Institutional Repository UIN Sunan Kalijaga YogyakartaKOGNISI-PRAKSIOLOGI PENUTUR NON-ARAB TERHADAP PEMBELAJARAN BAHASA ARAB DI LEMBAGA PENDIDIKAN ISLAM (IDEOLOGI, PERSEPSI, DAN TINDAKAN)NIM.: 22304022006Wahyu Hanafi PutraauthorThis dissertation aims to explain the cognition and praxeology of Non-Arab speakers toward Arabic language learning in Islamic educational institutions. More specifically, the objectives of this study are: (1) to provide arguments regarding the ideology of Non-Arab speakers in three Islamic elementary schools (Madrasah Ibtidaiyah) that becomes a cognitive foundation in strengthening the authority of socio-religious organizations and Arabic language learning; (2) to categorize and analyze the perceptions of Non-Arab speakers in the three Madrasah Ibtidaiyah toward Arabic language learning; and (3) to analyze the actions of Non-Arab speakers toward Arabic language learning in the three Madrasah Ibtidaiyah, which refer to both formal and non-formal learning practices. This dissertation employed a qualitative approach using a multisite research design. The study was conducted at three Islamic elementary schools, namely MI Al-Kautsar Durisawo, MI Muhammadiyah, and MI Tahfizh Al-Furqon, located in Ponorogo. The research focused on two categories of data. First, data concerning the various ideologies of non-Arab speakers within the three madrasahs, which function as cognitive foundations in strengthening the authority of Islamic socio-religious organizations and Arabic language learning. Second, data related to the underlying reasons behind the academic actions undertaken by non-Arab speakers toward Arabic language learning. The research data sources were obtained from non-Arab speakers and madrasah stakeholders, including teachers, students, vice principals for curriculum affairs, principals, parents, and school committee members. From these sources, the researcher collected interview transcripts, which were systematically analyzed using ATLAS.ti software. The data collection techniques were conducted through five stages: in-depth observation, interviews, documentation, and surveys. Meanwhile, the data analysis process was carried out through five stages, namely data condensation, data display, conclusion drawing, and data verification. The findings of the study reveal three major points. First, ideology in the sociological context plays a fundamental role in Arabic language learning in the three Madrasah Ibtidaiyah. Ideology functions not merely as a symbolic identity, but also as a moral foundation, policy guideline, and spirit underlying every learning practice. MI Al-Kautsar Durisawo reflects the Aswaja Nahdlatul Ulama orientation. Ideological reinforcement in the madrasa is carried out through pesantren traditions that embody moderate and inclusive socio-cultural values, as well as through Arabic language textbooks. MI Muhammadiyah Ponorogo emphasizes progressive Islam (tajdīd) through an inclusive approach, including disability services for students, while positioning Arabic as a means of understanding scientific and religious knowledge openly. Ideological reinforcement is manifested through progressive practices and activities for advancing Islam. Meanwhile, MI Tahfizh Al-Furqon promotes a Qur’anic orientation that is pluralistic and contextual. Ideological reinforcement is implemented through learning materials and integrated sharia-based textbooks covering fiqh, Arabic language, and historical materials. Second, the perceptions of Non-Arab speakers (stakeholders) toward Arabic language learning in the three Madrasah Ibtidaiyah are not limited to cognitive mastery, but also involve the internalization of religious values, ideological reinforcement, and character building. MI Al-Kautsar Durisawo demonstrates consistency of perception aligned with pesantren traditions. MI Muhammadiyah Ponorogo shows varied learning experiences that correspond to innovative and progressive methods, while prioritizing disability services for students. Meanwhile, MI Tahfizh Al-Furqon perceives Arabic as a support for Qur’anic orientation and as a symbolic identity of being a kaffah Muslim. Third, the actions of Non-Arab speakers in Arabic language learning across the three madrasahs demonstrate active engagement through both formal and non-formal pathways. Formal learning is consistently implemented to strengthen the authority of socio-religious organizations, fulfill academic demands, understand religious texts, and improve communication skills. Meanwhile, non-formal learning supports mastery of the subject matter and broadens students’ knowledge. Educators play roles as motivators, facilitators, and innovators of learning methods that contribute to improving students’ Arabic vocabulary, grammar, and speaking skills.492.77 Pendidikan Bahasa Arab2026-05-25UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS ILMU TARBIYAH DAN KEGURUANThesis

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