Introduction
Pancasila and Citizenship Education (PPKn) in Islamic boarding schools is a traditional Islamic
educational institution. Pesantren was formed to
understand, study and practice the teachings of Islam by emphasizing the
importance of Islamic morals as a guide for daily life (Maulida, Priyatna, & Wahidin, 2019). Islamic
boarding schools are one of the educational subsystems that have special
characteristics. The education model implemented by Islamic boarding schools is
legally recognized by the spirit of Law No. 20 of 2003 concerning the National
Education System.
Islamic boarding schools are one of the
institutions that can give a considerable influence in the world of education,
both physically, spiritually, and intelligently, because the source of
religious values and norms is a frame of reference and thinking and ideal
attitudes of the students. So that Islamic boarding schools are often referred
to as tools of cultural transformation. The main function of Islamic boarding
schools is to produce scholars and religious experts. Learning activities that
occur in Islamic boarding schools are not just the transfer of certain
knowledge and skills but the most important thing is the cultivation and
formation of certain values to students. The three most important aspects of
education, namely psychomotor, affective, and cognitive, are given in a
stimulant and balanced manner to students (Madjid, 1997).
One of the ideals of Islamic boarding school
education is to produce students (santri) who are
independent and develop themselves so that they do not depend on others for
their lives. As one of the educational institutions, Islamic boarding schools
have proven that they have succeeded in producing independent students, at
least they do not always depend on other people for their lives. This is
because while at the Islamic boarding school the students live far from their
parents. The students are required to be able to solve the problem
independently (Mastuhu, 1994).
Independence in learning and working is based on self-discipline, students are
required to be more active, creative, and innovative.
Conceptually, the independence of students as
an orientation towards achieving educational goals is important to prepare a
generation that is ready and resilient to face the complexities of life that
are inevitable in this modern age. Based on the explanation above, the
independence of students and the tradition of santri
in Islamic boarding schools have special characteristics which if
conceptualized from empirical to become an assumption, an assumption arises
that independence has an urgent aspect to achieve educational goals, which at
the empirical level is represented by the pattern of life of students. at the
boarding school.
These characters are the psychological core of
a so-called santri. These characters make a santri become a strong and tough person, and ready to live
in the community. If students can transfer their character and personality to
the wider community, of course, they will automatically be able to color the
character of this nation's life.
To add to the scientific treasures possessed
by students, each Islamic boarding school provides the concept of practicing
life in society through the qadariah-naqsabandiyah
order which is used as a complement in cultivating and creating students with
character by the guidance of Islamic teachings. All knowledge learned in
Islamic boarding schools must be applied in the form of daily life.
To print and shape the characteristics of
students by the teachings of Islam, it is necessary to provide tarekat teaching
to create humans who are ready to be competitive in their environment, both in
practice applications and in the application of faith and values that have been
exemplified by the Prophets and Apostles. Based on the description above, the
researcher is very interested in researching further about the purpose of
developing the character values of students through the Qodiriyah
Naqsyabandiyah Order at the Suryalaya
Islamic Boarding School in Tasikmalaya.
Method
This
study uses a qualitative approach built on two basic reasons: First, research
on the character development of students through the values of
the Qodiriyah Naqsyabandiyah
tarekat at Ponpes Suryalaya
Tasikmalaya requires various amounts of contextual field
data. Second, this approach was chosen according to the relevance of the
problems studied with various amounts of primary data generated from research
subjects and cannot be separated from their natural conditions, unless there are
engineering or environmental influences. In line with Moleong's
expression, "qualitative research is a research procedure that produces
qualitative data in the form of written and oral descriptions of the
perpetrators of the people who are the object of research" (Moleong & Kualitatif,
2005).
The
use of a qualitative approach is expected to produce in-depth descriptions in
the form of speech, writing, and behavior, the purpose of the qualitative
approach in this study is to reveal the various uniqueness found in Islamic
boarding schools in a comprehensive, detailed, intact and scientifically
accountable form. The object of this research is the character development of
students through the values of the qodiriyah-naqsyabandiyah
tarekat at Ponpes Suryalaya
Tasikmalaya from a complete, comprehensive, holistic
source.
The
method used in this study uses grounded theory research methods directed at
discovering or at least strengthening a theory. In other words, grounded theory
is a systematic qualitative research approach, in which researchers explain the
concepts, processes, actions, or interactions of a topic at a broad contextual
level.
This
method is devoted to finding or generating theories on phenomena related to
certain situations, then from that situation is the state of the informant
(subject of research) interacting, witness to a phenomenon that occurs. This
research method is to explore, analyze, and synthesize the ultimate goal in
constructing a theory
Results And Discussion
In essence,
development is an educational effort both formal and non-formal which is
carried out consciously, planned, directed, regularly, and responsibly to
introduce, grow, guide, develop a personality basis that is balanced, intact,
in harmony, knowledge, skills according to talent. , desires and abilities as
provisions on their initiative to add, improve, develop themselves towards the
achievement of optimal human dignity, quality and abilities and an independent
personality (Wiryokusumo
& Mulyadi, 1988).
(Rosyadi
& Syafi�ie, 2004)
explains that value is an abstract reality. Values we perceive in
each of us as driving forces or principles that become important in life, to a
degree where some people are more ready to sacrifice their lives than to
sacrifice values.
Character means,
�the mental quality of morals, moral strength, name or reputation. It is stated
that character is a real and distinct trait that is shown by individuals several
attributes that can be observed in individuals. While in the psychological
dictionary it is stated that character is personality in terms of ethical or
moral starting points, for example, a person's honesty, usually has to do with
relatively fixed traits (Susanti,
2016).
Santri is
a group of people who cannot be separated from the life of the ulama‟. Santri is students or students who are educated and become
loyal followers and continuation of the struggle of "ulama". Pondok Pesantren was established
to divide the duties of the believers to iqomatuddin,
as stated in the Qur'an surah at Taubah verse 122:
وَمَا
كَانَ
الْمُؤْمِنُونَ
لِيَنْفِرُوا
كَافَّةً ۚ
فَلَوْلَا
نَفَرَ مِنْ
كُلِّ فِرْقَةٍ
مِنْهُمْ
طَائِفَةٌ لِيَتَفَقَّهُوا
فِي الدِّينِ
وَلِيُنْذِرُوا
قَوْمَهُمْ
إِذَا
رَجَعُوا
إِلَيْهِمْ
لَعَلَّهُمْ
يَحْذَرُونَ
It is not proper for
the believer to all go (to the battlefield). Why don't some people go from each
group among them to deepen their knowledge of religion and to warn their people
when they have returned to it so that they can take care of themselves. (Surat
At Taubah [9]: 122).
The first part of
this verse explains the necessity for the division of mu'mini
tasks to iqomatuddin, the second part is the
obligation to have far, Sharifah, groups, institutions, or congregations that
specialize in digging knowledge to be mufaqqih finding.
The third part requires people who are tafaqquh fieddin to spread knowledge and strive for iqomatuddin and build their society. Thus, the sibghah / Santri predicate is an
honorary nickname, because a person can get the title of Santri
not only because he is a student, but because he has different morals from the
laypeople around him. The proof is that when leaving the pesantren,
the title that is brought is Santri and the santri have their character and personality (Rijal,
2014).
The use of the term santri is intended for people who
are demanding religious knowledge in Islamic boarding schools. The term santri always connotes having a Kiai
(Syarif,
2017).
The santri demand knowledge of religious knowledge
from the Kiai and they live in Islamic boarding
schools. Because the position of the santri is like
that, the position of the santri in the pesantren community occupies a subordinate position, while
the Kiai occupies a superordinate position
The origin of the
word "Santri", in Nurcholish
Madjid's view, can be seen from two opinions. First,
the opinion that "Santri" comes from the
word "sister", a word from Sanskrit that means literacy (Majid,
2014).
On the other hand, Zamkhsyari Dhofier
argues that the word "Santri" in the Indian
language means a person who knows the sacred books of Hinduism or is a scholar
of Hindu scriptures. Or in general, it can be interpreted as sacred books,
religious books, or books about science (Dhofier,
2011).
Second, the opinion that says that the words of santri
come from the Javanese language, namely from the word "Tantrik",
means someone who always follows a teacher where the teacher goes to settle (Majid,
Wardan, & Andayani, 2011).
Shaping the behavior
of students, behavior is a set of actions/actions of a person in responding to
something and then making a habit because of the values that are
believed. Human behavior consists of components of knowledge (cognitive),
attitudes (affective), and skills (psychomotor) or actions. In this context,
every person's actions in responding to something must
be conceptualized from these three domains. A person's actions or a person's
response to the stimulus that comes is based on how far his knowledge of the
stimulus, how his feelings and acceptance are in the form of an attitude
towards the object of the stimulus, and how much skill he has in carrying out
or performing the expected action. For pesantren,
there are at least 6 methods applied in shaping the behavior of students,
namely: 1) the Exemplary Method (Uswah Hasanah); 2) Exercise and Habituation; 3) Taking Lessons (ibrah); 4) Advice (mauidah); 5)
Discipline; 6) Praise and Punishment (targhib was tahzib).
Pesantren is
a traditional Islamic educational institution to study, understand, explore,
appreciate, and practice Islamic teachings by emphasizing the importance of
religious morals as a guide for daily behavior (Mastuhu,
1994).
More broadly (Arifin
& Syafi�i, 2003)
defines Islamic boarding schools as an Islamic religious education institution
that grows and is recognized by the surrounding community, with a dormitory
system (campus) where religious education is received through a recitation
system or madrasa which is fully under the sovereignty of a leader. or several
kyai with characteristics that are charismatic and independent in all respects.
So (Dhofier,
2011)
revealed that Islamic boarding schools have several basic elements that are
characteristic of the pesantren itself, these
elements are:
1.
Cottage
or dormitory
2.
A
place for teaching and learning, usually in the form of a mosque and can take
other forms.
3.
Santri
4.
Teaching
religious books, in the form of books in Arabic and classical or better known
as the yellow book.
5.
Kyai
and Ustadz.
For more details,
the author will explain the elements of the pesantren
mentioned above as follows:
1) Hut or hostel
In
the pesantren tradition, the boarding school is an
important element that must exist in the pesantren. Pondok is a dormitory where students live together and
study under the guidance of the kyai. In general, this cottage is in the form
of a complex surrounded by a fence as a barrier that separates it from the
surrounding community. But some are not limited and sometimes even blend into
the community environment (SRI,
2020).
The
cottage buildings in each pesantren are different,
the total number of building units in each pesantren
cannot be determined, depending on the development of the pesantren.
In general, boarding schools build cottages step by step, along with the number
of students who enter and study there.
The
funding also varies, some were established at the expense of the kyai, on the
cooperation of the students, from community donations, or even donations from
the government.
Although
they differ in terms of form and financing for the construction of Islamic
boarding schools, there are general similarities, namely the absolute authority
and power over the construction and management of the boarding schools are held
by the kyai who leads the pesantren.
With
the conditions as mentioned above, it causes the formation, condition or
atmosphere of the pesantren to be irregular, it looks
like it was not carefully planned, like modern buildings that have sprung up in
this day and age. This is what shows the characteristics of the pesantren itself, that the pesantren
is full of nuances of simplicity, as it is. However, lately, many Islamic
boarding schools have tried to arrange the layout of their cottage buildings
according to the times.
2) Mosque
The
mosque is an element that cannot be separated from the pesantren.
The mosque is the central building of a pesantren,
compared to other buildings, a mosque is a multipurpose place that is always
crowded or at most the center of the activities of the pesantren
community.
A
mosque has the main function as a place to perform congregational prayers,
perform wired and prayer, i'tikaf and tadarus
al-Qur'an or the like (Bawani,
1993).
However, for pesantren, it is considered the right
place to educate students, especially in the practice of praying five times a
day, giving sermons, and teaching classical religious books.
A
kyai who wants to develop a pesantren will usually
first build a mosque near his house. This is done because the position of the
mosque as an educational center in the Islamic tradition is a manifestation of
the universalism of the traditional Islamic education system. In other words,
the continuity of the Islamic education system centered on the al-Quba Mosque which was founded near Medina during the time
of the Prophet Muhammad, and also adopted in later times, remains reflected in
the pesantren education system so that pesantren institutions continue to maintain this tradition (Dhofier,
2011).
Even
for Islamic boarding schools which are the center of tariqah
activities, mosques have an additional function, namely being used as a place
for Sufism practice such as dhikr, wired, bai'ah, tawajuhan, and so on.
3) Student
The
term "santri" has two connotations or
meanings, the first; in connotation with people who obediently carry out and
carry out Islamic religious orders, or in other terms are often referred to as
"orthodox Muslims". What is distinguished in contrast to the abangan
group, namely people who are more influenced by pre-Islamic Javanese cultural
values, especially values derived from Hindu and Buddhist
mysticism (DIRGANTARA,
2021)?
The second; connoted with people who are studying in Islamic boarding schools.
The two are different, but there are also clear similarities, namely they are
both obedient in carrying out Islamic law (Bawani,
1993).
The
students who study in one hut usually have a strong sense of solidarity and
kinship both between students and students and between students and kyai. The
social situation that develops among the santri
fosters its social system, in the pesantren, they
learn to live in society, organize, lead, and be led and are also required to
obey and imitate the life of the kyai, in addition to being willing to carry
out any task given by the kyai. this is very possible because they live and
live in one complex.
In
their daily life, they live in a religious atmosphere. It is full of religious
practices, such as fasting, night prayers, and the like, the feel of independence
because they have to wash, cook their food, the nuances of simplicity. After
all, they have to dress and sleep as they are. As well as the nuances of high
discipline, because of the stipulation of regulations that must be adhered to
at all times, if anyone violates them will be subject to punishment, or better
known as Hazrat such as being bald, cleaning the
bathroom, and so on.
4) Teaching classical religious
books
One
of the special characteristics that distinguish Islamic boarding schools from
other educational institutions is the teaching of classical religious books in
Arabic, or what is more trending called the "yellow book".
Although
now, with the various reforms carried out in Islamic boarding schools by
including the teaching of general knowledge as an important part of pesantren education, the teaching of classical Islamic
books, especially those of scholars who adhere to the Shafi'iyah
ideology, is still given in pesantren as an effort to
continue The main goal of the pesantren
is to educate prospective ulama, who are loyal to traditional Islamic
teachings.
The
specification of the book seen from its format consists of two parts: material,
original text (core), and syarh (comments,
explanatory text on the material). In this kind of division, the material is
always placed on the right or left margin, while the syarah,
because the narrative is much more extensive and long, is placed in the middle
of the yellow book (Wahid
& Depan, 1999).
And
when viewed in terms of scientific branches can be grouped into 8 groups,
namely; a. Nahwu (syintaq)
and Sharaf (morphology); b. Fiqh; c. Usul Fiqh; d. Hadith; e.
Interpretation; f. Tawheed; g. Sufism and ethics; h.
Other branches such as tariekh and balaghah (Dhofier,
2011).
Another
characteristic of the yellow book is that the book is not equipped with
clothing (syakal) so that it is often referred to
among Islamic boarding schools as the "bald book". This then resulted
in his teaching method which is textual with the sorogan
and bandongan methods.
5) Kyai or cleric
The
existence of kyai in the pesantren environment is an
essential element. Like the heart for human life is so urgent and the
importance of the position of the kyai, because he is the one who pioneers,
founded, manages, nurtures, leads and sometimes also as the sole owner of a pesantren.
Therefore,
the growth of a pesantren is highly dependent on the
personal abilities of its kyai, so it is natural to see that many pesantren have disbanded, due to the death of their kyai,
while he has no descendants who can continue his leadership.
From
the explanation about the development of the character values of
the students above, it can be concluded that the development of the character
values of the students is an effort that is made consciously,
planned, and directed to make or improve so that it becomes more useful to
improve and support quality as an effort to create better quality. Both
regarding the behavior and actions of a person who are determined by the values
embedded in each person that encourage him to take any action,
students must start early, be carried out systematically and continuously. So
that the process is not only limited to filling the space in their heads, but
more than that, they are then able to get used to good things, think well, say
good things, behave well, which are summarized in good habits. habits) and
noble character (akhl�qul karȋmah).
Whatever
forms and types of activities are carried out to get perfect results, the first
thing that needs to be set is the goal. Businesses that do not have clear goals
will not get the desired results. Goals are one of the most important and
decisive components of education, each component is directed towards a goal.
In
the process of developing students through TQN at Islamic boarding schools,
whatever is planned must see the goals that have been set. The more stable the
planned goals the more focused the student development process through TQM.
Goals occupy an important position in developing the character of the santri. The development of the character of the students
will lose their spirit and direction if the purpose of developing the character
of the students is not planned from the start. If the spirit and direction of
the character development process have been lost, both on a small and large
scale, the process of developing the character of students will find failure.
The
purpose of developing the character of students through TQN at the Suryalaya Islamic boarding school in Tasikmalaya
aims to educate students towards a better direction as there are efforts that
are instilled in students. This goal is the same as the goal of Islam itself,
which is to guide humans to get the pleasure of Allah, prosper in this world,
and be happy in the hereafter. The purpose of developing the character of
students through TQN at the Suryalaya Islamic
Boarding School is illustrated in the muqadimah which
every Ikhwan must-read when he is going to do zikrullah.
The sentence in question is: Ilaahii anta maqsuudi wa ridhaaka
mathluubii A'thinii mahabbataka wa ma'rifataka. (My Lord, You are
what I mean and Your pleasure I seek. Give me the ability to love You and be
grateful to You). This prayer by the Ikhwan of the Qadiriyah
Naqsabandiyah Tariqat after
every prayer must be read at least three times as a preamble to practice
remembrance. The prayer contains four kinds of goals for TQN itself, namely: 1)
Taqarrub towards Allah SWT; 2) Towards the path of Mardhatillah; 3) Mercy and 4) Mercy towards Allah SWT.
The
purpose of developing the character of students through TQN at the Suryalaya Islamic boarding school in Tasikmalaya
is to encourage students to be able to independently improve and use their
knowledge, study and internalize and personalize character values
and noble character so that they are manifested in daily
behavior. The purpose of developing the character of Santi through TQN at the Suryalaya Islamic boarding school refers to the indicators
of national character education.
Based
on the results of researcher interviews with several data sources, various
answers were found regarding the objectives of developing the character of
students through TQN at the Suryalaya Islamic
boarding school in Tasikmalaya:
a.
Developing
the potential of the heart
Developing
the potential of the heart is one of the indicators for developing the
character of students to foster students' interest in carrying out suluk, kholwat, and dhikr. In
shaping the character of students by developing the potential of this heart,
the goal is the formation of students who have moral and ethical commitment.
While the output is students have character, integrity and become mujaddid. Mujaddid is a person
who has a moral and ethical commitment and a sense of calling to improve the
condition of his community. According to KH. Baban
Ahmad Jihad when viewed from the purpose of developing the character of
students through TQN at the Suryalaya Islamic
boarding school regarding the development of the potential of the heart:
That
in every individual there is a tool that determines the direction of his
activity, which is called al-qalb (in the human body
there is a piece of meat which if he is healthy then his whole body is also
healthy, but if he is damaged, then his whole body is disturbed. Al-qalb is a container for teaching, love, anxiety, fear, and
security. Thus, al-qalb does indeed accommodate the
things that its owner is aware of. Al-qalb can be
filled and its contents can also be taken. The position of the heart as the
center of spirituality shows the importance of al-qalb
-qalb in all educational activities. In the Qur'an,
al-qalb becomes the locus of various treatments,
because al-qalb occupies the centrality of humans as
individuals. Therefore, by developing the potential of the heart, al-qalb undergoes a process that is always changing, depending
on how humans treat their hearts to accept or reject the various treatments
they receive. The moral and spiritual laws that are set an Allah SWT. fully
applies in the human heart.
Based
on the explanation of the interview results above, several functions of the
heart can be stated as follows; First, as a container for receiving orders
through conscience (the innermost conscience). Allah SWT, guides, directs,
explains the good and the bad so that a person has self-confidence in his life
activities and gets the inspiration needed in emergencies. Second, it is a
place to get mukasyafah (opening a picture of the
nature of truth), so that a person has a strong, consistent position in
worshiping Allah SWT and feels peace in his soul.
Developing
the potential of the heart is part of the spiritual potential of educators. The
heart is a perfect inner entity in the human soul that functions to achieve ma'rifatullah. The heart also includes all kinds of inner
power possessed by humans to reach the degree of muqarrabin,
people who are close and fully appreciate the meaning of monotheism in the form
of belief and appreciation that Allah is always with him wherever he is. By the
results of an interview with Saeful Anwar, M.Ag. As follows:
The
purpose of developing the character of students through TQN at the Suryalaya Islamic boarding school in Tasikmalaya
is that character development can be created by the existence of a form of
spiritual value where this value will influence individuals to behave, both in
themselves, in the social environment, especially towards God.
Regarding
spiritual values that will affect a person's behavior, it can be
developed through the potential of the heart, the results of an interview with Wawan Latif, M.Sc., that:
Spirituality
is dominated by the rational component. Intellect follows the working principle
of rationality which leads to a level of spirituality. The mind when it has
received direction from the heart, its function becomes good and on the other
hand, the heart also requires common sense, so that both can be used as a
medium to go to God. The purity of the heart can emit light and is the center
of the entry of the divine spirit in human spirituality. Through efforts to
open and function the heart, one can understand oneself and others.
The
purpose of developing the character of students through TQN from the results of
the interview above is to create a form of spiritual value that can express a
life that is perceived as higher, more complex, or more integrated into one's
view of life, and more than sensory things. One aspect of spiritual value is
having a direction of purpose, which continuously increases one's wisdom and
willpower, achieves a closer relationship with divinity and the universe, and
dispels the illusion of wrong ideas originating from the senses, feelings, and
thoughts.
Spiritual
value has two processes. The first is the upward process, which is the growth
of internal forces that change one's relationship with God. Both downward
processes are characterized by an increase in a person's physical reality due
to internal changes. Another connotation, changes will arise in a person with
increased self-awareness, where the divine values inside will be
manifested out through experience and self-improvement. This spiritual value
gives direction and meaning to our lives about the belief in the existence of a
non-physical power that is greater than our strength. An awareness that
connects us directly to God, or whatever we call the source of our existence.
The
purpose of developing the character of students through TQN at the Suryalaya Islamic boarding school in Tasikmalaya
is expected to be able to develop the ability of attitudes and other forms of
behavior in the community where they live and to develop abilities both inside
the Islamic boarding school and outside the Islamic boarding school. As well as
being able to create an environment that is rich in experience but also flexible,
to meet the development needs of the different abilities of each student.
Especially for students who have superior abilities compared to others.
The
results of the interview with Agus Samsul Basar, M.Pd.,
are as follows:
The
development and guidance of students through various ethics or norms with
values of attitude development obtained from pesantren
through developing the potential of the heart with suluk,
kholwat, and dhikr through the direction and guidance
of their ustadz which becomes the experience that has
been obtained which is the basis of life. Fostering the spiritual attitude of
students through developing the potential of the heart is the initial basis is
an effort to shape the students to always obey God in carrying out all his orders,
and stay away from all prohibitions, obey and always love and imitate the
attitudes of the prophet, obey parents, socialize well and can respect others
while being obedient to the teacher through efforts in Suluk,
kholwat and dhikr activities taught in Islamic
boarding schools.
This
is reinforced by the narrative of Nana Suryana, M.Pd., explaining that:
Pondok Pesantren is an educational institution that not only
educates about science but also about morals and attitudes based on Islamic
teachings related to various forms of Islamic boarding school spiritual
activities that teach humans to obey Allah and His Messenger as well as to
teachers or parents by carrying out routine pesantren
activities such as a pilgrimage to the graves of the predecessors of the tahlil boarding school, routine prayers and mujahadeen
about prayers at special times that have been certified by the teacher. Islamic
boarding schools are designed to foster spiritual attitudes in which there is the
inculcation of values about good behavior towards fellow
creatures and especially towards Allah SWT, as the creator.
The
development of the character of students through TQN at the Suryalaya
Islamic boarding school aims to develop the potential of the
heart/conscience/affective, and one of the functions of character education is
to shape and develop the potential of students to think well and have a good
heart. The goal is to find a way to get love and spiritual perfection and is a
guide that can convey people to know God as well as possible and with the most
beautiful character.
b. Develop commendable habits
and behaviors
The
development of character values has a higher meaning than the
development of moral values because it is not just teaching what is right and
what is wrong. More than that, character development is to instill good habits
(habituations) so that students understand, can feel, and want to do good.
Develop
commendable habits and behaviors. At first, the situation occurred because it
was considered and thought about, but then it became an inherent character
without being considered and thought carefully. Thus
it can be said that character is a manifestation of faith, Islam, and Ihsan
which is a spontaneous reflection of the soul in a person so that it can
produce behavior consistently and independently. The nature and soul that is
attached to a person's soul becomes a complete and unified person within the
person so that it is finally reflected through behavior in everyday life and
even becomes a habit.
Character
or morality is a condition or trait that permeates the soul and becomes a
personality. Character is a science that teaches humans to do good and prevent
bad deeds in their association with God, humans, and the creatures around them.
The
results of the interview with KH. Baban Ahmad Jihad,
regarding developing commendable habits and behavior in developing the
character values of students through TQN at the Suryalaya Islamic boarding school, is as follows:
Praiseworthy
habits and behaviors that arise voluntarily without any external coercion are
formed through habits that have a source from the truth of revelation,
character is also the values and traits that are embedded in the
soul with its spotlight one can judge the good or bad deeds and then choose to
act. do it or not. There are five characteristics in commendable habits and
behavior, namely: first, the actions that have been firmly entrenched in a
person's soul, have become his personality. Both deeds are done easily without
thought. The three actions that arise in the person who does it, without any
external coercion. The four actions are real, not playing games or acting.
Fifth (specifically good character) is an act that is done because it is
sincere solely for the sake of Allah, not because people want to be praised or
because they want to get praise.
Based
on the results of the interviews above, it can be concluded that the notion of
commendable habits and behavior are human traits or habits that arise
voluntarily without any external coercion formed through habits that have their
source from the truth of the Qur'an as a revelation that was revealed to the
prophet Muhammad, SAW. ., habits and human behavior,
namely the attitude of a person manifests in actions that reflect the values
contained in the Qur'an.
Furthermore,
Wawan Latif, M.Sc., said that the development of
character values through TQN in the aspect of developing
commendable habits and behavior in Suryalaya Islamic
boarding schools are as follows:
The
development of the character values of students through TQN are
efforts that are designed and implemented systematically to instill the
behavioral values of students related to God Almighty, oneself,
fellow human beings, the environment, and nationality which are manifested in
thoughts, attitudes, and behavior. feelings, words, and actions based on
religious norms, laws, etiquette, culture, and customs.
Habits
and commendable behavior can be called character/morals. Morals cannot be
separated from aqidah and sharia because
character/morals is a pattern of behavior that accumulates from belief and
obedience. Character/morals are reflected in behavior, which is displayed
through words and actions, carried out consciously on the impulse from within a
person.
The
development of character values through TQN in the aspect of
developing commendable habits and behavior in the students of the Suryalaya Islamic boarding school Tasikmalaya,
the results of an interview with Saeful Anwar, M.Ag., explained that:
The
students were convinced that Allah is Most Merciful and Merciful, that every
guidance given by Allah SWT. is to protect His servants, as evidence of Allah's
providence. With His love and affection, the habit of being a drug addict will
disappear. The spiritual coach also motivates the students that Allah SWT. is a
Forgiving God, who forgives small sins as well as big sins, as long as with a
strong desire to repent and no longer repeat what happened in the past, His
forgiveness comes to cleanse the dirty soul.
c.
Instilling
the spirit of leadership and responsibility
Every
organization must know the term leadership. Leadership has always been a hot
topic in all walks of life because leadership is one of the main assets in
every success or failure of an organization, both small and large
organizations.
The
term leadership itself can be defined as influencing processes, which affect
the interpretation of events for followers, the choice of goals for the group
or organization, the organization of work activities to achieve these goals,
the motivation of followers. to achieve goals, maintain cooperative
relationships and teamwork, as well as gain support and cooperation from people
outside the group or organization.
The
results of the interview with KH. Baban Ahmad Jihad,
regarding the objectives of developing the character of students through TQN at
the Suryalaya Islamic boarding school Tasikmalaya on indicators of inculcating the spirit of
leadership and responsibility, is as follows:
Leadership
can be interpreted as a collection of a series of abilities and personality
traits that exist within the leader himself. This includes the authority,
skills, knowledge, vision, and competence to be used as a means of leadership
to convince the people they lead so that they are willing and able to carry out
the tasks assigned to them willingly, enthusiastically, there is inner joy, and
feel uncomfortable. forced.
Leaders
with leadership differ in understanding, if the leader is a human individual, while
leadership is a trait that is attached to him as a leader. So
what is meant by the spirit of leadership is almost the same as leadership,
namely the personality traits that exist within humans themselves who can carry
out the tasks assigned to them voluntarily and sincerely.
Psychologically
healthy students are fully aware of the responsibilities they have to bear in
every phase of their lives, while at the same time using the time
they have wisely so that life can develop towards a better direction. A
meaningful life is largely determined by its quality, not how long or how long
it lasts. live.
d. Develop the ability of
students to be independent, creative and have a national perspective
e.
Develop
a safe, honest, creative, and friendly life for students, with a sense of
nationality
From
the explanation above, the main point of this research is, efforts in
developing the four potential components can be detailed in the classification
of human potential including brain or intellectual potential, emotional
potential or emotional intelligence, physical potential or physical
intelligence, spiritual potential, or spiritual intelligence.
Suryalaya
Islamic Boarding School as Hiptuthariqhah Qadiriyah Naqsyabandiyah means
"where people ask about TQN Suryalaya Islamic
Boarding School". Suryalaya Islamic Boarding
School is also a TQN Islamic Boarding School that aims to educate students to
achieve two things, namely: 1) Hablun Minallah; 2) Hablun Minannas. The first goal is stated in the prayer that is
always read by the Ikhwan (followers of TQN Pondok Pesantren Suryalaya) after every fardlu prayer, namely "O my Lord, only You are what I
mean and Your pleasure is what I seek. Give me the ability to love You and be
grateful to You." The second goal is good relations with fellow human
beings, as written in the guidelines he calls Tanbih
Sheikh Abdullah Mubarak Bin Nur Muhammad (Abah Sepuh). Tasbih is a warning
that contains good news and threats to succeed in living in a world full of
goodness and the hereafter full of goodness so that people who do dhikr become rahmatan lil alamin
(grace for all nature) and realize the unity of the people.
a)
Developing
the potential of the heart
One
of the main functions of developing the character of students through TQN at
the Suryalaya Islamic boarding school in Tasikmalaya is the formation and development of potential.
Character development functions to shape and develop the potential of students
to think well have good hearts, behave well by the Pancasila life philosophy (Zubaedi,
2015),
one of which is the one and only God.
Character
development aims to develop the potential of the heart/conscience/affective,
and one of the functions of character development is to shape and develop the
potential of students to think well and have a good heart. spiritual perfection
and is a guide that can convey humans to know God as well as possible and with
the most beautiful character.
Tarekat
among santri means a system to carry out mental
training, cleanse oneself of despicable traits and fill it with commendable
qualities and multiply remembrance with full sincerity solely to hope to meet
and unite spiritually with God. The path of the tarekat includes constantly
being in remembrance or remembering God and constantly avoiding anything that
forgets God. The purpose of the tarekat is a spiritual path for a Sufi which
contains the practice of worship and others with the theme of mentioning the
name of Allah and His attributes accompanied by deep appreciation. This
practice in His nature is aimed at getting as close as possible spiritually to
God (Pismawenzi
& Rina, 2015).
Among
the TQN teachings, the procedures for its implementation include remembrance,
which is constantly remembering Allah in the heart and saying his name
verbally. This remembrance is useful as a control tool for the heart, speech,
and actions so as not to deviate from the line that has been set by Allah.
Dhikr
is also useful as a liver cleanser. Dhikr is the opposite of negligence (Nissan),
if humans remember Allah under any circumstances and realize that they are in
front of the holy essence, of course, they will refrain from problems that are
not by His pleasure, and control themselves so as not to be disobedient. All
the calamities and sufferings caused by lust and demons are caused by
forgetting God. Remember Allah can clean the heart and purify the soul. (HUDA,
2018).
According
to (Zuhri,
2000)
dhikr can clear and revive the heart. The heart can make dirt due to sin and
neglect, so with dhikr and stiffer it will purify and revive the heart, a
forgotten heart is like a dead heart.
(Al-Ghazal�,
1990) explains
the benefits of dhikr, namely "dhikr as social worship. The verses of the
Qur'an are often closed with various Asmaul Husna
which means that they are relevant to the actions of the servant, this tells
humans that no matter how many human actions do not escape the knowledge of
Allah.
In
essence, the tarekat is a mental attitude that always maintains self-purity,
worships, lives a simple life, is willing to sacrifice for goodness, and is
always wise, (Rozi,
2017)
the tarekat are teachings about spiritual life, cleanliness of the soul, ways
to clean it from various heart diseases, temptations of lust, worldly life, and
ways to get closer to God (Aryati
& Ismail, 2019).
In other words, it can be said that tariqat is
looking for a way to attain love and spiritual perfection. The famous Sufis no
longer admire the beauty/wealth of the material, they admire the
beauty/spiritual wealth of the world that cannot be touched with the five
senses but the pleasure/delicacy can be felt with subtle, magical feelings,
combined with love and perfection (Ahmad,
2016).
According to Imam Al-Ghazali, tariqa is a guide that can convey people to know
God as well as possible and with the most beautiful character. Therefore, the
purpose of TQN is to bring people to their god step by step. These levels
include; always remembering and mentioning his god, always being grateful and
raising his god, loving God and fellow human beings, making god as his
representative in every job, calm in seeking sustenance because he believes it
is guaranteed by his god, believing in God's help in dealing with life's
problems, have a calm heart, avoids anxiety and fear, does not expect to be
glorified by humans, is always passionate in goodness, has an open heart, has a
heart that is always guided so that it is easy to accept knowledge and wisdom,
is far from trouble, can magnify others, is loved by God and humans, get
blessings in his life, his prayers are answered and so on until he reaches
forty goodness (HUDA,
2018).
b) Develop commendable habits and behavior
The
character development of students through TQN is formed from commendable habits
and behaviors carried out by students in Islamic boarding schools. Behaviors
that have become habits in life and are always carried out, practiced,
maintained, and preserved in the boarding school environment.
Habits
are initially influenced by the work of the mind, preceded by careful
consideration and planning. Smooth action because the action is often repeated.
c)
Instilling
the spirit of leadership and responsibility.
d) Develop the ability of students to be independent,
creative, and have a national perspective.
e)
Developing
a safe, honest, creative, and friendly life for students, with a sense of
nationality.
Conclusion
Based on the results
of research and discussion, this researcher concluded that families who
practice TQN (Tarekat Qodiriyah Naqsyabandiyah)
are better even though in this modern era the value of family education is
starting to shift with the times, and although some rituals such as manaqiban and pilgrimage are still being carried out, they
are still being carried out. TQN practitioners are classified as good because
family education has a positive and significant relationship with TQN.
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Development
of Santri Character Values through the Qodiriyah Naqsyabandiyah
Order