AoEJ: Academy of Education Journal

Vol. 14 No 1 Tahun 2023

THE ROLE OF MADRASAH IBTIDAIYAH TEACHER EDUCATION

DEPARTMENT STUDENTS (PGMI)-4 UINSU IN COMMUNITY SERVICE

TOWARDS THE EDUCATION FIELD AT TANJUNG MULIA

Nurpusfita Sari

, Lailatussyifa

, Nadia Rahmi

, Siti Munawaroh

, Luthfiyah Zulfaini

Silalahi

, Andina Halimsyah Rambe

State Islamic University of North Sumatera, Indonesia

Email: [email protected]

Email: pgmi4.lailatussyifasifa@uinsu.ac.id

Email: [email protected]

Email: pgmi4.sitimunawaroh@uinsu.ac.id

Email: [email protected]

Email: [email protected].id

ABSTRACT

Students are the cornerstone of the country’s development. While we are students, we must remember

that we have a huge responsibility to contribute to the realization of the Tri Dharma of Higher

Education. One of the main pillars of the Tri Dharma of Higher Education is community service.

Community service is the direct implementation of science, technology, and cultural arts to the

community through scientific methodologies as the dissemination of the Tri Dharma of Higher

Education and noble responsibilities in an effort to develop community capabilities, so as to

accelerate the growth rate of achieving national development goals. This study is aimed to describe

the role of PGMI 4 UINSU students in education field. The PGMI 4 UINSU students work programs

in education focus on maghrib mengaji, teaching at MDTA and distributing sirah nabawiyah books.

In this study, the researchers used a qualitative approach with observation and description methods.

The participants of this study were the children in Tanjung Mulia, particularly MDTA students and

local community. The result shows that in terms of education, the children lack of discipline and

motivation, so they are possibly find it hard to develop their creativity. In addition, in terms of

maghrib mengaji and distributing sirah nabawiyah books, it has been done successfully. Furthermore,

students have a role as the facilitators and drivers of programs implementation.

Keywords: community service; education; PGMI students

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 CC BY-SA International License.

INTRODUCTION

Community service is a major pillar of the Tri Dharma of Higher Education, and also

as the implementation and practice of science, technology, and cultural arts directly to the

community institutionally through scientific methodologies as the dissemination of the Tri

Dharma of Higher Education and noble responsibilities in an effort to develop community

capabilities in order to accelerate the rate of growth in achieving national development goals,

that has been carried out at Tanjung Mulia. Through this community service activity,

students are expected to be able to get to know the community directly with all the problems

that occur. When problems are discovered, they will try to find solutions in order to solve all

those problems. By holding community service, students are expected to be more in depth

towards scientific discipline. This activity also aspires to achieve a more effective education,

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because they can directly experience. Not only learning the theories, the most essential is

applying those theories that have been obtained in college to the real community, because

sometimes between what is being taught in college and the direct implementation to the real

community is different.

The types of activities include all fields of science and technology, as well as other

sciences, are carried out in groups. The priority of program procurement is carried out in

accordance with the immediate needs by wider community. The scope of activities covered

all such as empowerment, assistance and application in accordance with science and

technology and other sciences, including customs and culture. Taking into account the

aspects of community needs and intellectual abilities of Faculty of Tarbiyah and Teacher

Training in State Islamic University of North Sumatra students in developing useful and

sustainable activity programs, the scope of community service programs is categorized as

follows: a) Development and empowerment of educational and Islamic fields; b) Knowledge

development in the midst of society; c) Increased productivity and quality of scientific,

social, and religious aspects of society.

Madrasah Ibtidaiyah Teacher Education Department is one of the study programs in

Faculty of Tarbiyah and Teacher Training at UINSU that focuses on developing Islamic

fundamental education. Aside from preparing PGMI students to become teachers based on

competency qualifications such as pedagogic competence, professional competence,

personality competence, and social competence, PGMI also prepares its graduated to be

educators with an excellent character. To achieve this goal, PGMI students are required to

include moral values education in the teaching process besides only transferring knowledge.

It is also critical for students to process their internalization of noble values.

Lustia (Lustia et al., 2016) derives the term education from the Greek word “Pais,”

which means ‘a person’, and “again” which means ‘to guide’. So that way, education

(paedogogie) refers to giving someone guidance. Generally, education is a conscious

guidance by educators on students’ physical and spiritual development toward students’

personality that leads to a tendency to be completely aware of goodness (Kurniasih et al.,

2019).

Education is viewed as one aspect that plays a significant role in shaping the younger

generation to have a strong personality (Arifin & Tamrin, 2019). In Islam, the concept of

education is denoted by these three terms: tarbiyah, ta’lim, and ta’dib. However, tarbiyah is

a term which emerging in Islamic study right now (Khoiri, 2019).

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The term Tarbiyah is derived from three words: raba yarbu, which means to increase

and grow; rabiya yarba, which means to develop and grow; and rabba yarubbu, which

means to improve, control, lead, and maintain. The term al rabb comes from Arabic word

tarbiyah which means progressively bringing something to perfection (Syah, 2008) (Hasan

et al., 2020).

Thus, education is etymologically defined as guiding, improving, mastering, leading,

and nurturing. The process of transferring values, knowledge, and skills from the older

generation to the younger generation so that they can live their lives (Martino et al., 2018).

Therefore, when we talk about Islamic education, it is intended to educate students to behave

in accordance with Islamic values and morals in daily life. The role of teacher in this case is

to shape student’s characters through the way how the teachers themselves behave and

communicate, and how to foster a sense of tolerance. Thus, as a part of the Faculty of

Tarbiyah and Teacher Training, we are working to put the urgency of tarbiyah into action.

In terms of education, we have implemented three work programs such as Maghrib mengaji,

teaching at MDTA, and distributing Sirah Nabawiyah books.

The implementation of maghrib mengaji is expected to provide a guidance to children

in the process of recognizing the letters of the Qur’an and learn how to recite the Qur’an well

(Ma’mun, 2018). This program also aims to encourage children to have akhlaqul karimah.

Through this community service, it is hoped that students and the local community will

always realize that learn to recite Qur’an is that matters.

Teaching at MDTA is one of the educational programs with a hope that PGMI students

can help the teachers and also practicing their teaching. The purpose of this activity is to

encourage PGMI students to be more active in community activities. Meanwhile, the

distribution of sirah nabawiyah books provides an opportunity for children to learn about

literacy and prophets’ history.

Therefore, in this study, the author will explain regarding to the three work programs

that have been carried out and what obstacles exist in the application, in order to provide

good solutions to create intellectual children based on Islamic education.

RESEARCH METHOD

This study has been conducted at Tanjung Mulia. The researchers used field research

approach and qualitative research method. Qualitative research methods are also called

naturalistic research methods because the research is carried out in natural conditions

(natural setting) (Sugiyono, 2015). In this research, the researchers investigate, analyze, and

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comprehend about internal case in Tanjung Mulia. This method requires the researchers to

obtain information through observation in the field and comprehend the phenomena that

occurs by interviewing and observing the participants.

Data collection was carried out in natural setting using observation, interview, and

documentation techniques. This triangulation technique was used to determine the validity

of the data. Moleong (Moleong, 2013) defines triangulation as a technique used to measure

the validity of that uses something other than data to confirm checking or comparing the

data. Checking the credibility of the data from qualitative research results can be done by

conducting: (1) Extended observation. The researchers conducted the extended observation

until they reached the data saturation point; (2) Increasing research persistence. Researchers’

increased persistence in research means that they do the observation carefully and

continuously to ensure that data obtained is recorded and clear; (3) Triangulation.

Triangulation is used to cross-check data sources by comparing the interview results to

observation results, and comparing with what is conveyed by data sources from teachers and

so on.

FINDING AND DISCUSSION

The community service team was planning several programs to improve education in

Tanjung Mulia. The team, which is consists of college students, easily completes and

implements all of the planned programs. These are the programs that have been implemented

by the team, as follows:

1. Maghrib Mengaji

The maghrib mengaji activity has been running based on preliminary observation done

by researchers in Tanjung Mulia, where this activity is not only about teaching how to read

Qur’an but also about worship practices and public speaking training. One way to carry out

this program is to teach reading the Qur’an according to tajwid rules. It is essential to read

the Qur’an in order to become a religious Moslem and to love the Qur’an. It is expected that

the children and youth of the nation’s next generation will be able to develop a Qur’anic

personality, which means the personality that formed by the values in the Qur’an. This

concept entails wanting to build people so that they always behave in accordance with what

is written in the Qur’an. Religious behavior is defined as individual behavior imbued with

Islamic ethical norms, both in relation between individuals with Allah SWT. and in

individual relationships with one another. Maghrib mengaji is a strategic step in reviving the

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local wisdom’s values that have been forgotten, for instance, go praying at Mosque and

reciting the Qur’an after ‘Asr and Maghrib.

The maghrib mengaji activity began as a response to parental and government

concerns about children’s inability to read the Qur’an, particularly in urban areas such as

Tanjung Mulia. Based on preliminary findings, the researchers conducted maghrib mengaji

from Monday to Friday after Maghrib prayer. Monday to Thursday, the children recite the

Qur’an in groups, and on Friday, they are instructed to memorize short suras in Juz 20. It is

hoped that maghrib mengaji activity will broaden children’s religious knowledge.

There are types of obstacles that exist in maghrib mengaji program at Al-Ihsan

mosque, as follows: a) There are still children who have not been able to pronounce the

makhraj letters properly; b) Lack of motivation of parents in asking their children to

participate in maghrib mengaji activity; c) Lack of qualified teachers to teach reading the

Qur’an; d) There are still ustdz/ustadzah who are unable to choose and use the appropriate

and suitable teaching method.

2. Teaching at MDTA

The millennial generation has its own character and uniqueness. This will indirectly

affect their learning style in the class. we, as teachers, must adjust to their learning style.

Teaching and learning activities that have been done by PEMA team at MDTA providing

teaching that does not bore the children through sholawatan and play educational games. It

is used to create a creative learning experience.

According to Calvert’s research, this generation is no longer interested in passive or

monotonous learning; instead, they prefer fun and varied learning. Regarding the

concentration when studying in the class, this generation has a shorter concentration than the

previous generation. Shatto and Erwin explained that students’ average concentration span

is only 12 seconds, so in order to keep them focused, teachers must package learning activity

as interestingly as possible by using several different methods. Seeing these kinds of

problems, learning strategies and methods must be redesigned immediately in order to

achieve learning objectives. Because this generation is technologically literate, the teachers

must upgrade their learning strategies in the classroom.

In relation to the case, there are several strategies that teachers can use in classroom

learning in this millennial era, as follows:

a. Guided learning model. One of the characters in this generation is that they dislike

learning that is focused only on reading and listening (lecture method).

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b. Visual and fun-based learning. Because this generation’s brain structure

prioritizes the development of visual aspect, learning must be presented in a visual

format. The reason behind is because learning activity which presented by visual

or in the form of image is easier to understand. The visual-based learning method

makes use of the edutainment method, which eliminates conventional teaching

methods. This method combines visual and narrative learning material, game-

based learning, and informal teaching.

c. Using apps and social media to enhance learning. The millennial generation has

become inextricably linked to social media. Based on survey results, this

generation spends 79% of their daily time interacting with their smartphones.

Meanwhile, they use social media at least ten times per day, including Facebook,

Twitter, WhatsApp, and so forth. given their high level of social media interaction,

there is nothing wrong for us as teachers attempting to use and maximize social

media as a medium for learning. There are numerous applications that can be used,

such as Google classroom, E-learning, Zoom Cloud Meeting, and Learning

Management Systems (LMS), which are all forms of social media that can be used

for leaning.

d. Entrepreneurship and creativity-oriented learning. When it comes to learning

creativity, if it is related to Islamic Education subjects, for example, teachers can

ask students to create personal blogs or YouTube accounts to post Islamic topics

(short lectures), which to sharpen their creativity.

e. Optimizing group learning. Mintasih stated that this generation enjoys working

with their peers because they have a high self-confidence. This becomes their

primary capital for them to show themselves to share their ideas to others.

3. Distributing Sirah Nabawiyah books

During this activity, the PEMA team distributed Waqaf Sirah Nabawiyah books to the

students of MDTA Alfa Salim, Tanjung Mulia. Following the data reduction process, data

were obtained regarding moral education using various methods during the time of the

Prophet Muhammad saw. The moral education contained in Shafiyyurrahman Al-

Mubarakfuri’s Sirah Nabawiyah includes four types of moral education: moral education in

relation to Allah SWT., moral education in relation of the Messenger of Allah SWT., moral

education in relation to ourselves, and moral education in relation to others.

Basically, morality is fundamentally linked to education, specifically the effort to

internalize values, teachings, attitudes, and experiences so that they become morals that are

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embedded in students’ personalities. Because of his noble character, the Prophet Muhammad

saw. became the primary moral role model for Moslems. Islamic education leaning begins

at the elementary school level and becomes the initial basis for formally introducing Islamic

education in schools. The religious quality of students is greatly influenced by the process

of education they receive. The methods of moral education that contained in Sirah

Nabawiyah books are including exemplary methods, habituation, advice, stories, motivation

and punishment.

a. Moral education in relationship with Allah SWT. consist of following:

1. Tauhid. The first time the Prophet Muhammad saw. taught his people was about

monotheism. According to Khoiruddin (Khoiruddin, 2016), the main thing in

monotheism is acknowledging that there is no God but Allah SWT. and the

Prophet Muhammad saw. is the Messenger of Allah SWT.

2. Devotion to Allah. According to Al-Ghazali (Gharib, 2012), Moslems agree that

the obligation of a Moslems is to love Allah and His Messenger. At the time of

the Prophet, there are many people who were willing to sacrifice themselves by

fighting against the enemy because of a form of devotion to Allah SWT.

3. Taubat or repentance. The Messenger of Allah was sent to guide his people to

the right path, that is the path that pleases Allah SWT, so that they would not

become lost in disobedience. Abdullah (Abdullah, 2019) defined repentance as

the return to the truth. The piety of the Messenger of Allah SWT. has the duty to

convey the religion and invite people to embrace the right path, also reminded

everyone to always obey Allah SWT’s commands and to avoid everything He

forbids.

4. Worship. The Messenger of Allah SWT. educates his people to be discipline in

their worship and sincere in carrying it out. Zulkifli & Jamaluddin (Zulkifli &

Jamaluddin, 2018) states that a Muslim who worships is evidence of submission

to Allah's commands. The Messenger of Allah in his example urged for carrying

out the worship of mahdhah and ghoir mahdhah. Mahdhah worship is worship

that is directly related to Allah SWT. in accordance with the predetermined

types, procedures, sharia, and the pillars by Allah SWT. in the Qur'an through

what Prophet’s done, such as prayer, zakat, fasting, umrah and hajj.

5. Be patient. In carrying out his duties as a Messenger of Allah SWT. he showed

tremendous patience. He never stopped preaching Islam to the Quraysh.

According to Al-Jauziyah (Syarbini & Haryadi, 2010), patience is the ability to

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tolerate anger, anxiety, despair, complaining, and holding back limbs so as not

to hurt others.

6. Raja'. Rasulullah saw. taught his people to hope for anything only from Allah

SWT. In the process of his preaching calling for the truth towards Allah's

guidance, he always expected everything only from Allah swt. There was no fear

in him at all because he believed and hoped that Allah would always protect him

from everything. As Jaka (Jaka, 2019) states that raja' 'is a desire that grows in

one's heart or there is a hope in the future, a hope that is specifically shown to

Allah for what a person has done in his lifetime or as a result of deeds.

7. Tawadhu’. Prophet Muhammad saw. is a highly generous person. Tawadhu’ is

a humble attitude toward God and acknowledgement that God is the almighty

(Zulkifli & Jamaluddin, 2018).

8. Gratitude. The Prophet taught his people to be grateful to Allah SWT. at all

times. Ibnu Qayyim (Suryandari, 2018) defined gratitude as the feeling of

acknowledging Allah SWT's gift of sustenance and blessings.

9. Tawakkal. Tawakkal is believing in Allah SWT., relying on Him, and remaining

calm in accepting all of His provisions, removing the feeling of restlessness in

the heart toward worldly affairs, sustenance, and all of His decrees.

10. Praying. Rasulullah saw. taught to ask God for anything. Stated that prayer is the

core of an act of worship because it is a form of acknowledging limitations and

practicing morality in daily life (Zulkifli & Jamaluddin, 2018).

11. Dzikr. Rasulullah saw. teaches to always remember Allah. State that dzikr is

remembering Allah SWT in all situations and conditions, both verbally and in

the heart (Zulkifli & Jamaluddin, 2018).

b. Moral Education in its Relationship with Rasulullah saw: a) Love the Messenger of

Allah SWT; b) Glorify the Messenger of Allah SWT; c) Obedience

c. Moral education in relation with ourself

1. Be truthful. Rasulullah saw. recognized as an honest person. Honesty is a

behavior of a person who can always be trusted in words, actions, and work, both

towards oneself and others (Rahayu, 2020).

2. Creative. Rasulullah saw. was very creative when arranging war strategies.

According to Samani and Hariyanto (Situmeang, 2019), being creative means

being able to solve problems innovatively, critically, and flexibly, dare to make

decisions quickly and accurately, presenting something unusual, having new

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ideas, growing, and being able to read situations and capitalize on new

opportunities.

3. Independent. During the war, the Messenger of Allah was not only in command,

but he went forward to join the war. According to Listiyarti (Situmeang, 2019),

independence is the attitude of not relying on others to complete one's tasks.

4. Discipline. Rasulullah saw. educated his people to pray on time. Discipline is an

act that demonstrates orderly behavior while adhering to the various provisions

and regulations (Yaumi, 2018).

5. Responsibilities. Rasulullah saw. gave responsibility to his companions

including Muhammad bin Salamah Al-Anshari and Umar bin Al-Khathab.

Muhammad bin Salamah was in charge of the Jewish prisoners. While Umar bin

Al-Khathab was tasked with protecting the Moslem forces when they arrived at

Marr Azh-Zhahran. According to Yaumi (Yaumi, 2018), responsibility is a

person's attitude and behavior in carrying out his duties and obligations to

himself, the community, the environment (natural, social, and cultural), the

country, and Allah SWT. In giving a responsibility, Rasulullah saw. chooses and

appoints people who are competent in it. Responsibility, according to Samani

and Hariyanto (Samani & Hariyanto, 2017), defined as to complete what has

been assigned well.

6. Never give up. The Prophet taught his companions not to give up in battle.

According to Sholihatin (Sholihatin, 2019), not giving up is an attitude of never

giving up and always being optimistic about doing something and quickly rising

from failure.

7. Likes to read. The Prophet's example of reading the Qur'an at all times to increase

piety, gain insight, and practice its content. Rahayu (Rahayu, 2020) explains that

liking to read is a habit of setting aside time to read a variety of reading sources

that can be beneficial to us.

d. Moral education in human relationship

1. Ta’awun. Rasulullah saw. is setting a good example by always helping those

in need. Stated that ta’awun means "helping each other in life" (Subaidi,

2019)

2. Affective and decisive. According to Al-'Adawy (Al-’Adawy, 2005), a

Moslem should be consistent in loving others, but if we face a case where

we have to be firm then that should be done. Decisiveness should be

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proportionate to the level of need; once the matter is resolved, it should revert

to a friendly and loving attitude.

3. Tasamuh. The Prophet taught his people to have a tasamuh attitude. Zulkifli

and Jamaluddin (Zulkifli & Jamaluddin, 2018) explained that tasamuh is an

attitude of mutual respect, appreciation, and tolerance toward others.

4. Generous. Islam teaches its people to have a generous soul. The goal is to

purify one's soul, achieving a high level of social sensitivity, tolerance for

underprivileged people, and remembering God's gifts for the blessings He

has given (Nofiaturrahmah, 2017).

5. Humble. The Prophet also educates his people to be humble towards others.

Zulkifli & Jamaluddin (Zulkifli & Jamaluddin, 2018) said that people who

are humble towards others are people who humble themselves in association

and do not feel arrogant.

6. Reconciliation. "Be merciful, and you will be loved; forgive, and you will be

forgiven" (HR. Ahmad and Bukhari). That the Rasulullah saw. taught us to

forgive each other.

7. Keep in good relationship with others. Rasulullah saw. educating his people

to keep in a good relationship with others in order to avoid disunity. In social

life, having a good relationship with others is the establishment of kinship

with fellow human beings. In Sirah Nabawiyah books, it is described that

Rasulullah saw. united the Anshar and Muhajirin to protect Islam altogether.

8. Concern to each other. Caring for others/social means treating others with

kindness and generosity, being sensitive to their feelings, being willing to

assist those in need, and caring for the surrounding community (Samani &

Hariyanto, 2017).

9. Cooperation. Rasulullah saw. instilling the character of cooperation in his

people in digging trenches used for war, which is called the Khandaq war.

Cooperation is an effort made in groups to complete a task in order to achieve

a common goal.

10. Deliberation. Rasulullah saw. has a democratic attitude. He deliberates on all

decisions pertaining to his people's peace and security.

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CONCLUSION

Community service is a major pillar of the tri dharma of higher education, and also as

the implementation and practice of science, technology, and cultural arts directly to the

community institutionally through scientific methodologies as the dissemination of the tri

dharma of higher education and noble responsibilities in an effort to develop community

capabilities in order to accelerate the rate of growth in achieving national development goals,

that has been carried out at Tanjung Mulia.

Thus, as a part of the faculty of tarbiyah and teacher training, we are working to put

the urgency of tarbiyah into action. In terms of education, we have implemented three work

programs such as Maghrib mengaji, teaching at MDTA, and distributing Sirah Nabawiyah

books.

The implementation of maghrib mengaji is expected to provide a guidance to children

in the process of recognizing the letters of the Qur’an and learn how to recite the Qur’an well

(Ma’mun, 2018). This program also aims to encourage children to have akhlaqul karimah.

Through this community service, it is hoped that students and the local community will

always realize that learn to recite Qur’an is that matters.

Teaching at MDTA is one of the educational programs with a hope that PGMI students

can help the teachers and also practicing their teaching. The purpose of this activity is to

encourage PGMI students to be more active in community activities. Meanwhile, the

distribution of sirah nabawiyah books provides an opportunity for children to learn about

literacy and prophets’ history.

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