INTRODUCTION
A number of studies show intolerance and radicalism have entered and
developed in various circles, including youth or millennials in Indonesia. The
findings of the Jakarta Institute of Islamic Studies and Peace in 2010 to 2011,
against junior high and high school students, which resulted in 48.9% of the
students expressed their approval of radicalism (Usman, Qodir, & Hasse, 2014). This is reinforced by a Wahid Foundation survey report in 2016 showing
60 percent of young people active in Islamic spiritual activities (rohis), who attend certain trainings, are willing to fight
in conflict areas such as Poso and Syria. 10 percent
of them supported the Bomb attack in Thamrin, Jakarta, plus 6 percent supported ISIS.
The
emergence of radicalism today among students, inseparable from the rapid
development of science and technology (science and technology) due to the
current globalization and westernization. With the advancement of science and
technology, the easier it is for a person to be no exception for students in
accessing information, wrong one is information
about radicalism. As a result many students who commit radical acts and they
dare to do on the grounds as part of jihad such as engaging in acts of violence
and sweeping activities. This is due to the lack of understanding of radicalism
and moral education among students, so they are easily carried away by the
current globalization.
The fact that radicalism and terrorism are already in the world of
education, raises deep concerns. Schools that should be a place to build a
superior generation of the nation, have instead been 'poisoned' by negative
understandings, which aim to damage the future of the nation.
The enactment of Presidential Regulation No. 87 of 2017 on Strengthening
Character Education is considered appropriate in the midst of the multidimensional
crisis that hit the country, because to solve the crisis, a solution to the
root of the problem is needed thoroughly and continuously. The root of the
problem, according to experts, is the result of a false culture that was built
up in the past and has a clear impact on today's life (Ramli, 2007).
The phenomenon that occurs among the students above shows that education
goals have not been achieved. The purpose of national education has a noble
purpose that is listed in the Law of the Republic of Indonesia number 20 of
2003 on the national education system in article 3, which states that Education
serves to develop the ability and form the character and civilization of a
dignified nation in order to educate the life of the nation, aiming to develop
the potential of learners to become human beings who believe and fear God
Almighty , noble, healthy, knowledgeable, capable, creative, independent, and
become a democratic and responsible citizen".
Education
is not enough to only provide the most advanced knowledge, but also must be
able to instill and build a system of beliefs and strong character of each
student so as to develop his potential and find his life goals in accordance
with the rules, especially religious rules.
Education
as a process of socialization of values and culture is seen as appropriate to
rebuild a humanist and advanced culture and civilization that begins with the
development of the character and mentality of the younger generation, in this
case learners, in order to form positive behavior based on faith and piety to
God Almighty, Sisdiknas Law No. 20 of 2003 refers to it as Akhlak Mulia. So the
Ministry of Education together with the Ministry of Religious Affairs and BNPT
agreed to cooperate in signing a memorandum of understanding on the prevention
of radical understanding and intolerance among students.
So
on the one hand at the synthetic-conventional faith stage, the religious
development of high school students can be well directed if they join a
religious group that builds a healthy religious climate. Then on the other hand
the religious development of high school students can get worse if they join
radical groups and it can harm them. That is the problem of religious
development of high school students today that must be really considered by various
parties, especially Islamic Religious Education teachers (PAI) in high school.
PAI teachers are required to be able to create a healthy diversity climate in
schools so that high school students avoid radicalism. One of the efforts that
can be done by PAI teachers is to practice deradicalization of Islamic
education by integrating the values of counter-terrorism education in PAI
learning in high school through religious coaching in schools.
In
Bandung, there have not been any students who are exposed to radicalism. But
even so, it is better to prevent the emergence of such understanding, which is
through the religious guidance of learners.
This
research on religious development is a preventive effort so that students avoid
radicalism. And the location of his research in two high schools (SMA) Bandung,
namely SMAN 10 and SMA Karya Pembangunan 2 Bandung.
Religious
activities carried out both in SMAN 10 and SMA Karya
Pembangunan 2 Bandung are almost the same but for the guidance and religious
coaching of learners conducted through extracurriculars there are differences.
Basically,
both SMAN 10 and SMA Karya Pembangunan 2 Kota Bandung
are not schools that embrace radicalism or indicated radicalism. This school is
the author chosen as a research location based on consideration to prevent
radicalism in public schools and private schools in Bandung. This is because
preventing is certainly better than treating or eliminating radicalism that is
getting massive. However, both in SMAN 10 and at SMA Karya
Pembangunan 2 Kota Bandung there are still problems related to daily morality
related to radical understanding, such as there are some students who are not
polite in speaking, often skipping study hours, have religious views with
radical opinions such as feeling the most correct opinion and considering
others wrong , and the view that the laws applicable in society are now
incompatible with the Islamic law, has also formed radical attitudes such as quarreling with his friends and there is a presumption that
different religions mean not friends.
Many
ways they use to spread this understanding such as: through cadre
organizations, lectures in mosques managed by them, magazine publications,
booklets, books and through various sites on the internet. Perhaps we still
remember the case a few years ago that required the government to remove sites
that existed on the internet, because those sites are indicated to spread
radicalism. The spread of radicalism also does not cover the possibility of
entering most of the schools in various regions.
This
is what underlies the author to know the picture of how The Religious
Development of Students as an Effort to Prevent Radicalism in students in SMAN
10 and SMA Karya Pembangunan 2 Bandung.
METHOD
This study uses qualitative approach with descriptive analytical method
on student religious coaching as an effort to prevent radicalism in SMAN 10 and
SMA Karya Pembangunan 2 Bandung. The type of data in
this qualitative study is data presented in a verbal form that is narrated
through words (Muhadjir, 1996). The data sources in this study are principals, teachers,
Rohis coaches and high school students in Bandung. The data collection in this
study uses observations, interviews, and documentation. Data is analyzed
through data reduction stages, data presentation, conclusion drawing, and
testing the validity of the data by triangulation.
RESULTS
AND DISCUSSION
In the results of this
research and discussion has been presented data and research findings in the
field through the process of selecting data that has been found both
documentation data, interviews and field observation data. So in this chapter
of discussion, the findings will be analyzed to reconstruct concepts based on
empirical theories already in the Chapter on theoretical studies.
The sections discussed in
this chapter are based on the focus of research on religious development of
students in an effort to prevent radicalism in students in SMAN 10 and SMA
Karya Pembangunan 2 Bandung, which will be divided into 3 sections, namely: (1)
perception of pai SMAN 10 teachers and SMA Karya Pembangunan 2 Bandung City,
about religious radicalism , (2) factors that influence the perception of
teachers PAI SMAN 10 and SMA Karya Pembangunan 2 Bandung, about the understanding
of religious radicalism, (3) preventive efforts of teachers in countering
religious radicalism in SMAN 10 and SMA Karya Pembangunan 2 Bandung.
For more details, apat seen in the exposure below:
1.
Perception of Pai SMAN 10 teacher and SMA Karya
Pembangunan 2 Bandung, About Religious Radicalism
Radicalism
is a common symptom that can occur in a society with diverse motives, both
social, political, cultural and religious, characterized by harsh, extreme, and
anarchic actions as a form of rejection of the symptoms faced. While religious
radicalism is those who carry out acts of violence in the name of religion.
So
education should be a way to stem the flow of radicalism, especially Islamic
religious education. As mukhibat said;
Education
should be one of the fundamental instruments as a medium for the formation of
nation and character building in the midst of heterogeneity and plurality that
become the main characteristics of the Indonesian nation. In the midst of these
differences, as a national unity in order to maintain national integrity, it is
necessary to build an inclusive, pluralist, tolerant and side-by-side attitude
with love and peace. Heterogeneity and plurality in the context of social
interaction, both horizontally and vertically, require educational instruments
of inclusive, tolerant, and plural character (Stavenhagen, 2013).
Discussing
the teacher's views becomes mandatory when we talk about learning, because
teachers are role learning in the classroom that interacts directly with
students. Some perceptions of Islamic religious education teachers arise from
empirical data in the field conducted in SMAN 10 and SMA Karya Pembangunan 2
Bandung, about religious radicalism. Pai teacher's perception of religious
radicalism can be categorized into two, namely teachers who view religious
radicalism as thoughts and teachers who view religious radicalism as an action.
a. Understanding Religious Radicalism as Thought
Some PAI Teachers
in SMAN 10 and SMA Karya Pembangunan 2 Bandung, consider that religious
radicalism is a group that argues in accordance with the principles of the
Qur'an and al-Hadith. This is based on the verse of Qs al-Fath; 29, that:
Muhammad is a
messenger of Allah and those who are with him are violent towards the
unbelievers, but they are dear to each other. you See them bowing and
prostrating themselves seeking the bounty of Allah and His pleasure. On their
faces there were signs of prostration. Such are their attributes in the Torah
and their attributes in the Gospel, as the seed that shoots forth its shoots,
then they become stronger and become large and perpendicular to their trunks;
It pleases its growers because Allah intends to upset the hearts of the
unbelievers. Allah promises those who believe and do good among them
forgiveness and a great reward.
Referring
to the verse above, Guru PAI at SMAN 10 and SMA Karya Pembangunan 2 Kota
Bandung, stated that the Prophet Muhammad was not hard but principled with
islamic teachings. The Prophet taught in making decisions then Muslims must be
based on the Qur'an and hadith so that in understanding religion to be perfect.
It
is the same with kh's thinking. Hasyim Muzadi in walisongo journal, that
Basically someone who thinks radically (meaning thinking deeply, down to the
roots) is okay, and indeed thinks it should be like that. Let's say for
example, someone who in his heart thinks that Indonesia is experiencing many
problems (economic, educational, legal, and political) because Indonesia does
not apply Islamic law. Therefore, for example, the basis of the State of
Indonesia should be replaced with an Islamic system of government (khilāfah islāmiyyah).
Such a radical opinion is perfectly legitimate (Rokhmad, 2012).
Radicalism
at the level of thought, radicalism is still a discourse, concepts and ideas
that are still being discussed, which leads to supporting the use of violent
means to achieve the goal.
2.
Understanding Religious Radicalism as An Act
Some
of them are also PAI Teachers in SMAN 10 and SMA Karya
Pembangunan 2 Kota Bandung, who see that religious radicalism is a rigid and
violent group or sect in Islam in opinion and action. Some teachers agreed that
the hard and rigid attitudes of these groups were unfounded so that caused
public unrest. as Azyumardi Azra revealed that;
Radical
Understanding refers to the ideas and actions of groups moving to subvert the
established political order, state or regime aimed at weakening political
authority and legitimacy or changing existing power relationships in the
international. The
term radicalism is therefore intrinsically related to the concept of political
and social change at various levels.
Religious
radicalism as an act is a group that uses religious texts as a pretext to
commit acts of violence in the name of jihad.
3.
Factors Influencing The Perception of Teachers
PAI SMAN 10 and SMA Karya Pembangunan 2 Bandung on
Religious Radicalism
Perception
according to Jalaludin is the experience of objects, events, or relationships
obtained by summing up information and interpreting messages. The human view
will perceive an object according to the experience and expectations that exist
in him, so that one's perception of something can be dynamic and change.
A
person's perception of an object can be different from others. These
differences are influenced by several things. The way we perceive the current
situation cannot be separated from previous sensory experiences. If the
previous experience often arises, then our reactions have always been a
scientifically correct habit given the responses shown. Ninety percent of our
sensory experiences daily are perceived by habits based on repeated past
experiences.
Therefore what we perceive at any given time will depend not only on the stimulus
itself, but also on the background of the stimulus. This is reinforced by the
theory of perception expressed in bimo walgito and Mifta Toha (Walgito, 2004).
Perceptions
of religious radicalism between teachers are different, this is influenced by a
variety of factors. The author categorizes into two namely the perception (pai
teacher) and the situation. With the following explanation:
1. Perception Factor (Islamic Religious Education Teacher)
a) Personality Characteristics of Islamic Religious Education Teachers
The
character shows the traits of the individual self being portrayed, so that the
character can be interpreted by the overall individual traits of man.
Characteristics are characteristics or forms of character, characters owned by
each individual, patterns of behavior, special signs (Al-Bahri, 2014).
From
empirical data obtained that the characteristics of Islamic religious education
teachers are able to influence the perception of religious radicalism to
students. While this characteristic is also able to affect the teacher's
closeness with students. In other words, if there is closeness between PAI
teachers and students, it will be easy to channel knowledge and channel
religious values to students. So that religious radicalism does not go to
school.
Then
personal characteristic factors become influential factors in perception. Many
factors related to the characteristics of individual perpetrators of perception
that influence one's perception, including attitudes, motives, interests or
interests, past experiences, expectations and others.
b) Educational Background
From
the data obtained in the field, suggests that pai teachers' views on religious
radicalism regardless of educational background. Educational background becomes
urgent in one's view because, from education is the formation of an idea and
knowledge especially about religious radicalism.
Teachers
who have been observed from SMAN 10 there are 4 teachers who have islamic
education subjects, and all of them are with qualifications strata 1 majoring
in Islamic religious education. While two of them are never studied in boarding
schools.
The
location of the next research is at SMA Karya Pembangunan 2 Bandung, there are
3 teachers who have Islamic religious education subjects and two of them are
linear graduates of Islamic religious education while the other is a major in
Shariah or Islamic law.
As
for non-formal educational background also affects the views and understanding
of teachers towards religion. In this case some teachers say also add knowledge
in Pondok Pesantren.
c) ��organization
Syamsul Arifin said that there is a religious phenomenon in Islamic society in
Indonesia that has changed significantly, since the fall of the new order
regime in 1998. Significant changes and many changes are the rise of various
religious groups that carry radical ideology.
Therefore,
it is necessary to trace the factors that influence the perception of PAI
teachers in both SMAN 10 and SMA Karya Pembangunan 2 Bandung, againstunderstanding
of religious radicalism from religious organizations that are followed or
believed. Of the majority of teachers who are the object of research, that they
are followers of one religious organization such as nahdatul ulama' PERSIS or
muhamadiyah, but they do not limit their thinking (fanatics) to the religious
organization. They choose to return to the Qur'an and hadith.
While
only a few teachers are both in SMAN 10 and SMA Karya Pembangunan 2 Bandung,
namely two teachers who claim to be akif in participating in religious
activities or organizations. Some other teachers prefer to be passive due to
time constraints in organizing activities in one organization.
d) Community environment
Society
becomes the next shaper for the thought of teachers.apart from the religious
orgaisasi of the community, then religious activities in the community also
become a field of teachers that radicalism can be countered by amaliyah
activities in the community. Some teachers say that the community in which they
live has many amaliyah activities and all of which aim to create a ready
tolerance for each other. Let's say activities, reading diba', compensation, reading
tahlil and istighosah, tasyakuran and others. Despite the view of some groups
that the activity did not exist in the time of the prophet Muhammad but the
activity was able to become the glue of community friendship and foster
tolerance of religious people.
Some
teachers also observe religious radicalism as destructive groups in their
surroundings, some of them claim to have seen the action of the Islamic
Defenders Front (FPI) in Bandung that damaged some shops and entertainment
venues (sweeping) because it sells during the month of Ramadan.
2. Situation Factors
The second factor
that also affects the perception of Islamic religious education teachers is the
situation. People's perception of one object can be different, although the
object is the same, the culprit is the same, but the conditions are different.
There are three things: time, circumstances and proximity.
In terms of time,
circumstances / places and proximity can be interpreted in the context of the
implementation of research. The time of capture and collection of perception
depends on the effectiveness and length of time, so it needs to be deepened
again by prolonging empirical data retrieval. Similarly, the proximity factor,
due to a short time so that the proximity of new subjects and objects are
awakened at the research site.
While in terms of
the circumstances or place of research is also a factor in the delivery of
thoughts and actions of research motorcycle taxis. This is because this
research was conducted in schools. Cases that lead to radicals in each school
also affect teachers' perceptions of religious radicalism.
While in terms of
the circumstances or place of research is also a factor in the delivery of
thoughts and actions of research motorcycle taxis. This is because this
research was conducted at SMAN 10 and SMA Karya Pembangunan 2 Bandung. The case
that led to radicalization in each of these schools also influenced teachers'
perceptions of religious radicalism.
3. Pai Teacher Preventive Efforts in Countering Religious Radicalism in SMAN
10 and SMA Karya Pembangunan 2 Bandung
Preventive efforts
are a social control that is done to prevent events that have not occurred or
are an effort made before a violation occurs. In preventing the community or
someone being directed, persuaded, or reminded not to commit the violations
mentioned in the.
Efforts to prevent
the spread of Islamic idiology referred to as deradicalization are a must and
must be done with various strategies in various places. Education as a learning
center for students who are developing and looking for identity is a strategic
place to instill moderate Islamic understanding. Educators and educational
personnel have an important task in improving the quality of education in
schools. Educators in this case teachers face to face with students, but will
not be able to carry out their duties properly without the support of other
educational personnel. So in trying to anticipate the spread of radical Islamic
ideology or religious radicalism all parties must be able to work together to
create learning that is able to be the antidote.
Based
on field empirical data, religious radicalism has not appeared in the research
site, namely in SMAN 10 and SMA Karya Pembangunan 2
Bandung. However, several preventive efforts to counter religious radicalism
have been made by Islamic religious education teachers. Preventive efforts made
by Islamic religious education teachers in each school are divided into two
based on the scope of their application, namely in the classroom (when
learning) and outside the classroom. Then the following will be discussed about
the preventive efforts;
a) Pai Teachers' Preventive Efforts to Counter Religious Radicalism in the
Classroom
Teachers
in learning play the role of the main actors, teachers must be able to carry out
several tasks in addition to giving lessons. Meanwhile, PAI teachers, teachers
who have tasks other than providing learning materials, for example, form the
character of students in accordance with Islamic guidelines. In the student's
view, the teacher is the source of science so that in this case the student
sees the teacher in the process of implementing Islamic religious education has
a major role in guiding students to achieve the expected goals, which are all
very decisive to the success of students in the process of Islamic religious
education in schools. Then the teacher must be able to explain comprehensively
to the students, with that understanding will help educators in carrying out
their duties and functions as actors transfer of knowledge.
Pai
teachers' preventive efforts in countering religious radicalism in the
classroom can be seen from the innovations created by teachers in learning
strategies. This effort has not been organized and written in the
implementation instructions or implementation instructions, because the theme
of religious radicalism has not been contained in the chapter of Islamic
religious education subjects. The following preventive efforts are applied to
the learning strategy at SMAN 10 and SMA Karya Pembangunan 2 Bandung;
1. Islamic Religious Education Subject Materials
Islamic
religious education materials that are good and relevant in order to achieve
the purpose of Islamic education is the one that is integrated and comprehensive
and makes the Qur'an and As sunah as the main
guidelines in life (Chabib Thoha, 2009). The scope of islamic
religious education learning applied in secondary schools includes four
materials, namely the Qur'an Hadith, Fiqh, Aqidah Akhlak and Islamic Cultural
History summarized in one subject of Islamic religious education.
SMAN
10 and SMA Karya Pembangunan 2 Bandung; has
implemented the curriculum 2013 so that the name of the subject is Islamic
religious education and ethics, with an allocation of 3 hours of lessons per
week. The reason for the added word ethics is; The Minister of Education also
raised the issue of morality, where there is a loss of social ethics, manners,
and ethics. Therefore, he continued, curriculum 2013 relies on the importance
of attitude as knowledge and skills, including developing thinking skills. In
these religious subjects will also be included ethical lessons.
Religious
radicalism is not a subject matter in islamic education subjects both in SMAN
10 and SMA Karya Pembangunan 2 Bandung. But Islamic religious education
teachers have incorporated insights into religious radicalism into classroom
discussions. Because the subjects of Islamic religious education is a social
science that means to continue to be dynamic (develop according to the times),
so teachers are required to be able to develop material as a form to respond to
issues or problems of Islam that occur in society.
This is in line
with what Ahmad Tafsir said that curriculum development needs to be done
because of the various challenges faced, both internal and external challenges.
In addition, in the face of the demands of the times, there needs to be
improvement of mindset and strengthening of curriculum governance as well as deepening
and expanding materials. In addition, no less important is the need to
strengthen the learning process and adjust the learning burden in order to
ensure the conformity between what is desired and what is produced (Tafsir, 2002).
In the discussion
of the problem of religious radicalism as a preventive effort has been
summarized in a group of subjects of Islamic religious education and ethics. In
fact, radical behavior in religion is caused by one's incomprehension of the
teachings of religion as a whole. So that the discussion and deradicalization
of religion does not need to be fixated on basic competencies. In addition to
conveying the material contained in the syllabus, PAI teachers from the data
found in the field also conveyed about Rahmatan Lil' alamin Islam. Guru PAI
gives the understanding that Islam is a mercy for all nature.
As
revealed by Toto Suharto that the content of Islamic teachings such as Islam
grace for all, tolerance, humanism, plurality, and multiculturalism are among
the aspects that should be of concern to the lecturers, so that education is no
longer ideologically-political (Suharto & Assagaf,
2014).
This is stated in
the rational syllabus of Islamic Religious Education and Ethics subjects
published by the Ministry of Education and Culture in 2016. Islamic Religious
Education and Ethics developed by paying attention to islamic values rahmatan
lilalamin that put forward the principles of Islam that are humanist, tolerant,
democratic and multicultural.
In the study of
the History of Islamic Civilization can be used problem-based learning method
in minimizing the impact of radicalism. Examples of using these learning models
are not standard, but must be adapted to the characteristics of the learning
material. So it can be concluded that the issue of religious radicalism has had
an impact on educational learning materials islamic
religion both in SMAN 10 and SMA Karya Pembangunan 2
Bandung. Similarly, the impact of islamic education
teacher perception on the material, teachers have conveyed and developed islamic religious education subject material in accordance
with the problems in the community.
2. Learning Methods of Islamic Religious Education Subjects
The
method of Islamic religious education can be interpreted as a teaching method
that is adapted to the material or materials contained in Islam itself. Because
the content of Islamic teachings is wide, the method of Islamic religious
education is wide coverage. According to Ahmad, the interpretation of Islamic
teaching methods is the most effective and efficient way of teaching Islam.208
Choosing the right method in addition to being effective and efficient will
also bring an interesting learning atmosphere for students. The method has an
important position in the efforts to achieve educational objectives.through
the right method not only the subject matter is possible to be achieved in
learners, but furthermore, through the method of education functional
understanding will be absorbed by the participants didik
(Bakry, 2013).
Here are some
learning methods used by Islamic religious education teachers in SMAN 10 and
SMA Karya Pembangunan 2 Bandung, namely:
1) Lecture Method
The
lecture method is a method that does not require much media, this method
conveys information and knowledge orally to a number of students who generally
follow passively. The disadvantage of this method is that students only get
information and knowledge from the teacher.
2) Q&A Method (Sharing)
Q&A
method in learning is one of the conventional learning methods that are often
used in the teaching and learning process in the classroom. This method is
appropriate to answer the material that students do not feel understood. This
is also in line with his opinion roestiyah which states that :
The
question-and-answer method is a technique to motivate students to rise to the
thought of asking questions, during listening lessons; or the teacher who asked
the questions, the student replied. It must be the questions about the content
of the lesson that the teacher is teaching; and the student should have
understood; or the broader question of origin relating to the lesson, or
perhaps the experience that is lived with the question-and-answer, the lesson
will be more profound and widespread (Roestiyah, 2008).
Based
on the findings in the field both in SMAN 10 and SMA Karya Pembangunan 2
Bandung, that this method is used by Islamic education teachers, to arouse or
arouse students' curiosity about the content of the problem that is being
discussed even students ask the teacher to solve problems in individuals or in
the community about religion. Some students began to ask about the issues of
religious radicalism and the traditions that exist in Islam that they find in
society.
3) Sosiodrama Method
The
socio-social method, which is a method of teaching by showing students about
social relationship issues, to achieve certain teaching goals. Sosiodrama
method is a method of role-playing learning to solve problems related to social
phenomena, problems related to human relationships such as juvenile delinquency
problems, drugs, authoritarian family imagery, and so on. Sociosiodrama is used
to provide understanding and appreciation of social problems and develop students'
ability to solve them (Sanjaya, 2019).
4) Practice Methods
The
method of practice is an effort to provide opportunities for students to get
hands-on experience, teachers not only provide instruction and explanation of
materials in front of the class, but the activity can also be done together by
direct practice.
The
practice method is used by teachers to explain the material of prayer, reading
the Qur'an, da'wah, Hajj and so on. In performing the practice of prayer there
is a difference in the way students pray, so that it is used by the teacher to
explain to students about the differences in the implementation of prayer
because it is based on differences in sects, so that students have many views
on the differences in the implementation of prayer in Islam. By understanding
the many sects, participants become not fanatical only one sect. In addition,
students also become tolerant of the differences in views that may occur among
scholars and consider themselves the most correct.
Based
on empirical data in the field both at SMAN 10 and SMA Karya Pembangunan 2
Bandung, the development of islamic religious education learning methods will
also answer the challenges of the school in this case the principal that
Islamic religious education should be able to provide material that is balanced
with practice, so that Islamic religious education is not only charged to
cognitive (knowledge) but also balanced with affective or attitude (attitude)
and psychomotor. Because the ultimate goal of education is a change in one's
behavior and attitude and quality. Therefore, it is necessary to use a method
of defense that touches the hearts of students, with balanced with the study of
the Qur'an and Hadith thoroughly or comprehensively. So that the hope will give
birth to an inclusive understanding and tolerance of people's lives.
4. Learners' Knowledge of
Religious Radicalism
Teacher
understanding of religious radicalism, from empirical data in the field also
contributes students' knowledge to religious radicalism. This can be seen from
the accuracy of students in answering and responding to religious radicalism
given by researchers. The difference in knowledge of students from each school
that becomes a field of study is so diverse. But the understanding of these
students is still in the stage of knowing religious radicalism groups that
exist in Indonesia or abroad such as ISIS. They get this information in
addition to teachers in schools, teachers in the place of recitation, Kyai in
the Cottage, books, television, or even the internet.
5. Pai Teachers' Preventive Efforts to Counter Religious Radicalism Outside
the Classroom
Education and
educational institutions are very likely to be the spreaders of the seeds of
radicalism and at the same time an antidote (read: deradicalization) radical
Islam. Studies on radicalism and terrorism signal that certain Islamic
educational institutions (especially nonformal ones, such as pesantren) have
taught fundamentalism and radicalism to students. Later, formal schools also
began to teach elements of religious radicalism, such as teaching students not
to salute the Red and White flag during flag ceremonies and prohibiting the
singing of the National Anthem of Indonesia Raya.
Therefore, there
needs to be cooperation between Islamic religious education teachers and school
residents to counter religious radicalism in and spread in schools. Here are
some efforts made by schools in countering religious radicalism, either
directly or by school policies;
a) Do'a Activities Before Studying and Before Going Home
Do'a
morning before studying and before going home, from observation in the field is
carried out by different methods. SMAN 10 Bandung chose to perform the prayer
before studying and before returning home with a scheduled led by students, PAI
teachers position themselves as mentors. While the reading of the do'a is read
in the order of do'a shalawat in Arabic, In Indonesian and closed with shalawat. While SMA Karya
development 2 Bnadung city prayed with the lead by
the sound system center (recording), without
dictating the text of the do'a.
b) School Policy on The Implementation of Jama'ah Prayer
The
policy on the implementation of congregational prayers in schools is indeed an
internal policy of the school. School policy to perform congregational prayers,
from the data in the field in each school there are different models of
application, namely: if in SMAN 10 Bandung city applies prayers during pai and
ethics lessons, while the other students perform prayers in the rest hours
alternately, this means that at SMA KP 2 Bandung, the implementation of prayer
worship is not scheduled in a scheduled manner but from observation data
students are able to get used to performing prayers b erjamaah without any written
regulations.
c) Religious Extracurriculars
PAI
teachers and the school in general have limitations to supervise the religious
activities of students, both those inside the school let alone those outside
the school. Almost all pai teachers who are informants of this research are
supervised, but the fact is that it is not possible to do so to the maximum.
Their answers revolved around: "definitely watching, sometimes watching,
inside the supervised school and outside the school not." This indicates
that the teacher's lack of supervision of the student's religious activities.
One of the reasons is because it is not comparable between the number of
students and the availability of teachers.
Some
religious activities are initiated by religious teachers and students themselves,
while others are initiatives from schools or teachers of subjects other than
PAI. Because of the limitations of teachers to supervise student activities,
religious nuances are expressed in the school so that students are accustomed
to moderate religious activities. The following activities are carried out by
moderate schools regardless of sect or religion.
Teachers
are one of the important aspects in PAI learning, both formally and
non-formally.
Because
PAI learning has a lot to do with religious doctrines, information about the
educational background and affiliation of socio-political organizations from
the performers of school studies is very important. This is intended to avoid
the influence of religious understanding brought by the performers of activities
to the students.
Extracurricular
religion in SMAN 10 Bandung namely Sie Spiritual Islam, Read Tulis al-Qur'an
and Banjari. This activity was fostered by Islamic religious education
teachers. Previously extracurricular Islamic Spiritual Sie collaborated with
Islamic institutions outside the school to build the extracurricular. However,
because it is suspected that the institution has spread religious radicalism,
the school provides a policy to be returned to teachers of Islamic Education
subjects. Then Extracurricular religion at SMA KP 2 Bandung there are three
namely tartil, qiro'ah and banjari fostered by outside parties who are experts
in their fields.
d) School Policy on Anti-Violence Task Force
It
is said by Yusuf Qardhawi that the indications of people who lead to religious
radicalism are people who are violently out of place and rude. Violence that
occurs sometimes the perpetrator himself has not been able to recognize it,
both verbal and non verbal violence. So that the school has policies and related
to the rules of discipline of the school in tackling harsh and abusive
attitudes to students.
The
implementing officers and supervisors of violence in each school are the
responsibility of the team that has been formed by the principal. For example,
for SMAN 10 Bandung city refers to the Regulation of the Minister of Education
and Culture (Permendikbud) of the Republic of Indonesia number 82 of 2015 on
the prevention and prevention of violence, this anti-violence team also
involves Religious teachers. While at SMA KP 2 Bandung using the term with the
Disciplinary Team.
Then
the school has discipline and score obtained, this encourages students to
always behave in accordance with the rules in the school. Then the type of
violation especially with the form of violence non verbal fights such as fights
are rare because they are categorized as high skore.
e) Creating a School of Tolerance
Considering
the phenomenon of radicalization that occurs in the world of education (upper
secondary and higher education), the thing to do by institutions and educators
is how to provide a comprehensive understanding of various religions, at least
give understanding to students and students that the diversity of religions on
earth, including in Indonesia, is not a mistake or a sin of origin , but that's
the sociological reality (Qodir, 2013).
Creating
tolerance in schools by providing facilities and support both material and
non-material for all religions in SMAN 10 and SMA KP 2 Bandung.
From
some preventive efforts made by teachers and schools in countering religious
radicalism in schools, there are things that must also be considered. That
Islamic religious education teachers are mainly suri tauladan and role models
for students and school residents in the field of religion. A teacher is a
source of conscientiousness, a person full of examples and examples for
learners.
In
the Qur'an the word example is projected with the word uswah, a method that has
considerable influence in educating children. Allah has shown that the example
of the existence of the prophet Muhammad is to contain pedagogical value for
mankind. As Allah says in Sura al-Ahzab: 21.
It means: Surely
in the Messenger of Allah there is a good example for you for him who hopes for
Allah and the Last Day, and mentions Allah much.
This
is in accordance with medley's research on the effectiveness of teacher success
in carrying out his educational duties, he found the assumption of teacher
success that serves as a starting point in its development. These assumptions
are: first, the assumption of a teacher's success depends on his personality;
second, the assumption of teacher success depends on the mastery of the
method;�� third, the assumption of
teacher success depends on the frequency and intensity of interactive
activities teachers with students; and fourth, the assumption that whatever the
basis and reason, the appearance of the teacher is the most important as a sign
of having insight, there are indicators of mastering the material, teaching and
learning strategies, and so on (Muhaimin, 2003).
So
in this study it can be concluded that Islamic religious education teachers
play a very important role in preventing the spread of religious radicalism in
schools.
CONCLUSION
This
study aims to describe religious development as an effort to prevent radicalism
in students in SMAN 10 and SMA Karya Pembangunan 2 Bandung. In general, the
conclusion of this study, namely: (1) pai teacher perception about religious
radicalism there are two, namely a) radicalism is seen as thought b) religious
radicalism is seen as action. (2) Factors that Affect Teachers' Perception of
Religious Radicalism are two factors that are derived from the perception (pai
teacher) and the situation. (3) Pai teachers' preventive efforts in both
schools on the issue of religious radicalism in students are divided into two
scopes, namely in the classroom and outside the classroom. The scope of the
class there are three efforts namely (a) islamic religious education subject
matter on the issue of religious radicalism has been discussed by teachers in
the classroom, (b) diverse learning methods by raising the issue of religious
radicalism and tolerance in the community, teachers using learning methods.
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Religious Development of Students as an Effort To Prevent Radicalism In High Schools In Bandung