The Exemplary Approach of Islamic Religious Education Teachers in Fostering Emotional Spiritual Quotient

Usman, Mohammad; Zainuddin, Muhammad; Esha, Muhammad In'am

doi:10.35445/alishlah.v13i3.644

Cited by 3 publications

(3 citation statements)

References 29 publications

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“…Therefore, having taqwa can have a positive association with EI. This is consistent with reports by Adesokan et al (2021) and Usman and Zainuddin (2021), who stated that taqwa increases commendable characteristics and morals in individuals. This, in turn, leads individuals to possess high levels of interpersonal awareness, effective social skills and good relationships with others, hence enhancing their ability to regulate emotions (ROE) to maintain emotional balance and IJOES 40,1 respond appropriately to situations (UOE).…”

Section: Shariah)supporting

confidence: 93%

Dotaqwaandsyukrpredict Muslims’ proclivity to emotional intelligence? An empirical analysis

Wahab

Masron²,

Karia³

2022

IJOES

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Purpose This paper aims to examine the effects of taqwa (God-consciousness) and syukr (gratitude to God) on emotional intelligence (EI) in a Muslim population in Malaysia. Design/methodology/approach Structural equation modelling tool AMOS was used to test the study’s hypotheses. In total, data were sourced from 302 Muslim employees working in Malaysia's public and private sectors. Findings Taqwa and syukr positively influence EI, and people with taqwa and syukr demonstrate greater levels of self-emotional appraisal compared with other emotional appraisals. This study also shows that people with taqwa and syukr give increased priority to understanding and distinguishing positive and negative emotions because of their understanding of Islamic teachings. They also exhibit concern with knowing their emotions well before advising or responding to the emotions of others. This may increase their sense of empathy, thereby improving their emotional competency and EI. Originality/value The findings indicate that taqwa and syukr predispose Muslims to EI. This study applied the Qur’anic model of self-development, which connects the origin of emotion with the soul, thereby further enriching the literature on the subject. It also highlights the importance of taqwa and syukr to Muslim employees for achieving EI that is useful in creating a harmonious atmosphere in the workplace and prosperous relationships in society.

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Section: Shariah)supporting

confidence: 93%

Dotaqwaandsyukrpredict Muslims’ proclivity to emotional intelligence? An empirical analysis

Wahab

Masron²,

Karia³

2022

IJOES

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“…In this indicator, lecturers are rated very good (8.41), meaning that lecturers are good role models. This example must be reflected in attitudes and behaviors (Usman & Zainuddin, 2021). As a demand because in accordance with the mission carried out in this course, Islamic Religious Education lecturers must be role models (Zafi et al, 2021).…”

Section: Personality Competenciesmentioning

confidence: 99%

The Competence of Islamic Education Lecturers in the Elementary School Teacher Education Study Program

Aeni,

Jenuri,

Djuanda

et al. 2023

al.ibtida.snj

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This study aims to find the competence degree of Islamic education lecturers based on the evaluation results of the teaching and learning process. This is motivated by the fact that evaluating lectures is an essential part of the lectures themselves. The evaluation results are used as sources for reflection and improvement for the next lectures. This is a case study conducted at an Elementary School Teacher Education Study Program at a state university in Sumedang, Indonesia. Data were obtained by document analysis, interviews, and observations. Data sources were obtained from primary data and secondary data. Data processing was carried out descriptively with a qualitative approach while the data validity was carried out through source triangulation and methodological triangulation. The results showed an average score of 8.33, signifying that the students perceived the lecturers to be very competent. The highest score is in the personality competence. There are 4 competences that have been demonstrated by the Islamic Religious Education lecturers, and 20 indicators, namely 8 indicators on pedagogic competence, 3 indicators on social competence, 5 indicators on personality competence and 4 indicators on professional competence. Based on the results of this study, it is concluded that the teaching and learning process of Islamic religious education has run very well because it is supported by lecturers who have excellent competence.

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“…To achieve the goal of the madrasah being a means of cultivating the spirit and practices of Islamic life, every member of the madrasah must make a commitment to Islamic Education studies, which include the Qur'an-Hadith, Aqidah-Akhlak, Jurisprudence, Islamic Cultural History, and the establishment of a religious environment (Saada & Gross, 2017;Hasanah, 2021;Huda, 2022;Fathurrohman, 2023). The PAI serves as a catalyst and enhancer for the development of the following qualities: creativity quotient (CQ), emotional quotient (EQ), intellectual quotient (IQ), and spiritual quotient (SQ) (Rahman & Shah, 2015;Ismail, 2016;Basid, 2017;Erihadiana & Ridwan, 2021;Usman & Zainuddin, 2021).…”

Section: Introductionmentioning

confidence: 99%

Islamic Religious Education Curriculum Development Model

Hasriadi,

Siswanto,

Muktamar

2023

IJRER

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The field of education is ever-evolving and always changing in the direction of perfection, both in terms of future readiness and adaptability to the environment and time in which it exists. In essence, the curriculum serves as a roadmap for carrying out the educational process in both schools and even colleges. There is no denying that curriculum implementation in the millennial era requires curriculum to change to meet the demands of the times. Islam itself strongly encourages movements for constructive development and change, believing that these are the keys to advancement and improvement. This problem served as the foundation for the formation of the research problem, which is the idea and framework for creating an Islamic religious education curriculum. Reference-based research—that is, observation centered on books, journals, or other publications—is the methodology employed. The study's findings demonstrate the curriculum's function in a number of areas that are important to educational activities, such as a) the school in question; b) schools or madrasas above it; and c) the community, which uses graduates. An eclectic method, or selecting the best of the four techniques listed below, can be used to build an Islamic religious education curriculum that fits its unique features. These methods include the following: a) subject-based methods; b) humanistic methods; c) technology methods; and d) social reconstruction methods. In the meantime, the Islamic education curriculum development model provides two alternatives for madrasas, including a competency-based and life skills-based curriculum development model and an Islamic Religious Universities competency-based curriculum development model.

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The Exemplary Approach of Islamic Religious Education Teachers in Fostering Emotional Spiritual Quotient

Cited by 3 publications

References 29 publications

Dotaqwaandsyukrpredict Muslims’ proclivity to emotional intelligence? An empirical analysis

Dotaqwaandsyukrpredict Muslims’ proclivity to emotional intelligence? An empirical analysis

The Competence of Islamic Education Lecturers in the Elementary School Teacher Education Study Program

Islamic Religious Education Curriculum Development Model

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