Articles
<![CDATA[Otoritas Keagamaan Guru Ngaji Qudsiyyah ]]>
<![CDATA[Ubaidillah, Khasan]]>
<![CDATA[ SYAMIL SYAMIL, Vol. 4 No. 1, 2016 ]]>
Publisher : <![CDATA[IAIN Samarinda ]]>
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DOI: 10.21093/sy.v4i1.541
<![CDATA[The Essence of guru ngaji is a teacher who teaches religion & religiosity. It means that  guru ngaji has full authority to teach the religious science and behavior. As a religious teacher, guru ngaji has more religious content. It is positively culminated in the theory (religion) and implementation of religiousness (religiosity). These two key elements will determine the authority of guru ngaji in improving the productivity of santriâs learning process. Even since the Dutch colonial era, guru ngaji, noted well as Kyai, has a very significant authority related to the transformation process of the religious science in shaping santriâs behavior that is sociable to civilization. Therefore, in this article, the author would critically and comprehensively examine a study of the religious authority on the North Coast of Central Java, especially in Madrasah Qudsiyyah Kudus.]]>
<![CDATA[Pembelajaran Sentra BAC (Bahan Alam Cair) untuk Mengembangkan Kreativitas Anak; Studi Kasus RA Ar-Rasyid ]]>
<![CDATA[Ubaidillah, Khasan]]>
<![CDATA[ AL-ATHFAL : JURNAL PENDIDIKAN ANAK Vol 4 No 2 (2018) ]]>
Publisher : <![CDATA[PROGRAM STUDI PENDIDIKAN ISLAM ANAK USIA DINI (PIAUD), FAKULTAS ILMU TARBIYAH DAN KEGURUAN UIN SUNAN KALIJAGA YOGYAKARTA ]]>
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DOI: 10.14421/al-athfal.2018.42-04
<![CDATA[Central learning is a learning model that provides an opportunity for children to play with various rides in accordance with activities that have been designed by the teacher. Center learning aims to stimulate aspects of child development in accordance with their growth. One of the centers that are the focus of this article is the center of BAC (Liquid Natural Materials), which is learning that uses liquid natural materials as teaching materials. Learning is designed to involve children directly in making work with facilities provided by the teacher. The results of the study explained that the BAC center discussion at RA Ar-Rasyid Kartasura was carried out with four stages of footing namely the playing environment, footing before playing, footing while playing, and footing after playing. RA Ar-Rasyid Kartasura applies the BAC (Liquid Natural Materials) center to develop children's creativity.]]>
<![CDATA[Otoritas Keagamaan Guru Ngaji Qudsiyyah ]]>
<![CDATA[Ubaidillah, Khasan]]>
<![CDATA[ SYAMIL: Jurnal Pendidikan Agama Islam (Journal of Islamic Education) SYAMIL, Vol. 4 No. 1, 2016 ]]>
Publisher : <![CDATA[Program Pascasarjana Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda ]]>
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DOI: 10.21093/sy.v4i1.541
<![CDATA[The Essence of guru ngaji is a teacher who teaches religion & religiosity. It means that  guru ngaji has full authority to teach the religious science and behavior. As a religious teacher, guru ngaji has more religious content. It is positively culminated in the theory (religion) and implementation of religiousness (religiosity). These two key elements will determine the authority of guru ngaji in improving the productivity of santri’s learning process. Even since the Dutch colonial era, guru ngaji, noted well as Kyai, has a very significant authority related to the transformation process of the religious science in shaping santri’s behavior that is sociable to civilization. Therefore, in this article, the author would critically and comprehensively examine a study of the religious authority on the North Coast of Central Java, especially in Madrasah Qudsiyyah Kudus.]]>
<![CDATA[Penerapan Metode Wafa dalam Pembelajaran Al-Qur’an Anak Di RA Ar Rasyid Kartasura ]]>
<![CDATA[Ubaidillah, Khasan]]>
<![CDATA[ Indonesian Journal of Islamic Early Childhood Education Vol 3 No 2 (2018): Indonesian Journal of Islamic Early Childhood Education (IJIECE) ]]>
Publisher : <![CDATA[Association of Indonesian Islamic Kindergarten Teachers Education Study Program ]]>
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<![CDATA[Tulisan ini menyajikan pembahasan tentang penerapan metode Wafa dalam pembelajaran Al Quran anak di RA Ar Rosyid Kartasura ini. Pembelajaran Al Quran bagi anak dengan menggunakan metode Wafa dalam kerangka praktisnya selaras dengan langkah-langkah pembelajaran yang dikemas dengan strategi pembelajaran Quantum Teaching (TANDUR) yaitu Tumbuhkan, Alami, Namai, Demostrasi, Ulangi, dan Rayakan. Metode ini mengakomodasi modalitas belajar anak (Visual, Auditorial, dan Kinestetik). Selain itu, metode ini juga mengoptimalkan potensi kecerdasan majemuk yang dimiliki anak sehingga dengan menggunakan metode ini suasana belajar Al Quran lebih hidup tidak membosankan, dan nyaman sehingga pembelajaran lebih menyenangkan bagi anak.]]>
<![CDATA[Penggunaan Terapi Okupasi untuk Pengembangan Motorik Halus Anak Down Syndrome ]]>
<![CDATA[Ubaidillah, Khasan]]>
<![CDATA[ Yinyang: Jurnal Studi Islam Gender dan Anak Vol 13 No 1 (2018) ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto ]]>
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<![CDATA[Kajian ini menunjukan bahwa penggunaan terapi okupasidalam pengembangan aspek motorik halus pada anak down syndromeyang berlangsung di Intan Fisioterapi Anak (IFA) Boyolali ini memberikandampak baik bagi tumbuh kembang anak. Perkembangan motorik halusyang berlangsung secara lebih optimal mempermudah anak downsyndrome dalam melaksanakan aktivitas fisik dengan lebih mudah danterkontrol. Bagi anak down syndrome berkembangnya gerakan fisikadalah sangat penting sekali, karena berkembangnya gerakan fisik bagimereka akan sangat membantu kehidupan mereka, agar selanjutnya tidakbergantung sepenuhnya kepada orang tuanya secara terus menerus, daninilah modalitas paling awal bagi mereka untuk belajar hidup mandiri ditengah masyaraka t]]>
<![CDATA[Interaksi Psikologis Pembelajaran Anak Menurut al-Ghazali ]]>
<![CDATA[khasan ubaidillah]]>
<![CDATA[ Al-Hikmah : Indonesian Journal of Early Childhood Islamic Education Vol 2 No 1 (2018): Ijecie ]]>
Publisher : <![CDATA[IAI Al Hikmah Tuban ]]>
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<![CDATA[Proses pembelajaran anak dewasa ini masih banyak yang terkesan kering dari interaksi psikologis, sehingga keterlibatan psikhis antara pendidik dan peserta didik dalam pembelajaran belum berlangsung maksimal. Padahal, menurut Al Ghazali mendidik adalah laksana seorang petani yang senantiasa mencabut duri dan tumbuh-tumbuhan lain diantara benih-benih yang baik dan menunjukkan jalan kepada Allah, sehingga esensi Pendidikan anak adalah adanya pendampingan dan bimbingan untuk melahirkan perubahan baik pada diri anak. Sedangkan terjadinya sebuah perubahan, harus melalui proses pembelajaran anak dalam dua dimensi nyata yaitu teori dan praktik. Hanya saja Persoalannya adalah karakteristik pembelajaran anak masih ada yang bercorak psikoanalisis dan behavioristik, belum sampai kepada corak humanis dan transpersonal. Implikasinya perubahan yang diharapkan lahir dari proses pembelajaran belum bisa tercapai secara optimal pada diri anak.]]>
<![CDATA[Otoritas Keagamaan Guru Ngaji Qudsiyyah ]]>
<![CDATA[Khasan Ubaidillah]]>
<![CDATA[ SYAMIL: Jurnal Pendidikan Agama Islam (Journal of Islamic Education) Vol 4 No 1 (2016): SYAMIL: Jurnal Pendidikan Agama Islam (Journal of Islamic Education) ]]>
Publisher : <![CDATA[Pascasarjana Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda ]]>
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DOI: 10.21093/sy.v4i1.541
<![CDATA[The Essence of guru ngaji is a teacher who teaches religion & religiosity. It means that guru ngaji has full authority to teach the religious science and behavior. As a religious teacher, guru ngaji has more religious content. It is positively culminated in the theory (religion) and implementation of religiousness (religiosity). These two key elements will determine the authority of guru ngaji in improving the productivity of santri’s learning process. Even since the Dutch colonial era, guru ngaji, noted well as Kyai, has a very significant authority related to the transformation process of the religious science in shaping santri’s behavior that is sociable to civilization. Therefore, in this article, the author would critically and comprehensively examine a study of the religious authority on the North Coast of Central Java, especially in Madrasah Qudsiyyah Kudus.]]>
<![CDATA[Pembelajaran Sentra BAC (Bahan Alam Cair) untuk Mengembangkan Kreativitas Anak; Studi Kasus RA Ar-Rasyid ]]>
<![CDATA[Khasan Ubaidillah]]>
<![CDATA[ Al-Athfal: Jurnal Pendidikan Anak Vol 4 No 2 (2018) ]]>
Publisher : <![CDATA[Islamic Early Childhood Education Study Program, Faculty of Tarbiyah and Education, UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-athfal.2018.42-04
<![CDATA[Central learning is a learning model that provides an opportunity for children to play with various rides in accordance with activities that have been designed by the teacher. Center learning aims to stimulate aspects of child development in accordance with their growth. One of the centers that are the focus of this article is the center of BAC (Liquid Natural Materials), which is learning that uses liquid natural materials as teaching materials. Learning is designed to involve children directly in making work with facilities provided by the teacher. The results of the study explained that the BAC center discussion at RA Ar-Rasyid Kartasura was carried out with four stages of footing namely the playing environment, footing before playing, footing while playing, and footing after playing. RA Ar-Rasyid Kartasura applies the BAC (Liquid Natural Materials) center to develop children's creativity.]]>
<![CDATA[POTENSI PSIKOLOGIS DALAM MENDIDIK SANTRI MENURUT AL-GAZA>LI ]]>
<![CDATA[Khasan Ubaidillah]]>
<![CDATA[ Islamic Review: Jurnal Riset dan Kajian Keislaman Vol 2 No 1 (2013): Islamic Review : Jurnal Riset dan Kajian Keislaman ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) IPMAFA ]]>
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DOI: 10.35878/islamicreview.v2i1.44
<![CDATA[As the children learning practices in the national learning system do not consider physical and spiritual dimensions, it can not lead to a humanist learning system, even it may be said as un-Islamic. Is Gaza>li>, a classical Islamic education leaders who offer the concept of human potential that can sinergize the two-dimensional requirements of human. Based on this, this article intends to study and applying the concepts of learning students. By using a descriptive analysis of the literature owned by Gaza>li> it is found that human potential consists of the potential birth (al-h{iss al-khams) and the inner potential (al-khaya>l, at-tafakkur, al-khifz{, at-taz|akkur dan al Musytarak). According to him, these two potentials have their different functions each of which greatly affect the learning process of students. Furthermore, the thesis Gaza>li> This was the same even able to integrate the theories of modern cognitive psychology and behavioral education.]]>
<![CDATA[The Early Childhood Learning Models Based on the Local Wisdom in Madrasah Qudsiyyah Kudus ]]>
<![CDATA[Khasan Ubaidillah]]>
<![CDATA[ Proceeding of International Conference on Islamic Education 2016: Proceeding of 1st International Conference on Islamic Education ]]>
Publisher : <![CDATA[International Islamic Schools Alliance ]]>
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DOI: 10.51425/icie.vi.7
<![CDATA[This research is motivated by the declining phenomenon of the Kudus society’s understanding on local wisdom which becomes the character and philosophy of their life, that is Gusjigang which contains the characters of Bagus Lakune (good behavior), Iso Ngaji (good at reciting Qur’an and ‘Kitab Kuning’), and Iso Dagang (good at trading/merchant). Thus it is necessary a means that can be a solution to reaffirm the understanding values of Kudus society. For the author, the agenda of strengthening the local wisdom values will be more effectives when carried out through education and integrative learning that unify text and context of life. Due to this means will facilitate the achievement of local wisdom understanding through the material and the interaction that occurs between individuals in learning. In order to get more influential impact, then it presumably should begin at the early age, as implemented in Madrasah Qudsiyyah Kudus. Since in the golden age, the absorbing power of the child's brain on the received knowledge is much greater than when they had grown and mature, therefore by implementing Gusjigang values (local wisdom of Kudus) in the early age of children will leave a positive behavior as the foundation for their future. This research aims to take a picture in detail about the early childhood learning in Madrasah Qudsiyyah comprehensively, thus the expectation is to find an ideal learning model related to the local wisdom-based learning for the early age children.]]>
