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JURNAL
SOSAINS
JURNAL SOSIAL DAN SAINS
VOLUME 4 NOMOR 2 2024
P-ISSN 2774-7018, E-ISSN 2774-700X
INTERNALIZATION OF ISLAMIC EDUCATION VALUES IN THE
BOOK OF BIDAYAT AL HIDAYAH TO DEVELOP THE RELIGIOUS
CHARACTER OF SANTRI
Janatun Firdaus, Uus Ruswandi, Asis Saefuddin, Mahrus As’ad
Universitas Islam Negeri Sunan Gunung Djati Bandung, Indonesia
mahrusasad@uinsgd.ac.id
Keywords:
Internalization,
Islamic Education,
Religious
Character
ABSTRACT
Background: The Islamic boarding school as a place of education and study of Islamic
sciences, is also a place for developing the character of students. One of these efforts is
through internalizing the values of Islamic education in the book of Bidayat al Hidayah
to develop the religious character of students
Purpose: The purpose of this study is to analyze the Program, Process, Evaluas,
Supporting and inhibiting factors of the impact of internalizing Islamic educational
values in the book of Bidayat al Hidayah to develop the religious character of students
in Islamic boarding schools
Method: The method used in this study is the descriptive-analytical method
Results: The results showed that the internalization program of Islamic educational
values in the book of Bidayat al Hidayah in Islamic boarding schools was carried out
through creed formation programs, worship formation and moral formation. By
indicators of having a wise attitude, courageous, maintaining self-chastity and fairness
Conclusion: Based on the results of the study, it can be concluded that the
internalization program of Islamic educational values in the book of Bidayat al Hidayah
consists of a creed formation program, a worship formation program and a moral
formation program
INTRODUCTION
As the oldest Islamic educational institution and an indigenous cultural product of
the archipelago (indigenous), Islamic boarding schools have a solid foundation in
Indonesian society (Haedari & Hanif, 2004). As a place of education and study of Islamic
sciences, pesantren is also a place to develop the character or morals of students. So that
pesantren graduates not only have intellectual values, but also hold tightly the character
values embedded in the soul.
The importance of character building to achieve a safe, just, and prosperous national
and state life cannot be underestimated. Therefore, attention from various sectors, including
the community, family, and pesantren, is needed in shaping the character of students. These
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three entities are considered as strategic environments that have a crucial role in shaping
the personality of students so that they can develop themselves well (Erie, Kogan, &
MacKenzie, 2011). Pesantren is a choice that deserves to be explored and taken as an
example in implementing character building value education, especially in the midst of the
challenges of moral degradation in society. For 24 hours, the education process is carried
out thoroughly in the Islamic boarding school, both in the classroom, outside the classroom
and the daily life of students. Kiai not only plays a role limited to transferring knowledge
and skills, it also serves as an example or example for students. Pesantren always
emphasizes that every student is able to integrate knowledge and charity (Ilham & Suyatno,
2020).
Education is the main focus in an effort to instill good character in individuals. In
Indonesia, there are ongoing efforts to update the education curriculum. The development
of this curriculum concept always follows the evolution of educational theory and practice,
adjusting to changes in society (Hamid, 2017). Ilyas, Ismail, Zulfidar, Syarfuni, &
Masrizal, (2022) emphasized the three roles of pesantren, namely the function of tarbiyah
(education), religious function, and function social. Religiosity can be interpreted as related
to religious aspects or things related to religion. In an implementative context, the
dimension of religiosity can include the relationship of hablum minallah, hablum minannas
and hablum minal alam.
Pesantren has the responsibility to form and educate students to have a strong
character in religious aspects. This responsibility is in line with the mandate entrusted by
parents to Islamic boarding schools. The efforts made by pesantren to realize the mandate
are through the study of the book of turats. One of the turats books that became a study in
several Islamic boarding schools is Bidayat al Hidayah, is the work of Imam Hujjatul Islam
Abu Hamid Muhammad bin Muhammad al Ghazali ath Thusi.
Bidayat al Hidayah is one of the turats books that is rich in moral material and
Sufism. Pesantren make this book as a means to teach students about the basic values of
morality and Sufism. It is hoped that through the understanding and application of these
values, students will be able to integrate the teachings of Bidayat al Hidayah in the daily
lives of students in their environment.
Bidayat al Hidayah discusses various aspects, both vertical (hablum minallah) and
horizontal (hablum minannas). Therefore, pesantren not only aim to teach theological
aspects, but also about morality and social ethics. Thus, pesantren are not only institutions
that teach religion, but also play an active role in shaping the character of students to be
able to live a life with full religious awareness and social values.
In the opinion of Imam Malik bin Anas as quoted by (Shaid & Shaikh, 2022)
"People who pursue Sufism without studying jurisprudence are considered zindic.
Meanwhile, those who understand jurisprudence without delving into Sufism are called
wicked. People who study both sciences are regarded as the right one or take the right path".
The process of internalizing the value of Islamic education contained in the book of
Bidayat al Hidayah as an effort to develop the religious character of students is a journey
Internalization of Islamic Education Values in the
Book of Bidayat al Hidayah to Develop the Religious
Character of Santri
2024
Janatun
136
that requires time and various strategies by pesantren. Character building cannot be
achieved instantly, but requires a careful and continuous process. Therefore, pesantren
implement various programs as part of these internalization efforts.
The Islamic boarding school understands that learning the book of Bidayat al
Hidayah is the main key in this process. Through this book, pesantren try to instill the noble
values promoted by Imam Al-Ghazali. The coaching programs carried out are not only
oriented towards academic aspects, but also include character building through
strengthening creeds, worship training, and moral cultivation.
The main purpose of the Bidayat al Hidayah learning process is so that students can
implement the values contained in it in their daily lives. The goal is that, through a deep
understanding of the teachings of Imam Al-Ghazali, students can experience positive
behavior changes in accordance with the educational values contained in them. Thus,
Islamic boarding schools not only act as a place of religious education, but also as a
comprehensive character-building forum for students, providing a strong ethical and moral
foundation for them.
Pesantren face a number of challenges in carrying out the process of internalizing
the value of Islamic education in the book, including problems such as differences in the
level of motivation and understanding of students, lazy tendencies, non-compliance with
the rules of Islamic boarding schools, lack of support from students' families, and
differences in the innate character of students from their respective home backgrounds. In
addition, the environmental factors of pesantren also play an important role in shaping the
religious character of students.
Minhajut Thalibin Islamic Boarding School, for example, has the characteristic of
being in the village of the Subang pantura area, where the pesantren blends closely with
the surrounding community. Meanwhile, Nurul Anwar Mubtadiin Islamic boarding school
is located in the mountainous area of southern Subang. Even though they do not directly
interact with the community, students still keep in touch with schoolmates outside the
pesantren. On the other hand, Pesantren Al Mushlih Karawang is located in an area adjacent
to industrial and urban areas.
Overcoming these challenges requires a differentiated approach, pesantren need to
understand the uniqueness and dynamics of each environment. Efforts to internalize
religious values must be adjusted to the characteristics and social context of each pesantren.
Thus, pesantren can overcome these obstacles more effectively, opening up space for the
development of a more holistic religious character of students.
Based on the above background, the author concludes that the internalization
program of Islamic educational values in the book of Bidayat al Hidayah as a step to
develop the religious character of students is considered less than optimal. Therefore, a
more in-depth study is needed to evaluate the implementation of the internalization of the
value of Islamic education. The author believes that this research will provide more
comprehensive insights regarding the effectiveness of the program being carried out.
In this framework, the author argues it is necessary to conduct research entitled
"Internalization of Islamic Education Values in the Book of Bidayat al Hidayah to Develop
Santri Religious Character (Study at Minhajut Thalibin Islamic Boarding School Subang,
Nurul Anwar Mubtadiin Subang, and Al Mushlih Karawang)." This research is expected
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to provide a more comprehensive picture of the extent to which the values of Islamic
education from the book of Bidayat al Hidayah are internalized in developing the religious
character of students in the three pesantren.
Through more in-depth research, it is hoped that findings will emerge that can be the
basis for these pesantren in increasing the effectiveness of the internalization program of
Islamic educational values. Thus, this research is expected to make a positive contribution
to the development of curriculum and teaching methods to achieve the goals of pesantren
in forming a strong and sustainable religious character for its students.
RESEARCH METHODS
This research adopts a qualitative approach, focused on the problem that is
happening, namely the process of internalizing the values of Islamic education contained
in the book of Bidayat al Hidayah as a means to shape the religious character of students
in Islamic boarding schools. The choice of this approach is based on the need for
researchers to present the results of their research in the form of descriptive data, which is
expressed through written or spoken words from individuals involved in the Islamic
boarding school environment that is the focus of research (Sugiyono, 2020).
The method used in this study is the descriptive-analytical method. In this study, the
descriptive method provides an appropriate analysis by explaining the program, process,
evaluation, supporting and inhibiting factors as well as the impact of internalizing Islamic
educational values in the book of Bidayat al Hidayah MUJIBBURRAHMAN, (2014) to
develop the religious character of students at Minhajut Thalibin Subang Islamic boarding
schools, Nurul Anwar Mubtadiin Subang and Al Mushlih Karawang.
RESULTS AND DISCUSSION
1. Program of Internalization of Islamic Education Values in Kitab Bidayat al
Hidayah
Kitab Bidayat al Hidayah generally contains three values of Islamic education,
namely: First, creed education; emptying the heart, fearing Allah, surrendering to Allah
by tawhid, knowing Allah. Second, worship education; Khusyu, praying in
congregation, seeking useful knowledge, worship, dhikr and fasting. Third, moral
education; keeping a look, covering the disgrace of others, ghibah, hasud, ujub (Sahudi,
2023)
The teaching of the value of creed guides man to believe in the existence of God
as the Creator of nature. Allah is considered to always watch and record all human
actions in this world.
And when my servants ask you about me, then (answer), that I am near. I grant
the request of those who pray when he asks Me, then let them fulfill (My
commandments) and let them have faith in Me, that they may always be in
righteousness. (QS. Al-Baqarah:186)
According to the explanation of Al-Attas (2016), creed actually refers to absolute
surrender to Allah SWT, which is also known as "aslama". Hamka defines it more
simply as tawhid, which is a belief that must be maintained, honed, and made as a
purpose in life (Harahap & Ridwan, 2016).
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The teachings of worship values guide people to always do all their actions with
sincerity in order to achieve the pleasure of Allah. The application of these worship
values will create individuals who are just, honest, and willing to give help to others.
A number of aspects of character building can be improved through routine habits
in daily life, such as integrity, religiosity, tolerance, collaboration, help, and other
aspects. This process of habituation involves not only understanding the concept of
knowledge (knowing), but also the extent to which we implement it in everyday life, so
that the behavior becomes an integral part of our character. Al-Ghazali argued that the
development of morality could be achieved through education and training. The method
of character education can be divided into two, namely hard effort (mujahadah) and the
practice of implementing good actions (amal shaleh). This method can be applied in
various ways, such as the use of stories (hikayat), teachers as examples of examples in
behavior (uswah hasanah), and giving sanctions and rewards when violations occur.
These three elements are very important in shaping religious character through
habituation, exemplary examples, and the application of rules with a reward and
punishment system (Prasetiya & Cholily, 2021).
Construction of Faith
Religious development activities carried out by Islamic boarding schools
Minhajut Thalibin, Nurul Anwar Mubtadiin and Al Mushlih are programmed regularly
both daily, weekly, monthly and yearly. This creates a routine that is expected to
develop the religious character of the students.
Ahmad Tafsir in Nur, (2021) suggests about the habituation method in learning,
that internalization of a value can be achieved through continuous repetition techniques.
The concept of frequency and review in behaviorism Noprianty & Karana, (2019)
explains that behavior is the result of learning carried out (response) a person because
he receives a stimulus, when the stimulus repeats and the response also repeats
(frequency), then the new response will become a stimulus, for the next response so that
a behavior occurs.
The habit of dhikr and praying to Allah SWT provides awareness of the
importance of remembering and asking for help from Allah SWT. The attitude of
humility by hoping for Allah's help is an expression of monotheism. The dhikr program
is a process of internalizing the value of monotheism in students. Because by habitually
making dhikr, the person actually draws closer to Allah SWT. While Allah SWT will
always draw closer to the servant who draws closer to Him. The virtue of dhikr in the
hadith narrated by Imam Muslim:
Abu Bakr ibn Abu Shaiba and Abu Kuraib relayed, and Abu Kuraib confirmed
that Abu Mu'awiyah narrated from Al A'masy, from Abu Salih, from Abu Hurayrah,
stating that the Prophet sallallahu 'alaihi wasallam said: "Allah 'azza wajalla said: 'To
My servant is as he is prejudiced against Me, and I will be with him as long as he prays
to Me. If he remembers Me in his heart, I will remember him in Me. If he remembers
Me in a group, I will remember him in a better and nobler group. If he draws near to Me
one inch, I will draw near to him one cubit. If he draws near to Me one cubit, I will draw
near to him one fathom. If he comes to Me by walking, I will come to him by running.'"
The dhikr activities carried out every day by students together with kiai and
ustadz in the form of riyadhah, qiyam al lail and mujahadah programs reflect the
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internalization of the values of faith in Allah Almighty, His Messenger and the Holy
Qur'an. The example of kiai and ustadz in dhikr and prayer activities makes students
also more earnest in participating in congregational dhikr activities. The process of
education through example is also one of the effective educational methods. Children
will imitate the behavior of adults around them, so that when students see teachers and
ustadz making dhikr, then they follow it.
Construction of Worship
The cultivation of worship values carried out by Minhajut Thalibin, Nurul Anwar
Mubtadiin and Al Mushlih Islamic boarding schools to students has a significant impact
on the character of the students themselves. Research by Fahham, (2020) shows that
worship values instilled in pesantren result in positive attitude and behavior changes in
children.
Although this change in attitude may not have reached a significant level
instantly, slowly, students who previously may have tended to be active in negative
things such as fighting or disturbing friends, can now channel their energy and desire
through positive activities in pesantren. They no longer direct their energy to negative
things, but find a healthy place through worship activities in the pesantren environment.
The change in attitude is also reflected in the polite behavior of students towards
teachers, parents, and peers. Santri shows more respect in interacting with teachers and
parents, as well as higher concern for fellow students and the environment around the
pesantren (Hanan, 2021).
Worship formation through congregational prayers, tirakat and habituation of
sunnah fasting carried out by Islamic boarding schools as part of efforts to develop the
religious character of students.
The habituation of congregational prayer in Islamic boarding schools, in the
perspective of the learning process, shows that students are motivated by reinforcement,
namely attendance attendance, notes, reprimands or even punishments when not
disciplined in congregational prayers. Skinner in the Law of Operant Conditioning
behavioral learning theory states that behaviors followed by reinforcement tend to
increase the likelihood of being repeated (Hanan, 2021). Attendance and sanctions can
increase the motivation of students to be more organized and punctual in carrying out
congregational prayers.
Moral Construction Programme
In the context of moral development at Minhajut Thalibin Islamic boarding
school, Nurul Anwar Mubtadiin Islamic boarding school, and Al Mushlih Islamic
boarding school, moral development strategies use several interrelated approaches. The
approach includes Moral Knowing strategies, Moral Modeling, Moral Feeling and
Loving, Moral Acting, traditional strategies (advice), punishment strategies, and
habituation strategies (habituation) to be an important foundation in achieving the goals
of moral development of students. These seven strategies are applied to shape the
character of students and strengthen religious values instilled in the pesantren
environment.
The Moral Knowing strategy is realized through the study program of the book
of Bidayat al Hidayah. The emphasis on value clarification helps students understand
the meaning of the values they encounter in everyday life, for example through
recitation and discussion. This approach helps students understand the effectiveness of
the values they learn and makes them wise in making decisions.
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Moral Modelling Strategy refers to the example shown by kiai, ustadz and
administrators of Islamic boarding schools. They become role models who are used as
the main reference by students in shaping their character. The teacher's example in
various daily activities influences the behavior of students and helps shape their
character.
The Moral Feeling and Loving strategy is concerned with love and compassion
for good values. Santri is invited to feel the benefits of good behavior and develop
feelings of love for that kindness. Through this approach, students are invited to perform
good actions based on their own awareness, love, and freedom.
The Moral Acting strategy involves direct action taken by students after they
understand good values. Acts of kindness based on knowledge, awareness, love, and
positive feelings will shape the character of students. Good actions that are carried out
consistently will strengthen the character embedded in students.
Traditional Strategy (advice) involves providing direct guidance to the animals
related to good and bad values. Kiai and ustadz provide advice, input, and direction to
the santry to lead to values recognized by society and religion. In this approach, the
santry is asked to reflect and realize the meaning of the values of goodness that should
be the basis of their lives..
Punishment strategies rely on punishment as part of education. Penalties are
imposed in an effort to enforce rules, declare mistakes, sensitize violators, and abandon
negative behavior. The punishment given must be fair and aimed at educating, not just
punishing.
The habituation strategy involves the formation of good habits in students. Santri
is accustomed to disciplined behavior, praying before studying, dressing neatly, and
others. These positive habits are instilled through an action approach and help students
practice these values in their daily lives.
By combining these seven strategies, Minhajut Thalibin Islamic boarding school,
Nurul Anwar Mubtadiin Islamic boarding school, and Al Mushlih Islamic boarding
school are able to create a holistic and immersive learning environment. Kiai and ustadz
not only act as givers of knowledge, but also as role models who inspire and guide
students in understanding, feeling, and practicing good values. With this comprehensive
approach, pesantren are able to form a generation of noble and responsible morals in the
midst of society.
Over time, these habits became an inseparable part of themselves, creating a
character, disposition, character, morals, and personality that was in harmony with
Islamic values. The importance of this process is reflected in the harmony between the
character of the santri and the teachings of Islam, which are not only understood
theoretically, but also applied in everyday actions, creating tangible manifestations of
their religious beliefs and practices.
Research by Azhar, Wuradji, & Siswoyo, (2015) confirms the central role of
pesantren in shaping the character of individuals, creating communities that are
reflected in their daily attitudes, behaviors, and actions. Thus, internalization of Islamic
values in the lives of students is one of the fundamental aspects in education and
character building in pesantren
2. The Process of Internalizing Islamic Education Values in the Book of Bidayat al
Hidayah
According to Mashuri & Fanani, (2021) the internalization process consists of
three stages that reflect the development of internalization, namely the value
transformation stage, the value transaction stage, and the value transinternalization
stage. Internalization of educational values to develop the religious character of students
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in Minhajut Thalibin, Nurul Anwar Mubtadiin, and Al Mushlih Islamic boarding
schools has several stages. First, involving the role of kiai or ustadz in conveying values
to students, is the first step in forming a strong character among students. In this stage,
the kiai or ustadz acts as a mentor and guide, conveying to the students about the values
that are considered good and which should be avoided. Communication in this stage is
generally verbal, with the kiai or ustadz providing direction, advice, and understanding
of the importance of these values.
Second, in the second stage of value internalization, there is a focus on two-way
communication involving kiai or ustadz and santri in mutual interaction. It aims to
strengthen the understanding and application of these values in everyday life. In Islamic
boarding schools, this interaction process also involves kiai or ustadz who provide real
examples in the practice of religious values, so that students respond in the same way,
namely by accepting and practicing these values in their lives.
The second stage in the process of internalizing religious values in Islamic
boarding schools, which involves two-way communication between kiai or ustadz and
santri, is a very important step in shaping religious character. In this stage, there is
mutual interaction that allows students to deepen their understanding of the religious
values taught. Santri not only receives knowledge about these values, but also plays an
active role in discussing, asking, and responding to these values. This strengthens their
understanding and allows the kiai or ustadz to assess the extent to which the students
have understood and applied these values in daily life.
Third, the importance of applying values in everyday life is also a focus in both
contexts. This reflects a holistic approach in the formation of religious character, where
values are not only used as theoretical knowledge, but also applied in concrete actions
to form good attitudes and personalities.
Furthermore, the importance of applying religious values in daily life is also a
major focus in religious character education. Education is not only about acquiring
theoretical knowledge about religious values, but also about how those values are
applied in concrete actions. By providing concrete examples and involving students in
the practice of religious values, kiai or ustadz help students see the relevance of these
values in their lives. This helps students internalize these values and make them an
integral part of their personality. Thus, the process of internalizing religious values in
Islamic boarding schools includes not only the imparting of knowledge, but also the
transformation into better and more religious individuals in daily actions.
The findings at the Minhajut Thalibin, Nurul Anwar Mubtadiin, and Al Mushlih
Islamic boarding schools related to Islamic education planning in shaping the religious
character of students can be analyzed by referring to Hudson's planning theory,
especially with a focus on incremental planning models. The incremental planning
model in this context has several advantages that are closer to the needs of Islamic
boarding schools in internalizing Islamic educational values.
First, the incremental planning model is based on the experience of kiai and
asatidz as key policy makers in Islamic boarding schools. In Islamic education, the role
of kiai and asatidz as spiritual leaders and educators is very important. The incremental
model allows them to plan and make decisions based on their practical experience in
developing the religious character of students. This allows them to be more flexible in
adapting their approach to education according to the realities on the ground.
Second, incremental planning models tend to be simpler and don't require a lot
of information and data. In Islamic boarding school environments that may have limited
resources, this model is more feasible in terms of efficiency. This means that Islamic
boarding schools can more quickly make decisions and implement Islamic education
Internalization of Islamic Education Values in the
Book of Bidayat al Hidayah to Develop the Religious
Character of Santri
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programs without having to be constrained too much by bureaucracy or complicated
data collection.
Thus, the incremental planning model in Hudson's theory seems to be more in
line with the needs of Islamic boarding schools in internalizing Islamic educational
values to shape the religious character of students. This is because this model
accommodates the practical experience of spiritual leaders and allows flexibility in
responding to the needs of students as well as because it is simple and does not require
many resources. However, keep in mind that each Islamic boarding school has a unique
context, and the appropriate planning approach must be tailored to the needs and goals
of each Islamic boarding school.
The process of internalizing the values of Islamic education in Minhajut Thalibin,
Nurul Anwar Mubtadiin, and Al Mushlih Islamic boarding schools is carried out
through an intensive approach around the clock. In this context, the character education
schedule that lasts for 24 hours simultaneously reflects the commitment to internalize
the values of Islamic education in the daily lives of students.
The development of the religious character of students is the main focus, where
every aspect of the behavior and actions of students is monitored and assessed in line
with Islamic character values. If there is behavior that is considered inappropriate or
does not reflect religious character, corrective action is taken immediately. This
approach creates an educational environment that supports the continuous development
of students' religious character.
In this overall context, the development of the religious character of students is
not only part of the formal curriculum, but also becomes a culture and lifestyle that is
reflected in every daily activity of students. This approach aims to make students
understand, internalize, and implement the values of Islamic religious character in all
aspects of their lives, both inside and outside the Islamic boarding school.
Minhajut Thalibin, Nurul Anwar Mubtadiin, and Al Mushlih Islamic boarding
schools also implement an integral curriculum system that combines theoretical and
practical aspects in the education of students' religious characters. The system is well-
designed and includes three essential elements: nurturing, mentoring, and learning,
which are mutually supportive and integrated.
Although the character education curriculum does not specifically cover all types
of characters, the three Islamic boarding schools prioritize a number of character values
that are considered appropriate to the needs of students. These chosen character values
are seen as the core of religious character education, and their application includes a
number of other character values. This reflects their awareness of the importance of
focusing on certain aspects that are considered key in the formation of religious
character.
In this context, although not all types of characters are taught explicitly, the
character values chosen become the main guidelines for students in living their daily
lives. The internalization of these values is summarized in three character values that
are prioritized, thus allowing a more focused and in-depth approach in the formation of
the religious character of students.
Minhajut Thalibin, Nurul Anwar Mubtadiin, and Al Mushlih Islamic boarding
schools also internalize the values of independence and responsibility as an important
part of student character education, in addition to religious values. These two character
values become integral elements in all activities in pesantren and are included in the
pesantren education curriculum.
Students are taught to be independent and responsible for themselves and the
environment. This is so that they can optimize their individual potential and not depend
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entirely on others. Daily activities such as preparing personal needs and cleaning rooms
and the pesantren environment are part of habituating the character of independence and
responsibility.
In addition to independence, the character value of responsibility is also
emphasized in the three Islamic boarding schools. Santri is taught to understand that the
obligations and duties carried out must be carried out responsibly. Compulsory activities
in pesantren, such as congregational prayers and community service, become a means
of learning the character of responsibility. Santri is expected to be responsible for
themselves and also towards fellow students.
Examples of activities that promote a sense of responsibility include carrying out
the obligation to pray in congregation, leadership training, nurturing students, and being
involved in the management of student organizations. All of this helps students
understand the true meaning of responsibility and how to apply it in their daily lives,
both in their religious and social aspects. In this way, pesantren produce students who
are not only strong in religious character but also have independence and high
responsibility in their lives.
3. Evaluation of the Internalization of Islamic Education Values in the Book of
Bidayat al Hidayah
The purpose and role of evaluation in the context of Islamic education follows
the evaluation system established by Allah Almighty in the Qur'an and explained in the
Sunnah, as was done by the Holy Prophet (saw) in providing guidance for Islamic
treatises. The overall purpose and role of evaluation in Islamic education includes the
following aspects: First, to test, as reflected in the Qur'anic verse that tests the ability of
the individual of faith in facing the various tests of life.
And indeed We will give you a trial, with a little fear, hunger, lack of wealth, soul
and fruit. And give good tidings to those who are patient (Q.S. Al-Baqarah: 155)
Second, to understand, as reflected in the Qur'anic verse which shows the extent
or how well the implementation of the revelation that the Prophet (peace be upon him)
taught to his people:
Said a man who had knowledge from the Bible: "I will bring the throne to you
before your eyes blink." So when Solomon saw the throne before him, he said: "It is my
Lord's gift to try me whether I am grateful or deny (His favor). And whoever is grateful
is indeed grateful for himself and whoever disobeys, then verily my Lord is rich and
glorious". (Q.S. Al-Naml: 40)
Third, to establish a classification or level, as illustrated in the Qur'anic verse
describing the classification or level of Islamic life or one's faith, such as Allah's
assessment of Prophet Abraham (as). who was willing to slaughter Ismail (as), his
much-loved son.
When the two had surrendered and Ibrahim laid his son on (his) temple,
(evidently the patience of both). And We called him, "O Abraham, verily you have
justified the dream", verily We reward those who do good. Indeed, this is really a real
test. And We ransomed the child with a great sacrifice. (Q.S. Al-Shaffat: 103-107)
Fourth, To assess the cognitive capacity and ability of human memory, as well
as the understanding of the lessons that have been given, this can be compared with the
Internalization of Islamic Education Values in the
Book of Bidayat al Hidayah to Develop the Religious
Character of Santri
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144
evaluation of the Prophet Adam (as), especially the knowledge of names (asma') that
Allah Almighty taught him before the angels :
And He taught Adam the names (of things) in their entirety, then presented them
to the Angels and said: "Name me the names of these things if you are righteous" (Q.S.
Al-Baqarah: 31)
Fifth, provide a form of reward or reward for those who behave well, and provide
a form of punishment or torture for those who behave badly.
Whoever does good as heavy as a particle will surely see it. And whoever does
evil as heavy as a particle will surely see (retribution) as well. (Q.S. Al-Zalzalah: 7-8)
In the Islamic perspective, educational evaluation is manifested as a process
based on the teachings of the Qur'an and Al-Hadith. This reflects the importance of
religious values in guiding and valuing education. Evaluation in this context is not just
an academic measuring tool, but also includes the dimensions of Islamic morals, ethics,
and values in education. Therefore, to improve the overall quality of the education
system, it is important to develop an effective evaluation system that conforms to
Islamic principles and covers broader aspects of education.
Value in Arabic is called al-qimah or al-taqdir, which means judgment or
evaluation. In simple terms, in the context of education, educational evaluation in
Arabic is often called at-taqdir attarbiyah which refers to assessment in the realm of
education or assessment of everything related to educational activities. In the sense of
the term, evaluation includes an action or process that is planned to determine the value
of an object, where the instrument and its results are compared with certain standards to
reach a conclusion (Mahirah, 2017: 82).
Evaluation of education in the Islamic view is a series of processes and steps
prepared based on Islamic principles, with the aim of collecting data on the progress,
growth, and development of students related to educational goals. The results of the
evaluation can later be used as a basis for making decisions. The principles of
educational evaluation in an Islamic perspective include reference to objectives,
application of objectivity, a comprehensive approach, and continuous implementation
(istiqomah). In general, the objectives and functions of educational evaluation in an
Islamic perspective include testing, understanding, classifying, measuring, correcting,
and delivering glad tidings (tabsyir), and delivering punishments or warnings
('iqab/nadir).
The evaluation function according to Arifin (2009: 97) is indeed quite broad
depending on which angle we look at it, if we look at it thoroughly, then students as
students in pesantren also have their role in evaluation. Here are some evaluation
functions in the context of pesantren:
a. From a psychological point of view, students always need an understanding of the
extent to which the activities they carry out are in accordance with the goals to be
achieved in the learning process at pesantren.
b. From a sociological perspective, the evaluation aims to assess whether students have
sufficient ability to participate in society by bringing with them religious and moral
values instilled in pesantren.
c. In a didactic-methodical context, evaluation assists teachers (ustadz) in placing
students at groups or learning levels that are in accordance with their individual
abilities and potential, and also supports teachers in efforts to improve the learning
process in pesantren.
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d. The evaluation also aims to assess the position of students in the group, whether they
belong to the category of students who have a good understanding of Islamic
teachings, are developing, or need more guidance.
e. Evaluation helps in assessing the extent of students' readiness in pursuing their
educational programs in pesantren, including religious and moral knowledge that has
been instilled.
f. Administratively, the evaluation provides reports to the parents of the students, the
acting government authorities, the head of the pesantren, and the students themselves
about their progress and development in the learning process and character
development in the pesantren.
Thus, evaluation plays an important role in assisting students in their
development in pesantren, both in terms of academics and aspects of social and religious
life.
In the context of santri and pesantren, this deep understanding of affective
characteristics helps kiai, ustadz and administrators of Islamic boarding schools to
respond more sensitively to the feelings and emotions of students. By understanding
that each student has a unique intensity, direction, and target feeling, Islamic boarding
schools can create an environment that supports the emotional and spiritual growth of
students. In addition, by taking into account individual needs, the formation of creed in
Islamic boarding schools can be adjusted more effectively, allowing the development
of a deeper and meaningful religious character for each student.
4. Supporting and Inhibiting Factors for the Internalization of Islamic Education
Values in the Book of Bidayat al Hidayah
A process of education and learning cannot be separated from various factors that
influence it. One factor that has an important role is learning infrastructure, which is a
key element in achieving the goals of quality education. This means includes all devices
used in the learning process, including books and information and communication
technology. Facilities and infrastructure standards are national guidelines in the field of
education that set minimum criteria for learning spaces, sports facilities, places of
worship, libraries, play areas, places to create, and other learning resources, all of which
play a very important role in supporting the learning process, including the use of
information and communication technology (Nengsi, 2022).
Infrastructure, etymologically, refers to tools that do not directly play a role in
achieving a goal. In the context of education, this includes locations or venues, school
buildings, sports grounds, funds, and similar elements. On the other hand, means refer
to the direct equipment used to achieve educational goals, such as classrooms, books,
libraries, and laboratories. According to Ibrahim Bafadal, educational infrastructure
includes all basic equipment that indirectly supports the implementation of the
educational process in schools. Therefore, it can be concluded that educational
infrastructure refers to facilities that indirectly support the implementation of the
educational or teaching process, such as yards, parks, gardens, or roads to schools
(Nengsi, 2022).
Wali santri has a significant role as an external supporting factor in the
internalization program of Islamic education values at Minhajut Thalibin, Nurul Anwar
Mubtadiin, and Al Mushlih Islamic boarding schools. First of all, guardians are
responsible for the selection and decision to send their child to the pesantren. This
decision reflects their commitment to providing their children with a strong religious
and character education. Guardians play a major role in facilitating their children's
access to pesantren education, including the fulfillment of necessary financial and
logistical needs. This financial support is important to ensure the continuity of student
Internalization of Islamic Education Values in the
Book of Bidayat al Hidayah to Develop the Religious
Character of Santri
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education and show the commitment of guardians to the values of Islamic education
taught in pesantren.
In addition, guardians also play a role in providing moral and emotional support.
They serve as places to talk, consult, and support their children's development
religiously and characterfully. This moral support helps students maintain enthusiasm
in facing the challenges of education in pesantren and strengthens their motivation to
internalize Islamic values. Wali santri also has a role in overseeing the development of
their children, ensuring that they apply the religious values taught in pesantren in their
daily lives. Thus, wali santri becomes an important partner in pesantren's efforts to shape
the religious character of santri and integrate Islamic values in their lives.
Exemplary education is a very effective tool in shaping the character and morals
of students. Educators are very important role models for students, both in words,
actions, nature, material, and religious aspects. Despite the great potential possessed by
protégés to develop good qualities and receive a positive education, the reality can be
different when they witness examples of less moral education.
The example of kiai and ustadz in Islamic boarding schools Minhajut Thalibin,
Nurul Anwar Mubtadiin, and Al Mushlih has a central role as an internal supporting
factor in the internalization program of Islamic educational values. Kiai and ustadz are
authoritative figures who become role models for students in terms of religious
knowledge, morals, and Islamic practices. They not only teach Islamic values through
theoretical teaching but also through examples and concrete examples in daily behavior.
This example is an effective means of transferring Islamic values to students. Santri sees
and observes the way kiai and ustadz live their lives with full dedication, patience, and
constancy in religion, which automatically inspires and encourages students to follow
in their footsteps in internalizing the values of Islamic education.
In addition, kiai and ustadz also act as religious advisors and counselors for
students. They assist students in understanding religious teachings, answering
questions, and providing direction in dealing with moral dilemmas. In this role, kiai and
ustadz not only provide theoretical knowledge but also help students apply Islamic
values in daily life. The willingness of kiai and ustadz to listen and give wise advice
creates a strong emotional and religious bond between them and the santri, which
greatly supports the process of internalizing the values of Islamic education. Thus, the
example and guidance of kiai and ustadz become important pillars in shaping the
religious character of students and integrating Islamic values in their lives in pesantren.
In the Qur'an, the concept of exemplary is referred to as "uswah," where the
person of the Prophet SAW is considered as the main example that can be used as an
example to form a personality that has charity. As revealed in the Qur'an in Sura Al-
Ahzab verse 21:
Indeed, there has been in the Messenger of Allah a good example for you (that
is) for those who hope for (the mercy) of Allah and (the coming) of the Day of Judgment
and he mentions Allah a lot.
In addition, this verse also reminds us that remembering God is the key to living
an exemplary life. On our journey to noble morals, remembering God and always being
grateful for His love is the first step. This creates a strong religious consciousness and
motivates individuals to always try to emulate the example of the Prophet (peace be
upon him) in all aspects of life. By understanding and following the uswah of the
Messenger of Allah, one can form a person who has charisma and get blessings in the
world and hereafter.
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Family influences can affect psychological and behavioral aspects of children.
The family is the first educational institution faced by a child, and if from the beginning
the family does not introduce or teach religious and moral values, then the process of
internalizing these values will not be optimal. Education in childhood has a major role
in character building; If children are allowed to engage in unpositive behavior, it can
become a habit that is difficult to change. Therefore, as a family, it is very important to
provide guidance and guidance to children in order to grow up with the right values.
The indiscipline of students became an internal inhibiting factor in the
internalization program of Islamic education values at the Minhajut Thalibin, Nurul
Anwar Mubtadiin, and Al Mushlih Islamic boarding schools. When students do not have
discipline, they have difficulty in following the schedule and rules that have been set in
the pesantren. This hinders efforts to form a strong religious character, because
character education requires consistency and thoroughness in carrying out daily
religious practices. Indiscipline can also interfere with the teaching and learning
process, reduce the effectiveness of teaching by kiai and ustadz, and interfere with
congregational life and other religious activities in pesantren.
In addition, indiscipline can also affect the social environment in pesantren.
Undisciplined students tend to show negative behavior, such as disrespect for fellow
students and violations of pesantren rules. This can undermine the strong social bonds
that should exist in pesantren, where mutual support in practicing Islamic values is
highly valued. This indiscipline can also set a bad example for other students, worsening
the situation and affecting the formation of overall religious character. Therefore, it is
important to address the problem of indiscipline dengan tindakan yang tepat guna
memastikan bahwa program internalisasi nilai-nilai pendidikan Islam di pesantren dapat
berjalan dengan baik dan efektif.
5. The Impact of Internalizing Islamic Education Values in the Book of Bidayat al
Hidayah to Develop the Religious Character of Santri
In the context of the importance of obtaining al-Hikmah or wisdom in moral
education, a person will become wise and intelligent in dealing with various very
complex life problems. This includes his relationship with the creator (al-
his interaction with his environment. Therefore, individuals will feel happiness through
this wise attitude.
The impact seen on the students at the Minhajut Thalibin, Nurul Anwar
Mubtadiin, and Al Mushlih Islamic boarding schools reflects the success in the
internalization program of Islamic educational values aimed at forming a strong
religious character. This is also consistent with the indicators of religious character
described by Ibn Miskawaih, namely wisdom, courage, maintaining self-purity, and
justice.
At the Minhajut Thalibin Islamic boarding school, the positive impacts seen
include increasing understanding of Islamic teachings, increasing awareness of good
morals, and increasing worship practices. With the application of character values such
as humility and maintaining honesty, students here internalize the principles of wisdom
and justice in their daily lives.
Meanwhile, at the Nurul Anwar Mubtadiin Islamic boarding school, students
showed positive impacts such as increasing religious knowledge, responsibility, and
courage in conveying the truth. This reflects efforts to develop religious character that
includes courage and justice in accordance with the expected values of religious
character.
The impact seen in the Al Mushlih Islamic boarding school includes religious
observance, responsibility, and integrity. Santri here also shows patience and verbal
Internalization of Islamic Education Values in the
Book of Bidayat al Hidayah to Develop the Religious
Character of Santri
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guarding, which is part of an effort to internalize religious character values such as
wisdom and justice.
Overall, the internalization program of Islamic educational values in these three
pesantren achieves its goal of shaping the religious character of students by focusing on
values such as wisdom, courage, maintaining self-purity, and justice. The positive
impact seen on students reflects the commitment of pesantren in giving birth to
individuals who have strong character, good morals, and stick to Islamic teachings in
their daily lives.
Although the internalization program of Islamic educational values in the Islamic
boarding schools of Minhajut Thalibin, Nurul Anwar Mubtadiin, and Al Mushlih has
produced a positive impact on the religious character of students, there are some
weaknesses that exist in the implementation of the program.
The first weakness in the internalization program of Islamic educational values
in the Islamic boarding schools of Minhajut Thalibin, Nurul Anwar Mubtadiin, and Al
Mushlih is the non-uniformity in the impact seen on students. Each individual has
different backgrounds, experiences, and beliefs. Therefore, some students may be more
responsive to the program than others, and the degree of change in religious character
may vary. This non-uniformity can create gaps in the development of religious character
among students, and some students may still have less strong character despite attending
this program. This can reduce the overall effectiveness of the program.
The second weakness is related to the evaluation and measurement of the impact
of the program. Islamic boarding schools lack a comprehensive evaluation system or
effective measurement methodology to objectively measure changes in the religious
character of students. Without a good evaluation, pesantren have difficulty assessing the
extent to which the program has succeeded in achieving its goals. A more systematic
and transparent approach is needed to assess the impact of the program periodically, so
that pesantren can identify areas that need improvement and continue to improve their
effectiveness.
The third weakness is the challenge of maintaining consistency in the program.
Although the program may be successful for some time, difficulties may arise in
maintaining consistency and continuity in internalizing the values of Islamic education
among students. Factors such as changes in teaching staff, changes in pesantren
leadership, or changes in the social environment can interfere with the consistent
implementation of the program. Consistency is key to establishing a strong religious
character, and pesantren must strive to overcome this challenge.
In the face of these weaknesses, it is important for pesantren to continuously
evaluate, improve, and adapt the program of internalizing the values of Islamic
education. This will help improve the effectiveness of the program and achieve the goal
of building the religious character of students more evenly and deeply.
CONCLUSION
The results of the discussion in the dissertation "Internalization of Islamic Education
Values in the Book of Bidayat al Hidayah to Develop the Religious Character of Santri"
resulted in conclusions, namely the internalization program of Islamic educational values
in the book of Bidayat al Hidayah consisting of creed formation programs, worship
formation programs and moral formation programs. The process of internalizing the values
of Islamic education in the book of Bidayat al Hidayah is carried out in three stages, namely
1) Value transformation, 2) Value transactions, and 3) Value transinternalization. The
evaluation of the internalization of Islamic educational values in the book of Bidayat al
Hidayah is carried out using affective evaluation consisting of: 1) Direct observation in the
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form of courts and roving 2) Reports of coaching activities, 3) Muhasabah jama'i
(assessment between friends), and 4) Muhasabah nafsi (self-assessment). Supporting and
Inhibiting Factors of internalization of Islamic educational values in the book of Bidayat al
Hidayah consist of internal and external factors. The impact of internalizing the values of
Islamic education in the book of Bidayat al Hidayah to develop the religious character of
students is manifested in character; 1) Wisdom, 2) Courage, 3) Maintaining purity, and 4)
Justice.
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