INTRODUCTION
The
decline in the morality of the nation's children has begun to touch elementary
school-aged children (SD), some are involved in drugs, acts of violence between
friends, sexuality, and even murder. This issue will receive special attention
from education experts, especially character education experts or noble
character education, because it is an indication that the implementation of
noble character education learning in schools has not met the expectations as
stated in Law Number 20 of 2003 concerning the National Education System,
namely develop capabilities and shape the character and civilization of a dignified
nation. This in the long term has an impact on the destruction of cultural
values and the nation's personality as well as the removal of noble character
from social reality that has been developed by the nation's founders and has
become Indonesia's identity as a religious country.
Orientation
of Education towards noble akhlaq is sometimes
overlooked so that the profile that arises from graduates sometimes does not
match what is aspired to, (Sanusi, 2016:195), related to this character there
are 3 important things to note, namely (1), Regarding each person who appears
to be his/her real actions. His actions and his ways of describing some of his
personality. (2). The qudrot and irodah
factors of God should also not be forgotten in life (3). The basic capital of
one's deeds, personality, character and value system is
plural intelligence, which is carried genetically and historically, from birth.
Graduates
who have noble morals are always raised in the visions of schools including Pesantren, (Sauri, 2006), in philosophy
and theosophate Akhlaq
says, that: the term character is actually in common with akhlaq.
However, if akhlaq is expressly sourced from the
Quran and assunnah, then the character is more
sourced to the constitution, society and family. Likewise, the value, moral
ethics and ethics are actually in fact in relation to akhlaq.
And the understanding of value is fithrah tawhidullah developed and internalized in one's person to
achieve a noble akhlaq for the happiness of life in
this world and in the hereafter.
The
formation of akhlaq depends heavily on the
environment it faces, "buitstu liutammima makaarimal akhlaq", I was sent to complete akhlaq,
showing that the Messenger of God was sent by Allah swt
to build / form a human being in order to have a good akhlaq
/ behavior of creatures to the Kholiq, or in the
hadith it is also said, that: "kullu mauluudin yuuladu alal fithrah faabawaahu
yuhawwidaanihi au yunashiroonihi
au yumazzisaanini, that is, every child is born in a
state of fithrah / holy, then both parents will turn
them into Jews, Christians, mazusi or remain in the
state of fithrah / holy, then both parents will turn
them into Jews, Christians, mazusi or remain in the
state of fithrahannya.
Management
of students in character building can at least go through three domains,
namely: 1) affective; the cultivation of character education has an impact on
changing attitudes, through habituation that is carried out continuously both
in Islamic boarding schools and in schools so that students have certain character
traits such as istiqomah, good character, mansiri and others; 2) cognitive: linking character
education into subjects provides understanding of students to practice
character values and the importance of character in everyday life, so as to
stimulate the awareness of students to practice character values in everyday
life; and 3) psychomotor: through the learning experiences that students
receive both in pesantren and at school, they have
abilities that are manifested in the form of behavior in everyday life.
Tahfidz qur'an
is a very effective approach in forming noble character because at least when
students have the azzam to memorize the qur'an, then at least 5 times a day they will relate to the
qur'an as kalamullah, besides
that there are several virtues of the qur'an. ;an, namely:
1. Hudan: as a guide for anyone
who reads it, understands it and puts it into practice.
2. The Qur'an is referred to as dhikr which is guaranteed authenticity and
ease in memorizing it.
3. The contents of the Qur'an are said accurately and clearly, hearing the
readings can strengthen and confirm faith.
4. There is a blessing in mixing it, only touched by holy people.
Thus some of these virtues,
will only be felt by students who have a target to memorize the Qur'an,
something that is impossible for those who memorize the Qur'an to only read it
once a day, of course at least 5 times a day students will touch the Qur'an in
a pure state of soul. and body, so that the emotions, passions that have been
in his soul will gradually be clean and replaced with tawadlu
and patience in facing the challenges of life. You can imagine that children
who used to be very attached to gadgets, from waking up until going to bed were
never separated from gadgets, so they indirectly filled their mindset with nutrition
that would deliver attitudes and actions in accordance with the content
presented by the gadget. , the facts prove that some teenagers / high school
are addicted to their tiktok style to the point that
before going to bed they can't control their bodies and end up experiencing
psychological pain, naudzubillaahi min dzaalik, hopefully our students will be free from such
habits.
On
the other hand, students who teach themselves to memorize the Qur'an, their
days will automatically be filled with memorizing the Qur'an, for example,
those who target memorizing 30 juz within 1 year,
then they must memorize 1 page a day, repeat the reading / murojaah
at least 5 times a day, it is certain that they will not be interested in the
jokes contained in the gadget, they will have the view that that time must be
used as well as possible and automatically will not engage in wasteful
activities that will have no benefit for life and life.
The
tahfidz program in Islamic boarding schools or
special tahfidz madrasas is one of the efforts to
improve the quality of education, especially the formation of noble character,
because students are sent to understand the contents of the verses in the
Qur'an, reflect on their relationship and position before Allah, they are also
accustomed to maintain sunnah practices such as tahajjud,
fasting Monday, Thursday, duha prayer, as well as
maintaining oral practices and actions that cause memorization to be forgotten
or even difficult to memorize. Among the practices that make it easy to memorize
the Qur'an are: sincere, serious, patient and confident. The things that will
damage the memorization are: immoral acts, lack of murojaah,
ujub and riya. So
indirectly, students are sent to keep away from actions that are not liked by
Allah, even at the same time they save every day for good deeds so that the sanctity
of their souls is maintained with the light of the Qur'an. Therefore, the
researcher proposes a framework for the development of the PAI curriculum and proposes
a study with the title "Management of improving the noble character of
students through the Tahfidz approach."
METHOD
The method
the authors used in this study was descriptive analytical method with case
studies. Descriptive method of analytics is a research method that emphasizes
the effort to obtain information about the status or symptoms at the time of
research, provides an overview of the phenomena, also further describes the
relationship, as well as draws meaning from a desired problem. (Sukmadinata, 2008)
revealed that descriptive research is the most basic form
of research and is intended to describe or describe existing phenomena, both
natural phenomena and human engineering.
1. Data Source
The data sources of this research are boarding school
informants in Cimahi City, Bandung City and Garut Regency. The samples taken in this study were
students who were taken randomly as many as 10 people, and the Curriculum Team,. Tahfidz educators/tutors
are 2 people. Population data, informants were taken based on field
observations and data were obtained from the Darul Arqom Muhammadiyah Islamic boarding school in Garut district, and the Misbahunnur
Islamic boarding school in Cimahi City.
2. Data Collection
Techniques
a. Interview
Through interview techniques, researchers intend to
obtain data or information that supports the problem being studied, namely by
holding direct conversations with informants as subjects of this study. The
form of data collection revealed in this in-depth interview includes the
management of fostering the noble character of students with the tahfidz approach in Islamic boarding schools.
b.
Observation
Observation is a systematic and planned observation
activity that is intended to obtain data that is controlled for validity and
reliability. In this study, the observations made were participatory
observation or also called participatory observation, meaning that the researcher
observed and participated in the activities carried out by the informants.
Observations made directly on the symptoms that appear, as they are in
accordance with the (real) reality in the field, the intention is to find out
the situation and state of the research subject.
c.
Documentation Study
This
technique is used with the intention of obtaining administrative data by
studying documents related to the problem to be studied, in addition to
obtaining complementary data for this research, in order to have credibility.
This is in accordance with the opinion Syaodih, NS.
(2008:221) that "documentary study is a technique of collecting
data by collecting and analyzing documents, both written, graphic and
electronic documents".
3. Data Analysis Techniques
Data analysis in this study was carried out continuously
and continuously, from the beginning to the end of research activities, both in
the field and outside the field. Data analysis in the field includes recording,
coding, and temporary interpretation of various information obtained at each
step of the research activity. The activity steps taken in the analysis of the
data are as follows:
a.
Data reduction, namely
making abstractions of all data obtained from field notes. Data reduction is
carried out by researchers, namely by compiling information obtained from
informants in the form of narratives related to the focus of research.
b.
Organizing and
classifying data according to research objectives.
c.
Thorough examination of
all data to determine completeness and validity, as well as obtain a
comprehensive picture of the data, whether it is sufficient or still needs to
be added.
d.
The interpretation of the
data is in accordance with the problem and research objectives, namely
compiling and assembling data elements and giving meaning based on the views of
the researcher to reach a conclusion in accordance with the research
objectives. This is done because essentially all the data in this study support
each other and complement each other.
e.
Data verification is
carried out to check whether the conclusions drawn are correct or not and
whether they have achieved the research objectives.
RESULTS AND DISCUSSION
1.
Profile of the Darul Arqom
Islamic Boarding School in Garut Regency and the Misbahunnuur Islamic Boarding School in Cimahi
City
1) Darul Arqom Islamic Boarding School, Garut Regency
This Islamic
boarding school is named Darul Arqam
Islamic Boarding School in Garut Region. It is
located on Jl. Ciledug No. 284/36 Rt. 01 Rw. 02 Ngamplangsari Village, Cilawu Subdistrict, Garut Regency
� 44181 Persyarikatan Muhammadiyah has considerable
concerns over the possibility of scarcity of ulama in the future. This concern
was raised at the 39th Muhammadiyah congress on 17�22 January 1975 in Padang,
West Sumatra. Moreover, at that time the Indonesian Minister of Religion, Prof.
Dr. H. Mukti Ali, gave a speech at the congress sharply criticizing
Muhammadiyah, "Muhammadiyah do not likes to talk and talk about tajdid if
Muhammadiyah is not good at speaking Arabic�, and also, hopes that Muhammadiyah
organizes education that is oriented to the regeneration of scholars.
2) Misbahunnuur Islamic Boarding School
The Misbahunnur Foundation as a foundation engaged in social
and educational fields has the aim of helping and creating quality human beings
both in the world and the hereafter. And this goal is also almost the same and
even supports the Cimahi City government program,
especially those who want to create a society with personality, noble
character, intelligent, healthy and superior.
Through the establishment
of the Tahfizh Al-Qur'an Islamic Boarding School
(PPTQ) Misbahunnur which is the spirit of the Misbahunnur foundation, special management of the planned
programs is needed. Therefore, pesantren has a formal
education program through the establishment of Madrasah Tsanawiyah
(MTs) Misbahunnur and the establishment of Madrasah
Aliyah (MA) Misbahunnur. As for non-formal education,
pesantren has a program through Madrasah Qur'aniyyah education which requires special management to
support the vision and mission of the pesantren,
which is to become a leading institution, in this case it is intended to create
hafizh and hafizah al-Quran
with broad insight.
1.� Learning Planning at the Darul Arqom Muhammadiyah Islamic
Boarding School, Garut Regency and the Misbahunnuur Islamic Boarding School, Cimahi
City.
Based
on the results of interviews with pesantren leaders,
homeroom teachers and PAI teachers as well as tahfidz
supervisors in the two pesantren, namely the Darul Arqom Muhammadiyah Islamic
Boarding School in Garut Regency and the Tahfidz Misbahunnur Islamic
Boarding School in Cimahi City, it is known that
before formulating Islamic religious education plans in order to foster noble
character of students in pesantren, the leadership of
the pesantren together with the formed team to create
a context analysis document. In making context analysis, Islamic boarding
schools conduct an analysis of eight national education standards, namely
content standard analysis, graduate competency standard analysis, process standard
analysis, and management standard analysis. and infrastructure, and financing.
Pesantren also conducts an analysis of the environmental conditions of the education
unit, both internal and external environmental analysis. The description of the
results of the environmental analysis of the education units in the two pesantren are:
a. External
1) Strength
This
analysis of the external environment relates to the strengths of the two pesantren. Among them: 1) Located in the very strategic
city center and district. 2) Having adequate teaching staff with academic
qualifications in accordance with Law Number 14 of 2005 and Government
Regulation Number 74 of 2008. 3) Having representative educational facilities
to carry out Islamic boarding school education.
2) Weaknesses
This
analysis of the external environment is related to the weaknesses of the two pesantren. Among them: 1) The environment around the pesantren which tends to be individualistic. 2) There are
still teachers who have not been certified as professional educators,
especially in the field of tahfidz. 3) Weak
cooperation between parents and pesantren in
developing more effective learning activities. 4) There are still teachers who
teach with conventional approaches and do not understand modern and effective
learning models. 5) Library support facilities that have not been maximized. 6)
The majority of educators are seniors so they are relatively difficult to
develop.
b. Internal
1) Opportunity
This
analysis of the internal environment is related to the opportunities possessed
by the two pesantren. Among them: 1) The large number
of students has the potential to become the preferred and superior Islamic
boarding school. 2) Academic and non-academic achievements of students,
especially tahfidz, are many so that they become
capital to get support from the community and government. 3) all students are
Muslim and have an interest in memorizing the Koran and aspire to be shokleh students so that it is possible to develop Islamic
religious education management in order to foster noble character of students
through a more effective tahfidz approach.
2) Threat
This
analysis of the internal environment is related to the threats that the two pesantren have. Among them 1) The influence of culture
outside the pesantren environment that can damage the
morale of students, especially gadgets. 2) The lack of educators who hafidz quran from young people so
that it threatens the sustainability of the noble character development program
for students in the future.
2.
Organizing Learning at the Darul Arqom Muhammadiyah Islamic Boarding School in Garut Regency and the Misbahunnuur
Islamic Boarding School in Cimahi City.
Based
on the results of interviews with the leaders of the pesantren,
it is known that the planning of Islamic religious education, especially those
directed at fostering the noble character of students through the tahfidz approach in both pesantren,
is outlined in the pesantren curriculum document. The
document was formulated by involving teachers through curriculum revision workshops
held at the beginning of each school year. Before being brought into the
workshop forum, the curriculum document is formulated by a team formed by the
leadership of the pesantren.
As
a general guideline for implementers of Islamic religious education in Islamic
boarding schools, planning for moral development through the tahfidz approach begins with an affirmation of the vision,
mission and objectives of the pesantren as follows:
a. Vision:
1) Darul Arqom Muhammadiyah Islamic Boarding School in Garut Regency To become a model for a national level
educational institution with a muhammadiyah
character, scientific insight, competitiveness so as to produce a cadre of
scholars and/or intellectuals of noble character who drive development,
progress and Islam.
2) Tahfidz Misbahunnur Islamic Boarding
School in Cimahi City To become the most advanced
Islamic boarding school in memorizing, studying, understanding and loving and
practicing the Qur'an.
b. Mission:
1) Darul Arqom Muhammadiyah Islamic Boarding School, Garut Regency
a) Organizing the pesantren management system so
that it can become a model of excellent educational institutions.
b) Organizing and developing a model of Islamic boarding school education in
mastering al ulum aqliyah
through the development of an Arabic education/learning model for bahtsul poles and kemuhammadiyahan.
c) Developing Islamic resources that can become superior educational subjects.
d) Establish and develop institutional relationships and cooperation with
various related parties as long as they do not conflict with the principles and
principles of the Muhammadiyah Association.
e) Cultivating students in taste, ratio and sports activities as well as other
achievement tests through intra and extracurricular activities.
2) Tahfidz Misbahunnur Islamic Boarding
School, Cimahi City
a) Familiarize students to memorize the Qur'an at least one page in one day.
b) Familiarize the students with qur'ani morality in
everyday life.
c) Purpose:
1) Darul Arqom Muhammadiyah Islamic Boarding School, Garut Regency
To
give birth to tarjih cadres and/or intellectuals who
are superior, have noble character who can become cadres of driving development
that is more advanced which is Islamic with basic strategies based on
togetherness and partnership.
2) Tahfidz Misbahunnur Islamic Boarding
School, Cimahi City.
Serving
religion, homeland and nation to create a society and generation that are
strong in faith and science. The expression "Manners in Character" in
the vision statement of the pesantren is the main
reference for implementing Islamic religious education in pesantren
in formulating planning documents that are more operational in order to foster
noble character. students through the tahfidz
approach.
A
vision statement that specifically emphasizes the ideals of forming students
who are polite in character or have noble character through the tahfidz approach. According to the leadership of the pesantren, the phrase accustoming students to memorizing
the Koran at least one page a day is able to deliver and foster the birth of
students with noble character. According to him, noble character is the
embodiment of people who have strong faith and carry out the Shari'a well. Akidah, sharia and
morals are three aspects that cannot be separated from the structure of Islamic
teachings, all of which are the contents of the Koran which students are
accustomed to reading, studying and memorizing every day so that people can
carry out the appreciation and practice of the Koran effectively. automatically
his words, thoughts and deeds are always awake so that he has noble character
gradually, both felt and not felt.
Complementing
what was conveyed by the leadership of the pesantren,
based on the results of interviews with PAI and tahfidz
ustadz as well as documentation studies on learning
tools for PAI teachers and tahfidz teachers as well
as class teacher work programs it is known that in formulating annual programs,
semester programs, syllabus and implementation plans for PAI subject learning
and tahfidz and other subjects taught by subject
teachers, the vision and mission statements become the main guides so that what
is planned by PAI teachers, tahfidz teachers and
subject teachers is in accordance with the vision and mission of the pesantren that have been previously set, especially those
related to the ideals give birth to graduates who are polite in character or
noble character.
3. Implementation of
Learning at the Darul Arqom
Muhammadiyah Islamic Boarding School, Garut Regency
and the Misbahunnuur Islamic Boarding School, Cimahi City.
Based
on the results of observations and interviews with pesantren
leaders, tahfidz teachers, and PAI teachers, it is
known that the implementation of Islamic religious education in the two pesantren is carried out through two approaches, namely
direct teaching and indirect teaching.
Direct
learning is carried out through the delivery of Islamic religious education
materials by PAI teachers, character building by subjects, and tahfidz teachers as well as coaching by pesantren
leaders in the momentum of Monday's flag ceremony and tahfidz
session activities. Indirect learning is carried out through the example of the
head of the pesantren leadership and all educators, habituation
of religious activities with the direction of PAI teachers and tahfidz teachers as well as efforts to create a pesantren culture that is conducive to the formation of
noble character of students.
According
to the results of interviews with PAI teachers and tahfidz
supervisors, it is known that the implementation of Islamic religious education
in the context of fostering noble character is also done by getting used to
saying greetings when meeting with teachers and entering class, reading prayers
every starting and ending learning activities and by reading Asmaul Husna every time. starting the first hour of
teaching and learning activities as well as activities that support the
achievement of memorization such as daily murojaah, rawaib prayer, tahajjud, duha and shaum sunnah, tasmi and habituation of solemn Friday by reading and
understanding Surat al-Kahf, the students will have
less opportunities to do things. things that will damage his mind because he is
busy with the qur'an.
As
for the observations, it is known that in every class, santri
room, prayer room and discussion room there are moral messages that inspire and
motivate students to behave commendably. In addition to classes, on the walls
of the pesantren, the teacher's room and the leadership
room of the pesantren, there are also calligraphy and
moral messages that are expected to be read every day by students so that they
are gradually internalized into the personality system of the students.
Meanwhile,
based on the results of interviews with PAI teachers, it is known that pesantren take advantage of the momentum of Islamic
holidays as a momentum to instill Islamic moral values, such as the momentum of
the Prophet's Birthday, the momentum of the Hijriyah
New Year and the Isra Mi'raj
Commemoration Moment.
Meanwhile,
based on the results of observations throughout the research in both pesantren, it was found that several efforts were developed
as the implementation of Islamic religious education in fostering noble
character through the tahfidz approach, including the
following:
a. Affirming Islamic cultural values in the vision and mission of the pesantren and installed on the wall of the front gate of
the pesantren.
b. Installing moral messages in 3 languages, namely English, Arabic and
Indonesian, which are posted on every front wall of the classroom, in the
classroom, and in the rooms in the Islamic boarding school.
c. Affirming the core character which is the main mission of the pesantren to be transformed into the personality of the santri and installed at the front gate of the pesantren.
d. For subject teachers who teach in the first hour, they are required to
guide students to read prayers and Asmaul Husna
together.
e. Giving a message to all teachers to always insert Islamic values in their
learning practices, without having to expressly these values are listed in the
Syllabus and lesson plans.
f. Building the spirit of practicing Islamic teachings through activities for
Commemorating Islamic Holidays (PHBI).
g. Install calligraphy in every classroom and other spaces in the boarding
school.
h. Involving students in external activities with Islamic nuances.
i. Develop self-development activities, including religious enrichment for santri.
j. Providing rooms and gardens for memorizing and discussing verse studies.
The
implementation of Islamic religious education in fostering noble character
through the tahfidz approach is reflected in the organizational
climate of Islamic boarding schools with an Islamic culture. In general, the
climate can be felt from several things as follows:
1) Feels and Looks When Entering the Islamic Boarding School Area
The picket officer
who is at the main gate of the boarding school welcomes guests with greetings,
greetings and courtesy as well as the chanting of the holy Qur'an which is
played on a scheduled basis, after passing through the gate guarded by the
picket officer, a moral message board contains hadith and verses and pearls of
wisdom about virtue memorizing the quran and the
culture of shame for the pesantren residents which
emphasizes the determination and ideals that the santri
want to uphold as well as the profile of the santri
that the pesantren aspires to. In front of the
entrance, there are pillars of character developed by the boarding school as if
it becomes an identity that will be felt by visitors when entering the pesantren environment, on every pillar in the pesantren and in front of the class there are also words of
wisdom in English, Arabic and English. Indonesia. What is felt when entering
the pesantren area is also the pesantren
architecture which is decorated with the vision and mission and goals of the pesantren as well as the profile of the expected graduates.
The polite
greeting from the picket officer in front of the boarding gate is also part of
the pesantren's cultural identity. This was found by
the two pesantren.
2) Looks and Feels When Entering the Boarding Room of the Islamic Boarding School.
The boarding
school leadership room is a miniature of the general arrangement of the pesantren environment, the pesantren
leadership room is generally equipped with calligraphy, Al-Qur'an manuscripts,
the vision and mission of the pesantren, as well as
trophies obtained by students in various competitions, especially tahfidz as well as the atmosphere of chanting the holy
verses of al-Qur'an. Quran that never ceases to enliven the mood of anyone who
enters it.
3) Feels and Feels When Entering the Teacher's Room
Several things
that support the implementation of Islamic religious education in order to
foster noble character through the tahfidz approach
from the arrangement of the teacher's room that the authors find include that
the teacher's room is designed with Islamic nuances, including equipped with
calligraphy, moral messages in three languages, as well as table and cupboard
arrangements that neatly arranged so as to make the residents comfortable in
doing their work and make the students interested to conduct consultations
and informal discussions regarding teaching materials.
4) Feels and Feels When Entering the Classroom
The classroom
becomes a strategic arena for teachers to transform Islamic values and noble
character to students. The strategic role of the teacher will be greatly
assisted if the class is conditioned in such a way that it supports every stage
of learning carried out by the teacher. Some things that can be seen and felt
in the classroom include the class equipped with calligraphy, the class
equipped with the Qur'an manuscripts, in front and in the classroom equipped
with moral message boards in three languages (Indonesian, Arabic and English),
there are photographs a photo of the hero of the nation's struggle, there is a
vision and mission of the pesantren, there is Asmaul Husna made by students, student rules and promises
of students that are installed on the walls.
5) Feels and Feels When Entering the Library Room
The library becomes
the scientific identity of an educational institution, through the library,
students get many references to enrichment of the basic material received by
students from the teacher in class. There are several interesting findings that
support the implementation of Islamic religious education in order to foster
the noble character of the two pesantren through the
library including the library decorated with Islamic wise words in three
languages, the library is equipped with Islamic reference books as well as the
Qur'anic manuscripts, calligraphy, students are accustomed to saying greetings
when entering the library and being orderly when registering for borrowing
books.
The librarian
tries to set an example in morals and gives directions in a polite manner to
students who need help, in both pesantren the nuances
were felt by the author when conducting research.
6) Feels and Feels When Entering the Canteen
Every break time
the majority of students always visit the canteen, so the canteen is a
strategic place to be conditioned to support the implementation of Islamic
religious education in order to foster noble character in pesantren.
There are several findings that support the implementation of Islamic religious
education in order to foster noble character through: the tahfidz
approach in the canteen, including students getting used to being orderly in
taking food, students getting used to storing used food and trash in the places
provided by the canteen manager, students getting used to being honest when
paying, canteen rooms equipped with Islamic moral messages, students getting
used to saying greetings when come and go from the canteen room. And no less
interesting, the canteen environment is filled with chanting of the holy verses
of the Qur'an so that students' hearing is maintained while helping students in
doing murojaah.
7) Environmental Arrangement by Islamic Boarding School.
A well-organized,
clean and green environment has a physical and psychological impact on the pesantren residents. In the two pesantren,
several things were found related to the arrangement of the pesantren
environment, including that the pesantren which was
equipped with a pesantren garden became an
inspiration and motivation for students to develop learning activities together
during breaks, equipped with comfortable benches for discussion and murojaah or even self-memorization in order to ziyadah.
Schools that are
equipped with complete facilities and infrastructure also raise students'
motivation to learn, Islamic boarding schools become attractive buildings to be
used as places to study, neat arrangements provide their own inspiration for pesantren residents to study and work.
Maintenance of
environmental cleanliness in the two pesantren is a
separate note throughout the study. Pesantren leaders
who are concerned with cleanliness aspects give special tasks to pesantren employees to always keep the environment clean,
such as ensuring that there is always no scattered garbage, no grass is left
long, flowers are always watered and so on. A clean pesantren
environment has a psychological impact on visitors and of course on pesantren residents, especially santri
to study.
Based on the
findings above, it is clear that the physical and psychological atmosphere of
the two pesantren supports the implementation of
Islamic religious education in fostering noble character, through the tahfidz approach. The arrangement of the pesantren atmosphere is very dependent on the commitment of
the pesantren leadership. Pesantren
leaders have the
authority to direct the work program of the pesantren,
including the budget plan and expenditure of the pesantren
to matters that support the implementation of Islamic religious education in
the context of fostering noble character through the tahfidz
approach. If the leadership of the pesantren does not
have a view in that direction, the pesantren climate
tends to be what it is and runs without a clear direction. In both pesantren, the role of the pesantren
committee is very helpful in creating a pesantren
climate that supports the implementation of Islamic religious education in order
to foster the noble character of students through the tahfidz
approach.
4.
Assessment/evaluation at
the Darul Arqom
Muhammadiyah Islamic Boarding School in Garut Regency
and the Misbahunnuur Islamic Boarding School in Cimahi City.
a. Assessment of Islamic Religious Education through
the tahfidz approach
Based on the
results of interviews and observations throughout the study, it is known that
the assessment of Islamic religious education in order to foster noble
character of students through the tahfidz approach is
carried out by the leaders of Islamic boarding schools, PAI teachers and tahfidz supervisors. The assessment process is carried out
in writing and some is through the process of experiencing the behavior of
students. The results of the assessment are included in the report card and
submitted orally through the tahfidz session which
was attended by the guardian of the santri in the
momentum of the meeting between the class teacher and the guardian of the
student at the time of distributing the report card.
Specifically
related to programs directed at fostering the noble character of students,
Islamic boarding schools set a number of indicators of the success of the
Islamic religious education management process in fostering noble character
through the tahfidz approach as follows:
a) Be honest during tests and exams, ziyadah/memorization
deposits
b) Doing daily morojaah
c) Doing the practice of supporting memorization
d) Leaving practices that damage memorization
e) Istiqomah in memorizing and murojaah and
ziyadah
f) ��Honest and brave and
confident when doing tasmi and siding
g) Say hello every time you meet teachers, other students and school guests.
h) Using polite language
i) ��Caring about the
cleanliness of the environment
j) ��Dress neatly in
accordance with school rules
k) Come and go home on time
l) ��Pray every time you start
Teaching and Learning Activities (KBM)
m) Visit each other if someone is sick
n) Apologize when guilty
o) Be grateful when something is given
p) Be grateful when you get an achievement/award
q) Not involved in brawls, drugs, free sex and other symptoms of social
pathology.
Improvement
of Islamic Religious Education
b.
Improvement
of Islamic Religious Education
Based on the results of interviews and observations throughout the study,
it is known that the improvement of Islamic religious education in fostering
the noble character of students through the tahfidz
approach is carried out by the pesantren leaders, PAI
teachers and tahfidz supervisors. Repairs are carried
out with the following objectives:
1) Give special treatment to students in the two pesantren who experience obstacles in the memorization
activities programmed by the pesantren.
2) Provide assistance to students in the two Islamic
boarding schools who experience difficulties or learning delays.
3) Providing optimal services through remedial
learning processes so that the principle of complete learning is achieved.
The main problem that will always arise in the implementation of complete
learning is "how the teacher handles students who are slow or have
difficulty in mastering certain basic competencies". There are two ways
that can be taken, namely:
a. Providing special and individual guidance for
students who have not or have difficulty in memorizing certain verses or letters
by providing memorization techniques and motivating their souls to focus. This
way is an easy and simple way to do it because it is
an implication of the role of a mentor as a friend of the Quran.
b. Giving tasks or treatment (treatment)
specifically, which is a simplification of the implementation of regular learning
pembelajaran.
c. ��The
form of simplification can be done by the teacher, among others, through:
d. Simplification of learning strategies for certain
KD.
e. Simplification of the way of presentation (for
example: using pictures, models, schematics, graphs, providing simple
summaries, etc.)
f. ��Simplification
of questions/questions given.
The improvement process is carried out in writing and some is through a
process of strengthening the behavior of students. The results of the
improvements are included in the report card document and delivered orally in
the momentum of the meeting between the class teacher and the guardian of the
students at the time of distributing report cards and the tahfidz
session.
Based on the above, then (Megawangi,
2004) said
that schools are strategic places for character education, because children
from all walks of life will receive education in schools. In addition, children
spend most of their time in school, so what they get at school will affect the
formation of their character. The Government Regulation (PP) No. 19 of 2005 Paragraph
2 and Paragraph 3 as has been refined by PP No. 32 of 2013 explains the
National Education Standards (SNP) that must be met by schools to carry out
their roles to the fullest, including their role in shaping the character of
students so that can give birth to students who have noble rights.
SNP is the minimum criteria regarding the education system in all
jurisdictions of the Unitary State of the Republic of Indonesia. As explained
in the results of the research above, before formulating Islamic religious
education plans in fostering the noble character of students through the tahfidz approach in pesantren,
the pesantren leadership made a mapping of the
objective conditions of the pesantren related to the
eight SNPs documented in context analysis. This is a very important activity in
order to measure strength the true nature of the pesantren
and the aspects that are considered weak from the pesantren.
In other terms, it is an effort to self-evaluate the pesantren.
However, the results of the context analysis should be followed up by the
pesantren leadership by immediately fixing the
standards that are considered weak and strengthening the standards that are
considered close to the SNP provisions. So that the implementation of any
planning made by the pesantren can be carried out
properly.
The pesantren's commitment to fostering noble
character through the tahfidz approach begins with an
affirmation of the vision, mission and goals of the pesantren.
This is very important in relation to the vision, mission and goals that
illustrate that the pesantren has a clear direction
for each program it undertakes. In addition, the vision, mission and goals will
also serve as a common guide for all parties in the pesantren
in determining strategic steps according to their respective roles.
The expression of the pesantren's vision which
explicitly confirms the ideals of giving birth to graduates who are "hafidzoh and polite in character" becomes the main reference
for implementing Islamic religious education in pesantren
in formulating more operational planning documents in order to foster noble
character of students through the tahfidz approach.
Based on the document, the vision, mission and goals of the two pesantren have coherence, where the ideals of producing
graduates who have noble character are gradually emphasized, both in the
vision, mission and goals of the pesantren and even
up to teacher learning tools. This indicates that from the strategic planning
aspect, the two pesantren already have a strong
foundation and basic commitment.
At the implementation level, Islamic religious education in the two pesantren is carried out through two approaches, namely
direct teaching and indirect teaching. Specifically related to direct learning,
it is carried out through the delivery of Islamic religious education materials
by PAI teachers, as well as tahfidz mentors, character
development by santri guardians, and coaching by
Islamic boarding school leaders in the momentum of the solemn Monday and Friday
flag ceremony The two boarding schools need
to develop other models as suggested by (Majid,
Wardan, & Andayani, 2011) that
in character education towards the formation of noble character of students,
there are three stages of strategies that must be passed, namely moral knowing
(learning to know), moral loving (moral feeling), and moral doing (learning to
do). Other than that, (Majid
et al., 2011) also
provides three alternative models that can be used in implementing the
development of noble character of students in schools. The models are as
follows:
1) Tadzkirah
Model
2) Istiqomah
Model
3) Iqra-Fikir-Dhikr Model
Moreover, (Aunillah,
2011) provides
a recommendation that in fostering character, including the noble character of
students, teachers can use a contemporary method known as the lesson study
method. In Japanese, the method is called Jugyogkenkyu
which means a form of activity carried out by a teacher or a group of teachers
in collaboration with other people. This method provides broad opportunities
for teachers to be able to witness the real learning process (teaching) and
learning or student learning (leaning) in the classroom. Thus, the leasen study method is a method that can guide teachers to
focus discussions on planning, observing or observing, and reflecting on
learning practices in class.
Other models such as habituation of positive behavior in schools that are
guided by teachers and homeroom teachers as done in the two pesantren
are very good to be developed. Conditioning the physical environment that
supports efforts to foster noble character for students is also an important
part that must be developed. So that a pesantren
culture is formed that is conducive to efforts to realize the vision of
fostering noble character in pesantren.
In measuring the effectiveness of the use of models, approaches and
methods carried out by Islamic boarding schools, of course there needs to be an
assessment effort so that the level of achievement and success can be measured
and improvements can be made if weaknesses are found. In measuring the
effectiveness of using a model, approach and method, of course, it is necessary
to first determine a number of indicators of success and a minimum standard of
success.
A number of indicators set by the two pesantren
are good enough to measure the success of fostering noble character through the
tahfidz approach carried out by pesantren.
However, these indicators should be developed based on three goals of moral
development, namely knowing, feeling and acting in an integrated manner. In
conducting the assessment, it seems that pesantren
have not done it in a balanced manner, the knowing or cognitive aspect is still
the prima donna in assessing the level of success of the coaching program
carried out.
The implementation of Islamic religious education management in order to
foster noble character is influenced by many components. In the context of
education management, there are at least 10 educational components that
influence efforts to develop Islamic religious education, namely: 1.
Educational Goals, 2. School Vision and Mission, 3.
Content/material/curriculum, 4. Environmental Situation, 5. Educational Tools /
Educational Facilities and Infrastructure, 6. Students 7. Educators / Teachers,
8. Principals. 9. School Committee. 10. Extracurricular Coach.
1. Components of Educational Goals
The purpose of education serves as the direction to
be directed in educational activities. With a clear goal, the other components
of education and their activities are always guided by the goal, so that the
effectiveness of the educational process is always measured whether it can and
in order to achieve the goal or not.
In the context of national education, it is clear
that the purpose of education as affirmed in Law No. 20 of 2003
chapter II Article 3 that national education functions to develop
capabilities and shape the character and civilization of a dignified nation in
the context of educating the nation's life aims to develop the potential of
students to become human. who believe and fear God Almighty, have noble
character, are healthy, knowledgeable, capable, creative, independent and
become democratic and responsible citizens.
The existence of words of faith and piety to God
Almighty, noble character, healthy, knowledgeable, capable, creative,
independent and being a democratic and responsible citizen in the goals of
national education above indicates that the teaching materials and educational
evaluation process are not only cognitive aspects, but affective and
psychomotor.
As for (Mulyana,
2004) argues
that the main goal of national education emphasizes aspects of faith and piety.
This implies that the core value of building the nation's moral character comes
from religious beliefs. That is, all educational processes must lead to
strengthening divine values in accordance with the religious beliefs they
believe in.
2. School Vision and Mission
A
quality school, of course, must have a clear, measurable and realistic vision
and mission. From the vision and mission presented, it can be seen how the goal
orientation and output profile will be generated. This vision and mission
statement can be taken from several aspects, including religious, academic,
mental, behavioral, life skills, independence and entrepreneurship aspects.
3. Education Curriculum Components
The
curriculum is one of the tools to foster and develop students to become human
beings who believe and fear God Almighty, have noble character, are healthy,
knowledgeable, capable, creative, independent, and become democratic and
responsible citizens.
4. Components of the Educational Environment
The
educational environment is a space and time that supports educational activities.
The educational process is in an environment, be it a family environment,
school environment or community environment. Students with various potentials
will develop optimally if they are in a conducive environment. In accordance
with the opinion of A. Noerhadi Djamal
(1995:27) that the environment has a major and decisive influence on the
continuity of the development of students' self-potential.
According
to
(Nata, 2010) that in general, and
Islamic education in particular, there is an agreement that the educational
environment consists of the family environment, school environment and
community environment.
As
for
(Mulyasa, 2004) that a conducive
environment, among others, can be developed through various services and
activities as follows.
a. Provide options for students who are slow or fast in carrying out learning
tasks. Individual choices and services for students, especially for those who
are slow learners, will arouse their passion and enthusiasm for learning, thus
making them feel at home studying at school.
b. Provide remedial lessons for students who lack achievement, or low achievers.
In the classical learning system, some students will find it difficult to
follow the learning optimally, and demand an extra role from the teacher to
provide remedial learning.
c. Develop an effective, attractive, comfortable, and safe class organization
for the optimal development of the potential of all students. Included in this
is the provision of interesting and challenging learning materials for
students, as well as appropriate, effective, and efficient classroom
management.
d. Creating mutual respect cooperation, both between students and between
students and teachers and other learning managers. This implies that every
student has the widest opportunity to express his views, there seems to be a
fear of getting sanctioned or humiliated..
e. Involve students in the learning and learning planning process. In this
case, the teacher must be able to position himself as a guide and human
resource. Once in a while, try to involve students in the learning planning
process, so that they feel responsible for the learning carried out.
f. Developing the learning process as a shared responsibility between students
and teachers, so that teachers act more as facilitators, and as learning
resources.
g. Develop a learning and learning evaluation system that emphasizes
self-evaluation. In this case, the teacher as a facilitator must be able to
help students to assess how do they make progress
in the learning process they go through?.
5.
Educational Tool
Educational
tools are supporting and supporting the implementation of education that serves
as an intermediary when delivering educational materials by educators to
students in achieving educational goals. Educational events are characterized
by educational interactions. In order for the interaction to take place
effectively and efficiently in achieving goals, in addition to selecting the
right educational material, it is necessary to choose the right method and
media as well. A method is a way in which its function is a tool to achieve a
goal. To determine whether a method can be called appropriate or not, criteria
are needed that are based on several factors. The main determining factor is
the goal to be achieved.
Project
method, solving problems with scientific, logical, and systematic steps.
Al-Ghazali in (Armai, 2002) suggested several
alternative methods used in educating, namely as follows:
a) Mujahadah and Riyadlah Nafsiyah (strength and mental training), namely educating
children by repeating experiences. This leaves a good impression on the souls
of students and will really pursue it so that morals and character are formed
in him.
b) Educating children should use several methods. The use of various methods
will generate motivation to learn and eliminate boredom.
c) Educators should provide encouragement and punishment.
Ibnu Khaldun in (Armai, 2002) argues that educational
methods that can be an alternative are as follows:
1. The modern scientific method, which is to cultivate the ability to
understand science with fluency in speaking in discussions to avoid verbalism
in lessons.
2. The method of grading (phasing) and repetition. Knowledge is global,
gradual and detailed so that children understand problems and receive
explanations according to their level of thinking.
3. Using media (props) to help students understand the subject matter.
4. Conduct field trips so that students get hands-on learning experiences.
5. Avoid the system of teaching material in the form of an overview (summary).
6. Provide proportional sanctions to foster student learning motivation
(spirit).
In
terms of choosing the right method, a teacher needs to pay attention to the
principles of implementing the educational methodology according to Al-Saibany in (Armai, 2002) namely as follows;
1) Knowing the motivation, interests, and needs of their students.
2) Knowing education.
3) Knowing the stages of maturity, development, and changes in students.
4) Knowing individual differences in students.
5) Pay attention to understanding and knowing relationships, integration of
experience and continuation, originality, renewal, and freedom of thought.
6) Make the educational process an enjoyable experience for students.
7) Uphold "uswah hasanah�.
6.
Student Component
In
the context of this research, students have a strategic role in the development
of Islamic cultured schools, students can be played as objects as well as
subjects of development. School rules, dormitory rules and student appointments
can be instruments so that students are fully involved in the development of
Islamic-cultured schools.
7. Educator/Teacher
Component
The
teacher for students is a spiritual sage who feeds himself with knowledge, the
teacher is a person who glorifies the morals of his students. The teacher is a
person full of love for his children (students). The life and death of learning
depends on the teacher. Teachers are the powerhouses of future students' lives.
This is where the role and function of the teacher is so noble whose position
is equal to Allah's Apostle who was sent to a people (Barizi & Idris, 2009).
8. Principal Component
The
principal has a strategic role in the development of Islamic religious
education in order to foster the noble character of students, because in the
context of school-based management, a principal has more authority in
determining the direction of the development of the school he leads. In the
perspective of national education policy (Kurikulum, Depdiknas, & No, 2006) as developed by Daryanto (2009:30-34) that there are seven main roles of
the principal which are expected to optimize the role and function of the
school as an institution that produces quality and competitive human resources.
The seven roles are 1) to schools as educators, 2) to schools as managers, 3)
to schools as administrators, 4) to schools as supervisors, 5) to schools as
leaders, 6) to schools as creator of the work climate, 7) to schools as
entrepreneurs. Daryanto added the role of the
principal in guidance and counseling services.
9. School Committee
Components
The
school committee has the obligation to support and participate in applying the
duties of school principals and teachers to develop Islamic religious education
in order to foster students' noble character and communicate to parents to
create a conducive atmosphere so that the development of Islamic religious education
in order to foster students' noble character goes well.
According
to
(Mulyasa, 2004) In implementing character
education, the School/Madrasah Committee acts as:
a) Advisory agency in determining the implementation of character education
policies in schools/madrasahs;
b) Supporting agencies, both in the form of finance, thoughts, and personnel
in the implementation of character education;
c) Controlling (controlling agency) in the context of transparency and
accountability in the implementation and output of the quality of character
education;
d) Intergovernmental mediator (executive) with the community, and
schools/madrasahs, in the implementation of character education.
e) In the implementation of Islamic religious education as an effort to foster
students' noble character, the Madrasah Committee functions as follows.
f) Encouraging the growth of public attention and commitment to the
implementation of Islamic religious education in the context of fostering the
noble character of quality students.
g) Cooperating with the community (individuals/organizations/business/industrial
world) and the government regarding the implementation of Islamic religious
education in the context of fostering the noble character of students.
h) Accommodate and analyze aspirations, ideas, demands, and various needs of Islamic
religious education in the context of fostering the noble character of students
proposed by the community.
i) Provide input, considerations and recommendations to schools/madrasahs
regarding character education policies and programs; character education
performance criteria; educational staff criteria; criteria for character
education facilities; and matters related to Islamic religious education in the
context of fostering the noble character of students in schools/madrasas.
j) Encouraging parents and the community to participate in Islamic religious
education in order to foster students' noble character in order to support
quality improvement and implementation.
k) Raising public funds in financing the implementation of Islamic religious
education in the context of fostering the noble character of students.
l) Evaluating and supervising policies, programs, implementation, and nobility
of Islamic religious education in the context of fostering the noble character
of students.
10.
Extracurricular Coaching Component
According
to
(Nata, 2010) that the strategic steps
of religious education in the context of fostering students' morals or
character include the following:
First,
moral education can be done by strengthening the implementation of religious
education, because religious values and teachings are ultimately aimed at
forming good morals.
Second,
religious education that can produce moral improvement must be changed from a
religious teaching model to religious education.
Third,
moral education can be carried out with an integrated approach, namely by
involving all scientific disciplines.
Fourth,
in line with the third method mentioned above, moral education must involve all
teachers. Moral education is not only the responsibility of religious teachers
as has been emphasized, but the responsibility of all teachers.
Fifth,
moral education must be supported by the will, solid cooperation and genuine
effort from the family/household, school, and community. Parents at home should
increase their attention to their children, by taking the time to provide good
guidance, role models, and habits.
Sixth,
moral education must use all opportunities, various means including modern
technology. Creative opportunities, exhibitions, excursions, camping, and so on
should be used as opportunities to build morale. Likewise, various facilities
such as mosques, prayer rooms, educational institutions, newspapers, magazines,
radio, television, internet and so on can be used to foster morale.
Furthermore (Nata, 2010) revealed that what is
meant by the morals of students is not just things related to words, attitudes,
and actions that must be added by students in socializing at school and outside
of school, but various other provisions that enable the effectiveness of the
teaching and learning process Knowledge of the morals of these students not
only needs to be known by every student with the aim of applying it, but also
needs to be known by every educator, with the aim of being able to direct and
guide students to follow these morals.
CONCLUSION
The
West Java Provincial Government and the Garut Regency
Government should synergize with Islamic boarding schools to create a
management model of Islamic religious education in fostering students' noble
character that is more effective and measurable. In addition, the government
needs to pay attention to the feasibility of the eight National Education
Standards (SNP) owned by schools as internal support for the process of quality
Islamic religious education. School managers must also carry out
self-evaluations on an ongoing basis and report them to the Regional Government
so that any existing deficiencies can be continuously improved.
The
Education Office should make a tahfidz curriculum for
schools or madrasas as an effort to minimize the moral decadence that is being
faced by early childhood children and adolescents especially with the enormity
of more interesting information presented by gadget media so that with the tahfidz curriculum schools from elementary to secondary
levels are able to make a medium for fostering the noble character of students.
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Management of Islamic Religious Education In Developing The Noble Ability
of Santries Through The Tahfidz
Approach