Kompetensi Keagamaan Mahasiswa Prodi PAI Fakultas Tarbiyah dan Keguruan UIN Sunan Ampel Surabaya (Analisis Perbandingan Penerimaan Jalur SPAN, UM PTKIN dan Jalur Mandiri Tahun 2016)
Authors: Sutikno Sutikno 
Published: March 2018

<p><strong>Bahasa Indonesia:</strong></p><p>Realita menunjukkan bahwa ada sebagian mahasiswa Prodi PAI FTK UIN Sunan Ampel Surabaya penguasaan kompetensi keagamaannya kurang memadai, terutama dalam baca tulis al-Qur’a&gt;n dan al-H}adi&gt;th, baik yang diterima melalui jalur SPAN, UM PTKIN maupun jalur Mandiri. Dengan demikian, timbul kekhawatiran atas kesenjangan antara masukan dan harapan keluaran Prodi PAI yang mencetak calon guru PAI yang profesional. Penelitian deskriptif kuantitatif ini menggunakan pendekatan fenomenologi evaluatif. Hasil analisis menggunakan<em> One Way Anova</em> menunjukkan F<sub>hitung</sub> = 44,88 dan uji T dengan t<sub>hitung</sub> = 9,433. Apabila F<sub>hitung</sub> = 44,88 dikonfirmasi dengan nilai F<sub>tabel</sub>, baik menggunakan taraf signifikansi 5% dan 1%, maka F<sub>hitung</sub>&gt; F<sub>tabel </sub>(3,44 &lt; 44,88 &gt; 4,88). Apabila t<sub>hitung</sub> = 9,433 dikonfirmasi dengan nilai t<sub>tabel</sub>, baik menggunakan taraf signifikansi 5% dan 1%, maka t<sub>hitung</sub>&gt; t<sub>tabel </sub>(1,665 &lt; 9,433 &gt; 2,376), menunjukkan ada persamaan dan perbedaan yang signifikan kompetensi keagamaan mahasiswa Prodi PAI FTK UINSA, baik jalur SPAN, UM PTKIN maupun Mandiri. Persamaannya, <em>pertama</em> nilai rata-rata kompetensi keagamaan pada masing-masing jalur penerimaan terletak pada nilai A- s/d A (9,18 s/d 10,49); <em>kedua</em>, Studi H}adi&gt;th sebagai mata kuliah keagamaan dengan nilai terendah. Perbedaannya, nilai tertinggi jalur SPAN dan UM PTKIN ditempati oleh Aqidah Ilmu Kalam, sedangkan nilai tertinggi pada jalur mandiri ditempati oleh Fiqih Ibadah.</p><p> </p><p><strong>English:</strong></p><p>It is the fact that mastery of Islamic Religious Subjects by some new students at Islamic Education Department of UIN Sunan Ampel Surabaya is not yet satisfying, especially in reading al-Qur'a&gt;n and al-H}adi&gt;th, by those admitted through SPAN, UM PTKIN or Jalur Mandiri (institutional test). Thus, there is an apprehension about quality disparity between the input and expected output of Islamic education teacher training program to result in professional teachers. This descriptive quantitative research uses an evaluative phenomenology approach. Based on the results of the analysis using One Way Anova, obtained F-count = 44,88 and T-test, which yield t-count = 9,433. If F-count= 44.88 is confirmed against F-table score, using both the 5% and 1% significance levels, then F-count &gt; F-table (3.44 &lt;44,88&gt; 4.88). If t-count = 9,433 is confirmed with t-table value, using 5% and 1% significance level, then t-count &gt; t-table (1,665 &lt;9,433&gt; 2,376), shows there are similarities and significant differences of religious competence of students of Islamic education teacher training of UINSA admitted through SPAN, UM PTKIN and Jalur Mandiri. The similarities is, <em>first</em>, the average score of religious competence in every entry test model lies in the A- and A (9.18 to 10.49); <em>second</em>, in average students experienced H}adi&gt;th studies in the training process with as the lowest grade. The <em>difference</em> is that the students admitted through the SPAN and UM PTKIN modes achieved high score in Aqidah Ilmu Kalam during the training, while those coming from Jalur Mandiri are strong in Fiqh Ibadah (Fiqih 1).</p>