7th UPSI-UPI International Conference 2016 Arie Rakhmat Riyadi Universitas Pendidikan Indonesia

1. Theoretical Examination of
Pious Child Character as
A Part of Validation of
Assessment Instrumentation in
Teaching
ARIE RAKHMAT RIYADI
UNIVERSITAS PENDIDIKAN INDONESIA

2. Background
 “the human being can only become human through education”
(Kant, 1803)
 Studies on human nature philosophically facilitated the birth of
educational goals (Harris, 1999)
 Education is a matter of goals and focus (Bereiter in Kartadinata,
2014)
 “…certain philosophical view of human nature is
subjective”(Syaripudin & Kurniasih 2008, p. 15). That is, a system of
theory or system of thought about human philosophy is true for the
philosopher himself or for the adherents respectively.

3.  For the Indonesia nation, education was held based on Pancasila
and the Constitution of the Republic of Indonesia Year 1945.
 In this regard, the Indonesia has its own philosophical
foundations of education, namely Pancasila.
 Human nature according to Pancasila are creature of God
Almighty. In fact, Article 29 of Constitutions 1945 clearly states
that the state is based on belief in God Almighty (Darmodiharjo
& Shidarta 2006, p. 241).

4. Basic Assumptions
 Ontologically, all men have the idea of God, and
reality are more perfect than human ideas.
Therefore, God must exist, and the reality of His
there was definitely more perfect than human ideas
about God.

5.  The cosmological argument, everything that exists
must have a cause. The existence of the universe-
including human-is as a result. In the universe there
is a sequence of cause and effect, but surely there
must be a First Cause that is not caused by the
other. For the first is the source for any other cause,
does not exist as matter, but as "Private" or
"Creator".

6.  The teleological argument, that everything has a
purpose (example: eyes to see, walking legs etc.).
Therefore, everything (reality) does not happen by
itself, but was created by the manager that goal,
which is God.

7.  Moral argument, that the moral man, he can
distinguish between good and evil deeds, and so
This shows the base, the source and destination of
morality. Basic, source and purpose of morality is
God
(Syaripudin, 2014: 10-11).

8.  Basically the description of the previous slides related to:
(1) an agreement view of human nature as a creature of God Almighty;
(2) through education, faith and piety into focus the potential
development of basic learners to have the spiritual power of religion;
and (3) the development of science and technology high uphold
religious values.
 “…facts that occurred, in general nowadays education systems
delivered tend to be secular and materialistic. Related to this,
people rarely admit it honestly” (Isnaini, 2015)

9. Rationale (1)
 Ibn al-Qayyim (Iqbal, 2015) stated the purpose of education in
Islam is keeping (purity)/fitrah of human nature and protect it
in order not to fall into the irregularities and manifests itself
ubudiyah (servitude) to Allah Ta'ala.
 Allah Almighty says, "And I did not create the jinn and
mankind except to worship Me." (Ad-Dzariyat Q.S.: 56).

10.  O you who have believed, fear Allah as He should be feared
and do not die except as Muslims [in submission to Him] (Al-
Imraan, Q.S.: 102).
 The Messenger of Allah (sal Allahu alaihi wa sallam) said:
“When a man dies, his deeds come to an end except for three
things: (1) Sadaqah Jariyah (ceaseless charity); (2) knowledge
which is beneficial; (3) a virtuous (pious, righteous)
descendant who prays for him (the deceased).” [Sahih
Muslim]

11.  A third source of reward is having pious (virtuous) descendants.
 Educating children on the right lines and then making dua for them
to be among the righteous is essential, so that after a person's
death they continue to pray for him or her.
 The prayer of pious children in favour of parents is very useful.
 Therefore pious child character need to develop as one of the goals
in education (learning outcomes, in teaching practice).

12. Rational (2)
Learning
Outcomes
Instructional
Activities
Assessments

13.  Learning outcomes are statements that describe
significant and essential learning that learners have
achieved, and can reliably demonstrate at the end
a course or program. In other words, learning
outcomes identify what the learner will know and
able to do by the end of a course or program.
(Lesch, 1995)

14.  Instructional Activities refers to teaching and
teaching-related activities such as curriculum
development; preparing for and conducting class
meetings; developing instructional materials;
preparing and grading assignments and
examinations; other related student life and student
support activities.
(Ball & Forzani, 2010)

15.  Assessment is a systematic process of collecting
and analyzing data and information to inform and
improve student learning or programs of student
learning in light of goal-oriented expectations
(Furqon, 2016)

16. Background and Rationale
Learning
Outcomes
Instructional
Activities
Assessments

17. Assessment produce data and feedback
 “…the data-based inquiry process can maximize the
benefits of data use by helping teachers share effective
practices, adopt collective expectations for students’
performance, gain a deeper understanding of students’
needs, and develop effective strategies to better serve
students”.
(National Association of Elementary School Principals,
2014)

18. Make data as a part of an ongoing cycle of
instructional improvement (NAESP, 2014)
 To help all students achieve, teachers need to systematically
and routinely use data to guide instructional decisions and
meet students’ learning needs.
 Data use is an ongoing cycle of collecting multiple data
sources, interpreting data to formulate hypotheses about
strategies to raise student achievement and implementing
instructional changes to test hypotheses.

19. Validation of Assessment Instrument
 One limitation of assessment concern whether the assessment
has validity. A recent way of approaching the concept of
validity is to focus on whether the assessment task is a true
indicator of the achievement of intended learned outcomes
(Bentham, 2002).
 Validity involves the degree to which a given instrument
measures what it purport to measure (Blocher, 1974).

20. The three first steps (from 26) guide to developing
valid and effective assessment instrumentation
These includes:
1. determine the purpose;
2. decide what you are measuring; and
3. consider the audience.
(Diem, 2004).

21. Pious, Piety, Virtuous?
(Shaleh, Soleh, Saleh?)
 Sholeh/saleh/shalih/shalihah (sifat), “sholaha” = baik
 Opposite “fasada” = broken;
 “ashlaha” = fix;
 shollaha = peaceful.
 As a subject, “shoolihun/shoolihatun” = a person who do good things;
 “amalun shoolihun”: ‘amalum muwafiqum bimaa jaa a bihii nabiyyun
= amal sholeh adalah amal yang cocok/sesuai dengan yang
dibawa/dilakukan oleh Nabi.

22.  Definition of PIOUS
1a : marked by or showing reverence for deity and devotion to divine worship
b : marked by conspicuous religiosity <a hypocrite—a thing all pious words and
uncharitable deeds — Charles Reade>
2: sacred or devotional as distinct from the profane or
secular : religious <a pious opinion>
3: showing loyal reverence for a person or thing : dutiful
4: marked by self-conscious virtue : virtuous
5: deserving commendation : worthy <a pious effort>
 piously
adverb
 piousness
noun

23. Definition of VIRTUOUS
 : morally good : having or showing virtue
Definition of PIETY
 : devotion to God : the quality or state of being pious

24. Based on the analysis of the language we can be took several
characteristics of pious character as follows.
 Sholeh / sholehah show kindness, good nature. Everything
refer to word “pious” is good. The opponent is "fasad",
broken. Not in good condition, or damaged.
 Sholeh also in "aslaha" shown to be active. Is movement,
mobilization of resources and efforts to achieve goodness,
transform into good condition, repair, and progressive.

25. 3. In the words “sholeh” also in "shollaha" asserted condition,
situation, order / obedience, pillars, peace. Pious people are in a
state of law-abiding, harmonious and reap peace.
4. Characterized in person to "shoolihun / shoolihatun" those who do
good, do good.
5. When put into action, "amalun shoolihun", then it must be good
deeds and kindness was obtained through deeds / actions that
correspond with reference to the Prophet.

26. Results of Theoretical Examination
As for the character of a pious child includes wholeness of the
human characters are expected by Allah Subhanahu wa Ta'ala,
namely:
 (1) sholihul Qolbi (heart), a clear heart, submissive heart,
obedient or sami'naa wa atha'naa to rules of Allah;
 (2) shalihul 'aqli (mind), intelligent, creative, and have ghirah,
motivation or enthusiasm for thalabul' ilmi;

27.  (3) shalihul 'Amali, doing charity or act in accordance
with the command of Allah, whether related to
hablumminallaah and hablumminannaas; and
 (4) sholihul Jasadi, clean and healthy physical.
(Yusuf, 2004)

28. The construction of pious child character in line with the classification
of the purpose of education in the view of Ibn Qayyim.
 First, Ahdaf Jismiyah (goals related to the body). That held
education is to maintain the health of the body.
 Second, Ahdaf Akhliyah (purpose related to the fostering morals).
According to Ibn Qayyim, happiness will be achieved by covering
themselves with noble act and away from bad morals.

29.  Third, Ahdaf fikriyah (goals related to train the mind). A good education is aimed
to foster and maintain a child with active thinking skills. According to Ibn
Qayyim, if a children do forbidden act, so it would be accustomed to the
detriment minds.
 Fourth, Ahdaf Maslakiyah (destination-related skills). According to Ibn Qayyim,
education must have a purpose uncover talent and expertise (skills) that are
stored in the child. After knowing his talent, then immediately held guidance to
the appropriate fields, and both will realize the benefit of themselves and
humanity as a whole

30. Conclusions
 Definition of pious child is a child who do good deeds and kindness
which obtained through actions that correspond with reference to
the Prophet.
 The dimension include,
(1) Jismiyah/Jasadi (physical ability and maintain health)
(2) Fikriyah/Aqli (mind, thinking skills)
(3) Qalbiyah (heart, emphatic understanding)
(4) Amaliyah/Akhlaq (moral actions)
(5) Maslakiyah (talent, skills)

31. Recommendations
 Making “pious child character” as goals / learning
outcomes.
 Constructing the blueprint of assessment instrument
based on the operational definition and the
dimensions.
 Develop a data-based teaching (instructions) to
attain pious child character.