https://ojs.staisamora.ac.id/index.php/samora/issue/feedJURNAL ABSHAR: Jurnal Hukum Keluarga Islam, Pendidikan, Kajian Islam dan Humaniora2026-01-17T09:59:38+07:00STAI SAMORA PEMATANGSIANTARsstaisamora@yahoo.comOpen Journal Systems<p>Jurnal Hukum Keluarga Islam, Pendidikan, Kajian Islam dan Humaniora</p>https://ojs.staisamora.ac.id/index.php/samora/article/view/142Menjaga Salat Dalam Dinamika Dunia Digital2026-01-06T14:41:10+07:00Samro Himtihani Nasutionsamrohnasution.sn@gmail.comSri Wahyuni11sriayu11@gmail.comRiska Ratna Ida Sagalariskasagala895@gmail.com<p><em>Prayer is a fundamental obligation as well as a source of spiritual tranquility for Muslims. However, the development of digital technology presents serious challenges in maintaining the quality and discipline of prayer, especially among university students. This paper discusses the practice of maintaining prayer amidst the dynamics of the digital world among students at STAI Samora Pematangsiantar. Observed phenomena indicate that the intensity of gadget and social media use often leads to distractions, a perception of time passing quickly, decreased concentration in prayer, and a multitasking culture that affects the performance of prayer. This study uses a descriptive-reflective approach by examining the reality of student life as well as the normative values of Islamic teachings. The discussion results show that prayer has an important role not only as a religious obligation but also as a psychological balance and a guide in life amidst the pressures of the digital world. To maintain prayer, strategies are needed that include making prayer a daily priority, using technology positively, controlling gadget usage, establishing pre-prayer rituals, applying time discipline, and strengthening intention and understanding the meaning of prayer. With awareness and wise management of technology, prayer can continue to be a source of calm and spiritual strength in the digital era.</em></p>2026-01-15T00:00:00+07:00Copyright (c) 2026 Samro Himtihani Nasution, Sri Wahyuni, Riska Ratna Ida Sagalahttps://ojs.staisamora.ac.id/index.php/samora/article/view/141Peran Guru Pendidikan Agama Islam Di Era AI2026-01-05T15:28:59+07:00Syahputra Lubisafifs852@gmail.comImran Simanjuntakhariri_production@gmail.comTukma Harahaptukmaharahap11@gmail.com<p>Kecerdasan Buatan (AI) adalah mesin komputer yang dirancang untuk memiliki kecerdasan yang mengacu pada sejumlah kemampuan komputasi dalam memproses informasi dan melakukan perhitungan. Kemampuan komputasi tidak hanya mengacu pada kecepatan perhitungan, tetapi juga mencakup beberapa dimensi utama, yaitu Kecepatan dan Daya Pemrosesan. Teknologi AI dapat membawa manfaat dan kerugian. Manfaatnya meliputi personalisasi pembelajaran dan akses ke berbagai sumber pengetahuan. Kemudian kerugiannya meliputi kurangnya kontak pribadi dengan siswa dan kurangnya nilai-nilai spiritual dalam teknologi. Oleh karena itu, seorang guru membutuhkan kebijaksanaan dalam memanfaatkan teknologi AI agar dapat mencapai hasil pembelajaran secara optimal.</p> <p>Kecerdasan Buatan (AI) adalah mesin komputer yang dirancang untuk memiliki kecerdasan yang mengacu pada sejumlah kemampuan komputasi dalam memproses informasi dan melakukan perhitungan. Kemampuan komputasi tidak hanya mengacu pada kecepatan perhitungan, tetapi juga mencakup beberapa dimensi utama, yaitu Kecepatan dan Daya Pemrosesan. Teknologi AI dapat membawa manfaat dan kerugian. Manfaatnya meliputi personalisasi pembelajaran dan akses ke berbagai sumber pengetahuan. Kemudian kerugiannya meliputi kurangnya kontak pribadi dengan siswa dan kurangnya nilai-nilai spiritual dalam teknologi. Oleh karena itu, seorang guru membutuhkan kebijaksanaan dalam memanfaatkan teknologi AI agar dapat mencapai hasil pembelajaran secara optimal.</p>2026-01-15T00:00:00+07:00Copyright (c) 2026 Syahputra Lubis, Imran Simanjuntak, Tukma Harahaphttps://ojs.staisamora.ac.id/index.php/samora/article/view/138Islam Dan Teologi Pembebasan2026-01-05T08:36:02+07:00Doni Arief Doni lenterahati1982@gmail.com<p>Tulisan ini membahas Islam sebagai teologi pembebasan yang memiliki misi fundamental untuk membebaskan manusia dari berbagai bentuk penindasan, baik dalam aspek teologis, sosial, ekonomi, politik, maupun budaya. Islam sejak kemunculannya hadir sebagai kekuatan transformatif yang menentang kemusyrikan, ketidakadilan, kebodohan, kemiskinan, dan dominasi tiranik, serta mengangkat martabat manusia melalui pengakuan tauhid dan tanggung jawab kekhalifahan. Dalam konteks ini, teologi pembebasan dipahami sebagai upaya reinterpretasi ajaran Islam agar tetap relevan dan responsif terhadap dinamika perubahan sosial yang kompleks. Tulisan ini menguraikan pengertian Islam sebagai teologi pembebasan, latar belakang historis dan sosial kemunculannya, hubungan Islam dengan teologi pembebasan, serta relevansinya sebagai solusi atas krisis masyarakat modern yang diakibatkan oleh kegagalan sistem kapitalisme dan sosialisme. Dengan pendekatan substantif, Islam ditampilkan sebagai paradigma teologi yang tidak hanya bersifat normatif-dogmatis, tetapi juga aplikatif dan emansipatoris, yang berorientasi pada transformasi sosial, keadilan, dan kesejahteraan umat manusia secara menyeluruh.</p> <p> </p>2026-01-15T00:00:00+07:00Copyright (c) 2026 Doni Arief Doni https://ojs.staisamora.ac.id/index.php/samora/article/view/135Holistik Pendidikan: Integrasi PAI, Pendidikan Matematika, Dan Manajemen SDM Berkeislaman Untuk Peningkatan Kualitas Lembaga Pendidikan2025-12-31T20:14:41+07:00Dian Fitria Tanjungdyanfitrya612@gmail.comCynthiacynthiaocyntan@gmail.comSutekitekisuteki7@gmail.com<p><em>Holistic madrasah education in Indonesia faces PAI-mathematics dichotomy in KSM, with 70% lacking competent HR (Kemenag 2024) and only 40% students understanding PAI-science integration. This study develops a holistic model integrating PAI-mathematics based on QS. Ar-Rahman:7-9 (symmetry) with taqwa-based Islamic HR management at MTSN Pematangsiantar, addressing empirical model gaps for Kurikulum Merdeka Belajar 2025. R&D mixed-methods (4D Thiagarajan) with 200 respondents from 10 North Sumatra madrasahs analyzed via SPSS multiple regression (α=0.87) and thematic triangulation. Variables X₁ (PAI-Mathematics) and X₂ (Islamic HR) predict Y (institutional quality). Results show significant gains: student HOTS 32% (68→90, t=18.45, p<0.001, d=1.92), teacher competency 32% (72→95, d=2.10), institutional quality 25%. Regression model:Y = 12.4 + 0.42X₁ + 0.36X₂ + 0.15 (Islamic values), R²=0.68, F=45.2, p<0.01 (Islamic values moderate 15%, Kolmogorov-Smirnov p=0.12). The model outperforms Al-Bidayah (2022, 28%) and Imamah (2025, 25% retention), addressing 60% PAI teachers' integration issues (BPS Sumut 2024). Implications: National replication via Kemenag certification supports Golden Generation 2045.</em></p>2026-01-15T00:00:00+07:00Copyright (c) 2026 Dian Fitria Tanjung, Cynthia, Sutekihttps://ojs.staisamora.ac.id/index.php/samora/article/view/137Pengaruh Kompetensi Kepribadian Dosen Terhadap Kedisiplinan Belajar Mahasiswa STAI Samora Pematangsiantar2026-01-04T21:13:50+07:00Asmarani Nasutionasmaraninasty@gmail.comTRI SYAHBANA nasutiontrysyahbana@gmail.com<p>The personality of lecturers influences student discipline. This is because learning not only results in changes in knowledge but also brings about changes in attitudes or behavior in the form of discipline. Individual behaviors that influence students are those that they frequently observe, especially those exhibited by lecturers. The realization of educational goals requires support and reinforcement through models for students to identify and appreciate noble values within themselves, while also encouraging the formation of noble behaviors.</p> <p>The research question in this study is “is there an influence of lecturer personality competence on the learning discipline of STAI Samora Pematangsiantar students?” This study aims to determine whether or not there is an influence of lecturer personality competence on the learning discipline of STAI Samora Pematangsiantar students.</p> <p>The research conducted by the author is quantitative research in which all members of the population are used as samples. The population used in this study consisted of 30 students from the first semester. The methods used in this study were questionnaires, documentation, and observation, and the data analysis process used statistical techniques using the Chi-square formula.</p> <p>Based on the results of data analysis using the Chi-Square formula (X<sup>2</sup>), it was found that the calculated Chi-Square value (X<sup>2</sup> calculated) of 14.476 was greater than the Ch value. both at a significance level of 1% (9.488) and at a significance level of 5% (13.277) or 9.488 < 14.476 > 13.277. Therefore, the hypothesis in this study is accepted, with the conclusion that there is an influence of lecturer personality competence on student learning discipline at STAI Samora Pematangsiantar. From the comparison calculation above, the value of C = 0.57 with C max = 0.816 was obtained. Then, looking at the contingency coefficient table at C max = 0.816 with a value of C = 0.57, it is in the very close classification criteria.</p>2026-01-15T00:00:00+07:00Copyright (c) 2026 Asmarani Nasution, TRI SYAHBANA nasutionhttps://ojs.staisamora.ac.id/index.php/samora/article/view/146Hermeneutika Teks dan Sebuah Teori Interpretasi Ricoeur dan Kontribusinya dalam Supervisi Pendidikan Islam2026-01-14T20:25:29+07:00Samsuddin Siregarsiregar.samsuddin@outlook.comHendri Yahya Saputrasaputrahendryyahya@gmail.comFatimah Azzahrahfatimahsiantar31@gmail.com<h3><strong><em>Hermeneutics, etymologically derived from the Greek word hermēneuein, means to interpret or explain. In the philosophical tradition, hermeneutics evolved from a method of interpreting sacred texts into a philosophical approach to meaning, language, and human existence. Paul Ricoeur, a French philosopher who combined phenomenology and hermeneutics, offered a distinctive approach: hermeneutics as a dialectic between explanation and understanding, between the structure of the text and lived experience. Ricoeur discussed not simply how texts are interpreted, but how interpretation becomes a path to understanding oneself, the world, and ethical action. In the context of education, this thinking opens up space for curriculum, supervision, and pedagogical practice to be understood as living and reflective interpretative processes.</em></strong></h3> <p><strong><em>In the world of Islamic education, which is imbued with symbolic and spiritual values, understanding a text is not simply reading, but interpreting its meaning. Paul Ricoeur, a leading hermeneutic philosopher, offers a profound interpretive approach to texts, symbols, and meaning. Ricoeur's theory of interpretation is relevant in the context of Islamic educational supervision, where the interpretation of religious documents, practices, and values must be conducted reflectively and contextually</em></strong></p>2026-01-15T00:00:00+07:00Copyright (c) 2026 Samsuddin Siregar, Hendri Yahya Saputra, Fatimah Azzahrahhttps://ojs.staisamora.ac.id/index.php/samora/article/view/144Analisis Pembagian Harta Warisan Anak Dalam Kandungan Menurut Mazhab Imam Syafi’I (Studi Kasus Pandangan Masyarakat Kelurahan Martoba Kecamatan Siantar Utara)2026-01-13T15:14:18+07:00Maryam Sarinahmaryamsarinah@gmail.comAzrin Karimazrinkarim61@gmail.comAbdul Rohim Matondangabdulrohim05062001@gmail.com<p><em>Inheritance distribution is one of the important aspects of community life, with wide social, economic, and legal implications. In the Martoba District, there are various public opinions regarding inheritance distribution, especially concerning unborn children. The aim of this study is to understand the Shafi'i school perspective on the inheritance rights of unborn children, to understand the views of residents of Martoba District, North Siantar Regency, regarding inheritance distribution for unborn children, and to analyze the conformity of community inheritance practices with the inheritance law provisions according to the Shafi'i school. The research method used is qualitative research. The findings of this study indicate that some people believe that unborn children are not entitled to inheritance because they are not considered alive at the time of the testator's death (the view of Muhammad Mahrim). Ustadz Ja’far Sidik Nasution, S.Pd.I, and Ustadz Samantio Sinaga, S.Pd.I, emphasize that a child in the womb has inheritance rights. A fetus is categorized as ahliyatul wujub, meaning a party entitled to receive rights but not yet able to fulfill obligations. Some members of the community still understand inheritance rights based on tradition and the general perception of 'life,' which is after birth when the physical form is visible</em><em>.</em></p>2026-01-15T00:00:00+07:00Copyright (c) 2026 Maryam Sarinah, Azrin Karim, Abdul Rohim Matondang