Al Bahri: International Journal of Islamic Education

Vol. …, No. …, Month Year, pp. 00~00

ISSN: xxxx-xxxx

LEARNING STRATEGIES MOTIVATION TADARUS, DZIKIR, AND PRAYER

Mira Anggina Putri

Islamic Education Study Programme STAI YAPTIP Pasaman Barat, Indonesia
Suci Asnia Lubis
Islamic Education Study Programme STAI YAPTIP Pasaman Barat, Indonesia
Namini
Islamic Education Study Programme STAI YAPTIP Pasaman Barat, Indonesia
Iswandi
Islamic Education Study Programme STAI YAPTIP Pasaman Barat, Indonesia
e-Mail: [email protected]

Article Information: Abstract: describes clearly, briefly and

Received Month Day, concisely about the research objectives,
Year research methods used such as (quantitative,
Revised Month Day, qualitative, mixed method, class action research,
Year R&D etc.), results and research implications,
written in Garamond font with size 12.
Accepted Month Day,
Year This journal contains a discussion of learning
strategies for enforcing rules through learning. Learning strategies are the steps taken by teachers to
utilize existing resources to achieve learning goals effectively and efficiently. PAI learning
strategies are traditional strategies, free strategies, reflective strategies and internal strategies. The
method used in this journal is a qualitative descriptive method, with a library research approach.
Based on the discussion in this journal, it can be concluded that the motivation learning model is
through Tadarus, Dhikr and Prayer. A teacher must be a motivator or a good example for students
to emulate. Motivation makes a huge contribution to education in worship, morals, arts and so on.
And to implement these worship activities, a teacher can provide understanding or material so that
students know how important it is to carry out worship activities. Apart from that, the teacher can
also convey the benefits of these worship activities and the last thing is to practice these worship
activities at school. In other words, in the exemplary learning process the factors that influence
learning outcomes must be taken into account by the model. Because the best learning model is
applied but without the attention, interest, motivation and activeness of students, the learning
results obtained are not optimal. However, if the learning model is applied in learning and pays
attention to the factors that influence learning outcomes, then learning outcomes will be
maximized.

Key words: Strategy, Learning, Motivation

Introduction:

Education is the first and most important guideline for Muslims (men and women).
Character (Akhlaque al-hasana) is a requirement that must be possessed and practiced. Islamic
religious education in schools can be understood as an educational plan that instills Islamic
values through the learning process, as packaged in the form of subjects inside and outside the
classroom. The practice of worship sometimes requires internal and external motivation, such as
family, friends and the environment, especially at a young age where the environment is very
influential. Therefore, both parents must also provide role models or role models for children to
worship so that children have the habit and motivation to worship, because parents are role

Journal homepage : https://ejournal.staidapayakumbuh.ac.id/index.php/albahri

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 models for children. As a teacher, he also guides students to worship correctly. This is It has
become a habit without coercion, because the teacher's behavior will also be imitated by students.
There is not a single creature that does not need Allah SWT. Everyone is poor to Allah
SWT. This also includes humans in living their lives both in this world and in the afterlife.
Therefore, to get help from Allah SWT, humans must have a good relationship with Him by
carrying out all His commands and staying away from what He has forbidden. One of the media
recommended by Allah SWT in an effort to get closer to Him is dhikr worship in the broadest
sense. Because by dhikr, humans will always remember Allah SWT so that He will also be
remembered (blessed) by Allah SWT. Besides that, in living his life, humans often encounter
various kinds of problems, various kinds of needs and other good hopes. To fulfill human needs,
especially the need for personal safety in this world and the afterlife, humans are taught by Allah
and His messenger to always pray to Him. Because Allah is near and Hears their prayers. In fact,
Allah promised to answer their prayers according to the conditions set by Him. From there it can
be explained that the importance of dhikr and prayer is very important for humans, especially
Muslims. It's just that in the field sometimes there are still some Muslims who don't fully
understand the meaning of dhikr and prayer, the etiquette of dhikr and prayer and other related
matters. Therefore, in this paper, the author tries to research the concept of dhikr and prayer from
a Qur'anic perspective.

Method:

In this journal, the author uses a qualitative descriptive approach. Qualitative, descriptive
research is a problem formulation that guides research to explore or photograph the social
situation that will be studied thoroughly, broadly and in depth. According to Bogdan and Taylor
quoted by Lexy.J. Moleong, a qualitative approach is a research procedure that produces
descriptive data in the form of written or spoken words from people and observed behavior.
The approach used in this journal is library research. Library research (library research) is
research carried out using literature (libraries) in the form of books, notes or reports of research
results from previous research. According to M. Nazir, literature study is a data collection
technique by conducting a review study of books, literature, notes and reports that are related to
the problem being solved. Literature study is an important step where after a researcher
determines the research topic, the next step is to conduct studies related to the theory and
research topic.

Findings and Discussion:

1. Tadarus concept
The word tadarus is a loan word taken from Arabic, which has developed in use in
Indonesia and has become the language used every day. Tadarus Al-Qur'an or reading the
Al-Qur'an is an activity or worship that is believed to bring one closer to Allah SWT. can
increase faith and devotion which has implications for positive attitudes and behavior, can
control oneself so that one is calm, verbally awake, and istiqomah in worship.
Meanwhile, the word "tadarus" has the meaning "tarfa'ul" ( ‫ فاع ٌل‬. ‫ ) ت‬contains the
meaning of work carried out by two or more parties so that it contains the meaning of
participation ( ‫( ) مشاركه‬Thaib, 2016). In other words, the word tadarus comes from the
origin of the word "darasa yadrusu", which means to study, research, examine, study and
take up work. Then add ta' in front of it so that it becomes tadarasa-yatadarasu, which
means learning from each other or learning in more depth (Melliwati, 2017).
The meaning of tadarus is closely related to reading. According to Ahmad
Syaifuddin, "what is meant by tadarus is the activity of qiraah of some people over others
while correcting their pronunciations and expressing their meanings. According to the Big
Indonesian Dictionary, tadarus is reading the Al-Qur'an together in a way where one person

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 reads the Al-Qur'an and the other listens or listens (Khasanah, 2019). Allah says in the
Qur'an Surah al-Qiyaamah: 17-18
God willing ١٨ - ۚ ‫اَّتِبْع ُقْر ٰا َنٗه‬
Meaning: "Indeed, it is upon us to collect it (in your bosom) and (make you clever) in
reading it. When we have finished reading it, follow the reading." (QS. Al-Qiyaamah: 17-
18)
Based on the surah above, it is Allah SWT. helps people to be able to read orally, then
when they have finished reading, listen to other people who are reading. Tadarus means
studying together. So it can be said that the meaning of tadarus is reading, studying together,
in this case the Al-Qur'an. Tadarus literally means learning from each other. This term is
interpreted and used with a special meaning, namely reading the Koran solely to worship
Allah and gain an understanding of the teachings of the Koran. Apart from that, tadarus also
means reading, studying and actualizing the contents of the Qur'an. This is a very noble act
of worship in the sight of Allah (Saefuddin, 2013).
Tadarus usually takes the form of an assembly where the participants take turns reading
the Koran . One person reads and the other listens or listens. Apart from that, it can also be
read simultaneously or together accompanied by a teacher or guide. When we recite the
Koran our souls will feel comfortable and calm. Because according to Sa'ad Riyadh, the
Koran can bring peace to the soul that every human being is always looking for (Saefuddin,
2013). From the various explanations above, it can be concluded that tadarus is mutual
learning or learning together by reading alternately. This means that one person reads while
the other listens and listens and so on, they just worship Allah SWT. in this case the focus is
on the Al-Qur'an, to find out the contents of the Al-Qur'an.
According to the term Al-Qur'an, it is the word of Allah SWT. containing miracles
revealed to the Prophet Muhammad SAW. It is written in the mushaf, it is transmitted to us
mutawatir, and reading it is an act of worship. Another opinion regarding the meaning of the
Al-Qur'an comes from Manna' al-Qathan who formulated the meaning of the Al-Qur'an as
the word of Allah which was revealed to the Prophet Muhammad SAW which is worth
worshiping when reading it. The Koran was revealed to the Prophet Muhammad gradually.
Prophet Muhammad SAW. In receiving revelation, we experience various situations. Either
by the way the angel put the revelation in his heart, the angel presented himself to the
Prophet Muhammad SAW. in the form of a man, the revelation came like the ringing of a
bell, or in the way an angel appeared to the Prophet Muhammad SAW. in the form of his real
face.
According to the beliefs of Muslims whose truth is recognized by scientific research,
the Al-Qur'an is the holy book revealed to the Prophet Muhammad SAW. as proof of his
apostolate, which was revealed little by little over a period of 22 years 2 months 22 days,
first in Mecca and then in Medina, the aim was to become a guide or guide for mankind in
their life and life to achieve prosperity in this world and happiness in the afterlife. The Al-
Qur'an is the holy book of Muslims which must be studied and put into practice, and at least
read it, because reading it is counted as worship to Allah SWT.
From the definitions above, it can be concluded that the habit of reciting the Al-Qur'an
is an activity, a routine for a long time and is difficult to abandon in terms of reading the Al-
Qur'an, and is carried out by more than one person alternately or simultaneously
accompanied by a mentor and solely worship of Allah SWT. So, the habit of reading the Al-
Qur'an is a routine activity for students in reading or reciting the Al-Qur'an. The more
students develop their potential or skills, the more students will learn or understand the
conditions and methods to be achieved.
Everything that humans do, be it deeds, words or behavior, must use ethics or adab to
do it, especially when reading the words of Allah SWT. which has a very sacred and

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important value in religion. Reading the Koran includes worshiping Allah SWT. In order to
get the blessing of Allah SWT, you must have good intentions. Tadarus Al-Qur'an is reading
the words of Allah SWT. and communicate with the creator, then someone who reads the
Koran is as if he is having a dialogue with Allah SWT (Syahroni, 2019).
There are several good and polite manners in tadarus or reading the Koran, including:
a. The intention to read the Koran sincerely
A person who reads the Qur'an should have good intentions in his heart, that is,
he should only intend to worship Allah SWT, not to seek the approval of humans or want
to be praised by humans (riya'). The point is to be sincere in worshiping Allah SWT
seeking the blessing of Allah SWT.
b. Learn deliberatively
Someone who wants to be clever and able to read the Koran should first study
with a Koran teacher or someone who is already fluent in reading the Koran. Like a
student, before reading the Qur'an, he must first study with someone who is an expert in
the field of the Qur'an properly and correctly. Musyafahah comes from the word syafawi
= lips, Musyafahah = mutual lips. This means that both students and teachers must meet
face to face, seeing each other's lip movements when reading the Koran.
c. In a state of purification
Among the etiquettes of reading the Koran is in a state of purity, both from major
hadas, minor hadas, and all forms of uncleanness. Because what is read is a revelation
from Allah SWT. Likewise, when holding, carrying and taking the Koran, it must be done
in a respectful manner (in a pure state). As in surah Al-Waqiah verse 79. Choose an
appropriate and holy place . Not all places can and are suitable for reading the Koran. In
accordance with the condition of the holy Qur'an, reading it must be in a holy and quiet
place. You should read the Koran in mosques, prayer rooms, homes and other things that
are considered holy and honorable. Some places where reading the Koran should not be
used are in the toilet, bathroom, when urinating, on the street, in less holy places.
d. Facing the Qibla and dressing modestly
According to As-Sayyid Muhammad Haqqi An-Nazili, quoted by Abdul Majid
Khom, in the Qira'at Practicum book, "readers of the Qur'an are required to face the
Qibla in a special manner," be calm, lower their heads, and dress modestly.
e. Bersiwak (brushing teeth)
Brushing your teeth or brushing your teeth is one of the etiquettes before reading
the Koran, so that your mouth must be clean and clean from food residue or unpleasant
odors. When he wants to read the Koran, he should clean his mouth with siwak and other
things. The wood used for siwak is arak wood. You can also use other wood and
something that can clean, such as a rough cloth and so on.
f. Reading Taawuz
It is sunnah to read Ta'awwudz first before reading the Koran. As the Word of
Allah SWT. In surah AnNahl: 98.
Meaning: When you read the Qur'an, you should ask Allah for protection from the
cursed devil. (QS. An-Nahl: 98). Based on the verse above, reading Ta'awwudz is only
specifically for reading the Al-Qur'an, to read readings other than the Al-Qur'an it is
enough to read basmalah.
g. Read basmalah
Before reading the Qur'an, it is sunnah to read basmalah first, with the exception
of surah Al-Bara'ah or surah At-Taubah. Read basmalah when starting the Qur'an in order
to get blessings (tabarruk) and follow the Messenger of Allah who always started the
initial reading of the surah with basmalah.
h. Tadarus Al-Qur'an with tartil

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 Tartil means reading the Koran slowly without rushing, with good and correct
reading in accordance with makhraj al-hurf, meaning reading the letters according to the
place where they come out, such as the throat, in the middle of the tongue, between the
two lips and so on. Reading with tartil will bring comfort, enjoyment and peace to both
readers and listeners.
i. Improve your voice when reading the Koran
The Qur'an is the word of Allah SWT. which is full of beauty and glory. So when
reading the Koran we are advised to beautify our voice. In accordance with the words of
the Prophet. As follows:
"Decorate the Qur'an with your voice." (HR. Ahmad, Ibn Majah, and AlHakim)
The sonority of the voice is recommended when reading the Qur'an, of course,
not excessively so that it does not lengthen short readings or shorten readings that should
be long. If this happens, adding one letter or subtracting it, even one letter, is haram,
according to the opinion of the ulama. This is different from someone who is just
learning, who is doing it accidentally or who has little ability, so that's understandable.
j. Filter sound
The problem of filtering your voice when reading the Qur'an is that there are
several hadiths that explain its virtues, but there are also several hadiths that explain the
virtues of slowing down or gradually being better for people who are worried about
showing off or not because of Allah SWT (riya'). However, if this is the case, reading
jahar (loud) is more important than sir (slowly). Because reading aloud will inspire the
hearts of those around you to listen or read along. Besides that, other people can also
correct incorrect readings when spoken. Unless you are worried that showing off (riya') is
not sincere or disturbing other people who are praying, of course slow is better.
k. Khusyu' and Khudhu'
Khusyu' and Khudhu' means lowering one's heart and whole body to Allah SWT,
so that the Al-Qur'an one reads has an influence on the reader. The verses that are read
have the effect of feeling happy, happy and hopeful when you find verses about grace or
pleasure. Thus, the verses that are read have the influence of fear, sadness and crying
when there are verses about threats and punishment.
l. Not interrupted by other conversations
The Koran is the word of Allah SWT. and when we read it, it is as if we are
having a dialogue with Allah SWT. Therefore, one of the etiquettes for reading is not to
interrupt the reading by talking or chatting with other people, especially while laughing
and playing around.
m. Don't forget the verses you have memorized
Someone who has memorized the Koran or memorized part of the surahs of the
Koran, should not accidentally forget them. What you have memorized by heart or stored
in your heart should not just be forgotten, but should always be remembered and
memorized.

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2. Concept of Remembrance
1. Dhikr which comes from the words dzakara yadzkuru dzikron means
remembering, paying attention, reminiscing, while taking lessons, knowing or understanding.
Usually people show the practice of dhikr only in the form of contemplation while sitting
mumbling . The Koran gives instructions that dhikr is not just an expression of memory that is
displayed by mouthing while sitting in contemplation. More than that, dhikr is
implementational in various active and creative variations (Amnur, 2010). In the Koran there
are many meanings of dhikr, which means awakening memory, "by remembering Allah
(dhikrullah), people's hearts become calm.
2. In the definition above, it can be concluded that dhikr is remembering Allah,
chanting Allah's name and reading His Word and praying to Allah, in accordance with what has
been taught in the Qur'an and Hadith. Remembering is the work of the heart (reason) alone,
while saying is remembering by following the tongue. Remembering Allah with your heart or
mind alone is good, but with your tongue (as it is called) is better. This means remembering
Allah with your soul and body together. If we remember, say or study all the verses of the holy
Qur'an, it is dhikr. We think about or study the events of the heavens and the earth and
everything in them, then we remember Allah who created and arranged them, that is dhikr.
3. We can do all of this while sitting, standing (working) or lying down. But the
greatest way is to pray. Allah commands us to remember Him as much as possible with our
hearts, verbally (words and reading verses of the Qur'an) and as many prayers as possible, both
obligatory and circumcision. Dhikr is also a form of worship of creatures to Allah SWT. By
remembering it. One of the benefits of reciting dhikr is to attract positive energy and/or zikr
energy that is scattered in the air so that the zikr energy can circulate to all parts of the body of
the person doing the dhikr.
4. The main benefit of remembrance energy in the body is to maintain a balanced
body temperature, to create a calm, peaceful and controlled mental atmosphere. This, God
willing, will determine the quality of our spirit. Among the sayings which has a very big
meaning if we say five sentences, the fifth of which in the Qur'an is named "Al-Baqiyaatus
Shalihaat" namely the benefits will continue and will not be broken forever. More than that,
every recital of recitation of dhikr which is included in the Al-Baqiyyatu Ash-Shalihah lafaz (
Tasbih, Tahmid, Takbir, Tahlil, and al-hauqalah ) apparently also has its own special features
and advantages (Amnur, 2010).
5. Dhikr in a quiet atmosphere will be able to feel the presence of God. With such
confidence, someone who makes dhikr is optimistic when praying. This optimism is well
nurtured so that it gives birth to a positive mentality. Fertilization can be done through the habit
of dhikr. Religion teaches that dhikr is done after prayer, especially in the morning and 2/3 of
the night. This habit will influence the soul of the perpetrator and then strengthen the fear of
Allah which leads to patience. By doing dhikr to be introspective, his heart will become calm
and the quality of his life will be more meaningful. (QS-13: 28) (Kusdiyanti, 2012).
6. In this research, the term dhikr is associated with the intensity of doing it and is
specifically devoted to absolute dhikr (prayers, wirid, istighosah) with the presence of the mind
and heart of the congregation which is carried out accompanying their obligatory prayers. In
this research, dhikr is limited to the meaning of dhikr done after prayer. To be able to do dhikr
intensely, it can be done in a quiet atmosphere so that you can feel closeness to Allah SWT
(Kusdiyanti, 2012).
7. Ibn Ata', a Sufi who wrote al-Hikam (words of wisdom) divided dhikr into three
parts:
8. a. Dhikr Jali
Dhikr Jali is an act of remembering Allah SWT. in the form of verbal speech which
contains the meaning of praise, gratitude and prayer to Allah SWT. which displays a clearer
voice to guide the movements of the heart. At first the dhikr is said verbally, perhaps
without any mental memory. This is intended to encourage his heart to accompany the
verbal utterance (Nurhayati, 2016).

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 Oral dhikr is dhikr at an elementary level. Verbal words will guide the heart, so that it
always remembers him. After getting used to dhikr, the heart will automatically remember.
Remembering God in your heart is an attitude of remembering, without mentioning or
saying anything. Dhikr like this is also commanded by Allah. And, in this position someone
constantly remembers him.
b. Dhikr Khafi
Khafi dhikr is dhikr that is done solemnly by heart memory, whether accompanied by
verbal dhikr or not. People who are able to do dhikr like this feel in their hearts that they
always have a relationship with Allah SWT. He always felt the presence of Allah SWT.
anytime and anywhere. In the Sufi world there is a saying that a Sufi, when he sees any
object, does not see that object, but sees Allah SWT. meaning, that object is not Allah SWT.
but the sight of his heart penetrated far beyond his eyes. He not only saw the object but also
realized that there was a Creator who created the object.
c. Haqiqi Dhikr
Haqiqi dhikr is dhikr that is done with the whole body and soul, physically and spiritually,
anytime and anywhere, with strict efforts to protect the whole body and soul from the
prohibitions of Allah awt. And do what He commands. Apart from that, nothing is
remembered except Allah SWT. To reach this level of haqiqi dhikr , you need to undergo
training starting from the level of dhikr jali and dzikir khafi.
3. Prayer Concept
According to language, the word prayer comes from the word )– ‫ دعوة( يدعو –دعا‬this word has
many meanings. It can mean request, call, invite, ask, instill, bring, etc. This multiple definition
is due to the placement of the word prayer in a sentence. When this word is paired with Allah, it
means prayer and worship ( hablum minallah ). If the word prayer is juxtaposed with a higher
meaning to a lower one, it means "commandment" in other words, preaching. On the other hand,
if it is from lower to higher, then that is what is called hope or request. Meanwhile, calling
people to goodness and benevolence ( hablum minannas ) (Hamman, 2010).
Prayer according to the term means a request from a servant to Allah SWT with the hope that
what is desired will be granted. In the Dictionary of Islamic Terms, prayer means a request from
humans as creatures to Allah as God and His creator. It can be concluded that prayer in terms is
calling to Allah and asking for His mercy and help. Another meaning that can be defined as a
call, request, supplication, help and worship to Allah SWT in order to avoid harm and obtain
benefits.
Prayer according to the Shari'a review is a request from a servant to God, from abid to ma'bud,
from humans to Allah SWT. Prayer is a form of worship or self-servation to the Creator. In fact,
prayer is an acknowledgment of the servant's weakness as a human being as a creature created
solely by Allah. Prayer as a form of human intelligence is that every prayer will be worth a
reward of goodness in the sight of Allah SWT, as long as the prayer is in the corridor of
goodness. Prayer is a very vital medium of obedience and muqarabah to receive blessings and
ward off disasters.
Prayer is the spearhead of worship. Without prayer, worship has no high value, because without
prayer, humans are shown to be arrogant towards Allah SWT. Human servitude by praying to
Allah SWT shows that humans are weak who always need Allah in every life. 15 Imam Ghozali
once said that in praying there is wisdom, namely that it can make the heart always remember
Allah. "The Prophet SAW also said, Prayer is the brain of worship." (HR. Tirmizi).

CONCLUSION
Based on the discussion above, the Motivational learning model through Tadarus, Dhikr
and Prayer. A teacher must be a motivator or a good example for students to emulate.
Motivation makes a huge contribution to education in worship, morals, arts and so on. And to
implement these worship activities, a teacher can provide understanding or material so that

7
 students know how important it is to carry out worship activities. Apart from that, the teacher
can also convey the benefits of these worship activities and the last thing is to practice these
worship activities at school.

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Thaib, Z. b. (2016). Tadarus Al Qur'an : Urgency, Stages and Its Application. Al Mufida, 23.