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<![CDATA[KEBERANIAN RASULULLAH SAW DAN SAHABATNYA: ANALISIS PROSES PENELADANAN BERBASIS TEORI ITTIBA’ AN-NAHLAWY ]]>
<![CDATA[Zulfatmi Budiman]]>
<![CDATA[ JP : JURNAL PENDIDIKAN Vol 2, No 1 (2018): Maret ]]>
Publisher : <![CDATA[Institut Keislaman Abdullah Faqih (INKAFA) Gresik ]]>
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DOI: 10.33754/jalie.v2i1.129
<![CDATA[This article explore aboute the mettle of Rasulullah and his friend. The Qur'an is a book that has a very high spirituality, and the Prophet Muhammad is the most capable figure in translating the teachings of the Qur'an in all its attitudes and behaviors. Therefore, the whole attitude and behavior of the Prophet Muhammad is contained in spiritual values, among which is the value of courage. The position of the Prophet Muhammad saw as a hasanah makes his brave attitude as a model for his companions ra. The companions emulate the brave attitude of the Prophet Muhammad through ittiba 'process. It is a process of thinking of a believer who empowers the potential of the nafs, the 'aql and the qalb- and the potential of ruhaniyah -ruh and fithrah- the sacred, controlled and preserved of everything contrary to the spirit (spirit) divine teaching, so the association processKeywords: mettle; personage, and belief]]>
<![CDATA[REFORMASI SEKOLAH (STUDI KRITIS TERHADAP PEMIKIRAN IVAN ILLICH) ]]>
<![CDATA[Zulfatmi Zulfatmi]]>
<![CDATA[ Jurnal Ilmiah Didaktika Vol 14, No 1 (2013): Jurnal Ilmiah DIDAKTIKA Agustus 2013 ]]>
Publisher : <![CDATA[Center for Research and Publication Universitas Islam Negeri (UIN) of Ar-Raniry ]]>
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DOI: 10.22373/jid.v14i1.498
<![CDATA[Ada di antara para pemikir modern yang selama ini mengkritisi eksistensi persekolahan karena dipandang belum memenuhi harapan manusia pada umumnya. Keberadaan sekolah belum dilaksanakan untuk mencapai fungsi sejatinya dalam hal humanisasi. Sebaliknya, justru melalui berbagai macam aktifitas, pendidikan seringkali tidak mengembangkan otonomi individu. Pendidikan hanya berjalan sebagai monopoli radikal dalam hal pembelajaran dan teknologi yang hanya berusaha memenuhi keinginan segelintir orang yang memiliki otoritas tertentu. Ivan Illich, salah seorang pemikir revolusioner, mengusik para pemerhati pendidikan untuk mengkritisi eksistensi lembaga pendidikan. Lebih lanjut lagi, dia juga menggulirkan usulan untuk melakukan reformasi persekolahan. Di satu sisi lahirnya pemikiran yang mengkritisi lembaga-lembaga pendidikan pada dasarnya bersifat positif, tapi di sisi lain ide ini juga tidak bisa diterima begitu saja. Para pendidik juga perlu mengkritisi ide-ide penyadaran tersebut.]]>
<![CDATA[AL-NAFS DALAM AL-QUR’AN (Analisis Terma al-Nafs sebagai Dimensi Psikis Manusia) ]]>
<![CDATA[Zulfatmi Zulfatmi]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 10, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v10i2.7838
<![CDATA[Istilah-istilah dalam al Qur’an memiliki makna yang kaya dan konteks yang ragam, termasuk istilah yang digunakan untuk menunjukkan instrumen psikis manusia. Al Nafs sebagai salah satu instrumen psikis manusia memiliki makna yang bervariasi sesuai objek dan konteks ayat, antara lain bermakna: nyawa, nafsu, diri dan hakikat diri manusia dan jiwa. Secara fungsional al-nafs juga dipersiapkan untuk dapat menampung dan mendorong manusia untuk melakukan perbuatan baik dan buruk. Dalam beberapa ayat dijelaskan kepada al-nafs telah diilhamkan jalan kebaikan dan jalan keburukan. Selain itu, ditemukan isyarat juga bahwa al-nafs merupakan tempat yang dapat menampung gagasan dan kemauan. Isyarat ini dipahami dari firman Allah dalam surat al-Ra‘d ayat 11, bahwa suatu kaum tidak akan berubah keadaannya sebelum mereka mengubah terlebih dahulu apa yang ada di dalam nafs mereka. Apa yang ada di dalam nafs itu dapat berupa gagasan, pikiran, kemauan, dan tekad untuk berubah. Dilihat dari tingkatannya al nafs terbagi menjadi tiga tingkatan: al- nafs al-‘ ammarah; al-nafs lawwamah ;dan al-nafs al-mutmainnah.]]>
<![CDATA[INTEGRASI NILAI KARAKTER DALAM PEMBELAJARAN BERBASIS KURTILAS (Kajian Peran Keteladanan Guru PAI Madrasah Aliyah di Aceh) ]]>
<![CDATA[Zulfatmi Budiman]]>;
<![CDATA[M. Nasir Budiman]]>
<![CDATA[ Jurnal MUDARRISUNA: Media Kajian Pendidikan Agama Islam Vol 10, No 4 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v10i2.8737
<![CDATA[2013 curriculum is a curriculum that gives great attention to character education, which is characterized by fulfilling the needs of spiritual and social affection in the established Standard of Content (SI). Islamic Education Teachers are the spearhead in the implementation of character education. In carrying out their duties, in addition to having to have sufficient professional staff, PAI teachers must be role models personally and socially. Professional-paedagogic competencies, PAI Madrasah Aliyah teachers in Aceh still need training and training to improve social quality and abilities, teachers, PAI, and teachers. female students and other education personnel in Madrasas, especially in communicating with students, responsibility, dress behavior, discipline, and responsible attitude.]]>
<![CDATA[KOMPETENSI SPIRITUAL PENDIDIK (Suatu Kajian pada Unsur Kalbu) ]]>
<![CDATA[Zulfatmi Zulfatmi]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 7, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v7i2.2360
<![CDATA[Education is a process of fostering physical and spiritual, so that educators who have multi-competence education: paedagogi; personal; social and spiritual. Spiritual competence can be enhanced by improving the quality of the heart. Qalbu potentially good has characteristics such as mentioned in the Quran: qalbun saliim; qalbun muniib; qalbun muallafun; qalbun muthmainnun; taqwal qulub; sakiinah's heart; and ra'fatul qalbi warahmatuh. On the other hand, qalbu must also be preserved from the character which makes it hardened like a stone so it is difficult to obtain guidance from Allah SWT, ie atsimun qalbuhu; ghillun fi al qalbi; man aghfalna qalbuhu. The educator who constantly improves his spiritual competence by reviving the good character of his qalbunya will be easier to realize the ideals of education more effectively, because he is in harmony with the direction and target desired Rabbnya.]]>
<![CDATA[Internalisasi Nilai Melalui Student Centered Learning (SCL) Approach ]]>
<![CDATA[Zulfatmi Zulfatmi]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 6, No 2 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v6i2.1087
<![CDATA[The learning process that takes place in educational institutions such as schools and even universities are still dry from the effort of planting value for learners. The process that lasted more dominated by the transfer of knowledge (of pouring knowledge) instead of internalizing the values that are important matters in an educational activity. Meanwhile, adult learning methodology has evolved so rapidly, so there has been a learning paradigm shift from teacher-centered learning centered on the learner. As these changes raised concerns some educators to the growing dryness of the learning process of internalization efforts on students in various educational institutions. This study seeks to present a common thread among the various concerns, efforts to internalize the value in educational practice on the one hand and the spirit of the implementation of learning approach centered on the learner on the other side.]]>
<![CDATA[Pendidikan Nilai Spiritual dalam Prosesi Hijrah Nabi Muhammad SAW ke Madinah ]]>
<![CDATA[Zulfatmi Zulfatmi]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 11, No 3 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v11i3.9465
<![CDATA[This paper presents spiritual values and spiritual value education practices in the procession of the Prophet Muhammad's migration to Medina. These values are extracted from the Sirah Nabi text written in the book "The Life of Muhammad" by Muhammad Husain Haekal. By using the analytical-descriptive history method, the selected sirah texts were analyzed using the semiotic-narrative model. The spiritual values found are the spiritual values of amali in the form of strategic intelligence; careful; strong keep secrets; trust; dzikr; and pray. Meanwhile the spiritual value of maqamy is raja’ '(hopeful); patient; ta'at (obey); and tawakkal. Included in the spiritual values of ahwali are muraqabah (being alert or feeling watched); and yaqin (true belief). The value education practice shown by the Prophet in the description of the text is a value education practice that is very nice, integral and comprehensive. Apik (nice) means that the value education process takes place neatly and systematically from the internalization of a certain spiritual value to the next spiritual value. Integral is characterized by value education activities integrated into the routine activities of preaching and the daily activities of the Prophet Muhammad as part of the community. While comprehensive, it is seen that the goal of the Prophet's spiritual value education practice is comprehensive both for friends and foes. The methods of internalizing values vary in the form of teaching, modeling, habituation, disciplining, developing values and facilitating the ease of value internalization.]]>
<![CDATA[PENERAPAN CONTEXTUAL TEACHING LEARNING (CTL) DALAM PERKULIAHAN STRATEGI DAN METODE PEMBELAJARAN PAI ]]>
<![CDATA[Zulfatmi Zulfatmi]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 8, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v8i1.3149
<![CDATA[Course Lectures and Learning Methods The PAI leads students to understand and apply strategies and methods in the education and teaching of Islamic Religious Education very well in accordance with the spirit of PAI. If the lecturer talks or discusses which only has an impact on activating the analytical thinking aspect, and possibly up to the critical areas of the student, it can be ascertained that the creative and innovative thinking sphere of the students has not been better empowered, and makes learning less meaningful. To reinforce the students' learning experience requires more learning to give them the opportunity to think, do, try, and experience themselves, by linking the material to the context of their lives. This activity allows the critical thinking, creative and innovative thinking potential to be optimally empowered. Contextual Teaching Learning (CTL) or contextual learning is a learning model that can help lecturers relate between the material they are teaching and the real-world situations of the students and encourage them to make connections between their knowledge and application in the context of real life]]>
<![CDATA[Model Pengawasan Terhadap Penyalahgunaan Narkoba di Kalangan Anak Kota Banda Aceh ]]>
<![CDATA[Zulfatmi Zulfatmi]]>;
<![CDATA[Nurlaila Nurlaila]]>
<![CDATA[ INTERNATIONAL JOURNAL OF CHILD AND GENDER STUDIES Vol 3, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/equality.v3i2.3276
<![CDATA[Artikel ini mengkaji tentang mengapa terjadi penyalahgunaan narkoba di kalangan anak kota Banda Aceh. Bagaimana bentuk pengawasan orang tua dan lingkungan terhadap anak agar terhindar dari bahaya narkoba?Studi ini menunjukkan bahwa ada beberapa faktor yang mendorong anak terjerumus dalam penyalahgunaan narkoba, diantaranya adalah faktor keluarga yang meliputi aspek pola pengasuhan, kurang perhatian orang tua, broken home, kurang pendidikan agama dan himpitan ekonomi. Faktor lingkungan yang meliputi pergaulan teman sebaya dan gaya hidup materalistis serta hedonis. Terakhir adalah faktor psikologis anak yang ketika menginjak usia remaja cenderung emosinya kurang stabil. Sementara itu bentuk pengawasan yang perlu dibuat untuk menanggulangi terjadinya penyalahgunaan narkoba membutuhkan kerjasama berbagai pihak secara integral. Dimana pihak-pihak yang bertanggung jawab dalam penanggulangan narkoba dalam hal ini orang tua, lingkungan masyarakat, gampong, lembaga pendidikan dan pemerintah harus melakukan tindakan yang bersinergi agar anak-anak dapat terhindar dari bahaya narkoba]]>
<![CDATA[KONTRIBUSI ORANG TUA DALAM PENINGKATAN KUANTITAS DAN KUALITAS HAFALAN Al-QUR’AN ANAK DI TPA AL MUKHAYYARAH DARUSSALAM ]]>
<![CDATA[Mutia Puteri Rezeki]]>;
<![CDATA[Zulfatmi Zulfatmi]]>
<![CDATA[ Takammul : Jurnal Studi Gender dan Islam Serta Perlindungan Anak Vol 10, No 2 (2021): TAKAMMUL ]]>
Publisher : <![CDATA[Pusat Studi Wanita UIN Ar-Raniry ]]>
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DOI: 10.22373/takamul.v10i2.12606
<![CDATA[Orang tua memiliki kontribusi yang besar dalam tanggung jawab mengajar dan mendidikkan al Qur’an pada anak. Dewasa ini, sebagian besar orang tua telah melimpahkan tanggung jawab pendidikan al Qur’an anak pada Taman Pendidikan al Qur’an (TPA), ini tidak berarti tugas dan tanggung jawab mereka sudah tunai disaat mereka melimpahkan kepada lembaga tersebut. Kontribusi para orang tua dalam pendampingan anak saat belajar al Qur’an dan menghafalnya memiliki hubungan erat dengan kuantitas dan kualitas hafalan al Qur’an pada anak. Riset kualitatif yang dilakukan terhadap santri yang belajar dan menghafal al Qur’an di TPA al Mukahyyarah Darussalam menunjukkan hasil bahwa keberhasilan peningkatan kuantitas dan kualitas hafalan al Qur’an santri di lembaga pendidikan al Qur’an sangat dipengaruhi oleh seberapa besar kontribusi yang dapat diberikan orang tua santri tersebut dalam pendampingan aktivitas menghafal al Qur’an di rumah.]]>
