Jurnal Ilmiah 2020_IPGK Gaya

50 Berdasarkan hasil refleksi di atas, didapati terdapat beberapa ciri teori konstruktivisme dalam pengajaran peserta yang menarik untuk dibincangkan. PK2 secara jelas menyatakan aktiviti-aktiviti yang menyerapkan penggunaan teori misalnya menggalakkan aktiviti bersoal jawab, menyediakan bahan pengajaran yang membantu memudahkan pembelajaran murid, penggunaan pengetahuan sedia murid dan menekankan pembinaan pengetahun melalui teknik penulisan yang diajar. Makna yang muncul berdasarkan analisis refleksi pengajaran tersebut menjelaskan bahawa PK2 merupakan seorang guru yang memainkan peranan sebagai fasilitator. Aktiviti pengajaran dan pembelajarannya berpusatkan murid apabila soalan diberikan dan bahan pembelajaran juga disediakan untuk memberi peluang murid mengutarakan idea berkaitan isi karangan. Pembentukan pengetahuan berkaitan teori bukan sahaja berasal daripada bengkel atau kursus yang pernah diikuti. Informasi yang diperoleh daripada sumber sekeliling contoh pembacaan, rakan sekerja atau dalam panitia juga turut menyumbang ke arah pengetahuan PK2 terhadap teori konstrtuktivisme. Hal ini boleh diperhatikan melalui keratan temu bual di bawah. Saya guna banyak idea murid dalam pengajaran ini...saya gunakan pengalaman dan pengetahuan mereka..disebabkan murid saya kumpulan sederhana saya juga bantu sediakan bahan...bahan ni kan cikgu sangat penting , sebab dari bahan ini juga mereka cetuskan idea. Saya sebenarnya suka membaca kaedah-kaedah pengajaran yang diamalkan oleh guru-guru lain, banyak di internet.terutama dalam blog guru –guru cemerlang..ada juga saya pernah terbaca artikel dalam seminar kajian tindakan...sangat menarik...misalnya guru yang gunakan pendekatan kontekstual, konstrtuktivisme...banyak lagi. Teknik penulisan yang saya tulis dalam refleksi itu, salah satu hasil pembacaan saya... ...emmm...pengajaran berpusatkan muridkan...yang saya tahu juga ialah aktiviti berkumpulan ditekankan macam dalam pembelajaran koperatif..banyak sesi soal jawab....satu lagi pendekatan ini mahu kita kurangkan peranan guru..guru pembimbing sahaja.. TB2/PGN/PK2/13062014 Penerokaan melalui temu bual dengan PK2 di atas menjelaskan pengetahuan teori konstruktivisme dalam kerangka minda PK2. Sikap suka membaca dan belajar PK2 memberikan kelebihan kepada dirinya untuk mengetahui pelbagai teknik dan pendekatan pengajaran yang berkesan untuk diaplikasi dalam bilik darjah terutama dalam menulis karangan. Hasil penerokaan berkaitan teori ini mendapati PK2 dapat menyenaraikan ciri-ciri penting dalam teori pembelajaran konstruktivisme. Dapatan daripada temu bual menunjukkan peserta kajian mempunyai pengetahuan secara teori yang baik berkaitan dengan konstruktivisme dan pengetahuannya diterjemahkan dalam refleksi pengajarannya. Di samping itu, Peserta Kajian 3 (PK3) dalam kajian ini juga didapati menggambarkan pola yang sama. Aplikasi teori dalam proses pengajarannya jelas menggambarkan kerangka mindanya yang mengetahui lebih spesifik dan faham

51 berkaitan teori berbanding dua peserta kajian yang lain. Hal ini ditunjukkan dalam catatan refleksi pengajarannya yang menunjukkan penerapan teori dari awal pengajaran sehinggalah penutupnya. Analisis catatan refleksi PK3 ditunjukkan di bawah. Jadual 3 Ciri-Ciri Konstruktivisme dalam Pengajaran Peserta Kajian 3 Peserta Kajian Catatan Refleksi Ciri Konstruktivisme PK3 -Guru ingin mengetahui pengetahuan sedia ada pelajar-pelajar tentang perayaan yang ada di Malaysia. Pelajar menyatakan perayaan-perayaan yang mereka ketahui -Pelajar sangat suka untuk menceritakan pengalaman mereka. -guru membahagikan pelajar kepada beberapa kumpulan. -pelajar berbincang tentang kepentingan rumah terbuka Malaysia -Setelah tamat perbincangan pelajar diminta untuk membuat pembentangan -Guru meminta pelajar memilih 5 isi yang utama untuk dijadikan isi karangan -Pelajar dibenarkan berbincang dengan rakan-rakan dalam kumpulan 1. Penggunaan pengetahuan sedia ada 2. Soal jawab antara guru dan murid 3. Aktiviti berkumpulan dalam pembelajaran 4. Penggunaan teknik penulisan – berfokus proses pembelajaran 5. Guru bertindak sebagai pemudah cara Berdasarkan analisis di atas, terdapat lima ciri konstruktivisme yang diaplikasikan oleh PK3 dalam pengajarannya. Antaranya ialah mencungkil pengetahuan sedia ada murid, memberi peluang murid bersoal jawab, melaksana aktiviti pembelajaran secara berkumpulan, bertindak sebagai pemudah cara, menggalakkan perbincangan dan menekankan proses menghasilkan karangan berbanding dengan hasil karangan semata-mata. Dalam analisis refleksi di atas, PK3 telah menggunakan pengetahuan sedia ada murid berkenaan perayaan di Malaysia. Tajuk ini mudah untuk mencetuskan idea murid kerana melibatkan pengalaman sebenar murid. Murid tertarik untuk menceritakan perayaan yang disambut oleh mereka kerana pengetahuan itu berada dalam minda mereka. Ciri ini juga merupakan salah satu ciri penting dalam teori pembelajaran konstrtuktivisme. Murid juga diberi autonomi untuk membincangkan tugasan mereka dan seterusnya membentangkan hasil perbincangan kepada rakan-rakan dan guru.

52 Penerokaan lanjut diteruskan menerusi temu bual bagi mengenal pasti pengetahuan minda peserta terhadap teori konstrtuktivisme. Hasil temu bual ini ditunjukkan seperti keratan di bawah. Saya menggunakan pendekatan konstrtuktivisme....saya cungkil pengetahuan sedia ada murid untuk membina pengetahuan baru yang berguna dalam menyiapkan tugasan karangan yang saya beri. Ini ciri penting dalam teori tersebut. Selain itu, kalau puan perhatikan dalam refleksi itu, saya juga lebih berpusatkan murid dan hanya memainkan peranan sebagai fasilitator. Saya juga mengikuti saranan dalam pendekatan ini untuk melaksanakan pengajaran secara berkumpulan....saya banyakkan perbincangan dan soal jawab sama ada antara guru dan murid atau murid semasa mereka...semua ini prinsip-prinsip dalam teori konsrtuktivisme” “...saya selalu berbincang dengan rakan-rakan lain tentang teori-teori yang sesuai digunakan dalam pengajaran bahasa Melayu. Apabila teori ini diketengahkan..saya tertarik..apatah lagi yang menerangkan ialah rakan yang mengajar mata pelajaran Sains. Menurut rakan tersebut, dalam Sains pendekatan ini ditekankan...dalam BM pun sepatutnya sebab ada dalam sukatan pelajaran......Bagi saya ..dalam bilik darjah murid yang sepatutnya lebih memainkan peranan dan pembelajaran itu mesti berfokus kepada mereka..Disebabkan ini saya cuba meningkatkan kefahaman saya tentang teori dan menggunakannya dalam pengajaran....” TB1/PGN/PK1/13062014 Hasil temu bual menunjukkan PK3 mempunyai tahap pengetahuan yang baik tentang teori konstrtuktivisme. Peserta boleh menerangkan ciri-ciri pembelajaran konstrtuktivisme dan mengaitkannya dengan langkah pengajarannya. Sebagai contoh, berdasarkan temu bual PK3 menerangkan kepentingan membina pengetahuan baharu berdasarkan pengetahuan sedia ada yang merupakan ciri penting dalam teori ini. Perkara ini menunjukkan kefahaman asas sudah terbentuk dalam minda peserta kajian tentang teori ini. Hasil temu bual juga menunjukkan pengetahuan PK3 tentang teori terbentuk dari pengalaman yang terbina melalui perbincangan ilmiah dengan rakan-rakan dan ilmu ini tersimpan dalam kerangka mindanya. Fenomena yang wujud daripada penerokaan ketiga-tiga kerangka minda peserta kajian menunjukkan bahawa kemantapan pengetahuan asas tentang teori sememangnya wujud dalam diri para peserta. Hal ini jelas apabila mereka telah dapat menyenarai ciri-ciri konstrtuktivisme dalam langkah pengajarannya. Pengetahuan peserta tentang teori ini amat berguna bagi penerokaan lanjut dan membantu dalam mengenal pasti bentuk model pengajaran konstrtuktivisme yang boleh dibentuk berdasarkan pengajaran para peserta kajian.

53 PERBINCANGAN Kajian menunjukkan bahawa teori konstruktivisme bukanlah sesuatu yang asing kepada para guru. Guru-guru didapati menerapkan ciri-ciri konstruktivisme dalam pengajarannya. Hal ini bertepatan dengan dapatan kajian yang dilaksanakan oleh Norazilawati, Nik Azmah & Rosnidar (2012) yang mendapati walaupun pengetahuan guru berkaitan teori adalah pada tahap sederhana namun tahap kesediaan dan sikap guru berkaitan teori ini sangat tinggi. Kajian ini juga telah mendapati bahawa pengetahuan guru berkaitan teori adalah kesan daripada kursus-kursus atau bengkel yang pernah diikuti di samping perbincangan yang sering diadakan dengan rakan-rakan . Peningkatan pengetahuan dengan cara ini bersesuaian dengan dapatan kajian oleh Jing (2012). Dalam kajiannya Jing (2012) telah melibatkan seorang guru dalam melaksanakan satu kajian tindakan yang mengaplikasikan teori konstruktivisme dalam pengajaran. Dapatan dalam kajian ini juga menunjukkan bahawa pelbagai usaha perlu diambil agar teori pembelajaran konstruktivisme didedahkan secara serius kepada para guru. Hal ini kerana peningkatan pengetahuan berkaitan teori ini akan membantu menambah baik pendekatan pengajaran guru di bilik darjah. Di samping itu, guru juga perlu sentiasa berusaha untuk meningkatkan pengetahuan mereka dalam strategi-strategi pengajaran yang boleh memberi impak yang positif terhadap proses pengajarannya di bilik darjah. Hal ini penting agar pembelajaran lebih bermakna dan objektif pengajarannya akan tercapai. Intihanya, pendekatan konstruktivisme ini perlulah digunakan dalam semua peringkat pengajaran dan pembelajaran. Penggunaannya bukan sahaja akan memberikan sifat inkuiri dalam kalangan pelajar malah akan membantu pelajar membina pengetahuan baharu berdasarkan pengetahuan sedia ada yang berjaya dibina oleh guru. Dalam situasi ini, guru akan bertindak sebagai fasilitator yang membimbing pelajar dan seterusnya memenuhi matlamat yang telah ditetapkan dalam proses pengajaran dan pembelajaran. RUJUKAN Dagar, Vishal & Yadav, Aarti. (2016). Constructivism: A Paradigm for Teaching and Learning. Arts and Social Sciences Journal. 7. 10.4172/2151-6200.1000200. James. M. Applefield, Richard Huber & Mahnaz Moallem (2001), Constructivism In Theory and Practice: Toward A Better Understanding, The High School Journal.v84 n2 p35-53Jing-Ru Wang (2012). An Elementary School Teacher’s Reflection on Implementing Constructivist Instruction in Science Classroom .US-China Education Review B 1, 63-67. Norazilawati Abdullah, Abdul Talib Hashim, Rosnidar Mansor, Noraini Mohamed Noh, Norul Haida Reduzan (2013), Konstruktivisme: Dari Kaca Mata Guru Sains dan Matematik, Proceeding of the International Conference on Social Science Research.

54 Norazilawati Abdullah,Nik Azmah Nik Yusof ,Rosnidar Mansor (2012), Pelaksanaan Pendekatan Konstruktivisme Dalam Mata Pelajaran Sains,Jurnal Pendidikan Sains dan Matematik Malaysia VOL.2 NO.1. Noriah Abdul Rahman . (2000) . Tahap Penggunaan Model Konstruktivisme 5-Fasa Needham dalam Pengajaran dan Pembelajaran Sekolah Rendah – Satu Tinjauan. Kertas projek yang tidak diterbitkan. Universiti Teknologi Malaysia. Sultan, W. H., Woods, P. C., & Koo, A.-C. (2011). A Constructivist Approach for Digital Learning: Malaysian Schools Case Study. Educational Technology & Society 14 , (4), 149–163. Syahida Nadia Zakaria (2015). Kesan Pendekatan Konstruktivisme Dan Pendekatan Tradisional Dalam Pengajaran Dan Pembelajaran Komponen Sastera Bahasa Melayu. Jurnal Pendidikan Bahasa Melayu. Vol.5, Bil.2, 12-21. Webb, M., Goodwin, D. (2014) Comparing Teachers’ Paradigms with the Teaching and Learning Paradigm of Their State’s Teacher Evaluation System. Research in Higher Education Journal.Vol 25. muat turun daripada http://www.aabri.com/copyright.html. pada 21 Oktober 2015.

55 SOCIAL MEDIA AS A PLATFORM FOR REFLECTIVE PRACTICE: LESSONS FROM MALAYSIAN PRE-SERVICE ESL TEACHERS Ong Wei Ann @ Harold Institute of Teacher Education, Gaya Campus [email protected] The ubiquity of social media offered a possibility of reflective practice to be conducted within an online community. This study explored the experience of a group of pre-service teachers engaging in reflective practice hosted in a Facebook group. This study was undertaken to ascertain the ways pre-service teachers use social media to engage in reflective practice and the barriers to their adoption of such approach. Past studies have shown that pre-service teachers were unable to reflect critically and lacked opportunities to discuss their practice with their peers. The investigation used qualitative instruments such as reflective vlogs, focus group interview and Facebook group comments with the respondents comprised pre-service teachers in a city in East Malaysia. The respondents gave positive remarks on their experience, though they initially find the experience awkward. While the study was planned originally for reflective practice, the respondents have utilised social media to share their teaching practice and solve problems collaboratively. However, issues reported include time constraints which limited participation and the fear of offending one another in providing feedback. The outcome of the study called for pre-service teachers to be encouraged to share their practice online and to be courageous in subjecting themselves for constructive criticism. Keywords: Reflective practice, pre-service teachers, social media, video blogs, ESLINTRODUCTION The advent of information and communication technology has allowed for reflective practice to overcome the obstacles of location and time. The ability to engage in critical reflective practice is one of the skills which are essential to the professional development of teaching profession. A teacher who can reflect on his or her practice critically possesses higher level of teacher agency, which refers a teacher’s ability to reflect and solve problems in the classroom and consequently made improvements in his or her own practices (Yuan & Lee, 2014). Moradkhani et al. (2017) demonstrated a positive correlation between teachers’ metacognitive reflection and self-efficacy. Teachers with high self-efficacy are in turn more likely to experiment with novel teaching strategies (Thurlings et al., 2015), to persevere in facing challenges (Ross & Bruce, 2007). Ultimately, it also leads to a higher level of achievement among ESL learners (Ghanizadeh & Moafian, 2011). In order for reflective practice to flourish, the presence of a community of practitioners is a must, as it provides a platform for the members to share their experience, information, problems and solutions (Harris & Jones, 2010; Yang, 2009). Moradkhani and Shirazizadeh (2017) discovered that the presence of collegial support is paramount in encouraging teachers to engage in reflective practices as a community.

56 As the teachers reflect on their lessons together, they would engage in awareness raising, deeper reflection which could lead to a change of their practice as teachers (Nambiar & Thang, 2016). Therefore, there are many virtues that come from teachers who can reflect critically and collaboratively, and the ability should be honed while the teachers are still undergoing their training. Hence, a study which investigate critical and collaborative reflective practice via the use of social media such as this could be insightful to teacher educators and at the same time beneficial towards pre-service teachers. THE ISSUE Past studies both in Malaysian and foreign contexts have outlined numerous issues faced by pre-service teachers in engaging in reflective practice. Choy et al. (2019) lamented that though pre-service teachers log reflective journals in their practicum, their reflective process was not explicitly examined and infused into their teaching practice. This, in their opinion, lead to many teachers struggling to think critically and to manage diversity in students’ ability and background (Kuldas et al., 2015; Othman & Mohamad, 2014). Ong et al. (2018)’s study on pre-service teachers in East Malaysia, the respondents lamented that they do not know a strategy which can help them to notice their strengths and shortcomings, to reflect critically after their lesson and to propose possible solutions to the issues that they face in class. There are some possible explanations for the deficit. The first could be due to a lack of exposure to real teaching scenarios and difficult situations experienced by pre-service teachers during their teaching practice (Mukhtar et al., 2018), The study of Ong et al. (2018) has also pointed out that the respondents seldom reflect and discuss their lessons with one another. This suggests that pre-service teachers do not make use of their community to share meaning and construct knowledge collectively. This study was also undertaken as an attempt to plug the existing gap in the research of reflective practice particularly in the Malaysian context, in the studies conducted in Malaysia (Ong et al., 2018; Wong et al., 2015; Yaacob et al., 2014), the objectives have mainly been to determine the status quo of reflective practice in Malaysia and to highlight the issues and challenges, but there is a dearth of research that investigates useful strategies in addressing pre-service teachers’ challenges in engaging in reflective practice. Issues and solutions aside, Mann and Walsh (2017) have pointed out that there is a need to explore reflection in the spoken form and possibly mediated via online platforms. On the other hand, Farrell (2016) urged for a shift the study of reflective practice among pre-service teachers from an individualistic perspective to a more community-based, collaborative one. This study would therefore aim to address these gaps and shed new insights in the research on reflective practice. SOCIAL MEDIA AND ONLINE COMMUNITY OF PRACTICE Social media sites such as Facebook and Twitter are more able to provide a robust, yet personalised social experiences for the academic purposes (Anderson & Justice, 2016). Studies in the past have consistently showed that learners prefer social network sites, such as Facebook, to traditional and formal Learning Management System (LMS), for both academic and informal discussions (Deng & Tavares, 2015; Divall & Kirwin, 2012; Gray et al., 2010). The Group feature of Facebook has also been proven to be a reliable platform to facilitate online learning and discussion (Manca & Ranieri, 2016). Other than being preferred by students, Facebook can serve as a platform for pre-service teachers

57 to reflect together as a community. Oakley et al. (2014) argued that online-mediated collaborative reflection enables pre-service teachers to post comments on written reflections or learning logs, providing them the chance work together in tackling issues and answering questions. Thus, they are encouraged to reflect deeper by providing critiques and comments for one another’s opinions and suggestions via the process (Cheng & Chau, 2013; Maarof, 2007). Wenger (1998) defines Community of Practice (CoP) as ‘groups of people who share a concern or passion for something they do and learn how to do it better as they interact regularly’. Individuals can be in a CoP by virtue of having a shared interest and interacting often enough that they develop a common identity and understanding (Oreszczyn et al., 2010). Lave and Wenger (1991) postulate that in order for a group of people to be considered as belonging to a community of practice, they must demonstrate the presence of these elements: Domain, Community and Practice. First, the community must possess a common, shared area of knowledge, issues and topics. In pursuing their interests in these areas, they developed in themselves unique identity traits or characteristics which ultimately distinguish them from other CoPs, known as a domain. Second, in pursuing their interests in the domain, they would make efforts to maintain a presence with each other within a locality, be it physical or virtual. This is known as a community. In the community, they would share information, provide mutual assistance, and engage in joint activities and discussions (Wenger, 1998). Lastly, they should also share a common endeavour or activity, known as practice (Wenger, 1998). The practice also includes resources which are used in carrying out their practice, such as experiences, tools, official documents, guides and standards. The participants in the study can be classified as a community of practice, in that they are: one, primary school ESL teachers, two, are based in a city in East Malaysia when they undergo teaching practice and three, they reflect and share their practice together as would later be evidenced in the findings of the study. As the prevalence of web 2.0 tools begin to permeate the society, many communities begin to develop online communities of practice (COP), where construction of knowledge is supported by learning environments which are social yet technologically advanced (Ozturk & Ozcinar, 2013). Online COP has the strength in that it utilises Web 2.0 technology, hence it is not confined by geographical limitation. Past studies have indicated a few observations on the nature of COP. The nature of interaction in online COP is almost always dominated by solicitation followed by sharing of knowledge (Dubé et al., 2006; Hara et al., 2009; Stoszkowski & Collins, 2017) Hara et al. (2009) discovered that members of an online COP are more likely to provide help and assistance by responding to solicitation for knowledge even when they are not likely to reap direct benefits from being a member of the online COP. They also found that the relevance of discussion topics would influence the number of members within an open COP. However, Stoszkowski and Collins (2017) revealed that the nature of interaction may not be harmonious, as there were instances of criticism, disagreement and ideas and opinions being challenged.

58 METHODOLOGY This study was undertaken to ascertain one, whether social media can be utilised as a platform for reflective practice, and two, how would pre-service teachers use social media to engage in reflective practice. The third question is what are the barriers to online reflective practice as a community? This research was conducted as an exploratory case study. It was taken as the case study allows for in depth study of the phenomenon (Yin, 2014). The participants in this study comprised a group of 12 pre-service teachers who major in the Teaching of English as a Second Language (TESL). There are 3 males and 9 females. They have previously completed the first phase practicum prior to the respondents undertaking of their second phase of practicum, in which each phase ran for 12 weeks. Before they participated in this research project, the participants were given a briefing on the project and training on the use of vlogs and Facebook Group. They were also trained to use a 5-step Reflective Model to guide them to reflect on their lessons before they proceeded to record themselves in vlogs. The five steps of the reflective model were Cognition, Practice, Observation, Rationalisation and Action (CoPORA). After they have recorded their vlogs, they were asked to upload into the private Facebook Group which had been set up earlier by the researcher. The establishment of the Facebook group allow its members, who consisted of the respondents of the study and the researcher, to view each other’s videos and to ask questions and to give comments and suggestions. The students were asked to post 2 videos for the duration of 6 weeks. 3 types of qualitative instruments that were used to gather the data were: first, the vlogs, which were posted by the participants of the study into the Facebook Group. The vlogs were used to capture the outcome of the reflective practice which is conducted in verbal form. Second, the comments which were posted in response to the vlogs shared by the respondents. Third, a total of four focus group interview (FGI) sessions were conducted with the participants who have participated in the project. The FGI mainly focused on the participants’ thoughts and experience of recording and sharing of their reflective vlogs online. The researcher was also interested to discover the barriers to the use of the approach among the respondents. Rapport needed for the ease of conducting FGI was already established as the respondents had studied together as a cohort for 5 semesters. The respondents were assigned with pseudonyms to ensure anonymity. The vlogs were transcribed and analysed using 5 step CoPORA reflective model, which was custom-designed and taught to the participants of this study. A researcher who is not involved with the research but is familiar with the field of enquiry was engaged to cross-analyse sample excerpts of the transcripts in order to ensure an acceptable level of inter-rater reliability. The comments given by the respondents on the vlogs and the transcripts from the FGI were analysed with inductive coding, with the codes further reduced into categories and salient themes which seek to answer the research questions. The study echoed the approached advocated by Braun and Clarke (2006) in conducting thematic analysis, in that the research moved back and forth between the inductive data gathered from the 3 instruments identified and the themes which were generated. This endeavour was undertaken with the intention of eventually integrating the data from various sources to ensure trustworthiness of the research findings via

59 triangulation. As the data from multiple sources would not only contribute to a deeper understanding of the studied case (Baxter & Jack, 2008), but also ensuring a level of credibility in the interpretations and conclusions drawn from the research findings (Carlson, 2010). A summary of the research instruments and data analysis methods used in the study is shown in Table 3.1 below. Table 1. Research Instruments used in the studyResearch Instruments Video blogs (Vlogs) Facebook Group Comments Focus Group Interview Coding Initials VLG COM FGI Purpose To analyse the extent To analyse the extent To and the way comments participants used the Facebook group was participants and the video blogs for used the participants issues encountered. reflective practice for reflective practice (Research Question 1, (Research Question 1 (Research Question 1 2 and 3) and 2) on experience and 2) determine the of the Data analysis methods Deductive coding: 5 Inductive coding. step CoPORA reflective model Inductive coding FINDINGS & DISCUSSION Theme 1: Reflecting on social media is possible, though it is a novel, awkward experience. The participants of the study were able to express their reflections in the form of video blogs and share them in social media. As they recorded their vlogs based on the 5 Step CoPORA. The excerpts based on the steps in CoPORA are shown under this theme. In Cognition, the respondents shared the activity that they have conducted in class, and the rationale for their decisions. I encouraged them to ask as many of their friends as they can. This is to ensure that they can increase their chances of interacting with people with high proficiency, which will encourage them to speak more and listen to their friends. VLG- Gary Round 1 Most respondents have had no issue with articulating their rationale for the selection of activity. Most of their answers are learner-centred, hoping for their learners to achieve certain skills based on the learning objectives set. Their cognition, however, were mostly to achieve the objectives of the lesson, rather than showing the underlying aspect of their personal beliefs about language teaching and learning. This could be explained in that being pre-service teachers, their immediate concern was to complete their lessons assigned to them in teaching practice, so the focus would be to successfully complete the lesson objectives.

60 The next stage is Practice, where the respondents shared what they have enacted in their classroom. This stage has consistently been the longest part in the vlogs, as the respondents took great effort in describing what they did in their lessons. After that I asked them to read the text silently for about like 3 minutes and after 3 minutes I told them that they are going to play a short quiz game and I gave each pair a colour stick red and green. the questions that I flashed out is I used Powerpoint slides… VLG- Alia round 2 The third stage is Observation. At this stage, the respondents were asked to report on what they can notice for themselves for the activity that they have conducted. They were asked to observe learner behaviours and seatwork as indications of how well they did in the lesson that they were reflecting. Through my observation, they enjoyed and understood the story well, but however I notice that some of them did not understand the instruction well and most of them just copied the original story in the text with no alternative ending inside so only a few pupils came out with stories of their own VLG- Mikail Round 1 As can been seen in the excerpt above, the respondents reported their pupils’ reaction, performance and their written outcome in observation. These served as evidence for them to engage in their reflection and determine the issues that they are facing in their reflective vlogs. As an extension to what they have observed for themselves in the observation stage, the next stage is Rationalisation. In this stage, they would determine what are the possible reasons behind the issues that they have noticed for themselves earlier. So in my opinion why those errors happen is because the teacher itself didn’t give enough scaffolding in sentence structure. Maybe the previous teacher or myself may overlook the problem throughout the year or throughout my practicum so maybe the pupils were not … are not exposed to how to write sentence correctly… VLG- Diane Round 2 The reflection of most of the respondents were mostly introspective, where they examined their own shortcomings in causing the learners not being able to achieve their lesson objectives. They also relate it to the needs and characters of their learners, and how they were not able to cater to them. In response to the reasons given by the respondents in the rationalisation stage, the pre-service teachers would proceed with the recording of vlog with the Action stage. This is the stage where they proposed possible ideas and actions which they could take to remedy the issue which they faced.

61 So in my opinion in order for me to not make them confused with that, firstly I can in the teaching aspect I can show them the differences between an informal letter and an email so that they won’t get confused between the two, secondly, I can show them the real reply to an informal letter and the real reply to an email so they can see whether what they were doing is right… VLG- Izzati round 1 In the excerpts, one can observe that the respondents not only proposed the suggestions for their issue, but also offered the possible justification and the impact that they decision would have on the issue that they faced. They make prediction of how their suggested actions could affect their pupils’ learning, or they could better obtain the lesson objectives based on the issue reflected. When prompted of their opinion of experiencing video blogging, many participants agreed that it was a novel experience for them. Other than a handful of them who regularly post videos of themselves on Youtube, for many of them it was their first time doing video blogging. Hence, they have opined that it felt awkward and uncomfortable to record themselves. maybe for me I don’t really like to video myself, yeah I am very shy and its awkward. Yeah I don’t like to listen to my own voice. I cringe. So cringy. FGI- Laura same also, we are not used to recording our own self, it feels awkward to record ourselves and the surrounding FGI- Fiona Though the respondents experienced awkwardness over recording themselves, most of them were able to overcome the initial anxiety and post the videos. They could also see the benefits of reflecting via vlogs and sharing them in social media with their peers. They also perceived Vlogs as a suitable medium to record their reflection. it can be a place where we can exchange ideas and we can like post something about what we face in our class and have them comment and have their perspectives on things FGI- Gary Conveying in the video format I think it is a very good idea because rather that we listen to like a recorded tape or read like a reflection video has a very special interaction with the viewer. FGI- Richard The excerpts above showed that the respondents favoured the vlog as the vlog will be posted into the Facebook group for others to see. As their peers will be watching their vlog, they love the idea of being able to their share reflection and thoughts with their friends, and they looked forward to the interaction that will take place and the feedback from their peers. The opinions shared by the respondents echoed what Bower et al (2011) extolled in the use of vlogs, in that students are given the freedom to create their

62 own presentations in a more private and personal environment. They also reported learners who initially experienced anxiety in using vlogs were able to recover and gain their composure in recording their presentation. In this study, while the respondents reported awkwardness at the initial stage of recording, they have also reported that they eventually became comfortable with it and some even come to see the benefits of the exercise. Theme 2: Participants use social media to reflect on each other’s issues. The participants, by reflecting as a community online via social media, also had the opportunity to reflect together with the peers by watching their vlogs and thinking about the issues presented in the vlogs. In the comments given to their peers, the respondents have offered many insights which were evidence of the respondents reflecting on their peers’ issue. These insights were based either on the suggestion that their peers made in their own vlogs, or by agreeing with their rationalisation to the issues that they face in the classroom. Anyway, introducing to them the elements that are involved in your next activity is always a good idea. Moreover, your activity was brilliant! It makes it easier for us teachers to check for errors… plus, we don’t need to prepare too much teaching aids for that. COM- Richard’s comment on Izzati’s action in Vlog 2 That was what I learnt in my first practicum and that's why I still use the reward chart until this day. It's really effective and fun to do with your pupils COM- Carmen’s response to Pamela’s comment on her use of Star Chart in Vlog 1 The insights shared functioned in two ways. First, the comments play a role of affirming the decisions and thoughts of their peers in the reflective vlogs. This can be seen in how they supported the actions in the vlogs by offering alternative justifications and perspectives. This in turn can be seen as a moral support in the reflective vlogs made by the respondents in CoPORAViL. Second, the comments functioned as evidence of the respondents reflecting on the vlog contents, as these comments can only be placed in response to the content of the vlogs. Therefore, the respondents, by virtue of commenting, have already made some reflective thoughts on the content of their peers’ vlogs, which gave them more opportunity to engage in reflective practice not just their personal issues, but those experienced by their peers undergoing practicum as well. In the literature review, Moradkhani and Shirazizadeh (2017) lamented that teachers rarely had the opportunity to discuss their professional practice due to a lack of time. This is not the ideal situation for teachers, as a reflection that is conducted individually would greatly limit one’s ability to develop professionally (Zeichner, 1994). In this study, the respondents were given the chance to reflect on the issues faced by the peers though the vlog shared. They are not limited to the issues which they have encountered personally. They also were given the chance to reflect on the issue as a community of practitioners. One advantage of engaging reflective practice via social

63 media is the opportunity to provide asynchronous feedback, where the respondents are not under pressure to reflect and think before posting their comments (Ciampa & Gallagher, 2015), the respondents could work on their own time on watching the vlogs, reflecting on the situation and posting their comments after forming their opinions. Mauri et al. (2017) posited that not only providing pre-service teachers the space to engage in joint reflection with guidance of more knowledgeable other can improve their reflective practice, but it could also encourage the pre-service teachers to internalise the process of reflection itself. The outcome of the reflection is shown in the constructive critiques and comments that they gave one another at the end of every vlog shared. Theme 3: Social media could be a platform to share practice The respondents also made an extra effort of showcasing the materials that they used in the lesson, rather than relying solely in narrating their practice in the lesson. So this is an example of the omelette that they have created. So this is the omelette and this is the food given to them. So they have to cut and paste this foods for example chicken, onions, peppers tomatoes, cheese and potato. So the pupils have to cut and paste the omelette. VLG – Carmen Round 1 so before asking the pupils to do their own solar system, I demonstrated so in the end after they have finished doing the solar system, a group representative will come in front and present their work. A sample of the end product is like this. VLG- Candice round 1 Notice the words such as ‘this’, ‘example’, ‘sample’ and ‘like this’ underlined as when the vlog reached that point, the respondents showed the materials to their peers in the vlog. This gave them a visual representation of what they were presenting. Perhaps the respondents were also giving ideas to their peers as well as they were presenting their ideas. In the FGI, the respondents shared their thoughts on the reason why they have focused mostly on practice. when I tried to explain my activity I will try in my head to like explain it as detailed as possible so anyone who was watching the video will not get confused about my activity FGI- Richard because I was excited to tell everyone what I did for my class, and I chose the activity that I liked the most for that class so that’s why I tend to talk a lot more about it. FGI- Carmen The respondents’ answers have shown their need to ‘inform’ their peers of their teaching context, and the way they have carried out the activity. This could be due to the vlogs being the only way that they peers can learn about their activity, as they did not record themselves teaching to be shared in vlogs. Hence, they felt the need to furnish as much details about their lessons as possible to help their peers understand their activity. This in turn would be helpful for them to give comments and feedback on

64 the activity that they have reflected upon in their vlog. The advantage of the respondents reflecting on their practice online is that their lesson ideas and teaching techniques are available to their peers for adaptation. In the FGI, the respondents opined that they would watch the vlogs and read the comments that followed as they felt they could potentially learn something new and useful from their peers. But in class ohh maybe we can take our friends’ ideas things into it …pick up is basically their activities la, like we can actually try their activities for our lessons. That one really helped us. FGI- Pamela And maybe also we can read on the videos and other people’s comments by that we can get new ideas we can think of something else… something that is out of the box. I think it really helped us to be a better teacher. I asked them for permission to use their ideas. FGI- Gary While the study was culminated with an intention of developing the respondents' reflective practice, they seemed to have benefited greatly from the ideas shared via the vlogs that they had posted. Findings from the study have supported the evidence of them wanting to and have attempted to try out the ideas given by their peers. Quite a number of the comments posted in vlogs are evidence of pre-service teachers going to try out the activities their peers suggested in the vlogs. Some examples of these comments include: Your suggestion of having the pupils talk to their MKO is actually worth trying. I will try it out in my next lesson COM- Richard’s comment on Gary’s 1 vlog stThanks to Ruth, I have also done it in my class and it has proven to be really engaging COM- Carmen’s comment on Alia’s 2 vlognd When quizzed in the FGI as to whether the respondents have taken up the ideas shown by their classmates, they have given an affirmative response, which suggests that the respondents did not just stop at expressing their desire to take up the idea, but to make an actual attempt in their classroom. For the group work, last time I used to do 4 to 5 people in one group. But then I saw not only the comments on my post but also the comments on other people’s videos, some of them suggest to do a smaller group of 3. I actually tried that in my classroom and it works. FGI- FionaActually Alia tried my activity in class and she told me that it was a success so I am happy la. FGI- Ruth

65 The evidence of respondents took up the ideas shared via their reflective vlogs proved a few points. The first is that the vlogs shared in Facebook group have been watched by the respondents, and they responded by their plan of adapting the ideas shared via the vlogs. The second possibly answered the reason why the vlogs have focused on practice, as they made it easier for their peers to learn their ideas from them to be implemented in the classroom. In areas where the pre-service teaching repertoire is lacking, they turned to their peers for new ideas and strategies which they could in turn use to help them to improve their performance in their teaching practice. This strategy was also proven in the study by Gutiérrez et al. (2019). In their study, they discovered that pre-service teachers could draw from each other ideas and experience to bridge their lack of teaching experience. Pre-service teachers in their study have reported that they could effectively analyse problems and reach conclusions as they engage their peers in reflecting on their practice collaboratively. Theme 4: Social media could be a platform to foster collaborative problem solving In this study, the respondents have also posted many comments which suggested actions for their fellow respondents. This provided the evidence that reflecting as a community in Facebook group allowed the pre-service teachers to work together to brainstorm and solve problems as a community of practitioners. Another suggestion from me is it might be better to decrease the number of members in every group. This means that you will have more groups which are smaller in size. By doing this, I'm sure that the pupils will have the opportunity to participate and contribute something during the group activity. COM- Fiona commenting on Candice’s Vlog 1 It’s true that activities like role play need scaffolding, so doing a lesson on role play for the pupils is a good idea. You can also show videos on examples of role play so that they get an exposure on what role play is about. COM- Carmen commenting on Pamela’s Vlog 2 In this study, the respondents were all pre-service teachers undergoing practicum and they knew what were important and useful to their peers, so it was no surprise that they generously provided solutions and suggestions as a means to help and support each other throughout the practicum period. As can be seen, the suggestion was also given with a thought of how their suggested actions can impact the teaching and learning process. This shows that even as the respondents were providing suggestions, they were also engaging in reflective practice. for me I like it when they say that I am not alone because that they have the same problem and experience so I like it when they share their experience and how they manage their problems.FGI-Diane

66 And then you know they are looking and reflecting from their point of view I find it very useful and ‘oh this is what they think’ of my activity. Other people think it’s a bit different la ohh ok maybe I can improve on this but maybe their suggestion is useful. Sometimes our suggestion won’t work but their suggestion will be needed.FGI-Pamela Theme 5: Participation was limited by time constraint. The participation of the pre-service teachers has been met with challenges, as the respondents found it difficult to record and share their vlogs and comments on social media due to time constraint. The participants were away undergoing their teaching practice as the study was taking place. The time constraint came in two. The first was the labourious, time consuming effort of recording the vlogs for sharing on social media, which some participants have experienced. there was once I took 45 mins to took one video. I think it was for the second cycle. I started at 1 pm and then I finish at nearly 2pm. Only for one video so yeah.FGI-Ruth Personally I don’t really hate it but to find the time to record it la, then it is a little bit time consuming for meFGI-Alia The second time constraint comes from the pre-service teachers juggling their teaching practice and additional tasks that were assigned by their host schools where they underwent their teaching practice. Sometimes when we are a bit too busy we forget to reply the comment. Because like for example our school we have our sports day somewhere in August. So when I posted my second video when they comment and when they post their comments I forget not because of the weakness of the project maybe it is from my own weakness my time allocation you know in school they teachers they like to ‘Can you help?’ FGI-Gary just like them I watched the video then like some of the ideas I read on the comments of oh my other friends have already gave the idea so I need to think to another idea when I keep thinking of another idea I got other things to do so I do other things first and then I forgot about it. FGI- Hannah The excerpts also revealed that not all participants consider the participation in this study an important aspect of their practicum. This can be seen from the respondents procrastinating or not remembering to post their vlogs and comments on Facebook group. As the participation is voluntary and the participants would have to see the benefits of their participation. A study from Sathappan and Sathappan (2018) has shown that pre-service teachers struggled with time management both inside and outside of

67 classrrom during the teaching practice. Perhaps their participation can be made easier using training and familiarisation with video blogs and social media. Theme 6: Participation was limited due to the fear of offending one another Though it is encouraging that the respondents would share a lot of ideas and insights in their comments of vlogs, leaving compliments and appreciation showed a possibly very polite, formal and diplomatic approach in how the participants engage each other in the commenting of vlogs. they were being polite I think, because I myself when I comment, I try to be very positive and polite. FGI- Diane when prompted to give example ‘I really like the activity but… I think that’s a great idea but…’ FGI- Ruth The excerpts from the FGI demonstrate how the participants approached their commenting on Vlogs with positive messages, such as appreciation for posting the vlogs or compliments for a good reflection or a good activity shared, before proceeding to offer opinions and suggestions. The results of this study is slightly different from Stoszkowski et al. (2017), whose study of comments on online blogs listed knowledge sharing, clarification and solicitation. Therefore, the type of comments posted in the study is more diplomatic and affectively oriented to those in Stoszkowski and Collins’. Compared to the two studies where the comments posted were directly about seeking and exchanging information, the comments in this study prioritised expressing gratitude for posting and providing positive vibes to one another. In the FGI, the respondents have expressed that they were not able to be very frank or critical in their comments for fear of offending their fellow classmates. because we need to like prevent ourselves from offending someone or (Olivia: being rude) like that. FGI– Richardbecause there is … people like best friends right so sometimes you cannot say something because you are very scared that someone will be hurt by what I said if I am being too honest because there are a few activities that I don’t think it’s suitable or what… I want to say it but it might hurt their feelings. FGI- Candice From the excerpts, the respondents prioritise the feelings of their peers to providing honest feedbacks. As a result, their comments would mask their actual thoughts and opinions on the vlogs posted by their peers. This finding further confirms what have been discovered by Pham and Renshaw (2015) and Hastings (2009), where pre-service teachers would refrain from critiquing, albeit positively, as they wish to preserve their cordial relationship with each other. Another explanation is the fear of having their comments being regarded as a personal criticism (Ong et al., 2018). However, Anderson

68 and Justice (2015) lamented that the inability of pre-service teachers to confront or engage their peers in discussion would adversely limit their participation in online discussion of their teaching practice. There are two possible factors to explain the findings. The first is the nature of the relationship of the respondents in these studies. Respondents of this study were a small group of 12 which were very closed to one another. The degree of closeness of respondents to one another could explain why they were more diplomatic in engaging one another. Another possible explanation could be attributed to cultural differences between West and East. Nguyen and Ngo (2018) opined that Asian, Confucianist values such as politeness and respecting seniors could affect Asian pre-service teachers in engaging one another for lesson feedback. In this study, though the respondents are familiar and are friends for each other, they were not able to gauge their peers’ ability to accept constructive criticism and would rather be very diplomatic or avoid giving the comments altogether. CONCLUSION This study was undertaken to address two major issues in reflective practice. The first is the inability of pre-service teachers to reflect critically and the lack of opportunity to reflect as a community. The second is the gap of research in this field which examined reflection using web 2.0 tools, social media and in a collaborative setting. In this study, the participants utilised video blogs and the functions of Facebook group to share their video blogs and to comment on each other’s video blogs. The study has unearthed insights which are positive and useful for teacher educators. The video blogs have demonstrated its usefulness in helping respondents to be more critical of their practice and be better at problem solving. The platform has also allowed the pre-service teachers to share their practice with their peers and allowed them to help one another by providing useful ideas and suggestions via the comments posted in the group. They also engaged in problem solving. However, the exercise is hampered by a few factors. The first is the time constraints. Where the respondents were struggling with time to participate actively in the conversation. The second is the closeness of the respondents to each other which might have caused the respondents to be less forthcoming in engaging each other in suggestions and feedback. There are a few lessons for the teacher educators and pre-service teachers alike. They can learn to be more technologically savvy and equip themselves with skills and knowledge on using vlogs and social media for academic and professional purposes. Next, teacher educator can use the approach in this study as a means to provide additional support for pre-service teachers in their teaching practice. Alternatively, teacher educators would need to convince pre-service teachers to see the benefits that come from engaging in reflective practice online as a community. It is hoped that the opportunity to work together in reflective practice can be useful and beneficial for the development of the pre-service teachers’ practice as future ESL teachers.

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73 TAHAP KEBOLEHAN MEMBACA AL- QURAN DALAM PENGUASAAN KEMAHIRAN BACAAN AL QURAN BAGI PELAJAR PROGRAM DIPLOMA PERGURUAN (PDPM) KURSUS DALAM CUTI (KDC) INSTITUT PENDIDIKAN GURU KAMPUS GAYA KOTA KINABALU SABAH Mohd Zulkifli bin Saari , Khadijah bte Adenan Norafidah binti Noralidin(Ph.D)12 3 Jabatan Pendidikan Islam dan Moral & Jabatan Pengajian Melayu Institut Pendidikan Guru Kampus Gaya, Kota Kinabalu ABSTRAK Kajian ini bertujuan untuk melihat tahap kebolehan membaca al-Quran dalam penguasaan hukum tajwid bagi pelajar PDPM KDC di Institut Pendidikan Guru Kampus Gaya. Kajian ini dijalankan di IPG Kampus Gaya melibatkan responden seramai 130 orang yang terdiri daripada pelajar beragama Islam yang sedang mengikuti kursus diploma Perguruan Malaysia (PDPM). Kajian ini merupakan kajian tinjauan bagi melihat tahap kebolehan dalam bacaan al-Quran kalangan pelajar PDPM Institut Pendidikan Guru Kampus Gaya dalam empat aspek iaitu, penguasaan hukum tajwid, kelancaran membaca al Quran, membaca al Quran dengan fasohah yang betul dan sebutan makhraj huruf. Maklumat kajian diperolehi melalui ujian amali bacaan al-Quran diberikan skor dan diproses untuk menilai tahap kebolehan pelajar dalam kemahiran membaca al-Quran dengan menggunakan teks bacaan yang menggunakan Ayat 196 – 197 Surah al-Baqarah dan ayat 1-10 surah al A’araf. Dapatan kajian menunjukkan 41.5% responden mempunyai kebolehan membaca al-Quran pada tahap cemerlang, 48.3% responden mempunyai kebolehan membaca al-Quran pada tahap kepujian, 7.5% responden mempunyai kebolehan membaca al Quran pada tahap sederhana dan 2.7% responden mempunyai kebolehan membaca al-Quran pada tahap lemah. Secara keseluruhan, kebolehan membaca Al-Quran pelajar-pelajar KDC pada tahap sederhana. Berdasarkan dapatan yang diperoleh diharap agar semua pelajar dapat melazimi bacaan al-Quran secara bertajwid. Kata kunci: Kebolehan membaca al- Quran bertajwid, , Kursus Diploma Perguruan Malaysia PENDAHULUAN Allah S.W.T mengutus Nabi Muhammad S.A.W sebagai rahmatan lilalamin iaitu rahmat kepada sekalian alam. Kerasulan baginda S.A.W berbekalkan mukjizat yang paling agung iaitu al-Quran dengan tujuan penurunannya sebagai pedoman hidup seluruh umat manusia. Melalui malaikat Jibril a.s, Nabi Muhammad S.A.W diajarkan membaca al-Quran (al-Buti, 1991)

74 Adapun perkataan al-Qur’an ini berasal daripada perkataan Qara’a yang membawa maksud mengumpulkan dan menghimpun, dan perkataan qiraah pula bererti menghimpun huruf-huruf dan kata-kata antara satu dengan yang lain dalam satu ucapan yang tersusun rapi. Al Quran pada mulanya seperti qiraah, iaitu masdar (infinitif) dari kata qara’a, qiraatan, qur,aanan. Ini bersesuaian dengan firman Allah s.w.t dalam surah al-Qiyamah: ayat 17–18 yang bermaksud : “Sesungguhnya Kamilah Yang berkuasa mengumpulkan Al-Quran itu (dalam dadamu), dan menetapkan bacaannya (pada lidahmu).oleh itu, apabila Kami telah menyempurnakan bacaannya (kepadamu, Dengan perantaraan Jibril), maka bacalah menurut bacaannya itu.” Membaca al-Quran adalah satu ibadah dan orang yang membaca al-Quran akan mendapat ganjaran yang banyak daripada Allah s.w.t. Oleh itu Allah telah menetapkan kepada pembaca al Quran beberapa garis panduan dan kaedah yang perlu diikuti ketika membaca al-Quran. Kaedah ini diambil secara langsung daripada Rasulullah s.a.w. Sesiapa yang menyalahi sifat, cara dan kaedah tersebut dan mempermudahkannya, dengan sendirinya dia telah meyalahi sunnah Rasulullah s.a.w. Antara kewajipan umat Islam terhadap al-Quran adalah dengan membaca, mempelajari dan menghayati serta mengamalkan segala isi kandungannya. Pembacaan al-Quran amat diperlukan kerana dapat mempengaruhi keperibadian seseorang. Orang yang membaca dan mempraktikkan isi kandungan al-Quran adalah tergolong di dalam golongan orang yang mendapat petunjuk al-Quran. Semua tingkahlaku dan keperibadiannya akan menjadi baik dan jiwanya akan sentiasa bersih dan tenang dalam menjalani kehidupan di dunia hinggakan ke akhirat. Hal ini disokong oleh firman Allah s.w.t: surah al-Nahl: 16 : 89). yang bermaksud : “Dan (ingatkanlah tentang) hari Kami bangkitkan Dalam kalangan tiap-tiap umat, seorang saksi terhadap mereka, dari golongan mereka sendiri; dan Kami datangkanmu (Wahai Muhammad) untuk menjadi saksi terhadap mereka ini (umatmu); dan Kami turunkan kepadamu Al-Quran menjelaskan tiap-tiap sesuatu dan menjadi hidayah petunjuk, serta membawa rahmat dan berita Yang mengembirakan, bagi orang-orang Islam.” Orang yang membaca al-Quran dan memahami isinya serta beramal dengan ajarannya adalah orang yang mendapat petunjuk al-Quran dan nur al-Quran akan terpancar pada dirinya. Peranan utama al-Quran ialah sebagai petunjuk kepada manusia. Panduan al-Quran memungkinkan sesiapa sahaja yang yakin dan mengikutinya akan terselamat daripada kegelapan. Cahayanya umpama lampu yang menerangi jalan sehingga dapat mencapai matlamatnya. Pentunjuknya akan membawa kepada sifat takwa. Hal ini dinyatakan dalam firman Allah : surah Al baqarah :2 : 2 yang bermaksud : “Kitab Al-Quran ini, tidak ada sebarang syak padanya (tentang datangnya dari Allah dan tentang sempurnanya); ia pula menjadi petunjuk bagi orang-orang Yang (hendak) bertaqwa.”

75 PERMASALAHAN KAJIAN Sepanjang penglibatan pengkaji sebagai tenaga pengajar di IPG kampus Gaya yang terlibat secara langsung dengan pengajaran Pendidikan Islam untuk kursus PDPM mendapati bahawa penguasaan kemahiran tilawah al-Quran dalam kalangan pelajar adalah kurang memuaskan. Berdasarkan hasil ujian lisan yang telah dijalankan sebelum ini terhadap 30 orang daripada pelajar PDPM KDC ini didapati 15 orang daripada mereka ini mencapai tahap lemah dalam kemahiran membaca al-Quran. 10 orang berada ditahap sederhana dan 5 orang berada di tahap cemerlang. Ujian ini menjuruskan kepada kemahiran Tajwid hukum nun dan mim mati dan tanwin serta hukum mad, bacaan secara tartil, bacaan betul dan lancar, fasohah dengan lahjah arabiah dan sebutan mengikut makhraj huruf yang betul. Kelemahan ketara yang didapati hasil ujian ini ialah masalah hukum tajwid yang tidak dikuasai oleh pelajar serta bacaan lancar yang tidak menepati kehendak tartil dan penyebutan makhraj huruf bagi sesetengah huruf ditahap yang lemah. Daripada masalah ini tercetus satu keinginan untuk membuat satu kajian terhadap semua pelajar ini, mengapa timbulnya masalah ini, memandangkan pelajar ini akan keluar ke sekolah untuk mengajar murid dalam pelajaran pendidikan Islam yang merangkumi aspek tilawah al-Quran, hafazan al- Quran, tadabur al-Quran dan ulum syariah serta kelas kemahiran al-Quran. kebimbangan pengkaji terbukti dengan kajian oleh Menurut (Azarudin Awang, Azman Che Mat, & Ahmad Nazuki Marzuki Yaakub, 2011) kemampuan para pelajar UITM Terengganu adalah sederhana dalam aspek asas pembacaan al-Quran begitu juga aspek-aspek tertentu masih ramai pelajar agak lemah seperti dalam menguasai pengetahuan tentang lagu, bacaan berlagu, pengetahuan hukum tajwid dan pembacaan secara bertajwid. Dalam pada itu, wujudnya perbezaan penguasaan membaca al-Quran mengikut pemboleh ubah jantina, sekolah asal pengajian, bidang pengajian dan pencapaian mata pelajaran Agama Islam pada peringkat SPM. Sebagai seorang bakal guru yang terlatih yang mendukung amanah pendidikan yang juga sebagai seorang Muaddib sewajarnya dapat menguasai kemahiran membaca dan pengetahuan tentang tajwid al-Quran dengan baik. Hal ini jelas berdasarkan pandangan Tamuri, Khairul, & Ajuhary (2010) yang menyatakan dalam pelaksanaan pengajaran dan pembelajaran pendidikan Islam, guru pendidikan Islam dilihat dalam masyarakat sebagai contoh terbaik atau role model yang membentuk insan yang berakhlak dan bertakwa. Selain itu, terdapat hubungan signifikan pada tahap yang rendah antara tahap kemahiran al-Quran guru dengan pencapaian tajwid al-Quran pelajar (Hashim & Saili, 2015). Oleh itu, kemahiran ini perlu dikuasai dan ditingkatkan oleh guru KKQ kerana kemahiran ini merupakan salah satu daripada faktor penentu kepada keberkesanan pengajaran tajwid al-Quran. Dapatan kajian yang sama juga mendapati bahawa secara keseluruhannya, tahap pengajaran guru dalam pengajaran ayat hafazan agak memuaskan namun masih terdapat amalan- amalan dalam pengajaran yang perlu ditingkatkan terutamanya bahagian set induksi, aplikasi pengajaran yang lebih sistematik dan menarik serta meningkatkan kawalan bilik darjah (Md.Noh, n.d.). Kajian Mohd Alwi et al. (2003), Ab. Halim (2005) dan Ab. Halim et al. (2006) menunjukkan bahawa kelemahan dalam pengajaran Pendidikan Islam menyebabkan timbulnya masalah penguasaan pelajar dalam kemahiran membaca al-Quran. Kelemahan penguasaan Tilawah al-Quran pelajar akan terus wujud sehinggalah mereka

76 menamatkan pelajaran pada peringkat sekolah menengah sekiranya pengajaran Tilawah al-Quran di sekolah tidak diberi penekanan. Dalam pada itu, walaupun mereka telah khatam Quran di alam persekolahan, namun bukanlah jaminan untuk mengatakan bahawa mereka telah menguasai Tilawah al-Quran. Hal ini juga bertepatan dengan kajian Mohd Aderi (2004) tentang celik al-Quran dalam kalangan pelajar walaupun 63% daripada responden kajian adalah mereka yang telah khatam al-Quran, namun tahap bacaan keseluruhan responden adalah pada tahap sederhana dan lemah. Penguasaan terhadap kemahiran tilawah menjadi kewajipan bagi setiap muslim. Keberkatan akan diperoleh daripada pembacaan yang betul dan tepat. Untuk itu, menjadi kewajipan bagi setiap muslim untuk menguasainya. Kepentingan mempelajari serta mengajarkan al-Quran suatu yang tidak dapat dipertikaikan lagi kerana ia merupakan sumber asas dalam pembinaan manusia. Selanjutnya Mohd Ali (1991) dan Haron Din (1992) menyatakan membaca al-Quran adalah ibadah yang diberi pahala oleh Allah kepada pembacanya jika dibaca dengan sebutan yang betul serta mengikut kaedah bacaan dan hukum tajwid. Hal ini selaras jika dirujuk kepada beberapa hadis yang disampaikan oleh Rasulullah s.a.w tentang kepentingan pendidikan al-Quran diantaranya yang bermaksud: “Didiklah anak-anakmu dengan tiga perkara: mencintai Nabimu; mencintai ahlul baitnya; dan membaca al-Quran, kerana orang-orang yang memelihara al-Quran itu berada dalam lindungan singgasana Allah pada hari ketika tidak ada perlindungan selain daripada perlindungannya mereka berserta para nabi-Nya dan orang-orang suci.(Ath-Tabrani)” Manakala pada riwayat lain iaitu daripada Uthman bin ‘Afan r.a berkata: bahwasanya Rasulullah s.a.w bersabda yang bermaksud: “Orang yang paling baik lagi mulia disisi Allah s.w.t diantara kamu semua ialah orang yang belajar al-Quran kemudian ia mengajarkannya kepada orang lain. (Riwayat Bukhari no 5027)” Al-Nawawi (1995) pula menjelaskan takrifan hadis tersebut yakni mengenai seseorang yang paling mulia disisi Allah s.w.t. ialah mereka yang mempelajari al-Quran dengan sebaik-baiknya dan kemudian mereka mengajarkan pula kepada orang lain. Maksud mempelajari di sini bukanlah hanya sekadar belajar tetapi lebih mempelajari agar belajar memahami serta mengamalkan tanpa mengharapkan apa-apa balasan. Memahami pandangan dan Hadis di atas, jelaslah bahawa matlamat terpenting pendidikan al-Quran adalah untuk mendidik manusia supaya mengabdikan diri kepada Allah s.w.t sebagai seorang individu yang boleh berjaya ditengah-tengah kehidupan masyarakat. Manakala bagi seorang muslim mewariskan al-Quran kepada generasi selanjutnya merupakan tugas dan tanggung jawab serta mempelajari serta mampu mengajarkan bagi seorang yang mempunyai ilmu dalam bidang al-Quran merupakan amalan pekerjaan yang terpuji lagi mulia. Meskipun begitu, kesalahan dalam membaca al-Quran akan menyebabkan satu dosa kepada pembacanya. Hal ini selaras dengan sabda Nabi s.a.w yang bermaksud: “Berapa ramai orang membaca al-Quran sedangkan al-Quran sendiri melaknatinya (Al-Bukhari dan Muslim)”

77 Selain itu, Nasir dan Rubiyah (1997 ) dalam kajiannya untuk meninjau tahap penguasaan bacaan al-Quran dalam kalangan guru-guru pelatih Islam program Diploma Perguruan Malaysia , Semester Satu , Institut Perguruan Darulaman, seramai 80 orang guru pelatih dipilih secara rawak daripada 8 kumpulan kuliah, pelbagai pengkhususan. Kajian ini melihat secara menyeluruh tentang tahap kemahiran membaca al-Quran yang meliputi aspek mengenali Huruf Hijaiyah, tanda-tanda bacaan, Hukum Tajwid, pengetahuan tentang lagu-lagu dan suara dalam pembacaan al-Quran dan penglibatan semasa di sekolah dalam pelbagai aktiviti yang berkaitan. Data kajian ini diperoleh melalui soal selidik dan kajian ini mendapati kebolehan membaca al-Quran dalam kalangan guru pelatih umumnya masih pada tahap yang rendah khasnya aspek pembacaan al-Quran yang lebih mencabar serta memerlukan kemahiran yang tinggi. Dapatan kajian juga menunjukkan wujudnya perbezaan signifikan tahap kebolehan membaca al-Quran guru pelatih lelaki dan guru pelatih perempuan (t = - 2.13, P<.05) serta guru pelatih berpencapaian tinggi dan berpencapaian rendah dalam mata pelajaran Agama Islam SPM (= 13.8, df = 6, p <.05 ) . Di samping itu, Azarudin Awang, Azman Che Mat, & Ahmad Nazuki Marzuki Yaakub, (2011) telah menjalankan kajian untuk mengenal pasti sejauh mana kemampuan pelajar UiTM Terengganu membaca al-Quran. Maklumat kajian diperoleh melalui dua cara, iaitu kaedah kuantitatif dan kaedah kualitatif. Melalui kaedah kuantitatif, maklumat diperoleh melalui sampel soal selidik daripada 500 orang pelajar diploma tahun akhir, dan kaedah kualitatif dilakukan melalui temu bual soalan berangka dengan 6 orang pelajar tahun akhir yang dipilih secara rawak. Data kajian yang dikumpul, diproses dengan menggunakan program windows SPSS versi 12.0. Penemuan kajian menunjukkan bahawa kemampuan para pelajar adalah sederhana dalam aspek asas pembacaan al-Quran dan dalam aspek-aspek tertentu masih ramai pelajar agak lemah seperti dalam menguasai pengetahuan tentang lagu, bacaan berlagu, pengetahuan hukum tajwid dan pembacaan secara bertajwid. Kajian juga menunjukkan bahawa wujudnya perbezaan penguasaan membaca al-Quran mengikut pemboleh ubah jantina, sekolah asal pengajian, bidang pengajian dan pencapaian mata pelajaran Agama Islam pada peringkat SPM. Dalam pada itu, Rasulullah s.a.w bersabda yang bermaksud: “ Agama adalah nasihat, kami bertanya, “ kepada siapa?’ jawab baginda, Kepada Allah, Kitabnya, rasulnya, para pemimpin kaum muslimin dan seluruh mereka” ( Sahih Muslim no: 55) Sehubungan dengan sabda Rasullullah di atas, setiap muslim mempunyai lima kewajipan terhadap al-Quran iaitu beriman kepadanya, Membacanya dengan tajwid yang betul, memahami isi kandungan, mengamalkan kandungan al-Quran dan menyebarkannya kepada orang lain. Pembelajaran membaca al-Quran haruslah dimulakan dengan berguru secara talaqqi musafahah iaitu dengan berguru secara berhadapan seperti mana Rasululullah menerima wahyu melalui malaikat jibril secara langsung dan telah diperbaiki bacaan oleh Malaikat Jibril. Di samping itu, pembelajaran tilawah harus bermula daripada pendidikan awal kehidupan. Untuk itu, Kementerian Pelajaran Malaysia telah meletakkan Pengajian al-Quran sebagai salah satu mata pelajaran dalam kurikulum Pendidikan Islam di Peringkat

78 Sekolah Rendah dan Menengah. Abdullah Ishak memetik kenyataan Ahmad Syalabi yang menyatakan : “…Mengajar al-Quran kepada kanak-kanak adalah salah satu syiar Agama Islam yang dipatuhi oleh muslimin di seluruh negeri-negeri Islam kerana al-Quran dan Hadith menimbulkan keimanan yang kuat dalan hati, kerana itu al-Quran dijadikan pokok pengajaran…”Konklusinya, pembacaan al-Quran yang salah akan memberi kesan yang tidak baik terhadap individu tersebut. Bahasa Arab adalah bahasa asing bagi orang-orang bukan Arab termasuklah orang-orang Melayu. Mempelajari bahasa asing bukanlah satu perkara yang mudah khususnya dalam menyebut dan membaca al-Quran. Kemahiran membaca al-Quran bermaksud kebolehan menyebut dan membaca ayat-ayat al-Quran dengan lancar dan menepati hukum tajwid dengan memelihara mahkraj dan sifat huruf. Mengabai dan tidak berusaha untuk mempelajari dan membaca al-Quran akan meninggalkan kesan yang buruk kepada individu Islam itu sendiri. Hasil dari seminar Pengajian al-Quran di UKM, 1987 telah merumuskan bahawa kesan-kesannya ialah : • Tidak sah solat dan tidak sempurna ibadah yang melibatkan bacaan al-Quran • Seseorang akan menjadi malas dan tidak berminat untuk mengerjakan Ibadah kepada Allah swt lantaran mereka tidak memahami hukum-hukum yang diterangkan dalam al-Quran.• Hidup mereka juga tidak mempunyai matlamat yang jelas. PERSOALAN KAJIAN Persoalan kajian ini adalah seperti yang berikut: Apakah tahap kebolehan membaca al-Quran dalam penguasaan hukum tajwid, kelancaran, fasahah dan sebutan makhraj huruf dalam kalangan Pelajar PDPM KDC JAWI? METODOLOGI KAJIAN Kajian ini merupakan kajian tinjauan bagi melihat tahap kebolehan dalam bacaan al-Quran kalangan pelajar PDPM KDC JAWI Institut Pendidikan Guru Kampus Gaya dalam empat aspek iaitu, penguasaan hukum tajwid, kelancaran membaca al Quran, membaca al-Quran dengan fasohah yang betul dan sebutan makhraj huruf dengan menggunakan statistik deskriptif. Menurut Sidek Mohd. Noah (2002) Statistik Deskriptif bertujuan untuk memberi penerangan yang sistematik mengenai fakta dan ciri-ciri sesuatu populasi atau bidang yang diminati secara fakta dan tepat. Di samping itu, lokaliti kajian merupakan tempat bertugas pengkaji sejak tahun 2010. Bagi menjamin kejayaan suatu kajian, tempat yang dipilih seelok-eloknya ialah tempat yang mudah diakses supaya memudahkan memungut data, dan tidak membazirkan masa yang lama. Responden kajian terdiri daripada pelatih-pelatih yang beragama Islam yang sedang mengikuti Kursus program Diploma Perguruan Malaysia (Sekolah Rendah) opsyen Pendidikan Islam. Pengkaji memilih pelajar PDPM KDC JAWI sebagai responden kerana mereka telahpun melalui proses Pengajaran dan pembelajaran al-Quran di peringkat sekolah rendah, iaitu Sekolah Rendah Agama Islam di Wilayah Persekutuan Labuan.

79 Jadual 1. Responden Kajian PDPM KDC JAWI ambilan November 2009, November 2010, dan November 2014 yang Beragama Islam. Ambilan Jantina Jumlah L P 2009 15 30 45 2010 14 40 54 2014 3 28 31 Jumlah 32 98 130 Sumber : Jabatan Hal ehwal Pelajar IPG Kampus Gaya Dalam pada itu, instrumen (alat kajian) kajian yang digunakan dalam kajian ini ialah Ujian Amali Bacaan al-Quran. Bahagian Ujian Amali Bacaan al-Quran ini dilabelkan sebagai bahagian F, G, H, I, dan J untuk tujuan analisis dan diproses menggunakan program Statistik Package Sains Sosial (SPSS) versi 22.0 setelah data-data terkumpul dijadikan sebagai skor Ujian. Amali bacaan al-Quran ini bertujuan untuk mengesan tahap penguasaan dan kelancaran, serta kemahiran membaca al-Quran secara keseluruhan iaitu dari aspek bertajwid, kelancaran, bacaan betul mengikut lahjah Arab dan penyebutan huruf hijaiyyah mengikut makhraj yang betul oleh responden. Bahagian ini mengandungi empat bahagian yang menjadi fokus kajian di mana setiap bahagian mewakili aspek yang akan dinilai. perincian instrumen adalah sebagaimana berikut: 1. Bahagian satu Merujuk kepada aspek penguasaan kemahiran Tajwid khusus kepada hukum nun mati dan tanwin, serta mad 2. Bahagian dua. Merujuk kepada aspek kelancaran bacaan iaitu bacaan tidak berulang-ulang. 3. Bahagian tiga. Merujuk kepada fasohah iaitu aspek bacaan betul mengikut lahjah arabiah. 4. Bahagian empat. Merujuk kepada aspek sebutan huruf hijaiyyah dengan makhraj yang betul.Keseluruhan responden diuji dengan empat bahagian ini kerana semua pemboleh ubah bahagian ini merupakan asas utama untuk memastikan bacaan al-Quran lancar dan bertajwid. Ujian amali ini mengambil masa selama tiga hari dijalankan secara tasmik dan talaqi di hadapan penilai. Setiap responden akan membaca teks bacaan di hadapan penilai. Markah penuh bagi setiap bahagian aspek bacaan yang dinilai adalah sebanyak 25%. Penilai akan memotong satu markah bagi setiap tiga kesalahan dengan menandakan pada borang penilaian yang telah disediakan. Markah keseluruhan ialah 100% untuk mendapatkan tahap kemahiran membaca al-Quran, pengkaji juga menjadikan markah setiap bahagian yang dinilai itu dijadikan markah 100%. Ini bertujuan untuk memudahkan pengkaji menilai setiap tahap dalam amali ini

80 agar ianya dapat memenuhi tahap yang diperlukan. Ujian amali bacaan dijalankan oleh pengkaji dengan mendapat kerjasama daripada pensyarah-pensyarah yang terlibat mengajar mata pelajaran Pendidikan Islam mengikut kumpulan masing-masing. Data daripada ujian amali bacaan diberikan skor dan diproses untuk menilai tahap kemahiran pelajar dalam kemahiran membaca al-Quran dengan menggunakan teks bacaan yang menggunakan Ayat 196 – 197 Surah al-Baqarah dan ayat 1-10 surah al A’araf. Jadual 2. Skor dan Gred Amali Bacaan Skor Gred 80-100 Cemerlang 60-79 Kepujian 40-59 Sederhana 0-39 Lemah Sumber: Buku Panduan Pentaksiran IPGM KPM edisi 2016 Penentuan gred ini berdasarkan kepada skala dan gred yang diguna pakai dalam penilaian oleh Institut Pendidikan Guru Malaysia , Kementerian Pelajaran Malaysia merujuk kepada buku panduan pelaksanaan kerja kursus berkuatkuasa Jun 2012 dan dikemaskini Januari tahun 2016. Berdasarkan dapatan ujian bacaan yang telah dijalankan ke atas responden, skor dinilai dengan menggunakan skala likert iaitu lemah (1), sederhana (2), kepujian (3), cemerlang (4). DAPATAN KAJIAN Dapatan kajian dipersembahkan mengikut persoalan kajian dengan menggunakan Jadual 3 hingga Jadual 7 yang menunjukkan skor peratus bagi tahap kebolehan membaca al Quran pelajar PDPM KDC JAWI . Persoalan Kajian : Apakah tahap Kebolehan Bacaan Al Quran dalam kalangan Pelajar KDC PDPM JAWI? Kebolehan responden membaca Al Quran dikenal pasti menerusi pelaksanaan amali bacaan. Penilaian amali bacaan berpandukan 4 aspek iaitu: a) Membaca Al Quran dengan penguasaan hukum tajwid b) Kelancaran membaca Al Quran c) Membaca Al Quran dengan fasahah mengikut lajnah Arabiah d) Membaca Al Quran dengan sebutan makhraj huruf Setiap aspek dinilai menerusi skor bacaan, markah penuh setiap aspek ialah 100. Instrumen kebolehan membaca Al Quran ini menggunakan Penilaian Bacaan Al Quran yang digunakan dalam Pertandingan Tilawah Al Quran Peringkat Kebangsaan. Hasil skor bagi setiap aspek kebolehan membaca dilaporkan seperti yang berikut: (a) Kebolehan membaca Al Quran dari aspek penguasaan hukum tajwid

81 Kebolehan membaca Al Quran responden adalah mengikut skor amali bacaan mereka. Tahap kebolehan membaca Al Quran dari aspek penguasaan hukum tajwid adalah lemah, sederhana, kepujian dan cemerlang. Skor kebolehan membaca Al Quran dengan penguasaan hukum tajwid adalah seperti dalam Jadual 3: Jadual 3. Tahap Kebolehan Membaca Al-Quran dari Aspek Penguasaan Hukum Tajwid Tahap Kekerapan % Peratusan Terkumpul Lemah 8 6.2 6.2 Sederhana 10 7.7 13.8 Kepujian 62 47.7 61.5 Cemerlang 50 38.5 100.0 Jumlah 130 100.0 Jadual 3 menunjukkan kebolehan responden dalam membaca al-Quran dengan penguasaan hukum tajwid pada tahap lemah adalah 6.2%, (8 orang), pada tahap sederhana 7.7% (10 orang), pada tahap kepujian 47.7% (62 orang) dan pada tahap cemerlang cemerlang adalah 38.5% (50 orang). Data Ini menunjukkan majoriti responden dapat membaca al-Quran dengan penguasaan hukum tajwid pada tahap kepujian sahaja, ramai responden dapat membaca al-Quran dengan penguasaan hukum tajwid pada tahap cemerlang. Namun begitu masih terdapat dalam kalangan responden yang membaca al-Quran hanya dengan penguasaan hukum tajwid pada tahap sederhana dan lemah. (b) Kebolehan membaca al-Quran dari aspek kelancaran membaca Kebolehan membaca al-Quran responden yang dinilai daripada amali bacaan bagi aspek kelancaran membaca disusun pada tahap lemah, sederhana, kepujian dan cemerlang. Skor kebolehan membaca al-Quran dari aspek kelancaran membaca adalah seperti dalam Jadual 4: Jadual 4. Tahap Kebolehan Membaca Al Quran dari Aspek Kelancaran Membaca Tahap Kekerapan % Peratusan Terkumpul Lemah 3 2.3 2.3 Sederhana 8 6.2 8.5 Kepujian 52 40.0 48.5 Cemerlang 67 51.5 100.0 Total 130 100.0 Kebolehan responden membaca al-Quran dari aspek kelancaran membaca ialah 2.3% (3 orang) diperingkat lemah, 6.2% (8 orang) peringkat sederhana, 40% (952 orang) peringkat kepujian dan 51.5% (67 orang) responden cemerlang dalam kebolehan membaca dengan al-Quran dengan lancar. Hal ini bermaksud majoriti responden dapat membaca al-Quran dengan lancar. Hanya 11 orang (8.5%) responden masih sederhana dan lemah dari aspek kelancaran membaca al-Quran.

82 (c) Kebolehan membaca al-Quran dari aspek fasahahKebolehan membaca al-Quran responden yang dinilai daripada amali bacaan bagi aspek fasohah dalam pembacaan disusun pada tahap lemah, sederhana, kepujian dan cemerlang. Skor kebolehan membaca al-Quran dari aspek fasahah adalah seperti dalam Jadual 5: Jadual 5. Tahap Kebolehan Membaca Al-Quran dari Aspek Fasahah Tahap Kebolehan Membaca Al-Quran dari Aspek Fasahah Kekerapan Peratus (%) Lemah 1 .8 Sederhana 5 3.8 Kepujian 75 57.7 Cemerlang 49 37.7 Jumlah 130 100.0 Berdasarkan jadual, pelajar yang lemah pada Tahap Kebolehan membaca al-Quran dari aspek fasahah adalah 0.8% manakala, 3.8% adalah pada tahap sederhana. Seterusnya pada peringkat kepujian pelajar yang membaca secara fasahah adalah pada sebanyak, 57.7%. Pada peringkat cemerlang adalah sebanyak 37.7%. Majoriti respnden dapat membaca al-Quran secara fasahah di peringkat kepujian sahaja. (d) Kebolehan membaca al-Quran dari aspek makhraj huruf Kebolehan membaca al-Quran responden yang dinilai daripada amali bacaan bagi aspek makhraj huruf dalam pembacaan disusun pada tahap lemah, sederhana, kepujian dan cemerlang. Skor kebolehan membaca al-Quran dari aspek kelancaran membaca adalah seperti dalam Jadual 6: Jadual 6. Tahap Kebolehan Membaca Al-Quran dari Aspek Makhraj Huruf Kebolehan Membaca Al-Quran dari Makhraj Huruf Kekerapan Peratusan (%) Lemah 2 1.5 Sederhana 16 12.3 Kepujian 62 47.7 Cemerlang 50 38.5 Jumlah 130 100.0 Berdasarkan jadual, peratus kebolehan pelajar dalam membaca al-Quran dari aspek makhraj huruf iaitu pada tahap lemah adalah sebanyak 1.5% manakala pelajar pada peringkat sederhana ialah sebanyak 12.3%. Seterusnya, min pencapaian kebolehan pelajar membaca al-Quran dari makhraj huruf pada peringkat kepujian adalah sebanyak 47.7%. Min pada peringkat cemerlang pula pelajar mendapat pencapaian iaitu sebanyak 38.5%.

83 Kajian turut membuat perbandingan kebolehan membaca al-Quran dari aspek penguasaan hukum tajwid, kelancaran, membaca dengan fasohah mengikut lajnah Arabiah dan membaca al-Quran dengan sebutan makhraj huruf yang betul. Jadual 7 menunjukkan peratus keseluruhan kebolehan membaca al-Quran responden: Jadual 7. Peratus Keseluruhan Kebolehan Bacaan Al-Quran dari Aspek Hukum Tajwid, Kelancaran, Fasohah dan Makhraj Huruf Tahap N Penguasaan Kelancaran Tajwid membaca Fasohah Makhraj Peratus Lemah 130 6.2 2.3 0.8 1.5 2.7% Sederhana 130 7.7 6.2 3.8 12.3 7.5% Kepujian 130 47.7 40 57.7 47.7 48.3% Cemerlang 130 38.5 51.5 37.7 38.5 41.5% 100 100 100 100 100 Dapatan keseluruhan berdasarkan skor dan gred amali menunjukkan peratus untuk tahap kebolehan membaca al-Quran yang lemah ialah 2.7%.Bagi tahap sederhana ialah 7.5%. Manakala untuk tahap kepujian ialah 48.3% dan bagi tahap cemerlang ialah 41.5%. PERBINCANGAN DAPATAN Tahap kebolehan membaca al-Quran respondan kajian dikenal pasti berdasarkan pada amali bacaan dengan penumpuan 4 aspek utama iaitu Penguasaan tajwid, kelancaran bacaan, fasahah dan sebutan makhraj huruf. Secara keseluruhannya respondan didapati berada pada tahap sederhana dan dalam aspek fasahah mendapat 57.7% dengan tahap kepujian dan kelancaran bacaan dengan nilai 51.5% iaitu pada tahap cemerlang. Dapatan kajian juga menunjukkan tahap perkaitan yang sangat rendah antara konstruk kelancaran bacaan dan fasohah dengan pencapaian pelajar dalam tajwid al-Quran dan sebutan makhraj huruf yang betul. Hal ini menunjukkan bahawa, konstruk ini tidak mempunyai pengaruh yang besar terhadap pencapaian tajwid al-Quran pelajar dan sebutan makhraf huruf yang betul. Walau bagaimanapun adalah wajar masalah kemahiran membaca al-Quran secara betul diberi perhatian serius terutama dalam aspek tajwid kerana aspek ini merupakan tunjang kepada pembacaan al Quran yang betul secara keseluruhannya. Amalan pembacaan al-Quran melibatkan kemahiran lisan, kelancaran bacaan, kemahiran fasahah, pembacaan bertajwid dan bacaan tadwir dan tartil (KPM, 2004). Masalah ketidakupayaan pelajar membaca al-Quran dalam kalangan pelajar Islam sama ada di sekolah rendah, menengah dan IPTA dan IPTS merupakan masalah yang wujud sejak sekian lama. Menurut Mohd Faisal, Zawawi & Rahimi (2008) sehingga hari ini masih terdapat umat Islam di Malaysia di peringkat dewasa yang mengenali huruf-huruf hijaiyyah tetapi tidak boleh membaca al-Quran atau boleh membaca tetapi tidak lancar malah ada yang langsung tidak mengenali huruf-huruf al-Quran.

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