Hidayatus Sholihah, Ahmad Zaenurrosyid

Internalization of Islamic Values and Piousness of Daqu Primary School Students Based on Tahfidz and National Curriculum

Introduction

Internalization of islamic values and piousness of daqu primary school students based on tahfidz and national curriculum. Discover how Daqu Primary School students internalize Islamic values & piousness through the Daqu Method, integrating tahfidz & national curriculum for moral character development.

Abstract

This study discusses the model of internalizing Islamic values and students' morals through the This study discusses the internalization model of Islamic values and morals of students through the integration of Daqu Method learning in the integrated curriculum at Primary Daqu School at Semarang, Central Java. The Daqu Method, which prioritizes the balance between intellectual, spiritual, and emotional intelligence, is the main approach in shaping the character of students. The research method used is a qualitative approach with a case study at Primary Daqu School. Data collection techniques include observation, in-depth interviews, and documentation. The findings reveal that the internalization of Islamic values and morals is carried out through three main aspects: exemplary-based learning (uswah hasanah), habituation in daily activities, and value integration within subjects. Teachers play a crucial role as primary role models in shaping students' character through compassionate interactions and an Islamic values-based approach. Additionally, a conducive school environment supports the internalization process, such as the culture of tahfiz, congregational prayers, and the implementation of honesty, discipline, and social care values in every school activity. By applying the Daqu Method in the integrated curriculum, students not only acquire academic knowledge but also develop a strong religious understanding and good morals.

Review

This study offers a compelling exploration into the internalization of Islamic values and student morals within the unique context of Daqu Primary School. The abstract clearly articulates the research's objective: to examine the Daqu Method's integration within an educational curriculum to foster balanced intellectual, spiritual, and emotional development. The choice of a qualitative case study, employing observation, in-depth interviews, and documentation, appears well-suited to delve into the nuances of this specific educational model. The findings are presented logically, highlighting key mechanisms such as exemplary learning (uswah hasanah), daily habituation, and value integration within subjects, along with the critical roles of teachers and a conducive school environment. This focus on practical implementation and contributing factors provides valuable insights into how such a holistic approach is operationalized. While the study presents a clear framework, certain aspects warrant further detail and critical consideration. The abstract effectively introduces the "Daqu Method" but could benefit from a more explicit outline of its distinct pedagogical components and how it uniquely balances the three intelligences in practice. Furthermore, given the title's mention of the "National Curriculum," the abstract does not fully elaborate on the *integration* mechanism between the Daqu Method and the national curriculum requirements. A clearer description of how these two potentially distinct frameworks are harmonized or challenges in doing so would strengthen the paper. As a case study, the abstract might also briefly touch upon the transferability or generalizability of these findings to other Islamic primary schools or educational contexts, even if acknowledging the inherent limitations. Overall, this research promises a significant contribution to the literature on Islamic education and character development, particularly within an integrated curriculum model. The practical insights into exemplary learning, habituation, and environmental support are highly relevant for educators and policymakers. For the full paper, it would be beneficial to expand on the theoretical underpinnings of the Daqu Method, provide more concrete examples of its implementation across subjects, and discuss any challenges encountered in aligning it with the national curriculum. Future research could also consider exploring the long-term impact on students' moral reasoning and behavior, as well as their perspectives on the internalization process.

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