LITERATION OF ARABIC THROUGH MODERN NGALOGAT: EFFORTS TO STRENGTHEN ISLAMIC VALUES IN PEOPLE LIFE

Purpose: The purpose of this research is to describe Arabic literacy through modern ngalogat in the Islamic thaqafah book. Methodology: The research method used is descriptive analysis. To obtain accurate analysis results, this study was conducted in three steps. First, the method of providing data descriptively is carried out by the converse method. The data was taken from a sample of 106 students studying Islamic thaqafah from a population of 300 people in pesantren and colleges in West Java. Second, the analysis used an eclectic approach to the analysis of the content-semiotic language-culture. Third, the presentation of the results of the analysis is conducted in two ways, namely formal and informal. The formal presentation method is in the formulation of rules through signs and symbols, while the informal presentation method is in the form of an ordinary explanation. Main Findings: The results of this study are the form of three descriptions and explanations of Arabic literacy and Islamic values in modern civilization. First, it describes and provides solutions to learner's anxiety when reading Arabic texts. Second, describe and provide solutions to cognitive problems in Arabic grammar. Third, describe the importance of Islamic values in a variety of modern literacy. Implications/Applications: The implications of Islamic tsaqafah literacy are as follows: a) The area of aqidah Islamtauhid that is practiced in a good and correct way will help to find the direction and meaning of happiness in the world and the hereafter (akhirah). b) The area of fiqihmu’amalah that is properly practiced will help to fasten the increasing of human life prosperity. c) The area of syirkahsyar’iyyah’s (business cooperation) function is to increase the economic distribution for society. Novelty/Originality of this study: Based on the findings of modern literacy on students, the awareness of technology literacy is quite high between 63% and 72%. However, the literacy awareness of information and statistic is still average. This allows too much information in the mass media (internet, WA, Twitter, etc.) that need to be filtered by Islamic tsaqafah. This study has highlighted the literacy difficulties of Islamic thaqafah books through the anxiety scale of reading Arabic texts and also proposed solutions to reading difficulties through ngalogat modernization.


INTRODUCTION
According to Setiawan (2012), Melek is a verb that has the meaning of 'tidaktidur, Jaga, mengerti' (not sleep, awake, understand). In this research context, the right meaning of Melek is 'to understand', while 'literacy' means 'read and write tradition'. So, Melek of literacy is to understand, read and write. In Sundanese culture terminology, the word 'literacy' is translated as ngalogat Nugraha and Amalia (2017). In the beginning, ngalogat is derived from the word logat that has the meaning of 'aturanngalisankeunkecap-kecap' (words pronunciation rule) (Danadibrata, 2006). In this study, the term 'ngalogat' is defined as the development of 'classical literacy' or technique to understand Arabic texts towards modern symbols that show certain meanings such as word position in the structure of the sentence and cultural translation. This is in line with literacy concept nowadays where the term 'literacy' is defined as the ability to identify, understand, interpret, create, communicate and compute, using printed and written materials associated with varying contexts.
The term literacy is expanding in scope and increasingly diverse in its study objects. Starting from conventional literacy, which is anything related to the literacy tradition. Then, the nature of the study develops both in the form of cognitive aspects of individual mastery and in the form of social practical skills. Lonsdale and McCurry (2004) refer to social practice literacy in terms of ideological model literacy. Ideological model literacy as a social practice with the following characteristics, namely: Literacy (1) is considered a social responsibility; (2) there is not only one type of literacy, but there is some literacy centred on students that involve a variety of literacy; (3) constitute critical thinking skills; (4) the level of a person's social literacy. People can only be assessed with intensive observation, and (5) the social context of literacy practice is very important because it is holistic and it is related to community empowerment and development.
In contrast to cognitive literacy, Lonsdale and McCurry (2004) call this the term "autonomous" literacy models. Autonomic literacy has the following general characteristics: Literacy (1) is considered to be related to individual intellectual abilities and can be measured through psychological tests; (2) illiteracy is seen as a deficit in the ability of individuals who are the responsibility of each, and (3) this literacy is mainly in print-based text.
Then, in 2010 the term information literacy developed. Špiranec and BanekZorica (2010) explain that information literacy could be categorized as autonomous-conventional and as a reaction to the perceived increase in the "heterogeneity and complexity of information, information resources, and information structures". (in "heterogeneity and complexity of information, information resources, and information structures"). Previously, Doyle (1992) defines information literacy as "the ability to access, evaluate, and use information from a variety of sources". Lee, Lau, Carbo, and Gendina (2013) before considering media literacy and information literacy separately. Then, according to the development, assimilate the two literacies into media and information literacy, abbreviated as MIL. MIL includes news literacy, television literacy, film literacy, computer literacy, internet literacy, digital literacy and social media literacy.
Among the problems of cognitive literacy in Arabic literacy, especially in reading bald Arabic text (without vocalization). In general, the printed Arabic text is not equipped with vocabulary, such as the interpretation of the Koran, the hadith Syariah, other Islamic tsaqafah books. This condition brings the difficulty and anxiety for beginner learners to read and understand the original text of the Islamic thaqafah book in Arabic.
In general, among the problems of learning foreign languages is anxiety in language proficiency classes. This is consistent with the opinion of Weatherspoon, Horowitz, Kleinman, and Wang (2015). They define the anxiety of learning a foreign language as "the complexity of differences in self-perception, beliefs, feelings, and behaviours associated with foreign language learning in the classroom arising from the uniqueness of the language learning process". The essence of foreign language learning anxiety, according to Horwitz, Horwitz, and Cope (1998), is the threat to an individual's self-concept caused by the limitations of communicating inherently in a foreign language.
In general, the discussion of the anxiety of learning foreign language skill classes, this is following the opinion of Horwitz et al. (1998:128). They defined the anxiety of learning a foreign language as "a distinct complex of selfperceptions, beliefs, feelings, and behaviours related to classroom language learning arising from the uniqueness of the language learning process". The main point of foreign language learning anxiety according to Horwitz et al. (1998) is the threat to individual self-concept caused by the lack of inherent communication in a foreign language.
In a subsequent development, the researchers offered the survey scale for foreign language reading anxiety levels (Spanish, Russian, and Japanese). Saito, Garza, and Horwitz (1999) revealed that the study of reading foreign language text could also cause anxiety for students. The anxiety level of foreign language learning generally does not depend on the target language, but the level of reading anxiety is determined by certain writing systems. The increase in students reading anxiety also increases the perceived difficulty of reading foreign languages.
The main instrument used to measure the anxiety of foreign language learning is Foreign Language Class Anxiety Scale (FLCAS). A foreign language class anxiety scale is used to reveal the most vulnerable component to the anxiety effect. The component is the dynamic communication between two or more speakers. In contrast to the ability to speak foreign languages, the ability to read foreign languages-at least silent reading--is done individually. Reading is also an individual act because the success of reading is not determined by the dynamic communication between two communicants. Therefore, the modification from FLCAS to FLRAS (Foreign Language Reading Anxiety Scale) is needed, which is an Arabic text reading anxiety scale (AT-RAS). This article will discuss the solutions to learning anxiety problems in classes of Arabic text reading. Non-Arabic learners found that reading Arabic text requires an extra effort because the Arabic texts are composed of hijaiyyah (Arabic letters), unlike Latin letters in other foreign languages (English, French, German).

Objectives of the study
Based on the description of the problems and literacy studies above, the purpose of this study is to describe Third, the data resource of modern literacy is the awareness of literacy importance at university students' pesantren (boarding house) Manon Jaya Tasikmalaya. The respondents of modern literacy (ML) are 37 students from second-year students. The respondents were given agreement level options to the proposed statements. The options are agreed (Y) and disagree (D). This is intended to describe Melek of modern literacy from 37 respondents of 100 total populations as a sample. The assessments of percentage scale result are (1) very low (0%-20%); (2) low (21%-40%); (3) on average (41%-60%); (4) high (61%-80%); and very high (81%-100). Varieties of literacy enclose literacy of information, statistic, visual, technology, critical, data, digital, financial, and health. As for the variety of books read were Alfiyyahibnu Malik, 'uqudu 'l-Jaman, safinah, fathu 'l-mu'in, fathu 'l-qarib, fathu 'l-bari, bidayatu 'l-mujathid, aljam'uljawami', and ahlaqulil-banin.

Data Analysis
According to Baldwin, et al (2006), the analysis of cultural semiotic consists of 1) structure, 2) function, 3) process, 4) product, 5) refinement, 6) group, and 7) power or ideology. The brief explanations of the cultural semiotics are as follows. First, the structure of culture is cultural system aspects or cultural framework elements (e.g. ideas, behaviour, symbol, its combination, or with other elements). Second is the function of culture; culture is seen as the tool to achieve a goal. Third, the process of culture is its analysis focusing on socio-cultural development. Fourth, the products of culture are related to various kinds of artifacts. Fifth, the refinement of culture is an individual feeling frame or cultivation group of morality values. Sixth, the analysis of cultural group-membership is either a place or a group of people, or a focus on the property of the place or group itself. Seventh is the cultural ideology analysis that focuses on fundamental group power of thought. Cultural semiotic analysis in this research is limited to the structure of cultural literacy, i.e.: Sundanese ngalogat in Arabic texts.
At the level of text, Kitab Kuning (KiKn) is analyzed by language semiotic. According to Saragihet al. (2017), there are three elements of language semiotics, i.e.: (1) 'meaning', called 'signified', (2) 'form', and (3) 'expression', called 'signifier'. In semiotics, the relationship between one and other language units can be paradigmatic or syntagmatic. A paradigmatic relationship is a selective relationship and can be described vertically. The meaning contained in a paradigmatic relationship is 'same kind' or 'part of', such as Arabic subject 'mubtada' that can be either in singular or plural form. A paradigmatic relationship is also known as the term of the system. Unlike the paradigmatic relationship, the syntagmatic relationship is combinative and can be described horizontally. The meaning contained in a syntagmatic relationship is 'part of', such as subject /mubtada/ followed by nominative predicate /Khabar/. The syntagmatic relationship can be described in sequences. The syntagmatic relationship is also known as the term structure. The example of data structure 1: The theory used for objects studied is the theory of Arabic sentence variety by Nugraha (2016: 72). According to Nugraha (2016), a simple Arabic structure (SP) is called a simple sentence (ʔal-jumlatu'l-basïṭatu). This structure of a sentence is known as a nominal sentence (ʔal-jumlatu'l-ismiyyatu) and verbal sentence (ʔal-jumlatu'l-fi'liyyatu), but in reality, the following varieties of structures were also found: The results of the analysis presentation are done in two ways, formal and informal. The method of formal presentation is the formulation of rules through signs and symbols, while the method of informal presentation is an ordinary explanation to the respondent's data percentage.

RESULTS AND DISCUSSIONS
Based on available data analysis, the results are (1)

Reading Anxiety AT
Based on the Arabic text reading anxiety scale, there are negative and positive descriptions of respondents. Negative-RAS is presented in Table 1a as follows: First, the majority feeling of respondents is disrupted at a very high level when they read AT (78%) because cognitively they cannot understand AT at a very high level of 84%. On average, respondents feel confused (41%) and intimidated (35%). Second, as a result, 43% of average respondents feel nervous, even 53% of them feel upset. This is due to their feeling that they are not too familiar with the reading content (57%). Because the respondents are not used to the reading topic, it causes high confusion in understanding the meaning of vocabulary (73%). As an impact, 86% of respondents have to translate the sentences word by word. Therefore, 43% of the average cannot pronounce (harakat/vocalization) properly and correctly. Positive-RAS is presented in Table 1b as follows: Humanities & Social Sciences Reviews eISSN: 2395-6518, Vol 8, No 3, 2020, pp 1022-1033 https://doi.org/10.18510/hssr.2020.83105 First, although the respondents are under pressure, they still enjoy reading AT (54%) because the strong motivation (88%) coming from the awareness that they have to know kinds of scientific fields in AT. Second, the experience that inspires the average respondents (54%); if they are accustomed to reading AT, it will be easier to understand, although 63% of respondents are facing the obstacle to determine which AT vocalization (harakat) to pronounce. Third, 65% of respondents have high motivation, which is the dissatisfaction of AT reading ability. Therefore, if they are given the right reading method, they are going to be a success in reading AT.
Based on the results of the study of tables 1a and 1b, there are several recommendations, as follows: First, to minimize negative anxiety (feelings of confusion, intimidation, nervousness) learners in Arabic reading proficiency classes, it is recommended to tutors (teachers, lecturers) to develop fun learning strategy. Second, to be able to maintain the learner's positive attitude (self-confidence, strong curiosity motivation) in reading proficiency classes, it is recommended that tutors use a practical reading method, namely ngalogat.

Arabic Cognitive Grammar Description
Based on the Arabic cognitive grammar description (A-CGD), the result about the ability of Arabic grammar application in reading AT is found. Main-CGD ('Umdah) is presented in Table 2a as follows: Based on Table 2a, it can be known that the majority of respondents (89%) have understood the word categories (alkalimat) and its function in sentences (al-jumlah). However, the average of them (57%) cannot distinguish mu'rab (noun case) and mabniy (static) markers. This is due to the Arabic noun that has cases (nominative, accusative, and genitivedative) and the imperfective verb that has moods (indicative, subjunctive, and jussive-energetic). The understanding of respondents about subject-predicate in nominal sentences (jumlah-ismiyyah) is quite high (65%), but when the verb function (KaNa-InNa) is included, their understanding is still low (51% to 59%). The understanding of respondents about verbal sentences (jumlahfi'liyyah) is also high (76%), but it is getting lower (59%) if the structure is changed into passive sentences.  Based on Table 2b, it can be understood that the majority of respondents have understood about the object (maf'ulbihi) quite well (70%) as well as their perception of place (maf'ulfiih) (73%). However much of their understanding is still low regarding mafa'il (affirmative-reason-accompaniment-circumstantial-measurement) around 35%-46%. This also proves that respondents have not understood well about marfu'at (nominative) and manshubat (accusative) marker with only 30%-35%.
Based on the results of the studies in tables 2a and 2b, there are some recommendations, as follows: First, sstudents in the Arabic reading skills class can easily apply grammatical knowledge in practical bA, compiled a noun case marking table, and Arabic verb mode. Second, the students in the reading proficiency class can easily understand the function of words in sentences, compiled nominative, accusative, and genetical markers, as well as indicative, subjunctive, energetic mode markers in Arabic verbs.

Modern Literacy Description
Modern literacy consists of information, statistic, visual, technology, critical, data, digital, financial, and health literacy. Modern literacy is presented in Table 3 as follows:  Table 3, it can be understood that the level of students' literacy-related to data, digital, critical, financial, and health is very high, ranging from 81% to 100%.Also, melek of technology literacy is quite high, between 63% and 72%.
However, literacy awareness about information and statistic is still average.

DISCUSSIONS
Based on the findings of data 1a and 1b, the description of Arabic text reading anxiety scale (AT-RAS) can be understood both negative and positive. To minimize the negative responses and improve the positive responses, the role of lecturers and teachers is needed by using the exact learning method to accelerate melek of Arabic text literacy, especially Islamic tsaqafah. Ngalogat method is modernized by transforming symbols in Sundanese meaning into Arabic linguistic symbols. The function of the Arabic structure is presented in Table 4 as follows: Humanities & Social Sciences Reviews eISSN: 2395-6518, Vol 8, No 3, 2020, pp 1022-1033 https://doi.org/10.18510/hssr.2020.83105 The examples of the application in Arabic structure function can be seen in Table 5a and 5b. Based on Table5a, it can be understood that the modernization of ngalogat symbol will greatly help the learner to understand the structure and meaning of the sentence. Moreover, learners can translate exactly following Arabic grammar. The advanced Application in Arabic structure is presented in Table 5b as follows.  Table 5b, it can be understood that one of the most important conditions of a good translation is precision, besides clarity and suitability. With the modernization of ngalogat, cultural translation is relatively more appropriate because of the fulfillment of Arabic grammatical elements.

Arabic Literacy Strengthens Islamic Values in People Life
Based on the findings of modern literacy on students, the awareness of technology literacy is quite high, between 63% and 72%. However, the literacy awareness of information and statistic is still average. This allows too much information in the mass media (internet, WA, Twitter, etc.) that need to be filtered by Islamic tsaqafah.
By the time, the graduated university students are doing da'wah in the middle of society, even some of them are becoming public figures. The data gained from ustadz (Islamic teacher) in Gedung Da'wah Tasikmalaya are presented in Table 6a as follows. Melek of Islamic tsaqafah literacy will give a solution to the problem of materialistic and secular modern civilization. 63% 26% 11% The data obtained from 38 respondents consisted of 20 ustadz (male teacher) and 18 ustadzah (female teacher), their average age is between 50 to 60 years. Based on Table 6a, we can understand that 92% of them admitted that Sundanese Ngalogat helps them to read the Arabic text correctly. Therefore, based on that experience, 84% of respondents wanted to share their Sundanese Ngalogat skills to society. Although based on their confession, only 42% are proficient at applying the Sundanese Ngalogatin Arabic yellow books and only 55% of respondents claimed to understand the way of Sundanese Ngalogatin other Arabic books.
According to the 92% of respondents, Sundanese Ngalogat not only helps to read the Arabic text properly and correctly but also makes it easy to translate it so that it is accurate to the reader or listener. Based on this experience, they agree (97%) to modify the Ngalogat formula to be understood by the wider community. Even 87% of respondents agree to modify Ngalogat with modern linguistic symbols so that it can be studied in universities. According to the respondents (76%), Ngalogat can improve the literacy skills of Islamic tsaqafah (Qur'an tafsir, hadith explanation, aqidah (Islamic creed), and Kitabturas (literature of Islamic law) in Arabic. They believe (63%) that the literacy of Islamic tsaqafah will provide solutions to various problems caused by modern civilization that is materialistic and secular.
As for the implication of Islamic tsaqafah literacy on modern civilization, refer to Table 6b. A. 95 % of respondents agree that understanding of Islam-tauhidaqidah well and correctly will help to find the direction and the meaning of happy life in the world and hereafter (akhirah).
Following the opinion of Apriani(2016), modern Western civilization has secular, pragmatic, and hedonic characteristics. This implies the rise of suicide cases due to economic crush and free sex. This problem can be minimized with the awareness of our vision and mission to live in the world. A Muslim must have a paradigm of life that he/she comes from Allah, living in the world is to worship and devote himself to Allah, and later return to Allah (akhirat) to account for all of his actions. With this awareness, the mindset will be guided. Likewise, a person's attitude will be based on Allah's rules. Therefore, the person will have a unique Islamic personality, strong and resilient in facing life's challenges because for to the person, anything that comes is goodness. When something that pleases the person is coming, the person will be grateful. Conversely, if the person is tested with something the person does not like, the person will be patient with lovely patience. Dynamic patience keeps istiqamah (steadfastness) in obeying Allah's command, patiently avoiding all God's bans, and accepting willingly all of God's provisions.
With this pattern of living, a Muslim will be able to face the swift information that sometimes causes disorientation in life he/she will not get caught up in secular-materialism civilization because information literacy (L i ) has been embedded within him/herself which is true, good, accurate and complete. The main key to information literacy (L i ) is that a  giving status, sometimes prestige to family members; (g) Protective function: the family protects its members from physical, economic, and psychosocial threats; and (h) Recreational functions: family is a recreation centre for its members. Along with the family function, various kinds of happiness will be achieved, namely: (a) Material Happiness, when primary and secondary needs are met well; (b) Sexual Happiness; not just a born child, but they grow up to be shalih and shalihah; (c) Moral happiness will be achieved when the social function is obtained right and properly; (d) Intellectual happiness, the dialogue between family members to discuss problem-solving proportionally; and (e) Spiritual happiness creates a habit of life as a devotion to Allah by learning from Rasul SAW.

CONCLUSION
Based on available data analysis, the results are (1)  Based on the data findings of the description of Arabic text reading anxiety scale (AT-RAS) that are both positive and negative, the recommendation for lecturers and teachers is to minimize the negative response and increase the positive response, among others by using appropriate learning methods to accelerate melek of Arabic text literacy, especially Islamic tsaqafah. One of the recommended methods is the modernization of Ngalogat symbols (MNS) to help learners understand the structure and meaning of sentences. Learners with MNS can translate exactly following Arabic grammar.
Based on the findings of modern literacy on students, the awareness of technology literacy is quite high between 63% and 72%. However, the literacy awareness of information and statistic is still average. This allows too much information in the mass media (internet, WA, Twitter, etc.) that need to be filtered by Islamic tsaqafah. The implications of Islamic tsaqafah literacy are as follows: a. The area of aqidah Islam-tauhid that is practiced in a good and correct way will help to find the direction and meaning of happiness in the world and the hereafter (akhirat).
b. The area of fiqihmu'amalah that is properly practised will help to fasten the increasing of human life prosperity.
c. The area of syirkahsyar'iyyah's (business cooperation) function is to increase the economic distribution for society.
d. The area of fiqihibadah along with the effort to pursue fiqihsiyasahsyar'iyyahda'wah will be very helpful to create ukhuwwahIslamiyah, especially and ukhuwwahinsaniyyah in general.
e. The area of ahwalusyakhshiyyah, which is Rasul SAW's literacy family as the main model for families in Indonesia, is to create sakinah. mawaddah, warahmah.
f. These five areas of Islamic tsqafah are expected to strengthen the modern Islamic civilization in the Indonesian archipelago.

LIMITATION AND STUDY FORWARD
This study has some limitations which must be taken into consideration. Firstly, due to the scarcity of time and resources, data from a single institute is collected and analyzed. Moreover, amongst the respondents maximum were females, gender might affect the results, hence future research with a larger sample from diverse institutes must be carried out to assess the credibility of these findings. Secondly, since the majority of respondents were females, future research must analyze the perceptions of male and female respondents regarding Arabic language difficulty and compare the responses of males and females and analyze the anxiety levels in both genders.