25 research outputs found
Association Between Dietary Pattern And Severity Of Pain Crisis In Adolescents With Sickle Cell Anaemia Attending A Tertiary Health Facility In Northwestern Nigeria
No full textBackground: Sickle cell anaemia is an inherited chronic disease with clinical manifestations arising from polymerization of haemoglobin leading to the deformity of red blood cells into a sickled shape.Objective: This study assessed the dietary pattern and severity of pain crisis in adolescents with sickle cell anaemia.Methods: The study design was a cross-sectional survey. Fifty consenting participants with a diagnosis of sickle cell anaemia aged 10 to 19 years were enrolled in this study. Severity of pain crisis was evaluated using a modified Wong-Baker's Pain Scale. Food frequency questionnaire was used to obtain food consumption patterns. Data generated was analyzed using Statistical Package for Social Sciences (SPSS) software. Cross tabulation and Chi-square were used to determine relationships between variables and statistical significance was established at p<0.05.Results: All the participants were single with 54 % (n/50) female and 60 % (n/50) of them had at least secondary education. Mean age of participants was 14.3±2.8years. Adolescents who had no pain crisis were 28 % (n/N) while 42 % (n/N), 18 % (n/N) and 12 % (n/N), had mild, moderate and severe pain respectively. Dietary pattern consisted mostly of cereals, roots and tubers, milk and milk products consumed with vegetables being the least consumed. Roots and tubers, milk and milk products showed significant negative relationship with pain severity (p=0.025 and p=0.019 respectively) while meal skipping showed significant positive relationship with severity pain (p=0.034).Conclusion: Poor dietary practices was associated with the severity of pain crisis of the adolescents living with SCA
Analisi terhadap Makna Perjamuan Kudus pada Naskah Teologi dan Peraturan Pastoral GMIT berdasarkan Perspektif Peter Martyr Vermigli
No full textPerjamuan kudus sebagai salah satu sakramen yang dilakukan dalam gereja protestan, merupakan sakramen yang didalamnya umat Allah mensyukuri pengorbanan Yesus di kayu salib untuk menebus dosa manusia. Sebagai sakramen tentunya pemahaman terkait perjamuan kudus harus dimiliki oleh umat Allah agar pelaksanaanya tidak menjadi ritus biasa dalam gereja. GMIT dalam menjawab hal tersebut mengeluarkan naskah teologi dan peraturan pastoral GMIT yang berisikan penjelasan teologi dan tata aturan pelaksanaan perjamuan kudus. hal tersebut dilakukan agar jemaat memiliki pemahaman yang tepat terkait perjamuan kudus. Pemahaman yang benar tentang makna dari perjamuan kudus akan berdampak pada penghayatan jemaat ketika masuk dalam perayaan tersebut. Melalui tulisan ini penulis hendak melihat makna perjamuan kudus menurut pemahaman GMIT yang terkandung dalam naskah teologi dan peraturan pastoral GMIT yang kemudian akan melihat makna tersebut berdasarkan perspektif Peter Martyr Vermigli. Metode yang digunakan dalam penelitian ini adalah metode kualitatif deskriptif dengan menggunakan pendekatan studi pustaka. Hasilnya, melalui pemikiran Vermigli penjelasan terkait makna perjamuan kudus yang ada dalam naskah teologi dan peraturan pastoral GMIT dapat diberikan penegasan dan penjelasan lebih rinci terkait peranan iman, simbolisme elemen perjamuan kudus, serta makna relasi sosial dalam perjamuan kudus. Penelitian ini menawarkan wawasan teologis untuk memperkaya praktik perjamuan kudus, sehingga tidak hanya menjadi ritus biasa tetapi dapat menjadi sarana bagi jemaat dalam memaknai pengorbanan Kristus dengan mendalamHoly Communion, as one of the sacraments practiced in the Protestant church, is a sacrament in which the people of God are grateful for Jesus' sacrifice on the cross to atone for human sin. As a sacrament, of course, an understanding of the Lord's Supper must be possessed by the people of God so that its implementation does not become an ordinary rite in the church. GMIT, in response to this, issued a theological text and GMIT pastoral regulations containing theological explanations and rules for the implementation of holy communion. This was done so that the congregation had the right understanding of holy communion. A correct understanding of the meaning of the Lord's Supper will have an impact on the appreciation of the congregation when entering the celebration. Through this paper, the author wants to see the meaning of the Lord's Supper according to the understanding of GMIT contained in the theological texts and pastoral regulations of GMIT, which will then see the meaning based on the perspective of Peter Martyr Vermigli. The method used in this research is a descriptive qualitative method using a literature study approach. As a result, through Vermigli's thinking, explanations related to the meaning of the Lord's Supper in the theological texts and pastoral regulations of GMIT can be given more detailed affirmation and explanation related to the role of faith, the symbolism of the elements of the Lord's Supper, and the meaning of social relations in the Lord's Supper. This research offers theological insights to enrich the practice of the Lord's Supper so that it does not only become an ordinary rite but can be a means for the congregation to deeply interpret the sacrifice of Chris
Konsep Persatuan dalam Al-Qur'an dan Relevansinya dengan Pancasila Sila Ketiga
No full textMuslims have a way of life, namely the Qur'an. In addition, Indonesian Muslims also have another guideline to be used as a guide in the life of the state and society, namely Pancasila. One of the precepts of Pancasila is the Unity of Indonesia. These two rules for Indonesian Muslims require a study of the relevance between the values of unity in the Qur'an and the values of unity contained in the third Pancasila principle. This paper aims to find the relevance of these two rules. This library research uses the maudhu'i method, namely interpreting the verses of the Qur'an thematically or discussing certain themes. Data collection is done by collecting related verses using Mu'jam al-Mufahras li Alfaz al-Qur'an al-Karim. Furthermore, the understanding of writer on these verses based on the interpretation of mufassir and from other references. Based on the results of the research, it is known that the difference is a form of gift and mercy from Allah SWT and to prove the power of Allah. The author also finds several verses of the Qur'an that discuss the concept of unity in fullness. Likewise with the explanation of the third Pancasila principle of unity. The values of unity contained in Pancasila do not conflict with the values of unity contained in the Qur'an. Umat muslim memiliki pedoman hidup yaitu al-Qur’an. Di samping itu, muslim Indonesia juga memiliki pedoman lain untuk dijadikan panduan dalam kehidupan bernegara dan bermasyarakat, yaitu Pancasila. Salah satu sila Pancasila adalah Persatuan Indonesia. Dua aturan yang dihadapkan kepada umat muslim Indonesia ini, memerlukan kajian relevansi antara nilai-nilai persatuan dalam al-Qur’an dan nilai-nilai persatuan yang terkandung dalam Pancasila sila ketiga. Tulisan ini bertujuan menemukan relevansi pada dua aturan tersebut. Penelitian kepustakaan ini menggunakan metode maudhu’i yaitu menafsirkan ayat al-Qur’an secara tematik atau yang membahas tema-tema tertentu. Pengumpulan data dilakukan dengan cara mengumpulkan ayat-ayat yang terkait menggunakan Mu’jam al-Mufahras li Alfaz al-Qur’an al-Karim. Selanjutnya, penulis memahami ayat-ayat tersebut berdasarkan penafsiran para mufasir dan dari referensi lainnya. Berdasarkan hasil penelitian, diketahui bahwa perbedaan yang ada adalah anugerah dan rahmat dari Allah Swt dan untuk membuktikan kekuasaan Allah. Penulis juga mendapatkan beberapa ayat al-Qur’an yang membahas tentang konsep persatuan secara lengkap. Begitu juga dengan penjelasan dari Pancasila sila ketiga tentang persatuan. Nilai-nilai persatuan yang terkandung dalam Pancasila tidak bertentangan dengan nilai-nilai persatuan yang ada dalam al-Qur’an.
\ud Foreign Aid, Child Health, and Health System Development in Tanzania and Uganda, 1995-2009 \ud
No full textAs donors have scaled up efforts to improve health in sub-Saharan African, African countries have diverged sharply in their health performance: Some countries have made rapid progress while others have stagnated. Yet the reasons for these divergences are often not well understood. In this dissertation I present in-depth case studies of two such divergent countries, Tanzania and Uganda, over the 1995-2007 period. Over this period, Tanzania reduced its under-5 mortality rate by 35%, while Uganda’s mortality rate decline was less than half as rapid; between 12% and 15% over virtually the same period. This occurred despite the fact that both countries received similar amounts of foreign aid for health, implemented virtually identical health sector reforms, and saw comparable rates of growth in GDP per capita and similar trends in other socioeconomic indicators. Explanations for such differences often vary by academic discipline. Public health scholars often focus on coverage levels of critical child health interventions, while political scientists emphasize variation in the quality of governance institutions. I show that coverage of child survival interventions did indeed differ between Tanzania and Uganda, particularly in the area of malaria control, but that the ultimate determinant of these differences can be traced to political economy factors. Specifically, regime maintenance dynamics and the differing composition of political patronage coalitions in the two countries determined the relative success of health sector programming in Tanzania and Uganda. In addition to outcomes such as under-5 mortality, I also analyze the results of broader health system strengthening efforts in Tanzania and Uganda over the 1995-2009 period. To structure this comparison, a new theoretical framework for health system performance is developed and tested, based on previous theory developed by Pritchett and Woolcock (2002) and Fukuyama (2004). The same political economy dynamics that contributed to Tanzania’s stronger performance on child mortality reduction also enabled its greater progress on health system strengthening. Furthermore, Tanzania’s experience demonstrates the potential for “second best” strategies for health system strengthening that can be implemented in conditions of relatively low state capacity.\u
التغريب في القصة القصيرة "الملك لير" لكامل كيلاني: دراسة شكلانية روسية لفكتور شكلوفسكي
No full textمستخلص البحث
تركز نظرية الشكلانية الروسية على القيمة الجمالية الموجودة في العمل الأدبي. عند شكلوفسكي، كانت تقنية يستخدمها المؤلف على بناء القيمة الجمالية فى الأعمال الأدبية، وهي التغريب. تقنية التغريب هي تقنية يستخدمها المؤلف في استحضار قيمة الجمالية في العمل الأدبي. أما الموضوع فى هذا البحث هو القصة القصيرة "الملك لير" لكامل الكيلاني. أهدف هذه البحث إلى الكشف عن الهيكل البنوية الموجود في القصة القصيرة "الملك لير" وتقنية التغريب التي استخدمها المؤلف لإظهار القيمة الجمالية في القصة القصيرة "الملك لير". هذا البحث هو نوع من البحث الوصفي النوعي. وأما تقنيات تحليل البيانات المستخدمة هي تقليل البيانات، ثم التحقق من صحة البيانات ثم استخلاص النتائج. وأما النتيجة من هذا البحث هي إن بنية القصة تتكون من : أ) موضوع القصة، وهو تدل على السياسة والخيانة، والغضب. ب) الشخصية تتكون على شخصيان وهما: 1) الشخص الرئيسي وهو يدل على الطبائع، والغضب، والرحمة، والعفة. 2) الشخص الإضافي وهو يدل على الطمع، والخيانة، والوفاء. ج) الحبكة تدل على التمهيد، والصراع، والذروة، وتتمة. د) الخلفية وهو تدل أن الحادثة تقع في مملكة إنجلزية في الليل. إن التغريب في هذه القصة هي: استخدام المالك الكلمات السيئة، وجنونه، وعدم الأمن، واستخدام المجاز
ABSTRACT
. The theory of Russian Formalism focuses on the aesthetic values that exist in a literary work. According to Shklovsky, there is a technique used by an author in building the aesthetic value of literary works, namely defamiliarization. The concept of defamiliarization is a concept used by an author in conjuring an academic assignment to give the literary work its artistry. The object of this research is the short story "Al Malik Lear" by Kamil Kaelani. This study aims to reveal the structure that exists in the short story "Al Malik Lear" and the defamiliarization technique used by the author to bring out the aesthetic value in the short story "Al Malik Lear". This research is a type of qualitative descriptive research. Analysis techniques used are data reduction, data validation, and drawing conclusions. In this study, the researcher used descriptive qualitative research, which sourced the data from the short story "Al-Malik Lear" by Kamil Kailani, collecting data on data sources using reading and note-taking techniques. The collected data is then entered into a data card to facilitate data analysis The result of this research is that the structure of the story consists of: a) The subject of the story, which indicates politics, betrayal, and anger. b) The personality consists of two personalities: 1) The main person, which indicates natures, anger, mercy, and chastity. 2) The extra person, which indicates greed, betrayal, and loyalty. c) The plot denotes the preamble, the conflict, the climax, and the sequel. d) Background indicating that the incident takes place in an English kingdom at night. The strangeness in this story are: the owner's use of bad words, his madness, insecurity, and the use of metaphors
ABSTRAK
Teori Formalisme Rusia menitik beratkan pada nilai-nilai estetika yang ada dalam sebuah karya sastra. menurut Shklovsky terdapat teknik yang digunakan oleh seorang pengarang dalam membangun nilai estetika karya sastra yaitu defamiliarisasi. Konsep defamiliarisasi adalah konsep yang digunakan oleh seorang pengrang dalam menyulap sebuah karya sastra untuk memberikan keartistikan pada karya sastra tersebut. Objek penelitian ini adalah cerpen “Al Malik Lear” karya Kamil Kaelani. Penelitian ini bertujuan untuk mengungkapkan struktur yang ada dalam cerpen “Al Malik Lear” serta tekhnik defamiliarisasi yang dilakukan oleh pengarang untuk memunculkan nilai estetika yang ada dalam cerpen “Al Malik Lear”. penelitian ini merupkan jenis penelitian deskriptif kualitatif. Teknik analisis data yang digunakan adalah reduksi data, validasi data, dan penarikan kesimpulan. Hasil dari penelitian ini adalah struktur cerita terdiri dari: a) Subjek cerita, yang menunjukkan politik, pengkhianatan, dan kemarahan. b) Karakter terdiri dari dua kepribadian: 1) Tokoh utama, yang menunjukkan sifat, amarah, belas kasihan, dan kesucian. 2) Tokoh sampingan, yang menunjukkan keserakahan, pengkhianatan, dan kesetiaan. c) Alur menunjukkan pembukaan, konflik, klimaks, dan sekuel. d) Latar belakang yang menunjukkan bahwa kejadian tersebut terjadi di sebuah kerajaan Inggris pada malam hari. b) defamiliarisasi dalam cerita ini adalah: menggunakan kata-kata buruk, kegilaannya, rasa tidak aman, dan penggunaan maja
KONSEP INTERAKSI EDUKATIF DALAM PENDIDIKAN ISLAM DALAM PERSPEKTIF AL-QUR’AN
No full text<p><strong>Bahasa Indonesia:</strong></p><p><strong></strong>Suatu kisah dapat dikatakan berkaitan dengan pendidikan apabila dalam proses interaksi yang ada pada kisah tersebut terdapat: tujuan pendidikan, pendidik, anak didik, materi dan metode. Oleh karena itu penulis mencoba mengkaji al-Qur’an dari kisah-kisah yang ada di dalamnya, dengan mengambil model interaksi pendidikan dalam perjalanan kisah orang tedahulu dalam al-Qur’an. Dari latar belakang diatas, maka muncul sebuah rumusan masalah dalam penelitian ini, yaitu bagaimanakah konsep interaksi edukatif dalam perspektif al-Qur’an dan implementasinya dalam pendidikan. Sumber data primer dalam penelitian ini adalah al-Qur’an tentang kisah Nabi Khidir dan Nabi Musa (Q.S. Al-Kahfi: 60-82), kemudian kisah Nabi Ibrahim dan Nabi Ismail (Q.S. Al-Shaffat: 102-107) dan yang terakhir adalah kisah Luqman (Q.S. Luqman: 12-19). Dilihat dari hasil penelitian menunjukkan bahwa konsep interaksi edukatif dalam al-Qur’an melalui kisah-kisahnya terdiri dari: 1) tujuan pendidikan: humanisasi, insan kamil dan akhlak mulia; 2) Pendidik: bijaksana, penuh kasih sayang, demokratis, mengenal murid dan memahami kejiwaaannya, berpengetahuan luas, memahami materi, sabar dan ikhlas; 3) Anak didik: Patuh, tabah, sabar, cita-cita yang kuat serta tidak putus asa dan bersungguh-sungguh, sopan santun, rendah hati dan hormat pada guru; 4) Materi: akidah, syari’ah dan akhlak; dan 5) Metode: dialogis, uswatun hasanah, demokratis, dan <em>mauiz}ah.</em></p><p align="center"><strong> </strong></p><p><strong>English:</strong></p><p><strong></strong>A story is considered related to education if in the interaction process involves the following aspects: aims of education, educators, learners, material, and methods. In this research, the author examines stories inside the al-Qur’an, particularly which of educational interaction model within the people in the past. From the background above, this paper answers a research questions, what is the concept of educational interaction from the Qoranic perspective and its implementation in education world. The primary resources in this research is coming from the story of Ibrahim and Musa (Q.S. Al-Kahfi: 60-82), the story of Ibrahim dan Ismail (Q.S. Al-Shaffat: 102-107), and the story of Luqman (Q.S. Luqman: 12-19). The findings of this study show that the concept of educational interaction in in the al-Qur’an consists of 1) the aims of education: humanism, insan kamil, and highest endeavor; 2) the educators: wise, mercy, democratic, understanding students’ psychological condition, knowledgeable, comprehending the materials, patient, and sincere; 3) the learners: obedient, determined, patient, strong motivation, never giving up, well mannered, humble, and respecting teachers; and 5) methods: dialogic, modelling, democratic, and advicing.</p></jats:p
Private devotion in England on the eve of the Reformation illustrated from works printed or reprinted in the period 1530-40
No full textThis is the first attempt to provide a detailed description of the different types of devotional literature (excluding all liturgical books, biblical translations, doctrinal and polemic works, saintS lives and sermons) available in print to English readers in the years immediately preceding England's break with Rome. It shows that there were far more Catholic works of devotion, many of them written or printed for the first time 1520 - 35, than has previously been recognized. It is also clear that this flourishing literature came to a sudden and decisive end in 1535, although the tradition lived on unofficially to be taken up by the English Recusants. The leading themes of this traditional literature are indicated in chapters on treatises about confession and prayer, the mass, the life and Passion of Christ, on tribulation, death and the Last Things, while more general teaching about the Christian life addressed to religious, contemplatives and lay people, and the humanist and Protestant contribution to this literature is also discussed. The treatises are doctrinally sound and on the whole advocate moderation and common-sense; they avoid many of the weaknesses of popular non-literary devotion, including the Marioleatry and excessive morbidity for which the late middle ages are often condemned. Some of the weaknesses of the Catholic tradition are suggested by comparison with the more rational and secular attitudes of Christian humanist , authors, notably Erasmus, available during the 1530s. The Protestants, whose treatises become increasingly common, despite official censorship, during the decade until they dominate its second half, carry the humanist~ reform much further, and break with the Catholic Church. Traditional devotional topics and audiences are displaced by doctrinal and biblical teaching addressed to lay people. The Bible replaces the Church's authority and there is more emphasis on the spiritual and social dimensions of religion
Liberalism, nationalism and the evolution of middle-class values : the literature on interior decoration in England, 1875-1914.
No full textPhDIn the 1870s and 80s, the interior decoration of the middle-class
home was the focus of a great deal of attention, as reflected in a
dramatic increase in the literature on this subject in the form of
handbooks 'for those about to furnish', articles in women's magazines,
trade Journals and publications for artists and architects. This
literature expressed the most advanced ideas of the day and actively
promoted such progressive concepts as individual freedom of expression,
cosmopolitan internationalism, the need for improvement in the
position of women, and the application of new scientific theories
This thesis traces these ideas to the political ideology of modern
British liberalism which was at its most influential during this
period Liberal writers, in particular John Stuart Mill, wrote
persuasively about the primacy of the private sphere of life In
their view, it was only in private life that man could develop true
individuality through freedom of choice, this concept had important
implications for the appearance of the home Many of those who wrote
on interior decoration had read Mill, or were involved with reform
movements or political activities inspired by liberal theories As a
result, they tried to bring about social change through the application.
of liberal principles to the decoration of the middle-class
home
There were also, however, sharp disagreements expressed in the
decorating literature about what constituted the optimal middle-class
interior These conflicts reflected areas of unresolvable tension
within the ideological framework of liberalism; their impact on
interior decoration is explored as well
As the influence of liberalism waned, the values expressed in the
literature on decoration changed correspondingly The importance of
the home in the formation of national character was given greater
emphasis and a return to 'correct' and traditional national styles was
seen as a necessary protection against both internal weakness and the
'foreign contagion' of European styles such as Art Nouvea
PEMBACAAAN SURAH YASIN DALAM TRADISI BAANTARAN JUJURAN DI KELURAHAN SUNGAI ULIN BANJARBARU
No full textAbstractThe study of the Qur’an has been endless since the Prophet Muhammad until the Covid-19 era, it was still the most important part in the effort to study Islam. Surah Yasin is on of the surah of the qur’an that is most often read by the public, from the many interaction of Muslim with surah Yasin, the author finds a different use than usual, namely the reading of Surah Yasin in tradition baantaran jujuran. The reading of Surah Yasin in the tradition baantaran jujuran is only done by some Banjar people. This study aims to find out about the procedure for reading Surah Yasin, the motives (encouraging) and the community's goals about reading Surah Yasin in the baantaran tradition and their understanding of Surah Yasin. The form of this research is field research using the nature and types of qualitative descriptive methods. The results of this study are as follows: The procedure begins with the opening of the event by saying basmalah, reading Surah Yasin, being read together led by the bride's family or the event guide baantaran jujuran using loudspeakers and followed by invited guests, read from the first verse to the last verse, then the words of surrender, the words of the recipient, the installation of the ring, the surrender of the dowry and luggage, the prayer as well as the closing. The understanding of the people of Sungai Ulin is very diverse. Some of them say that Surah Yasin is the heart or heart of the Qur'an, Surah Yasin has many virtues, very well practiced in everyday life. There are also those who understand that Surah Yasin is a sura that must be read in every religious activity. The motives (drivers) also vary. One of them is because of gratitude for having found a partner and because previous people have done these activities. The goal is to get God's blessing, God's mercy, blessings, forgiveness of sins, facilitated, smooth all affairs, especially wedding receptions, get a sakinah, mawaddah and warahmah family and get pious childern. Keywords: Reading; Yasin; Tradition; Boundaries of Truth.AbstrakPengkajian Al-Qur'an yang tiada hentinya sejak Nabi Muhammad SAW hingga era Covid-19 masih menjadi bagian terpenting dalam upaya mempelajari Islam. Surah Yasin merupakan salah satu surah Al-Qur'an yang paling sering dibaca oleh masyarakat, dari sekian banyak interaksi umat Islam dengan surah Yasin, penulis menemukan penggunaan yang berbeda dari biasanya, yaitu pembacaan Surah Yasin dalam tradisi baantaran jujur. Pembacaan Surah Yasin dalam tradisi baantaran kejujuran hanya dilakukan oleh sebagian masyarakat Banjar. Penelitian ini bertujuan untuk mengetahui tentang tata cara membaca surah yasin, motif (mendorong) dan tujuan masyarakat membaca surah yasin dalam tradisi baantaran dan pemahaman mereka terhadap surah yasin. Bentuk penelitian ini adalah penelitian lapangan dengan menggunakan sifat dan jenis metode deskriptif kualitatif. Hasil penelitian ini adalah sebagai berikut: Tata cara pembukaan acara diawali dengan mengucapkan basmalah, membaca surat yasin, dibacakan bersama yang dipimpin oleh keluarga mempelai wanita atau pemandu acara baantaran jujuran dengan menggunakan pengeras suara dan diikuti oleh tamu undangan, dibacakan dari ayat pertama sampai ayat terakhir, kemudian kata-kata penyerahan, kata-kata penerima, pemasangan cincin, penyerahan mahar dan barang bawaan, doa serta penutup. Pemahaman masyarakat Sungai Ulin sangat beragam. Beberapa dari mereka mengatakan bahwa Surah Yasin adalah jantung atau jantung Al-Qur'an, Surah Yasin memiliki banyak keutamaan, sangat baik diamalkan dalam kehidupan sehari-hari. Ada juga yang memahami bahwa surah yasin merupakan surah yang wajib dibaca dalam setiap kegiatan keagamaan. Motif (pengemudi) juga bermacam-macam. Salah satunya karena rasa syukur telah menemukan pasangan dan karena orang-orang sebelumnya telah melakukan kegiatan tersebut. Tujuannya untuk mendapatkan ridho Allah, Rahmat Allah, keberkahan, ampunan dosa, dimudahkan, kelancaran segala urusan terutama resepsi pernikahan, mendapatkan keluarga yang sakinah, mawaddah dan warahmah serta mendapatkan anak yang sholeh. Kata Kunci: Pembacaan; Yasin; Tradisi; Baantaran Jujuran
Interaksi edukatif dalam kisah-kisah al-Qur’an: Analisis Q.S. AL-Kahfi: 60-82 dan Q.S. Ash-Shaffat: 102-107
No full textمستخلص البحث
التربية جزء من ظاهرة تفاعل الحياة الاجتماعية بين البشر، وكان عمرها يعادل حياة الإنسان نفسه. ومن أشكالالتفاعل الاجتماعي هي التفاعل التربوي، والاقتصادي والسياسي. في القرآن قصص ذوي التفاعل التربوي الوارد في تاريخ قصة الأمم القديمة. واعتبرت القصة ذات الصلة مع التربية إذا كانت عملية التفاعل الموجودة داخل القصة لها الأمور التالية: الأهداف التربوية، المربي، الطلبة، المواد التعليمية وأساليب تدريسها. لذلك حاول الباحث دراسة القرآن من خلال القصص الموجودة فيه.
ظهرت من تلك الخلفية مشكلات هذا البحث، ومحوارها الرئيسيهو: 1) ما شكل التفاعل التربوي بين المربي والطلبة في القصص داخل سورة الكهف، أية 60-82 وسورة الصافات، أية 102-107 ؟، 2) ما أبرز التفاعل التربوي في القصص داخل سورة الكهف، أية 60-82 وسورة الصافات، أية 102-107 ؟
استخدم هذا البحث منهج البحث النوعي. بتصميم الدراسة المكتبية، وأمّا الأسلوب المستخدم هو أسلوب موضوعي، حيث تمّ جمع الآيات القرآنية المتعلقة بالتفاعل التربوي في قصة بين نبينا موسى عليه السلام ونبينا خضر عليه السلام وبين نبينا إبراهيم عليه السلام ونبينا إسماعيل عليه السلام. تكونت مصادر البيانات من البيانات الأولية؛ سورة الكهف، أية 60-82 وسورة الصافات، أية 102-107 وبعض التفاسير، والبيانات الثانوية؛ الكتب العلمية، خاصة الكتب التربوية سواء كانت كتب التربية الإسلامية أو كتب التربية الحديثة والمعاصرة، وكتب مناهج البحث التي لها علاقة وأهمية لكتابة هذا البحث. ثم تمّ تحقيق تلك البيانات من خلال مراجعة الخبراء، وآخرا قام بتحليل البيانات باستخدام طريقة تحليل المحتوى.
أظهرت نتائج هذا البحث النقاط التالية: أولا، شكل التفاعل التربوي لدي المربي والطلبة في القصص القرآنية، سورة الكهف، أية 60-82 وسورة الصافات، أية 102-107 هو 1) الطلبة؛ التعلم بقصد العبادة لأجل الله، والإخلاص والهمة القوية، والصدق والمسؤولية، وإظهار الجدية بتعبيرات مهذبة متسلسلا، يبين الحكمة وراء الخبرة. وثانيا، فإن مفهوم التفاعل التربوي في القرآن الكريم من خلال القصص القرآنية؛ سورة الكهف، أية 60-82 وسورة الصافات، أية 102-107يتكون من: 1) الأهداف التربوية: الإنسانية. 2) المربي: حكيم، حنين، ديمقراطي (مفتوح)، عارف بطلبته وفاهم بنفسياتهم، عالم، فاهم بالمواد الدراسية، صابر ومخلص.
ABSTRACT
Education is part of the phenomenon of social life interaction which is as old as the human life. Regarding various forms of social interaction, some of them are educational and the otheris economic and political. Al-Qur’an tells some stories at which educational interactions were applied in the life of people in the past. A story is considered to be educative if in the process of interaction within the story covers; the aim of education, educator, student, material and method. Therefore, the author tries to analyze al- Qur'an from the stories within.
The above background of study emerged two research problems which are also as the main focus to be answeredin this study; 1) howis the implementation of educational interaction of educators and learners in the stories within Q.S. Al-Kahf verses 60-82 and Q.S Ash-Shaffat Verses 102-107? 2) How to accentuate educational interaction in the stories within Q.S. Al-Kahf verses 60-82 and Q.S Ash-Shaffat verses 102-107?
This research used qualitative approach with the library research as the research design. In addition, the method used in this research is thematic (Maudu'iy) bycollecting verses of Al-Qura'an concerning on educational interactions in the story of Prophet Musa and Prophet Khidir as well as Prophet Ibrahim and Prophet Ismail. The primary data source is al-Qur'an that is al-Kahf verses 60-82 and Ash-Shaffat verses 102-107 and the books of commentary, and also the secondary data in the form of scientific books.
The result of this research revealed; first, the educational interaction of educators and learners in the stories of the Qur'an, Al-Kahf verses 60-82 and Ash-Shaffat verses 102-107. Secondly, the concept of educational interaction in the al-Qur'an through Its stories, Al-Kahf verses 60-82 and Ash-Shaffat verses 102-107 consist of; 1) educational objectives: humanism; 2) the educators: wise, mercy, democratic, understanding students’ psychological condition, knowledgeable, comprehending the materials, patient, and sincere; 3) the learners: obedient, determined, patient, strong motivation, never giving up, well mannered, humble, and respecting teachers; 4) materials: creed, sharia, and attitude; 5) methods: dialogic, modeling, democratic, and advising.
ABSTRAK
Pendidikan merupakan sebagian dari fenomena interaksi kehidupan sosial manusia, yang usianya setua kehidupan manusia itu sendiri. Dari berbagai bentuk interaksi sosial, ada yang bersifat edukatif dan ada pula yang bersifat ekonomis serta politis. Di dalam Al-Qur’an terdapat kisah-kisah yang ada di dalamnya interaksi pendidikan yang diterapkan dalam perjalan kisah-kisah orang terdahulu. Suatu kisah dapat dikatakan berkaitan dengan pendidikan apabila dalam proses interaksi yang ada pada kisah tersebut terdapat: tujuan pendidikan, pendidik, anak didik, materi dan metode.
Dari latar belakang diatas, maka muncul sebuah rumusan masalah dalam penelitian ini, yaitu fokus utama dalam penelitian ini adalah : 1) Bagaimana komponen-komponen interaksi edukatif pendidik dan peserta didik dalam kisah-kisah di Q.S. Al- Kahfi Ayat 60-82 dan Q.S Ash-Shaffat Ayat 102-107? 2) Bagaimana penerapan prinsip-prinsip interaksi edukatif dalam kisah-kisah di Q.S. Al- Kahfi Ayat 60-82 dan Q.S Ash-Shaffat Ayat 102-107?
Penelitian ini mengunakan pendekatan kualitatif. Dengan jenis penelitian yang digunakan adalah penelitian kepustakaan (library research), adapaun metode yang digunakan dalam penelitian ini adalah tematik (Maudu’iy), yakni menghimpun ayat-ayat Al-Qura’an yang berhubungan dengan interaksi edukatif dalam kisah Nabi Musa a.s dan Nabi Khidir a.s serta Nabi Ibrahim a.s dan Nabi Ismail a.s. sumber data primer yaitu Al-Qur’an surt Al-kahfi ayat 60-82 dan surat Ash-Shaffat ayat 102-107 dan kitab-kitab tafsir, ditambah dengan data-data sekunder berupa buku-buku ilmiah, dan terakhir dilakukan analisis data dengan mengunakan metode content analysis.
Hasil penelitian: pertama, komponen interaksi edukatif pendidik dan peserta didik dalam kisah-kisah Al-Qur’an, surat Al-Kahfi ayat 60-82 dan surat Ash-Shaffat ayat 102-107 adalah 1) tujuan pendidikan: humanisasi; 2) Pendidik: bijaksana, penuh kasih sayang, demokratis, mengenal murid dan memahami kejiwaaannya, berpengetahuan luas, memahami materi, sabar dan ikhlas; 3) Anak didik: Patuh, tabah, sabar, cita-cita yang kuat serta tidak putus asa dan bersungguh-sungguh, sopan santun, rendah hati dan hormat pada guru; 4) Materi: akidah, syari’ah dan akhlak; dan 5) Metode: dialogis, uswatun hasanah, demokratis, dan Mauiz’ah. Kedua: Penerapan prinsip-prinsip interaksi idukatif Pendidik dan Peserta Didik dalam kisah-kisah Al-Qur’an, khususnya surat Al-Kahfi ayat 60-82 dan surat Al-Shaffat ayat 102-107 adalah prinsip motivasi dan keterpadua
