Introduction
Rohis (Rohani Islam) extracurricular
activities as an organization at the high school / vocational level cannot be
separated from the psychological condition of adolescents. Youth is an
important stage in religious growth. Today's teenagers take an interest in
religion and consider it that religion plays an important role in life.�
Interest in religion, among others, appears to be by discussing religious
issues, following religious lessons in school. Many adolescents begin to doubt
their religious concepts and beliefs in childhood and therefore, the period of
adolescence is referred to as a period of religious doubt.� �(Hurlock, 2011).
According to Jones in Hurlock states that
the change in interest in religion in adolescents does not reflect a lack of
faith, but rather "a disillusionment with religious figures and the use of
beliefs in the resolution of social, political and economic problems. Changes
in religious interest during adolescence are more radical, childhood concepts
about religion are fundamentally unrealistic, and adolescents become critical
of their past beliefs. He sought a new belief in a sidekick, or a belief in one
of the new religious cults. Teenagers are usually prey to any different or new
religious cult. �(Hurlock, 2011).
Based on these quotations it is clear
that: first, psychologically, adolescence is a period of transition from
childhood to adulthood occurs soul shaking, unstable emotions and a period of
seeking self-identity. Second, adolescence is a period of growth of thoughts,
mental and feelings. Third, adolescents are already interested in social,
economic, political and social norms. Fourth, in religious matters, adolescents
begin to be critical of their religious teachings.
For teenagers who are accustomed to a
religious living environment will tend to push themselves to be closer towards
religious life. But because of his psychological condition that prioritizes emotions
rather than reasoning, so that the teaching of
religion that is doctrinally in contact with emotions will easily affect them
as a pattern of truth in religion. The psychic condition of this teenager is
also used by individuals who want to include understandings in religion that
are not in accordance with the principles of Islamic teachings. Adolescents' interest in social problems is utilized by the
strategies of those who want to include these understandings and ideologies by
raising the problem of social, economic and political inequalities.
The survey conducted
by Wahid Fondation to respondents as many as 1,626 participants of Rohis Camp
"Building a Friendly and Dignified Golden Generation" Directorate of
Islamic Religious Education of the Ministry of Religious Affairs of the
Republic of Indonesia on May 2-6, 2017 in Cibubur, East Jakarta, From the
results of the survey, it was revealed that 60 percent of respondents to rohis
activists agreed to wage jihad to the current conflict zone. In fact, 68 percent
agreed to wage jihad in the future. Of these, 37 percent strongly agreed and 41
percent of respondents who agreed that Muslims should join a single caliphate. ��(wahid, 2018).
Likewise, a
survey conducted by PPIM UIN Syarif Hidayatullah at the end of 2017 showed the
potential for radicalism among generation Z, namely the generation born from
the mid-1990s to the mid-2000s. The findings were that 37.71 percent viewed
jihad or khital, Aka war,
especially the war against non-Muslims. A further 23.35 percent agreed that the
suicide bombing was Islamic jihad. Then 34.03 percent agreed that apostate
Muslims should be killed. Another finding, 33.34 percent think intolerant acts
against minorities does not matter. These generation Z they get a lot of
Islamic material, one of which is from the internet and social media. �(Niam, 2018) Teenagers and youth who are now indoctrinated
by radical teachings are like new seeds to grow, today those who do not pose
any danger to society, but seedlings that continue to be nurtured and treated
with radicalism will become very dangerous in the next 20-30 years when they
are adults, have certain power, resources or access.
In order for adolescents, especially
Rohis, to have a tanger against radicalism, it is necessary to instill an
understanding of Islam and religious attitudes wasathiyyah.
In academic Islamic studies, Wasathiyyah Islam
is called justly-balanced Islam, the middle path or the midddle way islam, and
Islam as mediating and balancing power to play the role of mediation and
balancing. This meaning shows that Islam wasathiyyah prioritizes the importance
of justice and balance and the middle way so as not to get caught up in extreme
religious attitudes. During this time, The Islamic concept of wasathiyyah is
understood to reflect the principles of tawassuth (middle), tasāmuh
(tolerant), tawāzun (balanced), i'tidal (just), and iqtishad (simple)� �(Kemenag, 2019). Wasathiyyah can be
interpreted as a commendable characteristic that keeps a person from the
tendency to be excessive or extreme.
SMA Negeri 2 Bandung is located on Jalan Cihampelas Number 173 Bandung
City. This school is one of the pilots of the Wahid Foundation Peace School
project. According to one PAI teacher that recently, a few years ago it
appeared that Rohis members showed puritanical religious beliefs that tended to
be intolerant of differences. The era of suprainformation and digitalization
that is increasingly massive and difficult to contain is very accessible to
teenagers including Rohis. As well as the influence of alumni, The children of
Rohis have a strong level of kinship between generations and generations. That
power is used as an intermediary in the transformation of experience and
science including one of them is the delivery of religious knowledge and forms
of practice that are considered intolerant.
Rohis activities at SMA Negeri 2 Bandung are very active. This is
evident from the activities that became rohis programs during a certain period
such as Create Nation, Islamic studies, whiteness, mentoring, mabit, LDK (Basic
Leadership Training), PHBI (Islamic Big Day Commemoration), Rihlah, tahsin,
Saba Desa and so on.
SMK Negeri 15 Bandung is located on jalan Gatot Subroto Number 4 Bandung
City. This school is also one of the pilots of the Wahid Foundation Peace
School project.� Rohis SMK Negeri 15 Bandung named IRMABA (Baitul Arqam Mosque
Youth Association). Rohis activities at SMKN 15 Bandung are also considered active.
This is evidenced by the many activities that are a form of implementation of
work programs such as studies, mentoring, muhadhoroh, Rohis-Go, meatballs and
so on.
From the results of interviews with Rohis coaches, in Rohis SMKN 15
Bandung, it also appears that the phenomenon of puritan understanding is less
tolerant. The phenomenon is caused by the influence of digital media that is
very massive in the generation of adolescents.
Based on the above phenomenon, according to researchers, SMA Negeri 2 and
SMK Negeri 15 Bandung City deserve to be used as a locus of research on
internalization of wasathiyyah characters through Rohis extracurriculars
because they have the following criteria: 1) schools and Rohis have advantages
both academically and non-academically; 2) Active Rohis activities; 3) there
appears to be a phenomenon of intolerance in Rohis; 3) there is a program of
planting tolerance values; for these two schools, the program is the School of
Peace program in collaboration with the Wahid Foundation. ������������
��������� This research focuses on
internalizing wasathiyyah characters through Rohis curricular extracurriculars.
The formulation of this research problem is: 1) What is the purpose of
internalizing wasathiyyah characters through Rohis extracurriculars at SMA
Negeri 2 and SMK Negeri 15 Bandung City?, 2) How is the character
internalization wasathiyyah program through Rohis extracurricular at SMA Negeri
2 and SMK Negeri 15 Bandung City?, 3) How is the implementation of wasathiyyah
character internalization through Rohis extracurriculars at Sma Negeri 2 and
SMK Negeri 15 Bandung City?, 4) What are the supporting factors, inhibiting
factors in the internalization of wasathiyyah characters through Rohis
extracurriculars at SMA Negeri 2 and SMK Negeri 15 Bandung City?,� 5) How is
the successful implementation of the internalization of wasathiyyah characters
through Rohis extracurriculars at SMA Negeri 2 and SMK Negeri 15 Bandung City?�� �����������
Methods
This research uses a qualitative approach,
with descriptive research methods.� The type of data in research is qualitative
data. According to Noeng Muhajir (Muhajir, 2002) Qualitative data is data with the form of a word is not
spelled out in the form of numbers. The qualitative data in this study is an
overview of the research object, including: objectives, programs,
implementation, supporting and inhibitory factors and efforts to overcome them,
and successful internalization of wasathiyyah characters through Rohis at SMA
Negeri 2 and SMK Negeri 15 Bandung.�� �
The data sources in this study are principals, student
affairs officers, Rohis coaches, PAI teachers, teachers, Rohis chairmen, Rohis
members, and companions of the School of Peace from wahid Foundation.
Data collection techniques in this study used
observations, interviews and documentation. According to Sugiono, in
qualitative research, data collection is carried out in natural settings
(natural conditions), primary data sources, and data collection techniques more
on participant observations, in-depth interviews and documentation. �(Sugiono, 2018)
Data
analysis techniques in this research through data collection, data reduction,
data presentation, and conclusions. Miles and Huberman ��(Sugiono, 2018) Mentioning activities
in data analysis, namely data reduction, display data and conclution drawing /
verification.
Result and Discussion
Internalization is a process of
instilling values in depth so as to form a personality into a philosophy,
strong beliefs and become the foundation for perspective,
thinking and acting�������������� �(Koentjaraningrat, 2009).
In terminology, the
meaning of the character put forward by Thomas Lickona is "A reliable
inner disposition to respond to situations in a morally good way."
Furthermore, he added, "Character so conceived has three interrelated
parts: moral knowing, moral feeling, and moral behavior".� According to
Lickona, the noble character (good charhacter) includes the knowledge of
goodness, then give rise to a commitment (intention) to the good, and finally
really do good. In other words, character refers to a set of knowledge
(cognitives), attitudes (attitudes), and motivations (motivations), as well as
behavior (behavior) and skills (skills). �(Lickona, 2016).
According to Quraish Shihab
"Wasathiyyah is a balance in all the problems of worldly and ukhrawi life,
which must always be accompanied by efforts to adjust to the situation faced
based on religious instructions and objective conditions that are being
experienced."�(Shihab, 2019)
Wasathiyyah in Indonesian is interpreted
as moderation. Moderation can be defined as a method of thinking, interacting
and behaving based on tawazun (balanced) attitude in responding to two
behavioral states that are possible to analyze and compare, so that attitudes
can be found that are in accordance with the conditions and do not conflict
with the principles of religious teachings and community traditions.
�(Hanafi, 2009)
According to the Ministry of Religious
Affairs, there are four indicators of religious moderation, namely: 1) National
commitment, 2) Tolerance 3) Anti-radicalism and violence, and 4) Accommodating
to local culture. (Kemenag, 2019).
In this study on the internalization of
wasathiyyah characters through rohis extracurriculars, researchers took three
of the four indicators of religious moderation as follows:
First, the national commitment. This
national commitment as an indicator in religious moderation wants to see the
extent to which one's religious practices are aligned and not contrary to the
values contained in Pancasila and the 1945 Constitution as well as the
regulations under it. �(Kemenag, 2019). Sub indicators of
national commitment in this study are: a) loyalty to Pancasila as the nation's
ideology, b) loyalty to NKRI (Unitary State of the Republic of Indonesia).
Second, tolerance. Tolerance as an
indicator of religious moderation wants to see the extent to which a religious
person can accept others who understand and believe in religion, while not
disturbing others who are different to believe, express beliefs, and express
their opinions.(Kemenag, 2019). Sub indicators of
tolerance in this study are: a) internal tolerance of religious people, b)
tolerance between religious people.
Third, anti-violence and radicalism.
Anti-violence and radicalism as indicators of religious moderation in relation
to radicalism lies in its balanced and fair religious attitudes and
expressions, namely religious attitudes and expressions that prioritize
justice, respect, and understand the reality of differences in society.
�(Kemenag, 2019)
Sub indicators of anti-violence and
radicalism in this study are: a) have a religious understanding that
wasathiyyah, b) show the attitude of rahmatan lil'ālamīn, c) do not
have the ideology of revivalism with the ideal of establishing an Islamic state
such as islamic state such as khilafah, Darul Islam, and imamah.
1. Purpose of Internalization of wasathiyyah
Characters
SMA
Negeri 2 and SMK Negeri 15 Bandung City have compiled a vision and mission to
be a reference in the discussion of the purpose of internalizing wasathiyyah
characters in Rohis.
Based
on the findings at the time of the interview related to the purpose of
internalizing wasathiyyah characters, it basically aims to form a religious
character. The expected religious character in SMA Negeri 2 and SMK Negeri 15
Bandung city is moderate religious. At SMA Negeri 2 Bandung This modernity
appears in its mission, namely increasing faith, piety and noble morals so that
a religious soul is formed based on: a) Religious values; b) A sense of
nationality; c) The culture of the nation; d) Cultured healthy living
environment.�
This
is in accordance with the indicators of religious moderation, namely: 1)
National commitment, 2) tolerance 3) anti-violence, and 4) accommodating to
local culture. (Kemenag, 2019) . Related to the
character of wasathiyyah, religious values contained in the mission of SMA
Negeri 2 Bandung is tolerance and anti-violence. The sense of nationality in
the mission of SMA Negeri 2 Bandung is the same as the commitment of
nationality, while the culture of the nation in the mission of SMA Negeri 2
Bandung is the same as accommodating to lo calculture. Modernity
in religious character in SMAN 2 is seen in the interview excerpt with the
Principal:
"One
of the visions of SMA Negeri 2 Bandung is religious. Religious here means that
students of Sma Negeri 2 Bandung must behave accordingly and not contrary to
religious values. Obey worship and be kind to others. And in the mission of SMA
Negeri 2 Bandung mentioned that one of its missions to form the religious
character is to increase faith and laughter and noble morals, which are based
on the sense of nationality and culture of the nation"
From
the quote the phrase "be kind to others" related to the character of
wasathiyyah can be interpreted with tolerance and nonviolence, which is a good
attitude towards others. Tolerance is the values, attitudes of willingness and
involvement of a person in supporting a situation that provides room for the
recognition of differences to create harmony. Related to the lives of the
people Religion, tolerance is seen as
maintaining harmony between religious people (Qowaid, 2013). Tolerance is respect, acceptance, and
appreciation of our cultural diversity and expression. Tolerance is also
defined as harmony in difference, which makes peace a possibility. ��(Masduki, 2011 )
While
anti-violence or radicalism is a opposition to violent attitudes according to
Zahratul Mahmudati radical is a thought or attitude characterized by four
things that are at once characteristic, namely: first, intolerant attitudes and
disrespect for the opinions or beliefs of others. Second, bigotry, which is an
attitude that justifies oneself and blames others. Third, the exclusive
attitude, That is, the attitude of being closed and trying to be different from
the habits of many people. Fourth, revolutionary attitude, namely the tendency
to use violence in achieving goals.
Meanwhile,
SMK Negeri 15 Bandung, modernity in religious character in the vision of SMK
Negeri 15 Bandung, can be seen from the results of an interview with the
Principal, as follows:
"The
peaceful school program in our school is certainly inseparable from the vision
of SMK Negeri 15 Bandung, among others, namely character. The characters
developed at SMK Negeri 15 Bandung include religious characters. So the purpose
of this Peace School program is in order to form a religious character that
becomes rahmatan lil alamiin".Rahmatan
lil 'ālamīn, is a
special feature echoed by moderate Islamic advocates. �Moderate Islam which is
often called wasathiyah seeks to be a doctrine that carries the mission of
rahmatan lil ' aalamin, this is seen in the way and pattern of da'wah brought
in the form of tolerance, peace, mediating in the reality of social problems.
With this form of attitude, Moderate Islam can be well received among the
community, especially in Indonesia. �(Zaenudin, 2016).
2. Wasathiyyah
character internalization program
Internalization
of wasathiyyah character through Rohis at SMAN 2 Bandung is stated in
three activity programs, namely Islamic Studies, Keputrian Activities and
Mentoring.
In Islamic study activities: indicators of
national commitment have not been seen, the indicator of "tolerance"
in the sub indicator "internal tolerance of religious people",
appears in the material "Responding to Khilafiyah", "Hadith
Study on ukhuwah islamiyah".
The anti-violence indicator in the
sub-indicator "Having a religious understanding of wasathiyyah"
appears in the material "Meaning of Jihad". The sub-indicator
"Showing the attitude of rahmatan lil'ālamīn" appears in
the material "Islam Rahmatan lil 'ālamīn",and"Beware of Hoaxs",
In keputrian activities, the indicators of
national commitment have not been seen. The indicator of "tolerance"
in the sub-indicator "internal tolerance of religious people",
appears in the material "Women's Fiqh on Thaharah in the Perspective of
the Four Madzhabs". The sub-indicator "tolerance between religious
people", appears in the material "Tolerance".
In the mentoring activities of national
commitment indicators have not been seen, the indicator of
"tolerance" with the sub indicator "internal tolerance of
religious people", appears in the material "Implemnetasi ukhuwah
islamiyah". The nonviolent indicator in the sub-indicator "Having a
religious understanding that wasathiyyah" appears in the material
"Tawazun".
������� Internalization of
Wasathiyyah character through Rohis at SMKN 15 Bandung, stated in three
activity programs, namely Study, Muhadoroh and Mentoring.
In the study activity, indicators of national
commitment were shown with the material "Islam and Nationalism",
indicators of interfaith tolerance, seen in the material "Internal
tolerance of religious people" and "Tolerance between Religious
People". Nonviolent indicators with sub indicators "have a rahmatan
lil'ālamīn attitude, seen in the material ���Islam
Rahmatan lil�ālamīn�.
In kegiata muhadoroh, indicators of national
commitment are shown with the material "Islam and Nationalism".
indicators of inter-religious tolerance, seen in the material "Internal
tolerance of religious people" and "Tolerance between religious
people". Anti-violence indicators with sub indicators "have a
rahmatan lil'alamin attitude, seen in the material
�Islam Rahmatan lil�ālamīn�.
In mentoring activities, anti-violence
indicators with sub-indicators have an understanding of Islam wasathiyyah seen
in the phrase "Rohis kader da'wah". Sub indicators "have a
rahmatan lil'alamin attitude, seen in the material "Unity and
Diversity", �Rohis Agen of
Peace�, "Hoax vs Tabayyun".
3.
The process of internalization of Wasathiyyah
Characters
According
to Muhaimin, the process of internalization is through three stages, namely the
value transformation stage, the value transaction stage and the resistant value
transinternization. (Muhaimin, 2012).
First,
the Value Transformation Stage. This stage is a process carried out by teachers
in informing good and bad values to students. At this stage there is only
verbal communication between teachers and learners (Muhaimin, 2012). At this stage of
transformation, as demonstrated by David R. Krathwohl taxonomically, this stage
is the receiving stage. �(Soedijarto, 2007).
Methods
that can be used at this stage of value transformation are teaching, advice and
motivating methods. According to Smith as quoted by Hasanah defines that
teaching is the process of instilling knowledge and skills (teaching is
imparting knowledge or skills). Teaching as a process of conveying information
or knowledge from teachers or educators to learners or learners �(Hasanah, 2017).
According
to Berelson and Steiner quoted by Wahjosumidjo motivation is a conscious effort
to influence one's behavior in order to lead to the achievement of goals. �(Danang, 2015 )
Second,
the Value Transaction Stage. This stage is a stage of value education by means
of two-way communication, or interaction between learners and teachers is
reciprocal. If at the transformation stage, communication is still in one
direction, namely an active teacher. But in this transaction teachers and
learners both have an active nature. The pressure of this communication still
displayed his physical figure rather than his mental figure.
�In
this stage the teacher not only presents information about good and bad grades,
but is also involved to carry out and exemplify real practices, and learners
are asked to give the same response, namely accepting and practicing those
values.�(Muhaimin, 2012)
At
the transaction stage, the value of methods that can be used are Q&A,
discussion, assignment, presentation, habituation and assessment. The question
and answer method is a way to convey or present lesson materials in the form of
questions from teachers that must be answered by students or vice versa.
Therefore, in its application, teachers and students must be involved in the
activity of asking and responding to the questions available. �(Yusuf, 2002).
The
discussion method is the exchange of thoughts (sharing of opinions) between two
or more people aimed at obtaining a common view of a problem that is felt
together (Samani, 2011). The assignment method is
a way of presenting lessons by the way the teacher gives certain tasks to the
learner within a predetermined time and the learner is responsible for the
tasks assigned to him (Usman, 2001).
Habituation
according to Mulyasa is "something that is done routinely and continuously
in order to become a habit". Habituation actually contains about
experiences that are practiced repeatedly and continuously �(Mulyasa, 2012).
Third,
the transinternization stage. This stage is much more profound than just the
transaction stage. In this stage the teacher's appearance in front of the
learner is no longer his physical figure, but his mental attitude (personality)�(Muhaimin, 2012).
In
the taxonomy proposed by David R. Krathwohl this stage is the valuing stage
(giving value) and the organizational stage (organizing values) �(Soedijarto, 2007). The method at the
transinternization stage is the method of imitation. At this stage the
attitudes and behaviors of teachers and adults in the school environment become
models in behavior, so that it becomes a concrete example (example) of the
values taught.�(Muhaimin, 2012). Continuity between
education taught with the reality of real examples from teachers makes the
process of planting Wasathiyyah characters can be successful.
In
the internalization of wasathiyyah character through Rohis at SMAN 2 Bandung,
islamic study activities using lecture and question and answer methods. In the
whiteness activities, the methods used are lectures, questions and answers,
discussions, and presentations. In mentoring activities using discussion
methods.
Method
of habituation in internalization of wasathiyyah characters, in Rohis at SMA
Negeri 2 Bandung, in the form of habituation of tolerant, polite and caring
characters.� Tolerant character is realized by habituation to respect
differences of opinion, understanding and beliefs and be inclusive. Habituation
of polite character as the embodiment of the attitude of rahmatan
lil'ālamīn is done in the form of polite habituation listening to
lectures, polite asking / opinions, appreciating friends who ask / opinions,
and doing 5 S (smile, greeting, greeting, greeting, courtesy, courtesy) dalam
pergaulan. The habituation is carried out in a
way that is always reminded by the supervisor in the briefing event, and also
by reprimanding when there is inappropriate behavior. Habituation of caring
characters is carried out in the form of habituation to fill the kencleng of
each activity, some of which is intended for meatballs.
The
method of study in the internalization of wasathiyyah characters, in Rohis at
SMA Negeri 2 Bandung, in Islamic studies, whiteness and mentoring activities
are carried out through: first, mediation in terms of tolerant attitudes with
attitudes shown by the coach or speaker to respect differences of opinion or
understanding and also beliefs, also be inclusive. Second, the elaboration of
earnest attitudes in carrying out duties and obligations as an implementation
of jihad, in the form of attitudes shown by the builder in the form of earnest
and responsible in fostering Rohis.
This
is in the form of attendance at every activity, providing guidance and
direction both during activities and outside activities. Third, the elaboration
of polite character as an implementation of Islam rahmatan lil'ālamīn
in the form of attitudes shown by coaches, speakers and mentors in the form of
politeness speaking, doing 5 S (smile, greeting, greeting, courtesy, courtesy)
in association.
In
the internalization of wasathiyyah characters through Rohis at SMKN 15 Bandung,
study activities using lecture and question and answer methods. In muhadoroh
activities using assignment and presentation methods, mentoring activities
using discussion methods.
The
method of habituation in the internalization of wasathiyyah characters, in
Rohis at SMK Negeri 15 Bandung, in the form of habituation of tolerant and
polite characters. Habituation of tolerant character in the form of respecting
differences of opinion in discussions. Habituation of polite character in the
form of polite habituation listening to lectures, polite asking / opinions,
appreciating friends who ask / opinions, and doing 5 S (smile, greetings,
greetings, manners, manners) in association. Polite habituation in Muhadoroh in
the form of courtesy in delivering lectures, not cornering one of the
habituation groups is done in a way that is always reminded by the coach in the
briefing event, and also by reprimanding when there is inappropriate behavior.
The
method of study in the internalization of wasathiyyah characters, in Rohis at
SMKN 15 Bandung, in Islamic studies, muhadoroh and mentoring activities are
carried out through: first, the study of tolerant characters in the form of
attitudes shown by coaches or speakers to appreciate differences of opinion or
understanding. Second, the elaboration of polite character as the
implementation of Islam rahmatan lil'ālamīn in the form of attitudes
shown by coaches, speakers and mentors in the form of politeness of speech, do
5 S (smile, greeting, greeting, courtesy, courtesy) in association.
4. Supporting
Factors and Inhibitors
Supporting
factors in the internalization activities of wasathiyyah characters in SMAN 2
Bandung are internal support factors in the form of: principal support, teacher
support, Rohis development initiatives, availability of infrastructure and
financing. While external supporting factors in the form of government programs
in religious moderation, and cooperation with NGO (Non Government
Organisation).
Internal
inhibitory factors include: lack of motivation of some Rohis members to do
activities, wrong perceptions of some teachers, learners and parents about
moderation. External inhibitory factors include: the influence of less moderate
alumni and less moderate media content.
Factors
supporting the internalization of wasathiyyah characters through Rohis in SMKN
15 Bandung are internal support factors in the form of: principal support,
competence and ghiroh rohis coach, availability of facilities and
infrastructure. External supporting factors in the form of government programs,
NGO (Non Government Organisation) cooperation. and alumni cooperation.
Internal
inhibition factors in the form of: lack of financing, weak motivation of some
Rohis members to do activities, lack of cooperation of PAI teachers. External
inhibitory factors in the form of less moderate media content.
5. Successful Internalization of Wasathiyyah
Characters
Internalization of wasathiyyah character through Rohis in SMAN 2
and SMKN 15 Bandung shows success both in terms of process and results. Success
in terms of process that is the activity runs quite well even with various
obstacles faced. Success in the form of wasathiyyah characters in Rohis members
in SMAN 2 Bandung is shown by: �
1)
After participating in the Study, Keputrian
and Mentoring activities, Rohis members showed an increased attitude of
appreciation towards differences of understanding and put forward the Islamiyah
ukhuwah. This is seen in the discussion both learning in class and mentoring in
Rohis, in the form of an increased attitude of respecting the opinions of
different friends and not feeling the most right, especially
the problems related to khilafiyah. In addition, there is also an increased
attitude of appreciating these differences with the loss of negative views
towards different understandings, and loss of emotional connection distance to
different understandings.
2)
After participating in mentoring activities,
there seems to be an increase in familiarity between Rohis members and friends
of different religions. This can be seen from the awkwardness in group work,
They look like there are no limits. They do not show awkwardness in getting
along and in cooperation subject group (non PAI).
3)
After participating in the Study activities,
Rohis members showed a solemn attitude in carrying out their duties and full
responsibility as the implementation of jihad. This can be seen from the
increase in serious and responsible attitude in carrying out committee tasks in
student activities, trying to learn more seriously and doing other tasks
responsibly and maximally.
4)
After participating in mentoring activities,
Rohis members showed an increase in tawāzun attitude. This can be seen
from the statement of rohis members that after understanding about tawāzun
through mentoring they always try to be fair to themselves and others. Fairness
to oneself in the form of paying attention to the body's right to rest and be
maintained health, the right of the brain to learn, and the spiritual right to
worship. Be fair to others by not diminishing the rights of others such as the
right to be valued.
5)
After participating in Study and Mentoring
activities, Rohis members showed an increase in compassion, peace-loving and
social care as the embodiment of Islam rahmatan lil'ālamīn. This can
be seen from the increasingly aware members of Rohis of the importance of
showing affection towards others, I love peace and
social care.� This can be seen from the increasingly enthusiastic members of
Rohis who sit as student council administrators to travel to classes asking for
donations in order to raise funds for compensation affected by the disaster
such as if there are parents of students who died regardless of religious
differences.
6)
After participating in study, whiteness and
mentoring activities, Rohis members showed an increase in manners and
friendships and stayed away from bullying behavior. The increase in manners can
be seen from the guidance in learning activities, in the form of polite
greetings asking, opinions, Also polite in association by showing 5S (smile,
greetings, greetings, courtesy, manners) if you meet the teacher even if he is
not a teacher who teaches in his class. Guidance in social media by conveying
comments politely avoid words that are bullying for fear of hurting the hearts
of others. Rohis members also show a wise attitude in receiving news, by not
sharing news that is not yet clear.
The
success of the internalissaization of wasathiyyah characters through Rohis SMK
Negeri 15 Bandung in the form of wasathiyyah characters is shown by:
1) After
participating in the Study, Muhadoroh and Mentoring activities, Rohis members
showed an increased attitude of loyalty to Pancasila and NKRI, as well as
maintaining the unity and unity of the nation. This is evidenced by the
statements of Rohis members that with the activities of the School of Peace, it
further strengthens its loyalty to Pancasila and NKRI, Because they
increasingly understand that Pancasila and NKRI do not conflict with the
teachings of Islam, Pancasila and NKRI are very in accordance with the
conditions of the multicultural Indonesian state. According to them, loyalty to
Pancasila and NKRI is carried out in order to maintain peace, unity and unity
of the nation.
2) After
participating in the Study, Muhadoroh and Mentoring activities, Rohis members
showed an increased attitude of accepting and appreciating the differences in
khilafiyah understanding. This is evidenced by the change in attitude of some
Rohis members who originally like to show an attitude of forcing opinions or
understanding in discussions, especially those related to khilafiyah. After
participating in the activities of the School of Peace, the attitude was not
displayed anymore. In addition, the increase in attitude of appreciating the
difference in khilafiyah understanding is also evidenced by the statements of
Rohis members who stated that their origin felt that there was a distance from
different understandings, After participating in the study activities,
Muhadoroh and mentoring these feelings no longer exist.�
3) After
participating in the Study, Muhadoroh and Mentoring activities, Rohis members
showed an increased attitude of accepting and appreciating people of different
faiths. This is evidenced by the increasing familiarity. Rohis members with
friends of different religions as if there were no barriers between them. This
was done because members of rohis tried to show a good attitude towards friends
of different religions to practice Islam rahmatan lil'ālamīn.
4) After
participating in mentoring activities, Rohis members show rohis members show
wise attitude in preaching. This is evidenced by the members of Rohis in
Muhadoroh activities displaying lectures or da'wah wisely, the language is
polite, and does not denounce or corner any of the groups.�
5) After
participating in the Study, Muhadoroh and Mentoring activities, Rohis members
showed an increase in manners and care for others regardless of differences.�
The increase in manners is evidenced by the increasing number of Rohis members
who show manners such as greeting and greetings if meeting with teachers.
6) After
participating in Mentoring activities, Rohis members show a careful and wise
attitude in responding to internet news or social media. The cautious attitude
is evidenced by members of rohis do not immediately believe in a news. Wise
attitude is evidenced by not directly re-sharing every news he received before
being sure of the truth of the news. Also they are wise by considering the
usefulness of spreading the news.
Conclusion
Based on data processing that
is connected with the focus of research and problem formulation, researchers
can make the following conclusions:
1.
The purpose of internalizing wasathiyyah
characters through Rohis extracurriculars carried out in SMAN 2 and SMKN 15
Bandung City is in line with the vision of the school's mission and has led to
the formation of wasathiyyah characters.
2.
Wasathiyyah character internalization program
carried out at rohis SMAN 2 Bandung extracurricular in the form of Islamic
studies, whiteness and mentoring activities. Wasathiyyah character
internalization program carried out at the Rohis SMKN 15 Bandung extracurricular
in the form of study activities, Muhadoroh and mentoring.� The material
concerning wasathiyyah, for indicators of national commitment, tolerance and
anti-violence is partially visible, and there needs to be a strengthening of
wasathiyyah materials.
3.
Implementation of internalization of
wasathiyyah character in Rohis extracurricular in SMAN 2 and SMKN 15 Bandung,
carried out in study, whiteness, mentoring and muhadoroh activities on aspects
of national commitment, tolerance and non-violence, at the stage of value
transactions carried out through lecture methods, advice and motivation. At the
value transaction stage through the method of Q&A, discussion, assignment,
presentation and habituation. At the stage of transinternization through mediation.
New methods of habituation and study concern the character of manners and care,
so there needs to be strengthening in the method of habituation and assessment
for other indicators.�
4.
Factors supporting the internalization of
wasathiyyah characters through Rohis extracurriculars in SMAN 2 and SMKN 15
Bandung, consisting of internal support factors, namely in the form of
principal support, teacher support, Rohis instructors' initiatives and ghiroh,
and the availability of facilities and infrastructure, and financing. External
supporting factors in the form of government programs related to religious
moderation, cooperation with wahid foundation and cooperation with alumni.
While the internal inhibiting factors in the form of lack of cooperation of PAI
teachers, lack of financing, misunderstanding of some teachers, Rohis members
and parents about moderation and tolerance, the lack of motivation of some
Rohis members to do activities. External inhibitory factors in the form of the
influence of alumni who are less moderate, media content that is less moderate.
5.
The wasathiyyah character internalization
program in Rohis extracurriculars in SMAN 2 and SMKN 15 Bandung City showed
success. This can be seen from the increased attitude of Rohis members in terms
of national commitment, tolerance and anti-violence after participating in
study, whiteness, muhadoroh and mentoring activities.
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