PERKEMBANGAN KEBERAGAMAAN
1. Definition of religious development
Before the author goes into what should be understood in the religious development of children, the author first introduces the concept of development. Development can be defined as the progressive and continuous change of the body from birth to death . Development can also be interpreted as changes in individuals or entities at the level of maturity or maturity , systematic (the interaction between organic parts or mutual influence and overall integration), progressive (advanced, increasing, and in quantity and quality). occur) and irrational in relation to the physical and mental (regular, sequential, not random). [1]
Here the writer mentions the qualities included in religion. [2] In other words, religiosity refers to all aspects of life related to religious life.
Religion can manifest itself in human life. Religious activity is not only when a person performs religious ritual behavior, but religious behavior also occurs. Religion refers to actions that appear to take place in the heart.
Based on this description, the author can conclude that the development of religion is systematic and related to religious life.
2. The realm of religion
Like Glock and Stark, as quoted by Tawfiq Abdullagh, they argue that there is a difference. five
These five dimensions can be distinguished because each dimension contains diversity and other elements such as beliefs, practices, experiences, knowledge and outcomes. [4] The explanation is as follows.
1) ideological dimension
Referring to believers who propose "existential spaces" to explain God, nature, man and their relationship. Faith can take the form of a definition that explains God's purpose and man's role in achieving His purpose. The ultimate belief may be in the form of knowledge of the many good deeds required by religion.
2) intellectual dimension
This dimension refers to the religious knowledge one needs to know about the teachings of religion. This research may aim to find out the level of religious awareness of religious followers or their interest in studying their religion. It refers to the expectation that a religious person has some knowledge of basic beliefs, rituals, scriptures, and traditions. The degree of knowledge of the belief is a prerequisite for the recipient, although the belief does not necessarily follow from the belief criterion. May have strong beliefs based on little knowledge without truly understanding religion/belief.
3) Experience ladder
The dimension of experience is the actual part of religion, i.e. emotional and emotional participation in the implementation of religious teachings, which are religious emotions, so they can be activated at different levels, i.e.; Affirmative (the presence of God responding to one's will or displeasure), alien (a sense of intimate and loving relationship with God), and participatory (one is faithful friends with a lover), or protector of God, the work of scholars. [5]
4) Dimension of the ritual
The extent of ritual refers to the religious system/rituals prescribed by the religion and its practice by its followers. This measure consists of two important parts:
A Ceremony
Each observes a set of rituals, formal religious practices, and sacred practices that he expects of his followers. Ritual is a form of drama and thus shows mutual joy. [6]
b. Obedience
The celebrations and rituals are like heaven, although there are important differences, all known religions have relatively different personal offerings and reflections.
5) Follow the scales
The implementation of religious teachings includes everything that manifests itself socially. The consequences of religious commitment are different from the fourth aspect above. This dimension refers to the demands that arise from daily practice, experience and belief, even as religion dictates how its adherents should think and act in everyday life.
3. Indicators of religious development
1) The Field of Faith
Islam places religious education in a very basic position, which is placed on the first pillar of Islam. five
2) A place of worship
The general ritual described in Islamic jurisprudence should be introduced as early as possible and the child should get used to it a bit. This is done so that one day they become real worshipers, i.e. people who follow all religious commandments and obey all prohibitions. [8°] To realize the Islamic faith, worship should continue to spread among all children.
3) Moral field
Morality is a combination of conscience, thought, feeling, nature and experience, which is a unified moral practice in everyday life. [9] From this behavior comes the sense of morality , which is found in human nature as nature, so that we can distinguish between good and bad, useful and useless, beautiful and ugly.
The word "morality" comes from Arabic, Jama'a from "khuluqun" and according to the language it is translated as: manners, character, temper, custom, etc. [10] According to Erwati Aziz, the meaning of this word can mean good or bad. [11]
Humidi Tatapangarsa quotes Ibn Ashir in his book An-Niyyah and explains the essence of the meaning of kuluk as "the exact image of the human mind, i.e. (soul and attributes)." They are an external shape (face, skin color, height, and lower body). [12]
From the above description, the author can conclude that morality are actions that reflect the state of the soul. When there are good deeds and bad deeds.
The purpose of morality is for everyone to show good behavior, to his fellow man, to his creatures and to Allah Most High. Finally, he asked Allah SW
Children's education should be equipped with proper moral education to protect and strengthen the children's Islamic faith. [13]
[1] Definition of this development by H. Syamsu Yusuf, Child and Adolescent Developmental Psychology, ( bandage Jakarta
[2] WJS Poerwadar Minta, Comprehensive Indonesian Dictionary, (Jakarta: Balai Pustka, 1986), p. 191
[3] Tawfiq Abdullah, Religious Research Methodology, (Yogyakarta: PT Tiara Wakana, 1989), p. 93
[4] Roland Robertson, Religion in Sociological Analysis and Interpretation, (Jakarta: PT. Raja Grafindo Persada, 1995), p. 295
[5] Tawfiq Abdullah, A. Quote
[6] Andrea M. Greeley, A Secular Theory of Religion, (Jakarta: Erlanga, 1988), p. 96
[8°] There, p. 102
[9] Zakiyah Daradjat, Islamic Family and School Education , (Bandung: PT. Juvenile Rosdakarya Offset, 1995), p. 10
[10] Erwati Aziz, Principles of Islamic Education, (Solo: PT. Tiga Serangkai Mandiri, 2003), p. 100
[11] ibid.
[12] Humaidi Tatapangarsa, Introduction to Moral Teachings, (Surabaya: Science Development, 1982), p. 7.
[13] M. Npan Abdul Halim, op. cit. , p. 108
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