|
Eduvest � Journal of Universal Studies Volume
4 Number 8, August, 2024 p-
ISSN 2775-3735- e-ISSN 2775-3727 |
||
|
|
|
|
|
CHARACTER
EDUCATION PRACTICES AT AL AZHAR ISLAMIC SCHOOL BUMI SERPONG DAMAI@METLAND |
|
|
|
Imamur
Risqi1, Nur Wahyu Rochmadi2, Suko Wiyono3 1,2,3 Universitas
Negeri Malang, Indonesia Email:
[email protected] |
|
|
|
ABSTRACT |
|
|
|
Character education in schools is very necessary because
character education is the core of education itself. Building character, it
can't be done tomorrow. Therefore, character-based Character education in
schools is very necessary, because character education is the main thing of
education. Building character cannot be done tomorrow. So, a character-based
education is needed, which is a time-consuming process and includes many
elements. Even if there are no external factors that encourage it, character
education must be held and promoted. This research was conducted to examine
the practice of character education in schools. The purpose of this study is
to describe the implementation of character education at Al Azhar BSD@Metland
Islamic School in terms of 1) character education objectives; and 2) character
education strategies. This research uses case study research method to answer
these questions. The researcher acts as the main instrument and collects data
by means of observation, in-depth interviews, and documentation. The research
data came from the implementation of character education at Al Azhar
BSD@Metland Islamic School. To ensure the legality of the data, this research
applies triangulation of data sources, theories, and methodologies. The
findings of this study imply that overall, the implementation of character
education at Al Azhar BSD@Metland Islamic School has been carried out through
habituation programs or routine activities applied by the school to its
students, including character building activities in the form of teaching and
learning activities carried out by educators with competencies in accordance
with their fields and carried out regularly and on schedule. The policy
implemented by Al Azhar BSD@Metland Islamic School is inseparable from this
to achieve its goal, namely the formation of students who have good character
in accordance with the morals of the Prophet Muhammad. The policy implemented
to fulfill this goal is to carry out 8 religious policies that have been
effectively implemented at Al Azhar BSD@Metland Islamic School. |
|
|
|
KEYWORDS |
Practice, Character Education, Goals and
Character, Education Strategies |
|
|
|
This work is
licensed under a Creative Commons Attribution-ShareAlike
4.0 International |
|
�������������������������������������������������������������������������������������������������������������������
INTRODUCTION
One of the countries affected by the
coronavirus disease (Covid-19) in 2020 is Indonesia. Many habits, including
daily routine activities, need to be changed due to this outbreak. Online
(network-based) teaching and learning activities are one of them. The
Puslitbang Religious Education student character survey in 2021 presented index
data that was on average lower than the previous year. The character index for
secondary education students in 2021 was 69.52, two points lower than the
indicative figure (71.41) in the previous year. The impact of the Covid-19 pandemic
is thought to be a major trigger for the drop, as the character survey was
conducted amidst a pandemic atmosphere in the education sector. This
environment has since influenced the level of the student character index in
2021.(https://balitbangdiklat.kemenag.go.id).
The five dimensions designated as objects of
monitoring are religion, nationalism, independence, mutual cooperation, and
integrity. Among these factors, nationalism is the only factor with a higher
number (74.26) compared to the previous survey year (74.13).The remaining 4
dimensions have decreased, with the dimension of student independence
experiencing the most severe decline. It is predicted that the distance
learning system (PJJ) used when completing education amid the pandemic is the
main cause of the decline in the student character index.
The advancement of science and technology in
the era of globalization has increased significantly, but the reality is that
in the midst of this development, the Indonesian nation has a serious problem
in terms of the fading of the nation's character. The influence of Covid-19 and
globalization on the other hand does bring a positive impact on all fields of
life, but lately the character of the Indonesian nation known for its noble
values is getting more worrying day by day. "Given the time-consuming
process and the many elements involved and character education is the essence
of the entire educational process, then even if there are no external factors
that encourage it, character education must be held and promoted".
(Mangunhardjana, 2016: 22-23). We take a moment to look back, in the past,
precisely during the New Order era, training on the Guidelines for the
Cultivation and Practice of Pancasila (P4) or through the subject of Pancasila
Moral Education (PMP) in Tap. MPR No. II/MPR/1978 was carried out to return to
Pancasila as one of the pillars of nationality.
P4 upgrading is a program that must be
implemented by all new students from junior high school to college. Changes in
learners' behavior, cognition, and attitudes are suggestively included in the
learning objectives of all lessons. All learning activities are conceived as
efforts to reinforce loyalty to cultural values, strengthen unity, enhance
national awareness, and hone the morality of citizens. This definition is
particularly relevant for subjects directly related to the development of
mental and moral learning. The actual "product" of the P4 upgrade is
not as desired after all these years (Sukiyat, 2020: 49).
This is in contrast to Hardisoesilo's (2017)
assertion during a socialization event on the four pillars of the MPR that
deviated from P4 and UKP-PIP (Presidential Working Unit for Strengthening
Pancasila Ideology). According to Hardisoesilo, P4 training is more
comprehensive than the socialization of the Four Pillars of the MPR and
UKP-PIP. However, Tap. MPR Number XVIII/MPR/1998 revoked the MPR Decree (Tap)
related to P4 after the reformation. The revocation of P4 was caused by two
factors. First, P4 was considered an indoctrination that contradicted human
rights. Second, Pancasila was then used as a political instrument. People who
disagree with the government are called anti-Pancasila (https://www.mpr.go.id).
However, it is only for interpretation material that is expected to bring a
positive change obtained through understanding from the past about the
importance of character education and the cultivation of the character of the
Indonesian nation.
As stated by Akbar (2015: 1), "Character
education aims to develop a person's character to be more positive, and its
existence is important for every individual. The character becomes the main
pillar in shaping a person's nature and identity. Character education is
interpreted as an effort to build good morals and behavior in everyday
life". In the current situation and conditions described above, there is a
fact that there are junior high school students in an area located in Bogor
district who are hanging out and smoking in coffee shops, besides that, there
is also a fact around the research location of high school students who are
hanging out at one of the coffee shops during school hours, namely 15.00 WIB.
The researcher was indeed at the kopian place buying food while observing the
student and spontaneously, the researcher heard a sentence that should not be
uttered by high school students. The student uttered animal sentences and other
dirty / bad words. Time went on and until the time showed 17.00 WIB, the
students hurried to go home from the kopian place.
The results of researchers' observations in
the field, when researchers passed a high school class, a female student only
slung her headscarf, dressed not in accordance with the "tight"
provisions and also in the afternoon when teachers began to go home,
researchers deliberately passed the high school class lorog to go to the
motorcycle parking lot and found female students alone in class. Researchers
also often find high school and junior high school students dating outside the
school during homecoming hours, which are later than usual. Until the school
makes a special schedule for returning home whose purpose is to comb out
students who do not go straight home, but hang out and anticipate unwanted
events to occur.
Researchers during the field observation
process, often found teachers who came late to school, late to class during
teaching hours and also found that a teacher did not attend dhuhur prayers in
congregation at the mosque with his students. In addition to all that, student
guardians or parents were also found when going to school, both at the time of
payment (administration) and taking report cards, most student guardians were
dressed in what is called jilboobs, a term for a woman wearing a head covering
but her clothes are tight and there were also student guardians who did not
wear the hijab. These descriptions are examples of the limited observations at
the research location that lead to a low attitude of responsibility of the
school community.
Based on the previous description and initial
observations made, researchers are interested in studying empirically about
character education so that researchers have decided to conduct research on
character education practices at Al Azhar BSD@Metland Islamic School because
this school has habits that are routinely carried out to instill and strengthen
religious character, independence, and integrity through religious channels.
The next reason is that Al Azhar BSD@Metland Islamic School is a moderate Islamic
school and has Al-Azhar standards in teaching the spread of Islam, meaning that
this school is not affiliated with one of the mass organizations, but has the
concept of ahlusunnah waljama'ah. The results of this research will be
discussed using several theories about character education.
RESEARCH
METHOD
This research adopts a
qualitative method, which is known as an approach that involves in-depth
analysis to obtain data that matches the research focus on character education
practices at Al Azhar Bumi Serpong Damai@Metland school.The collected data will
be described qualitatively, and the findings will be presented as a written or
oral description of the research topic before being examined. A qualitative
research approach is an approach that aims to provide a comprehensive
explanation of how a theory is applied. increased application of inductive
(empirical) reasoning as a result (Indrawan & Yaniawati, 2017: 29).
This research uses a case
study approach in its methodology. Case studies refer to the investigation and
detailed analysis of a particular subject, such as a particular individual or
group, an event, an organization, and so on, selected on the basis of an
interesting case (Saldan, 2011: 8). The researcher acts as the main instrument
and collects data by means of observation, in-depth interviews, and
documentation. In
relation to data sources, this research can use primary and secondary data
sources. The three methods used in this research to collect data are: (1)
observation; (2) in-depth interviews; and (3) documentation. When conducting
data analysis, the researcher used the Miles and Huberman (1984) method because
the researcher believed that the method was suitable for his research
considering that it was in accordance with the research findings. Due to the
effectiveness and efficiency of the energy, time, and costs used, the
researcher in this study used data validity limited to credibility (interval
validity), which goes through the stages of increasing persistence,
triangulation, and the use of reference materials only.
RESULT AND DISCUSSION
Overview of
Al Azhar Islamic School Bumi Serpong Damai@Metland
In accordance with the
Preamble of the 1945 Constitution of the Republic of Indonesia (UUD NRI 1945),
the Founding Board of Bumi Serpong Damai Muslim Foundation led the development
of Al Azhar BSD@Metland Islamic School, primarily to educate the lives of
Muslims and generally for the nation and state of Indonesia. The physical
construction of As-Syarif Mosque and Al Azhar Islamic Elementary School, Junior
High School, and High School BSD@Metland based on a notary deed is a clear
example of the fulfillment of this mandate.
Al Azhar BSD@Metland
Islamic School is an Islamic college located at Jalan. Boulevard Metland
Cileungsi Sector 4 and consists of elementary school (elementary unit), junior
high school (junior high school unit), and senior high school (senior high
school unit).
The goal of the
educational planners at Al Azhar BSD@Metland Islamic School is to develop a
generation that is knowledgeable, open-minded, highly charismatic, and
spiritually inclined. Bumi Serpong Damai Musilm Foundation initially
collaborated with Syifa Budi Foundation which houses Al Azhar Islamic College
in Kemang, Jakarta, under the direction of Mr. H. Maulwi Saelan, for the
technical operational needs of the school.
The Organizational Structure of Al Azhar Islamic
School Bumi Serpong Damai@Metland is the level of educational units - Al
Azhar Islamic Elementary School BSD@Metland, Al Azhar Islamic Junior High
School BSD@Metland, and Al Azhar Islamic High School BSD@Metland which are
located in one location at Al Azhar BSD@Metland Islamic school. In terms of
leadership or organizational structure, of course, each unit in running or
organizing education has a different organizational structure. In addition, Al
Azhar BSD@Metland Islamic College has a partner, namely the Parent Student and
School Cooperation Agency (BKOMS) which consists of student guardians in order
to improve school quality and achieve vision and mission.
The Chief Executive
Officer of Bumi Serpong Damai Muslim Foundation, stated (https://tangerangonline.id/sekolah-azhar-elantikan-2021-2022/),
BKOMS is an official organization that partners with schools and consists of
parents who have a vision and mission to advance their school.
Character
Education Objectives of Al Azhar Islamic School Bumi Serpong Damai@Metland
The purpose of character
education at Al Azhar BSD@Metland Islamic School is first, forming students to
have akhlakul karimah, this finding is in line with Mulyasana's view (2011: 53)
which states that the purpose of character education is to form the character
and morals of students in a comprehensive, integrated, and balanced manner in
accordance with the competency standards of graduates in each educational unit,
with the hope of improving the quality and results of character education in
students. A similar view is also conveyed by Khan (in Azzet, 2011: 16), where
character education aims to shape individuals into human beings who internalize
the main values, which are mainly reflected in daily behavior, not just
knowledge. Therefore, the main focus of character education is to develop good
character in individuals that is reflected in their behavior. This finding is in line with
other research findings that support the idea (Baba, A.M., et al: 2022; Widodo:
2018; Sholihah, M.A & Maulida,
Z.M: 2020). However, it seems that previous researchers neglected to provide a
thorough justification for the definition of akhlakul
karimah.
The second research finding is
that Akhlakul Karimah is a character that organizes
human interaction with the social environment, the universe, and human
relations with God based on principles derived from the teachings of the Qur'an
and Hadith, following the example set by the Prophet Muhammad PBUH. The
character known as Akhlakul Karimah regulates how
humans interact with each other, nature, and God. These laws come from the
teachings of the Qur'an and Hadith which are examples of how the Prophet
Muhammad SAW lived. such as respect for parents and educators, honest,
reliable, polite in speech, actions, and socializing; not hidden; accountable,
orderly, and punctual; obeying all religious prohibitions and obeying all
religious directives; maintaining a law-abiding culture; independent, not
stealing; civilized, and moral.
It is emphasized by (Shihab,
2028: 313) that morals and Islamic teachings have a close relationship. Because
Islam has spread moral messages since it was founded. This can be seen from Rosululloh's statement in which he himself believed that
the prophets he sent had the task of perfecting morals. The implementation of
sharia has moral and ethical components, as do actions that foster peaceful
relations. So in summary it can be said as follows:
"The teachings of Islam are morals" in accordance with the Prophet's
statement that his prophetic mission was to strengthen and develop morals, or
at least it is stated that his The demand is reflected in every teaching of
Islam, creed, and sharia sharia notes on morals and
ethics. According to Ki Hajar Dewantara, the morality
of Indonesians is "ing ngarso
sung tulodho, ing madyo mangun karso
lan tutwuri handayani".
This statement is in
accordance with what the Prophet Muhammad SAW said. When people lead at any level or
in the front line, they must be role models. Those in the middle must be able
to encourage others to work hard, and those in the back must be able to lead
(Syam, 2018: 17). Islam teaches many noble values and ethics that should be
reflected in the personality of a Muslim. These principles-such as sincerity,
mercy and compassion, trustworthiness, honesty, sincerity, openness and
tolerance, sabbath, shyness, self-respect/glory, and respect for others and
time-are explicitly stated in the Qur'an and the Prophet Muhammad SAW. Sunnah
(Ibid. 2018: 314). The Sunnah, the Qur'an, Allah, and His Messenger have all
provided morally upright demands for Muslims to apply in social interactions
and build a just and beneficial community. Some examples of good morals taught
in Islam are honesty, fairness, patience, humility, compassion, courage,
promise, kindness, helpfulness, and many others (Shihab, 2021: 38-40).
Based on the previous
discussion, it can be concluded that the goal of Al Azhar BSD@Metland Islamic
School is to shape students into individuals who have akhlakul karimah.
Character education is considered a very important thing to be taught from an
early age in order to shape the character of learners for the better, which in
turn will help in the development of their potential as a whole (spiritually,
emotionally, intellectually, socially, and physically). Meanwhile, akhlakul
karimah refers to good and commendable behavior, which regulates the
relationship between humans and God and the universe. The goal to be achieved
by Al Azhar BSD@Metland Islamic School is to implement character education
based on Islam and the morals of the Prophet Muhammad as his master, so that
students will be able to have akhlakul karimah traits.
Character Education Strategy of
Al Azhar Islamic School Bumi Serpong Damai@Metland
�� The second finding in the context of character education
strategies at Al Azhar BSD@Metland Islamic School, the approach used is through
a habituation program that includes a series of character building activities
carried out regularly and periodically 8 religious policies. (1) religious
subject policy; (2) internalization policy/investigation of Islamic values in
each subject; (3) tadarus and khataman al-Qur'an policy; (4) Islamic Holiday
Commemoration (PHBI) policy; (5) Pesantren Latihan (Peslat) policy; (6) Islamic
Competency Standards (SKAI) policy; (7) worship policy; and (8) school culture
and climate policy. This finding is a new finding that distinguishes it from previous
research. The difference lies in the novelty of the character education
strategy, namely making students have akhlakuk karimah through 8 religious policies, with which each
pathway found its own strategy. Previous research is more about the strategy of
character education practices in schools in general (Sa'ud
& et al, 2024; Baba, A. M., et al: 2022; Nurhuda
& Haq; 2021; Widodo: 218; Dalimunthe, A. R., et al: 2015).
Al Azhar Islamic School has a
way/strategy in the practice of implementing character education which is the
main and distinctive characteristic in the religious field, namely by
instilling Islamic values and teaching which is applied at the elementary, junior
high and high school levels with a habituation program that is character
building for students which is carried out regularly and periodically through 8
religious and cultural coaching paths of Al Azhar BSD@Metland,
namely,
Religious Subjects Policy
The religious subject policy
at Al Azhar BSD@Metland Islamic School is implemented
by combining the national curriculum with the Religious
curriculum, namely dividing the field of religious studies into sub-studies:
Al-Qur'an, Aqidah, Worship, Akhlak, SKI, and Arabic.
In line with research conducted by Utami (2019), the form of Islamic religious
education curriculum development is designed by detailing subjects into
sub-subjects, with the aim of balancing aspects of knowledge (cognitive) and
religious practices. Research conducted by Chotimah,
et al (2021) according to him that the application of a combination of religion
and general can produce students and also the quality of graduates who have akhlakul karimah and are ready
for the challenges that will be faced in the next level.
Research by Zubaidillah & Asniah (2021)
supports this statement by showing that the combination of the national
curriculum which refers to the ministry of religion and the pondok
curriculum which focuses on learning the yellow book has a positive impact on
graduates. Graduates from this madrasah have a wide distribution in various
sectors, including becoming religious leaders, community leaders, politicians,
bureaucrats, entrepreneurs, and others. This has a positive impact on the
development of good character or akhlakul karimah attitudes of the students and contributes greatly
to the careers of the graduates.
The next strategy in the
religious subject policy is to divide the field of religious studies into
sub-studies, then the school adds hours of religious lessons from 2 hours to 6
hours of lessons. Like research conducted by Ramdhani & Nursyabani
(2019) that additional hours in Islamic religious education lessons can realize
religious values/religious culture. The existence of additional hours carried
out by the institution does have an impact on changes in the attitude and
competence of students. This statement is supported by research conducted by
Mustaqim & Jazuli (2021), which shows that
additional time for additional learning can improve students' ability to read
the Qur'an. This means that the findings of this research both apply an
additional hour system to improve a competency.
The last finding in the path
of religious subjects is to expand the standard competencies of Islamic
religious sub-subjects through the development of material/theory and daily
worship practices such as the practice of Dhuha prayers together, Dhuhur and Friday prayers together.
This statement is supported by
research conducted by Uyun (2019) that in realizing
the objectives in learning ablution practices in Islamic religious education
subjects is to develop material through linking theory with life and personal
experience, then expanding with development through various related learning
resources. According to research conducted by Hartaty,
et al (2020) by expanding the content of the curriculum with detailed
indicators on Islamic religious education learning materials in the form of
practicing dhuha prayers together and dhuhur prayers in congregation is the process of forming
moral attitudes / behavior. karimah.
The last finding in the
religion subject policy is to expand the standard competencies of Islamic
sub-subjects through the development of material/theory and daily worship
practices such as the practice of Dhuha prayers together, Dhuhur
and Friday prayers together. The statement is in line with the Ministry of
National Education (2010: 40) that the formal-curricular approach can be
carried out to form character in schools by means of integrity and optimization
of teaching and learning activities (KBM) in all subjects and related to the
developed character which in this case is related to Islamic religious
learning, one of which is the practice of daily worship of students applied at
school.
This statement is supported by
the results of research by Uyun (2019), which states
that to achieve the learning objectives of ablution practices in Islamic
religious education subjects, an effective method is to integrate theory with
daily life and students' personal experiences. In addition, material
development is needed by utilizing various relevant learning resources.
According to research conducted by Hartaty, et al
(2020) by expanding the content of the curriculum with detailed indicators on
Islamic religious education learning materials in the form of the practice of
Dhuha prayers together and dhuhur prayers in
congregation is the process of forming akhlakul karimah attitudes/behavior.
Based on the above statements
and facts, it can be built a proposition that "through the
policy of religious subjects can print students who have akhlakul
karimah attitudes by dividing the field of religious
studies into sub-studies, increasing the hours of religious lessons from 2
hours to 6 hours of lessons, and expanding the competency standards of Islamic
religious sub-studies can be used as a strategy for practicing character
education in schools".
Policy on
Internalization/Investigation of Islamic Values in Each Subject
The research findings on
the internalization/embracing of Islamic values in each subject are done in two
ways. First, writing the understanding of Islamic values into each standard
competency or indicator of each subject by connecting or incorporating verses
of the Qur'an written in the lesson plan. Second, conveying the understanding
of Islamic values in every learning process.
Writing an understanding
of Islamic values in each standard competency or integrating Qur'anic verses is
believed to provide good benefits and improve students' critical thinking
skills and gratitude for God's provisions in the universe. The Qur'an and science
learning cannot be separated, but when the two are combined, it will provide
more meaningful and superior material (Ayunda, et al. 2023). In line with the
strategy proposed by Maragustam (2010: 120) which uses moral knowing strategies
to provide understanding to students in accordance with the rules of value
education where students are expected to be wise in assessing and taking action
in their lives. In its application in this study, students will be taught about
science knowledge, but it is inseparable from its connection to the teaching of
Islamic religious values that can help students become wiser in determining the
values that will guide their lives.
The desired result is
that students are not easily affected by the increasing influence of
globalization and can hold fast to the religious teachings that have been
taught before. In line with research conducted by Adhiguna & Bramastia
(2021) which uses strategies or ways of internalizing Islamic values to
incorporate spiritual principles of religion into science teaching to
strengthen belief and piety in the Almighty God when we observe the wonders of
the creation of the universe.
Similar research was also
conducted by Candri, et al (2018) who used the internalization of Islamic
values in science subjects with the method of giving verses of the Qur'an in
connection with the material. The goal is as a solution to the influence of globalization
which causes students to abandon Islamic values. The application of Islamic principles into the
curriculum can strengthen students' religiosity. This is supported by a study
conducted by Ulia and colleagues (2020), which found
that the use of mathematics learning materials that focus on basic concepts and
are based on the internalization of Islamic values can increase student piety.
The baseline data showed an average questionnaire score of 70.22%, which
increased to 87.32% at the end of the study, recording an increase of 0.58%.
The difference between
the findings of this research and the previous one lies in the practical
aspect. The previous findings focused more on science disciplines only, while
the findings in the focus of this research are the application of Islamic
values into the context of learning in each subject.
The next research finding
is the internalization of Islamic values through the delivery of understanding
of Islamic values into every learning process. In line with Mangunhardjana's
(2016: 27) statement, there are four types of methods that can be used separately
or combined, according to the material and the desired character education
goals. One of them is the informative method, which is a one-way approach from
educators to students. In this method, the educator conveys information, data
and facts related to the learning material, while learners listen, tune in,
take notes and study them during the learning process and before the exam.
To help learners who feel
unclear or want to understand more deeply the material that has been delivered,
towards the end of the lesson or lecture, the educator provides time for
learners to ask him questions. The expression is in line with Gaffar's (2010:
4) opinion that character education is a process in which the values of life
undergo transformation to be instilled and developed in one's personality so
that they can be reflected as a whole in daily behavior, meaning that the two
opinions are interconnected with each other in educating students so that their
attitudes are in accordance with values.
Based on the above
statements and facts, the proposition can be built "through the
internalization of Islamic values into each subject can be and effectively used
in shaping students to have a akhlakul karimah attitude and also as a strategy
in the practice of character education in schools".
Tadarus and Khataman
al-Qur'an Policy
Tadarus and khataman al -
Qur'an is a series of worship routines carried out by all students with the aim
that students during their education at Al Azhar BSD@Metland Islamic School can
khatam 30 juz. Khataman is held at the time of graduation announcement as an
expression of gratitude for the ni'mat of graduation at each level of
education. Both will be discussed by juxtaposing with previous research and
connected with expert opinions (theory) as an explanation and reinforcement of
the research findings.
Tadarus al - Qur'an at Al
Azhar BSD@Metland Islamic School has a target, namely, students can read and
finish reading 30 juz of the Qur'an through Qur'an excursions for all students
of Al Azhar BSD@Metland school. The results of this study are in line with the
findings revealed by Wida (2020), which show that the implementation of the
tadarus program has a significant impact on motivation and ability to read the
Qur'an. Research conducted by Yuniarti (2021) also supports this by emphasizing
that improving fluency in reading the Qur'an involves developing students'
knowledge insights in reading the Qur'an. Through extracurricular activities,
students can improve their ability to read the Qur'an according to the rules of
tajweed, although there is still room for further improvement.
Uniquely, based on the
data and facts above, it can be concluded that in relation to tadarus
activities carried out consistently through extracurricular and additional
hours, there is a relationship between learner focus and emotional
intelligence. This statement is reinforced by the findings of research
conducted by Syahbudin and team (2019), which showed a significant correlation
between students' involvement in the Qur'anic tadarus and their level of
emotional intelligence.
The next research finding
is khataman al-Quran. In accordance with the findings revealed by Awabien
(2021), khataman Al-Qur'an is considered a tradition that reflects gratitude, a
spirit of sharing, and as a means of providing syafa'at to parents. This tradition
has religious education values, such as birrul walidain, the specialty of the
Qur'an, and as a medium for da'wah. Khataman Al-Qur'an is not only a
celebration, but also has a deep meaning as an effort to achieve prosperity,
reward, intercession, and salvation in this world and the hereafter. This
finding is in line with the results of research conducted by Charis (2016),
which shows that the khataman celebration event is a series of activities to
express gratitude for the completion of santri learning at the boarding school
for one year, as well as an invitation to ask for blessings from scholars,
elders, and kyai so that the knowledge that has been obtained is blessed.
The research findings
associated with the previous research above show that it is clearly different
between the two, but if examined both have fundamental similarities. The
difference lies in the location of the study, where the previous researcher
found the practice of khataman al-Quran in the area (village) and the boarding
school environment only, while this study found khataman al-Quran which was
held and carried out in the school environment regularly and periodically which
was coaching in nature. However, what is similar between the two studies is
that they both find the implied value of the khataman al-Quran tradition,
namely the expression of a servant's gratitude to God Almighty for his
achievements and also with the khataman celebration which is regularly held can
foster a sense of self-introspection in improving worship so that it is even
better.
Based on the above
statements and facts, a proposition can be built that "through the policy
of tadarus and khataman al - Qur'an can be and effectively used as a strategy
in the practice of character education in schools through compulsory
extracurricular activities for all students, has a clear and directed tadarus
program target, and khataman is done as an expression of gratitude to God
Almighty for the ni'mat of graduation".
Policy on Commemoration
of Islamic Holidays (PHBI)
PHBI at Al Azhar
BSD@Metland Islamic School is held regularly and periodically on the Islamic
New Year (1 Muharram), Maulid Nabi (12 Rabiul Awal), Isra' Mi'raj (27 Rajab),
Nujulul Qur'an, Eid al-Fitr and Halal Bi Halal, and Eid al-Adha (qurban). The
objectives of PHBI are, 1) fostering pride as a Muslim; 2) fostering the spirit
of hijrah; 3) socializing the meaning of the Islamic new year; 4) getting to
know the lineage of the Prophet Muhammad PBUH; 5) fostering loyalty to the
teachings of the Prophet; and 6) emulating the morals of the Apostle in
everyday life is an effort supported by research results.
Research conducted by
Nabila (2022) found that Islamic holiday commemoration activities contain
values of creed, worship, morals, and muamalah, which can be the basis for
students to emulate the morals of the Prophet. This finding is reinforced by a
study conducted by Sabingatun (2019), which shows that Islamic holiday
commemoration activities are able to form religious characters, deepen
religious knowledge, increase love for religion, and strengthen students'
faith. Learners can understand the meaning of these commemorative activities
and take positive character values to be applied in everyday life.
This is in line with
research conducted by Muflihah and colleagues (2021), who used the strategy of
commemorating Islamic holidays as part of the implementation of character
education values in shaping student morals. This strategy is also consistent
with the Ministry of National Education's (2010: 40) explanation of the
organizational-systematic approach in developing students' views and spirit in
schools based on the spirit of life and values that create ethics, attitudes,
and character skills for students. If it is associated with school policy, it
can be explained if the PHBI activities can provide understanding and provide
examples for students to believe, learn, and follow the good values that occur
on these Islamic holidays.
If squeezed, the essence
of the purpose of PHBI at Al Azhar BSD@Metland Islamic School is to strengthen
the values of Islamic teachings themselves. This statement is supported by the
results of research conducted by Saputra & Achmad (2019), which shows that
the celebration of Islamic holidays has the potential to increase one's faith
and strengthen tolerance between religious communities. This finding is also
confirmed by a study conducted by Ridwan (2016), which states that the
celebration of Islamic holidays containing educational values has a deep
meaning as part of local wisdom, and is expected to help reduce the level of
radicalism in society.
Based on the above
statements and facts, the proposition can be built "through the
policy of commemorating Islamic holidays (PHBI) is effective in shaping
students to become human beings who have akhlakul karimah".
Pesantren Latihan
(Peslat) Policy
Pesantren Latihan
(PESLAT) is implemented as a means of religious guidance for students about the
virtues of Ramadan Amaliah. Pesantren latihan is a term used by Al Azhar
BSD@Metland Islamic School to describe a program that must be attended by all
students at least once in 3 years throughout their studies at the school. The
training pesantren is about how to shape the personalities of students into
individuals who have devotion to Allah SWT. PESLAT activities are carried out
at the beginning of Ramadhan. According to the Ministry of National Education
(2010: 40), the instructive-structural approach strategy is a policy
implemented by the school to realize students with character by creating
various activities supported by facilities and infrastructure in the school as
a form of habituation for students. So this can be applied at school by
implementing pesantren latihan as a form of forming students who are accustomed
to carrying out a series of religious activities during the month of Ramadan.
PESLAT as the
implementation of correct and solemn worship practices and appreciation of
worship practices carried out by lectures, guidance / coaching, direct practice
in the implementation of worship for 3 days and 2 nights at school. According
to research conducted by Wiguna, et al (2023) that the Ramadan flash pesantren
is carried out in order to strengthen Islamic religious education with the
guidance of lectures, training, direct practice of praying and scheduled
activities. According to Yufi (2022), the purpose of holding a flash pesantren
is that the flash pesantren program in educational institutions aims to (1)
increase understanding, (2) deepen, and (3) apply Islamic teachings in everyday
life. Some of the values obtained from these activities include increasing
religious knowledge, togetherness, and simplicity. This finding is in line with
the views of Huzaimah (2019), who stated that the flash pesantren aims to
improve the understanding, appreciation, and practice of Islamic teachings so
that students become Muslim individuals who are faithful, pious, and have good
morals in various aspects of life.
The conclusion is that
this training pesantren is effectively used as a religious development strategy
in the school and state environment. This statement is supported by research
conducted by Sulaiman (2014) in a solutive effort towards a religious government
apparatus by using a strategy or way of religious coaching of flash pesantren,
Ramadan pesantren, Ramadan safari, zakat, infaq, and sadakah (ZIS) movements,
praying in congregation, and dhikr together.
The proposition can be
built that "training pesantren, flash pesantren, Ramadan flash
pesantren can be used as a strategy in the practice of character education to
realize humans who have akhlakul karimah and training pesantren are used as a
means of religious guidance for students about the virtues of Ramadan Amaliah.
This training pesantren is effectively used as a religious development strategy
in the school environment and the state ".
Islamic Competency
Standards Policy (SKAI)
Islamic Competency
Standards (SKAI) is a strategy used by Al Azhar BSD@Metland Islamic School in
producing humans who have akhlakul karimah. In SKAI teaches a difference in
Islamic worship with the aim that students become moderate Islam. Based on the
results of the interview in SKAI, it teaches about differences in prayer
recitations, for example Allahumma baitbaini, but also Allahuakbarkabiro
is also taught so that it does not give rise to radicalism and does not
appear to blame each other. This confirms that the school standards are not
dual, but indeed the Al Azhar BSD@Metland school standards are used. Quoting
from the verse of the Qur'an notes that society has a wide diversity, in
accordance with Allah's words in Surah Al-Hujurat verse 13 which explains in
the verse that humans are created by His will with a variety of diversity in
every human being so that they must be respected in different religious
conceptions. Based on data from the Ministry of Home Affairs (Kemendagri)
published on the website https://setkab.go.id, the number of Community
Organizations (Ormas) in Indonesia is 344,039 (PR Setkab. 2017). CSOs have an
important role in realizing the unity, integrity, and welfare of the nation,
and are expected to contribute optimally. Not least, conflicts occur among the
community due to differences in teachings in the practice of worship.
Based on research
conducted by Aswidaningrum (2017) describes a finding that at the self stage
the characters are still groping for the ideas they embrace. Then, in self
interaction the figures experience a process of self-recognition that by
interacting with people they find that there are understandings that are in
line with what they believe and some are not. In this case, they then grouped
themselves into Nahdlatul Ulama or Muhammadiyah congregations according to
their respective characteristics. In the last stage, symbolic interpretation,
it can be revealed that there is an ideology that underlies each understanding
so that they differ in interpreting Islamic teachings. This is reinforced by the
goats and rain that symbolize the focus of the conflict between the two Islamic
ideologies.
In the end, from the conflict
it can be concluded that the Indonesian people are monotheists who accept only
one religion. According to research conducted by Zainudin, et al (2016), the
conflict between mass organizations in Surakarta City that occurred was due to
the factor of radical right religious ideology. The conflict involved a feud
between mass organizations and the local community. The tendency for conflict
to arise in Surakarta city is very large with an indication of the
strengthening of stereotypes in the community towards radical right
organizations (laskar) which creates a sense of
suspicion in the community. Such conditions can lead to disharmonious
relationships within the community.
Based on the above statements
and facts, the proposition can be built "through the Islamic
Competency Standards (SKAI) policy can shape students to become human beings
who have akhlakul karimah
and can also be used as a strategy in character education practice with the aim
of producing human beings who have akhlakul karimah by instilling a sense of tolerance and making
students a moderate Islam".
Worship Policy
The worship policy is
implemented by implementing a strategy of practicing worship practices that
must be carried out by every student, for example by carrying out mandatory
prayers in congregation at school activities, familiarizing with sunnah
prayers, and familiarizing with dhikr and prayer after prayer. Research
conducted by Achadah & Faizah (2021) uses using
strategies or methods in developing students' religious character through
habituation of congregational prayer, with the aim of instilling an attitude of
discipline, tolerance, and a sense of togetherness in students. According to
research conducted by Nuryati (2018), habituation of
students to pray in congregation at school can help shape their disciplinary
attitude. Research conducted by Mubarok (2020) the
impact of habituation to praying in congregation and the implementation of
dhikr after prayer is the formation of morals that make students always
remember Allah SWT, diligent, and disciplined.
In fact, the practice of good
behavior will produce good character as well. In relation to this statement,
there are Pancasila values contained in prayer that have been found by Nuraeni (2022) who said in her research that Pancasila
values are reflected in the practice of congregational prayer.
Based on the above statements
and facts, the proposition can be built "habituation such as
mandatory prayers carried out in congregation, familiarizing sunnah prayers,
and familiarizing dhikr and prayer after prayer with an effective worship
policy to form students into humans who have akhlakul
karimah and can also be used as a strategy in
instilling religious character with the aim of forming students to become
humans who have akhlakul karimah".
School Culture and Climate
Policy
The school culture and climate
in question are habits as a Muslim must be upheld in the school
environment.� There are three strategies
in achieving the goal of Al Azhar BSD@Metland Islamic
School, which is to train students to become individuals who have noble morals.
namely by, (1) implementing Islamic values in school policies and regulations;
(2) building an Islamic school culture and climate; (3) instilling Islamic
values in every school activity; and (4) fostering social sensitivity and
concern.
Based on the research
findings, building an Islamic school culture means implementing akhlakul karimah behavior, namely
mutual respect, politeness and manners, eating and drinking manners, every time
they enter the classroom environment, students are taught to greet each other
with greetings, and when meeting their teachers, they give greetings as a sign
of respect. According to research by Raudhatinur
(2019), the introduction of an Islamic school culture like this has a positive
impact on students' moral development. Not only implementing an Islamic
culture, but the teachers also build a positive and good school climate.
The research findings in the
character education practice strategy in the school culture and climate pathway
are to foster social sensitivity and care. In relation to this finding,
researchers only found aspects of manners and positive habits such as polite
and courteous manners, eating and drinking manners, every time they enter the
room, students are directed to give greetings, and when they meet teachers,
they greet each other. However, this concept is in line with the concept of
care taught in Islam, as explained by Saleh (2021: 219-220). Islam teaches the
importance of caring for one another, which is reflected in the practice of
zakat. Allah SWT commands its people to give zakat, not only as a way to clean
their wealth, but also as an exercise to develop a sense of empathy and social
care. Thus, Allah expects Muslims to have high character, i.e. to have
sensitivity and concern for others, feeling responsible not only for
themselves, but also for others and society as a whole.
Based on the above statement
and reality, the proposition can be built "the strategy in achieving the
goal that students become human beings who have akhlakul
karimah is by, (1) implementing Islamic values in
school policies and regulations; (2) building an Islamic school culture and
climate; (3) instilling Islamic values in every school activity; and (4)
fostering social sensitivity and concern." This strategy is effectively
practiced through the school culture and climate pathway. This strategy is
effectively practiced through the path of school culture and climate".
CONCLUSION
From the results of the discussion in the
research entitled "The Practice of Character Education at Al Azhar School
Bumi Serpong Damai@Metland" the following conclusions can be drawn, (1)
The character values development program in the Al Azhar BSD@Metland Islamic
education environment aims to train students to become moral individuals. The
character known as Akhlakul Karimah regulates how humans interact with each
other, others, and God. This law is rooted in the principles contained in the Qur'an
and Hadith which are examples of how the Prophet Muhammad SAW lived; and (2)
the character education strategy of Al Azhar BSD@Metland Islamic school is
through a program of organizing activities that regularly shape the character
of students through repeated and periodic training through 8 religious and
cultural coaching policies of Al Azhar BSD@Metland.
Researcher's point The school strategy that
implements 8 religious policies to achieve goals in terms of shaping the
character of students who are morally good can be implemented well. This
indication can be seen from the behavior of students during this research, both
the attitude of students towards each other, the attitude of students towards
teachers and elders can be seen from the interaction and response of students
to them. The formation of an environment that supports the formation of
akhlakul karimah character cannot be separated from the role of the environment,
educators and other people involved in it. The school, in this case Al Azhar
BSD@Metland Islamic School, has implemented effective methods in shaping moral
character in students.
REFERENCES
A, Yandri. 2022. Pendidikan Karakter: Peranan
Dalam Menciptakan Peserta Didik yang Berkualitas. Direktorat Guru Pendidikan
Dasar. (Online),
(https://gurudikdas.kemdikbud.go.id/news/pendidikan-karakter-:-peranan-dalam-menciptakan-peserta-didik-yang-berkualitas),
diakses pada 27 Februari 2023.
Achadah, Alif & Faizah, Nila Nur.
2021. Budaya Sholat Berjma�ah dalam Upaya Membentuk Karakter Religius Siswa. Jurnal Pendidikan Islam.
(Online), 3(2),
(https://e-journal.stai-iu.ac.id/index.php/tabyin/article/view/141) diakses pada 05 November 2023
Awabien, Mahammad Rasyied.
2021. Tradisi Khataman Al �
Qur�an di Langgar Endek
Desa Balendono Kabupaten Purworejo (Studi Living Qur�an). Tesis tidak diterbitkan. Yogyakarta:
UIN Sunan Kalijaga
Ayunda, Sonia Nurul. Gusnita, Arsya.
Aradia, Fani Fenty. Ardi. 2023. Integrasi Ayat-Ayat Al � Qur�an Pada
Pembelajaran Biologi. Jurnal Pendidikan Biologi. 6 (2). (Online),
(https://www.edubio.ftk.uinjambi.ac.id), diaksaes pada 29 Oktober 2023
Fahik, Marselina
Consita Bete. Asbari, Masduki. Santoso, Gunawan. 2023. Nikmati dan Rasakan
Pengalamanmu di Setiap Detik: Menyimak Kajian Filosofis Fahruddin Faiz. Jurnal
Pendidikan Transformatif (Jupetra). (Online), 02 (01): 6-10,
(https://jupetra.org/index.php/jpt/article/view/10), diakses pada 29 Oktober
2023.
Fauzi, Hasna Nur.
Sulianto, Joko. Subekti, Ervina Eka. Istikomah, Aini. 2023. Pembentukan
Karakter Religius Melalui Budaya Sekolah di SD Supriyadi Kota Semarang. Jurnal
Ilmiah PGSD, (Online), 09 (02): 2741-2752.
(https://journal.stkipsubang.ac.id/index.php/didaktik/article/view/1002),
diakses pada 01 November 2023.
Huriani, Yeni.
2021. Agama dan Gender: Versi Ormas Islam Perempuan di Indonesia. Lekkas
Irfan, Ahmad.
Karimah, Ummah. Basit, Abdul. Taufiqurrahman. 2023. Program Pesantren Ramadhan
untuk Meningkatkan Pemahaman Agama Islam Bagi Anak Sekolah Dasar. Jurnal Pengabdian
Kepada Masyarakat. (Online), 4 (1): 74-86,
(https://ejournal.iaiskjmalang.ac.id/index.php/Khidmat/article/view/880), diakses 05 November 2023
Kemdikbud. 2017.
Penguatan Pendidikan Karakter Jadi Pintu Masuk Pembenahan Pendidikan Moral. (Online),
(https://www.kemdikbud.go.id/main/blog/2017/07/penguatan-pendidikan-karakter-jadi-pintu-masuk-pembenahan-pendidikan-nasional),
diakses pada 05 Febuari 2023.
Kemendikbud. 2017. Konsep
dan Pedoman Penguatan Pendidikan Karakter: Tigkat Sekolah Dasar dan Menengah
Pertama. (Online),
(Konsep_dan_Pedoman_PPK.pdf (kemdikbud.go.id)), Diakses
27 Desember 2022.
Kemendikbud. 2020. Penguatan
Pendidikan Karakter: Menumbuhkan
Generasi Cerdas dan Berkarakter.
Powered by WordPress. (Online),
(https://cerdasberkarakter.kemdikbud.go.id/?page_id=733), diakses
02 Febuari 2023.
Mubarok, Amalia. 2020. Terbentuknya Akhlak Santri melalui Pembiasaan Membaca Asmaul Husna setelah Sholat Berjama'ah di Pondok Pesantren Al Barokah Mangunsuman Siman Ponorogo. Skripsi tidak diterbitkan. Ponorogo: IAIN
Muflihah, Siti. Noor, Tajuddin. Wahyudin, Undang Ruslan. 2021. Implementasi Nilai-Nilai Pendidikan Karakter
dalam Pembentukan Akhlak Pada Siswa SDN Tanjung
Sari 02. Jurnal Pendidikan dan Pengajaran.
(Online), 04 (02): 135-142,
(https://journal.unpak.ac.id/index.php/JPPGuseda/article/view/3615/2402), diakses 01 November 2023
Mustaqim, Mustaqim. Jazuli, Moh. 2021. Implementasi
Program Bimbingan Mengaji dalam
Upaya Meningkatkan Kemampuan
Membaca Al � Qur�an Mahasiswa
Universitas Pamulang Tangerang Selatan. Jurnal Ilmiah Ilmu
Pendidikan. (Online), 4 (4): 253-260,
(https://jiip.stkipyapisdompu.ac.id/jiip/index.php/JIIP/article/view/265), diakses pada 28 Oktober 2023
Pradina, Nabila. 2022. Pendidikan
Nilai-Nilai Keagamaan Pada Kegiatan
Hari Besar Islam Di Desa Manarap Tengah Handil Bahalang Kecamatan Kertak Hanyar. Skripsi tidak diterbitkan. Banjarmasin:
UIN Antasari
Sari, Aisi
Nurmala. 2022. Tradisi Adat
Khataman Al � Qur�an Pada Acara Pernikahan
di Desa Sekernan Muaro
Jambi (Studi Living Qur�an). Skripsi tidak diterbitkan. Yogyakarta:
UIN Sunan Kalijaga
Shihab, Quraish. M., &
Shihab Najelaa. 2021. Hidup Bersama Al-Qur�an. PT. Lentera Hati: Tangerang
Sugiono. 2020. Metodologi Penelitian Kualitatif. Bandung: CV. ALFABETA
Sukiyat. 2020. Strategi Implementasi Pendidikan Karakter.
Surabaya: CV. Jakad Media Publishing.
Ulia, Nuhyal. Sari,
Yunita. Hariyono, Mohamad. 2020. Pengaruh Bahan Ajar Konsep Dasar Matematika
Berbasis Internalisasi Nilai-Nilai Islam Terhadap Sikap Religius. Jurnal Studi Guru dan Pembelajaran. (Online), 3 (1): 1-10,
(https://e-journal.my.id/jsgp/article/view/154), diakses
pada 20 Oktober 2023
Wedar, Sabdo
Hidayat. 2023. Bimbingan Keagamaan
dalam Pembinaan Wawasan Keislaman Siswa di MI
Anna Shirin Al � Islami II Mandah Lampung Selatan.
Tesis tidak diterbitkan.
Lampung: UIN Raden Intan
Wida, Nur. 2020. Pengaruh Pelaksanaan Program Tadarus Pagi Dan Motivasi Terhadap Kemampuan Membaca Al-Qur�an Siswa Kelas X Sma Bakti Ponorogo Tahun Ajaran 2019/2020. Tesis tidak diterbitkan. Ponorogo: IAIN.
Yuniarti, Karina. 2021. Peran Kegiatan Ekstrakurikuler BTQ
Dalam Meningkatkan Kemampuan
Membaca Al-Qur'an Siswa Kelas VII (Studi Kasus di SMPN 1 Balong). Tesis tidak diterbitkan. Ponorogo: IAIN
Zuvaidillah, Hari Muh & Asniah. 2021. Integrasi Kurikulum
Pondok Dan Negeri Di Madrasah Aliyah Normal Islam
Putera Rasyidiyah Khalidiyah
Amuntai. Prosding Konferensi Integrasi Interkoneksi
Islam dan Sains. (Online), 21 (3): 93-96.