Parents have an important role in introducing character education to children. Positive parenting and agreeableness are considered to have essential influences on parent engagement in children’s character education mediated by religiosity. This study aimed to examine the effects of positive parenting and agreeableness towards parental engagement in character education with religiosity as the mediator. Data were obtained using five instruments, namely the parental engagement scale, agreeableness scale, religiosity scale, Islamic knowledge test items, and the positive parenting scale. The population of this research was the parents of students of Muhammadiyah elementary schools located in the Special Region of Yogyakarta, Indonesia. By cluster random sampling technique, the study involved 210 parents. The collected data were analyzed using the SEM technique. The results of this study show that: (1) there was a significant relationship between positive parenting and agreeableness on parental engagement, (2) religiosity worked as a mediator of the relationship between positive parenting and agreeableness in parental engagement, and (3) religiosity worked better as the mediator of agreeableness than positive engagement. It was concluded that the correlation between agreeableness and parental engagement would not be formed without religiosity as a mediator.
Some moslems perceive the concept of jihad simply on the perspective of political ideology. Jihad is understood as fight againts external enemies. This leads to the meaning of jihad as a struggle using the power of weapon (war) againts the enemy of Islam. This makes it contraproductive for Indonesian moslems who live in pluralistic society. Therefore, reinterpretation of the meaning of jihad is urgently needed to get a more contextual meaning in accordance with the Indonesian moslems circumtances. Refering to the classical literatures, the meaning of jihad, can be corrected to be more conceptual and practical. Jihad should contain a concept of collective struggle to overcome the actual problems faced by moslems such as economy, law, and education.
The diversity of race, language, class, and culture is a wealth; basically, it is a beautiful gift in this life. However, the reality is precesely the social conflict among the society. This article explores the issue of diversity contained in al Qur'an. Some of the key themes included: diversity as sunnatullah, diversity in unity, religious and ethnic diversity, and diversity of professions. Al Qur'an has mentioned several groups of religious believers and provided guidance association order among religious believers. Religious diversity certainly makes Muslim necessitates acknowledging and respecting other religion save Islam. Al Qur'an has mentioned also a variety of occupations based on interests, talents, expertise, and particular skills. The fragmentation and understanding diversity have caused by egoism and truth claiming of each group and individual, but no one has knowledge covering everything from different sides or corners. Above all knowledge is the Almighty owner off all knowledge. With feeling most true some one or group tends to feel the best and have the right to insult any others. That is the base of the dispute and spiritual decline. Mukmin has to preserve the noble character in association, and keep away from bad manner. Among mukmin must love each other and maintain good manners. Finally, this study is intended to promote the establishment of harmony, peace and happiness of living together.Keanekaragaman suku, bahasa, agama, golongan dan budaya merupakan kekayaan yang pada dasarnya adalah sebuah anugerah yang indah dalam kehidupan. Namun demikian, realitasnya hal ini malah menjadikan konflik sosial di tengah-tengah masyarakat. Artikel ini berusaha mengungkap isu-isu keanekaragaman yang terkandung dalam al Qur'an. Beberapa tema kunci yang ada adalah keanekaragaman sebagai sunnatullah, keanekaragaman dalam kesatuan,
Qur'anic Ethics Toward a Fair and Prosperous Society. A fair, prosperous and happy life are the inner desire of every human being. In order to realize these ideals, human beings necessarily recognize each other's potential, advantages and/or disadvantages to complement each other; mutual learning, mutual giving and receiving.The presence of the prophets brought the Shari'ah of Allah SWT with the aim of establishing a just humanitarian system. The just society is reflected in the right and proper group life.In the context of human relationships, justice in the Quran contains three meanings. First, fair in the same sense. Second, fair in a balanced sense. Third, fair in the sense of attention to the rights of individuals and give those rights to each owner and get a social justice. A prosperous society is a prosperous, capable, and rich society.In the context of the state, prosperity is a state of affluence that encompasses the lives of all people.Islamic justice is superior to any formal justice of any human law. It penetrates deep down to the deepest feelings. One of the prerequisites to realize the harmony of human life is peace. When there is a dispute, it is necessarily settled in the most fair manner. For that every member of the community must be willing to sacrifice for the common good and strive for the common goal. Society will undoubtedly help each other to realize a just and prosperous life all of time.Keywords: Alquran, ethics, fair, prosperous, peaceful.Abstrak: Kehidupan yang adil, makmur, sejahtera dan bahagia lahir batin adalah dambaan setiap insan. Demi mewujudkan cita-cita tersebut manusia niscaya saling mengenali potensi, kelebihan dan/atau kekurangan masing-masing untuk saling melengkapi; saling belajar, saling memberi dan menerima. Kehadiran para rasul membawa syariat Allah SWT dengan tujuan untuk menegakkan sistem kemanusiaan yang adil. Masyarakat adil tercermin dalam kehidupan kelompok yang benar dan selayaknya. Dalam konteks hubungan antarmanusia, keadilan dalam Alquran mengandung tiga makna. Pertama, adil dalam arti sama. Kedua, adil dalam arti seimbang. Ketiga, adil dalam arti perhatian terhadap hak-hak individu dan memberikan hak-hak itu kepada setiap pemiliknya yang melahirkan keadilan sosial. Masyarakat yang makmur ialah masyarakat yang sejahtera, mampu, dan kaya. Dalam konteks negara, kemakmuran ialah keadaan berkecukupan yang meliputi kehidupan seluruh rakyatnya. Keadilan Islam
Character is one of the important issues in the process of children's education. Education are not only meant to deliver children to be intelligent and competent, but also directed to deliver children to become individuals who have a positive character that makes it a person who plays a role in building human civilization. This paper aims to provide an overview of a number of characters that are important to be learned by children, main problems of children character, the importance of parental engagement in character education and the factors that influence parental engagement. The method used are multi-methods, quantitative and quantitative approach. The respondents of this study were 34 teachers and 346 parents from a number of elementary schools in Yogyakarta. Based on this studies, the results show that five characters are considered important by parents and teachers, namely honest, religious, responsibility, independent, and discipline. According to teachers and parents have been found five main problems of children character. There are poor of discipline, dependence, poor of responsibility, poor of literacy and poor of religiosity. There are three type of Parental Engagement in School, namely proactive type, follower type and ignorant type. The factors that influence parental engagement such as religiosity and parenting style.
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