See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/361656890

The Role of Islamic Education in Teaching Moral Values to Students

Article in MUDARRISA Jurnal Kajian Pendidikan Islam · July 2022

DOI: 10.18326/mdr.v14i1.33-47

CITATIONS READS

0 2,725

5 authors, including:

Shafira Dhaisani Istiqomah Istiqomah

Universitas Islam Indonesia Universitas Islam Indonesia
4 PUBLICATIONS 1 CITATION 12 PUBLICATIONS 16 CITATIONS

SEE PROFILE SEE PROFILE

Saad Boulahnane
Université Hassan 1er
23 PUBLICATIONS 44 CITATIONS

SEE PROFILE

All content following this page was uploaded by Istiqomah Istiqomah on 01 July 2022.

The user has requested enhancement of the downloaded file.

 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

The Role of Islamic Education

in Teaching Moral Values to Students
Nur Zaytun Hasanah*
Universitas Islam Indonesia, Indonesia
Email: [email protected]

Shafira Dhaisani Sutra

Universitas Islam Indonesia, Indonesia
Email: [email protected]

Istiqomah
Universitas Islam Indonesia, Indonesia
Email: [email protected]

M. Hajar Dewantara
Universitas Islam Indonesia, Indonesia
Email: [email protected]

Saad Boulahnane
Al-Akhawayn University, Ifrane, Morocco
Email: [email protected]

*Corresponding Author
Copyright © 2022 Nur Zaytun Hasanah, Shafira Dhaisani Sutra, Istiqomah,
M. Hajar Dewantara, Saad Boulahnane

This work is licensed under a Creative Commons Attribution 4.0 International License.

Abstract
The purpose of this study is to interpret the consequential role of Islamic
education in shaping students’ noble character. Islam, which was supposed
to be the basis for the mindset and attitude pattern in a Muslim-majority
country, is no longer a solid reference. What has long been regarded as foul,
non-Islamic behaviors are increasingly rampant today. Public display of
blatant nudity and sex related activity shown on social media has become a

33
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

disconcerting phenomenon. This research is a type of qualitative research

with a qualitative descriptive research approach. The data collection
techniques adopted observation, documentation, and interviews to
determine the role of Islamic education in shaping students' morals. Based
on the data obtained, students at SD Khoiru Ummah Yogyakarta learning
Islamic education are taught about Aqidah, sharia, and morals. The results
show that the role of teaching and learning Islamic education can shape the
character of students who have noble character where this is reflected in their
thinking, their fidelity to religion, their courage to voice the truth, and their
good influence on their families, communities, and society.

Keywords: Teaching, Islamic Education, Islam, student’s morals

INTRODUCTION
Islamic education is an effort to guide the growth and development
of students' personalities so that they live according to Islamic teachings.
Education is one of the discussions in the Qur'an, in which the Qur'an is the
word of God used as a guide for the life of Muslims without any doubt about
it (Lis Yulianti Syafrida Siregar, 2017). Therefore, it is fitting for a Muslim
to be able to pay attention to the field of education, especially Islamic
education where all essential elements of life are taught such as Aqidah,
worship, and character (Prasetyo, Rukajat, & Sutarjo, 2021).
Discussing character is closely related to personality; the ideal human
personality according to Islam is exemplified by the figure of the Prophet
Muhammad. It is in him where there really is a balance between body and
soul so as to create an essential and perfect personality form (Hadi & Uyuni,
2021; Zahra, Rahman, & Musa, 2021). Therefore, Muslims should be able
to look up to the Prophet Muhammad as a role model in various aspects of
life including behavior and worship.
This Islamic education cannot be realized without the guidance of
the teacher; this is because the teacher has knowledge by which students get
benefits and wisdom to apply in everyday life. When providing learning,

34
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

teachers should be able to adapt to class conditions; in order to avoid boring

learning activities for students, teachers need to create good learning
strategies that are in line with the needs of these students (Abramova &
Boulahnane, 2019; Elihami, 2018). One of the components that need to be
considered in the learning strategy is the learning model or method. It is a
reality that communicative delivery methods are much more effective and
favored by students even though the material provided is in actuality not of
riveting nature (Mumtazul Fikri, 2011). Therefore, it is necessary to have a
variety of learning methods because they can add to the impression and color
of a different learning atmosphere. The learning process is very important to
developed, include methods or media (Meyer, Omdahl, & Makransky, 2019;
Rahmawati, 2018)
Islamic education is various forms of business carried out by a person
or group of people in order to change their standard of living into a higher
quality one (Alwi, Parmitasari, & Syariati, 2021; Hasbullah H M, 2015).
Another opinion states that Islamic education involves social interaction
with various characters of students and teachers who are diverse so that the
goals of Islamic education should be directed to build harmony with each
other by taking into account the existing social dimensions (Rohman, 2018).
Character education can be interpreted as an educational process
that aims to shape the character of students in order to adapt in the social
life of society. Character education also has a positive relationship with
success in shaping students' social perceptions. Through character
education, students can form a good personality and attitude (Jonsson,
Hardarson, Sugudardottir, Jack, & Joelsdottir, 2019).
The success of formal education taken by a child cannot be separated
from the role of parents as the first teachers who introduce education in the
midst of the family in the form of informal education, which associates the
parents with the important role in directing, educating, and shaping the

35
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

child's personality for the making of good character. kind, religious, and
humanist (Murray, 2021; Wardani & Suharto, 2021). Formal education will
give a real impact on student’s attitude, mostly in religiosity.
Along with the times, technology currently plays quite an
indispensable role to help education. However, related to the use of
information technology while studying from home, there are several negative
impacts that need to be watched out for in the use of gadgets, one of which
is difficulty concentrating in the real world (Chusna, 2017). The motivation
given by parents to children in the learning process has a high influence on
achievement (Hasgimianti, 2017). Parents act as motivators while learning is
done from home (Agustin Lilawati, 2020).
Morals is a science that explains the meaning of good and bad; it
explains what half humans should do to others; and it states the goals that
must be addressed in actions (Abdul Majid dan Dian Andayani, 2011). In
educational institutions the need for moral education has been
accommodated in a limited way by integrating character education into
Islamic education
(Lubis, 2014).
Education is not just some form of transfer of information about
science from teachers to students, but a process of character building. There
are three main missions of education, namely the inheritance of knowledge
(transfer of knowledge), cultural inheritance (transfer of culture), inheritance of
values (transfer of value). Therefore, education can be understood as a process
of transformation of values in the context of personality formation with all
the aspects it includes, while teaching is more oriented towards the vision of
knowledge and skills (Hisyam Muhammad Fiqyh Aladdiin, 2019).
In Law no. 20 of 2003 concerning the national education system,
character education occupies an important position; this can be seen from
the goals of national education, which states that: "national education

36
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

functions to develop capabilities and shape the character and civilization of

a dignified nation in the context of the intellectual life of the nation..." (Nur
Ainiyah, 2013).

METHODS
This type of study is qualitative research. Emphasizing many aspects
of one variable is possible as a problem that is studied deeper and closer to
the data taken; researchers follow the activities of informants while the
research approach used is descriptive qualitative research where this research
provides an explanation or description of the object being studied.
This study is intended to explain or interpret the role of Islamic
education learning in shaping the character of students who have noble
character. Thus, researchers can analyze and describe the facts of Islamic
education learning in shaping the character of students who have noble
character.
Tahfidz Plus Khoiru Ummah School, having its address at Rumah
Warna, Jalan Ring Road Utara No.17, Candok, Condongcatur, Kec. Depok,
Kab. Sleman, Yogyakarta is the location chosen by the researcher to carry out
the research. The school has a Kindergarten, Elementary and Middle School.
However, we only conducted research in elementary school. The data used
in this study can be classified into: first, primary data, namely data obtained
directly from the object under study. Included in the primary data are the
results of interviews with informants and documents from Khoiru Ummah
Elementary School. Second, secondary data, namely data obtained from
other than primary sources (second, third, etc.). Included in secondary data
are supporting data from journals, books, magazines, newspapers, articles,
internet, and social media related to the object of research.
In this study, the researcher tested data validity by checking the
credibility by means of triangulation. Triangulation is checking data from

37
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

various sources in various ways and times. There are three types of
triangulation in qualitative research, namely source triangulation, technical
triangulation, and time triangulation. However, the researcher will only use
two ways of triangulation, namely: 1) triangulation of sources tests the
credibility of the data by checking the data obtained from several sources; 2)
triangulation technique tests credibility by checking data to the same source
with different techniques. If this method produces different data, then a
discussion is carried out with the relevant participants to obtain relevant and
testable data (Sugiyono, 2016).
In this study, the data collection procedures carried out by the
researcher were as follows. First is the interview method, in which researchers
tried to find information through interviews with related respondents. In
relation to qualitative research, the researcher determines the respondents
who are expected to provide information according to the research focus,
namely the teachers of SD Khoiru Ummah. This respondent was selected
based on certain criteria, including that the participant not only knows and
can provide information, but also has lived it seriously as a result of their
long involvement with the activity concerned. Second is the observation
method; in this case, the researcher observes directly the object of research
with the aim of obtaining accurate data so that a discussion in this study will
be achieved. Researchers pay attention to what is happening, listen to what
is said, question information and study documents owned by informants.
Third is the documentation method, namely the technique of collecting data
by collecting and analyzing documents in the form of writing or pictures.
Documentation is done by reviewing documents related to research,
including secondary sources.
The data analysis method used in this study is inductive in nature;
analysis is based on the data obtained. To analyze the data, the researcher
used a data analysis model from Miles, Huberman, and Saldana (2018)

38
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

which is known as the interactive model. Miles, Huberman, and Saldana

(2018) stated that this data analysis activity is an activity that is
interconnected before, during, and after data collection in parallel form to
build general insights called analysis (Sugiyono, 2016).
Data analysis activities with this interactive model include are: first,
data condensation, a process that refers to the process of selecting data,
focusing on the data obtained, simplifying data, abstracting data, and
transforming data, which approximates the whole part of the document, and
empirical materials. Second is data presentation, which is a process of
organizing, unifying, and summed up information. Third is drawing
conclusions; in this process, researchers look for understanding that does not
have a pattern of noting the regularity of explanations, and causal paths in
which the final stage concludes the entire data obtained (Saldana, 2018).

DISCUSSION
The Role of Islamic Education Teaching
Based on the results of the interviews obtained, it was found that the
teaching of Islamic education at SD Khoiru Ummah Yogyakarta, among
others, was that students were always taught about Aqidah. Aqidah is an
Islamic religious science that discusses belief and faith and, on the other
hand, is related to amaliyah matters, namely fiqh (Ginanjar M. Hidayat,
2017). Confidence is certainly obtained or obtained through a thought
process. The process of thinking that must depart from something
fundamental. The question that we come from, and what we live for, and
where we will be after living. That is a question that must be answered to
spark awareness of Aqidah itself.
When someone is able to know or understand where he came from,
that he comes from Allah Subhanahu wa Ta'ala, what he lives for and that
the purpose of this universe is for worship, then that is where that person

39
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

will find Aqidah, a belief that this life is from Allah, for Allah, and will return
to Allah. So, what needs to be brought closer to children is the
understanding of Aqidah, which is realized through the thought process.
Strong Aqidah is formed when one knows the creator of the universe, of the
earth, of mankind, the reasons we are created for, the day we leave, etc. That
is what it means to think fundamentally.
Apart from Aqidah, students of SD Khoiru Ummah Yogyakarta were
also taught about Sharia values. If interpreted simply, sharia is more about
the regulations regarding life, be it politics, economics, and the law itself. So,
when it comes to the context of the scope of education, Islam regulates in
the context of association and education. How is the portrait of Islam in
producing generations who have an Islamic personality but also have good
quality How Islam regulates education, the Shari'a on education, the Shari'a
on socializing. From there, there is also a relationship between parents and
children and the relationship between children and their teachers or ustadz.
It is all one connected link. Therefore, at SD Khoiru Ummah itself there is
synergy between parents and teachers and between parents and their ustadz
in building education itself.
Sharia values that are instilled in the students at the Khoiru Ummah
Elementary School insist that each teacher’s focus be beyond the subjects
being taught. For example, teachers do not only teach Mathematics,
Geography, English, and Indonesian but also how to ascertain science does
not veer apart from Islam. Always trying to be connected, what is the urgency
of us learning calculations or learning Mathematics. Then the lesson is
associated with the facts that it turns out that Mathematics is very much
needed for human life. Moreover, for worship, it turns out that it requires
calculation—for example, to determine whether tomorrow is Ramadhan
fasting or not. Another example, the calculation of inheritance and
calculations about femininity such as calculating the period of menstruation

40
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

and the period of iddah. This will later be implemented in the approach of
why we should study Mathematics, study History, study Geography, and so
on. As much as it is possible there is a relationship as if the lessons do not
stand alone without being connected. So, there also enters into the
understanding of tsaqafah. So there is a lesson that is indeed a general lesson
but also inserted with Islamic tsaqafah understandings.
In addition to Aqidah and sharia, Khoiru Ummah Elementary School
students are also taught about morals. Morals here are more defined as
patterns of attitude. It is not just an attitude pattern but also a mindset.
Morals are also often known by the term moral which is a human behavior
that is repeated continuously so that it becomes a habit that is integrated
into its behavior (Ahmad Sahnan, 2018). That is a reflection of children's
morals. This means that what is said and what is done depart from the
understanding of the child. So, what appears in the child's behavior pattern
is the result of their mindset. So, what we need to form is an understanding
or mindset. When children have a good understanding, then automatically
their words and actions will be good. So, the words that come out of a person
reflect the contents of their heart or mind. So, the first thing that must be
built in children's education is to build thoughts or awareness about Islam
so that the output will be on morals, namely patterns of behavior and speech.
The first thing taught to children is verbal delivery; it is part of the teaching
and learning method. But it also does not stop by simply educating through
understanding, but also by providing an example. So, that is what needs to
be emphasized— providing understanding and providing an example. By
themself, the child was finally able to immediately take a picture, that good
morals are like this, and bad morals are like that. So, it is not just spoken,
but also implemented in action.
This is in line with the goal of Islamic education, which is to direct
students to be aware of their responsibilities as God's creatures and social

41
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

beings and guide them to become good and true human beings as a form of
khalifatullah fi al-Ardh (Imam Syafe’i, 2015). Implementation in the form of
deeds is also in line with the apostolic mission of the Prophet Muhammad
during the period of ignorance as the main mission, namely to perfect noble
character (Hestu Nugroho Warasto, 2018). Because in the Islamic
perspective, good or moral character has a high position, namely as a
barometer of faith (Bafadhol, 2017). As the Prophet Muhammad sallallaahu
'alayhi wa sallam said: "the most perfect believer in faith is the one with the
best character" (Narrated by Abu Dawud and Tirmidhi).
The Role of Islamic Education Learning
At Khoiru Ummah Elementary School itself there are many programs.
One of the learning programs in schools is the Friday Alms Program
(Kencleng Friday). So, every morning the children donate to the kencleng that
has been provided from the school, and it is distributed to all the children.
So, every Friday, the kencleng is collected; it is to be donated to the Warmindo
Mosque canteen. So, the children know that the alms are intended for the
community's facilities. It is also a part of raising children's awareness in
sharing—that we do not live alone, but we live within a community and we
need to provide assistance. So, there is a social awareness that is built.
Islamic education learning at Khoiru Ummah Elementary School is
always associated with using the Talqiyyan Fikriyyan learning method. One of
the lessons of Islamic education is the implementation of the KHS (Student
Daily Card). With KHS, the student's activities and agendas will be
programmed. So parents can control their children with KHS. In class,
indeed the teacher tries to link lessons with applications in life, including
when we convey about, for example, in the lesson there are toyib and non-
toyib foods. So, the lesson does not only convey which food is toyib and which
food is not toyib; it is not only explained that way, but the child is also asked
questions. For example, what is your attitude when a friend of yours eats

42
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

food that is not thoyyib? So, the teacher immediately asked their response. So
it is more of an interactive approach and it was applied when the children
saw a friend who made a mistake or said no. It is also part of raising awareness
and proselytizing for good and evil.
At Khoiru Ummah Elementary School there is a KHS (Student Daily
Activities). So, for 24 hours, the student is scheduled to do what for 24
hours. KHS has activities at school and activities at home. With the KHS,
the teacher can see whether the child is at home studying or not, praying or
not, reading the Qur'an or not. Then in the KHS there is a point about
Friday alms. So, if the children want to donate Rp. 500.00 or Rp. 1,000.00,
then it will be checked. The purpose of making KHS is to create equity and
quality standards to be built, namely Islamic education. They must be steady
in their mahdhoh worship, then their sunnah practices must also work. Those
are all activities in the KHS.
At Khoiru Ummah Elementary School, children are always used to it;
the first is with worship activities. Second, the activity has value there, which
transcends eating, drinking, and studying; one ought to also keep the activity
tucked away in prayer. There are times when the kids do not really
understand right away, for example, low grade children (grades 1,2,3) why
we have to pray before eating; we get used to it. It was habituation that
eventually formed them. Other questions are related to why praying entails
silence at the mosque or at home. So a complete understanding hqs not yet
been provided. But they were eventually formed by a system built from STP
Khoiru Ummah. For example, children cannot read and write the Qur'an,
but they can memorize it. So, because of the habit when they put Al-Fatihah
in front of them, they told them to read it; they could not. But if they told
them to memorize the letter Al-Fatihah; they could. So, it is more about
building habits, except maybe the high grades (4,5,6).

43
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

If the lower grades (1,2,3) are built, the same habituation, little by little,
and understandings are given. Because if you immediately understand their
mind cannot grasp it perfectly. If at school there are extracurricular subjects,
so for example this week the line-up is filled in, for next week the brothers
and sisters, futsal. What do the sisters make crafts from, including the
extracurricular call to prayer for the brothers, while for the brothers cook?
For example, in every semester there is usually a competition, in which there
will be a public speaking competition and a poetry competition.
In order to develop the child's ability, there was an Indonesian
language subject, there usually was a speech lesson for high grades (4,5,6).
There are also muhadharah subjects to train children to give speeches, how
to open a speech at the beginning and what kind of introduction to be used;
now it is taught and the children try to memorize it; it is for high grades. If
it is a lower grade, it is not there because it is not that urgent.
If the activities at school include dzuhur prayers, then at the time of
prayer, the children are asked to perform, appear to lead the midday prayer
or the dhuha prayer, for example, both from the lower class and the high
class. Usually in the practice of praying it is zaharkan, voiced, using a mic, to
practice being an imam. The goal is to train children to grow their self-
confidence, their leadership spirit, and their responsibility. For public
speaking training or lectures, it is in the Muhadharah lesson. Muhadharah is
a public speaking subject (Loviana Adela, 2019). The implementation of the
system implemented at Khoiru Ummah Elementary School is that children
are given the opportunity to lecture in front of other people. Its
implementation can be seen in filling the cult for 5 minutes after the dzuhur
prayer, dhuha prayer, and other activities.

44
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

CONCLUSION
Teaching and learning Islamic education are important to be applied
in order to produce a generation of Muslims with noble character. The
results showed that the teaching and learning of Islamic education given to
Khoiru Ummah Elementary School was able to shape the character of
students who had noble character where this was reflected in their
intelligence of thinking, their fidelity in religion, their courage in voicing the
truth of Islam, and their good influence they have in the family, community,
and society.

REFERENCES
Abramova VS, Boulahnane S.(2019).Exploring the potential of online
English websites in teaching English tonon-linguistic major students:
BreakingNewsEnglish as example. Register Journal. 12 (1):1-
12.https://doi.org/10.18326/rgt.v12i1.1-12
Adela, L. (2019). Strategi Pelatihan Muhadharah Terhadap Kemampuan
Berdakwah Santri Pondok Pesantren Darul Ulya Iringmulyo Kecamatan
Metro Timur Kota Metro Lampung. Institut Agama Islam Negeri Metro.
Ainiyah, N. (2013). Karakter Melalui Pendidikan Agama Islam. Jurnal
Pendidikan, 13(1), 7.
Aladdiin, H. M. F., & Ps, A. M. B. K. (2019). Peran Materi Pendidikan
Agama Islam di Sekolah dalam Membentuk Karakter
Kebangsaan. Jurnal Penelitian Medan Agama, 10(2).
Alwi, Z., Parmitasari, R. D. A., & Syariati, A. (2021). An assessment on
Islamic banking ethics through some salient points in the prophetic
tradition. Heliyon, 7(5), e07103.
https://doi.org/10.1016/J.HELIYON.2021.E07103
Bafadhol, I. (2017). PENDIDIKAN AKHLAK DALAM PERSPEKTIF
ISLAM. Jurnal Edukasi Islami Jurnal Pendidikan Islam, 6(12), 45–61.
Chusna, P. A. (2017). Pengaruh Media Gadget pada Perkembangan Karakter
Anak. Dinamika Penelitian Media Komunikasi Penelitian Sosial
Keagamaan, 17(2), 315.
Elihami, A. S. (2018). Penerapan Pembelajaran Pendidikan Agama Islam
dalam Membentuk Karakter Pribadi yang Islami. Jurnal Edumaspul, 2(1).
Fikri, M. (2011). Konsep Pendidikan Islam; Pendekatan Metode Pengajaran.

45
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

Jurnal Ilmiah: Islam Futura, 11(1), 118.

Ginanjar M. H. (2017). Pembelajaran Akidah Akhlak Dan Korelasinya
Dengan Peningkatan Akhlak Al-Karimah Peserta Didik. Jurnal Edukasi
Islami Jurnal Pendidikan Islam, 6(12), 104.
Hadi, A., & Uyuni, B. (2021). The Critical Concept of Normal Personality.
Al-Risalah: Jurnal Studi Agama Dan Pemikiran Islam, 12(1), 1–19.
https://doi.org/10.34005/ALRISALAH.V12I1.1192
Hasbullah H M. (2015). Kebijakan Pendidikan dalam Perspektif. Jakarta: Raja
Grafindo Persada.
Hasgimianti. (2017). Perhatian Orang Tua dan Motivasi Belajar Siswa yang
Berlatar Belakang Melayu dan Jawa. INSIGHT Jurnal Bimbingan
Konseling, 6(2), 130.
Imam Syafe’i. (2015). Tujuan Pendidikan Islam. Al-Tadzkiyyah: Jurnal
Pendidikan Islam, 6, 151–166.
Jonsson, O. P., Hardarson, A., Sugudardottir, P. B., Jack, R., & Joelsdottir,
S. S. (2019). Young People, Old Literature and Character Education in
Icelandic Schools. Scandinavian Journal of Educational Research, 65(2),
212–225. https://doi.org/10.1080/00313831.2019.1659407
Lilawati, A. (2020). Peran orang tua dalam mendukung kegiatan
pembelajaran di rumah pada masa pandemi. Jurnal obsesi: Jurnal
pendidikan anak usia dini, 5(1), 549-558.
Lubis, M. (2014). Evaluasi Pendidikan Nilai Perkembangan Moral Keagamaan
Mahasiswa PTAIN. Bengkulu: Pustaka Pelajar.
Majid, A., & Andayani, D. (2011). Pendidikan Karakter Perspektif Islam,
Bandung. Remaja Rosdakarya Offset.
Meyer, O. A., Omdahl, M. K., & Makransky, G. (2019). Investigating the
effect of pre-training when learning through immersive virtual reality
and video: A media and methods experiment. Computers & Education,
140, 103603. https://doi.org/10.1016/J.COMPEDU.2019.103603
Miles, M. B., Huberman, A. M., & Saldaña, J. (2018). Qualitative data
analysis: A methods sourcebook. Sage publications. 2–14.
Murray, J. (2021). Informal early childhood education: the influences of
parents and home on young children’s learning. International Journal of
Early Years Education, 29(2), 117–123.
https://doi.org/10.1080/09669760.2021.1928966
Nugroho, H. (2018). Pembentukan Akhlak Siswa (Studi Kasus Sekolah
Madrasah Aliyah Annida Al-Islamy, Cengkareng). Jurnal Mandiri: Ilmu
Pengetahuan, Seni, dan Teknologi, 2(1).

46
 Mudarrisa: Jurnal Kajian Pendidikan Islam, Vol. 14, No. 1, 2022

Prasetyo, I., Rukajat, A., & Sutarjo, S. (2021). Efforts of Islamic Religious
Education Teachers in Improving Learning Outcomes in Aqidah
Subjects of Grade VII Morals in MTs Al Furqon Klari Karawang.
International Journal of Educational Review, 3(2), 245–256.
https://doi.org/10.33369/IJER.V3I2.19669
Rahmawati, A. (2018). The Use of Computer-Based Interactive Game to
Make the Imaginary Logic of Structural Analysis More Real. Journal of
Turkish Science Education, 15(December), 1–12.
https://doi.org/10.12973/tused.10251a
Rohman, M. (2018). Tinjauan Filosofis Guru Pendidikan Agama Islam
Humanis Multikulturalis. Ta’allum Jurnal Pendidikan Islam, 6(1), 151.
Sahnan, A. (2018). Konsep Akhlak dalam Islam dan Kontribusinya
Terhadap Konseptualisasi Pendidikan Dasar Islam. AR-RIAYAH:
Jurnal Pendidikan Dasar, 2 (2), 99–112.
Siregar, L. Y. S. (2017). Full day school sebagai penguatan pendidikan
karakter (Perspektif psikologi pendidikan islam). Fikrotuna, 5(1).
Sugiyono, D. (2016). Metode Penelitian Kuantitatif, Kualitatif dan R&D.
Bandung: Alfabeta.
Wardani, A. A., & Suharto, T. (2021). Optimizing the role of informal
learning in the perspective of Islamic education during the Covid-19
pandemic. Journal of Educational Management and Instruction (JEMIN),
1(1), 28–39. https://doi.org/10.22515/JEMIN.V1I1.3456
Zahra, F. Al, Rahman, O. A., & Musa, N. N. (2021). The Relationship
between Personality and Career Decision Making Self Efficacy Among
Pra-University Student at Machang, Kelantan. Al-Abqari, 25(2), 36–60.
https://doi.org/10.33102/ABQARI.VOL25NO2.465

47

View publication stats