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Pembelajaran PAI di madrasah belum dilaksanakan secara optimal, karena guru masih melaksanakannya secara rutinitas, tanpa didasarkan pada kemampuan dan kinerja mengajar. Guru belum memberi kesempatan kepada siswa terlibat aktif dalam proses pembelajaran, sehingga penguasaan kompetensi mata pelajaran menjadi rendah. Penelitian ini bertujuan untuk menganalisis kemampuan dan kinerja guru pasca sertifikasi mapel PAI di MAN 1, 2 & 3 Medan. Penelitian ini menggunakan paradigma kualitatif deskriptif dengan mengikuti tiga tahap penelitian, yaitu: (1) reduksi data, (2) display data, dan (3) penarikan kesimpulan. Data diperoleh melalui observasi, wawancara, dan analisis dokumen. Hasil penelitian menunjukkan bahwa kemampuan dan kinerja guru mapel PAI MAN 1, 2 & 3 Medan secara umum berada pada kelompok sedang. Hal ini menegaskan bahwa kinerja dan kemampuan guru mapel PAI MAN 1, 2 & 3 Medan tidak mengalami peningkatan pasca sertifikasi. Bahkan kinerja dan kemampuan guru tersebut cenderung mengarah pada kondisi yang negatif.

Pembelajaran PAI di madrasah belum dilaksanakan secara optimal, karena guru masih melaksanakannya secara rutinitas, tanpa didasarkan pada kemampuan dan kinerja mengajar. Guru belum memberi kesempatan kepada siswa terlibat aktif dalam proses pembelajaran, sehingga penguasaan kompetensi mata pelajaran menjadi rendah. Penelitian ini bertujuan untuk menganalisis kemampuan dan kinerja guru pasca sertifikasi mapel PAI di MAN 1, 2 & 3 Medan. Penelitian ini menggunakan paradigma kualitatif deskriptif dengan mengikuti tiga tahap penelitian, yaitu: (1) reduksi data, (2) display data, dan (3) penarikan kesimpulan. Data diperoleh melalui observasi, wawancara, dan analisis dokumen. Hasil penelitian menunjukkan bahwa kemampuan dan kinerja guru mapel PAI MAN 1, 2 & 3 Medan secara umum berada pada kelompok sedang. Hal ini menegaskan bahwa kinerja dan kemampuan guru mapel PAI MAN 1, 2 & 3 Medan tidak mengalami peningkatan pasca sertifikasi. Bahkan kinerja dan kemampuan guru tersebut cenderung mengarah pada kondisi yang negatif.

Pembelajaran PAI di madrasah belum dilaksanakan secara optimal, karena guru masih melaksanakannya secara rutinitas, tanpa didasarkan pada kemampuan dan kinerja mengajar. Guru belum memberi kesempatan kepada siswa terlibat aktif dalam proses pembelajaran, sehingga penguasaan kompetensi mata pelajaran menjadi rendah. Penelitian ini bertujuan untuk menganalisis kemampuan dan kinerja guru pasca sertifikasi mapel PAI di MAN 1, 2 & 3 Medan. Penelitian ini menggunakan paradigma kualitatif deskriptif dengan mengikuti tiga tahap penelitian, yaitu: (1) reduksi data, (2) display data, dan (3) penarikan kesimpulan. Data diperoleh melalui observasi, wawancara, dan analisis dokumen. Hasil penelitian menunjukkan bahwa kemampuan dan kinerja guru mapel PAI MAN 1, 2 & 3 Medan secara umum berada pada kelompok sedang. Hal ini menegaskan bahwa kinerja dan kemampuan guru mapel PAI MAN 1, 2 & 3 Medan tidak mengalami peningkatan pasca sertifikasi. Bahkan kinerja dan kemampuan guru tersebut cenderung mengarah pada kondisi yang negatif.

Pembelajaran PAI di madrasah belum dilaksanakan secara optimal, karena guru masih melaksanakannya secara rutinitas, tanpa didasarkan pada kemampuan dan kinerja mengajar. Guru belum memberi kesempatan kepada siswa terlibat aktif dalam proses pembelajaran, sehingga penguasaan kompetensi mata pelajaran menjadi rendah. Penelitian ini bertujuan untuk menganalisis kemampuan dan kinerja guru pasca sertifikasi mapel PAI di MAN 1, 2 & 3 Medan. Penelitian ini menggunakan paradigma kualitatif deskriptif dengan mengikuti tiga tahap penelitian, yaitu: (1) reduksi data, (2) display data, dan (3) penarikan kesimpulan. Data diperoleh melalui observasi, wawancara, dan analisis dokumen. Hasil penelitian menunjukkan bahwa kemampuan dan kinerja guru mapel PAI MAN 1, 2 & 3 Medan secara umum berada pada kelompok sedang. Hal ini menegaskan bahwa kinerja dan kemampuan guru mapel PAI MAN 1, 2 & 3 Medan tidak mengalami peningkatan pasca sertifikasi. Bahkan kinerja dan kemampuan guru tersebut cenderung mengarah pada kondisi yang negatif.

Pembelajaran PAI di madrasah belum dilaksanakan secara optimal, karena guru masih melaksanakannya secara rutinitas, tanpa didasarkan pada kemampuan dan kinerja mengajar. Guru belum memberi kesempatan kepada siswa terlibat aktif dalam proses pembelajaran, sehingga penguasaan kompetensi mata pelajaran menjadi rendah. Penelitian ini bertujuan untuk menganalisis kemampuan dan kinerja guru pasca sertifikasi mapel PAI di MAN 1, 2 & 3 Medan. Penelitian ini menggunakan paradigma kualitatif deskriptif dengan mengikuti tiga tahap penelitian, yaitu: (1) reduksi data, (2) display data, dan (3) penarikan kesimpulan. Data diperoleh melalui observasi, wawancara, dan analisis dokumen. Hasil penelitian menunjukkan bahwa kemampuan dan kinerja guru mapel PAI MAN 1, 2 & 3 Medan secara umum berada pada kelompok sedang. Hal ini menegaskan bahwa kinerja dan kemampuan guru mapel PAI MAN 1, 2 & 3 Medan tidak mengalami peningkatan pasca sertifikasi. Bahkan kinerja dan kemampuan guru tersebut cenderung mengarah pada kondisi yang negatif.

Pembelajaran PAI di madrasah belum dilaksanakan secara optimal, karena guru masih melaksanakannya secara rutinitas, tanpa didasarkan pada kemampuan dan kinerja mengajar. Guru belum memberi kesempatan kepada siswa terlibat aktif dalam proses pembelajaran, sehingga penguasaan kompetensi mata pelajaran menjadi rendah. Penelitian ini bertujuan untuk menganalisis kemampuan dan kinerja guru pasca sertifikasi mapel PAI di MAN 1, 2 & 3 Medan. Penelitian ini menggunakan paradigma kualitatif deskriptif dengan mengikuti tiga tahap penelitian, yaitu: (1) reduksi data, (2) display data, dan (3) penarikan kesimpulan. Data diperoleh melalui observasi, wawancara, dan analisis dokumen. Hasil penelitian menunjukkan bahwa kemampuan dan kinerja guru mapel PAI MAN 1, 2 & 3 Medan secara umum berada pada kelompok sedang. Hal ini menegaskan bahwa kinerja dan kemampuan guru mapel PAI MAN 1, 2 & 3 Medan tidak mengalami peningkatan pasca sertifikasi. Bahkan kinerja dan kemampuan guru tersebut cenderung mengarah pada kondisi yang negatif.

Abdullah Saeed offers a method for understanding Quranic verses. He encourages readers and interpreters of the Quran not to passively accept the text but actively participate in giving meaning to the text. This article aims to examine the verses on iddah (waiting period after the death of a husband) using Abdullah Saeed's conceptual interpretation approach. Two specific verses are the focus of this study. The findings of this examination are then analyzed within the perspective of Maqashid Syariah, particularly in terms of the preservation of religion and lineage, known as maqashid ad-dharuriyah or maslahah ad-dharuriyyah. The study concludes that the iddah period for women whose husbands have passed away, which is traditionally four months and ten days, should be adjusted to the present conditions, considering the significant number of women who work outside their homes. The iddah period is understood to prohibit remarriage for women but allows them to leave the house and adorn themselves according to the atmosphere and needs of the workplace. The study findings on the iddah period for wives whose husbands have passed away, based on the analysis of the two examined verses, are found to align with the spirit of Maqashid Syariah, which focuses on the welfare of the wife.

Abdullah Saeed offers a method for understanding Quranic verses. He encourages readers and interpreters of the Quran not to passively accept the text but actively participate in giving meaning to the text. This article aims to examine the verses on iddah (waiting period after the death of a husband) using Abdullah Saeed's conceptual interpretation approach. Two specific verses are the focus of this study. The findings of this examination are then analyzed within the perspective of Maqashid Syariah, particularly in terms of the preservation of religion and lineage, known as maqashid ad-dharuriyah or maslahah ad-dharuriyyah. The study concludes that the iddah period for women whose husbands have passed away, which is traditionally four months and ten days, should be adjusted to the present conditions, considering the significant number of women who work outside their homes. The iddah period is understood to prohibit remarriage for women but allows them to leave the house and adorn themselves according to the atmosphere and needs of the workplace. The study findings on the iddah period for wives whose husbands have passed away, based on the analysis of the two examined verses, are found to align with the spirit of Maqashid Syariah, which focuses on the welfare of the wife.

Abdullah Saeed offers a method for understanding Quranic verses. He encourages readers and interpreters of the Quran not to passively accept the text but actively participate in giving meaning to the text. This article aims to examine the verses on iddah (waiting period after the death of a husband) using Abdullah Saeed's conceptual interpretation approach. Two specific verses are the focus of this study. The findings of this examination are then analyzed within the perspective of Maqashid Syariah, particularly in terms of the preservation of religion and lineage, known as maqashid ad-dharuriyah or maslahah ad-dharuriyyah. The study concludes that the iddah period for women whose husbands have passed away, which is traditionally four months and ten days, should be adjusted to the present conditions, considering the significant number of women who work outside their homes. The iddah period is understood to prohibit remarriage for women but allows them to leave the house and adorn themselves according to the atmosphere and needs of the workplace. The study findings on the iddah period for wives whose husbands have passed away, based on the analysis of the two examined verses, are found to align with the spirit of Maqashid Syariah, which focuses on the welfare of the wife.

Abdullah Saeed offers a method for understanding Quranic verses. He encourages readers and interpreters of the Quran not to passively accept the text but actively participate in giving meaning to the text. This article aims to examine the verses on iddah (waiting period after the death of a husband) using Abdullah Saeed's conceptual interpretation approach. Two specific verses are the focus of this study. The findings of this examination are then analyzed within the perspective of Maqashid Syariah, particularly in terms of the preservation of religion and lineage, known as maqashid ad-dharuriyah or maslahah ad-dharuriyyah. The study concludes that the iddah period for women whose husbands have passed away, which is traditionally four months and ten days, should be adjusted to the present conditions, considering the significant number of women who work outside their homes. The iddah period is understood to prohibit remarriage for women but allows them to leave the house and adorn themselves according to the atmosphere and needs of the workplace. The study findings on the iddah period for wives whose husbands have passed away, based on the analysis of the two examined verses, are found to align with the spirit of Maqashid Syariah, which focuses on the welfare of the wife.

Abdullah Saeed offers a method for understanding Quranic verses. He encourages readers and interpreters of the Quran not to passively accept the text but actively participate in giving meaning to the text. This article aims to examine the verses on iddah (waiting period after the death of a husband) using Abdullah Saeed's conceptual interpretation approach. Two specific verses are the focus of this study. The findings of this examination are then analyzed within the perspective of Maqashid Syariah, particularly in terms of the preservation of religion and lineage, known as maqashid ad-dharuriyah or maslahah ad-dharuriyyah. The study concludes that the iddah period for women whose husbands have passed away, which is traditionally four months and ten days, should be adjusted to the present conditions, considering the significant number of women who work outside their homes. The iddah period is understood to prohibit remarriage for women but allows them to leave the house and adorn themselves according to the atmosphere and needs of the workplace. The study findings on the iddah period for wives whose husbands have passed away, based on the analysis of the two examined verses, are found to align with the spirit of Maqashid Syariah, which focuses on the welfare of the wife.

This study aims to analyze the Islamic-based one week one story program to overcome the problems of language and social skills in AUD at TK Rusyda Medan. The approach used is a qualitative approach with descriptive methods. Collecting data through in-depth interview techniques with structured instrument guides, observation and document review. Furthermore, the data were analyzed using data reduction techniques, data presentation, and drawing conclusions. The data validity test used source and method triangulation techniques. The results showed that the problems of language and social skills in AUD originated from within the child (internal) and outside the child (external). To overcome this, an Islamic-based one week one story program was implemented. The implementation of this program is carried out by providing opportunities for children to share experiences during weekend holidays, especially stories with Islamic content such as experiences of worship, silaturrahim, reading the AlQur'an, and ta'awun. In implementing the program, the obstacles faced are the ratio of teachers to students is not comparable and the lack of cooperation between teachers and parents.

This study aims to analyze the Islamic-based one week one story program to overcome the problems of language and social skills in AUD at TK Rusyda Medan. The approach used is a qualitative approach with descriptive methods. Collecting data through in-depth interview techniques with structured instrument guides, observation and document review. Furthermore, the data were analyzed using data reduction techniques, data presentation, and drawing conclusions. The data validity test used source and method triangulation techniques. The results showed that the problems of language and social skills in AUD originated from within the child (internal) and outside the child (external). To overcome this, an Islamic-based one week one story program was implemented. The implementation of this program is carried out by providing opportunities for children to share experiences during weekend holidays, especially stories with Islamic content such as experiences of worship, silaturrahim, reading the AlQur'an, and ta'awun. In implementing the program, the obstacles faced are the ratio of teachers to students is not comparable and the lack of cooperation between teachers and parents.

This study aims to analyze the Islamic-based one week one story program to overcome the problems of language and social skills in AUD at TK Rusyda Medan. The approach used is a qualitative approach with descriptive methods. Collecting data through in-depth interview techniques with structured instrument guides, observation and document review. Furthermore, the data were analyzed using data reduction techniques, data presentation, and drawing conclusions. The data validity test used source and method triangulation techniques. The results showed that the problems of language and social skills in AUD originated from within the child (internal) and outside the child (external). To overcome this, an Islamic-based one week one story program was implemented. The implementation of this program is carried out by providing opportunities for children to share experiences during weekend holidays, especially stories with Islamic content such as experiences of worship, silaturrahim, reading the AlQur'an, and ta'awun. In implementing the program, the obstacles faced are the ratio of teachers to students is not comparable and the lack of cooperation between teachers and parents.