Introduction
Pesantren is
the oldest Islamic educational institution in Indonesia which is allegedly an
Indonesian institution and cannot be found anywhere else (Syafe’i, 2017).
One of the strengths of the pesantren lies in the
charisma of the kyai who shows a figure who is highly admired and has always
been an example for his students. According to (Ismail & Saehudin, 2005),
what is actually the basis for teaching tarekat in Islamic boarding schools is
the teachings of the prophet himself, especially about the three pillars of
Islamic teachings, namely, Islam, faith and ihsan.
Based on statistics for Islamic boarding schools in 2019
from the Ministry of Religion, West Java Province, the number of Islamic
boarding schools in West Java is 8,343 Islamic boarding schools spread across
various regions of West Java Province. Meanwhile, based on data from the
Ministry of Religion of Garut Regency (2019) the number
of pesantren is 1,030, the number of students is
24,920, and based on data from the Ministry of Religion of Majalengka
Regency (2019) the number of pesantren is 253, the
number of students is 17,444. Based on these data, not all Islamic boarding schools
in Garut and Majalengka
districts impart tarekat education. Pondok Pesantren is the oldest religious education institution
that grows independently and develops among the Islamic community in Indonesia.
In Islamic boarding schools for children or students who
later became known as santri in order to adapt to the
rapid changes in the impact of global technology growth and development until
the industrial revolution 4.0 era or this fourth generation
era, Islamic guidance and counseling services were encouraged by the founders
or caregivers of the pesantren. This is done so that the
Sufistic character of the santri in the pesantren is formed, considering that character or
character is a combination of individual habits in the past, meaning that it
takes a long time to build character through systematic (consistent) and
continuous training and requires exemplary. As stated by (Al-Qodiri, 2007)
character formation is a process of carving a unique, interesting soul, and
becoming a differentiator for others. The process requires high discipline
because it is not easy to do immediately or instantaneously. Deep reflection is
needed in making all moral decisions and following up with real actions so that
they become praxis, reflection, and practice. It takes a long time to make all
of this a habit and shape the character or character of the santri.
In several journals it is revealed that there are problems
in Islamic boarding schools such as: Phenomenology of Student Resistance
Against the Order of Islamic Boarding Schools (Mutoharoh, 2017). ''Most Islamic
boarding schools carry out strict rules and sanctions with the intention of
disciplining and shaping the personality of the santri.
But in reality there is still resistance from students
against the rules, including leaving the cottage without permission, not taking
part in picket, not praying in congregation.” Map of Santri
Problems and Readiness of BK Teachers at Al-Amanah
Modern Islamic Boarding School Junwangi Krian High School (Nabella, 2017). "The Islamic
boarding school is to produce quality students, but there are still a lot of
problems faced by students, in the dormitory there will definitely be conflicts
and various kinds of problems, because there are many different backgrounds of
students, from various regions or ethnicities, therefore they often disagree,
or accuse each other. So that a problem arises that causes conflict. Resulting
in decreased student morals and a negative self-concept. It even gets carried
away if the female students have graduated and left the Islamic boarding
school, and do not practice what they get at the Islamic boarding school. They
are more likely to have no respect for others and always want to win for
themselves. Another consequence is that if they have a problem
they avoid it instead of solving it.” Parenting Patterns and Character Building
of Santri in Islamic Boarding Schools (Ambarwati, 2018). "The
phenomenon that occurred at the Nurul Huda Islamic boarding school, Mandiangin Village, Mandiangin
District, Sarolangun Regency, where the existing
parenting pattern has not been able to shape the character of the students
because there are still problems that occur, namely violations of rules and
regulations. When individuals are in a conducive environment, it will be easier
to form the expected character. However, in reality, there are still students
who do not have the expected character even though they are in an environment
that supports character building.
Different facts can be found in tarekat-based boarding
schools which have their own characteristics in terms of character education.
Tarekat is derived from Arabic tariqah which means
way. Meanwhile, in terminology, tarekat is a method or method that must be
taken by a salik (a person who leads a Sufistic
life), in order to cleanse his soul so that he can get closer to Allah swt. This method was initially carried out by a great Sufi,
then followed by his students who eventually formed a jamiyyah
(organization). The Tarekat itself is built on the foundation of the Qur'an and
Sunnah. So it is not possible for people who claim to
be followers to leave the Qur'an and Sunnah. Sheikh Sayid
Prof. Dr. Muhammad Fadhil Al Jilani stated that the purpose of the congregation
is to bring to life the Sunnah of the Prophet Muhammad (Rahmat, 2018).
"So the real goal of Sufism and the tarekat is to
bring God's law to life and to be solemn to Allah's law." In general, the tharîqah-tharîqah although various names and methods, but
there are several characteristics that equate, namely: (1) allegiance or talqin (2) murshid (3) students (4) dhikr (5) practice amaliyah (6) riyadoh (7) robitoh (8) adab (9) adab (Rakmad, 2018).
Tarekat as an institution until now has proven itself to
be one of the successful Islamic educational institutions. The tarekat is seen
as quite successful in instilling Islamic values and changing the behavior of
its followers. In fact, the tarekat's achievements in terms of behavior change
have gone far beyond formal education. Tarekat is able to turn a thug into a
useful person. Evidence that the tarekat has gone far from formal education is
the existence of tarekat-based pesantren which are
centers of rehabilitation for deviant behavior. Call it the Suryalaya
Islamic Boarding School with its Qodiriyyah Naqshbandiyyah tarekat whose work in healing deviant
behavior has been well-known throughout this country. Apart from that, there
are many tarekat-based pesantren such as Suryalaya pesantren, but they are
not very popular (Rohman, 2017).
The findings above show that character education in
tarekat-based pesantren has its own strength in
instilling character in santri. This is caused by
several factors such as exemplary, tarekat rituals, intense and continuous
education processes.
Therefore, this study aims to dig up information about how
the actual management of character education in tarekat pesantren
in shaping character has an impact on the growth of personality and noble
character in santri. Based on the background of the
problem above, the title of this research was formulated "Management of
Tarekat-Based Education to Improve the Character of Santri".
With the research locus at the Aljauhari Islamic
Boarding School in Garut and the Attadzkir
Islamic Boarding School in Majalengka. The reasons
for choosing the locus are: this pesantren has been
practicing tarekat amaliyah consistently for 10
years, producing graduates who have tarekat character, and are ready to use in
society, especially among congregations of the tarekat.
Method
This research uses
a qualitative approach with a case study design (Sugiyono, 2019). The use of
this approach is adapted to
the main objective of the study, namely
to describe and analyze Tarekat-Based Education Management to Improve
the Character of Santri in Islamic boarding schools. Qualitative research is used
to obtain in-depth data, namely where data contains the real meaning behind the visible
data. Qualitative research is aimed at
understanding social phenomena from the point of
view of the
research subject.
Results and Discussion
1. Pesantren
Al Jauhari Garut
a) Preparation of Islamic Boarding Schools in preparing
Tarekat-Based Education to Improve the character of students
1) Preparation of Islamic Boarding Schools in designing
tarekat-based education
In preparation for
tarekat education there is no planning like in schools, because manaqiban activities need facilities and are carried out by
each congregation and the facilities are usually from the manaqiban
holders who are responsible for consumption and others, all of which are
initiatives from the community. The Brothers, for example, the Manaqiban here, it is Abah Aos who bears all the costs of the Manaqiban
who is the holder of the Manaqiban at the end, the
same as outside Manaqiban such as in mosques, in
houses and so on. The person in charge of Manaqiban
activities is the Manaqib holder in that place. . If
the personnel, especially the talqin representative
or supervisor, were the ones who placed them, the methodologies and so on had
existed a long time ago and only Abah knew about it
since the days of Abah Sepuh
and Abah Anom, Abah Aos just continued their
sunnah. If there is a change in Amaliyah, it is more
precisely not a change but adding a little that adapts to the current situation
and conditions, so when asked about planning, it can be said that Abah has his own policy and the ikhwans
are also slightly involved in it as a form of their solemnity.
b) Develop an amaliyah guide
for the congregation
From the results of a
documentation study of several documents on TQN, it was found that there was an
amaliyah guidebook known as the amaliyah
mursyid book which contained guidelines for carrying
out rituals after talqin dhikr. Includes amaliyah dhikr jahar and khofi, manakiban, khataman, sunnat prayers
exemplified by sheikh mursyid, and inserts of tawassul and tanbih texts of Abah Sepuh. The entire contents
of the book become part of the daily life of the congregation. From waking up
in the morning to returning at bedtime at night.
c) Assigning talqin
representatives and madrasa coaches
TQN Suryalaya has a pattern of assigning or giving informal
authority to talkin representatives to mentally kin
prospective ikhwans. The assignment is proven in the
form of a decree as a form of legality for a brother to have these duties and
authorities. So whenever anyone needs to talk about dhikr, he must always be
available. In addition to talkin representatives,
there are also informal assignments to competent ajengan
or ustad who are given the role of madrosah coach but are not as formal/documented as talkin representatives. In addition, the term head of the
madrasa also appeared spontaneously for the congregation who acted as an elder
or had influence among other congregations or as the owner of the madrosah as a place for manakiban.
d) Forming regional representative madrasas
From the brief
interview, it can be seen that the TQN Suryalaya-Sirnarasa
institution oversees several madrasas that function as base camps for the ikhwan in conducting amaliyah and
other kethoriqohan activities. This was also
legalized by the mursyid and acknowledged by all the Suryalaya-Sirnarasa TQN brothers.
e) Make a Talkin Dhikr Guide.
This guide is intended
for talkin representatives as a reference in the talkin dhikr process. With the aim that the process of talkin dhikr is in accordance with what is done by Mursyid and does not deviate from the real teachings. The
guide includes readings and a systematic series of talkin
dhikr activities. Determining the miftahussudur book
as the main source of literature review.
TQN has its own
peculiarities in terms of the basis of literature which contains studies of thoriqohan and moral studies. To support Sufism-based
spiritual learning to educate the congregation's character, since the period of
Abah Anom's role as Mursyid, the main literature in TQN was determined, namely
the Miftahussudur book. The book is Abah Anom's monumental work which
provides normative, logical, theoretical, and practical enlightenment on thoriqot and its impact on the personality development of
the congregation. Due to the teachings of Abah Aos directly from TQN Suryalaya,
it is guided by the teachings brought by Abah Anom Mursyid at that time. All
the essence of the teachings of TQN received from Abah
Sepuh as the first mursyid
of TQN Suryalaya as well as the previous masyayikhs until Rosululloh Saw
are packaged in a famous book, namely the miftahussudur
(breast opener) book.
f) Prepare an agenda containing the schedule of the
regional Manakib
On the social media of
TQN Suryalaya-Sirnarasa, it was found that several
managers of the madrosah at the manakiban
place included a schedule for the agenda for manakiban
activities. In addition, there is a special book containing the schedule of Manakiban activities in several areas. As the central
figure of TQN, there is a special agenda for manakiban
activities at madrosahs attended by Abah Aos. This makes it easier
for brothers who come from certain areas to access the location where the
brothers gather and carry out amaliyah activities
communally.
2) The Basics of Tarekat-Based Educational Studies in
Improving the Character of Santri
The concept of thoriqoh education in this pesantren
prioritizes student learning etiquette in the Book of Ta'lim
al-Muta'allim. Discipline learning manners towards
Allah SWT, in the book Ta'lim al-Muta'allim
it is not specifically disclosed about student learning manners towards Allah
SWT. However, in some of the explanations in the book, it is revealed that
there are several things related to a student's learning manners towards Allah
SWT, including: Guidelines for good study intentions must be owned by all
students in order to gain useful knowledge. These are described as follows: (1)
hoping for the pleasure of Allah; (2) happiness hereafter; (3) fighting
ignorance in oneself and the ignorant (increasing knowledge and providing
benefits to self and society); (4) developing and preserving Islam; (5) being
grateful for the favors of mind and body; (6) not having
the intention of getting praise from humans. b. Trusting The word al-tawakkal literally means surrender.
3) The Tarekat-Based Education Design is Integrated With
Other Lessons
The tarekat-based education
design at the Al Jauhari Islamic boarding school is
designed to be integrated with other lessons such as the yellow book lesson
which is the basis for studying the existence of tarekat education in this pesantren and also the practices that must be carried out
by students, such as the practice of tarekat education at the Al Jauhari Islamic boarding school, namely as detailed below:
1.Amaliyah Hariana; Practice Fardhu
and Sunnah Prayers 1) Practices around 02.00 in the morning, including: Bathing
Repentance; Shukrul Wudlu
prayer 2 raka'at (after ablution before drying the wudlu member); Prayers Tahiyyatal
Mosque 2 raka'at; Repentance prayer 2 raka'at; Hajat prayer 2 raka'at; Tahajjud prayer 6 raka'at; Prayer Tasbih 4 raka'at;
Witr prayer 3 raka'at; Dhikr
Jahar. 2) Practices after the Fajr call to prayer,
among others: Sunnat Fajr
prayer 2 raka'at; Prayer Lidaf'il
Bala 2 raka'at; Fardlu Fajr prayer 2 raka'at; Dhikr Jahar. 3) Practices after the sun rises,
among others: Prayer isroq 2 raka'at;
Praying isti'adah 2 raka'at;
Praying istikhoroh 2 raka'at;
Dhikr Jahar. 4) Practices around 9 am, among others: Prayer dluha
2 raka'at; Prayer kifaratul
bauli 2 raka'at; Dhikr
Jahar. The practice is carried out when formal education is on vacation. 5) Practices
after the dhuhur call to prayer, include: Prayer qobliyah zhuhur 2 raka'at; Fardlu Zhuhur prayer 4 raka'at; Dhikr
Jahar; Prayer Ba'diyah Zhuhur
2 raka'at. 6) Practices after the asr
call to prayer, among others: sunnat prayer asr 2 raka'at; Fardlu Asr prayer 4 raka'at; Dhikr Jahar.7) Practices after the Maghrib Azan,
include: Prayer Qobliyah Maghrib 2 raka'at; Prayer Qobliyah Maghrib
2 raka'at; Prayer Fardlu
Maghrib 3 raka'at; Dhikr Jahar;Khotaman;
Ba'diyah Maghrib prayer 2 raka'at;
Prayer Awwabin 2 raka'at;
Repentance prayer 2 raka'at; Birrulwalidaini
prayer 2 raka'at; Hifdzil
Iman prayer 2 raka'at; Prayer of Thanksgiving 2 raka'at. 8) Practices after the isha
prayer, including: Qobliyah Isha
prayer 2 raka'at; Fardlu Isha prayer 4 raka'at; Prayer Ba'diyah Isha 2 rakaat; Dhikr Jahar; Prayer Lidaf'il
Bala 2 raka'at; Khotaman.9)
Practices before going to bed, among others: Prayer Muthlaq
2 raka'at and Dhikr Jahar.b.
Dhikr after Fard Prayer Thoriqoh
Qodiriyyah Wa Naqsyabandiyyah taught at the end of every fard prayer with dhikr.
4) Characteristics of Tarekat-Based Education in Islamic
Boarding Schools
From the results of
interviews, observations, and documentation, it can be explained that the
characteristics of tarekat education at the Al Jauhari
Islamic Boarding School are scientific amaliyah
science, meaning that amaliah science means whatever
knowledge we have learned we should practice, what is the meaning of a science
if it is not practiced and scientific charity This means that all the deeds we
do must be based on knowledge.
The tarekat teaching
has several main elements that are characteristic of the practice of a tarekat,
namely bai'ah, 1 teacher/murshid and aurad (wirid practice). These
three components are a condition of pillars for someone who follows the teachings
of the tarekat. In the discussion of the tarekat, the author focuses more on
examining the position of the teacher/mursyid in the
tarekat which is the central guide for the student/salik
in his spiritual journey. The guidance of a murshid in the tarekat is a must to
deliver a salik to wusul ila Allah
5) The specific characteristics that are expected to be
achieved from the Santri
From the results of
interviews, observations, and documentation of the specific characters that are
expected to be achieved at the Al Jauhari Islamic
Boarding School, namely the character of having good morals, eight types of
morality that exist in the Al Jauhari Islamic
Boarding School, namely, (1) husnudzhan hablumminallah wahablumminannas,
which is good-minded in maintaining relationships with Allah SWT. and humans,
(2) Qana'ah, namely accepting all gifts from Allah
SWT, (3) Sincerity, namely carrying out a good deed only because of Allah SWT,
(4) Patience, namely receiving gifts from Allah in the form of favors or trials, (5) Istiqomah
is a firm stance against one's beliefs, (6) Tasammuh
is tolerant, open-minded, and tolerant, (7) Effort is trying or working hard to
achieve goals, (8) Praying is asking Allah SWT.
In tarekat education
there are values of character education contained in the form of love, namely
in religious life one must cultivate an attitude of harmony, nation and state,
sincere in charity, fair in making decisions, tolerance, responsibility,
democracy, and have a fear of hurting others. Human beings are therefore seen
as a sin that distances themselves from the love of Allah SWT. So that when we
have that fear, we can create peace in society.
Through takhalli, tahalli, and tajalli are ways that can be taken to get his love, with
several stages of patience, repentance, zuhud, faqr, tawaddu, taqwa, tawakkal, rida, and love. Which is part of the values of character
education, is not only related to the relationship between human beings, but
also has a relationship between human relationships with God. A person who goes
through a stage to get love will surely be awake in words and actions that show
a bad character.
6) The Design of Measuring the Success of Tarekat-Based
Education in Improving the Character of Santri
Developing a meaningful life is not an easy task,
because in essence it is the same as winning the struggle of life, namely
changing bad luck into good, and changing meaningless self-appreciation into
meaning. Therefore, there must be a strong effort and intention in
understanding the meaning of life, inseparable from the support of the closest
environment.
In general, finding and setting a clear and tangible
meaning and purpose in life in providing life direction is very important,
which is used in preparing training programs to train oneself to develop the
meaning of life.
Self-understanding Recognize and understand oneself
objectively the strengths and weaknesses of oneself and the environment, both
those that are still potential and those that have been actualized, so that
these strengths are developed and weaknesses are inhibited and reduced.
Act positively Trying to apply and implement in real
everyday behaviors and actions that are considered
good and useful. Positive action is a continuation of positive thinking.
Relationship Familiarity Deliberately increasing good
relationships with certain individuals (eg family
members, friends, co-workers, neighbors), so that
each feels mutual love, need for each other and willing to help.
Tri-Value Experience Trying to understand and fulfill three kinds of values that are considered as sources
of meaning in life, namely creative values (work, works), appreciation values
(kindness, beauty, love, faith), and values of attitude. (accept and take
the right attitude towards suffering that can no longer be avoided).
Worship; Worship is an effort to get closer to the
creator which in the end gives a feeling of peace, peace, and steadfastness.
Worship that is carried out continuously and solemnly gives a feeling as if
being guided and given direction when doing an action. Worshiping God is a form
of intimate and intimate, sacred and sacred communication between a creature
and its creator, accompanied by an attitude of ta'dim
(full of respect), tawadhu' (low self-esteem), tadharru' (full heart), khusyu'
(profound fear), taslim (full of submission), and tawakal (surrender) solely to gain His pleasure.
From the statement above, it can be concluded that the
measure of the success of tarekat education at Pesantren
Al Jauhari Garut is seen from
the students' understanding of the benefits of life.
1. 2. Pesantren At Tadzkir Majalengka
a. Preparation of Islamic Boarding Schools in preparing
Tarekat-Based Education to Improve the character of students
1) Preparation of Islamic Boarding Schools in Designing
Tarekat-Based Education
Program socialization
is the process of communicating and communicating pesantren
programs to the community with the aim of providing an introduction and
appreciation in a certain environment.
Broadly speaking, the
stages of starting the program in preparation for preparing tarekat-based
education are divided into two, the first is the pre-implementation stage or
the program preparation stage. Several pre-implementation or program
preparation stages that can be carried out include: 1) Preparation of a Program
Planning Matrix (MPP) consisting of activities or activities, targets, success
indicators and program implementation time. 2) Preparation of a program
blueprint which is a comprehensive description of the program that is used as a
benchmark and general guideline in program implementation. In other words, the
MPP and the blue print are part of the strategic stages in program
implementation.
The two stages of
program implementation, in general, this stage is the implementation of the
previous stage. At the practical level in the field, the teaching council for
students is the mudaris appointed by the pesantren leadership to teach, guide, and direct the
students, while the murshid generally provides policy directions in amaliyah such as talqin dhikr,
circumcision prayers, khotaman, maqiban,
and riyadoh which contained in the manual that has
been recorded. So, in this case the santri are not
directly guided outwardly by the mursyid but they are
guided by the leadership of the pesantren, the mudaris, and the administrators. The leadership of the pesantren has full authority to determine the direction of
the policy of the pesantren, because the leader is
religious and learns from the mursyid, he
automatically directs his students to do thoriqoh amaliyah. This stage is very important because it will have
implications for the achievement of targets, objectives, and program outputs.
Therefore, a mursyid must really understand the program
concepts contained in the MPP and blue print programs.
2) The Basics of Tarekat-Based Educational Studies in
Improving the Character of Santri
From the results of
interviews, observations, and documentation, it can be explained that the
basics of tarekat-based education studies in improving the character of
students use the Mifhus Shudur,
Fadoilusshur, and Sunanul Mardiyah books.
The mifhus shudur book describes the Miftahusudur / Chest Opening Key, a book by Sheikh K.H. Ahmad
Shohibulwafa Tadjul Arifin
R.A. This is a book that discusses the case of dhikr, both the procedures for
dhikr and the impact produced by dhikr.
The Sunanul Mardiyah book explains
the sunnahs that are blessed, this book is used as
conceptions that become the reference for students in studying so that they
become successful students and have noble character.
3) The Tarekat-Based Education Design is integrated with
other Lessons
From the results of
interviews, observations, and documentation, it can be explained that the
tarekat-based education design is integrated with Sufism material at Madrasah
Aliyah. Learning this Sufism material allows students to prioritize the affairs
of the hereafter rather than the world (zuhud). For
example, the class XI students interviewed by the author said that they always
try not to delay prayer times and read the Qur'an after the dawn and maghrib
prayers. Perform the Duha prayer during the first
break. Following the dzuhur prayer in congregation on
the second break and they carry out worship without being forced by teachers
and parents when they are at home.
This tarekat-based
education design is not only beneficial for students with the status of
students, but teachers are also patient and diligent in worshiping to get closer
to Allah. MA teachers at At Tadzkir,
Islamic education teachers and general subject teachers, set an example by
performing the midday prayer and Friday prayers in congregation at school. A
teacher stated that he often motivates students who are less diligent in terms
of worship, the teacher always tells these students if they carry out mandatory
worship diligently without being ordered, at school or at home, there will be
additional value.
Trying to eliminate
the qualities of lust, for example: riya, ujub, arrogant, miserly, etc., so that the soul becomes
clean. The MA At Tadzkir teachers, apart from setting
an example of a good attitude, also guide their students to be kind. The
teacher always reminds how to be kind to everyone around students during class
hours.
Methods and Media in
the application of Al-Ghazali's teachings, there are three methods that are
applied in learning which consists of three aspects, psychological,
sociological, and pragmatic in terms of learning success. In Al-Ghazali's
teaching, it can be exemplified from the methods used, for example, the mujahadah method and the riyadlah
method, practical education in discipline, habituation, presentation of aqli and naqli arguments as well
as guidance and advice. Thinking that is above the current level makes it
important to do it again, in addition to modern methods and media, so that an
ideal class in learning will be created, which is more monotonous and it will
make students bored and bored so that in the learning there is no interaction.
good and can reduce the enthusiasm and learning outcomes of students themselves.
So a teacher needs to change his mindset in applying
learning methods and media which at this time are getting easier to get
information and tools.
4) Characteristics of Tarekat-Based Education in Pesantren At Tadzkir
From the results of
interviews, observations, and documentation, it can be concluded that the
characteristics of tarekat-based education at the At Tadzkir
Islamic Boarding School hold fast to the teachings of Sufism.
This study found that
in the Tarekat Qadiriah Wa Naqsyabandiyah Pesantren At Tadzkir, there are educational components that work
systemically, including: Educational goals that have the characteristics of a
perfect ritualist, becoming an al'Abid al Kamil,
educators who have characteristics (Teacher Centered).
), mursyid (tarekat teacher) becomes the main
controller in education, students who have the characteristics of Resignation
Religion, namely complete surrender / have strong belief in the spiritual
guidance provided by the murshid in the form of (Rabithah
and Wasilah).
The educational
process that has the characteristics of Religious Internalization is the
internalization of religious values through Dhikrullah
(Dhikr, Darajah and Khasanah),
and with the Takhalli, Tahalli
and Tajalli methods. The curriculum which has the characteristics
of Subject-Oriented Experiments is oriented to the spiritual experiences of
students through amaliah and tarekat teachings (Dhikr
Darjah, Tawajuhan, Khataman, Manaqiban and Dhikr Hasanah).
5) Specific Characters that are expected to be achieved
from the Santri
Rasulullah SAW showed us the way that in order to have a
character that is loved by Allah SWT, we must fulfill
the following conditions: "Say: 'If you (really) love Allah, then follow
me, Allah will love you and forgive your sins'. ." Allah is Forgiving,
Most Merciful." (Surah Ali Imran: 31).
Faith in the apostle,
following his message, obeying his orders, and staying away from his
prohibitions are the keys to becoming a person who is loved by Allah. This is
because these activities are tangible evidence of our love and alignment with
the qualities of majesty, goodness, glory, privilege and other good qualities
that are the original character of Allah SWT.
In replying to a
friend who wanted to be part of the people whom Allah loves, the Messenger of
Allah (saw) stated, "Love what Allah and His Messenger love, and hate what
Allah and His Messenger hate." (HR. Ahmad).
Generally, those who
have these characters are people who like to do good (muhsinin),
repent (tawwabin), have piety (muttaqin)
and surrender (mutawakkilin) to Allah SWT as stated
in His Word as follows:
First, "Surely
Allah loves those who do good." (Surat al-Baqarah: 195; QS. Ali Imran: 134
and 148; QS. Al Maidah: 13 and 93). Muhsinin here are people who continue to improve their good
deeds, exceed their normal requirements, and increase the value and substance
of their goodness. Their goodness exceeds the goodness of the average human
being and beyond the limits of his humanity.
Second, "Surely
Allah loves those who repent and purify themselves." (Surat al-Baqarah:
222). They are loved by Allah because they always desire to change the bad past
into good, do not repeat mistakes (sins) and hasten themselves in the line of
divinity solely out of fear of Allah and hoping for His pleasure.
Third, "Surely
Allah loves those who are pious." (Surat Ali Imran: 76; QS. At Taubah: 4 and 7). Taqwa is the
best shield, adornment and provision in the world. Piety reflects faith and
good deeds. Faith and good deeds lead the perpetrator to heaven.
Fourth, "Surely
Allah loves those who surrender." (Surat Ali Imran: 159). Surrender is an
activity that is always carried out by a believer after completing a job well
and fulfilling all the necessary criteria in accordance with his capacity as a
human being.
Surrender is a
prerequisite for producing the expected goals. Next is the power of Allah SWT,
the Essence who knows for sure the magic contained in the process leading to
results and goals.
6) The Design of Measuring the Success of Tarekat-Based Education
in Improving the Character of Santri
From the results of
interviews, observations, and documentation, it can be concluded that the
design of measuring the success of tarekat-based education in improving the
character of students is seen from the character of students, whether students
can judge what is right, really care about what is right, and do what they
believe is right. despite external pressures and internal temptations.
Tarekat-based education
can affect the character of santri if it is carried
out integrally and simultaneously in the family, class, school environment, and
community.
First, in the family
environment, parents in this case have a role to instill
character values that become children's habits to behave both according to
religious norms and behavioral norms that can respect
themselves and others.
Second, class-based
tarekat-based education. Teachers as educators and students as learners in the
classroom. The context of character education is a class community relational
process in the context of learning. The teacher-learner relationship is not a
monologue, but a dialogue with many directions because the class community
consists of teachers and students who interact with the material. Providing an
understanding and understanding of the true virtues that occur in this teaching
context, including non-instructional areas, such as class management, class
consensus, and others, which helps create a comfortable learning atmosphere.
Third, tarekat-based
education based on school culture. This design tries to build a school culture
that is able to shape the character of students with the help of school social
institutions so that certain values are formed and internalized in students.
To instill the value of honesty, it is not enough to
give moral messages to students, but also this moral must be strengthened by
creating a culture of honesty through making strict and consistent school
regulations against any dishonesty behavior.
Fourth,
community-based tarekat-based education. In educating, the school community
does not struggle alone. Communities outside educational institutions, such as
families, the general public, and the state, also have a moral responsibility
to integrate character building in the context of their lives. When state
institutions are weak in law enforcement, when those who are guilty have never
received appropriate sanctions, the state has educated its people to become
human beings who do not respect the meaning of the shared social order.
b. Tarekat-Based Education in Pesantren
At Tadzkir Majalengka
1) Tarekat education taught at the At Tadzkir
Islamic Boarding School
From the results of
interviews, observations, and documentation, it can be concluded that the
tarekat education taught at the At Tadzkir Islamic
Boarding School is an education based on the Qadiriyah
Naqsyabandiyah Tarekat which has four main teachings
which are believed to be effective and efficient as a method of getting closer
to Allah SWT. The four, among others, are the perfection of mysticism, adab (ethics), remembrance, and about muraqabah
(contemplation).
All of these teachings
are based on the Qur'an, hadith, and the words of the wise scholars from the salihin salafus. The first
teaching is the perfection of suluk (exploring the
path of Sufism to get closer to Allah), related to three basic dimensions;
faith, Islam, and Ihsan.
All three are packaged
in one popular method consisting of shari'a, thareqat, and haqiqat. Shari'a is understood as a rule of Islamic legislation.
This is a decree of Allah SWT as syar'i through His
Messenger, which involves commands and prohibitions.
The practice of sharia
is also included in the tariqat domain. The main
element lies in faith and the truth of the Shari'a.
While the haqiqat dimension in the next phase
outlines the appreciation of the practice of sharia in order to feel the
sweetness of ma'rifat (faith).
In this tarekat, the
second teaching, namely adab, has a special position,
it can even be said to be very principled. According to his followers, without adab it is impossible for a salik
(spiritual disciplined person) to be able to achieve his suluk
goals.
There are four
emphasis, first, adab to Allah and His Messenger,
second, adab to the Shaykh (murshid or teacher),
third, adab to brothers and sisters in faith (ikhwan), and fourth, adab to
oneself.
Adab to Allah is done by always being grateful for all His
favors and gifts. In addition, it is necessary to
maintain awareness to always be grateful. Both must be imbued with every
disciple so as not to forget Him.
What is also upheld is
the adab of the student towards his murshid. This is
the condition of riyadhoh and suluk
of a student. Therefore, there is an ethic that is built in such a way in this
close environment, so that it resembles the adab of
the companions towards the Prophet SAW.
Between students and
murshid in mu'asyarah (interaction) aims to preserve
the sunnah (tradition) at the time of the Prophet. Pupils occupy the role of
friends, and murshid replaces the role of the Prophet in terms of irshad (guidance) and ta'lim
(teaching).
2) The curriculum applied in Pesantren
At Tadzkir
Experience-based
curriculum education means that students as students have not been fully
invited to explore the problems behind the subject matter they are learning
through experience. So the experience-based education development plan as
described above would need to be implemented in real terms in our educational
institutions.
Experience-based
education has the understanding that learning will achieve its goals if it is
illustrated with real events and with comprehensive involvement in accordance
with the child's own activities. Building initiative from within students is
the most effective way to deliver their success to maturity, exploring various
potentials, being reactive to change, growing positive attitudes, and so on.
Because the learning process is thinking, doing, moving, and enriching
experience.
Therefore, changes in
the learning process for children as mentioned above are absolutely necessary.
Learning will give the best results if it is based on experience, where
experience is an interaction, namely actions and reactions between individuals
and the environment. Outside the process of acquiring knowledge and teaching
and learning, individuals also experience environmental influences, so there is
action from the environment on individuals, and vice versa, individuals also
react to environmental influences.
To anticipate bad
things in children later, we need to provide them with education and knowledge
based on the experience of students with habituation in the hope that children
do something by considering, processing, and thinking carefully about environmental
influences.
3) Readiness of Educators in the Implementation of
Tarekat-Based Education at Pesantren At Tadzkir
The task and function
of the murshid is to guide, educate, forge, and at the same time idolize the
students in understanding the spiritual paths to Allah SWT. Mursyid
diligently guides students from the process of cleansing and purification (tadzkiyah al-nafs) until they
reach deep understanding (ma'rifah). The duties and
functions of the murshid in the presence of the salik
resemble the Messenger of Allah in front of his companions. If the companions
were diligent and full of humility in front of the Messenger of Allah, then the
salik also did the same thing in front of their
murshid.
The murshid's first
task is to select who can become full-fledged students or a kind of
pre-student. Mursyid uses many methods in selecting salik candidates. In Konya, Turkey, prospective students
who will join the Jalaluddin Rumi order and then
undergo Sufi dance training (Whirling Darwishes) are
tested orally in front of the murshid at the maktab,
in the form of halls lined up in a complex. Among the ways to determine whether
a prospective student is accepted or rejected is indicated by the direction of
the sandal. If the prospective student's sandals face the door of the hall, it
is a sign that the candidate has passed. On the other hand, if the sandal has
its back to the door, the candidate is rejected or still has to prepare.
In particular, a
murshid always tries to clear the intentions and straighten the life goals of
the student, knows the student's abilities, educates selflessly, adjusts speech
and actions, loves the weak, purifies speech, speaks wisely, always remembers
and glorifies Allah when speaking, keeps the secret of the student, forgiving
students' mistakes, ignoring their own rights, giving students rights, being
able to divide time for solitude (seclusion) and doing charity, always doing mahdhah worship and social services.
4) Readiness of Tarekat-Based Education Support at Pesantren At Tadzkir
Pesantren At Tadzkir Majalengka has tried to develop the concept of an
environmentally friendly pesantren. They make water
conservation, emphasize planting various trees to improve environmental quality
in an area of 1.5 hectares. This is to create the lungs of the pesantren as well as part of maintaining and conserving
water sources.
The land is allowed to
form naturally and contoured. The land becomes an open space for viewing posts
and a student learning park. While the building stands on the land by adjusting
the contours of the land. The building is more open, so there is no need for
lighting in the morning and afternoon and it is cooler so there is no need to
use air conditioning.
Water is also well
managed. The water that has been used for washing, bathing and washing is channeled to various plants in the pesantren
fields because this pesantren has plantation areas,
and the development of food crops.
5) Santri Facilities and Infrastructure in Supporting
Tarekat-Based Educational Activities at Pesantren At Tadzkir
Islamic boarding
schools are required to have facilities that include furniture, educational
equipment, educational media, books and other learning resources, consumables,
and other equipment needed to support an orderly and continuous learning
process.
Islamic Boarding
Schools are required to have infrastructure which includes land, study rooms,
teaching and/or educational staff rooms, power and service installations,
places of worship, and other spaces/places needed to support an orderly and
sustainable learning process. Have a study room according to the number of
study groups. Islamic boarding schools can use other infrastructure facilities
they have to support the learning process, educational equipment, media (eg blackboards), learning resource books, consumables (eg chalk, markers, etc.).
c. Character Values of Santri
embodied in Pesantren At Tadzkir
1) Character Values embodied in Pesantren
At Tadzkir
From the results of
interviews, observations, and documentation, it can be concluded that there are
seventeen character values in the practice of the Tarekat Qadiriyah
wa Naqsyabandiyah in Pesantren At Tadzkir. The
seventeen character values are: tawadhu',
religious, gentle, concerned with others (social spirit), forgiving (not
vindictive), cheerful and cheerful face, sociable and friendly, qana'ah, grateful, sincere, patient. tolerant (tasamuh), discipline, tawakkal,
do good deeds, independent, and responsible.
2) Character Profile of Santri
embodied in Pesantren At Tadzkir
The At-Tadzkir Islamic Boarding School was founded in 2010, which
is located in Pasanggrahan Village, Maja District, Majalengka Regency. It was built with the concept of a
combination of education and da'wah. The aim is to educate and foster Muslims,
especially the younger generation, so that they have good morals, have
knowledge and are capable of doing good deeds, and are ready to preach for the
realization of the 'khairu ummah'.
There are four
criteria for becoming the khaira ummah generation at
the At Tadzkir Islamic Boarding School, namely first,
the best people are people who have good moral character (noble morals), namely
good, honest, trustworthy, and become people who know what is good and bad. Second,
khaira ummah are people who have the nature or
character of love of knowledge and love of profession. As in the verse of the
Qur'an Surah Al-Alaq is iqra
'or calling to read. How can the people become a generation that is used to
reading, writing, thinking, daring to master science, that is what is called
the iqra' generation.
Third, people who have
benefits in their lives. Khairunnas anfaahum linnas, the best person
is the one who benefits others, benefits his family, benefits society, nation
and state, even humanity should. Fourth, the best people are people who are
meaningful in this world and in the hereafter. Because the best provision is
pious deeds and be a pious and pious generation.
d. The Process of Implementing Tarekat-Based Education to
Improve the Character of Santri
1) Human Resources Preparation Stage
From the results of
interviews, observations, and documentation, it can be explained that the pesantren at tadzkir carries out
the stages of preparing human resources by means of recognizing a mursyid in the tarekat world, by asking knowledgeable
people for instructions. The reason is that many murshids are not really
murshids or are unable to guide and cleanse the hearts of their students.
According to the
leader of the At Tadzkir Islamic Boarding School, a mursyid is a teacher whose words are listened to and
followed and whose actions are imitated by students. He said, murshid has the
ability to see the diseases that exist in the human soul, the soul of his
students.
First, medical
science, namely to treat the physical or human body. Second, spiritual
knowledge, which is to treat diseases in the human soul. According to him, the
human body and soul are the whole of humans themselves, so they need treatment
if one or both of them are infected by disease. Murshid's job is not to treat
physical ailments. However, to treat spiritually, the human soul that is
affected by disease.
For him, a murshid is
not only a person whose soul is clean, but also has good outward behavior. So a murysid, in
addition to having a strong creed, safe in his belief, must also be a fakih, a person who has an outward understanding of the
right religion," he explained. This is as he quoted from Imam Malik's
statement which states that Imam Malik: whoever performs Sufism without fiqh then he is zindiq. Whoever does fiqh
without tasawuf, he is wicked. Whoever combines the
two, he will arrive at the truth. As for the purpose of cleansing the soul of
qualities that are not worthy of being carried by a person, it is to approach
the most holy essence and without feeling like a person who was once holy. He
continued, a person is required to purify his heart because Allah is Most Holy
and cannot be approached except by pure souls.
2) Stages of Preparation of Supporting Resources
From the results of interviews, observations, and
documentation, it can be explained that the stages of preparing supporting
resources are already included in the planning document and have even become a
priority for this pesantren.
Student management aims to regulate the entire series
of pesantren activities in the field of santri so that the teaching and learning process in pesantren can run smoothly, orderly, regularly and can
achieve the goals of pesantren education.
3) The Process of Implementing Tarekat-Based Education in
Strengthening the Character of Santri
From the results of interviews, observations, and
documentation, it can be explained that the process of implementing
tarekat-based education in strengthening the character of students is one of
the efforts to foster the spirit of attending tarekat-based education. At the
same time as a step to harmonize the heart, feeling, mind and body in order to
remain in line with the philosophy of Indonesian ideology, namely Pancasila.
There are several elements that must be mastered. Among them is to understand
that the pesantren must understand the main character
of education.
The following are some of the main characters, namely
that Religion does not refer to one teaching. In Indonesia, there are five
beliefs held. Where each religious religion certainly teaches good things to
people, humans and nature. At least this religious foundation will later shape
a person's personality into a person who is obedient to his God. People who are
obedient to God, certainly will not act arbitrarily.
Nationalist, Having a nationalist character is not
only seen verbally. Just by saying "I'm NKRI" only. But nationalism
is shown in attitude behavior.
Of course this form of nationalism is very broad. The method
also varies, depending on the abilities and potential of each person. For
example, people who like to write, can work through writing and are able to
give spirit to many readers. Or for those who like to paint, a form of
nationalism can be shown by participating in foreign competitions and many
more.
Independent, Independence is also the main character
in strengthening character education. At least independent people have a soul
not depending on others or anything like that.
Gotong royong, The form of the main character of the
fourth character education strengthening is gotong royong. This spirit of
socializing with mutual cooperation is actually what our ancestors taught us.
In some areas, especially in rural areas, we still encounter a lot of gotong
royong customs.
Integrity is also the main asset in strengthening
character education. People who have integrity are not easily influenced by
things that are not important. Be firm and stand firm in your views.
From the character sentence above, if all people have
these five character values, it is certain that Indonesia is far more advanced
in the future. There are, of course, many agents of change that will emerge.
In practicing the manaqib
dhikr activities and readings at the At Tadzkir
Islamic Boarding School, it is carried out through several processes that need
to be observed, including: (1) Based on the sincere intention of lillah-billah irrasul-birrasul
solely to worship and seek the pleasure of Allah SWT. (2) When making a
request, it is not permissible to ask Shaykh Abdul Qadir Jailani.
(3) Asking Allah SWT. through the blessing of Shaykh Abdul Qadir Jailani and the intercession of the Prophet. (4) In making
a request, namely the time of muraqabah to Allah, it is better to begin with
repenting for our sins, especially the seven limbs, namely, the tongue, eyes,
ears, hands, feet, stomach, and genitals, because sin becomes a barrier to the fulfillment of prayer. Then, ask for faith because without
faith all pleasures will be in vain. After that, we ask for our special needs
and full of confidence, that Allah SWT has the power to answer our prayers
while we are very helpless in front of Allah. (5) In doing this wiridan, it is better to be in a state of purity from hadas and facing the Qibla and carried out istiqomah.
4) Climate and Culture of Tarekat Islamic Boarding
Schools in At Tadzkir Islamic Boarding School in
Supporting Character Strengthening
From the results of interviews, observations, and
documentation, it can be explained that in culture, especially pesantren culture, there is a tradition that is usually
carried out continuously and even for generations in the form of actions,
works, produced by a group or individual. The habit that is often carried out
certainly has distinctive values that are charismatic and independent in all
respects.
The purpose of a pesantren
is to create and develop a Muslim personality, namely a personality that is
faithful and devoted to Allah SWT, has noble character, is beneficial to
society, independent, free and firm in personality.
As done by Pesantren At Tadzkir, especially in building the character of students
in achieving that goal, the pesantren must apply good
character, directing students to develop character so that commendable traits
can be embedded and will give birth to noble deeds. In this case, the
administrators, ustadz and ustadz
play an important role in building the character of the students, so that the
students do not violate the rules, behave politely and respect others.
The existence of Pesantren
At Tadzkir as an educational and religious
institution that is fully trusted by the community who always tries to educate
and foster students in religious matters, especially in the Islamic world. The
activities carried out did not escape the supervision and mobilization of the Ustadzah, uastadz and caregivers
who were given full trust in guiding the students. Teaching and learning
activities refer to books sourced from the Qur'an and Hadith. Pesantren At Tadzkir is a college
that uses classical and modern methods in its learning system.
5) How Tarekat-Based Education is carried out at the At Tadzkir . Islamic Boarding School
From the results of interviews, observations, and
documentation, it can be explained that the tarekat-based education method at the
At Tadzkir Islamic Boarding School is carried out
through three stages or processes, namely Takhalli, Tahalli, and Tajalli. First,
TQN's amaliah activities in the Takhalli
(Kuras) process are repentance, talqin
and bai'at (the process of planting the light of
faith occurs, as well as explaining clearly how to do TQN dhikr), and riyadhah (spiritual practice). The second is in the Tahalli process (contents), namely dhikr (remembrance of jahar and khafi), and manaqib (recitation of the history of Sheikh Abdul Qadir
al-Jilani). Third, in the Tajalli (Mancar) process, there are four stages, namely mahabbah, ma'rifat, essence, and kasyaf, which are effective in awakening spirituality.
6) How to Evaluate Tarekat-Based Education Outcomes at Pesantren At Tadzkir
From the results of interviews, observations, and
documentation, it can be explained that in this case, the evaluation process of
activities is not entirely carried out through direct observation by the Kyai
but through several parties who are directly related to the daily activities of
students. Every activity that is required for students is provided with a
attendance book. The attendance book is used as a guide to assess the
discipline and activeness of students in participating in activities at Islamic
boarding schools.
In addition, attendance books can also be used to find
out which students are truant or do not participate in activities without
permission. That way, the punishment given to students who play truant can be
adjusted to the number and type of activities that do not participate. The
presence book will then be examined by ISPA as the head of the room when
studying together at night.
After that, problems or all kinds of students'
indiscipline in the room will be reported by ISPA to the central management at
the coordination meeting between ISPA and the central management. Furthermore,
the central management will report the results of the meeting to the Kyai. The
Kyai will then have a dialogue with the students to solve the problems faced by
the students.
7) Follow-up Activities on Evaluation Results
From the results of interviews, observations, and
documentation, it can be explained that the follow-up activities from the
evaluation results of tarekat-based education at Pesantren
At Tadzkir, namely character-building values that
are not practiced by students are implemented both in the learning process, the
formation of pesantren culture, co-curricular
activities, and other activities. extracurricular. Therefore, it can be said
that Pesantren At Tadzkir
is a religious educational institution that implements character education in
an integrated manner in the entire educational process, starting from the
learning process, management of the pesantren, and
the daily activities of students.
8) The Process of Formulating the Character of Santri embodied by the At Tadzkir
Islamic Boarding School
Referring to the description of the implementation of
character education developed by the Ministry of National Education, Islamic
boarding schools at Tadzkir appear to have carried
out these stages for a long time. Even tarekat-based education in the learning
process is carried out integrally in all subjects. Likewise, tarekat-based
education in daily activities in the form of school culture.
At the At Tadzkir Islamic
Boarding School, the pesantren culture has been
created since the pesantren was founded until now,
the culture of sincerity, simplicity, independence, ukhuwwah
Islamiyyah, and freedom is a culture that has been
transformed from generation to generation in the pesantren
environment. The pesantren culture is also formed
through an intervention process in the form of daily, weekly, monthly, and
yearly activities carried out to familiarize students so that a distinctive
culture is formed that is different from school cultures outside the pesantren and the excellence of pesantren
in character building lies in the system. dormitories that allow pesantren to implement co-curricular and extra-curricular
learning for all pesantren residents.
9) Indicators of Achievement of Santri
Characters that Pesantren At Tadzkir
wants to realize
From the results of interviews, observations, and documentation,
it can be explained that there are two indicators of the achievement of the
character of the santri that can be developed to
achieve the success of character education.
First,
indicators for pesantren and classes. This indicator
is used as a marker for pesantren leaders, mursyids, and pesantren personnel
in planning, implementing and evaluating schools as institutions for
implementing cultural and national character education.
Second, subject indicators. This indicator relates to
the effective behavior of students with regard to
certain subjects.
10) Measuring the Achievement of the Character of the Santri that the At Tadzkir
Islamic Boarding School wants to realize
From the results of interviews, observations, and
documentation, there are eighteen values that must be developed in Islamic
boarding schools in determining the success of character education, namely: (1)
religious; (2) honest; (3) tolerance; (4) discipline; (5) hard work; (6)
creative; (7) independent; (8) democratic; (9) curiosity; (10) national spirit;
(11) love for the homeland; (12) rewarding achievements; (13)
friendly/communicative; (14) peace-loving; (15) likes to read; (16) care for
the environment; (17) social care; (18) responsibility.
These eighteen character values must be applied in
education, both in theoretical subjects and in practical lessons. By applying
character education to subjects, for example in the form of interactions in
class, assignments, and the development of ideas that can lead to a feedback
process or reciprocity between ustadz/ustadzah and students.
e. Problems faced in the Implementation of Tarekat-Based
Education in Strengthening the Character of Santri
1) Problems related to students
From the results of
interviews, observations, and documentation, it can be explained that problems
related to students are patterns of student behavior
which are sometimes difficult to regulate.
The pattern of student
behavior that is sometimes difficult to regulate, for
example, there is still a sense of laziness in participating in tarekat-based
education programs.
In Islamic boarding
schools, the leadership of the pesantren has a major
role for the students in managing every activity and outside the activities of
the students. The leadership provides a method by not shouting at the students
but giving warnings slowly, because many students have different
characteristics and behavior, because there are still
students who leave the pesantren environment without
asking for permission. In addition, the administrators can appreciate
everything that is done by the students even though there are mistakes, but the
administrators try to praise the results of the students. This makes the
students better and feel comfortable in the Islamic Boarding School.
2) Problems related to ustadz
From the results of
interviews, observations, and documentation, it can be explained that the
problem related to the ustadz is the limited number
of teachers in the pesantren which is a separate
obstacle to educating and caring for students.
3) Problems related to students' parents
From the results of
interviews, observations, and documentation, it can be explained that the
problem related to the parents of students is the lack of parental support in
the educational process. So, it is as if the santri hand
over their responsibilities to the pesantren without
wanting to know the development of their children at the boarding school so
that the students are less enthusiastic about participating in the educational
process.
4) Problems related to the community around the pesantren
From the results of
interviews, observations, and documentation, it can be explained that the
problem related to the community around the pesantren
is that there are still some people who do not believe in the tarekat-based
education program at the At Tadzkir Islamic Boarding
School. The lack of trust from the surrounding community resulted in a lack of
interest from the surrounding community to send their children to the At Tadzkir Islamic Boarding School.
5) Problems related to resources
From the results of
interviews, observations, and documentation, it can be explained that the
existing facilities and infrastructure at the At Tadzkir
Islamic Boarding School are still minimal, especially in the Madrasah Aliyah
environment, such as places of worship joining the study room, laboratories
joining the MA, even though the facilities and infrastructure are supporting
activities. The good implementation of an educational institution, the lack of
facilities and infrastructure makes it difficult for us to study, such as the
practice of biology, computers, languages and others.
From the results of interviews regarding facilities
and infrastructure, it can be concluded that the facilities and infrastructure
in this Islamic boarding school are still minimal, this is very minimal. This
must be addressed by the school, because facilities and infrastructure are
supporting tools in the implementation of education in every educational
institution.
f. Islamic Boarding School Solutions to the Problems
faced with Relating
1) Solutions to Student Problems
From the results of
interviews, observations, and documentation, it can be concluded that in
dealing with the problems of santri, the pesantren always tries. First, every santri
generally gets the opportunity and service to develop optimally. Second, there
are differences in the abilities, intelligence, talents, interests and
environmental backgrounds of each student. Third, the teaching system in
Islamic boarding schools always provides opportunities for students to advance
according to their abilities and, fourth, to deal with the problems faced by
students, the Islamic boarding school always presents special tutors who are
more intensive in dealing with students by increasing knowledge, an open
attitude and sharpening skills in identifying students' learning difficulties.
2) Solutions to Problems related to Ustadz
From the results of
interviews, observations, and documentation, it can be concluded that in
dealing with ustadz problems, the pesantren
seeks to increase the number of ustadz personnel so
that the dual tasks that used to be the burden of one person are divided and
each ustadz can focus more on their respective jobs.
3) Solutions to problems related to students' parents
From the results of
interviews, observations, and documentation, it can be concluded that in
dealing with the problems of students' parents, the pesantren
always tries to invite the parents of students to come to the pesantren before implementing the program they will run for
one year. However, the reality is that there are still parents of students who
cannot come to the pesantren due to their busy
schedule.
4) Solutions to Problems related to Surrounding
Communities
From the results of
interviews, observations, and documentation, it can be explained that related
to problems with the surrounding community, the pesantren
always tries to invite the surrounding community to take part in participating
in activities at the pesantren. However, the
solutions that have been implemented have not been maximized so that there are
still local people who are not familiar with the program from the pesantren at tadzkir.
5) Solutions to Problems related to Resources
From the results of
interviews, observations, and documentation, it can be explained that related
to the problem of resources in Islamic boarding schools is trying to have other
income by setting up small businesses in Islamic boarding schools. The income
is used to increase funds in the construction of pesantren
facilities and infrastructure.
CONCLUSION
Tarekat-based education management in improving the character of students
in Islamic boarding schools is quite maximal, especially in terms of planning
and organization. Prior to the implementation, the pesantren
had prepared human resources such as the teaching council who had already
adhered to the implementation of tarekat-based education.
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