient to allah swt so that many new designations or terms appear that have an insulting meaning in them. many teenagers to adults today are plunged into the abyss of disobedience. especially teenagers who are in the process of becoming adults. starting from drinking alcohol, having sex with the opposite sex (dating, having sex, and so on) , gambling, using drugs, to doing things beyond religious reasoning. drinking alcohol now seems to be getting easier, more and more people are doing it because it is now very easy to access and buy the item, so drinking through akbar, says islamic culture … | 94 issn e. 2776-3285 p. 2776-3366 alcoholic beverages is now becoming more and more normalized. however, strangely, people who are intelligent and sensitive to religion are called people who are religiously drunk. in other words, it can be said that most people have started to normalize immorality as a culture rooted in their daily lives even though we all know that indonesia is a country with a muslim majority. this has shown that the indonesian state is now at the stage of a crisis in the logic of understanding religion and has actually distorted the facts related to religion and culture itself. this logic crisis itself is related to the ways and patterns of thinking of someone who has errors and oddities in the process. even though thinking is free, there are still things that need to be considered so that later logic does not become a mistake and is actually tricked by other people who are more powerful or superpowered in thinking and logically. the presence of this logic crisis is influenced by a person's ability and/or speed in digesting information. someone who is said to have a logic crisis tends to have a relatively slow speed and relatively small grasping power compared to other people (solaki, berto, and smets 2021). many foreign cultures entered indonesia. foreign culture is not far from positive things as well as negative things. foreign cultures that enter indonesia and are against the teachings of islam are now being normalized. some of the external cultures that are contrary to the teachings of islam are as follows; (1) dating; (2) party; (3) drinking alcohol; (4) having sex outside of marriage; (5) pregnant out of wedlock; (6) lgbtq+, and many other things. teenagers to adults today many choose to let it happen around them. those who commit immorality today will actually feel great, cool, contemporary, and superior to their friends who do not do and stay away from these things . this causes more and more people to feel that this is not a big problem that needs to be considered together. it is not impossible that a few years later, problems like this are increasingly mushrooming if they are not handled and cared for by the ugliness, or it can be said to have side effects, which can come at any time. because it is not only the perpetrators of the immorality themselves who can be affected by evil, even the people around them can be affected. this is also contained in the qur'an regarding the punishment that was imposed on the people of the prophet lut. all of the people of prophet lut were punished without exception, even the wife of prophet lut was punished. however, most people do not believe in this, even people of various muslims themselves. because many have that perspective, it's just a fairy tale used to scare. in fact, it is necessary to know and understand that the stories that are present in the qur'an are real. the stories that are present in the qur'an are to be a learning material for human life today so as not to repeat and accept the same or even worse things than what was obtained from humans who lived in the past. therefore, the koran is needed as a guide for the life of every muslim. in our beloved country of indonesia , something that is viral and talked about by many people can attract a lot of people's attention. the economic crisis in indonesia also affects things like this. people will do interesting things to be immortalized through photos or videos and exposed on social media, then these actions can ultimately make money. so, many people, especially those who have shortcomings in the economy, take advantage of viral as a way to earn their daily income. not many people take advantage of viral by justifying any means to make a lot of money. the lack of education and education regarding the creation of content on social media also affects the quality of content currently on social media. in addition, many people have a perspective that these cultures are contemporary or modern, so they are left with the pretext that this should happen. before the existence of social media these things were a shame and a big sin. even considered despised in the past. but at this time it is considered a positive culture or even a habit because it can bring "sustenance" which is nothing but "sustenance" in the form of mere material (parhan, jenuri, and islamy 2021). seeing these things, many indonesians still have a crisis of logic and or religious understanding. people like this need to understand the mindset that is good and right so as not to mislead themselves and those around 95 | religio education, nov 2022, volume 2, issue 2, 92-102. issn e. 2776-3285 p. 2776-3366 them. all muslims need a correct understanding of the teachings of islam. local genius is a cultural identity which means the cultural identity of the nation that causes the nation to be able to absorb and cultivate foreign cultures (riyani 2015). indonesian people should be able to maintain good cultures accompanied by a good understanding of religion so that indonesian cultural identity will not be replaced by foreign cultures that do not agree with religious teachings. in several previous studies, it was found that people should judge islam with the best assessment, not even make islam a scapegoat for bad events that befell them (parhan, budiyanti, et al. 2021). islam always renews the spirit of culture and the spirit of society in a much better life every day, such as straightening the culture of sacrificing the people of the archipelago who offer all of them to the gods and the spirits of their ancestors by changing the goal to express gratitude to allah swt for all the blessings that have been given. given to his servants (supriatna 2019). the identity of islam itself should be a persuasive and common religion for every section of society. islam can adjust its identity as a local religion and take root as a culture that grows and develops in everyday life (semati 2011). therefore, islam is a big cultural umbrella that should make it easier for people to accept all positive cultures and make it easier for people to reject all negative cultures. as for what shows that religion is actually a doctrine written in religious holy books. however, the doctrine here does not mean negative things, but positive things about social life and religious life (marranci 2004; toft 2020). with these considerations in mind, this research aims to find out how much people care today about their surrounding environment which is increasingly sensitive to religious matters, especially islam. as explained earlier, society should be more sensitive to the presence of islam, because islam has been the direction and goal of every muslim's life from the past until now. it is not uncommon to find today people who actually lose their direction and mindset in social life because they do not understand religion or even do not understand religion itself at all. many people today are less concerned about the rules in religion so that there are also many deviant behaviors or outside the teachings of islam that occur in indonesia. methods the method used in this study is a descriptive method with a quantitative approach. the descriptive method in defined as a method used to describe or analyze a research result, but not used to make broader conclusions. descriptive research is a form of research aimed at describing existing phenomena, both natural phenomena and man-made phenomena which can include activities, characteristics, changes, relationships, similarities, and differences between one phenomenon and another (furst 2004). then the descriptive method can be defined as a problem solving procedure that is analyzed by describing the state of the subject or object in the study based on the facts (bulbulia et al. 2019). this descriptive method then uses a quantitative approach. where the research method using a quantitative approach is a research method based on the philosophy of positivism, which is used to examine a particular population or sample, which is generally taken randomly, and data is collected using research instruments, then analyzed quantitatively or statistically with the aim of test the established hypothesis. the quantitative research requires a researcher to explain how one variable affects other variables. that way the results of the research are scientific and can be accounted for (klassen et al. 2012). the data collection technique used in this study is in the form of a questionnaire or questionnaire with a number of student respondents from various universities and various circles. the data in this study were collected using a questionnaire instrument which was distributed online via google form . the questionnaire is open-ended with instruments that are relevant to the point of discussion in this study. results and discussion akbar, says islamic culture … | 96 issn e. 2776-3285 p. 2776-3366 the description of the respondent's data in this study were respondents with an age range of 15 to 25 years. the percentages were 15 to 20 years (82%) and 21 to 25 years (18%). respondents as much as 88% have an initial understanding of islamization. however, the respondents' understanding of islamization was not perfect. there are still respondents who have a less true opinion of islamization. respondents' initial understanding of other respondents was different, but most respondents had the same core understanding. there are respondents who have a misinterpreted understanding of islamization or have a misunderstanding about the understanding of islamization . some respondents have an understanding that islamization is a wrong thing or an activity that is not taught by islam (not in the teachings of islam). this is contrary to the true meaning of understanding islamization. islamization is a positive process or activity. as many as 82% of research respondents have no experience related to islamization. respondents who have experience related to islamization (18%) see from their experiences in everyday life. although in fact not all respondents who have experience about islamization are still not correct in interpreting islamization. but the respondents can answer well the questionnaire submitted. most respondents do not have experience with islamization, this shows that the understanding of islamization of some people aged 15 to 25 years is still lacking. however, respondents who have no experience with islamization do not all misinterpret the meaning of the word islamization. islamization can occur in everyday life. therefore, the initial understanding of islamization is still widely misinterpreted as a negative or bad thing . even though islamization if done in moderation will have a good impact on society. because everything in excess is prohibited by islam. being excessive in religion can also be called ghuluw. guhuluw can also be interpreted as an attitude that goes beyond the boundaries of religious orders. this attitude also makes the prohibition of excessive religious in the teachings of islam. this prohibition is contained in the argument in the al-quran surah al-ma'idah verse 77 as follows. " o people of the book! do not exaggerate in a way that is not right in your religion. and do not follow the desires of those who have gone astray in the past and (have) misled many (people), and they themselves have strayed from the straight path .” in addition to the qur'an, the warning about something excessive has also been conveyed by the prophet sallallaahu 'alihi wa sallam which is contained in the hadith narrated by imam ahmad as follows: "stay away from excessive attitude in religion, indeed people before you were destroyed because of excessive attitude in religion. . ( narrated by imam ahmad, authentic hadith). most of the respondents gave a good view of the current culture which labels all things religious with islamization. things related to religion are not necessarily islamization. respondents' understanding of this matter can be said to be a good thing because not all religious matters or activities are related to islamization. the life of the world and religion and the teachings of islam must be included in daily life. so, according to several respondents out there, there are still many who think that people who bring the teachings of islam into their lives are included in islamization. al-quran and hadith are things that are used as guidelines for life so that life in the world is not far from religion because islamic laws are contained in the al-quran and hadith. in addition, al-quran and hadith can also make a person a better behavior. foreign cultures entered indonesia. one of them is arab culture. arab culture has entered indonesia a lot. in fact, the arab culture that entered indonesia was not entirely part of the process of islamization. most people love to associate arabic culture with islam. not only in the community on media such as social media, television, and news on the internet, many associate arabic culture with islam. so that many people have an incorrect understanding of islamization, then conclude that arab culture is islamization. even though not all arabs or arab culture are included in the islamic religion. as many as 52.9% of respondents have the opinion that arabic culture is included in islamization in indonesia. the remaining 23.5% of 97 | religio education, nov 2022, volume 2, issue 2, 92-102. issn e. 2776-3285 p. 2776-3366 respondents answered no and 23.5% of respondents answered maybe. looking at the results of research respondents who answered about this, it can be said that some people's understanding is still lacking regarding the arab culture that entered indonesia and the islamization of indonesia. arabic as we know it is synonymous with islam, but not all arab culture is included in the teachings of islam or islamization in indonesia. there are many arab cultural factors that entered indonesia, not only because of islam. however, many traders from arab countries also brought arab culture into indonesia. continuing on the subsequent findings, the majority of respondents have the opinion that the use of syar'i clothing (veil) for women and the use of cingkrang pants for men are included in the results of islamization in indonesia. whereas the use of syar'i clothing for women and the use of cingkrang pants for men is included in dressing according to islamic law. in indonesia, there are still many muslim communities who lack religious understanding about covering their genitals or wearing clothes according to islamic law. one of the obligations of a muslim is to cover the aurat. both men and women are required to follow islamic law regarding the use of clothing that covers the genitals. so the use of syar'i clothing (veil) for women and the use of cingkrang pants for men are not included in islamization in indonesia. in fact, many other countries state that only in indonesia, many muslims do not cover their genitals. many people in indonesia have the excuse that they do not cover their genitals because they are not ready to cover their genitals and have to maintain consistency so that they often delay the decision to immediately dress according to religious law. this is a non-negotiable obligation and the consequences are very heavy. it is undeniable that nowadays , the speed with which the indonesian people accept and discover new things is commendable. the convenience and expertise of people in using gadgets today makes this often happen among the community. this can be seen from the things that happened around us when the internet began to be known and widely used by the general public. there are many new things that are currently becoming a trend and there are also things that have been present in indonesia for a long time which are still present and applied by several circles of society. in line with this, respondents agreed that culture originating from outside indonesia influenced the culture that previously existed in indonesia, for example the culture of veiling for women which used to be only commonly found in eastern countries, now we can also find it in indonesia. this is not a problem because in islam there are actually rules about dress for women as well as men. the problem that needs to be highlighted is the inclusion of bad habits or culture or even clearly prohibited by religion but is now often found among teenagers and adults in indonesia. as many as 47% of respondents often even very often find friends who drink alcohol, gamble, date, and play at clubbing places (bars). while as many as 23.5% of respondents answered that they rarely met their peers who drank alcoholic beverages, gambled, dated, and spent time at bars, and the rest, 29.4% of respondents answered that they never and never even saw their friends doing activities that religion is prohibited. from the results obtained, it can be concluded that even bad influences have entered indonesia and are carried out by many people without being able to prevent and filter their existence. whereas in islam, activities such as gambling, drunkenness, courtship, and partying in bars are clearly prohibited and unlawful. research respondents, the cause of things that are forbidden by islam to be normal or commonly found because of the times in indonesia which ultimately makes these things easy to reach . they also think that those who lack knowledge about religion will find it cool and can boast of their actions to their friends. the presence of these thoughts then makes gambling, courting, drinking, and partying in bars, which is clearly an activity that is forbidden by religion, turning into a habit or a common thing and many things happen among teenagers in indonesia. akbar, says islamic culture … | 98 issn e. 2776-3285 p. 2776-3366 the disobedience of teenagers to this day is still rampant in the community due to a lack of understanding of the religion they profess. these thoughts are certainly now a strange phenomenon, things that are clearly forbidden and forbidden by religion have become commonplace to find and even become a trend today. respondents 100% agree that indonesia is currently at the stage of a logical crisis of understanding religion. starting from the normalization of activities of drinking alcoholic beverages, gambling, partying alcohol, dating, using drugs, and other activities that are forbidden by religion but are often carried out by teenagers, to the giving and receiving of unreasonable expressions such as "tumben salat”, “tumben mengaji”, “nitip salatnya”, “kok salat?”, “masih islam lo?” and many other nonsense and ridiculous phrases. several respondents revealed that they were not aware when they said these things or expressions and often thought that the expressions they conveyed were just jokes or jokes . however, the effect obtained by the recipient turned out to be quite large. recipients felt that those who had intended to be serious and began to establish their hearts to worship finally actually lowered their intentions and also their enthusiasm because the recipients felt that their intentions were only considered a joke by their peers. however, there are also those who feel that these expressions do not have a big impact and can be considered as a thing of the past because the respondents did not attach much importance to these comments. however, looking at the results of respondents who answered the questionnaire, this has become a habit to occur among teenagers who are heading towards adulthood. this kind of thing should not be normalized, even if it is just joking with peers, but it should be emphasized that anything related to religion should not be used as a joke. the majority of respondents agreed that indeed indonesia is in the stage of a logical crisis of understanding religion in indonesia, but it is not in a very serious stage, this logic crisis is only at a fairly severe stage. even so, we still need to highlight this and don't underestimate it because normalizing negative and bad things is certainly wrong, muslims need to look further and deepen their religious knowledge through the qur'an and hadith. don't rely on negative trends that are being talked about on social media and are clearly prohibited by religion. it is better to ask for good than to do evil. normalizing things that are prohibited by religion is indeed a current trend for indonesian people (abdulla 2018). most muslim communities in indonesia also forget that the al-quran and hadith are real guidelines for the life of a muslim. as mentioned earlier, allah does not like excessive things which eventually become a prohibition in islam and is clearly stated in the qur'an and hadith t . so today's society should understand that good things can be good because they have their own measure of goodness. because it could be that excessive goodness will become bad in another day (pentaris 2020; petersen 2022; thames and scolaro 2022). regarding the normalization of immorality and other vices, allah swt has said through different verses in the quran, one of which is a series of verses from surah al ahzab. from verse 69 to verse 73 as follows: “(69) o you who believe! don't be like those who hurt moses, so allah cleansed him of the accusations they made. and he is a person who has an honorable position in the sight of allah”. “(70) o you who believe! fear allah and speak the truthful words”. “(71) surely allah will correct your deeds and forgive your sins. and whoever obeys allah and his messenger, then indeed, he wins with a great victory”. “(72) indeed, we have offered a mandate to the heavens, the earth, and the mountains, but all of them were reluctant to carry the mandate and they were afraid that they would not carry it out (heavy), so the people carried the mandate. indeed, man is very unjust and very stupid”. “ (73) so that allah will punish the hypocrites, male and female, polytheists, male and female; and allah will accept the repentance of the believing men and women. and allah is forgiving, most merciful”. 99 | religio education, nov 2022, volume 2, issue 2, 92-102. issn e. 2776-3285 p. 2776-3366 from the quotations of these verses alone, we can understand and conclude that in fact allah swt is very good to his creatures. in another sense, allah swt always provides opportunities for humans who want to repent of the disobedience that humans have done while in the world . however, with the crisis of religious logic that exists in today's society, people are unable to receive valid information from a religious perspective regarding disobedience which is forbidden even by almost all religions that exist today. religion that cannot be separated from a belief always instills positive things both in the actions and words of a human being (bielefeldt, pinto, and petersen 2022; kerr 2022). especially in islam, there are many arguments that try to make people aware that life is useless if you only carry out disobedience until the end of life (tadros 2022). as for this disobedience, it will be a disaster for the people around the perpetrators of the immorality. the stories of humans in ancient times should be a reminder for humans living today. as stated in the qur'an surah at taubah verse 70 as follows: “(70) did not news reach them (about) those before them, (namely) the people of noah, 'ad, samud, the people of ibrahim, the people of madyan, and (the people of lut) whose cities were turned upside down? messengers have come to them with clear proofs. allah will never wrong them, but it is they who always wrong themselves”. the verse explains the danger or punishment that can be caused by people who commit disobedience. therefore, we as people who know or understand this kind of thing should remind those who still dare to commit disobedience even in public. because, if we don't tell and reprimand, we as people who live around it can get the impact from allah swt. however, surely allah swt never sleeps. the point is, of course, allah swt knows which people are actually immoral, which are people who only live around them, and which people do not follow all the disobedience of other people around them. however, not many both muslims and nonmuslims see the arguments in the qur'an as mere fairy tales. this is also conveyed in the qur'an surah al-mutaffifin verse 13 as follows: " (13) which when recited to him our verses, he said, "that is a fairy tale of the ancients”. in this verse it is clear that the quran has predicted everything. however, because there is still a lack of understanding and reading about religion, this is underestimated and even unknown by many people. as muslims, we should believe everything that is said in the qur'an because the qur'an contains the words of allah and real events about things that happen in this world. the different perspectives answered by the respondents indicate that indonesian youth are still in crisis in the logic of understanding islamic teachings. even though it has not been in a very severe stage, but as muslims it is fitting to prevent all bad things that will happen in the future. understanding of islamic teachings needs to be improved again so that there are no misunderstandings in religion. the lack of education and education regarding the understanding of islamic teachings makes the crisis of logic increase. the freedom given to children is a good thing. however, freedom needs to be accompanied by a good understanding of religion so that the treatments do not deviate from what religion should teach. therefore, understanding religion from an early age needs to be done by educating not only children, but also the entire muslim community. in addition, education and education regarding the teachings of islam, education and education regarding social media must also be improved. this is done so that the crisis in the logic of understanding the teachings of islam in the community will decrease and all the disobedience that exists today will be reduced. conclusion islam is one of the religions with the most followers in indonesia. indonesia is also a muslimmajority country in the world with a total of 231.06 million indonesians who are muslim. this amount is equivalent to 86.7% of the total population of indonesia. as the majority religion in akbar, says islamic culture … | 100 issn e. 2776-3285 p. 2776-3366 indonesia, it is appropriate that the teachings of islam be the reference and root of all aspects of life. today's society is not sensitive to things that may enter into the process of islamization in their daily lives. the lack of education and education regarding the understanding of islamic teachings also contributes to the current crisis of society's logic. this is not far from a matter of logic which is misunderstood by most people. the crisis of logic is in fact not only limited to the matter of islamization, even more so that people are increasingly indifferent to things that are prohibited and recommended to be avoided such as drinking, gambling, dating, partying in bars or clubs, using drugs, and other things. -things or activities that are forbidden by other islamic religions, or the question of giving inappropriate expressions, will be such as "tumben pray?", "take the prayer", "why do you pray?" and other strange expressions. from the issue of disobedience that is increasingly soluble in society today, it is a serious problem and needs to be a common concern for muslims . because if it is not addressed or prevented as soon as possible, it will have an impact on the people around them who in fact do not even know anything about the disobedience that occurs around 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valiente-neighbours, jimiliz m. 2020. “honoring student cultural capital: social media and popular culture as tools for teaching theory.” college teaching 68(2):79–86. doi: 10.1080/87567555.2020.1741502. 1 word exploration and the meaning of evaluation in the holy quran (thematic interpretation of education evaluation) anwar taufik rakhmat* universitas siliwangi, tasikmalaya, indonesia anwar.taufikr@unsil.ac.id ari farizal rasyid universitas siliwangi, tasikmalaya, indonesia ari.farizal@unsil.ac.id *correspondence: anwar.taufikr@unsil.ac.id a b s t r a c t s a r t i c l e i n f o this study is intended to find the meaning of education evaluation in an islamic perspective studied through the holy quran. by using a qualitative approach, content analysis research methods and data analysis techniques with the maudhui interpretation, it is found that the meaning of evaluation in the holy quran is found in words which mean evaluation in the form of terms derived from the words, َحَسَب, نََظَر, بََل and َاِْمتََحن totaling 150 verses. of the four words in the holy quran, the researcher defines educational evaluation as "a series of systematic and integrative activities in the educational process carried out by the evaluator (the subject of evaluation) to the evaluation (the object of evaluation) to obtain a description of the results of achievement and recommendations for the educational process undertaken." its activities include data collection, data interpretation, and decision making. article history: received 18 jan 2021 revised 15 feb 2021 accepted 04 apr 2021 available online 15 mei 2021 ____________________ keyword: alquran; education; evaluation; islam; tafsir. introduction evaluation is a part of the education component which has an important role in the process. evaluation requires efforts to determine the extent to which educational goals are achieved from predetermined educational goals. one of the main components that must be understood by teachers in the learning process is evaluation. this means that evaluation is considered important and strategic because the results of the evaluation relate to all parties such as teachers, students, parents, government, and the wider community (arifin, 2010, p. 1). there are several things that become the background of the problem in research on the evaluation of islamic education. empirically there are several problems that arise, namely, 1) implementation of islamic education in schools is less attractive, less creative, tends to be monotonous, and saturating. 2) the implementation of the pai evaluation is often monotonous religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (1) (2021) 43-55 e r mailto:miftahul.ulum@warwick.ac.uk mailto:ari.farizal@unsil.ac.id mailto:miftahul.ulum@warwick.ac.uk https://ejournal.upi.edu/index.php/religio/index rakhmat, rasyid, word exploration and … | 44 issn e. 2776-3285 p. 2776-3366 and tends to focus on memorization and is oriented towards students' cognitive abilities. 3) the ability of islamic education teachers to carry out effective, efficient, creative and innovative evaluations is still lacking. 4) gaps and mismatches of the results of the pai evaluation with the students 'abilities and the realities of students' daily lives. empirically, the existing problems in evaluating islamic education are: 1) the concept of pai evaluation in pai books is still not getting enough attention and is very limited. 2) there is no conceptual formulation regarding the evaluation of pai that is scientifically recognized and can be practically implemented. 3) there is no conceptual formulation of evaluation that has been studied and developed based on islamic teaching sources. 4) al-qur`an islamic teachings have not been optimally used as a source and theoretical basis for the development of the evaluation of islamic religious education. to find solutions to the above problems, the authors compile this research with a research focus to find the words and meanings of the evaluation of education in the holy quran as part of the development of the concept of islamic education. methods this study uses a qualitative approach, which has natural characteristics (natural setting) as a direct, descriptive data source, process is more important than results, and analysis in qualitative research tends to be carried out by inductive analysis and meaning is essential (sugiyono, 2010, p. . 8). this research uses documentation study method or content analysis. content analysis is a research that is in-depth discussion of the content of written information. text analysis must have its own methods and approaches that adapt to the type and characteristics of the text to be studied. the text examined in this study is al-qur`an. therefore, the method of content analysis in this study is operationalized by the method of interpretation, namely tafsir maudhu'i. in this study, the primary data were verses related to the concept of learning evaluation taken from the term words, َحَسَب, نَظََر, بََل and َاِْمتََحن. the number of verses from these four terms is 150 verses. secondary data is supporting data for primary data, namely in this study a variety of literature related to the interpretation of the specified verse and books on learning evaluation. in general, the authors get this secondary data in the maktabah syamilah software program version 3.51, which contains more than 30,000 books of various books from various islamic disciplines that have gone through the process of digitizing books. the researcher uses the book al-mu'jam al-mufahras li al-fāz al-qur`ān al-karīm by muḥammad fu'ad abd al-baqy to trace verses related to the concept of evaluation by departing from terms, َحَسَب, نََظَر, بََل and َاِْمتََحن. to guide the course of the research, the researcher formulated several problem formulations which include: 1. what are the words contained in the holy quran to mention the meaning of evaluation? 2. what is the definition of educational evaluation developed from the word evaluation in the al-quran? from the two problem formulations above, the researcher explores the text in the holy quran by using thematic interpretation techniques or maudhui in the holy quran. the research steps in this study followed the directions and guidelines for the maudu'i interpretation method developed by al-farmawi (2002, p. 51), then developed it by quoting and adapting some of the research steps of aam abdusaalam's (2011, p. 125) dissertation research. ). as for the research steps are as follows: 1) determining the problem to be discussed, 2) establishing letters and verses, 3) collecting and compiling verses according to the order in which the letters were descended with knowledge of asāb al-nuzulnya, 4) tracking the original linguistic meaning for each key word in the verse concerned, 5) analyzing the interpretation of the previous interpretations, 6) examining the balagiyah aspects that appear, 7) looking for other verses and 45 | religio education, mei 2021, volume 1, issue 1, 43-55. issn e. 2776-3285 p. 2776-3366 hadiths as explanations that can interpret the verse being studied, 8 ) determine the author's attitude towards existing interpretations, 9) conclude studies and interpretations, 11) draw the concept of education according to the research topic. results and discussion evaluation words in the holy quran the word al-qur'an according to arabic has various meanings, one of which is reading or something that must be read, studied. al-qur'an is the word of allah which is miraculous in nature that was sent down to the prophet muhammad saw through the intermediary of jibril with the pronunciation and meaning from allah swt, which was recited mut worried; reading it is worship; starting with surah al-fatihah and ending with surah an-nas (shihab, 2008: 13). the holy quran is a source of islamic teachings that are believed to be the source of the values and rules of human life. can not be separated in it regarding education. educational evaluation is an important component of education to be assessed in order to obtain a complete and comprehensive concept of education. the holy quran is believed to be able to provide inspiration for meaning and guidance in the development of this educational evaluation concept. in this study, the findings obtained are a study of the verses of the al-quran which have the meaning of evaluation. in the process of searching the data, the researcher determined several verse terms that contained the meaning of evaluation, namely, َحَسَب, نَظََر, بََل and َاِْمتََحن. the verses containing these terms are inventoried and grouped according to the order of the letters and and the derivations of the words contained in the term. in searching for this verse, the researcher used the book al-mu'jam al-mufahras li al-fāz al-qur`ān al-karīm by muhammad fu'ad abd al-baqy. after the data was collected, the researchers arranged them according to the chronological order in which the letters were descended. regarding the descending list of the researchers' letters using an arrangement compiled by muhammad izzat daruzah in his book entitled al-tafsīr al-hadīŝ. table 1.1 recapitulation of number of evaluation verses numb. words number of verses َل 1 َب لُوَ َ ب ْ 37 ي ََيَْسبُ -َحَسبَ 2 49 َنَظرَ 3 َ ْنظُرُ 62 ي نُ -أِْمَتَحنَ 4 ََيَْتِح 2 amount 150 with this number of verses, the researcher would have had difficulty if he studied all the verses in depth. therefore, the researcher selects these verses until only a few verses are chosen to be used as verses to be studied for discussion in the research. the things that are used as a means of consideration (instruments) in determining the verses to choose are the following: 1) the literal (lexical) meaning of the word chosen, 2) the correlation of the context of the verse with the specified theme, namely educational evaluation, 3) representation of several the same verse in one term and one word derivation. from the verse data found, the next researcher analyzed the verse by following the procedures, steps and verse analysis techniques as previously stated. guided by the formulation of the problem that has been determined, the researcher gets the concept formulation of the word and the meaning of the evaluation of education in the holy quran. rakhmat, rasyid, word exploration and … | 46 issn e. 2776-3285 p. 2776-3366 figure 1. picture words and meanings of the term يَْبلُوَ -بََل figure 2. picture words and meanings of the term ُححسحبُح-َيحْسحب 47 | religio education, mei 2021, volume 1, issue 1, 43-55. issn e. 2776-3285 p. 2776-3366 figure 3. picture words and meanings of the term نحظحرُح ي حْنظ رُ figure 4. picture words and meanings of the term ُْمتحححنُحا نُ ْتحح َيح the meaning of educational evaluation in the holy quran based on the findings of verses in the form of evaluation verses based on the terms ,َحَسَب after these verses are identified, classified, and unified, then these verses are ,اِْمتََحنَ and نََظَر, بََل presented in a discussion in the form of conceptual formulations regarding educational rakhmat, rasyid, word exploration and … | 48 issn e. 2776-3285 p. 2776-3366 evaluation, using the formula the problem that has been determined in this study, nam ely to produce a definition of the evaluation of education in the holy quran. the definition in the big indonesian dictionary (tim penyusun kbbi, 2008, p. 330) is defined as “a word, phrase, or sentence that expresses the meaning, description, or main characteristic of a person, object, process, or activity; limit (meaning) ”. every concept in scientific construction requires a definition as an identity and meaning about itself. thus, the definition is mandatory and must be understood together between concept builders and users. the general definition is to talk about the boundaries of a concept and identity about something. evaluation as a concept is absolutely built from a definition. therefore in this study formulate a definition of educational evaluation as a starting point in its discussion. as stated in the research findings, the researcher defines educational evaluation in the perspective of the qur'an as "a series of systematic and integrative activities in the educational process carried out by the evaluator (the subject of evaluation) to the evaluation (the object of evaluation) to obtain a description of the results of activity achievement. undertaken and recommendations for the education process to make it better. its activities include data collection, data interpretation, and decision making. " the following is a discussion of the definition of educational evaluation above based on the verses found and their discussion. the phrase "a series of activities in the educational process carried out by the evaluator (the subject of evaluation) to the evaluator (the object of evaluation) to obtain a description of the results of the activity carried out" is revealed from the discussion of the paragraph below.. َََوُهوََ ِذي َّ َقََال َ ٰمٰوِتَََخل َضََالسَّ ر َ ا ةََِِفيَ ََوال يَّامَ َِستَّ َ اَنََا َ ك ُشهَ َوَّ ىََعر َ َماۤءَََِعل مَ َال ُ وَك ُ ل مَ َِلَيب ُ يُّك َ َسُنََا ح َ اَا ً ىِٕنَ ََۗعَمل َ ََول َتَ مَ َُقل ُ َنََِانَّك ُثو ُعو ب َْۢمَّ دََِِمن ِتَََبع َمو نَََّال َ ل َيُقو َ ِذي َنََل َّ اَال ْٓ َفُرو َ اَِان ََك َٓ اَٰهذ َّ رَ َِال ِبي ن ََِسح َمُّ it is he who created the heavens and the earth in six ages, and is his throne (before that) above the water, that he might test which of you is better at doing good, and if you say (to the people of mecca): will be resurrected after death ", surely those who disbelieve will say:" this is nothing but real magic ". (hūd [11]: 7) in the letter hūd [11] verse 7 above there is the word yabluwakum which means testing. the word is a form of the verb (fi'il / verb). fi'il in arabic is a form of word that shows a certain job or activity and contains time in it. (shihab m. q., 2013, p. 53) every verb (fi'il) must have a subject who does the work (fā'il) both implied and express (anwar & bakar, 2012). fā'il in the fi'il is allah, which can be known through ẓamir gaib wahdah which is contained in the word yabluwakum. from the phenomena of the text of this verse, it can be understood that allah as an evaluator (the subject of evaluation) gives a test / evaluation to humans as an evaluation (object of evaluation) in the form of the creation of the universe (evaluation material). why did allah do this? because to find out who is good at charity and this is the goal of giving the exam. based on the science of ṣaraf, yabluwakum is fi'il mu yangari which muta'addi to two maf'ūl (verbs that require two objects). the first object is the inhabitants of mecca, the second is the creation of the heavens and the earth. in the book tafsir jalalain, the mufassir explains that the pronunciation of "liyabluwakum" means ta'alluq (related / related) to the pronunciation of "khalaqa" which means, allah created the heavens and the earth and their contents, namely in the form of 49 | religio education, mei 2021, volume 1, issue 1, 43-55. issn e. 2776-3285 p. 2776-3366 benefits and maslahat to test humans. so, in essence, everything in this universe is a test for humans. the second object in the above verse arrangement is the creation of the heavens and the earth. the na in this verse shows that, allah created the universe with everything in it is a test for mankind. even though the khitab in this verse is a mekkah person, there is a rule of interpretation which states that العبرة بعموم اللفظ ال بخصوص السبب means legal stipulation based on the generality of lafa l, not because of specific reasons. therefore, this verse can be understood that allah created the heavens and the earth and their contents as a form of testing for all humans, not only for the inhabitants of mecca at the time of the prophet. the phrase "to get better results" is taken from the study of the pronunciation of the verse "ahsanu amalā" ( اَْحسَُن َعَملا). the word ahsanu ( نُ اَْحسَ ) is tafḍīl isim, which is "isim musytaq (word formation) which means" more "with the افعل wazan pattern for mużakkar and فعلى for mu`annaŝŝ" (hakim, 2004, p. 17). in simple terms this word shows a better meaning, the meaning of the above verse is that allah tests humans by creating the heavens and the earth so that humans strive for better results of deeds (charity). isim tafḍīl is a word that shows the meaning of exaggerating one party over another. from the above verse it does not mention mufaḍal 'alaih (which is exaggerated) and only mentions mufaḍal (which exceeds), namely your word (كم) ḍamir (pronoun) which is contained in the pronunciation "liyabluwakum" ( ِْليَْبُوُكم). this shows a generality or general meaning for those that are exaggerated. on the basis of this understanding, the evaluative meaning can be taken, namely evaluation is an attempt to get better results from activities that have previously been carried out on him or from other parties. furthermore, the expression "the test is an effort to find out the results of what is given in the form of learning material" is taken from the editorial of the following paragraph: َََوُهوََ ِذي َّ مَ َال ُ ك َ ِضَََخلٰۤىَِٕفَََجَعل ر َ ا مَ ََوَرَفعَََال ُ َضك َقَََبع َََفو ض َََبع مَ ََدَرٰجت ُ وَك ُ ل َيب ِ م َََۗمآَِْفيَ َل ُ ٰتىك ٰ عَََُربََّكََِانَََّا ِعَقاِبَ ََسِري َال رَ ََوِانَّهَ َغُفو َ مَ َل ِحي ََࣖرَّ it is he who made you the rulers of the earth and he raised some of you over some (others) a few degrees, to test you of what he gave you. surely your lord is very quick to torment and verily he is forgiving, most merciful. (al-an'ām [6]: 165) the above verse affirms that allah made man a caliph, and gave some advantages over others. with these advantages, allah wants to test them, whether they are able to use the gifts allah has given them for the path of obedience and seek the pleasure of allah or make them deny and turn away from allah. according to al-rāzī in his interpretation, there are three purposes of the caliph there, the first is the messenger of allah as the caliph because as the closing of the prophets and the leaders of the whole people, the second makes some people the caliphs over some other humans, and the third is the caliph who is the leader of a territory. ibn kaŝīr explains that in the pronunciation "liyabluwakum fī mā ātākum", he means that allah tests man for everything that is given to him. allah created humans differently, some are excess in property, some are deficient in property, some are excess in position or so on (surah al-zukhrūf [63]: 32). those who are given excess assets are tested with their abundant assets, and those who lack wealth are tested with their lack of assets. allah will judge the extent of obedience to him by what allah has given, whether patient or not, grateful or not. rakhmat, rasyid, word exploration and … | 50 issn e. 2776-3285 p. 2776-3366 from the explanation of the mufasīr above, it can be understood that allah will test what allah has given, it is impossible for allah to test something that his servants have never received. furthermore, the expression "evaluation is a systematic and integrated activity which includes data collection, data interpretation, and decision making in the educational process" is taken from the study of the following verses: َنا َََوَجَعل َ ل ي َّ َهارَََال َيَتي ِنَََوالنَّ ٰ َنآَْا َيةََََفَمَحو ٰ ِلََا ي َّ َنآَْال َيةََََوَجَعل ٰ َهارََِا ِصَرةًََالنَّ اَُمب َتُغو َتب اَِل ً ل َََفض ن مَ َم ِ ُ ك ِ ب اَرَّ ُمو َ ل ََعَددََََوِلَتع ِني َنَ َساَبََۗالس ِ حِ َََوال َّ ل ُ ءَ ََوك ٰنهَََُشي ل اََفصَّ ً ل ِصي ََتف we made the night and day two signs, then we erased the sign of the night and we made the sign of the day light, that you may seek the gift of your lord, and that you might know the number of years and the count. and everything we have explained clearly. (al-isrā` [17]: 12) pronunciation حسب in al-munawir's dictionary (1997, p. 261) is defined as counting, calculating, calculating, considering, considering, thinking, likening, trying, and testing. while ahmad ibn faris ibn zakariya in his book māqayis al-lugah (tt) explained that the word حسب has three basic meanings, namely 1) number / count, 2) sufficient / sufficiency, and 3) guessing / guessing. by considering the suitability with the research theme in this study, the researcher took a verse that contained the meaning of counting and did not use other words. according to shihab (2009b) the word ḥisāb originally meant counting. this word is then used in the qur'an in the sense of "examining carefully everything that is the object of calculation, physically and mentally, without leaving anything behind. in sura al -isrā` [17] verse 12 it is explained that allah created day and night alternately as a sign of allah's power and aims so that humans know the number of years and calculations. can be noticed in the underlined word. in the above verse there is a tremendous leap in meaning that shows a dynamic meaning. at the beginning of the verse allah explains the verses that are muhkam in nature, then followed by the verses that are mutasyabihat. the beginning of allah's verse expl ains the phenomenon of night and day processes by mentioning the function of these natural processes. but at the end of the verse, allah mentions the word الحساب which means calculation. most of the many interpretations including al-jalalaīn, ţabrāni, and al-bayḍawi explain that ḥisāb here is a calculation of time or everything related to the calculation of human time. this can be understood because the word reckoning is in a series of natural phenomena that describe time on earth. however, if you pay attention to the continued verse كل شيء فصلنه تفصيل allah explains something very general, with the word كل شيء. meanwhile, what is generally understood by muslims is that allah does not explain natural phenomena in full and clear detail, but only a few natural phenomena that are explained in the al-qur'an and become scientific signals for humans to study them more deeply. there is another ḥisāb verse which explains the systematic and orderly elements and their relationship with the creation of the universe, namely surah yūnus [10] verse 5 which reads: 51 | religio education, mei 2021, volume 1, issue 1, 43-55. issn e. 2776-3285 p. 2776-3366 ََُهوََ ِذي َّ ََال َ َسَََجَعل م َقَمرَََِضَياۤءًََالشَّ ال ًراَوَّ َرهَ َُنو َقدَّ ََوَّ َ اََمَناِزل ُمو َ ل ِني َنَََعَددَََِلَتع َساَبََۗالس ِ حِ َقَََماََوال َ اَٰذِلَكََاّلٰلَََُخل َّ َِال َۗ ِ َحق ََِبال ُ ل ِ ٰيِتََُيَفص ٰ ا مَ َال َنََِلَقو ُمو َ ل ع َيَّ it was he who made the sun shine and the moon shine and he appointed manzilah (places) for the lunar journey, so that you would know the number of years and calculations (time). god did not create it but with such rights. he explained signs (his greatness) to people who knew. (yūnus [10]: 5) this verse further strengthens the meaning of the previous verse about allah's command in managing this universe, by creating all celestial bodies with their respective places and paths, creating celestial bodies with their functions and positions. from the study of the two verses above, the evaluative meaning that can be taken is that the overall evaluative process requires systematic and integrative principles. systematic in the sense, the whole process occupies procedures and steps in accordance with what they should be and follows the rules in their implementation. the meaning of integrity here, at least there are two main things, the first is the integration between the evaluation components (subject, object, material, objective, principle, procedure, etc.) that must be integrated with the existence of allah as the creator. because of all movements, strength and effort will not be separated from the permission and power of allah. second, the integration between the evaluation components (subject, object, material, objective, principle, procedure, etc.) must be realized into a solid, non-partial unit and in the same understanding and expectation. furthermore, the meaning of "the integrated nature of evaluation" from the definition of educational evaluation in the perspective of the qur'an can be seen from the study of the verse below. يَُّها َ ِذي َنََيٰٓا َّ َمُنواَال ٰ ُقواَا ُظرَ َاّلٰلَََاتَّ َتن َََول س اََنف ََمَّ َمت َ ََقدَّ ُقواَِلَغد َنََِبَماََْۢخِبي رَ َاّلٰلَََِانَََّۗاّلٰلََََواتَّ و ُ َمل ََتع o you who believe, fear allah and let each one pay attention to what he has done for tomorrow (hereafter); and fear allah, allah knows best what you are doing. (al-hashr [59]: 18). verses 18-21 of surah al-hashr speak of the jews and the hypocrites whose end they were tortured both worldly and heavenly. verse 18 teaches muslims to be careful not to suffer a fate like them. (shihab m. q., 2009c, p. 552) in this verse allah commands the believer to be obedient to him, then followed by the word command to pay attention to what is inside for a better tomorrow (in the interpretation of jalalain and most of the other interpretations it means the last day / end), then followed again the commandment to fear him. the meaning of َظَرَ ن in the dictionary of munawwir (1997, p. 1433) is defined as considering, examining, testing, studying. and according to ahmad ibn faris ibn zakariya in his book māqayis al-lugah (tt) states that َنََظر has a root word with ُل which means looking تأمُّ attentively, researching. meanwhile, in the book mu'jam al-wasīt by ibrahīm mustafa et al (tt). is seeing with the eyes which is accompanied by the process of mind and heart namely نََظرَ tadabbur and tafakkur so that َنََظر can be interpreted as reflecting, considering, contemplating, managing, taking care, maintaining and obtaining. from this semantic study of the word َنََظر, it can be drawn the concept that evaluation in the al-qur'an from this verse, namely evaluation is a series of activities that include data rakhmat, rasyid, word exploration and … | 52 issn e. 2776-3285 p. 2776-3366 collection, data interpretation, and decision making on the object of evaluation. because in essence َنََظر is not only limited to looking at objects by using the five senses alone, but in it there is a process of contemplation, consideration, research and up to the decision making regarding the visual process. in the analysis of the sentence structure (kalam), the word ولتنظر means the command to evaluate, begins with the command word to fear allah and ends with the command to fear allah as well. from here we can see the evaluative meaning, that the evaluation process must begin in the sense that it is based on the intention and motivation of being devoted to allah and ends with the goal of submitting to allah. in addition, in the study of balagah the above verse consists of four kalam arrangements (musnad musnad 'alaih), the first three kalam diwaṣal (combined using the letter' ataf wau) while the last difaṣal kalam is combined without the letter 'ataf wau. the fourth kalām is in faṣal (combined with the previous kalām with no waṣal/wau verbs) because it is the explanation (bayan) of the previous kalam ( َِكَماُل ااِلتَِِّصال), and has a strong connection as if it cannot be separated. while the first to third kalām are diwaṣal with the haraf 'aṭaf, because they have the same type of kalam, namely kalām insyā'i. this indicates the order in the kalām, the commandment to fear, the commandment to evaluate, and the commandment to fear. this explains that, in a series of evaluation processes, it is always based on devotion to allah and does not give up allah's existence as rabb and creator of the entire process, from the initial stage to the final stage of evaluation. then this becomes one of the main points in the discussion of educational evaluation in the perspective of the qur'an and becomes a differentiator from evaluation with general perspectives. the perspective of the qur'an requires that the entire evaluation process does not stop at the evaluation itself, but must present the existence of allah in the whole process and its components (meaning integrative). what does it mean that the evaluation process and the results of the evaluation are going well and according to plan and satisfying all the stakeholders, but ignoring divine values? it seems that this is one of the reasons among many other causes that the evaluation of education in schools becomes like a charade and a decepti on between evaluators and evaluators. then the evaluative meaning of the repetition of the piety commandment and the flanking of the evaluation command between the two, is that in the evaluation process it should emphasize the actualization of piety to allah or in other words the evaluation must be able to bring together the meaning of submission to allah, not vice versa, namely keeping away from laughter to allah. this is an integrative meaning in this definition of educational evaluation. according to shihab (2009c, p. 552) the use of the word nafs (self) which is singular from one side to indicate that it is not sufficient to assess some of the others, but each must do it independently of himself, and on the other hand he suggests that in reality this self-criticism is extremely rare. from the explanation of surah al-hasyr [59] verse 18, it can be concluded that evaluation, including educational evaluation, was ordered by allah directly, to get a change for the better, by emphasizing the value of tauhid and ihsān in it. the point is that all evaluation activities from beginning to end, from planning to implementation must always be in an effort to actualize the value of piety to allah swt. finally, the editorial team of "educational evaluation activities include data collection, data interpretation, and decision making" taken from the study of the verse below. shaleh et al. 53 | religio education, mei 2021, volume 1, issue 1, 43-55. issn e. 2776-3285 p. 2776-3366 (1993, pp. 516-517) explains that in a narration that came from al-syaikhanī received from almiswār and marwān bin al-hakām it was stated that after the prophet. made a treaty hudaibiyah, came some women who believed from mecca. so this verse came down, (surah al-mumtaḥanaḣ [60]: 10) which ordered to test the woman who had migrated first, and not to be returned to mecca. regarding whoever the woman who came to emigrate to medina, there are many narrations that explain it. some have reported that the woman was' umm kulŝum bint 'uqbah ibn abī mu'aiṭ (narrated by ţabrani), umaimah bint basyar, the wife of hasan al-dahdahah (narrated by ibn abī ḥatīm) and the wife of' umar ibn khaṭṭāb who was still on the side of the musyrikīn (narrated by ibn mani '). it seems that shihab (2009c, p. 603) prefers the last hadith, namely the families of friends who emigrated to medina, and some of their families are still in mecca, because they have not embraced islam. this verse instructs us not to have an intimate relationship with those who are hostile to allah and his messenger even though his own family. in the jalalaīn interpretation, it is explained that the way to test the messenger of allah on migrating women is through oaths, namely that they do not leave their hometowns but because they are happy with islam, not because they hate their husbands who are infidels, nor because they love people a man from among the muslims. these are the contents of the oath made by the prophet. to the women. this incident was related to the hudaibiyah agreement, namely the agreement between the prophet and the polytheists of mecca, one of which was that "the people of mecca who came to visit medina even though they were muslims had to be returned by the prophet to mecca, while the people of medina even muslims too would join. the polytheists did not have to return to mecca to medina ”(shihab mq, 2009c, p. 604). from the explanation of the asbāb nuzūl verse above, it can be understood that this verse was revealed when the hudaibiyah agreement was carried out, at which time a believing woman came from mecca to medina to ask for protection and ask for permission to stay in medina. however, rasulullah did not immediately accept him but was ordered to test his faith. based on some of the history of the prophet muhammad tested it in a way that the woman had to take an oath and straighten out her intentions about her hijrah. after knowing the seriousness of her faith, the prophet then stipulated a law according to allah's word regarding the woman, namely that she had to break the marriage relationship with her husband who was still an infidel by returning the dowry given to her and then allowing muslim men to marry her according to the terms of marriage. from the context of this verse we can understand that everything that is stated regarding a person's faith must be known by others and tested. even though faith is essentially god who knows, it still has to be born and known to others as stated in the interpretation of al zamakhsyari. he emphasized that the command to test faith in women who migrate does not mean that allah does not know about their faith, but that the emphasis is on the birth effort that must be taken. there are three things evaluative meanings that can be obtained from the description of the above verse, namely matters relating to three things, first, the prophet sought about the truth of the faith of women who had migrated, second; checking and ensuring the truth about one's faith (even though in essence god knows someone's faith), and third; giving a decision to the woman was accepted by the muslims in medina and could not be returned to her husband who was an infidel and allowed a muslim man in medina to marry that woman. rakhmat, rasyid, word exploration and … | 54 issn e. 2776-3285 p. 2776-3366 of these three things inspire the evaluation activities that must be carried out, namely obtaining information related to the material provided, interpreting the data by knowing its truth and validity, then determining attitudes and decisions on the results of the data obtained. that is the definition of educational evaluation in the perspective of the qur'an, which is excavated and developed from verses of the al-qur`an related to the theme of evaluation. conclusion evaluation of education in islam which is extracted from the holy quran, it is found that there are four basic word terms, namely, َحَسَب, نَظََر, بََل and َاِْمتََحن. each word with its derivation in the holy quran is scattered in 150 verses. by following the thematic study steps/maudhui in the interpretation of the holy quran, the formulation of the definition of education evaluation is "evaluation is a series of systematic and integrative activities in the educational process carried out by the evaluator (the subject of evaluation) to the evaluation (the object of evaluation) to obtain a description of the achievement results and recommendations for the educational process carried out. 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(tt). māqayis al-lugah. ittihad al-kitab al-'arab. 1 physics of qur'an: islamizing the science and its contribution towards humanity dawam multazamy rohmatulloh* universiteit utrecht, heidelberglaan, the netherlands d.m.rohmatulloh@uu.nl arik dwijayanto institut agama islam sunan giri ponorogo, east java, indonesia arikdj99@gmail.com *correspondence: d.m.rohmatulloh@uu.nl a b s t r a c t s a r t i c l e i n f o physics is a fundamental science in the development of science and technology in the modern world. physics studies the various forms of structure and character of natural objects. thus, mastery of physics is one of the activities desired by allah swt. this article is made so that at least the muslim community can realize the urgency of physics. in this study, we use the type/approach of research in the form of library research. the data that we obtain and process is data that comes from manuscripts or texts from similar previous studies. from this research, we conclude that the qur'an is a way of life for all mankind. the qur'an is like a miniature of the universe that contains all disciplines of science and is a means of solving all problems throughout human life. besides that, physics has a very large and significant function and role in the existence of mankind. also, the role of this physical science can ease the difficulties experienced by lightening the work of humans is not difficult. article history: received 17 juni 2021 revised 21 agustus 2021 accepted 12 oktober 2021 available online 15 november 2021 ____________________ keyword: muslim community; physics; science; technology. introduction physics is a fundamental science in the development of science and technology in the modern world. physics studies about various forms of structure and character of natural objects. thus, mastery of physics is one of the activities desired by allah swt (bakuwa, 2013). in studying physics, the first thing to emphasize is measurement so that the basic quantities used in other scientific disciplines are obtained. in addition, in physics, simple phenomena such as the movement of matter are studied which must be discussed in other disciplines. therefore, it cannot be denied that physics is the basic foundation in other modern scientific disciplines. starting from the enlightenment period in the 17th century, western society began to realize the importance of scientific discussions and thoughts. this is evidenced by the development of technology in every aspect of human life and is the axis of world technological development. the development of a very massive science was started by sir isaac newton who religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (2) (2021) 75-85 e r mailto:d.m.rohmatulloh@uu.nl mailto:d.m.rohmatulloh@uu.nl https://ejournal.upi.edu/index.php/religio/index rohmatulloh, dwijayanto, physics of qur’an … | 76 issn e. 2776-3285 p. 2776-3366 put forward the theory of motion and gravity. the theory can accurately predict the motion of simple matter to very large materials such as planets, meteors, and stars. several decades later, on the other hand, james watt succeeded in developing a steam engine that was ready and could be used. from the steam engine, industrial activities and transportation developed rapidly so that the industrial revolution began in europe and its colonies. in physics, this era is known as the era of classical physics. several centuries later, precisely in the 20th century, physics underwent a revolution from the era of classical physics to the era of modern physics. the study of modern physics cannot be explained by classical physics concepts, so in the early 20th century a german physicist named albert einstein published the theory of relativity which revolutionized the world of science. in this era, science and technology are the main reasons for changes in every aspect of human life (parhan & kurniawan, 2020). it is common knowledge that technological developments revolutionize industrial activities and industrial activities change the social conditions of society. the foundation of industrial activity is knowledge and technology. as an example in the food industry, initially almost all industrial processes were carried out manually by humans with the help of simple tools. with the increase in knowledge and technology in the food industry, several activities such as milling and packaging can be carried out by machines so that the work becomes more effective and efficient. on the other hand, knowledge and technology are also developing in the military industry so that the creation of weapons that have higher destructive power and destructive power. therefore, it is undeniable that industrial activities can change the social conditions of society for the better or for the worse. developing industrial activities can open up new job opportunities for the community but can create gaps for the less educated people. in discussing the development of science and technology, the discussion seems to focus on europe and america, but in fact the islamic world has been the axis in the development of science and technology. at the time of the golden age of islam around the 8th century to the 14th century, a scientist named abu ali al-hasan bin al-hasan bin al-haitsam or ibn al-haitsam contributed greatly to the field of modern optics. in addition, he is known as the “father of the modern scientific method” because of his role in processing and obtaining data. scientists from the west follow the development of science knowledge and technology that developed in the middle east region and continued it in the following centuries. until tit is undeniable that by being axis in the development of science and technology, can bring islam to its golden age. so this article is made so that at least the muslim community can realize the urgency of physics. in this article will be given some of the relationship of physics with the koran as the main way of life of a muslim. this is because we know that danger is the backbone of technological development, physics can reach all aspects of human life. technological progress is currently growing rapidly and is used as a starting point measure the progress of a nation. muslims must be able to follow every existing developments so as not to become a people who are left behind, especially related to his duties as caliph on earth (bakuwa, 2013). however, even now technological developments are not in the muslim community so that the muslim community is less able to compete in this aspect. one of the reasons is negative stereotypes in people's minds towards physics that can hinder the development of physics in today's muslim society. method in this study, we use a research type/approach in the form of a literature study (library research). literature study is a series of activities related to the method of collecting library data, reading and taking notes and processing research materials. the data we obtain and process is data that comes from manuscripts or texts from similar previous studies. 77 | religio education, november 2021, volume 1, issue 2, 75-85. issn e. 2776-3285 p. 2776-3366 results and discussion physics as a branch of science is based on the thought of the qur'an which is the basis of science. not only the truth from a scientific point of view, but the understanding of physics should be understood in detail so that the truth can be studied in a real and universal way. this shows that there is a relationship between science and islam that can be run simultaneously (wati et al., 2021). physics is a very useful subject in life. physics subject not only aims to equip students with knowledge but also aims to create students who glorify the greatness of god. the study of the theory of physics has been previously explained in the qur'an and vice versa the truth of the verses of the qur'an can be proven by the theory of physics. the link between the koran and physics can be proven through the verses of the kauniyah. kauniyah verse is a verse of the koran that contains the greatness of the universe and all its contents (laurenty et al., 2018). based on that, if students already have an attitude like happy and interested in taking the time towards learning physics, then will then settle down and continue his career in physics also. interested to continue career in the field of physics can not be separated from how much large the individual has belief that a career in physics is one of the wishes for his future (putra et al., 2019). integration is the process of combining certain values with other concepts so that they become a coherent and inseparable whole or the process of assimilation to become a unified whole. in this context, physics material will be combined with qur'anic verses as the highest source of knowledge in islamic education so that it becomes a blend of mathematics and religion. kuntowijoyo in fathul mufid states that the essence of the integration of science is an effort to unite (not just combine) god's revelation and the findings of the human mind (rational sciences), not to exclude god (secularism) or isolate humans (other wordly asceticism). this integration model is to make the qur'an and sunnah as a grand theory of knowledge. so that the verses of kauniyyah and qawliyyah can be used. the integration referred to here is related to efforts to integrate general science with islam without having to eliminate the uniqueness between the two sciences, in the qur'an, there are many verses that explain the concepts of physics (huda & mutia, 2017). quranic verses about optics and light if we talk about optics, of course, it can't be separated from light. optical instruments always work with the role of light. we can observe together, in people who suffer from farsighted eye defects (hypermetropia). for nearsighted people, of course they really need the role of seeing aids in the form of glasses. however, not all glasses with any lens can be used, but especially for glasses with convex (positive) lenses. when people who are farsighted see objects at normal reading distances, the image of the object will fall behind the retina. to make the image of objects fall on the retina, the patient is assisted by using convex (positive) lenses. with the help of positive-lens glasses, the image of objects will fall right on the retina. meanwhile, nearsighted people have a far point that is much closer than the far point of the normal eye and the near point is shorter than the near point of the normal eye. if a myopic eye sees an object at infinity, the image of the object falls in front of the reti na. this occurs because the lens of the eye cannot flatten properly as needed. myopia sufferers really need a concave lens so that the image falls in front of the retina and objects can be seen clearly. light is energy in the form of visible electromagnetic waves with a wavelength of about 380–750 nm. light is an electromagnetic wave (does not require a medium) to propagate, so light can propagate without the need for a medium. optical instruments are devices that use lenses and require light. the eye is a natural optical instrument. our eyes have a very limited ability to see, that is, they cannot see clearly rohmatulloh, dwijayanto, physics of qur’an … | 78 issn e. 2776-3285 p. 2776-3366 small objects, objects that are very far away and cannot record what they see properly. therefore, our eyes must be assisted with artificial optical devices such as cameras, loupe, microscopes, and binoculars. utilization of the concept of physics in the field of optics is also widely used by humans. an example of the use of the field of optics is the use of mirrors and lenses. the mirrors used include rearview mirrors, makeup mirrors, ohp, flashlight reflectors, motorcycle reflectors, car reflectors, and light collectors on microscopes. the use of lenses includes: loupes, telescopes, microscopes, glasses, ohp, projectors, cameras (sutrisno, 1979). the working principle of the mirror is the reflection or reflection of light. rays that come into the mirror will be reflected back. the formation of an image on a mirror takes advantage of the special rays on the mirror. concave and convex mirrors have different special rays. the following is an explanation of reflection in a mirror. we can see objects caused by two things, first, objects can emit light or the object is a light source, and the second is that the object reflects light from the light source so that our eyes can catch the reflected light and we can see the object. in surah an-nur verse 35 allah swt says: بَاُح ِِف زَُجاَجة ٍۖ ٱلزَُّجا مِصأ أ ٌۖ ٱل بَاح ةٖ فِيَها مِصأ َكوَٰ ۡرِضِۚ َمثَُل نُورِهِۦ َكمِشأ َ َِٰت َوٱۡلأ ََٰو َم ُ نُوُر ٱلسه نهَها َكوأ ۞ٱَّلله َ َكٞب َجُة َكأ َ ءُ َولَوأ ل ا يُِِضٓ بِيهةٖ يََكادُ َزيأتَُه َوََّل َغرأ قِيهةٖ ُتونَةٖ َّله ََشأ َبََٰرَكةٖ َزيأ ةٖ مُّ ِمن َشَجَر ٞ يُوقَُد ِي رِٖۚ ُدر َٰ نُو لََعَ ۚٞ نُّور ُه نَارٞ َسسأ مأ َتمأ َثََٰل لِلنهاِس مأ َ ُ ٱۡلأ ُِب ٱَّلله ۚٞ َويَۡضأ َمن يََشآُء ُ ِِلُورِهِۦ ِدي ٱَّلله ء َعلِيمٞ َيهأ ِ ََشأ ُ بُِكل َوٱَّلله meaning: "allah (giver) light (to) the heavens and the earth. the parable of allah's light is like an impenetrable hole, in which is a large lamp. the lamp is in the glass (and) the glass is like a star (which shines) like pearls, which are lit with oil from a blessed tree, (ie) an olive tree that grows neither in the east (something) nor in the west. (him), whose oil (only) is almost illuminating, even though the fire does not touch it. light upon light (in layers), allah guides to his light whom he wills, and allah sets forth parables for mankind, and allah is knower of all things. (surat an-nur: 35). the verse above explains to humans that light objects can be seen because they are hit by light, then the light is reflected, so that we can see objects around us. what if god didn't create the sun? of course the universe would be pitch black. physically, allah illuminates the earth and the sky with the sun. the sun has an average distance of 149.6 million kilometers from the earth. there is one implicit indication of the verse, namely sunlight can reach the earth's surface, one of the properties of light, where light can propagate without a medium (in outer space there is no air/vacuum). with a very long distance, sunlight can reach the earth's surface at the speed of light of 3 × 108 m/s. quranic verses about matter and its changes matter is anything that has mass and occupies space (has volume). everything in the universe, including the human body, is matter. matter exists in 3 forms: liquid, solid and gas. material change is a change in the nature of a substance or material into another substance, whether it is a new substance or not (abdullah, 2016). in discussing matter and its changes, it cannot be separated from the kinds of substances that consist of solid, liquid and gas. regarding this matter, it is not forgotten that physics is a science that studies real events that are closely related to everyday life. like the following, of course we are familiar with detergents and stains on clothes, why can detergents remove stains on clothes? it can not be separated from the concept of matter and regarding the form of this substance, in discussing the form of matter there is of course a 79 | religio education, november 2021, volume 1, issue 2, 75-85. issn e. 2776-3285 p. 2776-3366 force of attraction for molecules. due to the attraction of these mini molecules, detergents can lift stains on clothes. soaps and detergents can reduce the effect of surface tension on the water. the surface tension in pure water is very high, so that the dirt on the clothes is still attached to the clothes. if during the washing process, detergent is given pure water, the surface tension of the water in the small holes formed by the fibers and the clothes is reduced by the detergent, so that dirt can be released from the fiber holes in the clothes. so that with detergent the dirt that sticks to the clothes can be removed. the substances that can reduce the surface tension in the liquid are called surfactants. so it can be concluded that matter is anything that has mass and occupies space. a material can undergo changes, namely physical changes and chemical changes. physical changes are changes that do not produce new substances, while chemical changes are changes that produce new substances. changes in matter involve the properties of matter, for example, physical changes involve the physical properties of a material, while chemical changes involve the chemical properties of a material (tippler, 1998). to make it easier to study a material in nature, it is necessary to classify it. classification of matter based on state can be divided into solids, liquids, and gases. while the classification of matter based on its components can be divided into single substances and mixtures. in surah ar-rum verse 48 allah says: َعلُُهۥ َمآءِ َكيأَف يََشآُء َويَجأ ََٰح َفتُثرُِي َسَحابٗا َفيَبأُسُطُهۥ ِِف ٱلسه َِي ِي يُرأِسُل ٱلر ُ ٱَّله َق ََيأُرُج ٱَّلله أَودأ ى ٱل كَِسٗفا فَََتَ وَن تَبأِِشُ َصاَب بِهِۦ َمن يََشآُء مِنأ عِبَادِهِۦٓ إِذَا ُهمأ يَسأ َ َٰلِهۖۦٌِ فَإِذَآ أ مِنأ ِخَل meaning: "allah, it is he who sends the wind, then the wind moves the clouds and allah spreads them in the sky as he wills, and makes them lumpy; then you see rain coming out of its crevices, so when it rains on his servants as he wills, suddenly they will be happy.” (surat ar-rum: 48). in surah al-an'am verse 6 allah swt says: رأَسلأنَ َ ن لهُكمأ َوأ ِ ۡرِض َما لَمأ ُنَمك َ َُٰهمأ ِِف ٱۡلأ نه كه ٖن مه ِن قَرأ نَا مِن َقبألِهِم م لَكأ هأ َ ْ َكمأ أ ا لَمأ يََروأ َ َمآءَ َعلَيأهِم أ ا ٱلسه نَا مِ أ نَشأ َ َنَُٰهم بُِذنُوبِهِمأ َوأ لَكأ هأ َ ََٰر ََتأرِي مِن ََتأتِهِمأ فَأ نأَه َ َراٗرا وََجَعلأنَا ٱۡلأ ِدأ نًا َءاَخرِيَن م ۢن َبعأِدهِمأ قَرأ meaning: "have they not noticed how many generations we destroyed before them, even though (that generation) we had established their position on the earth, namely a firmness that we had not given you, and we poured down heavy rain on them and we made rivers flow under them, then we destroyed them for their own sins, and we created after them another generation." (surat al-an'am: 6). the verse above explains to humans about matter and its changes, namely the first stage that it is allah who sends the wind. water particles form clouds by collecting water vapor. the second stage, then the wind stirs up the clouds and allah spreads them in the sky as he wills, and becomes lumpy. clouds are formed from water vapor that condenses around salt crystals or dust particles in the air. the third stage, then you see rain coming out of the cracks, then when it rains it falls. the water particles surrounding the salt crystals and the dust particles thicken and form raindrops. so the droplets become heavier than air, leave the clouds and begin to fall to the ground as rain. rohmatulloh, dwijayanto, physics of qur’an … | 80 issn e. 2776-3285 p. 2776-3366 quranic verses about measurement it is not uncommon to hear the word measurement. because every human must have measured about an object. the unit of measurement that is recognized throughout the world has certain standards and has been determined through international agreements so that it can be used as a comparison in measurement and is fixed wherever we are. basically measuring is comparing something with something that has a certain similar quantity that is used as a unit. so that in everyday life, humans definitely need measuring tools, because with measuring instruments accuracy and accuracy of measurements can be achieved. usually measuring tools are used in the fields of education, work, industry, research and so on (ediyanto et al., 2019). the following are clearer details about the benefits of measuring tools in everyday life: first, ruler: the accuracy of measurement using a ruler or ruler is half the value of the smallest scale. in every measurement using a ruler, keep the observer's eye position perpendicular to the scale to be measured. this is to avoid visual errors (parallax), which occurs when reading the scale of a measuring instrument because the position of the observer's eye is not right. second, rollmeter: this type of meter is used by builders or road width gauges because of the large measurement range, using this rollmeter to measure tables, buildings and roads will be easier and more accurate than using a ruler which only has a maximum value of 30 cm. the accuracy of measurement with a rollmeter is the same as that of a ruler, which is 0.5 mm. this meter material is usually made of plastic or a thin metal plate so that it can be rolled up and practically carried everywhere. third caliper: a tool used to measure the length, thickness, depth of the hole, and the outer diameter and inner diameter of an object with an accuracy limit of 0.1 mm, for example the diameter of rings, bottle holes, coins or paralon pipes and the length of small blocks, screws or nail. the caliper has two jaws, namely a fixed jaw and a sliding or sliding jaw. the fixed jaw is equipped with a main scale, while in the sliding jaw there is a nonius scale or a vernier scale. the nonius scale has a length of 10 mm which is divided into 10 scales with an accuracy of 0.1 mm. in surah al-qamar verse 49 allah swt says: َنَُٰه بَِقَدرٖ ء َخلَقأ إِنها ُُكه ََشأ meaning: "indeed we created everything according to a measure." (surat al-qamar: 49). in surah al-furqan verse 2 allah swt says: ِي َلُ ءٖ ٱَّله أُملأِك وََخلََق ُُكه ََشأ ۥ ََشِيٞك ِِف ٱل ُ ا َولَمأ يَُكن له ۡرِض َولَمأ َيتهِخذأ َوََلٗ َ َِٰت َوٱۡلأ ََٰو َم ۥ ۥ ُملأُك ٱلسه َرهُ َفَقده ِديٗرا َتقأ meaning: "to him belongs the kingdom of the heavens and the earth, and he has no children, and he has no partner in (his) power, and he has created all things, and he has set their measurements as neatly as possible. ." (surat al-furqan: 2). the verse above explains to humans about measurement, namely what is in nature can be expressed in two roles, the first as a number with the nature and accuracy contained therein and the second as a law or rule. quranic verses about waves waves are transverse waves applied in everyday life, such as radar, gamma rays, and xrays which are useful in the fields of science and medicine. radar (radio detection and ranging) emits light waves with the principle of light reflection. radar is a system of tools to detect the presence, location, speed, and direction of motion of objects in the distance, such as airplanes and ships, through the ability of these objects to reflect a beam of electromagnetic radiation 81 | religio education, november 2021, volume 1, issue 2, 75-85. issn e. 2776-3285 p. 2776-3366 with a wavelength of several centimeters. radar is also used for navigation and scouting. the device system consists of a transmitter which produces radio frequency radiation, often in the form of pulses, which is fed to a movable antenna which is then emitted as a radiation beam. when the beam is disturbed by a solid object, some of the radiant energy will be reflected back to the antenna. the signal received by the antenna is passed on to a receiver, which then amplifies and detects it. the echo from the reflected solid is indicated by a sudden rise in the detector output. the time it takes for the pulse to reach an object and to be reflected back. gamma rays are electromagnetic radiation that radiates from the atomic nucleus with very high energy. gamma rays have a frequency between 1020 hz with a wavelength between 10-11 cm to 10-8 cm. its penetrating power is so great that it can penetrate lead plates and iron plates which are several cm thick. gamma rays are widely used in the fields of science and medicine. in science, gamma rays are used to aid the study of nuclear physics and astronomy. in the field of medicine, gamma rays are used for the diagnosis and therapy of cancer. currently, the application of gamma rays for disinfection and food preservation is being developed. x-rays were discovered in 1895 by wilhelm k rontgen, also called x-rays. x-rays have a frequency between 1016 hz to 1020 hz. the wavelength is very short, i.e. 10-9 cm 10-6 cm. because the wavelength is very short x-rays have a strong penetrating power. x-rays can penetrate soft objects such as flesh and skin, but cannot penetrate hard objects such as nose, teeth, and metal. because of this, these rays are often used in the medical field, especially to see conditions in the body without performing surgery. x-ray photos are taken using an x-ray camera. the hard parts of the body will block the x-rays so they emit a fluorescent light on the film. in addition to the medical field, x-rays are also used to detect objects. at airports, hotels and shopping malls to check the goods carried by visitors or passengers. x-rays are also used in radiographic techniques to examine an object and check for damage or defects in machinery. x-rays are also often used to examine crystal structures. in surah ar-rum verse 46 allah says: رِهِۦ َوِِلَبأتَ َومِنأ ءَ مأ َ رَِي ٱلأُفلأُك بِأ َتِهِۦ َوِِلَجأ ِن رهۡحأ َٰٖت َوِِلُِذيَقُكم م َر ِ ِيَاَح ُمبَش ن يُرأِسَل ٱلر َ َٰتِهِۦٓ أ ِۦ اَي لِه ُغواْ مِن فَضأ ُكُروَن َولََعلهُكمأ تَشأ meaning: "and among the signs of his power is that he sends the wind as a bearer of glad tidings and to taste for you some of his mercy and so that ships can sail by his command and (also) so that you may seek his bounty; i hope you are grateful." (surat ar-rum: 46). the verse above explains to humans about the measurement of waves here as the wind blows bringing clouds to send rain water and the wind blows the sails so that they can sail in the sea. we feel the closeness of the meaning of "wind" in this verse is a wave, not only sound waves that carry news but also radio waves or electromagnetic waves that can be emitted to all corners of the world. quranic verses about dynamic fluids a fluid is a substance, either a liquid or a gas, that can flow. a fluid is said to be flowing if it is in constant motion with respect to its surroundings. fluids consist of static and dynamic fluids. static fluid has the characteristics of compressed, not steady, and viscous flow. meanwhile, dynamic fluids have characteristics such as having incompressible flow (no change in volume when pressure is applied), steady (the velocity of fluid flow at a point is constant with time), and not viscous (fluid flow does not experience friction due to the nature of the fluid). the viscosity of the fluid). rohmatulloh, dwijayanto, physics of qur’an … | 82 issn e. 2776-3285 p. 2776-3366 dynamic fluids have many uses that can be applied in everyday life. one example of the application of dynamic fluids is the lift force on an airplane. the lift in an airplane is defined by bernoulli's law. engines on airplanes provide thrust so that the aircraft can move forward. meanwhile, the wings on an airplane provide the lift needed for the airplane to fly. in the laws of physics, objects always fall towards the center of the earth because of the gravitational force acting on each object. however, there is also an upward force that is vectorically opposite to the gravitational force. these two forces are used as factors that make airplanes fly. airplanes can be lifted into the air because of the speed of air passing through the wings of the aircraft. airplanes are not like rockets which are lifted upwards because of the actionreaction forces between the gases that are ejected by the rocket itself. the rocket shoots gas backwards and as a reaction the gas pushes the rocket forward so that the rocket can be lifted up even though there is no air, but an airplane cannot lift if there is no air. the top of the airplane wing is made more curved than the bottom of the airplane wing. fluid flowing on the surface of a curved object will tend to follow the curved shape of the object before continuing its journey even though it will eventually distort the direction of the fluid velocity. this causes when the aircraft is moved forward, the airflow rate at the top of the airplane's wings will be faster than the airflow rate at the bottom of the aircraft. the travel time (t) of air flow in both halves is the same while the length of the path (s) that the air travels at the top is longer than the path length at the bottom of the aircraft. since the air velocity at the top of the wing is faster than the air velocity at the bottom of the wing, the air pressure above the wing is less than the air pressure at the bottom of the wing. this is in accordance with bernoulli's law which is based on the law of conservation of energy experienced by fluid flow. bernoulli's law states that the plane's lifting force (the plane pushing up minus the plane pushing down) is equal to the result of reducing the pressure on the bottom side with the pressure on the top side then multiplied by the cross-sectional area of the wing, or it can be abbreviated f1 – f2 = (𝜌1 – 𝜌2) a. the lift equation can also be expressed by an equation, namely f1 – f2 = (v2 2 – v1 2) a, or also called half of the density multiplied by the square of the change in velocity and multiplied by the cross-sectional area. an airplane can take off if the lift force is greater than the weight of the aircraft, where f 1 – f2 > mg. meanwhile, if the aircraft is at a certain altitude and that altitude is to be maintained, then the speed of the aircraft must be adjusted so that the lift is equal to the weight of the aircraft, namely f1 – f2 = mg, so that the aircraft does not move up or down. the size of the lift depends on the size of the aircraft's speed from the engine thrust. the greater the speed of the aircraft, the faster the airspeed, where the result of reducing the square of the speed under the wing with the square of the speed above the wing increases, so that the lift force is faster. in addition, the lifting force is also influenced by the size of the wings or the cross-sectional area. the larger the cross-sectional area, the greater the lifting force. in addition, there are several forces acting on an airplane as it hovers in the air. these forces include gravity, lifting force, forward force, and drag force. lift must be able to overcome gravity while the thrust must be able to overcome drag so that the aircraft can fly. gravity is the force caused by the earth's gravity. lift is caused by the shape of the plane. lifting force depends on the position of the wing of the aircraft, so the position of the wing on the fuselage of the aircraft needs to be considered. the forward force is the force caused by the aircraft engine. the drag force is the force caused by air friction. the drag force is divided into several, including form drag, skin friction drag, and induced drag. the drag form is a form of obstacle that arises because of the physical shape of the object with different coefficients depending on the object. on the plane, a streamlined shape is used so that the drag coefficient that arises is 5%. skin friction drag is the drag force that arises due to air friction with the surface of the 83 | religio education, november 2021, volume 1, issue 2, 75-85. issn e. 2776-3285 p. 2776-3366 object. the fuselage is made smooth to reduce drag. induced drag is the drag that arises because of the lift. in surah al-jasiyah verse 5 allah swt says: ِ ت ۡرَض َبعأَد َموأ َ يَا بِهِ ٱۡلأ حأ َ ِزأٖق فَأ َمآءِ مِن ر ُ مَِن ٱلسه نَزَل ٱَّلله َ أِل َوٱِلهَهارِ َوَمآ أ َِٰف ٱِله تَِل َٰٞت َوٱخأ َِٰح َءاَي َِي ِيِف ٱلر َها َوتَۡصأ ُلوَن مٖ َيعأقِ ل َِقوأ meaning: "and at the alternation of the night and the day and the rain that allah sends down from the sky and then he brings to life with it the earth after its death; and in the course of the winds are signs (of allah's power) for a people of understanding." (surat al-jasiyah: 5). in surah al-jasiyah verse 13 allah swt says: رُ َتَفكه مٖ َي َٰٖت ل َِقوأ َٰلَِك ٓأَلَي ِنأُهۚٞ إِنه ِِف َذ ۡرِض ََجِيٗعا م َ َِٰت َوَما ِِف ٱۡلأ ََٰو َم ا ِِف ٱلسه َر لَُكم مه وَن وََسخه meaning: "and he has subjected to you all that is in the heavens and what is on earth, (as a mercy) from him. verily in that there are indeed signs (of allah's power) for a people who think." (surat al-jasiyah: 13). the verse above explains to humans about fluids, which are closely related to air technology. beginning with verse 5, with the translation as the wind range we are led to study the nature of fluids in motion or flow. continued by paragraph 13, confirms the basis of air technology. conclusion al-qur'an is a way of life for all mankind. the qur'an is like a miniature of the universe that contains all scientific disciplines, and is a means of solving all problems throughout human life. the qur'an encourages the study of science itself. until now, there is not a single verse of the qur'an that contradicts the facts of the latest science. the qur'an is not a book of doubts. many statements from the qur'an have been proven and are known fact by most people today. the qur'an is an undeniable truth. physics has a very large and significant function and role for the existence of mankind. humans can make various kinds of objects and equipment that can complement and facilitate human life itself because of the application of physics which is implied in sophisticated technology. that is, the development of equipment developed by humans is based on physics. the role of this physical science can ease the difficulties experienced by lightening the work of humans is not difficult. so it can be concluded that people should understand at least basic physics which has many benefits to alleviate various problems that occur in people's lives. references books abdullah, m. a. 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(2020). harmoni, disharmoni, dan integrasi antara sains dan agama. jurnal filsafat indonesia. 3 (1), 8-13. doi:10.23887/jfi.v3i1.22472 sangadah, f. (2019). efektivitas penggunaan modul fisika materi momentum dan impuls berpendekatan integrasi sains dan islam terhadap hasil belajar siswa. eprints.walisongo.ac.id. http://eprints.walisongo.ac.id/10420/ sihabussalam, s. (2020). diskursus islam dan sains dalam peradaban masyarakat menuju kaum wasathiyah. prosiding konferensi integrasi interkoneksi islam dan sains, 2, 35-39. retrieved from http://sunankalijaga.org/prosiding/index.php/kiiis/article/view/369 usuluddin, w. (2016). potret kontestasi filsafat islam dalam era sains modern. al-tahrir: jurnal pemikiran islam. 12 (2), 259-277. doi : 10.21154/al-tahrir.v12i2.57 wati, l., rahimah, r., nengsih, e. w., & mardaya, m. (2021). media pembelajaran majalah fisika terintegrasi nilai keislaman. jurnal ilmiah pendidikan fisika, 5(2), 195-203. https://doi.org/10.20527/jipf.v5i2.2731 zain, z., & vebrianto, r. (2017). integrasi keilmuan sains dan islam dalam proses pembelajaran rumpun ipa. seminar nasional teknologi informasi komunikasi dan industri http://ejournal.uin-suska.ac.id/index.php/sntiki/article/view/3198 http://dx.doi.org/10.21111/tsaqafah.v15i2.3387 http://dx.doi.org/10.21154/al-tahrir.v12i2.57 1 the formulation of learning steps through the al-islah wa at-tagyr method in realizing individual piety nurti budiyanti* universitas pendidikan indonesia, bandung, west java, indonesia nurtibudiyanti@upi.edu muhamad parhan universitas pendidikan indonesia, bandung, west java, indonesia parhan.muhamad@upi.edu mohammad rindu fajar islamy universitas pendidikan indonesia, bandung, west java, indonesia fajarislam2000@upi.edu *correspondence: nurtibudiyanti@upi.edu a b s t r a c t s a r t i c l e i n f o the morality of students in the era of modernity has been reduced so sharply. the phenomenon of juvenile delinquency is mushrooming, unbridled promiscuity, ethics that are far from the customs of manners, weak speech, lack of discipline and work ethic are of little concern to muslim intellectuals to solve the problematic. it is necessary to formulate the right learning steps, in order to provide alternative solutions in directing student activities in a more positive direction. this study aims to formulate learning steps through the method of al-ishlah wa at-tagyir by sholeh sulthan, in order to realize individual diversity. by using a qualitative approach and literature review method. the results of this study show that the formulation of learning steps through the al-ishlah wa at-tagyir method is divided into two stages, namely the pre-instructional stage and the instructional stage. the pre-instructional stage includes sky management, positive paradigms, earth management and gradual learning. while the instructional stage includes providing motivation, observationanalysissolutive, learning with optimal effort, and prevention. the formulation of learning steps through the method of al-ishlah wa attagyir is directed towards achieving better individual serendipity. article history: received 18 jul 2022 revised 09 aug 2022 accepted 16 sep 2022 available online 15 nov 2022 ____________________ keywords: al-ishlah wa at-tagyir; learning; student piety. introduction education is an important asset for the progress of a nation (chia 2011; rossi and jeanes 2016; stangvik 2014; wu 2009), therefore every citizen must and must follow the level of education, both early childhood education, basic education, secondary and higher education (hayden 2008; idris, 2003). education is a process towards maturity (suryadi, 2016). as education experts assert that education is a guidance given by adults to immature children to religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (2) (2022) 133-146 e r mailto:parhan.muhamad@upi.edu https://ejournal.upi.edu/index.php/religio/index budiyanti, parhan, islamy, the formulation of … | 134 issn e. 2776-3285 p. 2776-3366 achieve the goal, namely maturity (hayden 2008). to reach maturity, humans are given good education to get to good maturity too, because this maturity can lead him to be wise in choosing good deeds and getting closer to the creator (aziz et al. 2020; salamah, 2020); likewise with national education which has a big goal, namely to develop the potential of students to become human beings who believe and fear god almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and become democratic and responsible citizens (budiyanti, aziz, and palah, 2020). the educational goals that have been prepared are correct and are a comprehensive goal that covers all aspects of the learners. but in reality, the current implementation of education is still far from what is expected, so that national education has lost its way to achieve these goals. seen by the increasing number of cases of moral degradation, it is recorded in several research journals which say that educated people now have a very great moral decline (kirkland 1910), such as cases of increasing promiscuity, rampant rates of violence against children and adolescents, crime against friends, the habit of cheating, abusing drugs, pornography, and brawls (ningsih et al. 2016). not only that, various disrespectful attitudes towards parents, teachers and other people have often become a mushrooming habit among students, leading to cases of persecution, cases of mocking each other and even murder and persecution (firmansyah, 2017). these various phenomena are big problems that must be addressed by educators, because educators are the main figures who have an important role in shaping the nation's character (nursyamsi, 2014);(fajriana and aliyah, 2019). one of the efforts that can be made to improve education is to build a culture of noble character among students (bair 2009; carr 2006; elina 2008; wartini, 2016; wibowo 2022). noble moral culture can be interpreted as a quality of life (berkowitz and hoppe 2009; goldsmith-conley 1999; lapsley and woodbury 2016; metcalfe and moulin-stożek 2021) that grows and develops based on the spirit and noble moral values that adorn human attitudes and behavior in the service of daily life (fajrussalam and hasanah, 2018; sudrajat, 2011). morals can grow and develop through the educational process, especially pai. quality education will produce good output, an educational institution is a miniature of a wider society (sirin, ryce, and mir, 2009). educators as one component of educational institutions that cannot be separated from the presence of students, especially in the teaching and learning environment, because educators interact with their students at all times in teaching and learning activities (sa’adah et al. 2018). the simple definition of an educator is a person who provides knowledge to students (suyadi, 2014). to achieve an effective and efficient teaching and learning activity, an educator must have the right design of learning steps, adapted to the conditions of the characteristics of students and the existing material, that's why an educator must be skilled in choosing the learning tools to be used (hewitt 2008; meijer et al. 2017; shagrir 2010; tannehill 2016). this research study tries to formulate the steps of learning islamic religious education (pai) using the al-ishlah wa tagyir method in realizing student piety in higher education. this method was developed by one of the world's leading muslim education experts named sholeh sulthan, he is a professor in the field of islamic studies at cairo university, egypt. in addition, he also served as the former chancellor of the islamic american university michigan in the united states. the al-ishlah wa at-taghyir method is the fruit of deep research carried out by sholeh sulthan in interpreting educational methods that focus on the process of transforming change which is studied from qs. al-kahf. according to him, surah al-kahf is a surah that is full of studies of educational values, especially related to how to develop the principles of change that must be carried out for education practitioners in facing problems and challenges that are getting bigger (islamy and baharuddin, 2022). another attraction that encourages the author to try to develop the formulation of pai learning steps as an effort to increase individual piety in 135 | religio education, nov 2022, volume 2, issue 2, 133-146. issn e. 2776-3285 p. 2776-3366 internalizing islamic values in everyday life. the formulation of this method is seen as a practical and effective method that can be applied to student life. the significance of the research is expected to be able to provide new methods and dimensions for educators and education personnel in directing various actions that are contrary to religious norms (fahrudin and anwar 2022), so that with the right action, it is felt that it will guide them to revive the spiritual spirit in life. methods this study aims to obtain an overview of the formulation of islamic religious education learning steps through the al-islah wa taghir method in realizing student piety. this research design uses a qualitative approach, with a non-interactive method (document analysis). the researcher collects, identifies, analyzes, and synthesizes data, and then provides an interpretation of the concept of learning islamic religious education through the al-islah wa taghir method in realizing student piety. in qualitative research, the instrument or research tool is the researcher himself. meanwhile, data analysis in this study uses content analysis. the content analysis referred to in this study is to analyze the meaning of al-islah wa taghir by salih sultan, then develop it into the formulation of learning steps in the classroom. the steps of analysis carried out in this study are based on the steps of data analysis according to sugiyono (2011), namely as follows: (a) data reduction: summarizing, selecting the main things, and focusing the data on things the important one. (b) data display: in the form of descriptions, then tables and charts, in order to make it easier for readers to understand the contents of the discussion. (c) conclusion drawing / verification: drawing conclusions regarding the formulation of islamic religious education learning steps through the al-islah wa taghir method in realizing student welfare. results and discussion the ideal concept of the al-ishlah wa at-taghyir method by sholeh sulthon which is applied in the world of education in correcting one's morals and mistakes, according to sholeh sulthan, it must be done in several stages or in other terms, at-tadarruj min al-istid'āf ilā al-hiwār wa minhā ilā tamkīn, periodic and gradual efforts, starting from a weak position to the process of dialogue then then to a systematic and direct effort. according to him, repairing and changing bad traditions is an obligation that must be considered by every muslim, this is as carried out by the prophet muhammad which is implied in qs. al-mudatsir verse 2. preaching and calling mankind to the way of allah through the islah and tagyir methods is obligatory 10 years before the obligation to command fardhu prayers (islamy and baharuddin, 2022). the revolutionary efforts carried out by the prophet muhammad during his life were carried out in stages and started from the internal family first. the mecca phase is clear evidence that his da'wah struggle was carried out from hidden to open, with full patience and sincerity. there are so many lessons that are felt in the struggle of the prophet's da'wah. at that time the position of the muslims did not yet have sufficient strength to deal directly with the military aggression of the meccan polytheists. after that he moved to medina, and it was felt that he already had the appropriate military strength, so the messenger of allah began preaching openly without any worries. the changes that were felt were seen so fast. da'wah that the prophet always exemplified, followed by his companions and followers, until the creation of a solid civilization. inspired by the story of the prophet, sholeh sulthan (2008) said that the da'wah struggle has a goal, namely to encourage and make changes for the better. there is a method that can be formulated into learning steps, one of which is the al-islah and at-tagyir methods which were initiated by sholeh sulthon at least includes several approach strategies as follows: budiyanti, parhan, islamy, the formulation of … | 136 issn e. 2776-3285 p. 2776-3366 1. manhajiyyatu at-tadarruj min al-istid'āf ilā al-hiwār wa minhā ilā tamkīn periodic and gradual efforts starting from a weak position to the dialogue process and then continuing to systematic and direct efforts. 2. manhajiyyatu ba'tsu al-amalu mahmā kāna al-alam, which is an effort to provide motivation in the form of positive suggestions to rise from adversity. 3. manhajiyyatu al-wasfu ad-daqīq wa at-tahlīl al-amīq wa al-hulūl al-munāsabah, namely clear observation, then analyzed comprehensively, then looking for alternative solutions that are effective and efficient. 4. manhajiyyatu al-bahsu fīmā tahtahu 'amalu qattun, namely looking for alternative solutions by prioritizing quick and preventive action. 5. manhajiyyatu robthu al-asbāb bi an-natāij, namely building a positive paradigm that maximum results are closely related to the law of causality (cause and effect). 6. manhajiyyatu al-irtiqā ilā al-ahsan, namely always trying to do something optimally in the form of all endeavors. 7. manhajiyyatu idāratu al-fitnah, namely managing danger swiftly and with good management. 8. manhajiyyatu al-idārah ar-rabbāniyyahī, namely sky management, which means managing problems with the al-quran and as-sunnah approaches. these various approach strategies become the main reference in developing the formulation of learning steps into educational practice, which consists of pre-instructional stages and instructional stages to achieve individual piety. as in the purpose of da'wah, that is, an educator should invite, guide, direct and set a good example in passing on divine values in life (nasor, 2017; rusli, 2013). development of islamic religious education learning through the al-ishlah wa attaghyr method by sholeh sulthon the success of education is influenced by the competencies possessed by an educator (budiyanti, 2020). students to develop the potential that allah has entrusted to grow and develop in applying islamic values (ajala 2022; halstead 2007; mårtensson and vongraven eriksen 2018). one of the efforts that can be made by an educator to achieve the goals of islamic education is the development of islamic learning methods (alavi 2008; chanifah et al. 2021), in order to be able to deliver the achievement of islamic education goals that are more effective and efficient in shaping the individual piety of students (nurrahmi and farabuana, 2020; tabi’in, 2017). the word development can be interpreted as a process, method, deed, developing (ministry of national education, 2008). according to the law, development is a science and technology activity aimed at utilizing proven scientific principles and theories to improve the functions, benefits, and applications of existing science and technology, or to produce new technology (law of the republic of indonesia number 18 of 2002). meanwhile, majid (2005) states that development is an effort to improve technical, theoretical, conceptual, and moral abilities according to needs through education and training. development is a process of designing learning logically and systematically in order to determine everything that will be carried out in the process of learning activities by taking into account the potential and competence of students (majid, 2005). in line with that, what is meant by developing is an effort to reconstruct or perfect the method of empirical research results combined with the results of theoretical studies and researchers' thoughts so as to give birth to new alternative methods that can be a reference for educational practitioners (hakam, 2005). the learning method is the method used by educators in the learning process in the classroom in order to deliver learning materials. 137 | religio education, nov 2022, volume 2, issue 2, 133-146. issn e. 2776-3285 p. 2776-3366 the development of the learning method referred to in this study is directed at the pai learning process. learning and learning are two different but related terms. the word learning according to the big indonesian dictionary comes from the word teaching. learning means the process, method, act of making learning. learning or teaching as a formal act to disseminate knowledge or develop skills (collin & o'brien, 2011). meanwhile, majid (2013) argues that learning is a process carried out by individuals to obtain a change in behavior, as a result of individual experiences in interacting with their environment. in line with that, mulyasa (2012) revealed that learning is the actualization of the curriculum that demands the activeness of educators in creating and growing student activities according to the plans that have been programmed. based on this opinion, the term learning is used to actualize the curriculum in order to create a process carried out between educators and students to obtain a change in behavior. the term learning is based on the law of the republic of indonesia number 20 of 2003 concerning the national education system article 1 the first chapter is the process of interaction of students with educators and learning resources in a learning environment (government of the republic of indonesia, 2009). so the interaction of students with educators or other learning resources in the learning environment is called learning. meanwhile, according to degeng, as quoted by uno (2012) that learning is an effort to teach students. this understanding is implicit in the teaching process there are activities to choose, determine, and develop methods to achieve the desired teaching results. based on some of the understandings of learning above, the authors can conclude that learning can be interpreted as changes that occur in students as a result of interactions between themselves and educators or learning resources in a learning environment in accordance with the plans that have been programmed to meet their needs. the term learning is also known as learning and teaching activities. according to schunk, learning has different meanings depending on the theoretical basis used. according to him, cognitive breathing is a long-lasting change in behavior or the capacity to behave in their own way resulting from practice and other experiences. in line with that, syah (2010) revealed that learning means the stages of change in all individual behavior that are relatively permanent as a result of experience and interaction with the environment that involve cognitive processes. learning is something that is done on the initiative of the students themselves and for themselves (yaacob, mahmud, and ching, 2019). regarding teaching which has a relationship with learning, the teacher's role is only as a guide which, if illustrated, is only as a boat driver, while the energy to encourage it comes from students who are learning. therefore, the only way to improve student learning is to increase the quantity and quality of actual learning (winch & gingell, 1999). good quality of learning will certainly affect the quality of student learning in achieving better changes. an educator should have good skills in managing the learning process in the classroom in order to achieve the expected goals. understanding learning is divided into two, namely broad and specific understanding. in a broad sense, learning can be defined as a psychophysical activity towards complete personal development. then in a narrow sense, learning is intended as an effort to master scientific material which is part of an activity towards the formation of a complete personality (wahyudin and susilana, 2011). the understanding of learning according to the greenwood dictionary of education is a psychological process of changing knowledge or behavior of individuals who are eternal from the results of their experiences. of course, learning outcomes are influenced by philosophical, psychological, and sociocultural views, as well as student motivation (hidayat and syafe’i, 2018). learning does not have to be done formally at school, but can also be done informally by playing at home (hanafy, 2014). budiyanti, parhan, islamy, the formulation of … | 138 issn e. 2776-3285 p. 2776-3366 based on the above understanding, it can be concluded that learning is an activity carried out by students themselves to change behavior in order to have good morals. this shows that the terms learning and learning are two different terms, learning only occurs in itself without any interaction with other people. meanwhile, learning involves interaction between educators and students using various methods and learning media, as well as other instrumental input components. learning carried out between educators and students certainly has a goal to be achieved. mager (1962) suggests that learning objectives are behaviors to be achieved or that can be done by students under certain conditions and levels of competence. kemp (1997) and kepel (1981) state that learning objectives are a specific statement expressed in behavior or appearance that is manifested in written form to describe the expected learning outcomes. in line with that, ellington (1984) and hamalik (2005) reveal that learning objectives are statements or descriptions of behavior that are expected to be achieved as learning outcomes (rachmawati & daryanto, 2015). learning objectives certainly contain three domains, namely cognitive, affective and psychomotor learning objectives. the cognitive area is an area related to intellectual or thinking aspects such as knowledge, understanding, and thinking skills. the purpose of cognitive learning is that students are expected to be able to: (a) knowing, namely learning and remembering facts, words, terms, events, concepts, rules, categories, methodologies, theories and so on. (b) understanding, namely interpreting something, translating it in another form, stating it in one's own words, drawing conclusions based on what is known, predicting the consequences of something based on the knowledge possessed and so on. (c) applying, namely using what is learned in new situations. (d) analyzing, which is describing a whole in parts to see the nature of the parts and the relationship between the parts. (e) synthesizing, which is combining the parts and creatively forming something new. (f) evaluating, namely using criteria to assess something (rachmawati & daryanto, 2015). meanwhile, the goal of pai learning that the researchers developed in developing the al-islah wa tagyr method was the individual piety of students. there are several strategies expressed by sholeh sulthan in applying this method in the pai learning process. as in the previous discussion, there are eight points in the strategy of the al-islah wa tagyr method which can be mapped into two stages of the learning process, namely the pre-instructional stage and the instructional stage. formulation of learning steps for the al-ishlah wa at-taghyr method to increase individual piety according to gagne, learning should be able to foster good teaching and learning activities and cognitive processes. the learning process (instructional events) are as follows: (1) foster interest and focus the attention of students, (2) convey the objectives of learning activities, (3) review previous lessons, (4) deliver materials in the learning process, (5 ) provide direction to students about learning instructions, (6) provide stimulus so that students are moved to respond, (7) provide reinforcement or feedback on the work given to students, (8) evaluate learning, (9) and strengthen the retention of students' learning processes (al-mahiroh and suyadi, 2020). the nine steps of learning are an activity arranged by educators to help the learning process of students. however, not all existing steps can or should be assigned to all existing subjects. the form of development is left to educators in accordance with the achievement of student competencies. the various variants of the model refer to various learning theories. learning theory is an attempt to describe how an individual can learn, so as to be able to gain and understand knowledge (zulhammi, 2016). in addition, learning theory can be a guideline that describes 139 | religio education, nov 2022, volume 2, issue 2, 133-146. issn e. 2776-3285 p. 2776-3366 student learning activities. in essence, these guidelines become a systematic guide in the learning process (abdurakhman and rusli, 2015). each learning theory has its own learning steps. the comparison of behavioristic, cognitive, and humanistic learning steps that are often used as references by educational practitioners are as follows: table 1. comparison of learning steps no behavioristik kognitif humanistik 1 determine learning objectives determine learning objectives determine learning objectives 2 determine the subject matter determine the subject matter determine the subject matter 3 analyzing the classroom environment and identifying prior knowledge identifying the characteristics of students (initial abilities, interests and learning styles) identify students' initial abilities 4 break the subject matter into small parts (topics, sub-topics, etc.) determine the topics that students can learn inductively (from examples to generalizations) identify the subject matter so that students can experience or be actively involved in learning 5 presenting subject matter developing learning materials in the form of examples, illustrations, assignments etc. designing learning facilities such as learning environments and media 6 provide stimulus (questions, tests, exercises, or assignments) set the subject matter from concrete to abstract, active, iconic to symbolic guiding students to learn actively 7 observing and reviewing student responses assessing student learning processes and outcomes guiding students to understand the nature of the meaning of the learning experience 8 providing reinforcement (positive or negative) or punishment guiding students to conceptualize their learning experience 9 providing new stimuli guiding students in applying new concepts to real situations 10 observing and reviewing the responses of students evaluating the process and results 11 provides continued reinforcement and punishment 12 and so on 13 evaluation of learning outcomes source: data from the analysis of researchers in contrast to the learning steps above, in the al-islah wa tagyr method the learning steps are divided into eight items which are broken down into pre-instructional and instructional stages as follows: budiyanti, parhan, islamy, the formulation of … | 140 issn e. 2776-3285 p. 2776-3366 figure 1. steps for learning al-ishlah wa tagyr the pre-instructional stage is a preparation stage that can determine the quality of using the al-islah wa tagyr method in the teaching and learning process. this is very important to pay close attention to. the explanation of the pre-instructional stages is as follows: (1) manhajiyyatu al-idārah ar-rabbāniyyahī, namely sky management, which means managing problems with the al-quran and as-sunnah approaches. in this stage an educator needs to build educative communication that is directed at the involvement of intentions because of allah. the educational communication displayed by an educator to students is none other than glorifying god, thanking god, and providing motivational messages that build changes in the character of students, so that the communication displayed at the beginning of the learning process demands to achieve an expected goal gradually. the communication that is carried out is of course directed so that it is not just treating, but preventing from committing despicable acts, and encouraging them to do commendable acts. this needs to be documented in the lesson plan stage. (2) manhajiyyatu robthu al-asbāb bi an-natāij, namely building a positive paradigm that maximum results are closely related to the law of causality (cause and effect). in the second step in this pre-instructional stage, an educator must be able to build a positive paradigm by providing an explanation of the material presented. preparation in building a positive paradigm needs to be documented in the learning planning stage. an educator should choose the right method in delivering learning material, one of the right methods that aims to change the personality of students for the better, is the targhib-tarhib method. the targhib-tarhib method needs to be designed in the planning stage, so that students are able to have a deep awareness to carry out positive activities, through the affirmation given by educators in providing rewards and punishments. thus, at this stage, educators need to present various kinds of rewards and punishments in the learning planning stage. (3) manhajiyyatu idāratu al-fitnah, namely managing danger swiftly and with good management on earth. in this pre-instructional stage, educators need to prepare various alternative solutions to problems faced by students. in the learning process, there must be various problems faced by educators and students in the learning process. in this steps for learning the al-ishlah wa tagyr method 1. giving motivation 2. observation-analysis-solution 3. learn with optimal effort 4. preventive 1. sky management 2. positive paradigm 3. earth management 4. gradual learning enhancement of individual piety 141 | religio education, nov 2022, volume 2, issue 2, 133-146. issn e. 2776-3285 p. 2776-3366 stage, educators need to prepare various alternative problem solving, starting from identifying the characteristics of students, identifying learning processes and outcomes. this stage needs to be prepared carefully, so that if there is a problem, educators immediately deal with it quickly and precisely to obtain maximum results. (4) manhajiyyatu at-tadarruj min al-istid'āf ilā al-hiwār wa minhā ilā tamkīn periodic and gradual efforts starting from a weak position to the dialogue process and then continuing to systematic and direct efforts. in this stage, educators try to guide students gradually and continuously, by making learning agendas and targets which are then distributed to students. this stage enters the pre-instructional stage, where educators need to have careful preparation in guiding educative actions. the various pre-instructional stages are important to be considered by an educator in obtaining good results to change the personality of students. this pre-instructional stage is continuous with the instructional stage. the instructional stage is the stage of applying the alislah wa tagyr method in the pai learning process. to achieve perfection in its application, it is necessary to carry out steps that contain four steps as presented in the picture above. (1) manhajiyyatu ba'tsu al-amalu mahmā kāna al-alam, namely an effort to motivate in the form of positive suggestions to rise from adversity. in the instructional stage, the educator realizes what has been written in the pre-instructional stage. to build interactive and educative communication, educators should provide positive motivation and positive suggestions to do positive things, accompanied by directing intentions for the sake of allah, being grateful and patient with every process that will be passed in a tiered learning period. this positive motivation and suggestion should be carried out continuously and continuously, so that it has a positive positive impact on the personal development of a muslim in doing good deeds in everyday life. (2) manhajiyyatu al-wasfu ad-daqīq wa at-tahlīl al-amīq wa al-hulūl al-munāsabah, namely clear observation, then analyzed comprehensively, then look for alternative solutions that are effective and efficient. after providing motivation, educators carry out the learning process while observing each student in growing their potential, and analyzing the characteristics of students. observations are carried out on an ongoing basis, so that educators appear as the main role models to solve various problems faced by students. to solve the problems that occur, educators need to formulate an appropriate model that has been adapted to the character possessed by students. thus, students will feel helped and guided to direct their potential into positive activities. (3) manhajiyyatu al-irtiqā ilā al-ahsan, namely always trying to do something optimally in all endeavors. in this stage, educators always strive to be the best in achieving the standard of learning objectives that have been set in the lesson plan. in this stage, educators take educative actions, educators guide students actively and independently, educators guide students to construct knowledge, educators guide students to actualize learning materials optimally. (4) manhajiyyatu al-bahsu fīmā tahtahu 'amalu qattun, namely looking for alternative solutions by prioritizing quick and preventive action. in this stage, educators reflect on the learning materials that have been delivered, both theoretically and practically. the results of this reflection are directed at making repairs and preventive actions (preventing badness), so that they become a habit of pious deeds that are rooted in each individual student. because this habituation takes a long time, educators need to appear with patience and sincerity in order to pass down the values of goodness. thus, the pai learning process using the al-islah wa tagyr method is directed at achieving individual piety of students, so that students can know good deeds, want to do good, and take good actions. whether it's in weaving hablu minaallah, hablu minannas, and hablu budiyanti, parhan, islamy, the formulation of … | 142 issn e. 2776-3285 p. 2776-3366 minal'alam. this individual piety becomes a good provision in building the identity of a muslim who is able to realize islamic values in life. because morals are the ultimate goal of the educational process. morals occupy a very important position in islam, so that every aspect of the teachings of islam is always oriented to the formation and development of noble character. conclusion in conclusion, the formulation of learning steps through the al-ishlah wa at-tagyir method is divided into two stages, namely the pre-instructional stage and the instructional stage. the preinstructional stage includes sky management, positive paradigm, earth management and gradual learning. while the instructional stage includes providing motivation, observation-analysissolution, learning with optimal efforts, and prevention. the formulation of learning steps through the al-ishlah wa at-tagyir method is directed at achieving individual piety of students, so that students can know good deeds, want to do good, to take good actions in weaving hablu minaallah, hablu minannas, and hablu minal'alam. this individual piety becomes a good provision in building the identity of a muslim who is able to realize islamic values in life. because morals are the ultimate goal of the educational process. references abdurakhman, omon, and radif rusli. 2015. “teori belajar dan pembelajaran inovatif.” didakti tauhidi: jurnal pendidikan guru sekolah dasar 2(1):1-28. ajala, imène. 2022. “islamic fashion: subversion or reinvention of religious values?” journal of muslim minority affairs 42(1):26–40. doi: 10.1080/13602004.2022.2064053. al-mahiroh, rifqiyyatush sholihah, and suyadi suyadi. 2020. “kontribusi teori kognitif robert m. gagne dalam pembelajaran pendidikan agama islam.” qalamuna: jurnal pendidikan, sosial, dan agama 12(2):117–126. doi: 10.37680/qalamuna.v12i2.353. alavi, hamid reza. 2008. “nearness to god: a perspective on islamic education.” religious education 103(1):5–21. doi: 10.1080/00344080701807361. aziz, asep abdul, nurti budiyanti budiyanti, nurwadjah ahmad, andewi suhartini, and ari prayoga prayoga. 2020. “pendidikan islam sebagai upaya ma’rifatullah.” adaara: jurnal manajemen pendidikan islam 10(2):174–186. doi: 10.35673/ajmpi.v10i2.997. bair, sarah d. 2009. “the struggle for community and respectability: black women school founders and the politics of character education in the early twentieth century.” theory & research in social education 37(4):570–599. doi: 10.1080/00933104.2009.10473411. berkowitz, marvin w., and mary anne hoppe. 2009. “character education and gifted children.” high ability studies 20(2):131–142. doi: 10.1080/13598130903358493. budiyanti, by nurti. 2020. “kompetensi religius berkarakter ulul ilmi bagi guru pai.” budiyanti, nurti, asep abdul aziz, and universitas pendidikan indonesia. 2020. “the formulation of the goal of insan kamil as a basis for the.” 3(2):1–10. carr, david. 2006. “the moral roots of citizenship: reconciling principle and character in citizenship education.” journal of moral education 35(4):443–456. doi: 10.1080/03057240601012212. chanifah, nur, yusuf hanafi, choirul mahfud, and abu samsudin. 2021. “designing a spirituality-based islamic education framework for young muslim generations: a case 143 | religio education, nov 2022, volume 2, issue 2, 133-146. issn e. 2776-3285 p. 2776-3366 study from two indonesian universities.” higher education pedagogies 6(1):195–211. doi: 10.1080/23752696.2021.1960879. chia, yeow tong. 2011. “the elusive goal of nation building: asian/confucian values and citizenship education in singapore during the 1980s.” british journal of educational studies 59(4):383–402. doi: 10.1080/00071005.2011.591288. collins, john w.; 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(1999). key conceps in the philosophy of education. london: routledge wu, jinting. 2009. “education, cultural identity, and the nation-state.” asian journal of women’s studies 15(1):125–144. doi: 10.1080/12259276.2009.11666063. yaacob, yazilmiwati, malissa maria mahmud, and wong shiet ching. 2019. “the impacts of active learning environment on communication skills, thinking and problem solving skills and teamwork skills.” in acm international conference proceeding series. budiyanti, parhan, islamy, the formulation of … | 146 issn e. 2776-3285 p. 2776-3366 zulhammi, zulhammi. 2016. “teori belajar behavioristik dan humanistik dalam perspektif pendidikan islam.” darul’ilmi: jurnal ilmu kependidikan dan keislaman. 3 (1): 102-125. 1 character education: creators of the nation shirin kulkarni* tampere university, kalevantie, finland shirin.kulkarni@tuni.fi abdul karim univeristas muhammadiyah cirebon, cirebon, west java, indonesia karim_gml81@yahoo.co.id *correspondence: shirin.kulkarni@tuni.fi a b s t r a c t s a r t i c l e i n f o until now, there are still many deviant behaviors carried out by students, such as brawls, bullying, drug cases, and other immoral behavior. this behavior when viewed from an islamic point of view is certainly very contradictory because this behavior is very likely to cause a decrease in quality human resources (hr). the existence of national education goals stated in the law on the national education system number 20 of 2003 is one of the efforts that can be made to minimize these deviant behaviors which in turn can also create quality human resources (hr). it can be said that the purpose of national education is closely related to character education. the purpose of this study is to determine character education, especially religious values that can create a nation's successor that has a positive impact on the country. the research method used in this study is a qualitative method through literature study or literature review by collecting several reading journals, after that they are reviewed, and analyzed according to research needs. the data collection technique was carried out by collecting data from various systematic search studies. the results obtained from the research are that quality human resources (hr) are created not only because of one's intellectuality, but must also pay attention to the spiritual and religious aspects. therefore, character education related to religious aspects is very important to be realized both in the school environment and in the family environment. the form of its application can be started by habituation to simple things, such as being a good role model for students or children and doing activities related to religious values continuously or continuously. article history: received 18 aug 2022 revised 28 sep 2022 accepted 30 oct 2022 available online 15 nov 2022 ____________________ keywords: character education; deviant behavior; quality human resources; religious values. introduction based on the law of the republic of indonesia number 20 of 2003 concerning the national education system article 1 paragraph (1), education is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their potential to have religious spiritual strength, self-control, personality, intelligence, noble religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (2) (2022) 103-115 e r mailto:shirin.kulkarni@tuni.fi mailto:karim_gml81@yahoo.co.id mailto:shirin.kulkarni@tuni.fi https://ejournal.upi.edu/index.php/religio/index kulkarni, karim, character education: creators … | 104 issn e. 2776-3285 p. 2776-3366 character, and skills needed by themselves and society (yuningsih 2019). education can also be interpreted as guidance carried out by someone (adults to children) to create understanding related to intellectual and moral matters by providing teaching (sholichah 2018). the purpose of national education itself, based on article 3 of the law on the national education system number 20 of 2003, is to develop students to become human beings who believe and are devoted to god almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and become citizens. a democratic and responsible state (noor 2018). from the article it can be said that the purpose of national education is closely related to the implementation of character education in an individual who in the context of the article is a student. it can be said that character education is a conscious, planned, and directed effort through a learning environment to develop human potential so that they have good, moral and moral thoughts and personalities, and have a positive, constructive impact on the surrounding environment (sholekah 2020). but in reality, a lot of student deviant behavior is caused by the loss or not implementing character education properly (ayudia 2022). according to the data presented by the indonesian child protection commission (kpai), 504 children became criminal offenders, such as drug offenders, theft, and immoral cases (source: detik.com). furthermore, in the case of abh, most children have been admitted to the child special penitentiary (lpka) for stealing, drug cases, immoral cases, and others. in addition, based on data from the child protection commission, it is recorded that junior and senior high school youth in indonesia are no longer virgins, have had abortions, have kissed, and have seen pornographic films. (kompas.com, 2010). finally, based on the results of kpai research in the jabotabek area, the number of brawls in 2012 has reached 103 cases and has increased by 1.1 percent throughout 2018 (upi 2019). these examples of deviant behavior when associated with one of the values in character education, namely religious values, are certainly very contradictory, especially for adherents of the islamic religion. the character can also be shaped by the role of culture and leadership in islamic institution (bimantara et al., 2021; widiantari et al., 2022). religious value itself can be interpreted as behavior that must be obeyed by someone when carrying out the teachings of the religion he adheres to, being able to tolerate the implementation of worship of other religions, and living in harmony with followers of other religions. (juliani and bastian 2021). to strengthen that the previously mentioned deviant behavior is far from the aspect of religious values, especially islam, one of which is the case of a junior high school teenager who had an abortion. according to the islamic view, this is forbidden. although the prohibition is not specifically stated in the qur'an, it can be said that qs al-isra verses 31 and 33 are the legal basis (fatmawati 2016). deviant behaviors carried out by the age of students have more negative impacts than positive impacts. the negative impacts of these deviant behaviors include the impact on the health of the perpetrator, the community, devotion to god, the state, and so on. behaviors of students, teachers and principal all three have a role in character change (karim et al., 2019, 2020, 2022). from one of the previous studies entitled strengthening character education to build national civilization, it was explained that strengthening character education can be an alternative to answer global challenges and build national civilization (soraya 2020). the research focuses on the discussion of character education to form human resources (hr) which is more directed to moral values. therefore, in this article the researcher intends to examine the character education aspects of religious values that can create the nation's successors who can have a positive impact on the progress of the nation. 105 | religio education, nov 2022, volume 2, issue 2, 103-115. issn e. 2776-3285 p. 2776-3366 methods this study uses a qualitative method. qualitative method is a research whose findings are obtained without going through statistical procedures. this study uses a descriptive approach because the data collected is in the form of words related to the problem being studied and the explanation is carried out comprehensively so that it is easy to understand by researchers and academics (fadli 2021). this research was conducted by reviewing the literature related to the problems studied. this literature review is traced from the researches of other researchers that have been carried out previously and are related to the problems studied. the study of the literature can later be used as a source to solve the problems studied. literature review is a tool used by researchers in obtaining a theoretical basis as a guide to source hypotheses (satrianingrum, setiawati, and fauziah 2021). the data collection technique used is literature study, namely by collecting data from various search studies, such as ebooks , journals on the google scholar portal , articles on digital portals, and others within the last five (5) years (20182022). results and discussion education education according to the law on the national education system number 3 of 2003 is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their potential to have religious spiritual strength, self-control, personality, intelligence, noble character, and skills. needed by himself and the community (yuningsih 2019). education is an alternative for a bright future. therefore, getting an education or studying becomes a mandatory thing that must be done by every individual. the government itself has even made a 12-year compulsory education program. in islam, seeking knowledge is an obligation. this is in accordance with the hadith narrated by ibn majah 224, from a friend of annas bin malik radhiyallahu'anhu, validated by al albani in sahiih al-jaami'ish shaghiir 3913 which means, "seeking knowledge is obligatory on every muslim." however, the fact that education has been influenced by the global world can lead to deviant behavior. with the rapid development of the global world today, education is a determinant in the formation of character, personality, character, and human character. education is the most responsible for deviant behavior, such as the phenomenon of crime, crime, immorality, corruption, drug use and other vices (hidayat, rizal, and fahrudin 2018; sajadi 2019). therefore, education is very important for the life of every individual so that it is hoped that every individual can get a proper education and the government can provide the right direction regarding the implementation of education. thus, the purpose of national education as stated in article 3 of the law on the national education system number 20 of 2003 is the development of students to become human beings who believe and fear god almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and becoming a democratic and responsible citizen (noor 2018) can be achieved. character building the young generation is the determinant of the direction of the nation's development steps in the future. they are called the successors of the indonesian nation. however, the younger generation can be said to be still immature and well-developed, so it is necessary to have mental guidance and education so as not to do things that deviate. things that are categorized as deviant occur when these behaviors can harm themselves or others, violate rules, and violate values and norms (mumtahanah 2018). kulkarni, karim, character education: creators … | 106 issn e. 2776-3285 p. 2776-3366 thus, it takes an effort or awareness process in order to form a person with good character, namely character education. this is very important because character is an essential part of humans that must be educated. the current generation of young people on average has a character that is experiencing erosion, fading, and drying out (soraya 2020). according to (rinja efendi 2020), character is an inherent trait in a person's personality that makes him act without being influenced by anything and without thinking first. this character at any time can turn into a bad thing if there is no guidance in character building. the form of character or personality guidance can include attitudes, behavior, motivation, and environmental care. the formation of this character is done by providing education which is certainly related to character or attitude. this education is known as character education. character education is an effort to create a generation that is intelligent, good, has noble character, and has good personalities in the nation and state (santika 2020). the purpose of character education itself is to improve the quality of education in terms of the character and morals of students as a whole in accordance with the competency standards of graduates in educational units who are later expected to be able to improve, use, and review their knowledge and implement character and moral values in the behavior of everyday life. character education consists of various components, namely components of knowledge, willingness to learn, and actions to implement the values contained in pancasila, both towards god almighty (yme), oneself, fellow humans, the environment, and nationality so that they become human. plenary (insan kamil) (kartika et al., 2022; parhan et al., 2020; parinduri et al., 2020). in character education in schools, all components (stakeholders) must be involved, including the components of education itself, namely curriculum content, learning and assessment processes, handling or managing subjects, school management, implementation of activities, empowerment of infrastructure, financing, and ethos. work of all citizens and the school environment (judge 2015). character building of students through education the planting of character education in the educational environment, especially schools, is one of the indonesian government's programs since 2010. through the ministry of education, this program aims to instill, shape, and develop the values of the nation's character. thus, students are expected not only to be able to become intellectually intelligent humans, but also to be able to build students into individuals who have noble, moral, and good character. as educators, they should pay more attention to and educate their students to have good character. ways that can be done, such as making good habits in an effort to shape the character of students, showing good behavior, and paying attention to students (ahsanulkhaq 2019). there are three elements in shaping the character of students, namely: mindset, national culture, and pancasila. first, the mindset is based on empirical, religious, and political facts that tend to be divergent which in the end can bias the character/character of the nation. second, national culture is faced with the challenge of diversity so that it can be used as a positive value in character building (kultsum et al., 2022; rinto et al., 2020). when one can expand the knowledge of cultural diversity contained in bhinneka tunggal ika, then it can be of positive value for the formation of the character of students. finally, pancasila is a good thing to be used as a national philosophy, this is because pancasila is a guide for the indonesian nation and has very good values for the formation of the character of students (hakim 2015). of the three elements forming the character, its application can be done through the field of education. education which means humanizing humans can be done with character education. character education is instilled in students because good character values are important for every individual to have for a good future. 107 | religio education, nov 2022, volume 2, issue 2, 103-115. issn e. 2776-3285 p. 2776-3366 things that affect the character of learners in education, the ministry of national education has begun to design a character education model to improve the character and character of the indonesian people. this is done by incorporating character values into the preparation and learning process both in schools and madrasas. in this case, teachers are required to prepare character learning devices appropriately and well because teachers are one of the keys to the successful implementation of character education that can create a better nation's successor (haris 2017) . things that can affect the character of students according to (abdusshomad 2020) are divided into two influencing factors, namely internal factors and external factors. internal factors themselves are divided into several things. first, instincts, instincts are internal factors because all actions taken by a person are based on instincts that are closely related to one's common sense. second, habits or customs, are internal factors because actions that are repeated by a person will become a habit that will determine his attitude and character. third, the will or will, is an internal factor because everything that is done certainly has an intention and a goal to be achieved. fourth, inner voice or inner voice, is an internal factor because at any time it can give a signal to consider all actions to be carried out. finally, offspring because children can have the same nature as their parents from birth naturally. in addition to internal factors, there are also external factors that can affect the character of students. the first factor is of course the existence of education, education is very influential in shaping the character of a student. second, environmental factors. for example, when students often hang out with an environment close to the pesantren, they will have more knowledge related to religion than students who live in an ordinary environment. causes of deviant behavior there are several factors that cause deviant behavior, according to (mumtahanah 2018), including the lack of love and attention from parents. (fimansyah 2019) mentions that the love and attention of parents in the upbringing given to their children is very influential in shaping the character and personality of the child so that the lack of love and attention from parents can make the child do things that should not be done. furthermore, the influence of the wrong association is the cause of deviant behavior. teenagers who have unstable psyche which can be said are still trying to find their own identity, making them look for and do new things, such as smoking, tasting liquor, watching pornography, and so on without thinking. these things will gradually damage the mind and cause or create bad characters in adolescents (khosiin 2022). television and internet media can also cause deviant behavior because children can imitate everything that is shown on television or seen. it can be said that nowadays many children watch television, but it is not according to their age so that they form a bad character. the same problem also occurs in internet media. with the internet, everything can be searched and found easily, so it is very necessary to provide an understanding of media literacy to educate children or anyone who uses the internet to use technology intelligently and critically. in addition, the lack of economic conditions can also cause deviant behavior and can be an obstacle to the development of the personality of adolescents (thaariq nd; and nasution, 2020). finally, lack of religious knowledge is one of the factors that cause deviant behaviors. this is evidenced by the many cases that occur, such as the decline in norms, unethical, and showing low morals. these cases occur due to a lack of understanding and inculcation of religious values, causing behavioral deviations and forming a character that is not commendable (sayuti 2022). forms of deviant behavior deviant behavior is behavior that deviates from the straight path of allah swt (admin 2015). god hates the evil nature of humans who deviate, but humans still often do things that kulkarni, karim, character education: creators … | 108 issn e. 2776-3285 p. 2776-3366 god hates, he can't restrain himself and follow his desires from the whispers of the devil (aji et al., 2020). the devil who has been cursed by allah and promised to go to hell asks for a long life to tempt humans to do things that allah forbids and always hinders humans from the straight path. allah swt said in qs. al-a'raf: (16-17): (iblis) replied, “since you have punished me for going astray, i will surely hinder them from your straight path. then surely i will come to them from the front, from behind, from their right and from their left. and you will not find most of them grateful." (al-a'raf: 1617) from the verse above, it is very clear that deviant behavior is not commendable behavior. this behavior arises because of the devil who prevents humans from walking straight (the path that allah swt is pleased with). the following are forms of deviant behavior, including: 1. doing acts like unbelievers doing acts like the infidel in question is imitating how to dress, how to style hair, make tattoos on certain body parts, pierce ears, nose, tongue, to imitate lifestyle, such as rahrah, courtship, and so on. 2. expressing lust one example of indulgence in lust is showing off body curves for women, liking the opposite sex excessively which can lead to adultery, abortion, homosexuality, sexual harassment, porno-action, and other sexual deviant behavior. 3. form a gang the lifestyle of "punk" street children is an example of the case of today's youth. they form gangs because they are aware of the similarity of fate as marginalized humans so that they form gangs and ignore the norms of life that exist in society and tend to live like they like. 4. bullying or bullying, aggressive actions to others in order to show strength to others. deviant behavior that is included in this form of bullying varies, for example by hitting, threatening, humiliating, looking cynically, demeaning and so on. 5. becoming a drug and alcohol addict teenagers who fall into the valley of alcohol and drugs are usually caused by unfavorable family conditions so that they feel depressed and look for a place to escape to relieve their stress and anxiety. 6. likes to lie adolescents who engage in deviant behavior tend to lie to their parents and educators 7. not afraid of sin everything that is his desire must be fulfilled as soon as possible. he has been caught up in the tricks of the devil so that he can no longer distinguish between right and wrong, and it is also difficult to accept advice because they are no longer afraid of sin and continue to do the things they want to do. 8. trapped in syuhbat teenagers can be entangled in syuhbat because their curiosity is so deep but they don't have enough knowledge to interpret the things that make them curious so they are often entangled in syuhbat. for example, perpetrators of terrorism in the name of bombing for the sake of god, teenagers who do not have enough knowledge can fall into the trick and become entangled in syuhbat. efforts to prevent deviant behavior deviant behavior in education is one of the behaviors that draws closer to god's wrath. this is because deviant behavior is not a commendable thing, but is prohibited by allah swt. as a person who has faith and piety, he must always obey allah's commands, stay away from his prohibitions, and study seriously to get the pleasure of allah swt. 109 | religio education, nov 2022, volume 2, issue 2, 103-115. issn e. 2776-3285 p. 2776-3366 effort is an effort to achieve what you want to achieve. efforts to prevent or overcome deviant behavior carried out by students can be done with supervision in the school environment and home environment. in the school environment, students are often found dating each other. from these courtship activities, it is very possible to create deviant behavior, for example kissing, having sex, and so on. dating activities usually include, exchanging news, sharing stories, dating, giving each other attention, and so on. in the view of islam, dating is strictly prohibited or not allowed because it can invite lust (lust) that should not be. if this is allowed, it is not impossible that it will cause unwanted things, for example, students get pregnant out of wedlock. therefore, in preventing these deviant behaviors, there are three efforts that can be done. these efforts include preventive efforts, curative efforts, and coaching efforts (marlynda 2017). the following is an explanation of efforts to overcome deviant behavior according to (marlynda 2017; mumtahanah 2018), first, preventive efforts are activities carried out systematically, which are divided into three things: 1) at home or family, parents create religious, harmonious life, teach norms, giving affection and attention to children, and providing supervision; 2) at school, teachers understand the psyche of students, intensify religious lessons, teach norms, and complete educational facilities; 3) in society, society is the third place after home and school. therefore, the three forms of preventive efforts must complement each other to be able to develop students in order to avoid deviant behavior and education to run properly. curative efforts are efforts to anticipate the symptoms of student delinquency so that the delinquency does not spread and does not harm the community. this can be done by means of a well-organized community in terms of tackling juvenile delinquency. coaching efforts are efforts by fostering students so that they do not repeat or do deviant things. there are several aspects in this effort to foster, including: 1) mental and religious development by teaching the qur'an to students; 2) mental development to become a good citizen; 3) foster a reasonable personality; 4) scientific development; and 5) development of special skills/talents possessed by students. (marlynda 2017). application of character education based on several journals found, there are several forms of application of character education. character education in the school environment can be done with character education applied in intracurricular programs or the application of character education when learning activities take place, for example linking the materials being studied with existing values or norms. furthermore, character education is applied in extracurricular programs or the application of character education outside of learning hours, for example camping activities which will result in independence, discipline, mutual assistance, and so on. and finally, education is applied in the learning process. for example, first, getting used to religious culture in all learning processes, such as praying before starting lessons, greeting when entering class, and so on. second, inserting moral values in every teaching and learning process. third, all subjects must emphasize attitudinal and moral (affective) values, not just cognitive values. fourth, the process of assessing learning outcomes is balanced between cognitive learning material (reason) and affective / heart (moral) material. fifth, teach field practice to students to take moral action. (prihatmojo and badawi 2020). in addition, the application of character education in schools, especially during the pandemic can be done by using interesting learning models, one of which is a problem-based learning model. using a problem-based learning model can build a sense of responsibility and make students not easily bored in online learning because motivation is built in obtaining solutions to the problems they face (ni'mawati, handayani, and hasanah 2020). character education in schools can be seen in the presence of teachers and students who always start and end learning kulkarni, karim, character education: creators … | 110 issn e. 2776-3285 p. 2776-3366 by praying, students who can be on time, are responsible for the tasks given by the teacher, help friends who are in trouble, and so on. furthermore, character education that can be carried out during a pandemic in the family environment includes: 1) parents always involve their children to participate in prayers as an effort to always ask god almighty to be given guidance, health, and avoid harm; 2) develop discipline in children regarding health protocols, such as washing hands, using masks, maintaining distance, and so on; 3) parents accustom their children to be independent, such as making their own bed, taking their own food, and so on; 4) implementing a reward and punishment system for children to train children's sense of responsibility (yoga purandina and astra winaya 2020) . in addition, in a family environment, character education can be carried out based on self-awareness (safitri 2017). family is the first place or environment for someone to get character. if a family has good self-awareness it will also create good character education in the family. with self-awareness-based character education in this family environment, it can also grow good character wherever a person or child is. character education based on aspects of religious values the ministry of education develops character education values into 18 characters. these values are sourced from religion, pancasila, culture, and national education goals. the eighteen values are: religious, honest, tolerant, disciplined, hard work, creative, independent, democratic, curiosity, national spirit of love for the homeland, respect for achievement, friendly/communicative, love peace, love to read, care for the environment, social care, and responsibility (fahroji 2020). religion is the behavior of carrying out religious teachings that are adhered to obediently, tolerant of other religions, and living in harmony with adherents of other religions. one of the verses that require muslims to obey allah is qs. an-nisa: 59: "o you who believe, obey allah and obey his messenger, and the ulema among you". in that verse as a muslim we are required to obey allah which in another sense is to stay away from his prohibitions. in the hadith narrated by bukhari it is also stated that muslims must always do good and stay away from bad or despicable behavior, the following hadith: "whoever observes the sunnah or a good path, then for him the reward for the path he took plus the reward of those who teach it until judgment day. and whoever establishes a bud'ah or a bad path, then upon him the sin for the bad way he took plus the sin of those who do it until the day of resurrection." (history of bukhari) this religious character is very important for a person's life, especially muslims (fahroji 2020) . character education from this aspect of religious values can also create other character values, not only related to the relationship with god. with someone who has religious values in himself, it is also possible that someone has the character of honesty, tolerance, responsibility, caring, and so on. the application of religious values in character education can be accompanied by islamic education or pai because both can be said to have the same slice, namely matters related to religion. therefore, the curriculum and material for islamic education or pai must be in line with islamic aqidah so that the wedge between the values of religious character and islamic education itself can be seen. islamic education plays a very important role in fostering an islamic personality because all of this cannot be separated from the goal of islamic education, namely fostering an islamic personality (hidayat et al. 2018). currently, education is very important in shaping a person's character which in islam is called noble character education (akhlaqul karimah) . having intellectual intelligence from education will not be useful if the morals or character you have are bad. therefore, religious education is so necessary. 111 | religio education, nov 2022, volume 2, issue 2, 103-115. issn e. 2776-3285 p. 2776-3366 indicators of qualified human resources according to kasanuddin (2011: 18) in (atika, nisa, and mafra 2020) said that the indicators of the quality of human resources are as follows: a) intellectual qualities (knowledge and skills), b) education, c) understanding the field, d) ability, e) enthusiasm for work, and f) planning and organizing ability. in addition, quality human resources also have several ideal characteristics from an islamic perspective, namely having a strong body and spirit, having adequate skills, having intellectual or intelligent reason, having a serious and professional spirit, having noble character and being disciplined. , have a firm stance (istiqomah and responsible), and have a strong faith and devotion to allah. the quality of a human resource becomes perfect and can guarantee welfare for humans as a whole with the mastery of science and technology coupled with the mental and spiritual toughness of the individual himself. this is because human resources who hold religious values will be more resilient spiritually and have a sense of spiritual responsibility towards science and technology and can indirectly contribute to the progress of a nation. the relationship of character education aspects of religious values with the successors of the nation as mentioned in the previous section, there are a lot of deviant behaviors carried out by students. these behaviors indicate that the goals of national education have not been well realized. in addition, these behaviors are also very deviant from religious teachings, especially islam. it can be said that because every deviant behavior carried out by these students is clear about the prohibitions and rules in the sources of islamic law itself, namely the al-quran and hadis. the deviant behaviors committed by the student or adolescent age in addition to causing a moral decline for themselves which have an impact on themselves, the surrounding environment, and even the country. these deviant behaviors can also lead to a decrease in quality human resources (hr) so that they have an impact on the progress of the country. the existence of a national education goal that places great emphasis on the formation of individual character in a good direction is one of the solutions to create quality human resources (hr). the application of character education both at school and in the family environment is one of the right things to do in order to create quality human resources (hr). based on one of the factors causing the occurrence of deviant behavior that has been described previously, namely the lack of knowledge in terms of religion, deviant behaviors that occur can be minimized. one of them is by instilling the value of religious character in students in particular or every individual in general. it can be said that because the characteristics of the ideal human resources (hr) can also be seen from an islamic perspective, not only in terms of intellect and skills. the quality of human resources (hr) will not be perfect if it is only associated with the intellectuality of an individual without paying attention to the spiritual aspect of his religion. character education by focusing on aspects of religious values not only creates religious characters, but can also create other characters. for example, the character of honesty, responsibility, caring, tolerance, respect, and so on. therefore, it can be said that with the realization of character education in the aspect of religious values, it can create quality successors or human resources (hr) and have a positive impact on the country. character education in islam is very important because with character education can create human beings who are knowledgeable and can advance a nation. muhammad athiyah al abrashi said; "islamic education (al tarbiyah al islamiyah) is an effort to prepare humans to live perfectly and happily, love their homeland, perfect in character, orderly in mind, smooth in feelings, proficient in work, sweet in speech both orally and in writing." the progress of a nation is determined by the presence of quality human resources (hr). human resources (hr) can kulkarni, karim, character education: creators … | 112 issn e. 2776-3285 p. 2776-3366 be formed from the application of character education with religious values because indonesia itself is a country with a majority muslim. conclusion education is something that is highly respected in life. the function of education is to improve the life of the nation by giving birth to children who excel and have good character for the future. things that explain about education have been stated in the law on the national education system article 3 no. 20 of 2003, one of which is about the goals of national education. with education, it can create the progress of the nation and with education, students can also become people who fear god almighty. in education a person is taught to respect each other, help each other, and with sufficient knowledge a person can distance himself from deviant behaviors that are not expected. quality education is education that is able to give birth to good human resources (hr) for the progress of the nation. the occurrence of deviant behavior can be caused by several factors. however, deviant behavior can be prevented with guidance, such as guidance that leads to religious values or islamic values. parents and teachers play a big role in supervising, especially for those who are in their teens. with direct guidance and supervision from parents and teachers, deviant behavior can be prevented and can give birth to quality children for the progress of the nation. the application of faith to students can give birth to human beings who are meaningful and uphold religious values. in other words, the application of character education with religious aspects can affect the creation of quality human resources (hr) because the intellectual aspect of a person cannot stand alone, but must be accompanied by paying attention to religious spiritual aspects as well. references abdusshomad, alwazir. 2020. “the effect of covid-19 on the implementation of character education and islamic education.” qalamuna: journal of education, social and religion 12(2):107–115. doi: 10.37680/ qalamuna.v 12i2.407. admins. 2015. “adolescent deviant behavior.” asy-syariah.com 9:101–110. ahsanulkhaq, mohammad. 2019. “shaping the religious character of students through the habituation method.” journal of the pedagogic initiative 2(1). 21-33. doi: 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this research is motivated by the assumption that lectures of islamic religious education (pai) in public universities (ptu), including indonesia university of education (upi), in various forms, should regulate moderation in religion. moderation in religion is needed to create a climate of tolerance among students to prevent radicalism and extremism in religion, which is allegedly occurring in public universities. one form of evaluation of pai lectures at upi aims to explore the opinions of pai lecturers at upi regarding learning in religious lectures they experience. with such a goal, researchers used a quantitative approach with a descriptive-survey method. with the quota sampling technique and considering the sample based on the sample expert's assessment based on the number of lecturers who returned the research questionnaire as many as 16 people with a distribution of 9 senior lecturers and 7 juniors. because data collection was carried out at one time, the researchers designed a cross-sectional survey design. collecting data on students 'and lecturers' perceptions regarding tolerance learning in islamic education learning at ptu was collected using a likert scale questionnaire. meanwhile, the data analysis used descriptive statistics, which are presented in tables and charts. based on the analysis results, it is possible to judge that lecturers on average (88.19%) have a good perception of learning in islamic education lectures at upi. thus, there is a lecturer's perception of tolerance learning in islamic education lectures at upi article history: received 18 feb 2022 revised 30 mar 2022 accepted 21 apr 2022 available online 15 may 2022 ____________________ keywords: general subjects; islamic religious education; perception; radicalism; tolerance. introduction many scholars have researched religious education (re). generally, these researches are spread on two major themes, namely the re pedagogical study and the study of its implementation in various countries. the first study themes revolve around policy (cush, 2015; fancourt, 2015), approach (grimmitt, 1987; grimmitt, 1981; barnes, 2000) ,, curriculum (chater, 2014; liagkis, 2015), goals (court, 2013; franken & loobuyck, 2017; barnes, 2015) , models and methods (aşlamacı & kaymakcan, 2017; afdal, 2015; bråten, 2015; franck, 2015) , as well as re evaluations (hilton & plummer, 2013; karamouzis & athanassiades, 2011) both religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (1) (2022) 55-70 e r mailto:fahrudins59@upi.edu mailto:saefull@upi.edu mailto:saefull@upi.edu https://ejournal.upi.edu/index.php/religio/index fahrudin, anwar, lecturers’ perceptions about … | 56 issn e. 2776-3285 p. 2776-3366 in institutions formal and non-formal education. meanwhile, the theme of the second study presents the results of research on how re is implemented in various countries in the world, both in erofa, such as croatia (barić & burušić, 2015), norway (skeie, 2017), finland (poulter, 2017), francis (gaudin, 2017), and england (jackson & everington, 2017; mąkosa, 2015); in africa such as zimbabwe (ndlovu, 2014); in the middle east such as israel (binyamin, paul, & gindi, 2017); in america (doorn‐harder, 2007); and australia (gross & rutland, 2016); and asian countries such as indonesia (künkler & lerner, 2016). regarding the implementation of religious education in indonesia, especially islamic (religious) education, where indonesia is a country with the largest muslim population globally, it has attracted the attention of several scholars. one of the reasons is that the indonesian government, as a democracy with a muslim majority, can be involved in determining policies related to religious education, including islamic religious education (ire) in its various forms. at least, there are three forms of how ire is implemented in indonesia, namely: (1) religious education organized by islamic boarding schools or other non-school islamic education institutions organized by muslim communities independently such as majlis taklim; (2) religious education organized by islamic schools; and (3) religious education in the form of religious subjects in public schools. in the view of künkler and lerner (2016), among the forms of the indonesian government's involvement in the implementation of ire is the government's success in including the secular (general) curriculum both into the educational curriculum in islamic educational institutions such as islamic boarding schools, with the birth of modern is lamic boarding schools, as well as in the education curriculum in islamic schools (madrasah) through the school accreditation system (parhan et al. 2021). with this accreditation system, the government has succeeded in "forcing" madrasas, which are actually islamic schools, to incorporate secular (general) curriculum content into their curricula, with a larger portion reaching 70% compared to religious curriculum content only reaches 30%. meanwhile, in secular (public) schools, government involvement in the implementation of religious education is to establish religious subjects as compulsory subjects in schools and compulsory subjects in universities. according to crouch (2013), the government is making efforts to constitutionally regulate several forms of religious activity, especially preaching activities and international assistance, religious day celebrations, the establishment of places of worship, religious education, interfaith marriage, and adoption of children, blasphemy. furthermore, the government made persuasive efforts by establishing good relations with every religious organization (whether muslim, catholic, protestant, hindu, buddhist, or confucian) and giving them the autonomy to organize and carry out their respective affairs. one form of good relations is implemented by establishing a national religious council, under the auspices of the ministry of religion, which consists of six representatives of officially recognized religions in indonesia. at least in freedman's (2009) view, the indonesian government believes that these mass organizations have an important and constructive role in promoting democracy to their followers. regarding the two policies, some researchers argue that the government took such a policy to suppress radicalism in religion to ensure the guarantee of religious freedom for every indonesian citizen and to present indonesia as a country with a moderate, tolerant, and democratic muslim majority (wanandi, 2002) as well as an effort to make indonesia an example that religion, especially islam, can coexist with democracy. regarding policies on religion, according to seo (2012), indonesia is unique compared to other democratic countries. in his view, indonesia is between an islamic state and a secular state. however, several researchers (colbran, 2010; hamayotsu, 2013) assess that several rules, policies, and practices make the indonesian government considered failing to protect its citizens who experience acts of intolerance and violence in the name of religion. in fact, afrianty (afrianty, 2012) indicated that 57 | religio education, may 2022, volume 2, issue 1, 55-70. issn e. 2776-3285 p. 2776-3366 religious colleges, through extra-campus organizations, are fertile places for radical groups to recruit new members. we believe that public universities in indonesia also experience the same condition. seeing this condition in indonesia as a heterogeneous country, we consider the government's policy to make religion a compulsory subject in the public school curriculum, and the college curriculum is the right step. in particular, i believe that universities, especially public universities, are the front guard and the last bastion to prevent radicalism and intolerance by fostering a tolerant, moderate, and democratic attitude among the younger generation through education. one of the efforts in this direction is to hold general education lectures that aim to build student character as good citizens. on this basis, religious education at ptu, including ire, has an important and constructive role in promoting tolerant attitudes among the younger generation. researchers are interested in conducting evaluative studies related to tolerance education through islamic education learning at ptu in connection with the foregoing. for this reason, the research title was chosen, “lecturers' perceptions about learning tolerance in islamic religious lectures at indonesia university of education”. methods research design this research is oriented to study “lecturers' perceptions about learning tolerance in islamic religious lectures at indonesia university of education”. in this title, this study's variable is the perception that the lecturer is the experimental unit (mendenhall, 1994; minium, king, & gordon, 1993). the perception variable is a quantitative variable that generates interval type data, namely the perception of the lecturer (riduan, 2007; sugiyono, 2017). what is meant by lecturers here are lecturers who teach pai courses and pai seminars at upi. the research approach used is quantitative research with a descriptive-survey method (creswell, 2012; fraenkel & wallen, 2012; mahmud, 2011; prasetyo, b & jannah, l.m, 2010) . because data collection was carried out simultaneously, the researchers designed a cross-sectional survey design (creswell, 2012; fraenkel & wallen, 2012; mahmud, 2011; prasetyo, b & jannah, l.m, 2010) population and samples the population in this study is closely related to the selection of the location or place of research. as previously stated, universitas pendidikan indonesia was chosen as the research location with lecturers as the experimental unit. on that basis, the researchers determined the lecturers who taught pai and pai seminars at upi as the population in this study (azwar, 2012; sugiyono, 2012). meanwhile, the sample required in connection with this study is determined by the following criteria: 1). lecturers come from the population of lecturers who teach pai courses and pai seminars in 2019 by paying attention to senior lecturers and junior lecturers' classification. 2). senior lecturers are lecturers who have taught pai courses or pai seminars for at least 10 years, while junior lecturers have only taught pai courses or pai seminars for less than 10 years. with these criteria, with the quota sampling technique and considering the minimum sample based on expert judgment (riadi, 2016) and the number of lecturers who returned the research questionnaire, 16 people were selected into the sample with the distribution of 9 senior lecturers and 7 juniors (hasan, 2002; margono, 2004; riadi, 2016). fahrudin, anwar, lecturers’ perceptions about … | 58 issn e. 2776-3285 p. 2776-3366 data collection in this study, the data needed is data about lecturers' perceptions related to tolerance learning through islamic education lectures at ptu. in this study, there is only one variable, namely the perception variable in which the lecturer is the experimental unit. the data generated from the perception variable is the interval type of quantitative data (riduan, 2007; widoyoko, 2012). on this basis, researchers used an instrument in the form of a lecturer perception questionnaire about learning tolerance in the islamic education course at ptu to collect the necessary data. the questionnaire was made using the likert type of measurement scale (riduan, 2007) quantitatively in the range 01 s.d. 05. the likert scale is used to measure lecturers' perceptions regarding tolerance learning in islamic education lectures at ptu. for this measurement, the perceptual variables for lecturers are translated into three dimensions, namely: the attitudes and thoughts of the lecturer, the lecture method and process, and the pai course material at ptu. these dimensions are then translated into several measurable indicators, either in the form of positive statements or negative statements. the data collected in this study were then analyzed using descriptive analysis. descriptive analysis is used to describe the results of the likert scale questionnaire data about lecturers' perceptions regarding tolerance in islamic education lectures at upi. results and discussion respondents' perceptions of the attitudes and thought of islamic education lecturers at upi for the first dimension of lecturers' perceptions of learning tolerance in islamic education lectures at the university of education of indonesia, three items ask pai lecturers' attitudes and thoughts. the first item (a.1) is about exemplary lecturers for students in thinking and being moderate in practicing religion, the second item (a.2) about lecturers shows moderate thinking in understanding religion, and the third 20 items (a.3) about lecturers show moderate attitude/behavior in religious practice. the results of the responses for these three items can be seen as follows: table 1. exemplary examples of lecturers in thinking and being moderate in practicing religion no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 2 12.50% 12.50% 4. compatible 4 25.00% 87.50% 5. very compatible 10 62.50% total respondents 16 100% 100% source: data processed from research results in the first item (a.1.) about "the exemplary lecturers for students in thinking and being moderate in practicing religion," none of the respondents stated a discrepancy with this statement. as many as 10 respondents or 62.5% stated that it was very suitable, 4 respondents or 25 % of respondents said it was appropriate, and there were 2 respondents or around 12.5% who chose a neutral attitude. however, in general, 87.5% of respondents or 14 respondents perceived that pai lecturers at upi had provided an example for students in thinking and being moderate in practicing religion (see table 1). 59 | religio education, may 2022, volume 2, issue 1, 55-70. issn e. 2776-3285 p. 2776-3366 table 2. lecturers show moderate thinking in understanding religion no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 3 18.75% 18.75% 4. compatible 3 18.75% 81.25% 5. very compatible 10 62.50% total respondents 16 100% 100% source: data processed from research results furthermore, in the second item (a.2.) about "pai lecturers show moderate thoughts in religion," none of the respondents stated a discrepancy with the statement. only 18.75% of respondents or 3 respondents chose a neutral attitude. while the remaining 18.75% (3 people) 21 stated that they were appropriate, and 62.5% of respondents or 10 peo ple stated that they were very suitable. thus, in general, 81.25% of respondents or 13 respondents perceived that pai lecturers at upi had shown moderate thoughts in understanding religion (see table 2). table 3. lecturer shows moderate attitude/behavior in practicing religion no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 1 6.25% 6.25% 4. compatible 3 18.75% 93.75% 5. very compatible 12 75.00% total respondents 16 100% 100% source: data processed from research results meanwhile, the third item (a.3.) on "lecturer pai shows the attitude/behavior that is moderate in religious practice," almost all respondents, i.e., 93.75% or as much as 15 respondents, perceive that pai lecturer at upi has shown moderate attitude/behavior in religious practice. however, there was 1 respondent or about 6.25% of respondents who chose neutral (see table 11). from the explanation of the three items (a.1., a.2. and a.3) above, as an indicator of the lecturers' perceptions of the attitudes and thoughts of islamic education lecturers, it can be concluded that the average respondent or 87.50% of respondents have a good perception stating that pai lecturers at upi have moderate attitudes and thoughts as shown in table 4. table 4. respondents' perceptions of the attitudes and thought of islamic education lecturers at upi no. dimensional indicators percentage a.1. exemplary examples of lecturers in thinking and being moderate in practicing religion 87.50% a.2. lecturers show moderate thinking in understanding religion 81.51% a.3. lecturer shows moderate attitude/behavior in practicing religion 93.75% average 87.50% source: data processed from research results fahrudin, anwar, lecturers’ perceptions about … | 60 issn e. 2776-3285 p. 2776-3366 related to this, several researchers emphasized the importance of exemplary teachers, including lecturers, in instilling good values or character (amin, 2017; nurchaili, 2016; sutisna, indraswati, & sobri, 2019) one of which is moderatism in religion. in lubis and anggraeni (2019) view, exemplary is one of the important criteria for teachers, including pai lecturers as professional educators in the globalization era. in line with this, maya (2013) quotes m. natsir's statement that teachers are "digugu" (heard) and "ditiru" (imitated). teachers are skilled at teaching how to answer national examination questions, but themselves and their lives must be an example for their students, including lecturers. respondents' perceptions of the method and process of islamic education lectures at upi for the second dimension, the lecturers' perceptions of learning tolerance in islamic education lectures at the university of education of indonesia, six items ask about islamic education lectures' methods and processes. the first item (b.1) is about the lecture method used by the lecturer to make students have a moderate understanding of islam (tolerant in religion), the second item (b.2) is about lecturers promoting a tolerant (moderate) understanding of islam, the third item (b.3 ) regarding lecturers providing insight into differences of opinion in islam, the fourth item (b.4) is about lecturers not indoctrinating students with the understanding of certain islamic groups, the fifth item (b.5) about lecturers facilitates students to recognize differences of opinion in islam, and item sixth (b.6) regarding lecturers allowing students to ask questions in islamic religious lectures. the results of the responses for the six items can be seen as follows: table 5. lecture methods used by lecturers to make students have a moderate understanding of islam (tolerant in religion) no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 2 12.50% 12.50% 4. compatible 6 37.50% 87.50% 5. very compatible 8 50.00% total respondents 16 100% 100% source: data processed from research results in the first item (b.1) about "the lecture method used by the lecturer makes students have a moderate understanding of islam (tolerant in religion)," none of the respondents stated that there was a discrepancy with the statement. as many as 8 respondents or 50% stated that it was very suitable., 6 respondents or 37.50% of respondents, stated that it was appropriate, and there were 2 respondents or around 12.5% who chose a neutral attitude. however, in general, 87.5% of respondents or 14 respondents perceived that the lecture method used by upi pai lecturers made students have a moderate understanding of islam (tolerance in religion) (table 5). table 6. lecturers promote tolerance (moderate) in understanding of islam no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 2 12.50% 12.50% 61 | religio education, may 2022, volume 2, issue 1, 55-70. issn e. 2776-3285 p. 2776-3366 4. compatible 4 25.00% 87.50% 5. very compatible 10 62.50% total respondents 16 100% 100% source: data processed from research results furthermore, in the second item (b.2.) about "lecturers promote a tolerant (moderate) understanding of islam," none of the respondents stated that there was a discrepancy with this statement. only 12.50% of respondents or 2 respondents chose a neutral attitude. the remaining 25% (4 people) stated that it was appropriate, and 62.5% of respondents or 10 people stated that it was very suitable. thus, in general, 87.50% of respondents or 14 respondents perceived that upi pai lecturers had promoted a tolerant (moderate) understanding of islam during pai lectures (see table 6). table 7. lecturers provide insights on the variety of opinions in islam no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 4 25.00% 25.00% 4. compatible 4 25.00% 75.00% 5. very compatible 8 50.00% total respondents 16 100% 100% source: data processed from research results then, in the third item (b.3.) about "lecturers provide insight into differences of opinion in islam," none of the respondents stated that they did not conform to the statement, most of the respondents 56.25% or about 9 respondents, stated that they were very suitable, and 25 % of respondents or 4 people stated that it was appropriate. however, 18.75% of respondents (3 people) chose neutral. thus, in general, 81.25% of respondents or 13 respondents perceived that pai lecturers at upi had provided insights about differences of opinion in islam to students during islamic education lectures (see table 7). table 8. lecturers do not doctrine students with certain islamic groups no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 4 25.00% 25.00% 4. compatible 4 25.00% 75.00% 5. very compatible 8 50.00% total respondents 16 100% 100% source: data processed from research results as for the fourth item (b.4) about "lecturers do not indoctrinate students with the understanding of certain islamic groups," 50% of respondents or 8 people stated that it was very suitable, and 25% of respondents 4 people stated that they were. this means that 75% of respondents perceive that pai lecturers at upi do not indoctrinate students to understand certain islamic groups. however, 25% of respondents or 4 people chose a neutral attitude (see table 8). as for the fourth item (b.4) about "lecturers do not indoctrinate students with the fahrudin, anwar, lecturers’ perceptions about … | 62 issn e. 2776-3285 p. 2776-3366 understanding of certain islamic groups," 50% of respondents or 8 people stated that it was very suitable, and 25% of respondents 4 people stated that they were. this means that 75% of respondents perceive that pai lecturers at upi do not indoctrinate students to understand certain islamic groups. however, 25% of respondents or 4 people chose a neutral attitude (see table 8). table 9. lecturer facilitates students to get to know differences of opinion in islam no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 1 6.25% 6.25% 4. compatible 4 25.00% 93.75% 5. very compatible 11 68.75% total respondents 16 100% 100% source: data processed from research results for the fifth item (b.5) about "lecturers facilitate students to recognize differences of opinion in islam," there was only 1 respondent or 6.25% of respondents who chose neutral. while the remaining 93.75% stated that pai lecturers at upi facilitated students to recognize differences in opinion in islam during islamic education lectures, with details of 68.75% of respondents (11 people) stated that they were very suitable and 25% of respondents (4 people) stated that they were appropriate (see table 9). table 10. lecturers give students the opportunity to ask questions in islamic studies no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 1 12.50% 6.25% 4. compatible 2 25.00% 100% 5. very compatible 14 87.50% total respondents 16 100% 100% source: data processed from research results meanwhile, in the last item (b.6) about "lecturers allow students to ask questions in islamic lectures," all respondents (100%) or as many as 16 people perceive that pai lecturers at upi provide opportunities for students to ask questions in lectures. islam (see table 10). from the explanation of the six items (b.1, b.2, b.3, b.4, b.5, and b.6) above, as an indicator of the lecturers' perceptions of the pai lecture method and process, it can be concluded that on average respondents or 87.50% of respondents had a good perception stating that the methods and processes of pai lectures carried out by pai lecturers promoted moderate islamic understanding and practice as shown in table 11. 63 | religio education, may 2022, volume 2, issue 1, 55-70. issn e. 2776-3285 p. 2776-3366 table 11. respondents' perceptions of the method and process of islamic education lectures at upi no. dimensional indicators percentage b.1 lecture methods used by lecturers to make students have a moderate understanding of islam (tolerant in religion) 87.50% b.2 lecturers promote tolerance (moderate) in understanding of islam 87.50% b.3 lecturers provide insights on the variety of opinions in islam 81.25% b.4 lecturers do not doctrine students with certain islamic groups 75.00% b.5 lecturer facilitates students to get to know differences of opinion in islam 93.75% b.6 lecturers give students the opportunity to ask questions in islamic studies 100.00% average 87.50% source: data processed from research results the national counterterrorism agency (bnpt) (sumandoyo, 2018) in 2018 presented the results of its research related to the spread of radicalism on public campuses. the bnpt even explicitly stated that seven well-known state universities were exposed to radical ideology. related to this, the good perceptions of lecturers on the methods and processes of pai lectures at upi, which promote a tolerant (moderate) understanding of islam, prove that pai lecturers in public universities have made preventive efforts to develop radicalism among students. in line with this, research conducted by susanto (2018) states that radicalism in the name of religion can be countered by understanding the three basic substances of islamic religious education, namely (1) there is no mistake in interpreting the holy book al-qur'an; (2) having a religion is not trapped in the formalization of religion; and (3) living a religious life properly following the content of q.s. ar-rum verse 30. respondents' perceptions of islamic education lecture teaching materials at upi for the third dimension, lecturers' perceptions of learning tolerance in islamic education lectures at the university of education of indonesia, three items ask about pai lecture teaching materials. the first item (c.1) about the teaching materials delivered in islamic religious lectures provides insights for students to have an understanding and moderate attitudes (tolerant) in religion, the second item (c.2) is about lecturers delivering materials or teaching materials that promote moderatism in practicing islam, and the third item (c.3) about lecturers facilitating students to get various teaching resources or materials (not based on a particular understanding or school of thought in islam). the results of the responses for the three items can be seen in the table as follows: table 12. teaching materials delivered in islamic religion lectures provide insights to students to have understanding and moderate attitudes (tolerance) in religion no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 2 12.50% 12.50% 4. compatible 5 31.25% 87.50% 5. very compatible 9 56.25% total respondents 16 100% 100% source: data processed from research results fahrudin, anwar, lecturers’ perceptions about … | 64 issn e. 2776-3285 p. 2776-3366 in the first item (c.1) about "the teaching materials presented in islamic religious lectures provide insights for students to have an understanding and moderate attitudes (tolerant) in religion," none of the respondents stated that they were not following the statement, as many as 9 respondents or 56.25% stated that it was very suitable, 5 respondents or 31.25% of respondents said it was appropriate. there were 2 respondents, or around 12.5%, who chose a neutral attitude. however, in general, 87.5% of respondents or 14 respondents perceived that the teaching materials delivered by upi pai lecturers in islamic religion lectures provided insights for students to understand and moderate (tolerant) attitudes in religion (see table 12). table 13. lecturers deliver materials or teaching materials that promote moderation in practicing islam no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 1 6.25% 6.25% 4. compatible 6 37.50% 93.75% 5. very compatible 9 56.25% total respondents 16 100% 100% source: data processed from research results furthermore, in the second item (c.2.) about "lecturers conveying materials or teaching materials that promote moderatism in practicing islam," none of the respondents stated that it was inconsistent with this statement. only 6.25% of respondents or 1 respondent choose a neutral stance. while most of the respondents, as much as 37.75% (6 people), stated that they were suitable, 56.25% of respondents or 9 people stated they were very suitable. thus, in general, 93.75% of respondents or 15 respondents perceived that pai lecturers at upi delivered materials or teaching materials that promote moderatism in practicing islam (see table 13). table 14. lecturer facilitates students to get diverse resources or teaching materials (not based on certain understanding or schools in islam) no criteria number of respondents percentage total percentage 1. very incompatible 0 0.00% 0.00% 2. not compatible 0 0.00% 0.00% 3. neutral 2 12.50% 12.50% 4. compatible 4 25.00% 87.50% 5. very compatible 10 62.50% total respondents 16 100% 100% source: data processed from research results meanwhile, in the third item (c.3) about "lecturers facilitate students to obtain various teaching resources or materials (not based on a particular understanding or school of thought in islam)," most of the respondents, namely 87.50% or as many as 14 respondents perceived that lecturers pai at upi had facilitated students to get various teaching sources or materials (not based on a particular understanding or school of thought in islam). however, there were 2 respondents or around 12.50% of respondents who chose neutral (see table 14). from the explanation of the three items (c.1, c.2, and c.3) above, as an indicator of the lecturers' perceptions of the pai teaching material at upi, it can be concluded that the average 65 | religio education, may 2022, volume 2, issue 1, 55-70. issn e. 2776-3285 p. 2776-3366 respondent or 89.58% of respondents perceive good stating that pai lecturers at upi use lecture teaching materials that promote moderate islamic understanding and practice as shown in table 15. table 15. respondents' perceptions of islamic education lecture teaching materials at upi no. dimensional indicators percentage c.1. teaching materials delivered in islamic religion lectures provide insights to students to have understanding and moderate attitudes (tolerance) in religion 87.50% c.2. lecturers deliver materials or teaching materials that promote moderation in practicing islam 93.75% c.3. lecturer facilitates students to get diverse resources or teaching materials (not based on certain understanding or schools in islam) 87.50% average 89.58% source: data processed from research results as with the two previous dimensions, it turns out that the lecturers' perceptions of the pai course teaching materials at upi are very positive. nearly 90% of the lecturers believe that pai learning at upi has promoted moderate islam. this can be seen from the teaching materials used. pai lecture teaching materials are used as a door to ward off radicalism among students. regarding this, the results of prihatin's research (2020) and wahyudi’s research (2017) concluded that textbooks (which contain intolerant content) are one of the gateways for radicalism to enter educational institutions. on that basis, the development of teaching materials is one of the right steps to prevent radicalism among students and university students, as was done by syafei (2019). on that basis, pai lecturers at upi have developed lecture teaching materials that show islam as a religion that makes tolerance and moderation one of its teachings' principles. by developing lecture teaching materials, pai lecturers try to develop moderation of islamic education through pai lectures. moderation of islamic education is carried out to prevent the development of radicalism and intolerance among students, which, according to saifuddin (2011), is currently the target of radical groups. this is in line with the results of widodo's (2019) research at the fkub (religious communication forum) of singkawang city, kalimantan, regarding the prevention of radicalism by realizing moderation of islamic education. table 16. lecturers' perceptions of learning tolerance in pai lectures at upi the education university no. perception dimensions percentage 1. respondents' perceptions of the attitudes and thought of islamic education lecturers at upi 87.50% 2. respondents' perceptions of the method and process of islamic education lectures at upi 87.50% 3. respondents' perceptions of islamic education lecture teaching materials at upi 89.58% average 88.19% source: data processed from research results fahrudin, anwar, lecturers’ perceptions about … | 66 issn e. 2776-3285 p. 2776-3366 based on the results of the analysis of the responses of 16 lecturer respondents to 12 items of indicators of lecturers' perceptions of tolerance learning in islamic education courses at the university of education of indonesia, it can be concluded that the average respondent or about 88.19% perceives good (see table 6). thus, in the lecturers' perceptions, the learning of tolerance took place in islamic education lectures at the indonesian education university. in the view of the lecturer, learning tolerance in pai lectures at the university of education of indonesia is carried out either in-class lectures or structured assignments of pai courses in the form of organizing pai tutorials once (saturday or sunday) a week or pai seminar tutorials once (wednesday or friday) for 12 meetings in 1 semester. learning tolerance through pai lectures in the classroom is done by providing, developing, and facilitating students to get various pai learning resources. this is supported by the cultural background of understanding pai lecturers at upi who are religious, ranging from nu, muhammadiyah, persis, pui, and others. besides that, most pai lecturers did not teach students a certain understanding of the context of fiqh. there are even some lecturers who provide an understanding of religion with the typology madzhab approach. the same thing is done in structured course assignments, namely the pai tutorial program, which is carried out once a week (saturday or sunday) for 12 meetings in one semester. in tutorial activities, students are given islamic insights on themes that promote moderate islamic understanding and practice in dhuha lectures and mentoring activities (peer tutoring) in small groups of students discussing these topics (c4). another thing that is done by pai lecturers at upi to teach tolerance in lectures is to provide ample opportunities for students to discuss and specifically for students who contract the pai seminar course, a mini-research group is formed which is given the task of researching contemporary religious phenomena or issues, that can be studied by combining religious approaches and disciplines of each. in carrying out the research process, students are advised to directly obtain data from primary sources by interviewing scholars at mui, nu, muhammadiah, and persis. this activity is also carried out in structured eye assignments in the form of tutorials, which are held once a week (wednesday or friday afternoon) for 12 meetings in one semester. in the pai seminar tutorial activities, students every week explore contemporary issues studied in the view of the islamic religion combined with scientific disciplines (c4). conclusion based on the results of the analysis of the responses of 16 lecturer respondents to 12 items of indicators of lecturers' perceptions of tolerance learning in islamic education courses at the university of education of indonesia, it can be concluded that the average respondent or around 88.19% perceives good (see table 24). thus, in lecturers' perceptions, tolerance learning occurs in pai lectures at the indonesian education university. islamic religious education in public universities as a general compulsory subject (mkwu) has a strategic role in promoting islamic moderatism. for this purpose, pai lecturers play an important role as role models for moderate religious attitudes. besides, lecture teaching materials must be designed by considering the diversity of understanding and richness of islamic teachings, especially in the context of fiqh, as a provision for students to know that diversity in understanding islamic teachings is not to be contested but is a wealth of thought and evidence of moderate islamic teachings. the lecture method also needs to be designed to provide students with opportunities and experiences to get to know the diversity of understandings in islam. for example, it provides them with experiences in dialogue with islamic mass organizations in indonesia regarding a particular issue in the indonesian context. by providing these experiences, pai learning orientation at ptu focuses on students' interests (learning from religion), not on religion itself (learning about religion). 67 | religio education, may 2022, volume 2, issue 1, 55-70. issn e. 2776-3285 p. 2776-3366 references afdal, g. 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(2012). teknik penyusunan instrumen penelitian. yogyakarta: pustaka pelajar. 1 secularism and islamophobia: historical reconstruction of the fall of china's ideology and economy ku-ares tawandorloh* fatoni university, khao tum, yarang district, pattani, thailand kuares.t@ftu.ac.th ardareena chema fatoni university, khao tum, yarang district, pattani, thailand adareena@ftu.ac.th kamaludin al azhar university of cairo, mesir kamaludin00@gmail.com *correspondence: kuares.t@ftu.ac.th a b s t r a c t s a r t i c l e i n f o islamophobia is an issue raised by islamic antagonist groups to portray islam as a radical, anarchist and primitive religion. secularism is a thought product with the concept of separating religion and the world, which is being forced to become an ideology that is accepted internationally. china, as an influential economic country in the world, provides penetration with its economic strength so that ideas that are contrary to islamic principles dominate global ideologies. no matter how great an ideology is, it turns out to have a fragility, this is what the chinese state has forgotten. success in the economic field has in fact caused problems in various sectors. this article presents the historical facts of how the fall of china's power was due to over-imposing an ideology that contradicts the holy islamic shari'ah. the research method used in this research is descriptive analysis method. the research data were collected from various sources, then analyzed using the literature review technique. the results showed that the influence of cultural values, selfishness, high nationalism culture accompanied by the political heat of the country, became a barrier for chinese people to accept the values of the spirit of faith contained in islamic teachings. article history: received 17 jan 2021 revised 10 feb 2021 accepted 03 apr 2021 available online 15 mei 2021 ____________________ keyword: china; economy; ideology; islamophobia; secularism religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (1) (2021) 1-14 e r mailto:kuares.t@ftu.ac.th mailto:adareena@ftu.ac.th mailto:kamaludin00@gmail.com mailto:kuares.t@ftu.ac.th https://ejournal.upi.edu/index.php/religio/index tawandorloh, chema, kamaludin, secularism and islamophobia… | 2 issn e. 2776-3285 p. 2776-3366 introduction islam is the main religion that regulates and teaches how to form worship, sharia and interaction (nasuha 2009) which is oriented to the benefit and happiness of earthly and ukhrawi life, ritual and social, as well as the lives of individuals and worshipers (turmudi 2017); (zuhdi 2017) this is based on the fact that islam was revealed to affirm that its teachings are universal in nature by carrying out the vision of rahmatan lil alamin, or good for all humanity, nature and the environment (rasyid 2016); (luthfi 2017); (zuhdi 2017); (asmani 2017) which has a positive, inclusive, comprehensive and holistic impact on human life (mucharomah 2017) or a perfect idea without weaknesses and deficiencies, sacred and authentic ideas that originate from divine revelation (rasyid 2016) which is always relevant throughout all time and everywhere (salih li kulli zaman wa makan) (masduqi 2013) which is manifested in the form of attitudes and behaviour based on islamic values to direct the basic potential (fitrah) of humans in achieving happiness in life in the world and the hereafter (parhan et al. 2020). as a universal religion, islamic shari'ah deserves to be applied and applied in every era and place (yūsuf al-qordowi 2007). there is no time limit on the application of islamic sharia because rasulullah saw was sent as rahmatan lil alamin's messenger, this is in line with the qs. al-anbiya (21): 107. this verse is a sign that happiness in the world and the hereafter must be reached through faith in allah and accepting his shari'ah. among the values contained in islamic principles are universality, diversity, consistency, and absolute servitude to god. islam commands its people to always put forward a balance in everything, including achieving success not only world-oriented but also includes the success of the hereafter. today, people have been wrong in understanding the paradigm related to wealth. the issue arises that applying sharia in economic activity will cause setbacks and primitives. for them, success must be achieved by justifying any means even if they have to collide with islamic rules (al-madanī 2002). whereas islamic teachings emphasize the principle of balance in all aspects, this gesture is shown by the prophet when praying, that is, asking for good in the world and the faith. islamophobia is an attitude that shows intolerance towards religion in general and excessive fear of the presence of religion in public spaces (lópez 2011). the same thing was stated by (erik 2012) who said that islamphobia is a form of intolerance towards religious people, which is a new form of racism or cultural racism (modood 1997). more specifically expressed (rana 2007) who said that fear and hatred was towards islam and muslims, here clearly there is a form of discrimination and intolerance towards muslims around the world, which is actualized through actions and treatment in the public room, clearly this is an attitude of racism. today, china is a country that can cut the distance of economic acceleration so quickly with superpowers like the united states. rapid economic growth can boost the country's foreign exchange income so that it impacts on the welfare and security of its people. some research, which was carried out by several world institutions, stated that china had shifted the us as the second-largest exporter in the world, and it was predicted that in 2010 it would take first place from germany. also, the country's foreign exchange reserves are the largest in the world estimated at more than $ 1 trillion. in 2006, china was the second-largest economist after the us, and it is estimated that by 2050 it will be number one in the world (ramli 2019). international media even issued several statements in which the statement led to the prediction of the state of china will become the largest economic power in the future to defeat the united states. achievements achieved in a relatively short period not much to make the public wonder. the main factor that helped realize this achievement was how cultural values that had crystallized for thousands of years could be applied by the chinese people in all elements of the layer. the culture that was born from the teachings of confucius included polite, 3 | religio education, mei 2021, volume 1, issue 1, 1-14. issn e. 2776-3285 p. 2776-3366 generous, sincere, diligent, and kind-hearted able to run well in every activity. so no wonder, if the chinese people can work better and longer than workers from other countries. in 2006, china had a surplus of the largest bank deposits in the world which reached nearly $ 180 billion. such great value is certainly not the result of a short effort, but for the hard work that has been proceeding and transforming for hundreds or even thousands of years. the penetration of chinese companies has even gripped the economy in several parts of southeast asia. the principle of hard work and unrelenting united by doing anything to achieve dreams is a catalyst for the realization of china's superiority in conquering the world economy. china is a country that has an ideology contrary to islamic values. the state of china today is based on the ideology of communism. where the main substance of the content of his teachings is not to believe in the existence of god. communists think god does not exist. therefore they assume that their success will depend on the results of their hard work. then, one of the communist doctrines is a continuous revolution. the revolution spread throughout the world, so communism is often called go international. with its economic strength, china is trying to force its country's ideology to be accepted internationally. various attempts were made to campaign for this mission, one of which is how to image and position the teachings of islam as teachings that are loaded with radical, anarchist, and primitive values. the use of mass media is considered a powerful weapon to smooth the negative campaign. also, acts of discrimination were carried out by the chinese government against ethnic uighurs in the xin jiang region. as great as any ideology has fragility and shortcomings. even inclined to necessity. there is no eternal ideology other than the teachings revealed by god, the teachings of islam. this is what the chinese government has forgotten. no matter how great they are in achieving success in the economic field, in fact leaving a large gap that ends in disasters in various important sectors. ecology and the environment are the worst impacts of this cruel ideology. historical fact notes, when a nation is far from religious teachings and norms, ignoring the environment, ignorance of the deviations that arise during society, will invite adzab and disaster that comes to them (moordiningsih 2015). the qur'an emphasizes how the destruction of previous nations whose ideology is contradictory to islamic teachings. the nation of noah was drowned in a terrible flood qs. al-ankabut (29): 14 (jum’ah 2012) then the greatness and valor of pharaoh with his armies were helpless before god, so they were submerged into the sea (al-qurtubi 1964). in qs. fushilat (41): 15, allah destroys the ad with a cold cyclone that destroys. likewise, the thamud, the prophets of syuaib (as) were destroyed by the earthquake qs. al-a'raf (7): 78 (thanthawi 1987) among the factors that caused the previous nations to be punished by allah swt were acts of sin, cruelty, rejecting truth, ungodliness, doing damage both in the form of ideology and action (assuyūti, 2003). this article tries to present a portrait of how the state of china as the most influential economic country in the world whose ideology of communism tries to transform from an ordinary country to the most influential country in the world, especially in the economic sector. the noble cultural value of the inheritance can transform the state of china as a superpower in the world. but progress in the economic field was not achieved by harmony with religious values there were deviant practices practiced by the chinese nation. the discrepancy between the teachings of islam and the teachings of communism in china plus culture that has been deeply rooted from time to time is strongly suspected as one of the factors of rejection of islam (islamophobia). in the end, the distance of religious values is one cause of the entry of china into the abyss of destruction that might not have been predicted. tawandorloh, chema, kamaludin, secularism and islamophobia… | 4 issn e. 2776-3285 p. 2776-3366 methods the research method used in this research is a descriptive analysis method. the research data were collected from various sources, then analyzed using the literature review technique. results and discussion chinese history and cultural values chinese culture is the longest-told culture on earth. the chinese writing system, as old as 4000 years, was discovered by archeologists, starting with writing carved on the bone (fanga et al. 2013). the first imperial dynasty system in china was the qin dynasty founded by qin shi huang in 221 bc. later it was replaced by the han dynasty which lasted 423 years. during this period china had great achievements in natural sciences and mathematics, for example, the discovery of the water clock and compass and achievement in the economic field. then in 618, the tang dynasty was formed, during this time a comprehensive political system was used and government officials were selected based on good service and academic background. the tang period marked the beginning of technological advances in china, such as printing technology, improvements in papermaking, and the invention of gunpowder (tang, li, and wang 2011). the tang dynasty ended in 907 ad and was subsequently taken over by the sung dynasty in 960 ad for more than three hundred years. during the sung dynasty, landscape painting was considered the highest art form. the sung dynasty is also famous for its pottery and porcelain. at the end of the tang period and the beginning of the sung dynasty, the emphasis on confucianism became dominant again. it was during this period that elements of confucianism, buddhism, and taoism were integrated into neo-confucianism. the sung dynasty ended in 1279 ad for the next 19 years, the mongols controlled china. the mongol nation was the first foreign invaders to hold the government of the khan family, especially kublai khan (genghis khan's grandson), china was once again reunited and beijing was made the capital. the mongols refused to use chinese culture instead to use their language and traditions. in the 14th century, the chinese destroyed the mongol dynasty and restored chinese rule. during the next 276 years of the ming dynasty (1368-1644), there were no breakthroughs or major contributions, either in science or art. by the last century of the ming dynasty, many internal and external problems had to be faced, such as corruption and the threat of invasion by mongols and chinese rebels. manchus was subsequently invited by the ming emperor to crush the chinese rebels and after that manchus continued to support and establish the qing dynasty (1644-1911). some important events occurred during the qing dynasty. the events were opium wars (1839-1860), taiping heavenly kingdom (1851-1864), and boxer rebellion (1900). the qing dynasty fell in 1911 and china was taken over by revolutionaries the national party under the leadership of sun yat sen. the communist party emerged in 1921 and a civil war between the national party and the communist party lasted from 1927 to 1936. japan invaded china in 1937 which triggered an anti-japanese war until 1945. finally, the people's republic of china was founded in 1949. under this historical chronology china. confucian culture as a common factor is also a catalyst underlying the effectiveness of chinese ethnic groups in southeast asia (levinson and rodebaugh 2013). in line with the study, a study published their findings from an empirical study. the research shows a significant relationship between the level of economic development in many southeast asian countries that have just become industrial countries (hong kong, singapore, south korea, and taiwan) with confucian dynamics, some of which are confucian ethics about being economical, diligent, developing oneself, harmony, and respect for heredity and how this relationship contributed to capitalist development (franke, r., hofstede, g., & bond 1991). 5 | religio education, mei 2021, volume 1, issue 1, 1-14. issn e. 2776-3285 p. 2776-3366 table. 1.1 summary of chinese history old in unit years years dinasti 500 500 330 550 14 426 60 155 161 37 289 53 319 209 119 90 276 267 37 2100-1600 sm 1600-1100 sm 1100-771 sm 770-221 sm 221-207 sm 206 sm – 220 m 220-280 m 265-420 m 420-581 m 581-618 m 618-907 m 907-960 m 960-1279 m 916-1125 m 1115-1234 m 1279-1368 m 1368-1644 m 1644-1911 m 1912-1949 m 1949 mend now xia shang western zhou eastern zhou, spring & autumn period qin (first emperor of china) han-west and east (western and eastern) three kingdoms jin-west and east (western and eastern) north and south (northeern and southern) sui tang five dynasties (five dynasties) north and south sung (northeern and southern) liao jin yuan (mongolian) ming qing (manchuarian) republic of china people's republic of china (people's republic of china) chinese culture that has developed for more than 2500 years was initially influenced by three forming forces: confucianism, taoism, and buddhism. these three forces that have formed have produced a culture of humanism that has made the chinese lifestyle very practical and also in difficult situations. for example, in 4000 years of chinese history, thousands of wars have been fought but none have been caused by religious strife. these three teachings praise each other rather than contradict each other. the main characteristics of confucius teaching consist of two components: the principle of humanism includes polite, generous, sincere, diligent, and kind. confucius believes that by applying humanitarian practices that people can continually be called 'high-quality' or 'respectable humans'. associated with logical principles and not excessive, for confucius, it is important for humans to balance words with their actions. the parallel to the confucianism movement is the teachings of taoism supported by lao tzu. taoism lessons are more metaphysical and abstract than confucianism, in that taoism teaching involves how something is served and how it works. in short, tao is the principle underlying all creation. buddhism originated in india, this ideology being the only foreign influence that entered deeply into the minds and lives of the chinese people. buddhism aims to guide the human race to peace by reducing or stopping suffering and developing good morals. the buddha taught the 'karma tawandorloh, chema, kamaludin, secularism and islamophobia… | 6 issn e. 2776-3285 p. 2776-3366 doctrine' and the 'path to nirvana'. the doctrine of karma which refers to rebirth comes from knowledge of one's previous life experiences. the path to nirvana leads to the end of universal suffering and the attainment of eternal happiness through spiritual understanding. the real difference between the three forming forces is confucianism which embraces the understanding of humanism (humanity), taoism embraces the understanding of naturalism (the power of nature) while buddhism adheres to the understanding of spiritualism (spirituality). these three teachings are not strictly religious in all attempts to understand life by using different metaphysical and epistemological. because culture could change according to the new environment, during the 11th century the teachings of taoism and buddhism assimilated into confucianism into a single entity that included all three, neo-confucian or post-confucianism. this teaching is a dominant system that remains a major influence in chinese thinking. lessons about chinese cultural values can be briefly categorized into social structure, kinship, interpersonal relations, and basic assumptions. social structure confucius taught people to follow five basic human relations (wu-lun): between wife and husband, father and son, between siblings, government and citizens, and between friends, to maintain a stable society that produces a peaceful and orderly state. based on the five basic human relations, self and family development continues to develop throughout the network of human relations that continues to expand towards a state of peace and order. therefore traditional society develops with the family as a basic unit. according to confucius: if you want to make your house tidy, you have to develop your morality first; if you want to develop your morality, you must arrange your heart properly. to arrange your heart properly, you must be sincere. kinship in family emphasis, 'a child's respectful attitude' ranks the most important rating system or concept in the development of each individual. when tzu yu asked about 'the respect of a child', confucius answered: today a pious son is only a person who keeps his parents able to eat. even though dogs and horses are given food. if there is no respect, where is the difference? as members of a family, the chinese nation individually are less individualistic and tend to think less of society but are more family-oriented, family interests are placed far above individual interests. the emphasis on 'the respect of a child' is the foundation of the five fundamental relationships as well as the governing power of the chinese vertical relationship (for example between father and son). in the chinese family, getting offspring, especially sons, for the sake of parental honor and continuing 'surname', ranks highest in the task of fostering respect for chinese descent. the attitude of thinking about the family and endless efforts to make the 'family name' make the chinese work diligently while still being thrifty to the family. in addition to the emphasis placed on vertical relationships, the chinese are also expected to support horizontal relations between brothers and sisters. a brother or sister is expected to take care of even sacrifice for his younger sister. interpersonal relationships regarding relationships, the chinese people placed a heavy emphasis on 'li', actions or good behavior. for young people, a child is taught to refrain from behaving aggressively in front of seniors or older people. open conflict must be avoided at all costs or the severity of efforts made to maintain harmonious relations. 7 | religio education, mei 2021, volume 1, issue 1, 1-14. issn e. 2776-3285 p. 2776-3366 in interpersonal relations, chinese people prefer tolerance, harmony, trustworthiness, non-competition, and conservative attitude (maintaining traditional values) (sheh, 1993). the tolerance which refers to a willingness to forgive mistakes drives the learning process. harmony supports the advancement of interpersonal relationships while trustworthiness fosters longterm relationships. non-competitive and conservative attitudes are presuppositions for nonaggressive and non-confrontational behavior that reinforces interpersonal relationships. in addition, chinese people tend to play 'face' to strengthen good relations. although there is no direct translation for the word 'face', the concept of 'face' relates to one's credibility, self-esteem, and reputation. in chinese society, the state of losing 'face' can be interpreted as losing credibility or reputation while achieving 'face' is a sign of honor or dignity. therefore, the state of gaining or losing face can have a strong influence on individual behavior also in a business context. the concept of ‘face’ and the importance of developing a family good reputation ’family and individual self-image have made chinese individuals strive for good and gain public recognition. the orientation that an individual has towards others and a deep sense of enthusiasm for knowing how people judge them has made the chinese community very 'critical' in their perspective (myers, 1989). basic assumptions regarding the relationship with nature, to a certain extent the chinese people believe that fate is predetermined, as the chinese call it 'god's will'. for example, many chinese people believe in 'feng shui' (geomancy) when designing their own office and home layout. many chinese also believe in fortune-telling. the chinese see everything in the world in terms of interconnection and interdependence. no creature or object, whether it exists naturally or is made by humans, is created individually. everything is interconnected through cause and effect. therefore, everything depends on something else. for example in traditional chinese medicine, although treatment is slower in terms of efficacy compared to western medicine, china seeks to heal and improve overall patient health rather than focusing only on the injured part. they believe that the function of one part of the body and the problem of that part are closely related to the total of all parts of the body. therefore, to get a permanent cure they use holistic. another basic assumption that distinguishes chinese culture from other cultures is the concept of 'time'. for the chinese, time is never defined as a straight line, so there is a beginning and an end. time is always defined as a circle. the view that time is spinning also causes chinese business people to view their derivatives as a form of continuity of life and business (sheh, 1998). the chinese people think that it is very important for someone to be respectful to their parents to get inheritance in the form of a family name and family wealth. chinese businesspeople hope that their business can be passed on to their children or even grandchildren. the chinese define 'space' in terms of what can be concluded. for example, the value of a house is its land and building materials (brick, steel, tile, etc.), but its use is emptiness or 'space' created by four walls. similarly, a good chinese landscape painting should not fill the entire canvas with paint. sufficient space must be available to allow connoisseurs of the painting to reflect and imagine (sheh, 1998). culture and wisdom are the most valuable things that our ancestors left us. because the influence of culture spreads into every aspect of human culture and behavior, having the appropriate cultural values will certainly increase the effectiveness of practitioners. so it's entirely up to us whether we are wise enough to defend the wisdom of our ancestors through conscious learning and practice. tawandorloh, chema, kamaludin, secularism and islamophobia… | 8 issn e. 2776-3285 p. 2776-3366 principles of chinese communism the rise of china as one of the forces considered to replace the domination of america and russia is certainly inseparable from the strategic policy of the chinese people themselves in responding to existing trends. people often wonder why china is a communist country. if we remember that the ideology of communism was the most modern ideology at the time and that communism was a product of the west, it is understandable why chinese intellectuals were so passionate about embracing it. the establishment of the chinese communist party in 1921 must be understood as a strategy. strategies to defeat the west with western tools (wibowo, 2004: 217). changes in china's foreign policy also always change from time to time according to their needs. the ability of chinese leaders who are always responsive in responding to international change greatly influences their foreign policy. but the most dominant thing in the change of foreign policy is the situation in the country which greatly influences his behavior in the international world. this is in line with what is delivered by sukma (1955: 12) that on the other hand, changes in the international and/or internal environment will also bring changes to the world picture, situation definition, and in turn, will also affect a country's foreign policy. historical experience as stated above has quite a strong influence on the awareness of modern chinese leaders (post-revolution of 1911). this awareness was not only among communist leaders but also among chinese nationalist (guomingdan) leaders. sun yat-sen, the founder of china republic, views china "as the poorest and weakest country in the world; the people of other countries prepare knives and forks while china becomes their fish and meat ”(price, 1932: 39). therefore, sun reminded that the rise of china was not only great power but also able to transfer chinese values to the whole world. communist chinese leaders also have a high awareness of the grandeur and bitterness of china's past history. the assumption of the lost territories shows that the conception of the "middle kingdom" is firmly embedded in the thinking of communist chinese leaders. although traditional elements have a strong influence, how communist china sees the world is very much determined by chinese elements of communism. these elements of communism that are uniquely chinese, especially the ideas of mao (mao sixiang) combined with chinese historical and cultural roots form the image of the communist china world. the revival of chinese economic power the process of china's economic power rebound in the global world can not be separated from the right strategies in exploiting opportunities and opportunities. the combination of cheap labor and modern factories really made china able to compete and that competitiveness attracted the enormous investors needed to carry out the process of urbanization. however, that is not the only force behind growing hunger, another force is the development of infrastructure, china is reinventing itself to resemble the image of its master teacher, the united states but on a broader and faster scale. the destruction of the german steel giant, the thyssenkrupp steel factory in dortmund employed around 10,000 employees. the production process of making iron and steel in this company has been running for around 200 years. the horde and westfalehnthutte people who live in parts of the ruhr valley supply prussia, cannons, tanks, casings, and armor for warships. the cause of the collapse of the steel mill was the slow but sure result of defeat in competitiveness. in the early 1990s, when south korea's efficient steel mills sold steel to the world at lower prices, horde steelworkers demonstrated to reject 35 hours of work a week. then the reunification of east and west germany demanded its victims by forcing the government to raise taxes and become an obstacle to general economic activity. in the mid1990s, the fate of the horde factory became a contentious issue. first, management reacts as 9 | religio education, mei 2021, volume 1, issue 1, 1-14. issn e. 2776-3285 p. 2776-3366 management in general; they discussed a merger with one competitor to obtain operational synergies, reduced costs, and better competitiveness, but by the year 2000, when world steel prices fell, all talk of an effort to save the factory was dashed. it seems that not much can be done. then the shagang company from china came up with a new mission, they acquired the german company. the effort is to reconstruct the mouth of the yangtze river. the first action was the arrival of the invasion of thousands of chinese workers to dismantle the factory equipment. at the end of 2002, in less than a year, china had completed the demolition work, a year earlier than the schedule they had agreed with thyssenkrupp and two years earlier than originally predicted by the german company. the workers work diligently and tenaciously. they sleep in a dormitory and work twelve hours a day during the summer, seven days a week. the perseverance of chinese workers speeds up the transfer process. the move of the largest steel mill to china, making horde one of the earliest communities on earth to feel the power of china's rising shocks. there is even a saying that is said by napoleon bonaparte: "let china sleep. because, if china wakes up, it will shake the world " the chinese economy recorded an annual growth rate of 9.4 percent, the highest of any large economy in the world. by 2005, in china, around 350 million people had mobile telephones and more than 100 million people accessed the internet, whereas, in 1978, almost no one had a personal telephone. shagang the "steel sand", shen, one of the directors when asked about his policy of buying the company, he said: "i need a horse that runs fast and doesn't eat a lot of hay! when world steel prices fall again, and that will inevitably happen in the next few years, many of our competitors who have bought expensive new equipment from abroad will go bankrupt or be depressed because they are full of debt so they cannot move. at that time, you will see that our purchase is a good decision. " shagang bought the steel mill in scrap metal prices: $ 24 million. it's land and sea membership from dortmund has cost $ 12 million and its reconstruction (plus the purchase of 1.5 square kilometers of land) costs another $ 1.2 billion. in total, about 60% of the cost of purchasing a new factory, and by reconfiguring, shen believes he can increase annual production by 3 million tons more than when the factory was operated by germans in dortmund. if the plant starts production at full speed, its capacity will more than double shagang's current capacity, and this will jump the company to the rank of twenty world steel producers. if shagang had decided to buy a new factory, it would not only cost much more but also take three years to make it and one or two years to assemble it. shen's strategy is very telling, wherein his distant vision, he sees that even though steel prices around the world were plummeting in 2001, demand in china will soar in the next two or three years. and in the following years, the shen factory supplied steel to volkswagen, a car manufacturer. the important price of the steel mill's story portrays that shen managed to lift himself out of poverty and without ever getting any business education, was able to run one of the most competitive steel companies in the world. the second story is how deng a visionary improvised by conducting a cultural revolution. he recruited chen yun, an expert in overcoming the economic crisis, to think of new strategies. chen assumed that the productivity of the farmers, who at that time numbered around 700 million of the total chinese population of 1.1 billion, had been suppressed too long under the communal farming system institutionalized by mao. from 1979 onwards, farmers could form smaller 'workgroups' to work on a predetermined division of land, and harvest the tawandorloh, chema, kamaludin, secularism and islamophobia… | 10 issn e. 2776-3285 p. 2776-3366 profits or losses from their harvest. however, a key principle of the new policy is that the working groups may not consist of one family and the land they are working on remains the property of the state. however, in one of the first important acts of creative defiance, farmers used the new policy to start cultivating family land. local officials knew exactly what was happening, but they also saw that the productivity of the poor farmers had freed and that it made the weaknesses of the communal system a thing of the past. the impact was immediately felt, towards 1984, the national grain harvest rose to 407 million tons from 305 million tons in 1978, and the meat was more evenly available. new tycoons emerged, one of which was mou qizhong, who emerged from prison without a job, or a real prospect. he took a loan to start a business selling brass ornate alarm clock to shops in shanghai and made a decent profit. then a great opportunity came: he heard that the local airline, sichuan airlines, needed an airplane but did not have the cash to buy it. he knew that the soviet union had many airplanes but lacked finished goods. so, he brokered the transaction, 500 railroad cars filled with instant noodles, shoes, clothing, and other items were exchanged for four soviet passenger planes. the courage of this ‘socks exchanged by jet’ transaction is pleasing to beijing, who hails mou as one of the ‘ten best private entrepreneurs’. there was liu yonghau who in 2005 was the largest individual shareholder in china minsheng bank, the first private bank in the country, in the 1980s, using a small amount of money borrowed from relatives, began raising chickens on his balcony. chickens lay eggs, eggs make more chickens and through various processes eventually, liu became the leader of new hope, the largest animal feed group in china. he used the money obtained from the business to buy shares in minsheng, which is now listed on the stock market. lu guanqiu owned a wanxiang company that was so successful in 2005 that it was able to make parts for general motors. in the mid-1980s, he only started his business by bolting compasses in his dirty iron workshop. li shufu, the founder of geely, a private car manufacturer that in 2005 beat sales of some of the world's most famous brands, when meng sold noodles, started a business by simply assembling a refrigerator using spare parts purchased with a loan of 2000 renminbi (rmb) from his father. li dongsheng, who in 2003 acquired thomson, a french electronics company, for tcl, a manufacturer of electronics and private household appliances, spent most of his time in the 1980s producing electronic magnetic tapes with a hong kong businessman at the back of the farm machinery warehouse. zong qinghou is the owner of the wahaha group which in 2005 turned into a major competitor to coca-cola in china. in the 1980s, he sold ice cream (only ice, without milk) on the street at a price of less than one us cent. principle of allowing all methods in the mid-1990s, piracy became a very common phenomenon. after infecting the industry, the phenomenon spread like a virus and became endemic to the value chain and jumped from one company to another. predictions suggest that american, japanese, and european companies could have lost more than $ 60 billion a year due to chinese piracy (fanga et al. 2013). the total suspicion of western companies due to theft of intellectual property rights is equal to more than the total flow of foreign direct investment into china in 2004 where foreign investment came in at $ 56 billion. some theft is done systematically, almost every time there is a hollywood film that is a big success, the dvd will appear in china before it is launched in the same format in america. in the field of publishing, a series of how-to business books by paul thomas, a harvard business school professor, became one of the targets of this strategy, some publishers had more than 100 fake book titles on the market in early 2005. likewise, other counterfeit goods are phenomena tragic or funny, like golf clubs, electric transformers, drugs, brake pedals, and 11 | religio education, mei 2021, volume 1, issue 1, 1-14. issn e. 2776-3285 p. 2776-3366 others. but the worse problem for foreign companies is the problem where china is trying to offer counterfeit goods with the equivalent quality of the original goods, such as cases of violations that occurred in the car industry, chery automobile company in the 1990s. however, the commercial impact of piracy is always the same: rapid destruction of value on a variety of finished products. this applies not only to established products but also to new technologies, and evidence of a continuing decline can be found in both single instances and overall prices. 29-inch flat-screen televisions, which were sold at 6000 renminbi in 1998, fell to under 2000 renminbi at the end of 2004. mobile phones with color screens were priced at 6500 rmb in 2001, at the end of 2004, they were below 2000 rmb (law and ho 2009). unreasonable prices also contributed to the destruction of the global economic system by the state of china. in the field of technology, the theft of "intellectual property rights" looks thick. the rise of china's technology is supported more by trade rather than research. in general, chinese companies obtain their technologies by buying, copying, or convincing foreign partners to transfer as part of the price to gain access to a large potential market. in this context, the driving force behind china's revival as a technological power is globalization, not research and development. the tempting lure of a 1.3 billion market, though it might be an illusion, has helped china to jump over some technological hurdles that bind the economies of several other countries. weak legislation bridges the rampant practice of corporate corruption scandals. the company named zhengzhou baiwen is run by li fuqian where the shopping center and distribution company is chosen to be a registered company even though this shop does not meet the requirements, one of which is that it must provide benefits. a little lie was needed, but li and his colleagues decided to give a big lie they claimed that the company's profits had increased thirty-six times in the ten years before the store bounced in 1996. when the figures were announced, the public investors responded, and baiwen's share price soared. but not long after that, the company fell, and li was arrested and thrown in jail and subjected to heavy fines. as a result of the disclosure of the scandalous practice, triggering the stock market to rock repeatedly. in 2001 the csrc found forty other companies that had falsified data on their results, including a company called yingu-angxia that had falsified profits of nearly $ 100 million. another thing that adds to the destruction of their economic system is that the practice of abuse of administrative power to enrich themselves and their cronies has become commonplace. the catastrophe of "pseudo" success chinese cultural values are often seen as important factors in determining and shaping the managerial and organizational practices of chinese business. the influence of chinese culture on managerial practice is so great that it creates different characteristics in the chinese managerial system (redding, 1982). continuous efforts in developing family wealth and the veneration of ancestors made chinese national leaders work diligently and live frugally for the sake of the family (thong, 1987). in line with this, the practice of prioritizing the interests of groups with a high sense of togetherness in the chinese hierarchical system (mun, 1986). the era of communism in china is not environmentally friendly. the combination of indifference, too large a population, frivolous industrialization, and the failure of a planned economic system in which prices are determined by the state to determine accurate prices for natural gifts have caused multidimensional crises, especially an incomparable environmental crisis. the waterways which were only ten years ago were rivers that flowed swiftly have now slowed down to splashing water or are completely gone. food is often contaminated with animal hormones and agricultural chemicals with dangerous and illegal levels. new and strange tawandorloh, chema, kamaludin, secularism and islamophobia… | 12 issn e. 2776-3285 p. 2776-3366 diseases such as sars and bird flu occur regularly. air pollution is so bad that 380,000 people might die prematurely due to respiratory diseases every year when we arrive in 2010. of the list of the twenty most polluted cities in the world, sixteen of them are in china, acid rain fell by more than 30 percent in this region. in a study conducted by daniel jacob, a professor of atmospheric chemistry from harvard, tracking dirty air ridges at a point above new england, samples showed that the pollution originated in china. some species of animals and birds become rare or lose their habitat because the wetlands and forests have disappeared. some small and large cities such as pingxiang began to sink into underground holes that had been dug by miners or because of the depletion of groundwater that was once there. the splendor of the hard-built state of china turned out to save a fragile ecological foundation. bear and small rivers have dried up throughout northern china and the depth of water sources has fallen rapidly as wells, many of which are illegally dug, have increasingly subsided into deeper groundwater supplies. in all, about 400 of china's 668 major cities are short of water and water rationing measures are increasing. oil is one of the basic needs of the state of china. during the 20th century, the us was able to supply fuel for its development with oil extracted from mines in alaska, the gulf states of the gulf, oklahoma, off the coast of louisiana, california, and illinois. however, china's geology is not that rich. many sources were discovered by china during the 1960s and 1970s but in the last two decades, production has dropped too far lower than the needs of its own country. twenty years ago, china was the largest oil exporter in east asia, now china has become the second-largest oil importer in the world. in 2004, china posted around 31 percent in the increase in world oil demand, so that the increase in oil prices to above $ 60 per barrel in mid-2005 was arguably caused by high chinese demand. the main catalyst behind china's huge appetite is the imbalance between its population and the resources it has. other causes are wasteful exploitation for decades and a lack of environmental awareness that characterizes the communism era. china's dependence on foreign oil is due to its carelessness in exploiting uncontrolled oil fields. conclusion chinese culture is influenced by three ideological forces: confucianism, taoism, and buddhism. the three forces that shape this have produced a culture of humanism that makes the chinese lifestyle very practical and also when in difficult situations. the main characteristics of confucius's teachings consist of two components: the principle of humanism includes being polite, generous, sincere, diligent, and kind. these cultural values have an indirect influence on china's style and way of playing in order to realize its vision of becoming the most influential country in the world, especially in the economic sector in the future. in recent years, the rise of the chinese economy has shaken the entire world. in just a short time, thousands of companies in europe, asia, and america fell victim to the chinese trade invasion. having workers who are reliable, resilient, and diligent is one of the keys to the success of china's economic transformation. plus the abnormal price competition, making china a country with the aim of the main business partners for international countries. however, progress in the economy seems not to have been followed by progress in other aspects. environmental aspects are areas that feel the effects of severe damage from the consequences of economic progress. damage to the environment, compounded by the loss of religious norm values in smoothing out its mission, corrupt practices have run rampant, justifying all means done in every effort to smooth out its mission. china today is a country that holds fast to the principles of communism in its philosophical state. the ideology, at least clashes with the teachings and values held by islam. this ideological conflict turned out to have an impact on the perspective of the chinese people 13 | religio education, mei 2021, volume 1, issue 1, 1-14. issn e. 2776-3285 p. 2776-3366 in positioning islam. islamophobia or worry about islam is at least influenced by certain factors, including the strength of chinese cultural values, selfishness, high nationalism culture accompanied by the political heat in his country. this is according to the author's analysis as a barrier for chinese people to accept the 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symbiosis of capitalism and secularism that lead to communism. the theory aims to refract the existence of god and may produce authoritarian and dictatorial rulers. the researcher used a qualitative approach with the literature review method. nuh's essay on islam and materialism firmly explores and scrutinizes marx’s historical and dialectical materialism by employing several approaches including philosophical, scientific, and scientists’ opinions. according to nuh offered a new balanced concept that is also in harmony with religion, which is religious socialism that has to be freed from atheism and materialism. article history: received 12 mar 2022 revised 18 apr 2022 accepted 02 may 2022 available online 15 may 2022 ____________________ keywords: abdullah bin nuh; dialectical materialism; historical materialism; karl marx; socialism. introduction the main argument of this study is to reveal the weaknesses and the dangers of karl marx’s dialectical and historical materialism theory that can threaten the global community harmony. with émile durkheim and max weber, karl marx are known as the founders of modern sociology (antonio 2011). marx's philosophy has been widely disseminated by his followers. his philosophical concept was slightly influenced by his predecessors, one of them was hegel. both of them were attempted to reformulate and reproduce contemporary historical thinking using normative power towards transhistorical values (sartori 2014). in addition, karl marx also proposed communism, which was developed based on hegelian philosophy as its substantive principle. marx adopted hegel's philosophy of using reason to create a rational state and slightly combined it with criticism of modern social conditions. marx's communism is arguably a hegelian product because it refers to the philosophical point of view and a summary description of the developing reality of the goal to be achieved (berki 1990). today, the world's intellectuals are extremely anxious about the transformation of ideas initiated by marx (oizerman 2017; siebert 1983). one of them is historical materialism's influence in causing global conflicts. in one of their studies, eric herring and doug stokes unveil that the acts of religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (1) (2022) 21-33 e r mailto:asepabdulaziz1993@gmail.com mailto:asepabdulaziz1993@gmail.com mailto:asepabdulaziz1993@gmail.com https://ejournal.upi.edu/index.php/religio/index puspita, religious socialism gives … | 22 issn e. 2776-3285 p. 2776-3366 global terrorism and wars are caused by a mix of critical realism and historical materialism (herring and stokes 2011). in political terrorism, historical materialism is exploited as a substantive theoretical instrument to enhance a history specifically. on the other hand, critical realism has a role to develop theoretical and methodological underlying assumptions or an essential source of criticism and reciprocal reinforcement. roy calls this an 'underlabourer' (bhaskar 1998). this study supports the hypothesis that radicalism and global terrorism are on the rise, and that they pose a significant threat to the life of state sovereignty, which was born under the influence of marx's ideology (haron and hussin 2013; orhan 2010). the indonesian nation is a nation of diverse tribes, cultures and languages (candra et al. 2020), raden abdullah bin nuh (hereinafter is referred to as nuh) is a muslim scholar and patriotic indonesian hero who participated in the struggle for indonesia's independence from colonialism. in his work islam dan materialisme (nuh 2015), nuh criticized marx's mindset that was saturated with materialism ideology so that the root of this term, communism, refracted god's existence, which contradicts religious teachings (levin 1997). in line with nuh, hawne hasan hama in his study, entitled a comparison between marxism and islamic state’s salafi jihadism, compared marxist orthodoxy theory with salafi’s ideology of an islamic state. according to him, marx's theory has similarities and differences with the current salafi’s ideology. both started their revolutions with minorities and did not believe in making concessions to achieve their objectives. the difference is their revolution goal. in this case, salafi gave birth to the islamic state, while marx created the communist state. the result of these two ideas has long been regarded as an authoritarian political ideology rife with aggression (hama 2019). despite the fact that marx's theory has been widely criticized by scientists and other philosophers, scientific practitioners in this century, including indonesian scholars, have paid close attention to it (carver 1972; chitty 2011; choat 2016; cocks 1983; doel 2008; farihah 2015; graham 1993; horii 2017; hudis 2004; jordan and macmillan 1967; megill and park 2017; niemi 2011; van ree 2020; sinn 2017). this study does not claim that nuh's ideas in islam and materialism are the most precise, since it is believed that it is less ethical, and theories will be crucial to evolve in the future as globalization and technology advance. furthermore, this approach is not intended to monopolize information. in this study, nuh argued that if marx's materialism is allowed and disseminated into the modern society's mindset, nuh's in-depth study and examination would affect undermining the state system and transforming modern society's behavior and perspectives on religion. as mentioned above, herring discovered evidence-based on scientific analysis proclaiming that terrorism is often exploited as an instrument of the capitalist (herring and stokes 2011). capitalism is a transitional dynamic in which some members of the capitalist ruling class, comprised of a coalition of capital owners and administrators, state elites, and larger social elites, attempt to fight or work with the dynamics of transformation to protect and advance their interests (maher and thomson 2011; mckeown 2011). it is similar in islamic teaching where well-known muslim scholars, both classical and contemporary, such as aththabri, ibn katsr, al-qurthub, sayyid thanthawi, and others believe that materialistic existence is dangerous to a muslim's identity because it keeps them away from allah (ath-thabari 1994; thanthawi 1987). in agreement with nuh, lebowitz (2011) demonstrated that capitalist globalization must be confronted by socialist globalization because its effect on the global community is enormous (lebowitz 2011). nuh's religious socialism is comprised of four main steps that strengthen the argument. first, it reveals marx's fallacy in seeing substance as the primary source of life. second, nuh provides criticism and rebuttal to dialectical and historical materialism. third, he develops new theories about pure religious socialism, free from atheism and materialism. finally, the phenomenon of the rise from atheism to theism. by using the “critic from inside” approach, he 23 | religio education, may 2022, volume 2, issue 1, 21-33. issn e. 2776-3285 p. 2776-3366 attempted to rectify marx's understanding by using the opponent's argumentative viewpoint and the study knife of philosophy, science, sociology, and scientific opinions. this study can provide a significant contribution by providing new interpretations and novelty related to the concept of a new product, which is religious socialism that can straighten out marx's philosophy, which is destructive to divine spiritual values. methods this article tries to present a critique of mark's concept with his materialism concept, and nuh proposes a new theory in the form of a religious socialism concept that is free from atheism and materialism ideologies. so that the right approach used by researchers is a qualitative approach with a literature review method. results and discussion material in a scientific point of view according to nuh, marx's materialism is based only on a tangible matter, which is the essential constituent of the world, and only its forms, processes, or aspects reached by the senses are considered truly exists. it implies that the universe exists as a result of substances and is not created by god (nuh 2015). nuh believed marx's ideas were based on an axiom or an assumption in which a meaningful condition is constrained by the physical world or material elements. the quran mentions the creation of the universe and one of the hypotheses that are almost in line with its standardization is the big bang theory, which was proposed by albert einstein and later confirmed by hubble's experimental research when he invented the telescope (afifah, ayub, and sahidu 2020). according to this theory, the universe was a solid matter, erupted (period of separation), and then transformed into a plume of smoke (sada 2016). several famous muslim scientists have weighed in, including ibn rushd, who is known for his cosmological theory. according to him, the universe was not created all at once; rather, the act of creation has been ongoing since azaliy (the age of nothing) and continues to this day (alkhalq al-mustamir). creation cannot be perfect all at once, particularly when it comes from something that did not exist before (creatio ex nihilo). therefore, evolution must be interpreted as the transformation of one element into another (mustofa 2018). it was found that nuh employed seven approaches to criticize marx's idea of materialism, including physics, chemistry, philosophy, genetics, physiology, psychology, biology, and the opinions of leading scientists to show that material is not the end of it all. nuh started his argument by quoting louis pasteur's theory of disease germ. the assumption of marxism law of “created into existence in its own" was refuted by this study. louis pasteur was the first scientist to note the virulence of microbes' ability to harm their hosts and was the first to discover the connection between germs and disease (solunke 2018). louis pasteur (1822-1895) is regarded as a leading scientist who ushered a new age in biology and medicine (berche 2012). thanks to his contribution, a new discipline of medical specialization was developed in france in the late 19th and early 20th centuries, rise to a new clinical and laboratory term called la pathologie infectieuse (contrepois 2002). his experimental study started with crystals of a fermented wine byproduct. in his study, he discovered that living microbes play a role in the fermentation and decay processes. pasteur's theory questioned spontaneous generation theory. his observation of the epidemic in silkworms is allowing him to pinpoint the role of certain germs in infectious diseases. the discovery of the cholera vaccine was the catalyst for the development of immunology. because of this, louis pasteur is widely credited as the father of anthrax and rabies vaccines. according to nuh, pasteur's experiment has rebutted charles darwin's the origin of species (1859), which became one of marxism's main arguments. in this case, his simple pumpkin experiment not only put an end to the concept of living and puspita, religious socialism gives … | 24 issn e. 2776-3285 p. 2776-3366 non-living things but also laid the foundation for the law of biogenesis. despite the fact that pasteur's study was strongly criticized and denounced by other scientists, he stands firm in his convictions. louis pasteur is a devout christian who believes in god as the creator of all living things(gillen and iii 2008). pasteur's findings support nuh's claim that life can only come from life and the general law that rules the universe of beings is not “happened on its own" law as the materialists claim. nuh second approach is genetics. genetics is closely related to studies of heredity and cytology in science. according to nuh, genetics has revealed the fact that when an offspring inherits certain traits, it also possesses individual differences. for nuh, genetics has revealed the presence of a complex hereditary system and the enormous power of these tiny genes that determine the condition of all body cells and provide animate beings with traits and personalities. he argued that it is ludicrous that all of this happened by chance as marxists believe. this discovery strikes at the heart of darwin's theory of evolution as well as materialist atheism. nuh's idea is supported by a cytologist named painter who can prove that the genes of the hypothetic factor have a role in the transition of traits from parents to their children along chromosomes (nuh 2015). the complexity of the gene inheritance mechanism has inspired scientists to further pursue discoveries. one of them is eduardo c. lau's preimplantation genetic process, which is a method for determining the genetic status of embryos produced by in vitro fertilization (ivf) before pregnancy (lau 2012). another example is a study that demonstrates the complexities of parental genotype inheritance by crossing certain traits (atnaf, mohammed, and zelleke 2013). nuh believed that the empirical evidence provided by experts has opened the global view that it is unlikely for the dynamic process of genetic inheritance to happen just like that (dudley 1973; hamilton 1964; jeevan et al. 2020; maita, mareovich, and peralta 2014; natarajan et al. 2020). nuh’s third approach is from physiology where he asked materialists to look at the human digestive system. nuh noticed a perfect and orderly mechanism that all food of different types is chemically extracted, and then the beneficial nutrients are delivered to the cells in the body in a calculated and sufficient manner so that each cell received only what is required, gradually transforming into bones, hair, teeth, nails, nerves, and so on. the eye, as a soft and delicate visual instrument, is made up of several parts. if one of the parts is disrupted, the vision will be impaired. even though the thickness is entirely no more than thin parchment, the net over the eye of the reflective lens consists of nine layers. the final layer is made up of 30 million rods and three million cone-shaped parts and bars, all of which have their cones neatly arranged. then, why do the rays of light fall on them backward? according to nuh, it proves that there is a creator who has fitted the visual apparatus behind the web with millions of sensitive nerves to allow for chemical separation. in this case, michael p. w. grocoot agrees with nuh that advancement in medical research is inextricably linked to progress on the frontiers of human survival. he argued that the study of human physiology in extreme environments is extremely beneficial (grocott 2008). in another study, garcoot believed that technological advancements can create translative models and integrative human physiology (grocott and montgomery 2015). the translational study is one of the keys to potential success that can benefit human health (apiou-sbirlea et al. 2015). the physiology study is similar to what nuh understood. for him, a great design that neatly follows complex rules confirms the existence of a creator who did construct the perfect mechanism. in addition, nuh also used a metaphysical approach to dissect marxism. nuh used a straightforward analogy to prove the existence of a creator who is not a part of the universe's material elements. a chair is used as a seat and is made up of various materials such as wood, iron, nails, glue, and so on. however, we can all agree that the carpenter, not the chair's constituent parts, was the one who is responsible for its creation. if it is analyzed further, it 25 | religio education, may 2022, volume 2, issue 1, 21-33. issn e. 2776-3285 p. 2776-3366 could be seen that the wood is made up of basic elements such as oxygen, carbon, and hydrogen, and that the material elements of these basic elements are atoms, and that the atomic material is made up of proton, electron, and so on. this atomic number is the most fundamental scientific substance that science has discovered in this century by observational scientific methods (nuh 2015). nuh further explained that the answer to all questions about the substance that comprise everything will be god. one modern scientist, sigmund freud (1856-1939), a professor in the field of neurological science who studied the nervous system and all of its disorders, demonstrated the theory of hysteria and its treatment by hypnotic suggestion. with jean charcot, a pathologist and neurologist from france, he attempted to prove that the cause of hysteria is paralyzed hysteria caused by hypnotic suggestions. the experiment result was reported in his book studien uber hysteric in 1893. his book explores the idea that hypnotic suggestions can help people with hysteria (nerve disease, mental movement, and sensation disorders). then, he refined his study in his next book, die traumdeutung, that was published in 1900, followed by psychopa thologie des alltagslebens in 1904, and finally drei abhandlungen zur sexualtheorie in 1905 (nuh 2015). die traumdeutung explains the perception of dreams where freud believes that it is an important element in psychoanalysis. the sections of dreams that are remembered are symbols of unconscious mental behavior occurring during sleep when the will is no longer active and conscious self-control is temporarily stopped. the founder of modern psychology, sigmund freud, studied the human mind and claimed that the subconscious mind dominates the conscious mind (k j sibi 2020). sigmund freud's idea is in line with azadkhan's analysis who suggested that psychoanalytic theory can be applied to reading texts to discover the significance of meaning within (niaz, stanikzai, and sahibzada 2019). nuh argued that sigmund freud is a scientist who was influenced by charles darwin's theory. therefore, according to freud, humans are materialistic animals. nuh criticized freud's viewpoint by looking at islamic teachings on the elements of oneself and humans. in islam, humans are neither angels nor devils, though their degree of evil can often degenerate to be worse than the devil and vice versa. islam encourages its followers to be balanced in all things. even if it is for the sake of nobility, islam does not tolerate imbalance because all facets of islam must be considered inseparably. this is indicated in the words of the prophet muhammad: "la rahbaniyyata fil islam" means there is no monasticism in islam. from an islamic perspective, humans are made up of bodies, purpose, and spirit. islam opposes some extremist groups' viewpoints on sexual activity, which they consider to be a despicable act. in fact, to avoid harming society and oneself, islam allows several things like eating, drinking, and even having sex within safe limits. this is confirmed in the quran surah al-a'raf (7) verse 32. allah permits adornments as long as it is practiced in a wise, disciplined, and orderly manner. to conclude his critique of sigmund freud's view, nuh clarified some of the observations made by western and european intellectuals about the supernatural. nuh quoted the book of william james, a wellknown psychologist, the varieties of religious experience that recounted an incident in which he had contact with supernatural entities in 1884. furthermore, erik j. dingwall, the author of the unknown is it nearer? that tells a story about meeting someone who had died in 1917. in indonesia, according to literature, general ahmad yani's mother was said to have seen him coming to visit her in central java at the exact moment he was killed by communists in lubang buaya, jakarta. nuh's view on historical and dialectical materialism in islam dan materialisme, nuh argued that marx's ideas can be summarized into at least seven propositions. 1) the signs of a community's uniqueness in terms of politics, social life, and culture are a function of how people carry out the economic process. 2) history is shaped puspita, religious socialism gives … | 26 issn e. 2776-3285 p. 2776-3366 by a series of class struggles in which people compete for economic interests that are incompatible with one and another in the face of scarcity. 3) feudal systems have vanished due to the rise of a middle class whose economic interests are dependent on trade expansion in industrial factory-made goods. 4) according to marx's predictions, the capitalist industrial society will eventually perish under the circumstances that are produced by itself. 5) amid a crisis, the proletariat (poor) is increasingly self-aware and persists in being stimulated, resulting in a peculiar process for self-destruction: the proletariat (poor) is increasingly self-aware and persists in being stimulated, eventually controlling the means of output in a worsening crisis as a result of unemployment. 6) the existence of leninism (expansion and addition) to marxism, according to which the collapse of capitalism's system occurs not only as a result of a prolonged recession that causes unemployment but also as a result of competition for trade and capital expenditure due to narrow markets that lead to global monopoly intervention. in such a situation, the working class would then attempt to seize power and impose a socialist agenda headed by communists. 7) once the socialist state who are working on behalf of the industrial proletariat in a stage of "dictatorship of the industrial proletariat” is in control, productivity will continue to grow without interruption and real income will rise to the point that true communism is possible. according to nuh, this hypothesis is very likely to come true because socialists would eradicate it due to the contradictions that have existed in capitalism since its creation. karl marx has been predicted in several of his books. furthermore, nuh attempted to assess the validity of marx's historical materialism theory, according to which history is described as a society's social, political, religious, and mental state as a result of its circumstances and economic processes. this economic situation is influenced by energy and the means of production. therefore, the means of production is the primary driving force behind human history (farihah 2015; oittinen 2015; peck 2016). according to marxism, the real foundations that rest based on relations of production are the social, cultural, political, religious, historical, and other aspects of relations since this production relationship determines the type of ownership rights that applies in society and it is the one who determines the process wealth distribution. meanwhile, the essence of politics, law, thought, and religion is determined by the manner of ownership rights and the distribution of the means. thus, according to marxism, there are two types of resistance in society. the first is the resistance between the growth of the productive forces and the ownership right relationship, which becomes an impediment. the second is a class contradiction between a class that defends the productive forces and another that preserves old relations in which the latter contradiction is the result of the first (nuh 2015). as a result, according to marxism, victory is always on the side of the new since the means of production are the driving force of history. in this case, nuh used the birth of a state as an example to try to rectify marx's historical materialism. of course, marxists would argue that economic conditions and class opposition play a role in the birth and development of a state. the winning class would then establish a political instrument, the government, to defend its economic interests and preserve its status. therefore, a state is established to safeguard certain classes. nuh believed that the birth of a state may be founded on recognition of the value of working together to solve all of life's problems. nuh cited egypt as an example of a country where its people worked together to arrange all aspects of irrigation as a result of river floods. thus, a state was created to direct people through life and to manage all operations that are difficult but essential for public life. the egyptian clergy held a high place in the state apparatus, not because of their social status, but because of their role as a result of their superior competence over the common people. aside from the concept of collaboration in problem-solving, another principle is the presence of religious influence, human inner satisfaction, and so on. 27 | religio education, may 2022, volume 2, issue 1, 21-33. issn e. 2776-3285 p. 2776-3366 some scientists, such as karl federn, criticized historical materialism, claiming that history would proceed in an infinite stream where nobody knows the beginning of the end. since history lacks a terminus a quo, it is difficult to determine which of its components is a thesis, antithesis, or synthesis. in agreement with federn's assessment, in his scientific analysis, dr. jordan demonstrated that the idea of historical materialism is ambiguous. further, he argued that marx's philosophy adopted plekhanov’s and lenin's philosophy in the formulation of the theory (jordan and macmillan 1967). in his work, the theory and practice of communism, carew hunt claimed that marx’s historical theory would only have a fictitious effect on history. the normandy victory, for example, would be viewed solely as a synthesis of roman and anglosaxon cultures or as a thesis whose antithesis and synthesis are the plantagenet and tudor periods, which is obviously incorrect and fatal. nuh also sensed a danger when history was being evaluated using marx's theory. he believed that this action would not provide an objective standard of measure with sense and rationale of actions or ways of working or doing something in history. furthermore, nuh also challenged marx's extremist attitude towards historical materialism, where marx stressed once again in his book, the critique of political economy, that two variables are present in production: productive forces and relations of production. according to marx, the latter factor is originated from the former factor, giving the idea that productive forces and relations of production are the primary causes of the formation of history. whereas, according to nuh, other factors are more significant than marx's theory, which is the spirit of thinking and the desire of the human will. he argued that the productive forces evolve automatically by discoveries resulting from human thoughts and wills. nuh's argument was supported by koestler: “marxian society has a basement-production, and an attic-intellectual production; the staircase and the lifts are missing”. in reality, marx was aware that there is an interconnection, which is a link between the upper and lower sections. marx dismissed this study even though if his experiment succeeds in establishing the connection, it will be clear where the validity of marx's theory lies, whether it can be accepted or completely dismissed. on the other hand, antonio labriola expressed a different viewpoint, questioning the validity of marx's historical materialism theory. labriola is referring to the natives of north america and the fact that they did not achieve a degree of civilization because europeans introduced wheat and domestic animals, which did not exist priorly. furthermore, nuh’s included another driving force in the flow of historical transition, which is the birth of great people all at a certain time. he used isaac newton, a prominent physicist who invented the law of universal gravitation after being inspired by an apple falling on his head, as an example. nuh argued that marxists tend to hide this fact from the public because it will destroy the existed economic theories, as hessen, a marxist, did. another flaw in marx’s historical theory, according to nuh, is that karl marx was not considered an expert in his field. as it has been known karl marx was not a real historian and he just cited several scientific theories from many experts. the fact that karl marx was not a great historian may have reduced the legality of his work and the degree of confidence it has among intellectuals. apart from historical materialism, karl marx developed dialectical materialism, which is marx's school of philosophy states that there is a dynamic relationship between matters and the general nature of change and its radical character and that everything that has reality is in the process of changing itself. according to marx, it consists of opposing forces of motion that bind everything while also transforming everything into something else. in this case, nuh employed science to demonstrate the fallacy of marx's theory, as stated in the previous discussion. nuh declared unequivocally that neither the element nor the supreme cause of the universe could be obtained from matter itself, but it could be obtained from some other cause puspita, religious socialism gives … | 28 issn e. 2776-3285 p. 2776-3366 and that natural forces would decide the course of their inclination. to make the concept to be easier to understand, nuh compared it to the creation of chairs. wood, iron, glue, and other materials have to be used to make chairs. despite the fact that these components make up a chair, it is the chair maker who makes the chair a chair. therefore, according to nuh, dialectical materialism is incompatible with science, which has proved its validity and reality. to summarize the study, nuh's perspective on marx’s class theory is presented. it is considered important because marx's philosophy has hypnotized many countries around the world, including indonesia. in his theory, there are at least two classes, which are socialism and communism. according to marxist, communism is a stage of social progress that follows socialism. communism is characterized by an abundant economy in which the state as a restraining force is considered unnecessary because class animosities have vanished. therefore, the values that can be applied throughout the communism phase are, “from each according to his ability, to each according to his needs.” marxists believe that it will be accomplished when socialism has existed. according to marx, socialism is a level of society with the following characteristics: a) abolition of class, the solution to the class system by creating a classless society, b) the transfer of political apparatus into the hands of the proletaries (workers, peasants, poor, etc.) by establishing a dictatorial government capable of realizing the historical task of socialist society, c) nationalizing the state's resources and capitalist means of production, making them the property of the entire society; d) distribution based on the principle of “from each according to his ability, to each according to his needs." several studies focus on the ideals of marx's communism have been conducted by several intellectuals (burkett 1999; campbell 2012; engels 1925; marx and frederick engels 1969; struhl 2007; sullivan 2005). nuh disagreed with marx's class theory, as well as socialism and communism. he based his criticism on many warning signs if marx's philosophy is realized. according to nuh, one of the risks is the emergence of an absolute dictator, whose power is uncontrollable by all, leading to fears that a cult that is defying the dictator will emerge. it happened in the past during the dictatorial reign of firaun. in islam dan sosialisme, it can be seen that nuh’s idea is in line with muslim intellectual mirza mohammad hussain who claimed that in islam, moral orientation is clearly etched on the conscience of society, while in the marxist system, there is only utilitarianism (the spirit of finding benefits) wrapped in a thin veneer of politeness moralism that is almost invisible. nuh also criticized the dictatorial regime's existence that would be followed by a system of terror. in such regime, oppression and tyranny will be rampant and the dictator will use the slogan "defend the people" to show their authoritarian stance. on the other hand, the state apparatus and the police will be instructed to use their power solely for personal gain. the nationalization of mass production sources and means will be another threat. of course, this goes against islamic teachings, which preserve each individual's property rights. from atheism to theism in nuh's work entitled bebaskan dunia dari kehancuran, there is a quote from a western writer who was desperate for the complete moral failure of an atheist materialistic culture. s. c. hacket, in his book the resurrection of theism, expresses an interesting viewpoint, arguing that there is a weak but growing movement from atheism to theism. sir richard gregory, in his book religion is science and civilization, agrees with hacket and claims that: “the two main factors that have influenced human development at all levels of civilization are religion and science. science is stingingly important for our lives in the light of commitment to high ideals, and religion defines the essence of life for the vast majority of humanity, so both should find a common ground for work.” sir richard gregory's argument, according to nuh, confirmed that there is no disagreement between science and religion. gregory believed that faith and empirical science 29 | religio education, may 2022, volume 2, issue 1, 21-33. issn e. 2776-3285 p. 2776-3366 are not mutually exclusive. intellectuals who subscribe to religious ideologies and schools sometimes claim themselves as scientific humanists. they believed that the true good resides in human improvement that can be achieved through educating human reason and contributing various scientific benefits. this idea contradicts marxist beliefs that consider religion as a drug for the mind in a mystical and ritualistic context and according to nuh, this is a general heresy. as a result, most modern american and european societies rejected god's presence, which is a tragedy. descartes, in line with gregory, argued that science is a method to distinguish between truth and falseness until it is obvious. this statement indicates that descartes was one of those who believed in the existence of god. in his book science in our lives, ritchie galder claimed that the historical conflict was not between science and religion, but between science and obscurantism that opposes the advancement of knowledge and denies anything that is in opposition to the current system. nuh recognized that the world could revert to religious teachings. it is proven by albert einstein's theory of relativity in 1905 that demonstrates that humans cannot perceive the universe objectively from the outside, but only relativistically because humans are a part of it. planck and hainsberg, in agreement with einstein, explained that humans cannot perfectly describe the universe in a rational, empiric manner. according to nuh, understanding religion safely and purely, and putting science in its place is the only way to free europe and the united states from the danger of materialism. religious socialism gives birth to a dynamic world religious teachings, according to nuh, contradict the principles and theories of atheism and materialism because they reject non-material entities such as the existence of the spirit and others. these principles give birth to human understanding that concludes that allah is a result of human creation, allah is created by imagination, and allah cannot be separated from human imagination (patrick l. gardiner, feurbach, 1969). however, it should be noted that nuh does not rule out liberalism, imperialism, and science. nuh argued that under president soekarno, indonesia was a powerful attempt to merge socialism with the core of religious teachings regarding the belief of one almighty god. as a result, religion was not considered wishful thinking, but rather as a focal point for many people's lives around the world. in contrast to indonesia, socialism in european countries is compelled to be founded on atheism and materialism, causing fear and concern in modern european society about god's presence and having a dual sense of religion. on the one hand, they concluded that religion has a positive impact on the projection of human existence. however, religion also often turns people away from failing to realize human needs, causing humans to personify their meaning against god. in this case, nuh had an ideal concept that can represent the distinctive characteristic of indonesian ulama thought, as part of an effort to return the world to its original state that stands on the principles of peace, tolerance, and integrity that is to remove the ideology of atheism and materialism from the grand concept of socialism in any form so that the encounter will give birth to a concept of religious socialism that is in line with the values of islamic teachings. nuh provided a new conceptual framework for the development of a dynamic and religious world, namely that is by strengthening socialism theory while eliminating atheism and materialism ideologies. through a comprehensive analysis, nuh believed that pure socialism, which is free from atheism and materialism and is in line with religious teachings, will bring peace and prosperity for the global society with high religiosity. therefore, religious socialism will create a dynamic world. puspita, religious socialism gives … | 30 issn e. 2776-3285 p. 2776-3366 conclusion raden abdullah bin nuh criticized karl marx's theoretical framework that he claimed to be destructive and condensed with philosophical materialism. according to nuh, it will threaten the generated ideology and will disrupt the global community's harmony by denying the existence of god, contradicting religious teachings, and dangerous for muslims because it keeps them away from allah. to counter this, nuh proposed "religious socialism" as a new philosophical paradigm for the development of a dynamic and religious society. this idea strengthens the construction of socialism theory by eliminating atheism and materialism. through a comprehensive analysis, nuh believed that pure socialism, free from atheism and materialism and compatible with religious teachings, would bring peace and harmony in the life of a globally religious community. nuh's "religious socialism" consists of four major steps: first, exposing marx's fallacy in seeing material as the primary source of life; second, nuh criticizes and rebuts the concepts of dialectical and historical materialism; and third, new concept about pure religious socialism that is free of atheism and materialism; and fourth, the phenomenon of the rise from atheism to theism. references afifah, gusti, syahrial ayub, and hairunnisa sahidu. 2020. “konsep alam semesta dalam perspektif 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“at-tafsir al-wasith lil quran al-karim.” 516. 1 al-azhar and moderate: exploring the role of alumni alazhar of egypt in strengthening ummah unity in indonesia through the concept of "wasathiyyah" siswanto* institut agama islam negeri (iain) curup, rejang lebong, bengkulu, indonesia sis66505@gmail.com ngadri institut agama islam negeri (iain) curup, rejang lebong, bengkulu, indonesia ngadri.iaincurup.ac.id *correspondence: sis66505@gmail.com a b s t r a c t s a r t i c l e i n f o religious moderation is a discourse echoed by the indonesian government recently in the context of an effort to stem the thoughts of radicalism, terrorism and anarchism that can destroy the integrity of the indonesian state. al-azhar egypt is one of the leading and oldest religious institutions trying to bridge the multidimensional conflict tensions triggered by religious issues with its washatiyyah concept. this article attempts to explore the role of al-azhar west java (paam) alumni in spreading the dialogue of moderation of religion in west java and the association of this organization with al-azhar egypt. the author is actively involved in conducting observations and interactive interviews with figures and alumni of al-azhar, west java, through the ethnographic approach. results of the discussion show that efforts to strengthen the washatiyyah azhari concept in the west java region are carried out by supporting work programs in several fields, namely education, da'wah, research and development, social, community relations, information technology. article history: received 13 aug 2022 revised 27 sep 2022 accepted 28 oct 2022 available online 15 nov 2022 ____________________ keywords: al-azhar egypt; alumni; moderate; paam; wasathiyyah. introduction after the collapse of the ottoman caliphate, a new phenomenon emerged in the public sphere of various models of da'wah movements in different parts of the world. the prominent muslim historian raghib as-sirjani believes that internal and external factors cause the downturn of muslims. among the causes of internal factors, namely the simultaneous defeat experienced by muslims, muslim leaders who lack integrity and morality, the role of the western media in propagating destructive, harmful content, the outbreak of corruption, and divisions that occur among muslims. one of the external factors is gazwu al-fikr, or ideological war (assirjani, 2003). the domination of the west towards muslim countries gave rise to the phenomenon of a new model of the da'wah movement or what is popularly known as islamism, where the agenda of this group is to realize modern political ideology to respond to and to religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 2 (2) (2022) 116-132 e r mailto:sis66505@gmail.com mailto:sis66505@gmail.com https://ejournal.upi.edu/index.php/religio/index 117 | religio education, nov 2022, volume 2, issue 2, 116-132. issn e. 2776-3285 p. 2776-3366 balance the secularism ideology echoed by the west and europe by strengthening the existence of the doctrine of islamic teachings (fuad 2020; roy 2004; mandaville 2007, 2014). one model that has become the spotlight of the islamic public and globally is the contemporary salafi jihadi militancy movement. muslim observers think this movement raises the discourse of stemming western political domination in colonialism and imperialism over muslim countries. bernard haykel, a western thinker, has termed this kind of da'wah movement model with the term "salafism", in which their vision is the reformulation and revitalization of ritual worship practices regarding as-salafu as-shalih (anwar, 2018). salafis see western culture as dangerous for the life of islam and its followers (hirschkind, 2009). the salafi jihadi group emerged in an extremist manner as a group that could represent exclusive groups that refused and wanted to restore western domination to its place. in classical islamic literature, historical construction shows that the genealogy of salafism ideology leads to the main characters, namely ahmad bin hanbal (780-855 ad), taqiyuddin ibn taimiyah (12631328 ad) and muhammad ibn abdul wahhab (1703-1792 ad) (umar & woodward, 2020). the last figure gave birth to a wahabbism movement, namely a reformation movement in the 18th century, based in najd, the arab center (meijer, 2009). the fluttering of wahabbi's ideology in the country of saudi arabia seems to have influenced political developments in several other arabian countries such as in yemen, a similar doctrine was brought by a reformist muhammad ibn ali al-saukani (w.1834), in india by shah waliyullah (1703-1762 ad), in india, the transnational movement of jemaah tabligh was initiated by maulana muhammad ilyas (1885-1944). the salafi reformist movement had appeared in several middle eastern countries at the end of the 19th century; among its figures were muhammad abduh (egypt, 1849-1905), jamaluddin al-afghani (persi, 1839-1897), and muhamad rashid rida (syria, 1865-1935). the distinguishing characteristic between the two poles is the emphasis on western cultural, political and economic threats. the wahabbi pole emphasizes the revolutionary movement purely directed at the purification of doctrine. according to zimmerman, some extremist movements have connectivity with other transnational groups. al-qaeda fosters relationships and supports the local somali islamist group, isis, into the libyan theatre while remaining loyal to its leadership (zimmerman, 2017) so that serious attention must be paid to their existence. issues related to the discourse and discourse of the salafi jihadi attracted the interest of scholars from various circles, especially from western intellectuals. in the research conducted by the author, there is at least some research related to the issue of raising the discourse of religious moderation and its relation to contradictory actions with islamic teachings such as radicalism or terrorism. (buehler, 2013; burhani, 2012; lazar, 2016; sheikhzadegan, 2020; tang et al., 2011; you & yoo, 2016; zekrgoo & tajer, 1980). among the studies above, most of the studies discuss and study the activities of extremist salafi jihadi groups in several regions of the country. (anwar, 2018; bezabeh, 2012; damir-geilsdorf & menzfeld, 2016; de koning, 2013; haron & hussin, 2013; hidayatullah, 2014; mentak, 2011; østebø, 2014; warren & gilmore, 2014; woodward, 2017; zimmerman, 2017). the development of the da'wah movement of the extremist salafi jihadi groups, which is seen as having departed from the framework of the fundamental teachings of islam, seems to have been responded to very quickly by scholars and masyaikh al-azhar university, which is one of the oldest islamic education institutions in the world. umar hasyim, the former chancellor of al-azhar and the charismatic scholar of egypt, considered that al-azhar and egypt had a crucial role and position to fortify islam from the enemies' efforts islam to divide the ranks of islam. (hasyim, 2009). senior scholars of al-azhar such as sheikh muhamad alkhurāsi, sheikh ibrāhīm al-farmāwī, sheikh abdul bāqi al-kulainī, sheikh abdullah bin muhammad as-syabrāwī, shaykh ibrāhīm ad-dzowāhirī are islamic scholars who become references and qibla khazanah. in various countries (khufaji & subhi, 2011). the current grand siswanto, ngadri, al-azhar and moderate … | 118 issn e. 2776-3285 p. 2776-3366 mufti of al-azhar, sheikh ahmad thayyib, even openly invites all stakeholders, alumni, and muslims to promote wasathiyyah da'wah (religious moderation) as a bridge unity of the ummah. ahmad thayyib, with the support of al-azhar scholars, allegedly wanted to fortify muslims from contradicting views with islamic teachings. in line with ahmad thayyib's opinion, syeikh yusuf al-qardhawi, one of the scholars who graduated from al-azhar, is even seen as the father of modern islamic moderation. (gräf, 2007; opwis, 2017; warren & gilmore, 2014), emphasized that the principle of ath-tatharruf (extremism) is not included in islamic teachings. islam invites its people to be at-tawāzun (balanced) in all respects, meaning that the concept of absolute balance is applied in all aspects. (al-qardhawi, 2008). the discourse of al-azhar with its kemesiran has at least been carried out by several foreign researchers (aviv & levy, 2014; el-wereny, 2018; hatina, 2007; hattemer, 1999; kandil, 2011; konrad, 2011; peacock, 2020; woltering, 2014). religious moderation is very much in line with the vision and mission of the prophets and messengers that aim to strengthen the unity of the people, not to divide, to strengthen harmony, not to create enmity. in addition, this is certainly in line with the movement established by the government to maintain national stability by strengthening religious unity even though it has a variety of socio-cultures as far as the author's observations, there has been no structured and systematic scientific study related to the actions and roles of al-azhar egyptian alumni in west java to strengthen the unity of the ummah in west java in particular, and in indonesia in general. the principle of wasathiyyah (religious moderation) is at least seen as playing an active role in minimizing dangerous ideas such as radicalism, terrorism, and even anarchism. using an ethnographic approach, the author tries to make observations and observations for six months from july to december 2020. the author explores related data from alumni and stakeholders of the al-azhar egypt alumni association of west java. the research will be focused on three main research problems which, in the view of the author, are closely related, first, exploring the dynamics of religious moderation discourse in al-azhar and egypt; second, what are the dynamics of speech on religious moderation in indonesia, and third, what is the role and strategy of al alumni -azhar west java to realize its efforts to strengthen the unity of the people with its wasathiyyah principles. methods this study uses a qualitative approach, which seeks to explore an understanding based on a methodology that investigates a social phenomenon and human problem. in this approach, the researcher creates a complex picture, examines words, reports detailed views of the respondents, and conducts studies in natural situations. the method of collecting data is by using observation, interview, documentation and focused discussion techniques. technical data analysis, the researcher did by analyzing the content of the interview answers and the results of the observations made, then the researcher conducted an in-depth discussion of the contents of the written or documented information material, then combined the results of the interview with studies of appropriate journal articles and books and became a reference study. results and discussion the movement for religious moderation in egypt and al-azhar university egypt is a country that has a long history of building human civilization. this country has a major contribution to the birth of religious religions, both heavenly and ardhi. discussing the discourse of the developmental movement and the direction of the trend of religious moderation in egypt cannot be separated from the developing global phenomena. borrowing from the framework of the sociological functionalism theory that was born by the sociologists robert spencer, emile durkheim, parsons and merton where this theory states that the 119 | religio education, nov 2022, volume 2, issue 2, 116-132. issn e. 2776-3285 p. 2776-3366 condition of society as a system of structures or closely related parts that function and operate harmoniously together (tischler, 2011). if we relate this functionalist theory to the phenomenon of the emergence of the religious moderation movement in a global scope, then the basic assumption is to examine when is the phenomenon of the emergence of movement of extreme groups such as the salafi jihadi. referring to a research study conducted by fuad and strengthened by the results of m. v bruinessen's study in one of his researches entitled ghazwul fikri or arabisation? indonesian muslim responses to globalization, the phenomenon of the extreme salafi jihadi movement with the islamism movement first appeared in the public domain around the end of the 19th and early 20th centuries (fuad, 2020; mandaville, 2007, 2014; schielke & th, 2007). according to peacock, the discourse of the islamist movement in egypt has increased with the efforts to build a reformist group project by playing the support of the mobilization of the press to pursue change simultaneously. therefore, according to him, state institutions play a key role in articulating the response to the framework of islamic reform (peacock, 2020). the development of an increasingly complex model of the da'wah movement seems to have an impact on other sectors, including the discourse on the issue of gender equality, where the politics of the secular egyptian state, both in the colonial and post-colonial period, depended heavily on the role of religion in its legitimacy process (mclarney, 2012). the development of education in egypt has been felt since the beginning of the 19th century when the country developed many new institutions aimed at expanding the influence of state authority. the education system was adopted from several european developed countries in order to improve the quality of education in egypt (konrad, 2011). egypt's al-azhar is one of the most influential centers of sunni authority in the world (zebiri, 1991). one of al-azhar's most central thoughts is the concept of religious moderation or what is called islam wasathiyyah. al-ahar university was founded in the 10th century by the fatimid dynasty. at present, al-azhar is an educational institution that has become the center of knowledge for islamic science claimants around the world, and is often the main reference for global islamic discourse. syeikh abdul halim mahmud saltut, former chancellor of alazhar, argues that islam is a moderate religion which is composed of two essential components of the creed and shari'ah. this religion contains elements of theory and implementation as well as actualization (arif, 2020). as a charismatic scholar and expert on islamic law, abdul halim mahmud tries to make innovations played by al-azhar in order to ease the tension between aspects of civil law and islamic law (albo & meital, 2014). nearly 30,000 students each year register to study at al-azhar, where most of them aspire to become scholars who can benefit society through preaching. according to berglund, the islamic movement is seen as a stereotypical monolithic institution built with the same perspectives and attitudes. scholars have characterized daily religious life as the religion of privatization and spirituality (berglund 2014; hamberg 2009). al-azhar students are a fusion of many religious backgrounds such as sunni, shia, salafi, and so on. al-azhar never imposes ideology, worship practices on every student, but builds a moderate mindset. various efforts have been made by contemporary al-azhar scholars in order to harmonize muslims by strengthening the bonds of brotherhood among muslims, one of which is by trying to open space for dialogue and scientific discussion among islamic groups. the former egyptian mufti syeikh ali jum'ah even clearly explained that uniting muslims is an obligation, repairing conflicts between muslims is part of islamic teachings (jum'ah, 2008). this is in line with the al-quran contained in qs ali imran: 103 as well as the testimony of the hadith of rosulullah saw, where he said "believers for other believers are like buildings that support one another". harmonization efforts in ali jum'ah's view do not mean merging the ideologies of fighting groups into one, but according to him, it is more towards avoiding blind fanaticism siswanto, ngadri, al-azhar and moderate … | 120 issn e. 2776-3285 p. 2776-3366 towards the group, and being tolerant towards others, so that the seeds of hostility can be minimized. in the early 20th century, the leading al-azhar clerics with moderate shi'ah scholars held a meeting to discuss harmonization of theology among sunni-shi'ites. the conclusion of the meeting resulted in various formulations which in essence were that not all shi'ah followers had extreme views that deviated from religious teachings, there were even certain groups that were in line with the understanding of the ahl sunnah wal jamaah creed. the contemporary wasathiyyah movement in this era is being promoted and published by yusuf al-qardhawi intensively through international forums, mainstream media, and even in his works. yusuf al-qardhawi's persistence and consistency in spreading the wasathiyyah concept earned him the title of recognition as the father of modern islamic wasathiyyah today. yusuf al-qardhawi is one of the charismatic scholars who graduated from al-azhar. he was born in the village of shift turab, al-gharbiyyah province, egypt in 1926 ad. al-qardhawi had memorized the koran as a child, at the age of 10 he mastered the science of tajweed. alqardhawi carried out his studies at the tsanawiyyah and aliyah madrasa levels at al-azhar and almost always won the class. precisely in 1953, al-qardhawi graduated from the ushuluddin al-azhar faculty. in 1958 al-qardhawi completed his master's degree at the adab faculty. then in 1973, al-qardhawi completed his doctoral studies with a summa cum laude score at the same faculty with the dissertation "zakat and its effect on social life". this dissertation was later known as "fiqh zakat".(arif, 2020). seeing his educational studies starting from adolescence to his doctoral process, this will make al-qardhwi have a frame of mind that is in line with alazhar's wasathiyyah ideology. in arabic literature there is a popular expression "al-insān ibn bīatihi" a human being is like a child born from the conditions of his environment. (rawwas, 1988). this paradigm seems very logical and in tune if later al-qardhawi built his da'wah movement based on al-azhar's ideological features. al-qardhawi received various awards, including the faishal award in 1412 h in the study of islamic sciences. then he received an award as a world muslim scientist and scholar by the king of malaysia in 1996 ad and from the kingdom of brunei darussalam sultan hasanul bolkiah and islamic fiqh in 1997 ad saw his many works with no less than hundreds of good works from the field of sharia. morals, politics, economics, fiqh, and others. in 2000, he founded the world ulema association (alittihad al-alamiy li ulamail muslimin). the da'wah movement carried out by yusuf al-qardhawi prioritizes the principle of attawazun (balance). this can be seen from some of his phenomenal works which emphasize that islam teaches the principle of religious moderation. ((al-qardhawi, 2001, 2008, 2009), of his many works, this is what according to some scholars, al-qardhawi deserves to be called the father of modern islamic moderation. (bashori, 2013). according to al-qardhawi, one's knowledge and universal understanding must be built on two main characteristics, namely assyumul (universal) and at-takamul (completing one another). according to him, this concept must be included in the areas of faith and syaria'h, knowledge and worship, insight and morals, world and religion. (al-qardhawi, 2009). the increasingly complex problems of society require an effective solution, one of which is the concept of believing in the main reference source of the al-quran and as-sunnah for the application of sharia. however, al-qardhawi emphasized that a comprehensive understanding that is in line with maqasid syari'ah (the global goal of religion) will bring about enlightening solutions, not ones that drown (al-qardhawi, 2009). islamic syari'at is a way of life that will continue to be in harmony with the times and places (alqardhawi, 1993). this is because islam is a religion that motivates its adherents to always do good deeds, where these good deeds must be built on the following principles as-syumul (universal), at-tanawwu '(diversity), al-istimrar (continuity), al -khulus lil khair (sincere intention to do good) (al-qardhawi, 2007). radicalism, extremism, and the ideology of terrorism were formed at the outset due to a wrong understanding of the koran and hadith, 121 | religio education, nov 2022, volume 2, issue 2, 116-132. issn e. 2776-3285 p. 2776-3366 therefore there needs to be a re-education effort by teaching how islam encourages everyone to understand islam in a kaffah (comprehensive) manner, so that efforts this will minimize the epidemic of radicalism (al-qardhawi, 1996). in his work entitled dzāhiratu al-ghuluwwu, al-qardhawi wants to correct misconceptions regarding the salafi jihadi group carrying the ideology of takfiri without comprehensively understanding how a muslim perspective faces the legal status of takfiri towards someone. he wrote this treatise on the background of complaints submitted by several muslim groups, one of which came from yemen, where this extreme group believes that muslims other than their own groups are considered kafir. according to al-qardhawi, saying "at-takfir" or kafir a muslim is very dangerous and has complicated consequences related to both worldly and ukhrowi aspects. (al-qardhawi, 1990). in his explanation, al-qardhawi argued that the ideology of takfiri was born due to four essential factors. first, the epidemic of kufr and conversion of religion or apostasy openly in a community area. second, religious leaders who are too ignorant and ignorant of these groups. third, the imposition of the application of an ideology brought by a religious leader without being conceived on the principle of convenience. fourth, the lack of scientific tools, especially for the study of fiqh (al-qardhawi, 1990). al-qardhawi continued, there must be a right effort in reconstructing our frame of mind in building a paradigm in this takfiri case, namely with takfīr man yastahiq (infidel for those who are worthy). according to him, an indicator of a person being legally punished by takfir is someone who openly believes that he is an infidel. the next paradigm is that there must be an effort to separate the category "kafir" from a person's case, not to be beaten. al-qardhawi took one reference by referring to ibn taimiyyah's opinion in which he argued: "an utterance can be punished with kafir, so that saying makes the person punished as infidel. there are also those who argue that whoever pronounces this sentence is an infidel. however, if there are certain groups of people who say the same sentence, they are not immediately punished by the same infidel. must be built based on evidence until it is feasible " yusuf al-qardhawi emphasized that the context of kafir a muslim is very dangerous for several reasons, first marriage becomes invalid, husband and wife are obliged to divorce their partners. second, the children were not allowed to be under his care. third, alienated from society. fourth, if you don't repent, you can be punished as apostasy. fifth, when you die, you don't deserve to be taken care of like muslims. sixth, get la'nat from allah swt. seventh, do not inherit (al-qardhawi, 1996). this serious consequence is al-qardhawi's top priority in the context of preaching to spread moderate views (wasathiyyah) both offline and online via his official website to be more careful for individuals and groups in punishing someone with kafir terms. (gräf, 2007). the birth of discourse on religious moderation in indonesia indonesia is one of the countries with the largest muslim population in the world. indonesian society is diverse so that this can trigger an "integrating force" that causes clashes between cultures, between races, ethnicities, religions and between values of life. in a multicultural society, interaction among humans is quite high in intensity, so that the social ability of community members to interact between humans needs to be owned by each member. (akhmadi, 2008). the diversity of ethnicities, races, religions, and differences in language and life values that occur in indonesia often results in various conflicts and triggers the birth of radicalism ideology. modernization has generated anxiety among religious leaders regarding the tension between modern socio-cultural contexts and religion (ammerman, 1987; fader, 2009; john o’brien, 2017; olshan et al., 1994; tavory, 2016). indonesia is also known as a country that upholds its religious values and teachings. the spirit of tolerance and respect for the siswanto, ngadri, al-azhar and moderate … | 122 issn e. 2776-3285 p. 2776-3366 religious rights of others always colors and is reflected in the nation and state. pancasila as the nation's philosophy unites diversity in the shade of the nation state and becomes a positive force for realizing unity and integrity. the spirit of religious moderation in indonesia coincided with the rampant events of extreme movements that began with partial religious literacy, understanding religion was not comprehensive so that the incoming ideology was seen as religious doctrine. karl marx in conflict theory states that every individual or group strives to achieve maximum benefits (tischler, 2011). on the other hand, emile durkheim offers a functionalism theory to measure the phenomenon of society, in which this theory views society as a system of structures or closely related parts that function and operate in harmony. the paradigm developed by marx and durkheim can at least be used as an analytical knife to measure the phenomenon of the emergence of extreme movements in indonesia so that the public responds to it with the wasathiyyah (religious moderation) movement to minimize the dangers of extreme movements (parhan, nugraha, and islamy 2022). at least the two sociological theories above are in accordance with akhmadi's opinion in his research studies. according to him, the religious conflict that occurred in indonesia was triggered by an exclusive religious attitude and the existence of contestation between religious groups in gaining support from the people that were not based on a tolerant attitude, because each used his strength to win, thus triggering conflict (akhmadi, 2008). the emergence of an extremist movement that occurred in indonesia was accompanied by brutal actions at least after the collapse of the soeharto regime in 1998. the massacre of the archipelago ulama was followed by the tragedy in poso in 1998 and the tragedy in ambon in 1999. the terrorism incident which shook indonesia then continued to the bali bombing which occurred on 12 october 2002, this action caused severe damage, where as many as 202 people died in the tragedy. this extreme action has an impact on the exclusion of the international world against indonesia. the international community has flocked to follow tourism activities to indonesia, resulting in a decrease in the country's foreign exchange earnings. furthermore, there was the thamrin bombing, this terrorist act took place in the area of jalan mh. thamrin on january 14, 2016. then there was the surabaya bombing, this explosion occurred in three churches in surabaya, the entrance to the surabaya police, east java on may 13, 2018. the terrorist attacks of the sidoarjo flats, the tugu kartosuro pospam bomb were acts of terrorism committed. by a group of irresponsible people who portray themselves as islam. the above terrorist acts have at least aroused the indonesian government's impulse to respond and take quick preventive action to spread the concept of religious moderation to the public. according to luqman hakim saepudin, the former minister of religion of the republic of indonesia, explained that the religious moderation movement in indonesia was carried out with three main strategies, namely: first, disseminating ideas, knowledge and understanding of religious moderation to all levels of society; second, the institutionalization of religious moderation into binding programs and policies; and third, integration of the formulation of religious moderation in the 2020-2024 rencana pembangunan jangka menengah nasional (rpjmn) (penyusun, 2013). the ministry of religion as the government institution that regulates and manages religious discourse has launched religious moderation as the prevention of acts of radicalism, terrorism, anarchism which are dangerous to the integrity of the unitary state of the republic of indonesia (nkri). as the holder of the mandate of the government, the wasathiyyah principles are applied by the ministry of religion in the area of marriage which is based on the marriage law no. 1/1974, where the ministry of religion is obliged to strengthen this moderate religious practice through the family system. noble values such as a sense of justice, mutual respect, and balance are taught by islam (ushama, 2014), instilled in the family through intensive coaching, starting from counseling, and guidance at the office of the 123 | religio education, nov 2022, volume 2, issue 2, 116-132. issn e. 2776-3285 p. 2776-3366 ministry of religion to the service level of the sub-district office of religious affairs (kua). the ministry of religion establishes a frame of mind and builds a framework from valid religious sources (penyusun, 2013). religious moderation echoed by scholars and government officials upholds the values of tasāmuh, plural, and ukhuwwah, where the main focus of this understanding is to maintain unity and integrity among muslims and build civilization and humanity. (fahri & zainuri, 2019). this is in line with what is contained in the al-quran qs. al-furqan: 67. islamic teachings in indonesia are carried out in a peaceful way, not forcing and respecting the values of local cultural wisdom.(agis et al., 2018). the concepts and ideas of nusantara islam offer anti-mainstream concepts and ideas, where this concept is expected to be able to build social, cultural and religious harmony, as well as build civilization and humanity in indonesia. the indonesian government strives to protect the state ideology which is based on pancasila from acts of terrorism and radicalism. law no. in 2003, article 2 of the national education system explains that national education is education based on pancasila and the 1945 constitution of the republic of indonesia which is rooted in religious values, indonesian national culture and responsive to the demands of changing times. the above law is very clear that religious harmony must be maintained and maintained, therefore religious moderation is needed to support this effort. the curriculum is the heart of the world of education, therefore it is a serious concern for indonesian education experts to produce curricula that consume religious moderation (parhan, romli, et al. 2021). according to ekawati, a moderate curriculum map is useful for policy making in order to build multicultural-inclusive awareness to minimize religious radicalism. (ekawati et al., 2019). the pattern of anti-radicalism education must be applied from an early age to the tertiary level, at the stage of academic education in tertiary institutions, students are the last agents who must get a study of religious moderation so that a sense of unity will be maintained (ali, 2020). paguyuban alumni al-azhar mesir (paam) we and the wasathiyyah movement in west java birth paguyuban alumni al-azhar mesir (paam) the west java al-azhar alumni association (paam) is an organization that houses alazhar egyptian alumni from west java who had studied at al-azhar cairo, egypt. this organization was first established in 2016 at the initiation of several community leaders, who in fact are al-azhar alumni. west java paam upholding national mission; maintaining the integrity of the country based on pancasila and the 1945 constitution that respect diversity and local wisdom in accordance with islamic teachings and ethics. the establishment of paam is a response and internal encouragement of paraalumni in order to strengthen ties among paraalumni and build consolidation in order to foster and contribute to the people of west java in particular, indonesia in general. paam's alumni network comes from a wide variety of diverse backgrounds. most of them are involved in the world of education and pesantrenan practitioners, however, there are also those who try to work in other worlds such as politics, economics, social, culture, and others. in one of the interviews the author conducted on zainurrofiq, the former secretary general of paam, according to him, the alumni of alazhar west java have a great hope for the birth of the paam organization, namely they want to fight in jama'i (collectively) in order to build the civilization of the people of west java and to intensify the da'wah program so that the people of west java have a spiritual spirit and uphold religious tolerance in society (parhan and alifa 2020). this is reflected in paam's vision, namely "guyub sauyunan building civilizations". therefore, in building a bridge towards the realization of a wasathiyyah human civilization, paam alumni build a blueprint agenda for practical programs that are oriented towards planned and directed actions including a) strengthening the siswanto, ngadri, al-azhar and moderate … | 124 issn e. 2776-3285 p. 2776-3366 relationship between all components of the alumni of al-azhar egypt, west java, b ) strengthening (ta'ziz al-wasathiyyah) the da'wah wasathiyyah azhariyyah project through program contributions, c) supporting the development program of the west java provincial government in realizing jabar juara, d) making member data banks periodically and continuously, e) creating real work programs and contributive to members, f) building a foundation for organizational independence and member welfare, g) creating the "west java paam" application to facilitate organizational management and program realization, h) building integrated partnership with institutional-based alumni potential (paam community), and i ) establish the main secretariat of west java paam. the da'wah movement initiated by paam on the wasathiyyah discourse has similarities with social movement theory. according to diani, a social movement is a network of informal interactions between a plurality of individuals, groups and organizations that are involved in political or cultural conflicts on the basis of a shared collective identity. (m diani, 1992). stuart hall, a contemporary intellectual who initiated the theory of identity, said that the rise of global capitalism as a result of weakening state boundaries and forms of local identity contributed to creating a new ethnicity. (hall, 1986). contemporary social movement theories have emerged in tune with the increase in these phenomena. according to melluci, at first the social movement was more towards a movement carried out by the workers (melluci, 1992), but apparently over time the term shifted to denote different realities, situations and phenomena (mario diani & eyerman, 1992; tilly, 2004). the phenomenon of social movements is conceptually triggered by tension, polarization, and consistency of differentiation (crossley, 2002; klandermans, 1997). the birth of paam is certainly a response to the rise of islamization echoed by salafism groups who tend to be extreme in their preaching activities and to strengthen the integral identity that this organization is part of an official organization under the auspices of al-azhar egypt. according to zainurrofiq, the concept of wasathiyyah is very suitable and relevant if it is applied to a pluralistic indonesian nation consisting of various socio-cultural differences where these differences are a trigger and are very vulnerable to ideological friction. the concept of wasathiyyah (religious moderation) tries to bridge tensions and potential clashes of ideology by being wise, balanced, mediating, and inviting indonesians to strengthen their sense of unity. islam teaches its adherents to be mature and maintain a sense of ukhuwwah islamiyyah as contained in al-quran surah ali imran (3) verse 103, which holds fast to the teachings of allah and maintains the absolute unity and unity of religious orders. da'wah wasathiyyah is an appeal and da'wah echoed by al-azhar, in an interview grand sheikh al-azhar ahmad thayyeb advised when visiting indonesia: "even though we have different schools of thought, we must return to the right path and the path of unity. muslims must look for similarities, not look for differences. muslims are prohibited from disbelieving their fellow muslims, especially since their qibla and prayers are the same. likewise, when someone has sinned, do not make it easy to disbelieve. we must teach our children the correct understanding of the ahlusunnah wal jamaah creed " the narrative of grand sheikh al-azhar ahmad thayyeb regarding wasathiyyah religious moderation is his concern for the current condition of muslims who are easy to compete with one another. in fact, one of the visions of the teachings of islam is a religion that is rahmatan lil alamin to spread love for all nature. wasathiyyah is an ideology that is based on the ijma of the scholars in the context of theology and shari'ah. wasathiyyah paam in terms of theology refers to the theology developed by imam abu hasan al-asy'ari ra (873 ad 935 ad) and imam abu mansur al-maturidi ra (853 ad 944 ad). meanwhile, in the context of shari'ah, paam adopted the fiqh that had been initiated by the imams of schools such as the hanafiyah school, the malikiyah school, the syafi'iyyah school and the hanabilah school. as for the study 125 | religio education, nov 2022, volume 2, issue 2, 116-132. issn e. 2776-3285 p. 2776-3366 of tassawuf, it refers to the sufistic concept developed by imam abu hamid al-ghazali ra (1058 ad -1111 ad). the concepts of theology and shari'ah are in line with the lecture curriculum applied by al-azhar egypt. west java paam network according to yopi nurdiansyah, the paam alumni network is spread across most parts of west java. according to yopi nurdiansyah, the current deputy head of paam, at least no less than 100 formal school-based educational institutions or islamic boarding schools are registered and joined in the wasathiyyah azhari network in the paam database. most of the pesantren institutions consist of talim councils talim assemblies that function as da'wah institutions and broadcast wasathiyyah principles. among the islamic boarding schools that carry the wasathiyyah concept in west java, namely the al-kautsar cianjur islamic boarding school, the cintawana tasikmalaya islamic boarding school, the bahrul ulum awipari islamic boarding school in tasikmalaya city, the nuruzzaman pesantren pasir angin ujungberung, the cirebon city boarding school cirebon islamic school. (cis) cirebon, darul fikri garut islamic boarding school (ppqt), al-masdukiyah islamic boarding school, miftahul khair islamic boarding school rancaekek bandung, pondok pesantren aisyarahmat cigentur paseh, darul dogdag ar-raudah cicalengka islamic boarding school, ponpes manonjaya, husnul khotimah ciakar islamic boarding school babussalam al-muchtariyyah dago bandung, and others. in addition to educational institutions, paam paraalumni take part in many other fields such as serving in the structural role of the regional government of west java province, members of the council in the regional province, members of political parties, and some even serving as members of the indonesian parliament. one of the charismatic figures of paam who served and is currently serving is prof. dr. rahmat syafe'i, lc, m.ag, a community leader and alumni of al-azhar egypt. he is the chairperson of the indonesian ulema council for west java where he serves as chairman of the indonesian ulema council for west java. paam al-azhar's connection with al-azhar egypt paam west java is a branch organization that is under the auspices of the international al-azhar alumni organization (oiaa) indonesia, where the indonesian oiaa organization has intensive connections with al-azhar egypt. although paam does not directly touch egyptian al-azhar officials, paam has an intense relationship with oiaa officials. the head of the indonesian branch of the al-azhar alumni international organization (oiaa) is led by muhamad zainul majdi or known as tuan guru bajang (tgb). tgb is a figure of al-azhar alumni who combines charismatic clerics and accomplished bureaucrats, so it's no wonder he served as the governor of west nusa tenggara for two periods from 2008 to 2018. tgb has received an official award directly for his contribution in order to strengthen religious moderation values (wasathiyyah al-islam) and national values in indonesia from grand sheikh alazhar ahmad thayyeb in 2019. al-azhar egypt has branches of al-azhar schools in indonesia where the curriculum and some of its teaching staff are oriented there. in indonesia, at least there are al-azhar islamic schools scattered in big cities such as bandung, palembang, banda aceh, pagar alam, yogyakarta, sragen, wonogiri, and bali (member of al-azhar cairo indonesia). the existence of this school at least provides a strong relationship between the role of paraalumni in indonesia and al-azhar in cairo, egypt. most of al-azhar schools have excellent programs in the form of al-quran memorization programs, arabic language training, and turats reading training. as for what distinguishes the tahfidz al-quran al-azhar program from others, it is the method that has a clear scientific history. in addition, in indonesia there have also been several arabic language daurah (training) institutions which play an important role in guiding students who siswanto, ngadri, al-azhar and moderate … | 126 issn e. 2776-3285 p. 2776-3366 wish to continue their studies at al-azhar university in egypt. among these institutions is pusiba (center for islamic studies and arabic language) located in jakarta which is the official branch of markaz lughah cairo. in addition, there are also other institutions such as the darul azhar pesantren located in cianjur where this pesantren trains students in training for entrance testing and arabic language training. in order to strengthen the consolidation of al-azhar alumni throughout indonesia including the west java paam organization, oiaa as the parent organization holds regular meetings which are held at least once a year. the agenda discussed in the internal meeting was more towards work programs that had been scheduled which referred to wasathiyyah values. also present were national figures and even from al-azhar egypt cairo itself at the meeting. also attended by the al-azhar masyaikhs provided direction and islamic treasures in order to increase the provisions of their cadres. paam's wasathiyyah movement in west java the religious moderation dakwah movement that al-azhar paraalumni in west java are active in is at least carried out in a structured and directed way in a longand short-term program. da'wah activities carried out in a well-managed manner will produce a good level of effectiveness. in his missionary journey, according to zainurrofiq, he stated that there were three main challenges faced by azhari da'wah activists, namely a) limited operational funds because there was no official assistance received by paam, either from al-azhar itself or other institutions, b) strong salafi networks wahabi in spreading his ideology is wrapped in the program of the tahfidz institute and arabic language training institute, and c) the lack of support provided by the government, both central and regional, in supporting its program activities. according to zainurrofiq, this is the serious concern of cadres to find practical solutions. in a further interview session, he also explained how the efforts were made to overcome the above challenges, including a) trying to find sources of funding both from domestic and foreign sources such as qatar charity, b) inviting al-azhar alumni who have competence in both al-quran and arabic to create a curriculum based on the wasathiyyah principle, especially among those who already have sanad, and c) try to coordinate and make approaches to local officials who are bridged by senior azhari figures who have a relationship with they. the current ideological conflict in the islamic world brings together two main poles, namely the salafi jihadi who is more popularly known as wahabbism, which is supported by strong financial support from the countries of saudi arabia and kuwait against the wasathiyyah ideology initiated by al-azhar egypt. according to muhammad sani umar in his research study, he explained that the exterm salafi jihadi group was supported by the power of the government of saudi arabia and kuwait which was channeled through several official institutions such as muassasah al-haramayn al-khairiyya (haramain charitable foundation), rabita al-alam alislami (muslim world league), kuwait with jam'iyyat ihya at-turath al-islami (reviving of islamic heritage society) in order to spread wahhabi ideology through construction of mosques, schools, providing scholarships for students studying in saudi arabia (umar & woodward, 2020 ). however, although it has strong support in the form of unlimited funding, it seems that this project is not as successful as a hundred percent in attracting the attention of muslims, especially in indonesia. the presence of the role of al-azhar egypt through its alumni who have plunged into several areas of both education and government has become a thick wall in order to fortify the ummah from wahabbi ideology that can divide the unity of muslims. paam's da'wah movement is not only carried out offline, there are even some of them who are actively involved in using mainstream media information technology to intensify their preaching. the online media used by paam da'wah activists usually use youtube, instagram, 127 | religio education, nov 2022, volume 2, issue 2, 116-132. issn e. 2776-3285 p. 2776-3366 facebook and websites. the information media today has a fundamental role in building and directing ideology and public opinion (parhan, jenuri, and islamy 2021). van laer emphasized that information and communication technology (ict) contributed greatly in increasing the spirit of social movements (laer & aelst, 2010). furthermore, morozov argues that ict has been widely used by certain groups as a tool of political repression by authoritarian regimes (morozov, 2011). the important role of the media in maintaining ukhuwwah and harmony was not neglected by rosulullah saw. even according to expert muslim historian muhammad rawwas in his work "dirāsah tahlīliyyah li syahsyiyati ar-rāsul muhammad saw" argues that at least the prophet in the battlefield used the principle of al-harb al-i'lamiyyah (media warfare), when the enemy used media means to attack, then the prophet and his companions countered these efforts by stopping the media in use (rawwas, 1988). paam da'wah activists at least use good communication and in accordance with the intellectuals of the community at hand. they adhere to the rules of communication of the prophet muhammad, one of which is al-khithāb alā qadri fahmi 'uqūlihim and ista'mil at-tha'mu al-munāsib meaning that good communication must be based on the listener's intellectual and themes that fit their background. in order to realize paam's vision "guyub sauyunan building civilization", the chairman of paam together with its members formulate shortand long-term programs that interpret the vision of paam. the program can be seen in the table below. table 1 education, da'wah and r & d division works program short term medium term long term building networks among paam member pesantren creating curriculum and tft for tahfdiz, arabic, mawaris, and other programs building azhary da'wah center data collection on lecturers and campus activists internal and general talaqqi study evaluating and formalizing ad / art paam da'i paam corps create a digital library source: data sourced from research results table 2 work program for cadre, social and welfare division, community relations, and information technology short term medium term long term creating a member data bank organized the paam expo building the al-azhar center mosque and the paam secretariat building paam community (education, entrepreneurs, da'i, and others) creating a try out program and selecting al-azhar new student candidates (camaba) holds siliwangi cup create a paam organization profile building communication and cooperation with local governments mapping paam hr champion create a paam member card source: data sourced from research results making paam membership cards from the work programs above, according to zainurrofiq, there are at least several stages that are tried to be realized by paraalumni to create religious moderation in the people of west java, including: a) first, fixing and managing the cadre process of students from west java who want to go study at al-azhar egypt. to simplify the administrative and preparation processes, paam collaborates with several islamic boarding schools such as the kautsar institute, darul azhar cianjur islamic boarding school, al-mumtaz siswanto, ngadri, al-azhar and moderate … | 128 issn e. 2776-3285 p. 2776-3366 islamic boarding school in kuningan and several others to accommodate all the students' needs in the form of arabic language training, campus introduction al-azhar egypt, the introduction of community culture in egypt and others so that it can provide a general picture for students, b) second, connecting the relationship between the west java community association family (kpmjb) egypt and the west java regional government (pemda), this is it is considered very important so that the positioning of alumni when they have finished their studies can directly contribute to society. c) third, preparing alumni so that they can directly contribute to west java local government programs, d) fourth, consolidating with azhari islamic boarding schools in west java so that programs that have been designed by paam can be assisted by them, e) fifth, building a wasathiyyah center movement that focuses on scientific research studies to provide the spirit of akedimisi so that it can help the realization of a targeted and effective da'wah movement. conclusion the wasathiyyah movement which was discussed by the west java al-azhar alumni association (paam) is a social missionary movement that invites the indonesian people to strengthen a sense of unity and brotherhood in social life, especially in west java. this da'wah is part of the global agenda echoed by al-azhar university in egypt in order to respond and protect muslims from the extreme 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“alālā” that wrote by burhān al-dīn al-nu’mān ibn ibrōhīm al-zarnūjī in his treatise entitled “ta’līm al-muta’allim ṭorīq alta’allum”. the quantitative research descriptive studies category used in this article and the results are described based on content analysis technique. it reveals that quality learning has six things dependency: ingenious acumen, fervent desire, resilience, sufficent sustenance, guidance of a teacher, and length of time. the best way to test of any educational factors, of course, is develop instruments to measure quantitatively. the development of instruments is yet to do. article history: received 04 feb 2021 revised 13 mar 2021 accepted 05 april 2021 available online 15 may 2021 ____________________ keyword: al-zarnūjī; ta'līm al-muta'allim; ṭorīq al-ta'allum; quality learning; introduction ِ َصلَّى اَّللَّ َعلَْيهخ َو َسلََّم َسرخيَّة نَ َفُروا َجَخيًعا فَ نَ زَ ُوا َعَلى التََّخلُّف َو َأْرَسَل النَِّبخ { َكافَّة فَ لَْوَل { إََل اْلَغْزو }َو َما َكاَن اْلُمْؤمخُنوَن لخيَ ْنفخُرواَل }َوَلمَّا ُوّبِخ ُعوا ِفخ الدِخين َو لخيُ ْنذخُروا قَ ْومهْم إَذا رَجَ { َأْي اْلَماكخُثوَن }لخيَ تَ َفقَُّهوا{ ََجَاَعة َو َمَكَث اْلبَاقُوَن }مخن ُْهْم طَائخَفة{ قَبخيَلة }نَ َفَر مخْن ُكِل فخْرَقةفَ َهَّلَّ } لسََّراََي َو لََعلَُّهْم ََيَْذُرونَ { مخْن الْغَْزو بختَ ْعلخيمخهخْم َما تَ َعلَُّموُه مخْن اْْلَْحَكام }إلَْيهخمْ ْمتخثَالخ أَْمرخهخ َو هنيه، قال بن َعبَّاس فَ َهذخهخ ََمُْصوَصة ِبخ { عخَقاب اَّللَّ ِبخ د فخ لن َّْهيخ َعْن ََتَلُّف َواحخ ِ َصلَّى هللا َعلَْيهخ َو َسلََّم.اَلَِّتخ قَ ْبلَها ِبخ يَما إَذا َخرََج النَِّبخ “when the prophet was about to dispatch a raiding party — after they [certain muslims] had been reproached for staying behind — all of them went forth, and so the following was revealed: it is not for the believers to go forth, on a raid, altogether: why should not a party, a group, of every section, of every tribe, of them go forth, while the others remain behind, so that they, those who remain behind, may become learned in religion and that they may warn their folk when they return to them, from the raid, by teaching them some of the rulings which they have come to learn, so that they may beware? of god’s punishment, by adhering to his commands and prohibitions. ibn ‘abbās said that this religio education journal homepage: https://ejournal.upi.edu/index.php/religio/index e-mail: religio.education_journal@upi.edu religio education, volume 1 (1) (2021) 56-74 e r https://ejournal.upi.edu/index.php/religio/index 57 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 [verse] is specifically [intended] for raiding parties, while the previous one is [specifically] to prohibit any individual staying behind when the prophet sets out [on a campaign].” (almaḥallī & al-suyūṭī, 2010) that al-qur’ān’s verse mentioned above is one of main source about education, delivers using fi’il mudhōri’ (present and future tenses). ning syarofis siayah told me that alqur’ān’s verse using fi’il mudhōri’means dynamical activity. thus, when education delivered using fi’il mudhōri, it means that education is dynamical activity in the present time to prepare ourselves in the future eras. education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits (parhan & sutedja, 2019). education frequently takes place under the guidance of educators, but learners may also educate themselves. it can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational (ummah, 2018c). education has played a central role in islam since early times, owing in part to the centrality of scripture and its study in the islamic tradition. before the modern era, education would begin at a young age with study al-qur’ān and arabic. some students would then proceed to training in tafsīr (quranic exegesis) and fiqh (islamic jurisprudence), which was seen as particularly important. the notion of quality education is fundamental to the classical perspective of learning in islam. the past research on education based on the islamic traditional heritage has predominantly dealt with various challenges in the education system. however, the present global educational situations occasionally give cause for concern. scholars are reviewing the current educational conditions to influence alternative policy making in educational institutions. in the islamic context, there are equally many interrelated issues that have been carefully reviewed (al-maḥallī & al-suyūṭī, 2010; halstead, 2004; setiawan, 2019). consequently, muslim scholars have advocated that an education system that is oriented toward the understanding of life both here and the hereafter should be prioritized in muslim societies. by providing the guidelines that enhance the promotion of the individual’s physical and ethical character, islamic education could be conceived as a process of learning that shapes and transforms the individual’s intellectual experiences and social behavior. furthermore, contemporary societies reward individuals not for what they know, but for what they can do with what they know (oecd, 2019; ummah, 2018b). quality education is determined by not only individual human factors, but also external conditions including the educational environment. for instance, the educational environment plays a significant role in shaping the individual’s character whether as a child or as an adult (ummah, 2018a; velasufah & setiawan, 2019). the conditions of the educational environment had an impact on the attainment of the goals of education because they augment the effort of the teachers in imparting values to the students. it is an established fact that education is obligatory on all muslims, male or female. despite that, for al-zarnūjī (2014), quality learning has certain requirements that must be considered before it can be achieved. indeed, knowledge acquisition is a process that is made up of progressive steps each of which has its own requirements (i.e., what has to be fulfilled before the student can progress to that level). therefore, while students are expected to fulfill certain requirements before progressing to every level, the institutions should themselves design the principles as well as the effective ways to apply them for better results at each of these levels. al-zarnūjī’s (2014) treatise entitled ta’līm al-muta’allim ṭorīq al-ta’allum provides valuable insights into the essential principles of teaching and learning, which could still be useful for both students and teachers and, for that matter, islamic educational institutions. thus, the main reasons for selecting ta’līm al-muta’allim ṭorīq al-ta’allum, are as follows. first, its principles have been applied in designing many policies in educational institutions in the muslim world, particularly the pondok pesantren in indonesia. second, its model of setiawan. six main principles for …| 58 issn e. 2776-3285 p. 2776-3366 teaching and learning is suitable for achieving the aim of islamic education. finally, the content of the book forms the basic foundation of the current education system in muslim countries. i myself learning ta’līm al-muta’allim ṭorīq al-ta’allum during my secondary education in mts nu miftahul falah, teached by ustadz abdul wahid and ustadz noor sa’id, then in pondok pesantren mus-yq, teached by ustadz ahmad muttaqin. during my tertiary education in upi, ning syarofis siayah became my advisor in learning ta’līm al-muta’allim ṭorīq al-ta’allum more deeply, i.e. correlates that book with my study in physics education program. then, i still learning ta’līm al-muta’allim ṭorīq al-ta’allum during my daily in pondok pesantren ath-thullab under guidance of ustadz ahmad muttaqin, that teaches me since my secondary education. therefore, in the light of the contemporary educational circumstances, this article isolates and examines the requirements that, according to the book, students and, to a large extent, teachers must fulfill to be able to engage in and promote quality learning from the islamic perspective. method the goal of this work is isolates and examines the requirements that, according to the book, students and, to a large extent, teachers must fulfill to be able to engage in and promote quality learning from the islamic perspective. the data needed is in the form of a literature study of al-zarnūjī’s (2014) treatise entitled ta’līm al-muta’allim ṭorīq al-ta’allum. based on the research objectives and data requirements, the quantitative research descriptive studies category can be used (fraenkel et al., 2012). statistical analysis is not appropriate for this study. as is usual in studies of this type, the results are described based on content analysis technique (fraenkel et al., 2012). results and discussion a brief biography of al-zarnūjī al-zarnūjī was born in zarnūj, a small town in the present eastern turkistan, a state adjoining river tigris. burhān al-dīn (proof of dīn) or burhān al-islām (proof of islām) alzarnūjī were his agnomen, or moniker. collections of biographies believed that his given name was al-nu’mān ibn ibrōhīm (della vida, 1948). so, al-zarnūjī is associated with two names: one is honorific (i.e., burhān al-dīn) while the other is his actual name (i.e., al-nu’mān ibn ibrōhīm). burhān al-dīn al-nu’mān ibn ibrōhīm al-zarnūjī was one of the pioneers in islamic education nor author of pedagogical work who lived in the 13th century during the abbasid regime. he belonged to the ḥanāfī school of islamic jurisprudence. he outlined his educational thought in the treatise entitled, ta’līm al-muta’allim ṭorīq al-ta’allum, in which he explores the ethical guidelines both the teacher (the mu‘allim) and the student (the muta‘allim) could follow to achieve better results in the teaching and learning process. he is reported to have understudied and corresponded with several scholars during the period of his learning. however, the following appear to be the most popular (al-zarnūjī, 2014; della vida, 1948). 1. fakhr al-islām al-ḥasan ibn manṣūr al farghōnī khadikan (1196 ce); 2. zahir al-dīn al-ḥasan ibn ‘alī al-marghinanī, (1204 ce); 3. fakhr al dīn al kaṣanī (1191 ce); 4. burhān al-dīn ‘alī ibn abī bakr al-farghinanī al-marghinanī (1195 ce); nor 5. rukn al-dīn muḥammad b. abī bakr khwarzade (491-576 ah). it is reported that by 1203, al-zarnūjī had compiled all the 13 chapters of this book, reveals that the book was written in the 13th century (della vida, 1948). however, it appears that much of the work was done earlier. in any case, it is a widely acclaimed piece and it is used as a source of reference for research in the field of education by eastern and western academics alike (della vida, 1948; setiawan, 2018; von grunebaum & abel, 1947). in the 59 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 islamic educational institutions, particularly, the pondok pesantren, the islamic seminary in indonesia, ta’līm al-muta’allim ṭorīq al-ta’allum is often regarded as the book of basic learning guidelines for students. it is a unique piece of work because its principles explain the ethical foundation of teaching and learning. the 13 chapters of this discussion include issues relating to the nature and m erit of knowledge, the intention at the time of the study, the types of knowledge permissible to acquire, and respect for knowledge and those who possesses it. others include hard work and perseverance in the learning process, when to start and organize the lesson, and tawakkul (trust in god). he also discusses the time for the acquisition of knowledge as well as time management in the teaching and learning process. other topics include how to cooperate with and show compassion to others in the learning process, issues relating to self-discipline during the time of learning, how to improve one’s retentive memory and overcome forgetfulness, and how to survive materially during the period of learning. it could be argued that this treatise served a good purpose for students. this is because, it appears, many students at that time encountered certain difficulties in education and the acquisition of quality knowledge; hence, they failed to achieve their aims. according to al-zarnūjī (2014), most of these students did not successfully meet their goals because they were not mindful of the correct methods of learning. von grunebaum & abel (1947) conclude that al-zarnūjī’s (2014) discourse facilitated the devising of a better study approach or method to guide these students about whom he had read and heard from his own teachers. in other words, he believed that the students had not been taught what was most beneficial for them and had, therefore, wasted the chunk of their time on unbeneficial knowledge. the purpose of learning in islam in appreciating the purpose of learning in islam, it is essential to first understand the concept of education and its roots in islam. three words denote education in arabic. these are ta‘līm (which means: schooling, teaching, or instruction), tarbiyyah (which means: breeding, upbringing, or nurturing), and ma‘rifah (which basically means: knowledge or know-how about something, learning, or awareness about a piece of information.). although the above words, apparently, refer to different aspects of human awareness, all of them revolve around the concept of education. quality education facilitates the expansion of one’s knowledge and the development of good manners (halstead, 2004; ummah, 2018b). thus, there is a significant overlap between the three words. at the core of the islamic concept of education are the principles that demand the production of graduates with good morals, understanding of the islamic codes of conduct, and commitment to the belief in god (tawhīd). in islam, education is oriented to the tenets of the religion, which uphold the belief in god. the assumption is that, from the perspective of islam, what is moral is religious; and so morality serves as the foundation of all processes including education, which is the process of creating and nurturing the human personality to absorb what is good (ummah, 2019). however, secular ethicists argue that although it is impossible to be religious without morality, it is possible to promote morality without religion (halstead, 2004; pyysiäinen & hauser, 2010). their argument is that what is morally good does not necessarily imply or score a religious value and vice versa. by this understanding of morality or ethics, therefore, what is valuable in the sight of religious people does not necessarily appear as ethical or moral on its own. here, morality and ethics are used interchangeably because what is morally right is considered as ethical. nonetheless, in islam, morality or ethics is always determined by religious values and what is religiously commanded invariably becomes a moral obligation. therefore, the presence of morality is essential in islamic education, which is to nurture morally inclined learned men and women to contribute to society’s development. setiawan. six main principles for …| 60 issn e. 2776-3285 p. 2776-3366 whatever form it takes, education is expected to prepare the students to work toward the achievement of certain goals in life (ummah, 2018b). based on this principle, therefore, every level of education should have a purpose for the student and this has to be oriented to the well-being of both the individual and the larger society. the specific purpose set for any particular aspect of education is crucial for assessing the benefit of that aspect for the society and measuring the quality of the teaching process. quality teaching prepares the students to face future challenges and serves as the basic requirement for achieving societal goals. hence, the purpose set for any field of education determines how dynamic the graduates that would be produced would be. this implies that the teachers themselves have to be dynamic at any material moment to facilitate the setting up of a good standard for the transformation of human life in its entirety. in this regard, it is the methods that are capable of aiding the achievement of the educational purpose that will be used in the teaching and learning process at each level. in other words, the implementation of the entire principles of education and the formulation of teaching and learning methods are guided by the set purpose. this is because all efforts would be focused on the purpose. in setting the purpose for any field of study, three core issues must be borne in mind. these are the target population or the caliber of people it is designed for (i.e., its objective for the human society), the accessible or projected societal needs (i.e., present, growing, and future demands in the society). this is the consideration of the essential human needs and demands in the society. the other is the implication of this field for the islamic way of life. the above are required in setting a quality purpose in education from the islamic perspective. quality education has a clear purpose that applies to both the learner and the educator (the teacher), and each of these knows his own rights and responsibilities. it is important to emphasize that education is a cooperative process in which individuals study together to achieve a purpose and equip themselves with the methods for solving problems. therefore, the best system of education is basically built on problem-based learning. the aim of education, and, indeed, the standard by which educational success is measured, is the transformation of the individual through the development of both the moral and the rational selves. in islam, therefore, the ideal education does not only focus on good characterbuilding (attitude) and spirituality but it is also expected to create a worthwhile purpose or vision for the student. thus, the curriculum has to be practical. the assumption is that, in today’s world, human perfection cannot be achieved with religious knowledge alone. therefore, its integration with the practical sciences reflects the overall essence of knowledge in islam, which accelerates transformation in terms of spirituality, character, and material well-being and survival (al-maḥallī & al-suyūṭī, 2010; al-zarnūjī, 2014; della vida, 1948; halstead, 2004; oecd, 2019; setiawan, 2018, 2019; ummah, 2019; velasufah & setiawan, 2019; von grunebaum & abel, 1947). the purpose of the islamic educational curriculum is to design topics that will equip the students with a competent technical know-how while sustaining their spirituality and religious identity. however, the objective of the spiritual or religious aspects is to increase the student’s awareness about his baser-self to transform him into the ideal person the islamic society expects. this is the main priority of education from the islamic point of view. in islam, human welfare comprises spiritual and physical aspects. thus, al-zarnūjī (2014) argues that an individual who endeavors to learn must first set the following general purposes for himself to succeed. to: 1. acquire knowledge about god and issues about the creation of humankind; 2. make oneself pleasing to allah; 3. facilitate one’s happiness here and in the hereafter; 4. overcome one’s own ignorance as well as that of others; 5. live a religious life and maintain the islamic religious tenets in one’s life; nor 6. improve one’s cognition to better oneself in the society. 61 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 from the above, the student’s purposes could be classified into three main categories. these are the purposes that relate to the issues of ‘ibādāt, the ultimate purpose of education in islam. the rest are the purposes that relate to interpersonal or social (mu‘āmalāt) matters and the purposes set for the individual’s material development. however, from al-zarnūjī’s (2014) perspective, the combination of the above purposes (namely: the religious, the social, and the individual’s development-motivated purposes), determine how successful the entire teaching and learning process would be. this implies that, in education, the setting of the right purpose is a basic necessity. it is undeniable that social and individual developments are major goals of education today. therefore, the same variables are expected to influence the purpose set by both the teacher and the student in all the teaching and learning processes in order that the ethical aspects will remain intact. ethical considerations in the learning process the islamic ethics on learning emphasize the responsibility of the students to their teacher in the course of the study. these ethics, therefore, emphasize that the students must accord the teacher, and generally, all those who possess knowledge, a maximum respect. besides the above, what the students learn also has ethical implications. according to alzarnūjī (2014) in designing a curriculum, the purpose as well as the ethical aspects (i.e., its religious implications) should be carefully considered to ensure that they are in harmony with the principles of islam. he argues that not all fields of knowledge are ethical for consideration in education from the islamic perspective. among the ethical fields are medical science and, of course, islamic jurisprudence. these are the fields of knowledge that are useful for the society. however, in selecting the beneficial types of knowledge, the availability of experienced or qualified teachers for those fields is also an important prerequisite. in the third chapter of his treatise, he illustrates the key points that enable students to determine which fields are ethical and which are not. students have to think carefully before they choose disciplines in the course of learning. besides the general purposes enumerated earlier, he also suggests that students select fields of learning in accordance with the specific purpose or goals they have set for themselves in life. this implies that the parents’ choices for their wards do not find favor here because the student’s personal interest is very crucial in the choice of an educational career. even so, he also argues that a field like astronomy is good for the muslim students on condition that one learns only what is helpful for determining the times and direction (qiblah) of worship. thus, here too, he opines that the most recommended fields are those that have a bearing on one’s spiritual development. in terms of the quality learning dynamics, however, the above features help to identify the fields that are relevant for achieving the student’s purpose or goal while synchronizing that purpose with the islamic values. for example, if a student purports to become a medician, ethically, one must find out whether medician is consistent with islamic values. if they are found to be compatible, then, as natural sciences are basic to engineering, in addition to the islamic values, the student must be encouraged to study natural sciences as requirements for achieving the purpose of becoming a medician. this helps to nurture potentials without hurting the islamic values. in connection with the ethical issues in teaching and learning, al -zarnūjī (2014) identifies three types of human beings: 1. the first category covers the virtuous person who always not only expresses a good opinion, but also interacts with and consults virtuous and intelligent people. a person with good intellectual potentials offers good advice or counseling to his fellows and almost always transforms his followers into people of fine morals, wisdom, and tolerance. therefore, if this person were to be a teacher, through his good supervision, setiawan. six main principles for …| 62 issn e. 2776-3285 p. 2776-3366 guidance, and counseling, his students would interact better and engage with his instructions (roorda, 2011). 2. the second category is lower than the first one. this person has no correct opinion about anything. nonetheless, he makes effort to consult others who might know to update him. as it has been indicated, he has no proper opinion of his own. however, a student who always has his own opinion about issues is more inclined to learn to be analytic, looks at issues critically, and attempts to recognize and solve problems in a creative way. the one with a weak opinion about things is often close-minded because he learns only by listening to others. this type of person often turns out to be conservative and uncreative in the way he perceives things. he always emphasizes the necessity for precedence and opens up to ideas but only to the extent that others have affirmed or recognized them through their own reasoning. 3. however, the third category is the one who neither possesses any correct opinion about anything nor consults or seeks information from others. this is a sign of conceited (takabbur) in the learning process. such a person often boasts about any little knowledge he happens to possess. it is about this person that the arabs have a proverb: man qāla lā adrī wa huwa yata‘allam afd.alu miman yadrī wa huwa yata‘zzam (which means, “he who says ‘i do not know’ and learns is better than him who knows but puffs himself up”). the implication of the above is that there should be a conscious effort to always learn from others even if one is in the know. furthermore, it is better to search for knowledge and information from those with experience in a given subject and location. this gives us a lead into the view that much of what one acquires is through listening; and this could be from within or outside the formal instructional environment. thus, he who does not know is to update himself from his own colleagues or precursors who have the expertise and experience. in addition, one is to remain open-minded and be willing to share with others. this implies that an educational environment populated by virtuous and intelligent students or scholars is likely to produce virtuous and open-minded scholars and vice versa. people who are inclined to share and receive from others increase their knowledge more than those who stay on the islands of their own wisdom. this is because teaching not only imparts knowledge, but it also improves a person’s wisdom and increases his awareness. that is why the prophet is reported to have said that the best (the most virtuous) among humankind are those who learn and teach it to others. although, regarding this, he was particularly referring to the teaching and learning of the qur’an, the pivot of islamic knowledge. nonetheless, consistent with al-zarnūjī (2014), the islamic knowledge, for which the qur’an serves as the focal point of reference, transcends beyond mere spiritual knowledge to scientific knowledge like medical science, and so forth, as well. it could be argued that muslim professionals like medical doctors and engineers who are also well educated religiously or morally set for themselves better goals in life, which are often consistent with the islamic belief in god. due to the significant role ethics plays in the islamic teaching and learning process, al-zarnūjī (2014) proposes that teachers should focus more on the moral challenges in the society. in contemporary times, when students are expected to aim toward specific goals, the technical know-how to facilitate the achievement of those goals becomes the main focus of attention in the teaching process (elliott, 2015). a student who has high aspirations requires dedication to achieve his goals. nonetheless, from the islamic perspective, nothing could be properly accomplished without religious values or divine intervention. this is why the learning process moves conterminously with the religious ethics. al-zarnūjī (2014) points out that in building students’ intellectual capabilities, the system should take into account the ethical issues bordering on human relationship such as respect, humility, and obedience. these issues are crucial to successful learning even in modern times. 63 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 from the foregoing discussion, it has become clear that, in islam, morality plays a vital role in shaping student’s future aspirations. this makes the learning a mechanical process of facilitating the student’s moral and rational transformation through the application of specific principles. for that reason, the programs ought to be relevant to the student’s goals as well as those of the society. in this vein, the studied programs are expected to move handin-hand with the needs of the larger society. this is to enable the graduates to use their expertise to contribute toward the achievement of societal goals in the long run. that is necessary because the society is the ultimate target of the entire education system. however, it appears that the issue of how to design quality programs that back students’ purposes in life while helping society to achieve its goals remains a major challenge of education at all levels today. yet, addressing this challenge is crucial in helping students to properly engage with the core elements of learning in a comprehensive way. toward a comprehensive learning process generally, learning (ta‘līm) can be conceived as the process of acquiring knowledge. therefore, its main features are critical thinking and pragmatic problem -solving skills (weinstein, 2012). the urge to learn can be active in a person throughout his lifetime. this is because it is a human instinct. despite this, the understanding of what happens in a person’s immediate surroundings is part and parcel of the individual’s thinking skills, and this increases during the period of learning in school. one’s physical experience in a particular environment influences one’s intellectual behavior, sense of judgment, and ability to solve problems. thus, an individual who studies in an educational environment where ethical standards are very low is likely to have a different understanding of what is right or wrong in the larger society. a comprehensive teaching that imparts to students virtues in combination with critical thinking and problem-solving skills produces individuals who serve the society better. in ensuring that students’ behavior and character are shaped within the learning environment, it is important to design the principle for regulating their interactions. these principles grant the teachers the opportunity to assess the students’ problem-solving capabilities through observation, for example, during extracurricular activities (siayah et al., 2019). educational principles are often designed using alternative strategies such as peer review and institutional networking, all of which play significant roles in enhancing the quality of teaching and learning (elliott, 2015). when teachers show active interest in students’ moral well-being both in and outside the classroom, they create the atmosphere for the students to support each other to learn these moral values. thus, from the islamic perspective, a comprehensive learning takes place within an education system in which the essential guidelines for teaching and learning are guided by these tenets. for this reason, alzarnūjī (2014) posits that the teaching and learning process has some core features. the teacher transfers knowledge through lectures on a subject to the student. the student is then expected to preserve it by not only listening but also writing, carefully observing, behaving calmly, and trusting in god (tawakkul). indeed, these features are very important and manifest in the teaching and learning process at all levels. learning also involves the acquisition of skills (be it for reasoning or for solving problems), transformation of human behavior, and the management of personal preferences (jonassen & grabowski, 2012). it, therefore, aims toward the development of the person in totality (brophy, 2013). however, the learning ability develops in stages. therefore, the quality of the conditions, both within and outside the classroom, is fundamental to the holistic or comprehensive learning process because it enhances the students’ gradual self awareness and in-depth appreciation of the processes of life (parhan, 2018). the theory of learning is largely based on the fundamental assumption that the student is at the center of the teaching and learning process (siayah et al., 2019; slade & prinsloo, 2013). for this reason, any attempt to improve the problem-solving expertise of students must include setiawan. six main principles for …| 64 issn e. 2776-3285 p. 2776-3366 educational principles that incorporate various skills or subjects. while the skil ls for resolving complex problems are major components of education programs, these skills require customized learning. it is from this perspective that al-zarnūjī (2014) argues that, if the training and development programs target the students’ mind and spiritual self, the students will be prepared to face all challenges. thus, among such training and development programs is what will aim at both the physical transformation and the building of the soul. the contextual meaning of “building the soul” is spiritual self-discipline or continence, which is central to hard work within the social context. however, self-discipline or continence also implies forbearance in carrying out duties in the learning process. this demands careful planning, observation, and evaluation, all of which require creativity and self-control(zimmerman, 2008). it is important to note that if students are guided in the learning process by experienced teachers, they show creativity in their way of thinking and doing things. as the teacher is expected to guide the students in a learning process in which both the ethical and technical aspects shall move hand-in-hand, the teacher becomes an allinclusive or comprehensive educator. this is because the above conglomerates will ultimately lead to comprehensive education that will promote self-criticism or introspection, self-discipline, self-motivation, and willingness toward self-responsibility. this will, in turn, encourage the student’s self-reliance, self-assurance, independent thinking, and spiritual fortitude that will eventually make him the perfect man (insān al-kāmil) in the muslim society. in addition to the above coordinates that will help to bring about comprehensive education from the islamic educational perspective, many other variables are needed to sustain it. the provision of sustainable support for achieving results-oriented education is a necessity for modern life. this is due to the significant role education plays in developing and nourishing people’s potentials for continuous societal growth. that suggests that to facilitate a comprehensive learning, all important stakeholders of an educational institution must discharge their duties as required. in examining comprehensive learning, al-zarnūjī (2014) outlines six important requirements in the nadzom “alālā”: تٍَّة عخَها بخب ََيانٍ َسأَنْبخْيَك َعْن ََمُْموْ × َأَل َل تَ َناُل الْعخْلَم إخلَّ بخسخ ْرٍص َواْصطخَباٍر َوبُ ْلَغٍة َوإخْرَشادخ أُْسَتاٍذ َوطُْولخ َزَمانٍ × ذََكاٍء َوحخ the different version of this nadzom appears in ibrōhīm al-bayjūrī’s (2009) ḥāsyiyat, ḥāsyiyat al-bayjūrī’ ‘alā syarḥi al-‘allāmat ibn qōsim al-ghōzī: تٍَّة ْي َلْن تَ َناُل الْعخْلَم إخلَّ بخسخ ْيلخَها بخب ََيانٍ × َأخخ َسأَنْبخْيَك َعْن تَ ْفصخ ْرٍص َواْجتخَهاٍد َوبُ ْلَغٍة نٍ َوإخْرَشادخ أُْسَتاٍذ َوطُْولخ َزَما× ذََكاٍء َوحخ however, in this article, the difference of these two was not disscussed. based on the nadzom nadzom “alālā”, comprehensive learning include ingenious acumen or capability for learning (arabic: ذََكاء), fervent desire or motivation for learning (arabic: ْرص in اْجتخَهاد or اْصطخبَار :resilience and commitment to the learning process (arabic ,(حخ other version), sufficent sustenance or financial support when learning (arabic: بُ ْلَغة), guidance of a teacher or teacher’s inspiration in learning (arabic: ُُأْستَاذٍ إخْرَشاد ), and length of time or time management in learning (arabic: ُزََمانٍ طُْول ). as the above are crucial for the comprehensive education, we shall examine them below. ingenious acumen (capability for learning) (arabic: ٌذََكاء) al-zarnūjī (2014) points out that the first requirement for learning is ingenious acumen or intelligence. this requirement weighs more on the side of the student than the teacher 65 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 although, as a matter of fact, it is a requirement for the teacher as well. intelligence here is the ability to understand the relationships between issues through the process of mental abstraction and sensitization of data that create new methods for solving difficult problems (chiappe & macdonald, 2005). this becomes an important motivation for learning in the first place because it reduces pressure on the brain. an intelligent student solves research problems easily without stress and this encourages him to learn more. this suggests that intelligence, as the capacity to acquire and apply knowledge, accelerates the performance of the intellect and the ability to reason, which, in every practical sense, bears the logic of education at all its levels today. naturally, a high level of intelligence enables people to think, understand, and properly reason about what they see or perceive. beyond that, intelligence also helps one to practically transform a piece of idea into tangible product or use this idea to formulate new theories. the intellect at this level is the developed form that tries to contextualize ideas to generate new ones for improving one’s well-being (bråten & strømsø, 2004). given that every human being possesses a different level of intelligence, the ability to understand information or interpret data also varies significantly. this explains why students perform differently at the same level of education. thus, as it has been indicated in al zarnūjī’s ta’līm al-muta’allim ṭorīq al-ta’allum, intelligence is significant in the learning process because it helps the students to interact with ideas. intelligence determines a person’s ability to learn. this is because it describes the human ability to skillfully use reason to understand ideas in a variety of situations and to apply this knowledge in different circumstances of life. the cognitive process has many aspects. these include, among others, memorizing, logical thinking, creativity, and problem solving techniques (candler, 2011; fuchs & flügge, 2014; gardner, 2011; jung & haier, 2007; shearer, 2019; shearer & karanian, 2017; sternberg & grigorenko, 2004; ummah, 2018b). indeed, al-zarnūjī (2014) emphasizes that a successful learning requires the effectiveness of all the aspects of one’s cognition. thus, in the context of applied behavioral knowledge, particularly clinical psychology, the human intellect has been one of the most widely researched topics. high level of intelligence implies fully developed cognitive ability and these, together, determine the success of the comprehensive learning process. fervent desire (motivation for learning) (arabic: ٌِحْرص) in education, the motivation to learn plays an important role in encouraging the student. this requirement is of primary importance or, perhaps, even more important than the first one (glynn, 2011; shin, 2018). this is because an intelligent person who finds himself in a school but does not have the slightest motivation to learn any particular field of study is like a round peg put in a square hole (setiawan & saputri, 2019). the flair for learning, which al-zarnūjī (2014) refers to as motivation, arises from the combination of conscious, subconscious, and unconscious factors. these are the intensity of the student’s desire or need, moral incentive or the value of the expected outcome, and personal expectations. these factors also serve as the background for the achievement of goals. for example, a student expends extra energy in studying for a test because he or she wants a good grade. here, the desire for a good grade, which ultimately serves as the benchmark for getting a good job after school, motivates him to learn more although he might not be so intelligent. thus, motivation is very important for learning. in the conscious attempt to acquire a particular skill, therefore, motivation becomes a major consideration. for the teachers, however, dedication and self-sacrifice are major motivations although there are many others. motivation enables the individuals to pursue their goals with enthusiasm and conscious effort. consciousness increases one’s learning potentials and ability to grasp ideas (schutte, 1998). it facilitates personal concentration, which in turn enables a student to perform well in class. therefore, motivation has a substantial impact on the emotional wellsetiawan. six main principles for …| 66 issn e. 2776-3285 p. 2776-3366 being of students and this manifests in the outcomes either positively or negatively (runco, 2005). it reflects in the performance of students in a wide range of activities. in short, motivation affects all the personal decisions of a learner. it plays a leading role in enhancing the desire that backs the achievement of goals. as it has already been implied, it enables students to accomplish a task with an engrossing interest. this is, irrespective of whether it is easy or difficult, because motivation not only increases their desires but it also maintains their enthusiasm and resilience (boekaerts, 2003). al-zarnūjī (2014) also posits that students are also motivated if the teacher pays maximum attention to their opinions, judgments, and values and appreciates their efforts and performance in the learning process. this is a good motivation because human beings are naturally more disposed to do better when praised than when criticized; therefore, at the elementary levels of learning, this should be taken seriously. resilience (commitment to learning) (arabic: ٌاْصِطَبار or ٌاْجِتَهاد in other version) resilience is the capacity to recover quickly from difficulties. it a stable state of mind that enables a person to tolerate either delays in the fulfillment of personal goals or, particularly, the prolongation of suffering without anxiety. in islam, resilience (sabr) is viewed as an important human quality. it concerns the ability to persevere in time of inconveniences and the subconscious effort to trust in god for the right time. in this case, one could argue that the islamic concept of resilience has a close affinity to the trust in god (tawakkul) which is within the ambit of the development of the soul. the soul remains active even in the face of severe challenges. nonetheless, the human physical ability to resist these challenges is always a problem in the mundane existence. generally, resilience has two main dimensions (shihab, 2007): 1. the physical (external) dimension: this denotes the ability to relax or persevere, for example, in the discharge of one’s religious duties such as prayers, hajj, and so forth. it is obvious that imresilience could affect the quality of one’s prayers, whether in a congregation or not. whoever is in a hurry does not pray properly. this category also includes fortitude in times of suffering and both natural and unnatural delays in the fulfillment of personal goals. 2. the mental (internal) dimension: this includes the ability to control one’s desires in such a way that one’s behavior will be free from shameful characteristics or emotional conditions such as excessive anger, quick temper, and so forth. consistent with al-zarnūjī’s (2014) discourse, both categories above are important for the student. a quick-tempered student is likely to encounter challenges not only in relating with his colleagues but, as well, his own teacher when he is rebuked. however, learning could be very frustrating at certain stages of one’s life and requires resilience and perseverance to succeed. this is the basis of the arabic proverb which reads, al-najāḥ ‘āqibah al-ladzīna yajtahidūn [which literally means, “success is the reward of those who work hard (persevere)”]. hence, in the process of education, it is necessary for students to be patient in all its categories. for al-zarnūjī (2014), being steadfast is at the root of all success. nonetheless, he also argues that rarely are there people who can be patient in all things. this is in line with the axiom that everything is surely intended to a certain level, even the highest, but it is rare for anyone to keep up in achieving what is intended. the implication is that resilience is a major determinant of success in all aspects of human life. closely associated with the issue of resilience and perseverance is what one could refer to as “the staying power.” al-zarnūjī (2014) puts forward some essential principles for enabling students to stay put and continue to exert mental power during the periods of learning. these include the following. 1. it is essential that students always learn under the guide of a teacher. normally, when people learn by listening, they relax, tolerate, and capture ideas faster than when they 67 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 read on their own. therefore, for al-zarnūjī (2014), students should learn mainly by listening to the teacher during the instructional hours. it appears that, due to the rigorous nature of the education delivery at the higher level, where students are encouraged to do independent research, this principle might be more relevant to younger learners. yet, it should be noted that even at the higher levels, students patiently listen to lectures delivered by their teachers. even among terminal research students, there are directed-reading and thinking and consultation for thesis research (valeri-gold, 1987). all these require students’ resilience in waiting and listening to the teacher known by different titles at each of the levels (e.g., teacher, tutor, lecturer, supervisor, or mentor). the contemporary university students face the challenge of access to low-quality information due to the upsurge of internet resources. with the advent of the worldwide web, the present university students have more access to information than any other generation of learners. regrettably, however, much of this information is prejudiced, faulty, or even incorrect. many individuals promulgate mischievous information on the internet due to either ignorance or ill motive. this requires students to exert extra mental effort to synchronize their own thoughts with the information they read to think beyond or outside the information box. in an era of human insecurity caused mainly by misconstrued religious beliefs and values, higher research students’ access to information is of primary concern in higher islamic educational institutions. therefore, the teachers’ directing of reading and research at all levels is very important. 2. a student is not supposed to leave a book until he has completely grasped the content at any material moment. this brings in the issue of perseverance. the human mind captures ideas in stages. hence, when one is learning for a purpose, putting the learning material or the book down when one has not fully captured its salient ideas is discouraged by al-zarnūjī (2014). the implication is that one should attempt to study only when one has adequate time for the learning. once one begins to learn, one must continue until one has fully comprehended the lesson. 3. a student should not leave a subject for another without having clearly understood the first one. this is, particularly, important in one’s private studies outside the instructional hours. during this period, switching between subjects is not the ideal. 4. a student should not vacate the learning environment when specific lessons on a certain subject are in session unless one is forced by necessity (darūrot). when one leaves a class while a lesson is in progress, it will take one some moments, when one returns, to adjust to the pace of learning with one’s colleagues. therefore, it is in the student’s interest to wait for the teacher to conclude the lesson before deciding to leave. as a skill in learning, resilience is a virtue that enables students to endure in the course of their studies. thus, perseverance and resilience are crucial to learning. on the teacher’s own side, resilience is significant for tolerating the eccentric behavior of students and ensuring their academic success. sufficent sustenance (financial support when learning) (arabic: ٌبُ ْلَغة) financial support is a major challenge in the quest for knowledge whether at the formal or the non-formal levels. it is an important ingredient for achieving one’s purpose in education (setiawan et al., 2019). a sound financial standing helps the student in the payment of fees and eases the suffering caused by the cost of living during the learning period. this is because students are not to depend on others for their sustenance. we identified a few expenditures in educational institutions. these, among others, include tuition fees and the cost of the physical facilities like the learning materials. the extent to which funds are setiawan. six main principles for …| 68 issn e. 2776-3285 p. 2776-3366 available for managing the above has implications for the performance of the student. a student who has a reliable source of funding is better motivated to perform well in school. however, this financial support also does not concern the student alone but the learning environment itself as well as the teachers. it is a fact that the instructors themselves are better motivated to give out their best if they are supported through the provision of teaching and learning materials necessary for at least the teaching process. when the necessary resources for both teaching and learning are provided, then we can expect quality education that reflects the commitment of the parties to bring about quality educational results. in creating an atmosphere for quality education delivery, therefore, funding is very important. partnership can play a crucial role in sustaining quality education. this reduces the expenditure students may have to incur while supporting learners with limited or inadequate financial resources (pouncey, 2013). this happens if a chunk of the educational expenses are borne by the state although that also comes with its own challenge. the separation of educational institutions from state funding affects the quality of education and, consequently, students’ enrollment and opportunities. the success of educational institutions largely depends on the availability of financial support (robinson, 2007). this implies that the issue of funding is an important factor in the learning process be it on the side of the student or the teacher and whether at the lower or higher levels. this makes the perspective of al-zarnūjī (2014) in this regard very relevant today. guidance of a teacher (teacher’s inspiration in learning) (arabic: ٌِإْرَشاُدٌأُْسَتاذ) the role of teachers in inspiring students can’t be underestimated in the learning process (siayah et al., 2019). in the course of instruction, a student is expected to be inspired by the teacher. this inspiration increases the student’s emotional attachment to the learning process. the teacher’s way of instructing must support the cognitive development of the student. as a moral agent in the learning environment, the teacher is an exemplar whom the students would try to follow. hence, this inspiration is essential. al-zarnūjī (2014) identifies three types of teachers. these are 1. shaykh al-ta’līm: refers to a teacher who merely imparts knowledge. he might or might not be interested in the students’ moral well-being (akhlāq al-karīmah). the interest of this teacher is to improve the cognitive or mental ability of the student. 2. shaykh al-tarbiyyah: refers to a teacher who, in addition to transforming the mind of the student, also concerns himself with the student’s moral well-being. 3. shaykh al-tarqiyyah: refers to a teacher whose method of teaching transforms the student’s way of thinking (cognition), moral as well as the spiritual well-being. this is the ṣūfī-teacher who is superior to the first two. this means that, as a role model, the teacher must have a noble personality that is worthy of emulation and respect. students often observe the behavior and attitude of their teachers not only during the teaching and learning process in the classroom, but also, outside the learning environment. that being the case, the teacher’s role in inspiring the students with noble values must manifest both within the school and outside it. a noble teacher possesses good character traits that influence his students to admire him (osguthorpe, 2015). for al-zarnūjī (2014), the quality of education also depends on the ability of teachers to perform this key role in the process of teaching. furthermore, a good relationship between the student and the teacher is crucial for enabling this inspiration and the striving for excellence through guidance. however, achieving such a relationship requires that the student respects the teacher. this will create the enabling opportunity for the teacher to give out his best in sincere and dedicated manner through combined physical, mental, and spiritual efforts. this will eventually bring the teacher to the third category above. 69 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 students are able to perform better under teachers who understand their weaknesses and show them love through professional guidance in class. however, a good relationship between the parents and the teachers is also very important in maintaining respect between the teacher and his student. whatever the case, as the teacher is an inspirer or a model for the students, al-zarnūjī (2014) maintains that it is necessary for him to always stay away from reprehensible ways of life. length of time (time management in learning) (arabic: ٌَُزَمانٌ ٌطُْول ) time management here refers to the right time to learn and how each period is utilized by both the teacher and the student during the learning process. the first refers to the time during which learning is most preferred. on the other hand, the second refers to the process of planning and organizing the day into periods to make judicious use of time for specific activities and increase productivity. al-zarnūjī (2014) maintains that learning requires careful management of time. to achieve good results, both the teacher and the student have to be cautious about time. the proper management of time also has an impact on students’ performance (hartley & nicholls, 2008; nasrullah & khan, 2015; wile & shouppe, 2011) it is an undeniable fact that students perform better when certain subjects are taught during specific periods of the day (klein, 2001). for example, the memorization (ḥif ẓ) of al-qur’ān is better fit for the early morning and writing is better fit for the afternoon (asy’ari, 1930). this is because, apart from the spiritual benefits, according to our experiences and a research by muhammad hasyim asy’ari ( 1930).and millar (1980), morning learning has a superior immediate recall than learning in the afternoon or evening. anyone who memorizes will surely forget something at some point. for this reason, although al-zarnūjī (2014) argues that listening to the teacher makes the learning easier, he further stresses that through writing, students will be able to retain much of what they listen to from their teacher. this perspective of al-zarnūjī (2014) explains the two main modes of learning, namely, learning by listening and learning by writing. as it has already been stressed, the former is the easiest mode of learning. however, it requires a strong retentive memory. on the contrary, the latter is the more difficult because it also involves listening, in addition to writing, reading, and memorizing. in other words, after one has listened to the instruction and committed it to writing, one has to re-read later and memorize it. nonetheless, al-zarnūjī (2014) places much emphasis on writing (after listening) as the best mode of learning because it is the most effective type for students with weak and retentive memories alike. this is because everyone can refresh his memory from what he wrote down earlier in the event of forgetfulness, which is a likely consequence of memorization. furthermore, mathematics is probably better grasped when it is taught in the morning than in the afternoon depending on other factors (asy’ari, 1930; klein, 2001; pope, 2016; wile & shouppe, 2011). however, people pick a language faster when they begin to learn it when they are young, preferably before the age of puberty (asy’ari, 1930; johnstone, 2002). this confirms the view by penfield & roberts (1959) and lenneberg (1967) who argued that as children mature, certain changes in the brain gradually render it incapable of absorbing languages unconsciously as it occurs in the formative years. from the above, it is clear that not teaching or learning at the right time invariably affects the quality of the outcome. therefore, the prioritization of activities is a necessity in time management and it helps to synchronize the most important activities with the available time space (schutte, 1998). this suggests that specific time management strategies have to be devised. generally, a well-structured educational institution has a department (e.g., timetable planning committee) for helping both teachers and students to manage time wisely. in spite of that, the effectiveness of time management also depends on some other personal factors. the success in the management of one’s time varies largely according to setiawan. six main principles for …| 70 issn e. 2776-3285 p. 2776-3366 individual abilities and responsibilities (priem & butler, 2001). there are many ways by which time could be managed effectively for good learning results. one is to make an upto-date record of all important personal activities in order of priority so that the most important ones come first. this is then followed by the allocation of specific periods for each of these activities bearing in mind the effort one will have to put in each of those activities as well as the goal set for every particular activity. conclusion from the foregoing discussion, it could be realized that al-zarnūjī’s (2014) discourse on quality learning contains important principles that could be useful for improving the performance of students and teachers today. the principles of his treatise, ta’līm almuta’allim ṭorīq al-ta’allum, could address important practical shortfalls in the present implementation of educational policies. the essential theme that applies to virtually all education systems is the production of good and well-informed personalities whose knowledge will not only be relevant but, as well, transform the society and maintain moral values. from the islamic perspective, these moral values include what, from the point of view of the al-qur’ān and the prophetic sunan, is capable of ensuring peace and tranquility at all levels of the society. for al-zarnūjī (2014), therefore, islam understands education or learning as an allinclusive phenomenon that covers all aspects of human development, be it rational, spiritual, or emotional. therefore, all these must be achieved by the student at the end of his training. from al-zarnūjī’s (2014) standpoint, anything less than the above defeats the purpose of education. the aim of islamic education is to produce graduates with values to facilitate successful life here and in the hereafter. to achieve this aim without compromising the scientific or rational knowledge that is needed for the society’s material well -being, these values are expected to be merged with the scientific fields of knowledge. islam views this type of education as an obligation (farḍ) and it could be incumbent on the individual alone (farḍu ‘ayn) or the society as a whole (farḍ kifāyah). for this and other reasons, the quest for knowledge is seen as a form of worship (‘ibādāt). this article examined the students’ learning requirements detailed in al -zarnūjī’s (2014) best-seller treatise entitled ta’līm al-muta’allim ṭorīq al-ta’allum. the book expounds the principles for achieving quality education and could be useful for improving the performance of both students and teachers today. these principles address important practical shortfalls in the present implementation of educational policies. the book detail s the requirements for bringing about well-informed personalities whose knowledge will be relevant for the transformation of the society and the maintenance of moral values. in attempting to appreciate these requirements, although the research is basically library-based, it addresses several issues that affect students and, to a large extent, teachers, in the teaching and learning process. al-zarnūjī (2014) identifies six principal requirements that could promote quality learning among students and, to some extent, quality teaching among teachers, in the nadzom “alālā”: تٍَّة َسأَنْبخْيَك َعْن ََمُْمْوعخَها بخب ََيانٍ × َأَل َل تَ َناُل الْعخْلَم إخلَّ بخسخ ْرٍص َواْصطخَباٍر َوبُ ْلَغٍة َوإخْرَشادخ أُْسَتاٍذ َوطُْولخ َزَمانٍ × ذََكاٍء َوحخ the different version of this nadzom appears in ibrōhīm al-bayjūrī’s ( 2009) ḥāsyiyat, ḥāsyiyat al-bayjūrī’ ‘alā syarḥi al-‘allāmat ibn qōsim al-ghōzī: تٍَّة ْي َلْن تَ َناُل الْعخْلَم إخلَّ بخسخ ْيلخَها بخب ََيانٍ َسأَنْبخْيَك × َأخخ َعْن تَ ْفصخ ْرٍص َواْجتخَهاٍد َوبُ ْلَغٍة َوإخْرَشادخ أُْسَتاٍذ َوطُْولخ َزَمانٍ × ذََكاٍء َوحخ however, in this article, the difference of these two was not disscussed. 71 | religio education, volume 1 issue 1, mei 2021 hal 56-74 issn e. 2776-3285 p. 2776-3366 based on the nadzom nadzom “alālā”, comprehensive learning include ingenious acumen or capability for learning (arabic: ذََكاء), fervent desire or motivation for learning (arabic: ْرص in اْجتخَهاد or اْصطخَبار :resilience and commitment to the learning process (arabic ,(حخ other version), sufficent sustenance or financial support when learning (arabic: بُ ْلَغة), guidance of a teacher or teacher’s inspiration in learning (arabic: ُأُْسَتاذٍ إخْرَشاد ), and length of time or time management in learning (arabic: َُزَمانٍ طُْول ). it is found that these requirements are still relevant to the contemporary situations. it also came to light that much of what the student grasps comes from his engagement with his teacher through listening and observation both in and outside the classroom. therefore, it is undeniable that high cognitive or intellectual ability is an important requirement for learning at all levels. nonetheless, it is argued that the quality of learning, whether in the classroom or outside it, does not always depend on the student’s cognitive ability alone. rather, it is also determined by a multiple of motivational factors such us the desire for learning and funding (kubanyiova, 2006). in addition, favorable conditions within the classroom environment (e.g., a good relationship between the student and the teacher) are major motivations for students (pintrich, 1993). these also have an impact on the learning outcomes (brophy, 2013; kubanyiova, 2006). furthermore, teachers play a vital role in creating the above favorable conditions and the motivating learning environment because they are expected to adopt numerous positive 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