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i NATIONAL PROCEEDING ON THE ISLAMIC STUDIES “Humanity & Diversity in the Frame of Islamic Studies” JAKARTA 31 January, 2023 ISBN: 978-602-52346-4-4 Publisher: P3SDM STAI AL AQIDAH AL HASYIMIYYAH

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iii NATIONAL PROCEEDING ON THE ISLAMIC STUDIES “Humanity & Diversity in the Frame of Islamic Studies” Penanggung Jawab: Ketua STAI AL AQIDAH AL HASYIMIYYAH Ketua Pelaksana: Nanda Khairiyah, M.Si Sekretaris: Muh. Bukhari,S.Pd.,M.Si Steering Committee: Ketua : Dr. TGKH. Muslihan Habib, SS, MA. Anggota : Ilyas Ichsani, M.Hum Dr. Ahmad Muhajir lgadri, M.Si Dr. H. Syafruddin, MA, M.Pd Reviewer: Dr. H. Syafruddin, MA, M.Pd Dr. Ahmad Muhajir Alqadri, M.SiIlyas Ichsani, M.Hum Aida Maqbulah, MA Fatkhur Roji, M.Pd Dr. Rr. Vemmi Kesuma Dewi, M.Pd Ibrohim, S.Ag, M.Pd Ika Yulistiana, SE, MM Lesli Maryani, S.Pd.I, M.Hum PipinYosepin, M.Sos Rika Febrianti, ST, MM Budi Firmansyah, MM Muh. Bukhary, S.Pd., M.Si Muhadi, MA Anas Shafwan Khalid, MA.Hk Editor: Dr. Komarudin, MA Dr. Johan Wahyudi, M.Hum Nanda Khairiyah, M.Si Publisher: P3SDM STAI AL AQIDAH AL HASYIMIYYAH

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v SAMBUTAN STAI AL-AQIDAH AL-HASYIMIYYAH JAKARTA Alhamdulillah, patut banyak bersyukur kepada Allah Subhanahu wa ta`ala atas limpahan rahmat dan berbagai nikmat-Nya. Dalam hal ini, kegiatan The International Conference On Islamic Studies (ICIS) yang bertemakan, “ Peluang dan Tantangan Studi Islam dalam Kemanusiaan dan Kebragamaan)” berhasil mempertemukan para peneliti dengan berbagai varian topik hasil penelitiannya untuk kemudian publikasi dan diseminasi pada kegiatan ICIS yang diselenggarakan oleh Sekolah Tinggi Agama Islam Al-Aqidah Al-Hasyimiyyah Jakarta pada akhir Januari tahun 2023 yang akan datang ini. Sebagai pimpinan, tak lupa mengucapkan terima kasih dan sangat apresiasi setinggi- tingginya kepada seluruh peserta yang telah partsisipasi mengirimkan makalah hasil penelitiannya untuk selanjutnya dipublikasi dan diseminasi. Selain itu, momentum ini, tentu dapat menjadi ajang bertukar gagasan baru yang sangat bermanfaat dalam berkalobarasi penelitian yang memiliki relevansi dengan tema dalam kegiatan The International Conference On Islamic Studies (ICIS). Dalam kegiatan ICIS ini, akan tampil sejumlah pembahas utama dari perguruan tinggi yang berasal dari dalam dan luar negeri serta lembaga kerjasama lainnya, seperti Prof. Dede Rosyada dari UIN Syarif Hidayatullah Jakarta, Rowan Gold dari Mosaic, Australia, Prof. Dr. Harapandi Dahri dari KUPU Brunei Darussalam, Ustadaz Rohmani Arwani, Lc dari Praktisi dakwah Singapura dan lain-lainnya. Harapan kami, semoga kegiatan The International Conference On Islamic Studies (ICIS), “ Peluang dan Tantangan Studi Islam dalam Kemanusiaan dan Kebragamaan)” yang diselenggarakan oleh Sekolah Tinggi Agama Islam Al-Aqidah Al-Hasyimiyyah Jakarta dapat berjalan lancar, sukses dalam pelaksanaan dan hasil. Aamiin. Jakarta, Januari 2023 Sekolah Tinggi Agama Islam Al-Aqidah Al-Hasyimiyyah Jakarta Dr. Muslihan Habib, MA Ketua

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vii KATA PENGANTAR Alhamdulillah, puji syukur kepada Allah SWT Tuhan YME atas berkat kasih dan kemurahannya prosiding ini dapat lahir dihadapan kita semua. Shalawat dan Salam semoga tercurah kepada Rasulullah SAW sebagai role model bagi kita semua menjalankan kehidupan sehari-hari. Berkembangnya ilmu pengetahuan serta kemajuan teknologi berdampak dan berpengaruh besar pada aktifitas civil society dan peradaban manusia. Media informasi bersamaan dengan fungsinya dapat memberitakan berbagai kegiatan manusia dan kejadian alam kepada khalayak ramai in real time. Seiring dengan itu, berbagai macam media informasi telah mampu diciptakan dan dikembangkan sehingga mempermudah manusia dalam menyerap informasi. Membincang tentang studi Islam tentu tidak lepas dari dinamika kehidupan manusia yang terus berkembang. Oleh karenanya, studi Islam juga perlu beradaptasi terlebih bertransformasi agar eksistensi studi Islam tak hanya diakui dalam Lembaga Pendidikan Islam saja. The First International Conference on Islamic Studies (ICIS) ini adalah event besar pertama STAI Al Aqidah Al Hasyimiyyah Jakarta dengan menghadirkan narasumber utama melibatkan akademisi dari 4 negara Indonesia, Iran, Australia dan Brunei Darussalam. Mengambil tema Peluang dan Tantangan Studi Islam dalam Kemanusiaan dan Keberagaman diharapkan ICIS dapat berkontribusi dalam perkembangan ilmu pengetahuan Islam skala global. Menggabungkan Studi Islam dengan 2 diksi Kemanusiaan dan Keberagaman adalah bentuk kepedulian ICIS dalam memperlakukan manusia sebagai subjek pelaku studi Islam. Berkaitan dengan kegiatan ICIS, lahirlah juga prosiding ini yang menggabungkan tulisan dari berbagai author seluruh Indonesia dengan beragam latar Pendidikan. Tulisan-tulisan ini bermula dari proses Panjang karya ilmiah dari masingmasing penulis yang tentu melalui tahapan ilmiha dari tim prosiding STAI Al Aqidah Al Hasyimiyyah. Rangkaian tulisan tersebut diharapkan mampu menjadi sumbangsih dalam dunia Pendidikan utamanya studi Islam. Hantaran terima kasih izinkan kami haturkan kepada seluruh Narasumber dalam kegiatan ini yaitu Drs. KH. Yusuf Aman, MA. Sekertaris Umum MUI DKI Jakarta sebagai Keynote speaker, Imam Besar Masjid Istiqlal Prof. Dr. H. Nasaruddin Umar; Prof. Dr. H. Dede Rosyada, MA; Dr. Thobib Al Asyhar, M.Si, dan pembicara luar seperti Australia,Rowan Gould dan Brunei Darussalam, Prof. Dr. Harapandi Dahri, MA. yang telah memberikan pandangannya terkait tentang peluang dan tantangan Studi Islam dari negaranya masing-masing. Lebih dari pada itu, ucapan terima kasih juga disampaikan kepada Pimpinan STAI Al Aqidah Al Hasyimiyyah Jakarta bapak ketua Dr. Muslihan Habib, MA, serta Wakil Ketua I Bapak Ilyas, MA., Wakil Ketua II Ibu Ida Maqbulla, MA., dan Wakil Ketua III Dr. Habib Muhajir, MA. atas perkenannya memberikan dukungan penuh bagi kami Panitia untuk dapat melaksanakan kegiatan ini. Kegiatan besar ini tentu tidak terlepas dari peran serta pihak lain yang telah membantu dalam hal ini diucapkan terima kasih kepada PT. Pegadaian Syariah, semoga dukungan ini terus berlanjut agar dapat membawa maslahat kepada masyarakat luas. Last but not least ucapan terima kasih diucapkan kepada seluruh Panitia baik SC ataupun OC yang telah mencurahkan waktu, tenaga serta ilmunya atas terselenggaranya acara ini. Semoga seluruh sumbangsih pemikiran dapat membawa keberkahan dari Allah SWT Tuhan YME. Nanda Khairiyah, M.Si Organizing Committee Conference on Islamic Studies

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ix DAFTAR ISI KATA PENGANTAR ................................................................................................................................... i DAFTAR ISI .................................................................................................................................................ii DAFTAR TABEL ........................................................................................................................................iii DAFTAR GAMBAR....................................................................................................................................iv SELF-IMAGE OF RELIGIOUS LEADERS IN BINHAD NURROHMAT'S POETRY Akhmad Fatoni, Darni, Anas Ahmadi, Suhartono...............................................................1 ESILIENSI GURU PENDIDIKAN AGAMA ISLAM (PAI) MENGHADAPI INDONESIA EMAS 2045 DAN BONUS DEMOGRAFI 2050 Ade Chairil Anwar ...................................................................................................................... 15 PATTERNS OF IMPLEMENTATION OF ISLAMIC EDUCATION IN SHAPING CHARACTER OF STUDENTS IN MTS ARIFAH GOWA Ahmad Suryadi, Husnusaadah, Hapsah .............................................................................. 31 KEPEMIMPINAN IDEAL DALAM DUNIA ISLAM: Historical Perspective Aida Maqbullah............................................................................................................................. 39 KONSEP NASKH DALAM KITAB TAFSIR AYAT AL AHKAM Syeh Muhammad Ali Ashabuni Dan Tafsir Al Misbah Quraish Shihab Ali Ma’ruf......................................................................................................................................... 57 JTIHAD QIYASI: DARI AL-SHAFI’I HINGGA BAHTSUL MASA’IL NU Anas Shafwan Khalid.................................................................................................................. 67 ANTHROPOLOGY OF FRIENDSHIP: Study of the Indonesian Muslim Intellectual Community INSISTS Yanuardi Syukur ......................................................................................................................... 81 HUBUNGAN SISTEM PENGENDALIAN MANAJEMEN, KAPABILITAS, DAN KINERJA KEBERLANJUTAN PADA PERBANKAN SYARIAH INDONESIA Edian Fahmy ...............................................................................................................................101 INDONESIA KETUA ASEAN 2023: MENILIK MANUSKRIP KEISLAMAN ASEAN MELALUI MANUSKRIP MARAWI Eman Hermawan, Mamlahatun Buduroh.........................................................................115 RELIGIUS MOH. HATTA MELALUI PENDEKATAN PSYCHOHISTORY Endah Puspita Sari, Leo Agung Sutimin,Akhmad Arif Musadad.............................125 PERAN NAZHIR WAKAF SEBAGAI CENTRE POINT PEMBERDAYAAN DAN PENGEMBANGAN TANAH WAKAF Dr. H. Ahmad Muhajir Algadri, M.Si, dan Syarifah Saniyyah Algadri.....................133

x ILMU BEBAS DAN TERIKAT NILAI: TELAAH HISTORIS TRAGEDI MIHNAH Ilyas .................................................................................................................................................145 PEMANFAATAN MODUL ELEKTRONIK BERBASIS INKUIRI TERBIMBING PADA MATERI KALOR Effendi ............................................................................................................................................157 TRADISI BATAMAT QUR’AN (Antara Living Qur’an, Local Wisdom dan Religiusitas Masyarakat Banjar) Fikri Rizalie Ahmad, Khabib Musthofa.............................................................................163 COMMUNICATION SKILLS: UNREMARKABLE EDUCATORS’ TALENT FOR CHALLENGING WORLD BUDDY & VALAH STUDY CASE Mariati Aprilia .............................................................................................................................173 ANALISIS POLA ASUH BUDAYA BARAT DAN TIMUR PADA PERKEMBANGAN ANAK Masripah........................................................................................................................................183 THE LEGALITY OF WAQF IN THE PERSPECTIVE OF INDONESIAN POSITIVE LAW Nanda Khairiyah; Chasina Nevisati.....................................................................................199 KONVERSI AGAMA DALAM PERSPEKTIF PSIKOLOGI ISLAM Pipin Yosepin, Muhadi .............................................................................................................211 EFEKTIVITAS DAN INOVASI DAKWAH SAMPAH PLASTIK LPBI NU TERHADAP NILAI EKONOMI SIRKULAR Pipin Yosepin, Rina Pratiwi ....................................................................................................229 STUDI LITERATUR: PEMBELAJARAN TARI DALAM MENGEMBANGKAN KEPERCAYAAN DIRI ANAK USIA DINI Timmy Gardini, Sri Martini, Mailanie, Sofia Hartati ....................................................... 255 HUKUM WARIS PURWA ISLAM RUMUSAN DAVID S. POWERS Triana Apriyanita , Burhanatut Dyana...............................................................................265 PENERAPAN PENDIDIKAN KARAKTER PADA ANAK USIA DINI DI KB SBB NURUL HUDA BOGOR Raden Roro Vemmi Kesuma Dewi, Fredy Africky.........................................................275 FIVE STAGES OF TRUST FOR PLS CONTRACT IN ISLAMIC BANK: PHYSICS APPROACH Inas Afifah Zahra, Mochamad Fathoni, Erika Amali, Ahmad Rodoni ...........................................................................................................................................................287

National Proceeding on the Islamic Studies 1 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH SELF-IMAGE OF RELIGIOUS LEADERS IN BINHAD NURROHMAT'S POETRY Akhmad Fatoni1, Darni2, Anas Ahmadi3, Suhartono4 1,2,3,4Universitas Negeri Surabaya, Indonesia, Email: [email protected], [email protected], [email protected], [email protected] Article History: Received: 05-12-2022 Revised: 11-12-2022 Accepted: 21-12-2022 Keyword: Sufistic, Prophetic Structuralism, Author's Worldview, Abstract: The existence of religious figures in society has a major influence on the joints of life. Included in the history of the founding of Indonesia, religious figures have played a large role. Literature also plays a role in capturing this reality as a new form of reality. Religious figures appear in various perspectives in literary works. In this analysis, we use the text of the poem Kwatrin Ringin Contong by Binhad Nurrohmat with the Jombang Regency Demographic Data Center published by the Jombang Regency Government. We use poetry text analysis with Riffaterre's Semiotics theory. The results of the text analysis are then used as data on the topic of self-image of our religious leaders, the next sequence is to analyze the aspects of self-image with concepts related to the joints of life. In the analysis, the image pattern of religious figures is associated with the history of places in Jombang, Indonesia, and events in the history of kingdoms in the archipelago. We conclude that religious leaders in Jombang spread religion apart from lectures by establishing Islamic boarding schools (traditional educational institutions). People who study religion in Islamic boarding schools are called santri. There are dozens of religious leaders in Jombang with Islamic boarding schools, resulting in hundreds to millions of students. This is what creates the icon of Jombang as a city of students. INTRODUCTION Religious figures (ulama) are an important part of the history of the founding of Indonesia. The existence of religious leaders can unite the perspectives and views of a pluralistic society 1; 2; 3. The role of religious leaders influences many aspects 4, not only in religion, but also in politics, economy, society, culture, and education. It is this important position that makes these religious figures have great legitimacy as well as public figures 5; 6. The important position of religious leaders does not only occur in Indonesia but in almost every country. That position was also confirmed by Unicef in 2020 with the 1 (Medias et al., 2019 2 Keskintürk, 2022 3 van Drie et al., 2021) 4 Iddo Tavory and Robin Wagner-Pacifici, “Climate Change as an Event,” Poetics, no. August (2021): 101600, https://doi.org/10.1016/j.poetic.2021.101600. 5 (Nolan, 2021 6 Dodd, 2021)

2 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH publication of books related to characters' religion in Asia 7. The position of religious leaders is also the strongest foundation in social construction. Religious leaders strengthen by building a cultural perspective in society 8. The perspectives and views of religious leaders are conveyed in various ways, such as through discussions, lectures, and also writings. Perspective through writing is carried out with a study of writing 9; 10; 11). Studies related to religious figures in Indonesia have been studied quantitatively enough 12; 13; 14; 15; 16. The results of this study can reveal the perspectives and views of religious leaders. Of course, it can also be used as a reference and learning to strengthen religious foundations. Religious figures as leaders or leaders have different dimensions for each person. Evidence of these different perspectives can be seen from the many studies in various fields, such as psychology, politics, and communication. Application of research on self image, of course, his realm enough large. Research regarding the phenomenon of hijab 17; 18, artists 19, the world of youth 20; 21; 22, and society views politics 23 . Self-image research is also carried out in the field of literature. Field research literature focuses a lot on the characters in the novel 24; 25 and the self-image of the author 26. Jago's research was conducted on Indonesian female poets whose scope is close to this research. However, the novelty of this research is more on the self-image that the author builds about important figures or religious leaders. The importance of self-image research of religious leaders is to be able to create role models. Currently, the role models are mostly carried out by artists whose attitudes and behavior are in a commercial direction. The role models of these artists influence parents a lot, from the way they talk, dress up, dress, and all daily patterns. This attitude eventually becomes a habit of 7 UNICEF, Engagement with Religious Leaders in South Asia (Nepal: UNICEF, 2020), www.instagram.com/unicefsouthasia. 8 Xiangyu Ma, “What Are the Temporal Dynamics of Taste?,” Poetics 84, no. November 2020 (2021): 101514, https://doi.org/10.1016/j.poetic.2020.101514. 9 (Gafni & Tsur, 2021 10 Hitsuwari & Nomura, 2022 11 Novak-Leonard et al., 2022 12 (Rohmana, 2015 13 Wachid B.S., 2015 14 Wahyuni, 2016 15 Mannan, 2016 16 (Aprilliah, et al., 2022) 17 (Rahman & Khomalia, 2018 18 Yasim & Candraningrum, 2019) 19 Esther Meilany dan Le Moesiek Revole Pattipeilohy, “Citra Diri Dan Popularitas Artis,” Jurnal Kajian Komunikasi 3, no. 1 (2015): 22–32. 20 (Syahraeni, 2020 21 Wahyuni & Fahrudin, 2020 22 Tulung et al., 2019) 23 R Ikawati, “Citra Kesalehan Dalam Politik: Studi Tentang Preferensi Masyarakat Terhadap CapresCapres Dalam Pilpres 2014,” IN RIGHT: Jurnal Agama dan Hak Azazi Manusia 4, no. 2 (2017), http://202.0.92.5/syariah/inright/article/view/1284. 24 (Mulawati, 2013 25 Agustina, 2016) 26 Diana Mariska Yokomina Jago, “Citra Diri Perempuan Dalam Antologi Puisi Perempuan Penyair Indonesia Terkini Kartini 2012: Sebuah Pendekatan Semiotika,” Sintesis: Jurnal Ilmiah Kebudayaan 7, no. 2 (2013): 97–113, http://e-journal.usd.ac.id/index.php/sintesis/article/view/1011/785.

National Proceeding on the Islamic Studies 3 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH parents and is passed on to their children. If the children can style like a certain artist, then the praise will be given excessively. Whereas according to research conducted by Brummelman et al. 27, and excessive praising attitude will foster the self-inflation hypothesis. The self-inflation hypothesis is an overly narcissistic attitude. Therefore, the main character's self-image needs to be studied and the attention of many parties to form a role model with character and form a good personality. The role of religious figures is not only in character but is almost comprehensive in human life. One of these religious figures also played an important role in the spread of cervical cancer in Ibadan, Nigeria 28. Based on research, it is stated that the spread of cervical cancer is due to promiscuity so one way to anticipate it is with HPV immunization. However, the process of successful immunization is not only from the women but the decisions of the fathers whose views are strongly influenced by religious leaders. The same thing also happened in the United States, where religion was one of the factors that could prevent HIV 29. Equatorial Guinea also has the same thing, but it is more of a mental illness or what is known as Fang culture syndrome 30. Research conducted by health experts states that the healing process of the disease is not only done medically, but also by traditional, family, and religious leaders. But the Fang ethnic group seeks health care for its culture-bound syndrome through traditional healing and religious rituals. Theoritical Review Religious figures, as in some of these cases, have shown that religion is a joint in life. Religious leaders in Islam or the Sufis in implementing the practice of Sufism in everyday life with a radiance of beauty. The radiance of beauty was raised by the Sufis in art and culture 31. Mukhlis asserted that the Arab Sufis had matured the practice of Sufism only in Sufism music. The concept of literary art is not as mature as Sufism music because long debates always arise, while the word of God according to Sayyed Hosen Nasr was revealed in the book holy which should put literature in the main position 32. The main position of literature is built slowly. Slowly, in this case, literature is dimensioned as a contemplative art, while music is popular art. Literature is written with self-control to create a reflection of reality. Self-control in the process does have a difference from self-regulation 33. Self-control when writing is the distance between 27 Eddie Brummelman et al., “When Parents’ Praise Inflates, Children’s Self-Esteem Deflates,” Child Development 88, no. 6 (2017): 1799–1809. 28 Folusho Balogun and Olayemi Omotade, “‘She Must Have Been Sleeping around’. . .: Contextual Interpretations of Cervical Cancer and Views Regarding HPV Vaccination for Adolescents in Selected Communities in Ibadan, Nigeria,” PLoS ONE 13, no. 9 (2018): 1–17. 29 Vivian Vigliotti et al., “Religion, Faith, and Spirituality Influences on HIV Prevention Activities: A Scoping Review,” PLoS ONE 15, no. 6 (2020): 1–20, http://dx.doi.org/10.1371/journal.pone.0234720. 30 Raquel Jimenez Fernandez et al., “Exploring the Knowledge, Explanatory Models of Illness, and Patterns of Healthcare-Seeking Behaviour of Fang Culture-Bound Syndromes in Equatorial Guinea,” PLoS ONE 13, no. 9 (2018): 1–25. 31 Akhmad Mukhlis and Sadid Al Muqim, Pendekatan Psikologi Kontemporari : Perilaku Masyarakat Pada Aras Kekinian, 2013. 32 Maimun and Mohammad Kosim, Moderasi Islam Di Indonesia (Yogyakarta: LKiS Yogyakarta, 2019). 33 Marleen Gillebaart, “The ‘Operational’ Definition of Self-Control,” Frontiers in Psychology 9, no. July (2018): 1–5.

4 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH the author and his writing. The process was carried out by the author to get a universal work. This universal result is called the author's worldview 34. Related to this, this article discusses the self-image of religious figures in the poem Binhad Nurrohmat (Nurrohmat). Nurrohmat is a poet who has just settled in Jombang after marrying one of the daughters of a kyai (religious leader) who cares for a boarding school in Peterongan Jombang. As a poet with his new social status, the leader of the pesantren, Nurrohmat needs to form a self-image for his new status. Someone who has a high self-image, then his self-esteem and level of confidence is also high. Those who have high self-esteem are more confident. Vice versa, if the selfimage is not built properly, then the risk of failure in achieving the vision is higher and of course the future is bleaker 35. Self-concept is a collection of perceptions and knowledge about the quality and characteristics 36. Humanist psychology defines selfimage as a personality structure and is the core of an individual's personality values 37. Self-concept clarity refers to stability rather than content 38. A positive self-concept is closely related to hope and satisfaction in life 39. Self-image is an individual's view or assessment of himself, consciously or unconsciously 40. Thus, self-image research is research to reveal the meaning of life and understand oneself as an individual and as a social being 41. This self-image certainly acts as a medium to help interact with other people 42. If this self-image is formed, it will create a positive impression from others. The process is through the meaning of clothes, speech, body language, and manners 43. The choice of Nurrohmat's poetry as the object in this article, as previously mentioned, is the distance between the poet and the object being written, so that the author's worldview is universal in his work. In addition, the background of the poet who previously did not show the cultural identity of the previous poems which exploited the body more (exoticism), after living in Jombang this pattern was abandoned. 34 Wahidah Nasution, “Kajian Sosiologi Sastra Novel Dua Ibu Karya Arswendo Atmowiloto: Suatu Tinjauan Sastra,” Jurnal Metamorfosa IV, no. 1 (2016): 14–27. 35 Stan Maria Magdalena, “Study on the Structuring of Self-Image in Early Childhood,” Procedia - Social and Behavioral Sciences 187 (2015): 619–624, http://dx.doi.org/10.1016/j.sbspro.2015.03.115. 36 Magdalena, “Study on the Structuring of Self-Image in Early Childhood.” 37 Magdalena, “Study on the Structuring of Self-Image in Early Childhood.” 38 S. Peters et al., “Social Media Use and the Not-so-Imaginary Audience: Behavioral and Neural Mechanisms Underlying the Influence on Self-Concept,” Developmental Cognitive Neuroscience 48, no. April 2020 (2021): 100921, https://doi.org/10.1016/j.dcn.2021.100921. 39 Peter Ruit et al., “The Impact of Working with Core Qualities on Primary School Pupils’ Self-Concept,” International Journal of Educational Research Open 2, no. October (2021): 100083, https://doi.org/10.1016/j.ijedro.2021.100083. 40 Rahmadya Putra Nugraha S, “The Formation of Teenager Virtual Self-Image on Instagram Social Media,” International Journal of Social Science and Human Research 04, no. 12 (2021): 3916–3920. 41 Beatrice H. Kim, “Narrative Identity Formation in Midlife Korean Christian Women,” Christian Education Journal 16, no. 1 (2019): 26–46. 42 Kolodiazhna Alla Volodymyrivna, “Theoretical Aspects of the Concepts of Self-Image and SelfPresentation,” УДК. (2020): 147–154, https://er.knutd.edu.ua/bitstream/123456789/17062/3/FUNDAMENTAL-AND-APPLIEDRESEARCH-IN-THE-MODERN-WORLD-18-20.11.20.pdf. 43 Volodymyrivna, “Theoretical Aspects of the Concepts of Self-Image and Self-Presentation.”

National Proceeding on the Islamic Studies 5 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH METHODS This article is part of the framework of the research project "Spirituality in Binhad Nurrohmat's Poetry" as doctoral research at the State University of Surabaya. This research is library research 44, the main focus of this research is the sociology of literature 45 with the text object in the form of a poetry book KRC. This research is literature research using some supporting literature 46. One of the supporting literature has been validated by the Government of Jombang Regency, East Java, Indonesia, especially regarding Jombang demographic data. In-depth interviews were also conducted in Rejoso, Jombang, East Java, Indonesia, where the poet lives. Poetry data analyzed in the KRC poetry book in Appendix 1, amounted to 42 poems. The data is then classified as shown in Figure 1, after which it is added with data from in-depth interviews and documentation data 47. Interview data were collected using interview documents, cameras, stationery, and recording equipment, as well as tools that support other field data collection needs 48. Data analysis begins with data collection, either in the library or in the field. Data analysis generally uses extrinsic and intrinsic sociological analysis. The extrinsic stage uses the theory of prophetic structuralism which is the construction of Pierre Bourdieu's genetic structuralism theory and Kuntowijoyo's prophetic literature. The intrinsic stage is used to understand the meaning of the poem with Riffaterre's semiotics 49. Riffatere's semiotic theory helps to read the displacing of meaning, distorting of meaning, and creating of the meaning of KRC poetry. The results of the analysis are presented descriptively with the help of data in the form of tables and diagrams. BOOK SECTION N Front Gate Opening 1 First journey nature 2 religious leaders 4 History 3 social 1 AMOUNT 10 Second journey nature 3 religious leaders 1 History 4 Social 2 AMOUNT 10 Third journey nature 1 religious leaders 2 44 Ahmed Nafiu Arikewuyo, “A Comparative Study of Al-Ghazali’s and Ibn Taymiyyah’s Views on Sufism,” International Journal of Islamic Thought 17, no. 1 (2019): 15–24. 45 Lucien Goldmann, Method in the Sociology of Literature, The British Journal of Sociology, vol. 34 (United States of America: Telos Press, 1980). 46 George Ritzer, Sociological Theory, Social Theory for Beginners (New York: McGraw-Hill, 2017). 47 Patricia Leavy, Research Design: Quantitative, Qualitative, Mixed Methods, Arts-Based, and Community-Based Participatory Research Approaches (New York: The Guilford Press, 2017). 48 Robert K Yin, Qualitative Research from Start to Finish (New York: The Guilford Press, 2016). 49 Michael Riffaterre, Semiotics of Poetry (London: Indiana University Press, 1978).

6 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH History 6 social 1 AMOUNT 10 Fourth journey nature 2 religious leaders History 6 social 2 AMOUNT 10 Back Gate Ending 1 WHOLE POEM 42 Table 1. Classification of poetry in the book Kwatrin Ringin Contong by Binhad Nurrohmat RESULTS AND DISCUSSION Nurrohmat in the book Kwatrin Ringin Contong (KRC) offers a new language style that is significantly different from the three previous poetry books, Kuda Ranjang, Bau Betina, and Demonstran Sexy. Nurrohmat seemed to want to reveal something about his new place of residence. The disclosure is focused on the self-image of religious leaders who make Jombang a city of literature. Nurrohmat's poems in the 42 poems in KRC are almost all close to their denotative meanings, except for the titles of Monumen Angan, Sorga di Pasar Legi, Iblis Tak Kelayapan di Diwek, and Dewa di Gudo ad, whose metaphorical play is very visible. This of course creates ambiguity and contradiction, although nonsense does not appear. Likewise, the metaphor that appears in Sorga di Pasar Legi, is such a subtle satire. In the next two poems, there is also a lot going on in the content, but Nurrohmat shows the opposite. The substitution of meaning has the potential to form a deviation in the meaning of the poem. According to Riffaterre, this potential is due to three elements, including ambiguity, contradiction, and nonsense 50. The poem Malam Jumat di Rejoso has a very strong religious. Friday night and Rejoso (Pondok Peterongan). This poem refers to the main meaning of genealogy, but it can also be interpreted as a tradition. A lineage needs to be known and taught. The pedigree of the Peterongan pesantren is the genealogy of Kyai Romly. The 7th poem talks about Mojoagung. More specifically about a religious figure. A tomb is nothing more than storing corpses and melting them with earth. However, Nurrohmat as a poet was able to visit the story behind the tomb. "Hadrami" is one of the companions of the Prophet Muhammad who was assigned to spread Islam in Bahrain and Qatar (Wikipedia). The spread of religion by Hadrami and his descendants was very good and even. In full, Nurrohmat said that the sayyid who was buried in Mojoagung carried out the same task as Hadrami. Indeed, in Java before the arrival of Islam, the religion that developed was Hindu-Buddhist. Several genealogies also interest Nurrohmat in the KRC book. In this 21st poem, Nurrohmat again presents the genealogy of a character, namely Kiai Abdus Salam or if the title is written Trah Kiai Shoicah. The title used is a nickname given to Kiai Abdus Salam. This is where the potential for ambiguity, when viewed from the root of the language (Arabic), means bentakan. However, if it is related to the content as in 50 Riffaterre, Semiotics of Poetry.

National Proceeding on the Islamic Studies 7 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH the first line, Belum lama Perang Jawa turun dari pelana kuda 51. This further confirms that the title used by Nurrohmat refers to Kyai Abdus Salam. Kyai Abdus Salam was an escapee from the Diponegoro War (1825-1830) between the Diponegoro Troops led by Prince Diponegoro and the Dutch troops led by General de Kock (Kompasiana). It was the defeat on the part of Prince Diponogoro that made Kyai Abdus Salam run to Tambak Beras. finally, it became the Bahrul Ulum Islamic boarding school. Hearing this, the Dutch were afraid that if the pesantren grew bigger, Kyai Shoichah would rebel. It was this fear that finally made the Dutch send envoys. Kitab dan kanuragan tak henti dibidik bedil utara 52. But it didn't work. The Dutch did not want to give up until they continued to send envoys. Seeing this, Kyai Shoichah felt that his recitation was disrupted, he was so angry that the utusan Belanda tewas terbentak di Tambak Beras 53. Since then, Kiai Abdus Salam is known as Kyai Shoicah Ke jalanan tersepuh senja barisan silsilah berlekas 54. That's where the ambiguity of a poem, so in treading every word it takes references many things. After leaving the history of the Kahuripan and Medang kingdoms, Nurrohmat turned to the history of the spread of Islam in Java in the Hunt for Shaykh Subakir. However, Nurrohmat in this poem chooses to be safe, he does not provide data on the debate over the origins of Shaykh Subakir. Nurrohmat only mentioned the Demak envoy. Shaykh Subakir is indeed known as a very powerful figure, it is also mentioned by Nurrohmat in the first line, the forest is axed by a messenger from Demak. The Kingdom of Demak finally sent Shaykh Subakir to Majakrapyak to capture the fake lion: Macan rimba memangsa di Mojokrapyak 55. The search took a long time until the imitation lion was finally caught: Mantra mengurungnya di kandang besi 56. After a few days of being locked up, the lion's form finally turned into a human and cursed while swearing. This made one of Sheikh Subakir's disciples afraid, and careless, and the tiger fled. The place where the lion disappeared was finally called Gilang which was taken from the word lost or vanished: The loose animals in Gilang fled to the pores of the earth. Reading a poem becomes so systematic, that if you follow a map or reference source, such as data for the analysis, it refers to the historical research conducted by Sholahuddin 57. Nurrohmat's curiosity as a poet made him continue to observe the life of the people of Jombang. It was intentional or indeed indirectly moved his mind, the inner expression of a pious. The meaning also raises ambiguity, firstly a man who continues to carry out worship on the sidelines of his work. This finally creates a satirical meaning, namely that the existence of hell can be fought with the man's hard work and worship that he does not abandon. However, Nurrohmat's praise does not necessarily go to men, but a comparison that is no less sad than the appearance of pemulung who picks up sampah firdaus 58. The change of meaning certainly intends to create ambiguity, so that the meaning leads to the real "angel". Of course, the equation is a contradiction because "angels" 51 Binhad Nurrohmat, Kwatrin Ringin Contong (Tangerang: Penerbit Miring, 2014). 52 Nurrohmat, Kwatrin Ringin Contong. 53 Nurrohmat, Kwatrin Ringin Contong. 54 Nurrohmat, Kwatrin Ringin Contong. 55 Nurrohmat, Kwatrin Ringin Contong. 56 Nurrohmat, Kwatrin Ringin Contong. 57 Dian Sukarno, “Jombang Pusat Mataram Kuna Wangsa Isana,” Suara Pendidikan (Jombang, 2009). 58 Nurrohmat, Kwatrin Ringin Contong.

8 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH do not have the nature of hunger like humans. It breaks even the appearance of the devil as a form of resistance from the "angels". This is also of course Nurrohmat's way of keeping his distance from reality, by bringing up the former teachings of the guardians in the form of word pebbles. The process of religious teaching is told to be taught to farmers, without leaving their work "hoes" to learn knowledge from Arabic "desert teachings". The atmosphere in Diwek is described by religious activities, such as segesit putaran biji wirid 59. The activity is described as a good activity, so it is analogous that a good place cannot have demons wandering freely. It is also clearly stated that if Humanity is guided by the Qur'an (the Surah), he will not go astray in his way of life. The appearance of these satirical-religious dictions has no meaning. Because when talking about the market, of course, the diction of arranging cabbage, weighing fish, keeping the merchandise while sleepy, and so on, has the potential to be selected, but this was not done by Nurrohmat. In addition to the religious side that is highlighted, Nurrohmat also brings out the inner side, the sensitivity of conscience which is indeed the capital of an artist to work, which is contained in targeting scavengers. The activity of a scavenger picking something in the gutter made Nurrohmat's heart shudder and he was chosen to close his poem with concern for the scavenger. Nurrohmat's conscience voiced the underprivileged. This time, the voice is about sugar factory workers, in the poetry Embong Miring 60 but Nurrohmat did not describe the Embong Miring in Jombang, but rather the sugar factory owned by the government. In addition to the lower classes who are always appointed, Nurrohmat is also a masculine poet whose focus is on men. The voices in his poetry imply masculinism. This is implied by the contradictory opposition between wages and pockets and smoke and lungs, although it can also mean a woman with a salary and an opinion that runs out for kitchen needs. Of course, these four poems can confirm that Nurrohmat has a special interest in history, apart from small people (masculine ones) and religious matters. In this Inmemoriam, Nurrohmat recalls the Pelarian di Watugaluh 61 which is implied in the title. However, the mystery in a poem is still maintained by Nurrohmat so that a poem still has the potential for ambiguity so that there are many interpretations. The door is still opened by Nurrohmat by using the substitution of meaning with diction indicating the territory, namely west and east. The man from the west fled because there was a dispute so he sailed to the "east" by using a Jukung. However, the meaning of Jukung here is of course more directed to litotes, because the distance between "west" and "east" is certainly not possible using a canoe. If in the poem Pasar Burung Tunggorono 62, Nurrohmat mentions forgetting as an excuse, now a historical relic in the form of a mortar is reminiscent of forgotten history. It is the historical heritage that can seize the imagination to fight forgetting the historical events that occurred many years ago, the shadow of the ancestors. Diction lumpang even though it's only an object but can help penetrate the layers of time. Nurrohmat's poetic soul sees all things not only as objects, but also as holds messages. Likewise, finally being able to read the acculturation of western culture because of the escape, they reproduced, and finally, Kampung, Hikayat, dan Batang 59 Nurrohmat, Kwatrin Ringin Contong. 60 Nurrohmat, Kwatrin Ringin Contong. 61 Nurrohmat, Kwatrin Ringin Contong. 62 Nurrohmat, Kwatrin Ringin Contong.

National Proceeding on the Islamic Studies 9 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH Tebu 63. Batang Tebu here certainly raises ambiguity, it can mean denotation but also has the potential as a culture that is implanted in overseas countries to strengthen the story. The process of contradiction here is described by the process of cultural acculturation between the west and the east, which of course the struggle can be successful by multiplying. According to historical data, the process of acculturation was due to the trade process recorded since 615 AD, namely the landing of Ibn Mas'ud with the Thoiyk tribes in Jawadwipa during the time of Sri Ratu Sima from Kalinggawangsa, Jepara, Central Java 64. Poetry Dewa di Gudo, problem-solving begins as in the poetry of Pelarian di Watugaluh and Gentong Batu Pagerwojo, namely through historical heritage. In this poem, the key to the past is through the old bell. Starting from a bell, genealogies began to be dismantled and called Chinese historical relics. It is the same with the search for the Brantas Lineage and Kyai Mustin Romly. The phrase melayarkan dewa 65 here has the main meaning of spreading religion or it can also be interpreted as belief. /Kelebat gema lonceng tua/ meraih langit dalam raga.//66 the meaning of the two verses is that a religion can make the soul calm or it can be called spiritual food. Nurrohmat understands that the spread of culture through religion would not have happened without the Chinese coming to Java. If that had not happened, of course, the bells (monasteries) would never have existed. The reading certainly has timeless glasses. That is finally Indonesia currently has a population of ethnic Chinese. The population is widely spread in the land of Java, even in almost all the islands in Indonesia. However, if it is used to touch (and it is also not blamed), in the end, can lead to different interpretations. Nurrohmat's religiosity is not only straight but also shows his concern for other religions. This poem has the same spirit as Dewa di Gudo, but Mojowarno Ahad Pagi poem is more complex because it deals with Islam, Hinduism, and Christianity in Mojowarno. However, the harmony of the Mojowarno community is so well established that there have never been any inter-religious conflicts. This distribution is called Nurrohmat in Bibel dari Eropa naik kapal berlayar ke Jawa/ bersama meriam kolonial dan para pendeta 67. In addition, religious adherents are said to have never had a problem with gema gereja bersua azan dan klenteng desa 68. As if the description was devoid of the slightest emotion, but the emotion was so subtly flared in the last line, langit kelabu atau putih ceria melihat dosa 69. The diction of langit kelabu atau putih ceria 70 appears as an ironic form of seeing the situation. It implies the ignorance that exists in the poet with deep contemplation of the best religion, seeing sin. Although it is answered that the religion embraced by the poet is Islam, again because religion is a doctrine that is very difficult to prove, of course, if you think about it, it leads to the same question. Nurrohmat in his poetry book KRC not only builds his image as a religious figure. Nurrohmat conceptualized KRC with a complex cosmological structure, namely 63 Nurrohmat, Kwatrin Ringin Contong. 64 Herman Sinung Janutama, Fakta Mengejutkan Majapahit Kerajaan Islam (Jakarta: Naura Books, 2013). 65 Nurrohmat, Kwatrin Ringin Contong. 66 Nurrohmat, Kwatrin Ringin Contong. 67 Nurrohmat, Kwatrin Ringin Contong. 68 Nurrohmat, Kwatrin Ringin Contong. 69 Nurrohmat, Kwatrin Ringin Contong. 70 Nurrohmat, Kwatrin Ringin Contong.

10 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH connecting the history of the Jombang ulema with several historical events. The series of history presented by Nurrohmat started from before the birth of Indonesia until Indonesia was formed complete with its chaotic circumstances. A review of history by a writer (read: poet) of course, has a different result from the history presented by historians. Nurrohmat in seeing Jombang is certainly different from the original poets of Jombang. This is because Nurrohmat is an immigrant poet, so when Nurrohmat looks at everything in Jombang, he still has a high sensitivity. That sensitivity was taken by Nurrohmat as the initial capital for writing KRC. Sensitivity is not only dismantled through stories heard and read through various literature. However, Nurrohmat traveled (read: observation) to visit places in Jombang. It was this journey that finally extracted its essence and turned it into poetry. Something that has been gained from that trip makes Nurrohmat offer ideas about the mini-epic of Jombang in the great history of the archipelago (before the birth of Indonesia), such as in the poem Rel Terjulur di Sumobito; Pelarian di Watugaluh; Gentong Batu Pagerwojo; Trah Brantas, Ranggalawe, 1925; Dewa di Gudo; Bercumbu di Kudu; Hadiah Watu Gurit; Kemah Raja di Tembelang; Perburuan Syeikh Subakir; Kekasih di Kedung Cinet; end Russell Wallace di Ngrimbi. Not only that, Nurrohmat also continues to try to build his self-image by building the self-image of religious leaders in Jombang. This image is reinforced by important events that have occurred in Jombang before and after the birth of Indonesia, including Sayyid di Mojoagung, Trah Kyai Shoicah, end Darah Laskar Wanara, 1948. Also important figures in history, culture, and religion such as in Malam Jumat di Rejoso,Terkenang Durasim di Alun-alun, and Komunis Curah Malang. Nurrohmat as a poet is not only euphoric. Nurrohmat as a poet also criticizes everything that has begun to fade, such as his efforts to combine the almost forgotten history through the Monumen Angan, Setelah Mongol Pergi, Pasar Burung Tunggorono, and Mojowarno Ahad Pagi. Not only that, Nurrohmat doesn't seem to want to be a salon poet as stated by WS Rendra, so Nurrohmat takes to the streets. The form of the journey is cleverly arranged by bringing up the time phases in each chapter, Ringin Contong Pagi, Ringin Contong Siang, Ringin Contong Sore, and Ringin Contong Malam. The journey that Nurrohmat took did not necessarily produce dreams and images of the past. Nurrohmat strengthens this time phase with the form of depictions of truly real reality through several poems such as Matahari Belum Sepenggalah, Pasar Peterongan, Sorga di Pasar Legi, Pertigaan ke Denanyar, Embong Miring, Iblis Tak Keluyuran di Diwek, Bioskop Tepi Kali, and Pelesiran ke Wonosalam. Through these poems, Nurrohmat really voiced the hearts of the common people. Religious leaders Sepasang Kuburan Chapter 2 Chapter 3 Monumen Angan Chapter 1 Malam Jumat di Rejoso Sayyid di Mojoagung Embong Miring Perpuruan Syaikh Subakir Trah Kyai Shoichah Figure 1. the poet's world view of religious figures

National Proceeding on the Islamic Studies 11 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH The self-image of religious figures as in the picture, there are only seven poems that are focused on building the self-image of religious figures. The rest, his image as a religious figure is carried out very systematically, from the beginning to the present. In essence, it is built through poetry that speaks of the self-image of religious figures. However, if you look at the Jombang area extensively, many things have been missed. But what Nurrohmat has done is an interesting first step when the Jombang poet is complacent about language outside of himself and his place of residence. Of course, this has become quite valuable momentum as a newcomer and is one step ahead of the original Jombang poet. This formula is also an answer to Nurrohmat's poetic language competition which has been vulgar, exotic and always talks about the body. This is what is finally referred to as the productivity arena influencing the works of a writer, as Zuber Usman has stated that what writers and poets do is part of culture because it reflects events in the life of the community or members of society 71. CONCLUSION The self-image of the character in the KRC poetry book is built like his self-concept, namely a long-haired poet who is also a religious figure at a pesantren in Jombang. Therefore, the self-image of religious figures is not fully constructed, but is built with the concept of history and social criticism that represents Nurrohmat's poetry. It was built by Nurrohmat to create a positive impression of himself from the community. The impression that has been suggested by Volodymyrivna can build a positive impression of others from clothing, speech, body language, and manners 72. The way that Nurrohmat chose as a poet, then his self-image was built through poetry. ACKNOWLEDGMENTS Acknowledgments are dedicated to the Center for Education Financial Services (BPI) and Lembaga Pengelola Dana Pendidikan LPDP for funding the publication of the results of this research. REFERENCE Agustina, Juaidah. “Citra Tokoh Dalam Novel Mekar Menjelang Malam Karya Mira W.” In Prosiding Revolusi Mental Mewujudkan Tenaga Pendidikan Yang Profesional Dalam Menyiapkan Generasi Emas Indonesia, edited by Indawan and Syarwani Ahmad, 4:32–43. Palembang: Universitas PGRI Palembang, 2016. Arikewuyo, Ahmed Nafiu. “A Comparative Study of Al-Ghazali’s and Ibn Taymiyyah’s Views on Sufism.” International Journal of Islamic Thought 17, no. 1 (2019): 15– 24. Balogun, Folusho, and Olayemi Omotade. “‘She Must Have Been Sleeping around’. . .: Contextual Interpretations of Cervical Cancer and Views Regarding HPV Vaccination for Adolescents in Selected Communities in Ibadan, Nigeria.” PLoS ONE 13, no. 9 (2018): 1–17. Brummelman, Eddie, Stefanie A. Nelemans, Sander Thomaes, and Bram Orobio de Castro. “When Parents’ Praise Inflates, Children’s Self-Esteem Deflates.” Child 71 Rachmad Djoko Prodopo, Beberapa Teori Sastra, Metode Kritik, Dan Penerapannya (Yogyakarta: Pustaka Pelajar, 2003). 72 Volodymyrivna, “Theoretical Aspects of the Concepts of Self-Image and Self-Presentation.”

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National Proceeding on the Islamic Studies 15 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH RESILIENSI GURU PENDIDIKAN AGAMA ISLAM (PAI) MENGHADAPI INDONESIA EMAS 2045 DAN BONUS DEMOGRAFI 2050 Ade Chairil Anwar UIN Sunan Kalijaga Yogyakarta Email: [email protected] Article History: Received: 05-12-2022 Revised: 11-12-2022 Accepted: 21-12-2022 Keywords: Resiliensi Guru PAI, Indonesia Emas 2045, Bonus Demografi 2050 Abstract: Indonesia sebagai negara dengan penduduk muslim terbesar di dunia dihadapkan pada peluang sekaligus tantangan tentang visi Indonesia Emas 2045 dan Bonus Demografi 2050 dimana pendidikan termasuk pendidikan agama (Islam) merupakan salah satu faktor keberhasilan itu. Sebagai garda terdepan, Guru PAI memiliki peran strategis dalam mengejawantahkan visi tersebut. Penelitian ini bertujuan untuk mengidentifikasi resiliensi Guru PAI menghadapi visi Indonesia Emas 2045 dan Bonus Demografi 2050 tersebut. Metode penelitian yang digunakan adalah tinjauan literatur (literature review atau literature research) yaitu penelitian yang berusaha mengembangkan praktik penelitian yang dapat membangun keterampilan, makna, dan pengembangan akademis. Penelitian ini menyimpulkan bahwa resiliensi Guru PAI menghadapi visi Indonesia Emas 2045 dan Bonus Demografi 2050 adalah sebagai berikut: 1) memiliki kematangan (maturity), kemandirian (independence), dan moralitas (morality), kemampuan seseorang untuk bertahan (survive), tantangan (challange), dan resiko (risk) agar tetap sesuai dengan kebutuhan dan tantangan masa kini dan 2) Guru PAI harus memiliki Growth Mindset, transformative mindset, dan suistanability mindset sehingga memiliki keseimbangan kemampuan antara compliance dan performance. PENDAHULUAN Pada tahun 2015, sebuah lembaga pemerhati pertumbuhan beragama dunia yang berpusat di Amerika, yakni Pew Research Center Religious and Public Life menyimpulkan bahwa pada Tahun 2050, diprediksi populasi penduduk usia produktif di negara-negara muslim—termasuk Indonesia—akan mengalami peningkatan yang cukup pesat dibanding pemeluk agama lainnya sebut saja Kristen (Katholik dan Protestan), Yahudi, Hindu, Budha, Kong Hu Chu, dan agama-agama lainnya. Statistik menunjukkan bahwa jumlah penduduk muslim Indonesia sebesar 219.916.000 (86,3% dari total pupulasi) atau 12,7% dari total populasi muslim dunia.1 Hal tersebut disebabkan oleh beberapa faktor diantaranya; pemeluk agama Islam tersebar di beberapa wilayah atau negara-negara yang angka kelahirannya cukup tinggi semisal negara-negara di kawasan benua Afrika dan Asia, sedang pemeluk agama lain tersebar di beberapa wilayah atau negara-negara yang angka 1 https://id.wikipedia.org/wiki/Islam_menurut_negara, diakses tanggal 18 Desember 2022.

16 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH kelahirannya tergolong rendah semisal Eropa, Amerika, dan Australia. Peningkatan tersebut lazim disebut dengan bonus demografi. Bonus demografi (demographic dividend atau demographic gift) adalah menurunnya proporsi umur penduduk muda dan meningkatnya proporsi penduduk usia kerja.2 Artinya, jumlah penduduk usia produktif (15-64 tahun) di suatu wilayah atau suatu negara lebih besar dari jumlah penduduk usia tidak produktif (≤15 tahun dan ≥65 tahun).3 Tahun 2045, diprediksi jumlah penduduk Indonesia mencapai 340 juta dengan 180 juta di antaranya termasuk usia produktif 15-24 tahun.4 Faktor penentu keberhasilan bonus demografi adalah pendidikan, lapangan pekerjaan, kesehatan, dan pertumbuhan penduduk.5 Bonus demografi bisa berdampak positif atau negatif tergantung bagaimana respons dari otoritas dan SDM masyarakat wilayah tersebut. Bonus demografi berdampak positif, maslahah, dan berkah bila SDM usia produktif tersebut berpendidikan (cerdas dan beradab), namun bisa pula berdampak negatif, madārat, dan musibah bila generasi emasnya tidak diberikan pendidikan dengan sempurna, mereka hanya akan menjadi manusia yang buta aksara dan buta etika. Oleh karena itu, sudah selaiknya kita mencurahkan tenaga dan pikiran untuk membangun generasi yang berkualitas, karena itu bagian dari Firman Allah swt. dan Sabda Nabi Muhammad saw. Merujuk pada Astrid Safitri di atas, pendidikan menduduki peringkat utama dalam memaksimalkan bonus demografi tersebut, dalam konteks keberagamaan ini adalah pendidikan agama Islam yang secara spesifik adalah guru Pendidikan Agama Islam (PAI) yang secara profesional mengajar di lembaga pendidikan serta memiliki kewenangan dan tanggung jawab (authority and responsibility) sebagaimana diatur dalam: 1) UU No. 20 Tahun 2003 tentang Sistem Pendidikan Nasional, 2) UU No. 14 Tahun 2005 Tentang Guru dan Dosen, dan 3) Permendikbud No. 15 tahun 2018 tentang Pemenuhan Beban Kerja Guru, Kepala Sekolah, dan Pengawas Sekolah. Sampai saat ini pemerintah terus berusaha memberikan apresiasi dan penghargaan kepada kaum berbudi tersebut mulai dari Sertifikasi Guru Dalam Jabatan,6 Pendidikan Profesi Guru (PPG),7 Inpassing, pengangkatan Pegawai Pemerintah dengan Perjanjian Kerja (PPPK),8 dan terbitnya Permendikbudristek 2 Sri Moertiningsih Setyoa Adioetomo, “Bonus Demografi: Menjelaskan Hubungan Antara Pertumbuhan Penduduk dengan Pertumbuhan Ekonomi”, Pidato Pengukuhan Guru Besar dalam Bidang Ekonomi Kependudukan Pada Fakultas Ekonomi Universitas Indonesia tanggal 30 April 2005, 23. 3 https://id.wikipedia.org/wiki/Bonus_demografi, diakses tanggal 9 Desember 2022. 4 Triyono, “Menyiapkan Generasi Emas 2045”, Makalah Seminar Nasional ALFA-VI, Unwidha Klaten, (5 Oktober 2016). 1-9. 5 Astrid Safitri, Bonus Demografi 2030 Menjawab Tantangan Serta Peluang Edukasi 4.0 Dan Revolusi Bisnis 4.0 (Semarang: Genesis, 2019), 22-23. Lihat dan bandingkan dengan Priyono, Resonansi Pemikiran, (Surakarta: Muhammadiyah University Press, 2015), hal. 31. 6 Undang-Undang Republik Indonesia Nomor 20 Tahun 2003 tentang Sistem Pendidikan nasional. Undang-Undang Republik Indonesia Nomor 14 Tahun 2005 tentang Guru dan Dosen. 7 Berdasarkan Undang-Undang Nomor 20 Tahun 2003 tentang Sistem Pendidikan Nasional. Undang-Undang Nomor 14 Tahun 2005 tentang Guru dan Dosen. Peraturan Pemerintah Nomor 19 Tahun 2005 tentang Standar Nasional Pendidikan. 8 Berdasarkan Peraturan Menteri Pendayagunaan Aparatur Negara dan Reformasi Birokrasi Republik Indonesia Nomor 20 Tahun 2022 Tentang Pengadaan Pegawai Pemerintah Dengan Perjanjian Kerja Untuk Jabatan Fungsional Guru Pada Instansi Daerah Tahun 2022.

National Proceeding on the Islamic Studies 17 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH Nomor 54 Tahun 2022 tentang Tata Cara Memperoleh Sertifikat Pendidik Bagi Guru Dalam Jabatan. Mendikbudristek, Nadiem Anwar Makarim mengatakan bahwa prinsip sertifikasi sebagai upaya menjaga kualitas harus dilindungi. Sertifikasi harus mengacu pada standar kualitas yang tinggi. Karena itu, ke depannya sertifikasi akan menjadi semacam SIM alias izin bagi guru baru untuk boleh mengajar.9 Akan tetapi meskipun payung hukum, apresiasi, dan penghargaan demi terwujudnya kesejahteraan guru tersebut terus ditingkatkan, namun tidak berbanding lurus dengan mutu pendidikan nasional yang sampai saat ini tak luput dari berbagai problematika. Rizki Sri Saleko Putri mengemukakan bahwa problematika pendidikan tanah air antara lain: sarana pembelajaran, mutu dan kesejahteraan guru, kurangnya pemerataan pendidikan, relevansi pendidikan dan kebutuhan, serta mahalnya biaya pendidikan. 10 Mohammad Fadhilah Zein menyebutkan bahwa Pendidikan di Indonesia masih menghadapi masalah rendahnya kualifikasi pendidikan formal yang dimiliki guru serta tingginya mismatch yakni penempatan guru yang tidak merata dan guru yang tidak layak atau tidak sesuai mengajar dalam penempatannya.11 Berdasarkan analisa dari badan dunia atau UNESCO sebagaimana dikutip Anis Fauzi disebutkan bahwa kualitas Guru Indonesia menempati peringkat terakhir dari 14 negara berkembang di Asia Pasifik.12 Termasuk di antaranya guru agama yang secara spesifik mengajar materi ajar (subject matter) Pendidikan Agama Islam (PAI). Padahal, dalam menghadapi transisi (bonus) demografi di atas, dibutuhkan Guru PAI yang mampu mentransformasikan nilai-nilai agama (Islam) dalam konteks global mulai dari aqidah, ibadah, dan muamalah. Dibutuhkan Guru PAI yang mampu menginternalisasi dan mengeksternalisasi nilai-nilai agama sehingga mampu mewujudkan moderasi beragama. Dibutuhkan Guru PAI yang mampu mendesain model dan implementasi pembelajaran yang adaptif terhadap perkembangan teknologi informasi (information technology). Dibutuhkan Guru PAI yang mampu menyusun compliance dan menciptakan perfomance pembelajaran yang ramah otak sesuai dengan kebutuhan generasi masa kini sejalan dengan salah satu visi Indonesia 2045 yaitu menciptakan masyarakat Indonesia yang menjunjung tinggi pluralisme, berbudaya, religius dan menjunjung tinggi nilai-nilai etika. 13 Andi Prastowo menyimpulkan bahwa guru hari ini harus memiliki mindset driver, yaitu sosok pendidik yang mampu menjadi edukator, inisiator, kreator, motivator, generator, inspirator, dan role model bagi orang-orang di sekitarnya. Sebagai seorang driver, guru harus memiliki keseimbangan antara logic dengan hatinya. Mereka tidak cukup hanya bermodalkan tekad dan semangat, tapi juga 9 https://www.kemdikbud.go.id/main/blog/2022/09/ruu-sisdiknas-jadi-solusi-peningkatankesejahteraan-dan-jaga-kualitas-guru, diakses tanggal 9 Desember 2022. 10 Rezki Sri Saleko Putri, "Profil Mutu Pendidikan dan Strategi Peningkatan Mutu Pendidikan", dalam Arismunandar, Dkk, Isu Teori dan Inovasi Pendidikan, (Banyumas: Pena Persada, 2021), 19-22. 11 Mohammad Fadhilah Zein, Membangun Indonesia dengan Adab Sebelum Ilmu: Pendidikan dan Pembangunan Karakter Bangsa, (Jakarta: Digital Publishing, 2021), 47. 12 Anis Fauzi, "Strategi Pengembangan Madrasah Model", dalam Ikatan Dosen Republik Indonesia (IDRI) Banten, Menatap Wajah Pendidikan Indonesia di Era 4.0, (Serang: Desanta Muliavisitama, 2020), 114. 13 Kementerian Kementerian Perencanaan Pembangunan Nasional/Badan Perencanaan Pembangunan Nasional, Indonesia 2045: Berdaulat, Maju, Adil, dan Makmur, (Jakarta: Kementerian BPN/Bappenas, 2019), 10.

18 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH berbekal referensi dari pengetahuan akademis. Di samping itu, kinerjanya selalu didasarkan pada prinsip inisiatif, melayani, navigasi, dan tanggung jawab.14 Menurutnya, guru harus memiliki kemampuan preventif dan kuratif secara seimbang, beliau menekankan pentingnya pola pikir (mindset) bagi Guru. Relasi antara visi Indonesia Emas 2045, bonus demografi 2050, dan urgensi mindset Guru PAI ini menarik untuk dilakukan kajian mendalam mengingat belum banyak kajian yang mencoba menelisik antar ketiganya secara masif dan berkesinambungan. Kajian ini penting dilakukan guna: Pertama, mengidentifikasi problem inti dari rendahnya mutu Guru PAI tersebut dan sejauh mana resiliensi yang bisa dilakukan. Kedua, model mindset Guru PAI menghadapi Indonesia Emas 2045 dan bonus demografi 2050. Artikel ini diharapkan dapat memberikan kontribusi dan signifikasi (contribution and significance) dalam pengembangan keilmuan baik yang bersifat konseptual-teoretis maupun praktis-aplikatif berkaitan dengan resiliensi Guru PAI menyambut Indonesia Emas 2045 dan bonus demografi 2050. LANDASAN TEORI Guna menjawab pertanyaan penelitian di atas, berikut beberapa teori yang dijadikan sebagai pisau analisis dalam menjawab permasalahan tersebut: Teori Guru Pendidikan Agama Islam (PAI) Sebagaimana dikutip dalam latar belakang, merujuk pada UU No. 20 Tahun 2003 tentang Sistem Pendidikan Nasional disebutkan bahwa Pendidik merupakan tenaga profesional yang bertugas merencanakan dan melaksanakan proses pembelajaran, menilai hasil pembelajaran, melakukan pembimbingan dan pelatihan, serta melakukan penelitian dan pengabdian kepada masyarakat, terutama bagi pendidik pada perguruan tinggi.15 Definis tersebut diperjelas dalam Permendikbud No. 15 tahun 2018 tentang Pemenuhan Beban Kerja Guru, Kepala Sekolah, dan Pengawas Sekolah yang menyebutkan bahwa Guru adalah pendidik profesional dengan tugas utama mendidik, mengajar, membimbing, mengarahkan, melatih, menilai, dan mengevaluasi peserta didik pada pendidikan anak usia dini jalur pendidikan formal, pendidikan dasar, dan pendidikan menengah.16 Selanjutnya, UU No. 20 Tahun 2003 juga menyebutkan bahwa diketahui Pendidikan Agama Islam terdifusi ke dalam berbagai aspek Pendidikan mulai dari landasan pengembangan pendidikan, desain dan implementasi kurikulum, sampai dengan pelembagaan Pendidikan.17 Secara eksplisit dapat dipetakan sebagai berikut: Pertama, Pendidikan Agama Islam sebagai lembaga/sistem dibuktikan dengan diakomodasinya lembaga Pendidikan Islam mulai dari Majelis Taklim, Raudatul Athfal (RA), Madrasah Ibtidaiyah (MI), Madrasah Tsanawiyah (MTS), Madrasah Aliyah (MA), dan Madrasah Aliyah Kejuruan (MAK), bahkan 14 Andi Prastowo, “Perubahan Mindset dan Kesiapan Guru Sekolah Dasar dlam Persaingan Pendidikan di Era MEA”, Prosiding Seminar Nasional (9 Mei 2015), 626-641. 15 UU No. 20 Tahun 2003 BAB XI Pasal 39. 16 Permendikbud No. 15 tahun 2018 Pasal 1 Ayat 1. 17 Lihat dan bandingkan dengan Haidar Putra Daulay, Pendidikan Islam di Indonesia dalam Sistem Pendidikan Nasional di Indonesia, (Jakarta; Kencana, 2004), Cet. Ke-1, hal. 108.

National Proceeding on the Islamic Studies 19 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH Universitas/Institut/Sekolah Tinggi Islam sebagai bagian dari sistem Pendidikan Nasional. Kedua, Pendidikan Agama Islam sebagai Mata Pelajaran/Materi Ajar (subject matter) dibuktikan dengan diwajibkannya mata pelajaran Pendidikan Agama Islam sebagai mata pelajaran dasar dan umum yang wajib dipelajari oleh peserta didik dari tingkat Raudatul Athfal (RA) sampai Pendidikan Tinggi. Ketiga, Pendidikan Agama Islam sebagai Nilai dibuktikan dengan diwajibkannya peserta didik memperoleh Pendidikan Agama sejak dini, diwajibkannya guru memiliki kesehatan rohani (mental/spiritual/transendental/ruhiyah), dan tujuan Pendidikan yang dimaksudkan agar peserta didik menjadi manusia yang beriman, bertakwa kepada Tuhan Yang Maha Esa, dan berakhlak mulia. Nilai-nilai spiritual keagamaan tersebut berdiri sejajar dengan nilai-nilai lain dalam dasar, fungsi, dan tujuan Pendidikan Nasional. Berpijak dari penjelasan di atas, maka yang dimaksud dengan Guru Pendidikan Agama Islam selanjutnya disingkat menjadi Guru PAI adalah mereka yang memiliki tugas dan tanggung jawab profesional dengan tugas utama mendidik, mengajar, membimbing, mengarahkan, melatih, menilai, dan mengevaluasi peserta didik pada pendidikan anak usia dini jalur pendidikan formal, pendidikan dasar, dan pendidikan menengah pada mata pelajaran atau bidang studi Pendidikan Agama Islam (PAI). TEORI BURNOUT TEACHER Secara garis besar, problematika guru itu dilatarbelakangai oleh burnout teacher,18 yaitu sindrom dimana seseorang merasa lelah, kecewa serta frustrasi sehingga tidak tertarik lagi pada pekerjaan yang dilakoninya.19 Patricia A. Jennings menyebut bahwa burnout teacher ini terjadi ketika Guru memiliki tekanan yang luar biasa akibat pekerjaan yang menimbulkan kelelahan dan ketidakstabilan emosi serta belum siap untuk menerima tekanan demi tekanan itu.20 Menurut Jenny Grant Rankin, Guru yang terpapar sindrom ini cenderung bersikap apatis terhadap pekerjaan, mudah marah dan putus asa, terjadi perubahan pola hidup, lelah secara fisik, dan pada titik kulminasinya mengalami penurunan produktivitas kerja.21 Ramdhani menyimpulkan bahwa dalam konteks Indonesia, ada banyak faktor yang menyebabkan para guru mengalami gejala sindrom tersebut, misalnya pendapatan yang (dirasa) kurang, anak didik yang sulit diatur, orangtua yang tidak bisa diajak bekerja sama sampai dengan para pemangku kebijakan di tingkat sekolah 18 Lihat 1) Timo Salovita dan Eija Pakarinen, “Teacher burnout explained: Teacher-, student-, and organisation-level variables”, dalam Jurnal Teaching and Teacher Education 97 (2021) 103221 dan 2) Lantip Diat Prasojo, dkk, “Teachers’ burnout: A SEM Analysis in an Asian Context”, dalam Jurnal Heliyon 6 (2020) e03144. 19 A. Michael Huberman and Roland Vandenberghe, “Introduction; Burnout and The Teaching Profession”, dalam Understanding and Preventing Teacher Burnout; A Sourcebook of International Research and Practice, (Cambridge; Cambridge University Press, 2010), 1. 20 Patricia A. Jennings, Teacher Burnout Turnaround: Strategies for Empowered Teachers, (United Kingdom: W. W. Norton, Incorporated, 2020), 17. 21 Jenny Grant Rankin, First Aid for Teacher Burnout; How You Can Find Peace and Success, (New York and London; Routledge, 2017), 4.

20 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH atau yayasan yang dianggap otoriter disinyalir sebagai penyebabnya.22 Padahal seharusnya fisik, pikiran, dan perasaan guru harus dijaga dan terjauh dari segala hal ketidaknyamanan yang berpotensi pada menurunnya kualitas pembelajaran di kelas. Sampai saat ini, beberapa riset menyimpulkan bahwa burnout teacher ini dapat diselesaikan melalui program pelatihan manajemen stres dan ketahanan Guru,23 pengalihan fokus kerja yang berorientasi pada masa depan organisasi (sekolah)24 atau disebut juga dengan istilah grit (ketekunan dan semangat untuk mencapai tujuan dalam jangka panjang), 25 pengembangan SDM Guru yang masif dan berkelanjutan,26 dan peningkatan kesejahteraan Guru. 27 Kelima strategi tersebut dianggap mampu merubah dan mengembalikan kembali semangat, integritas, dan loyalitas Guru dalam melaksanakan tugas dan pengabdiannya. Teori Pengembangan Mindset Maura Cellars yang menyebut bahwa agen perubahan pendidikan yang paling kuat, tahan lama, dan efektif bukanlah pembuat kebijakan, pengembang kurikulum, atau bahkan otoritas pendidikan itu sendiri; mereka adalah para guru yang memiliki nilai, sikap, dan gagasan progresif sehingga mampu menciptakan pembelajaran kritis dan analitis serta mampu merefleksikan setiap materi yang dipelajari bersama muridnya.28 Nilai, sikap, dan gagasan progresif tersebut hanya dapat diperoleh dengan merubah pola pikir (mindset) Guru sebagai tokoh penting keberhasilan pendidikan. Menurut Carol C. Dweck, secara konseptual, mindset adalah bagaimana seseorang memahami kemampuannya untuk memandang dan memahami dunia. Mindset seseorang akan terlihat dari sikap dan perilaku atau tindakannya ketika merespons suatu kejadian yang dialami atau fenomena yang disaksikannya. Dweck membagi mindset menjadi dua, yaitu growth mindset dan fixed mindset. Growth mindset adalah mindset yang berkeyakinan bahwa intelektual dapat dikembangkan, sedangkan fixed mindset adalah mindset yang berkeyakinan bahwa intelektual itu tetap. Hal ini berarti growth mindset itu berhubungan dengan effort (usaha). Namun, Dweck juga menekankan bahwa growth mindset tidak hanya tentang effort karena miskonsepsi 22 Ramdhani, diakses dari https://retizen.republika.co.id/posts/86043/pentingnyamanajemen-stres-bagi-guru, tanggal 11 Oktober 2022 Pukul 11.00. 23 Sherry S. Chesak, dkk, “Stress Management and Resiliency Training for public school teachers and staff: A novel intervention to enhance resilience and positively impact student interactions”, dalam jurnal Complementary Therapies in Clinical Practice Volume 37, (2019), 32-38, ISSN 1744-3881. 24 Rebecca Ranucci dan Shirley Wang, “Resilience in Top Management Teams: Responding to crisis by focusing on the future”, dalam Jurnal Long Range Planning, 2022, 102268, ISSN 0024-6301. 25 Xin Tang, dkk, “School burnout and psychosocial problems among adolescents: Grit as a resilience factor”, dalam jurnal Journal of Adolescence, Volume 86, (2021), 77-89, ISSN 0140-1971. 26 Steph Ainsworth, Jeremy Oldfield, “Quantifying teacher resilience: Context matters, Teaching and Teacher Education”, Volume 82, (2019), 117-128, ISSN 0742-051X. 27 Vicki Squires, dkk, “Understanding self perceptions of wellbeing and resilience of preservice teachers’, dalam jurnal Teaching and Teacher Education 118 (2022) 103828. 28 Maura Sellars, “Teachers and Change: The Role of Reflective Practice”, jurnal Procedia - Social and Behavioral Sciences 55 (2012), 461 – 469.

National Proceeding on the Islamic Studies 21 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH menyamakan growth mindset hanya dengan effort. 29 Dengan kata lain, mindset itu tidak hanya meliputi ikhtiar fisik semata, tapi juga meliputi pikiran dan perasaan. Perbedaan mindset tersebut memiliki konsekuensi terhadap masing-masing individu, sebuah penelitian menunjukkan hubungan antara pola pikir (mindset) orang dan ketahanan terhadap tantangan akademik dan sosial, di mana orang dengan mindset berkembang (growth mindset) cenderung menghadapi tantangan sebagai kesempatan untuk belajar, sementara orang dengan mindset tetap (fixed mindset) cenderung menghindari tantangan.30 Asumsi orang dengan fixed mindset adalah constraint-based thinking dimana segala perubahan dianggap menjadi “kendala” sehingga betah berada pada zona nyaman, ia percaya bahwa talenta seseorang bersifat tetap sukses atau gagal tergantung pada takdir, dan berupaya untuk menghindari tantangan dan kegagalan dengan cara membatasi diri dari hal-hal yang beresiko. Sedangkan Growth Mindset tercipta dari opportunity-based thinking di mana segala urusan perubahan dianggap “peluang” untuk bertumbuh sehingga senang dengan perubahan, ia percaya bahwa segalanya dapat dipelajari sukses atau gagal ditentukan oleh usaha, serta tantangan dan kegagalan harus diterima sebagai sarana untuk dapat tumbuh dan berkembang. Jalan menuju sukses menurut teori dimulai dari mindset, action, dan success or failed. Dalam konteks pembelajaran, Maria Jorif dan Cheryl Burleigh mencoba mengintegrasikannya growth mindset dalam proses pembelajaran melalui 4 aktivitas sebagai berikut: instuksi verbal, penugasan, trial and error, dan pijakan guru. Penelitian tersebut menyimpulkan bahwa growth mindset memberikan pengaruh terhadap kualitas pembelajaran.31 Rachel Curtiss dalam disertasinya menyimpulkan bahwa growth mindset dibutuhkan guru sebagai bentuk penguatan intelektulitas maupun penguatan psikologis sebelum menyusun kurikulum dan pembelajaran.32 Sekolah pembinaan guru guna mengembangkan mindset guru.33 Berbeda dengan Dweck, secara praktis, Dev Gadhvi mencoba memetakan bahwa pola pikir (mindset) itu ada 3 jenis, yaitu: pertama, pola pikir rata-rata (average mindset), model mindset ini terdiri dari purpose, passion, realistic gold mindset, abundance, money mindset, health mindset, family mindset, ecosystem mindset. 34 Kedua, pola pikir transformatif (mindset transformation) dengan urutan sebagai berikut: start, consistent massive action, habits, commitment, invest in yourself, right 29 Carol C. Dweck, Mindset: How You Can Fulfil Your Potential, (London: Constable&Robinson, 2012), 3-4. 30 H. Sigmundsson, M. Haga, F. Hermundsdottir, “Passion, Grit And Mindset in Young Adults: Exploring the Relationship and Gender Differences”, jurnal New Ideas in Psychology 59 (2020) 100795. 31 Maria Jorif dan Cheryl Burleigh, “Secondary teachers’: Perspectives on Sustaining Growth Mindset Concepts in Instruction”, jurnal Journal of Research in Innovative Teaching & Learning Vol. 15 No. 1, (2022), 23-40. 32 Rachel Curtiss, “Mindset Theory: Pre-service Teachers’ Beliefs About Intelligence and Corresponding Pedagogical Decisions”, (2017). Doctor of Education (EdD). 101. http://digitalcommons.georgefox.edu/edd/101. 33 Rina Ronkainen, Elina Kuusisto, Kirsi Tirri, “Growth Mindset in Teaching: A Case Study of a Finnish Elementary School Teacher”, International Journal of Learning, Teaching and Educational Research Vol. 18, No. 8, (August 2019), 141-154 34 Dev Gadhvi, 80% Mindset 20% Skills, (New Delhi: Adhyyan Book, 2018), 24-94.

22 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH mentor, life-changing moment, value, risk. 35 Ketiga, pola pikir berkesinambungan (suistanability mindset) dengan urutan sebagai berikut: the power of giving, celebrity authority, how to keep the fire burning, create your environment, outsource. 36 METODE PENELITIAN Penelitian ini adalah penelitian kualitatif dengan karakteristik sebagai berikut; pertama, berlangsung dalam latar ilmiah; 37 kedua, peneliti adalah instrumen atau alat pengumpul data yang utama; ketiga, analisis datanya dilakukan secara induktif. 38 Fokus penelitian adalah berusaha menjawab pertanyaan tentang “bagaimana”. 39 Secara filosofis, sesuai dengan karakter data, teknik pengumpulan dan analisisnya penelitian ini mengacu pada pendekatan kualitatif-naturalistik40 yang lebih menekankan kepada makna.41 Jenis penelitian ini adalah tinjauan literatur. Tinjauan literatur (literature review atau literature research) adalah proses desain penelitian yang berusaha mengembangkan praktik penelitian yang dapat membangun keterampilan, makna, dan pengembangan akademis.42 Tunjauan literatur juga merupakan penelitian yang mengkaji atau meninjau secara kritis pengetahuan, gagasan, atau temuan yang terdapat di dalam tubuh literatur berorientasi akademik (academic-oriented literature), serta merumuskan kontribusi teoritis dan metodologisnya untuk topik tertentu. Langkah-langkah penelitian adalah sebagai berikut: memilih topik, melakukan penelusuran literatur, mengembangkan argumen, melakukan survei literatur, mengkritik literatur, dan menulis ulasan.43 Penelitian ini berusaha menemukan berbagai teori, hukum, dalil, prinsip, atau gagasan yang digunakan untuk menganalisis dan memecahkan pertanyaan penelitian yang dirumuskan. HASIL DAN PEMBAHASAN Rendahnya mutu Guru menurut Andy Hargreaves antara lain disebabkan oleh: Pertama, karena tekanan pasca modernitas mulai diabaikan, peran guru jadi meluas untuk menangani masalah-masalah baru dari peran lama mereka ke arah perubahan. Kedua, inovasi berlipat ganda saat perubahan semakin cepat. Ketiga, semakin terasa 35 Ibid, 95-126 36 Ibid, 127-140. 37 S. Nasution. Metode Penelitian Naturalistik Kualitatif, (Bandung: Tarsito, 1998), 12. 38 Lexy J. Moleong, Metodologi Penelitian Kualitatif, Cet. XXII. (Bandung: Remaja Rosdakarya, 1989), 3. 39 Robert K. Yin. Case Study Research, Design and Methods. Terj. M. Jaudzi Mudzakir, (Jakarta: PT Raja Grafindo Persada, 1998), 18. 40 Noeng Muhadjir. Metodologi Penelitian Kualitatif (ed. IV), (Yogyakarta: Andi Offset, 2022), 18. 41 Sugiyono. Metode Penelitian Pendidikan: Pendekatan Kualitatif, Kuantitatif, dan R&D. (Bandung: Alfabeta, 2006), 22. 42 Dave Haris, Literature Review and Research Design: A Guide to Effective Research Practice, 1st Edition, (British: Routledge, 2019), 3. 43 Lawrence A. Machi dan Brenda T. McEvoy, The Literature Review: Six Steps Up to Succes, 2nd Edition, (California: Corwin a SAGE Company, 2012), 4-6.

National Proceeding on the Islamic Studies 23 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH runtuhnya kepastian moral, misi dan tujuan lama. Keempat, metode dan strategi yang digunakan guru, dengan dasar pengetahuan yang benar seringkali dikritik.44 Pada era disrupsi 4.0,45 Pendidikan Agama Islam (PAI) dihadapkan pada tantangan, tuntutan, dan kebutuhan baru yang belum pernah ada sebelumnya.46 Beberapa permasalahan yang masih menjadi ganjalan bagi PAI di tengah arus deras industrialisasi ini antara lain ditemukan dalam beberapa penelitian berikut ini: Pertama, dari sisi pengembangan kurikulum, Guru PAI mengalami problem pada perencanaan pembelajaran yaitu kesulitan menggunakan media pembelajaran berbasis IT dan kesulitan mengembangkan materi dalam RPP, kesulitan menerapkan pendekatan scientifik pada pelaksanaan pembelajaran, serta kesulitan menyusun soal higher other thingking skills (HOTS) pada evaluasi pembelajaran.47 Padahal sudah selaiknya Guru PAI familiar dengan konsep-konsep inovasi pengembangan kurikulum. Kedua, Rizkika Zakka Agustin menyebutkan bahwa pembelajaran PAI di lingkungan minoritas muslim masih menyisakan berbagai problematika sebagai berikut: perlakukan diskriminatif terhadap guru dan murid beragama Islam, sarna dan prasarana (sarpras) penunjang pembelajaran PAI yang masih jauh dari kata cukup dan belum sesuai dengan kebutuhan anak, dan minimnya keberpihakan pemerintah setempat. Menurutnya pemerintah setempay sebaiknya berperan aktif, berkkolaborasi dengan madrasah terdekat, dan menyelenggarakan kegiata yang bertujuan meningkatkan kualitas SDM PAI yang inovatif dan kreatif sesuai dengan kebutuhan.48 Ketiga, senada dengan Arna Waliah Marunduri dan Wirdati Wirdati, Ma’ma Mujammad, dkk juga menyimpulkan bahwa kualitas pembelajaran PAI di lingkungan sekolah umum sangat minim dikarenakan beberapa hal yaitu: pembelajaran PAI terlalu berorientasi pada standar nasional pendidikan (SNP), jam belajar dibatasi 2 jam tiap pekan, tidak ada pengembangan metode dan praktik keagamaan lain semisal kajian, kewajiban salat berjamaah, pembiasaan-pembiasaan islami, dan kegiatan 44 Andy Hargreaves, Changing Teachers Changing Time: Teachers Work and Culture in the Postmodern Era, (London: British Library, 1998), 14. 45 Istilah disrupsi ini mula pertama secara ilmiah diformulasikan dilakukan oleh Prof. Clayton Christensen, Guru Besar strategi dari Harvard Business School, ia menulis artikel di Harvard Business Review tahun 1995 dengan judul, “Disruptive Technology; Catching the Wave”, setelah itu Prof. Christensen rajin menulis tentang disrupsi dan pada tahun 1997 mengeluarkan buku dengan tajuk, “The Innovators Dilemma”, buku ini kemudian menjadi babon dari semua hal yang merujuk pada inovasi disrupsi, lihat A. M. Lilik Agung, Innovation! Praktik Terbaik Inovasi Di Era Disrupsi (Jakarta: Gramedia, 2022), hal. 6. 46 Samsul Bahri, “Pengembangan Pendidikan Islam Di Era 4.0,” Jurnal Transformatif Vol 3 No. 2 Oktober 2019, 41–75. 47 Arna Waliah Marunduri dan Wirdati Wirdati, “Problematika Guru Pendidikan Agama Islam dalam Menerapkan Kurikulum 2013”, jurnal Tazakka: Jurnal Pembelajaran Agama Islam Vol. 1, No. 1, (2021), 7-14. 48 Rizkika Zakka Agustin, Kasuwi Saiban, Mufarrihul Hazin, “Problematika Pendidikan Agama Islam di Daerah Minoritas Muslim”, jurnal Islamika: Jurnal Ilmu-Ilmu Keislaman Vol. 21, No. 01, (Juli 2021), 153-160.

24 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH ekstrakurikuler.49 Dengan kebijakan semacam itu, sulit bagi lembaga pendidikan untuk menginternalisasi agama kepada murid-muridnya. Keempat, Era digital yang seharusnya menjadi peluang besar bagi Guru PAI untuk dapat mengoptimalkan sumber dayanya dalam melahirkan generasi unggul di berbagai bidang kehidupan dengan merancang dan menerapkan strategi yang komprehensif, sehingga Pendidikan Agama Islam diharapkan mampu bangkit di tengah peradaban dunia serta mampu menunjukkan eskistensinya dengan menawarkan solusi yang kreatif atas berbagai masalah di kancah global yang terjadi di masa kini dan masa yang akan datang, justeru ditemukan fakta bahwa Guru PAI memiliki keterbatasan dalam penguasaan teknologi informasi yang bisa dimanfaatkan dalam kegiatan pembelajaran. 50 Berpijak dari keempat problematika Guru PAI tersebut, maka dapat kita lihat dan saksikan bahwa problematika Guru PAI masih berkutat pada kompetensi dasar dan progresivitas Guru PAI dalam merespons perubahan seperti pengembangan kurikulum dan pembelajaran, model pengembangan pembelajaran berbasis HOTS, penguasaan teknologi infomasi dan sebagian yang berkaitan dengan pemerataan pendidikan terutama problematika Pembelajaran PAI di kalangan minoritas muslim yang cenderung mendapatkan perbedaan perlakuan dari otoritas setempat (pemerintah). Beberapa problematika tersebut harus segera terselesaikan pada masa transisi menuju Indonesia Emas 2045 dan bonus demografi 2050. Perubahan adalah kata kunci yang harus diselesaikan melalui ide, narasi, dan eksekusi. Beberapa penelitian menyebutkan bahwa Perubahan dan pengembangan guru bisa dilakukan dengan empat pendekatan: konseptual, pedagogis, budaya, dan politik.51 Guru sebagai agen transformasi pendidikan akan dapat merubah kultur apabila didukung oleh inovasi pembelajaran, lingkungan, dan organisasi sekolah.52 Dibutuhkan pembinaan dan pelatihan yang sesuai dengan kebutuhan guru dapat meningkatkan kualitas pembelajaran di kelas.53 Program pelatihan dan pembinaan itu harus berpusat pada pendidikan untuk perubahan, yang fokus setidaknya pada tiga komponen utama, yatu: 1) personal (mengatasi prasangka, stereotip pemikiran, mentalitas lama), 2) informational (mengetahui isu-isu kontemporer masyarakat dan pendidikan sebagai dasar untuk perubahan, memahami prinsip-prinsip yang mengatur perubahan dan inovasi), dan 3) strategic (memberdayakan seluruh 49 Ma’ma Mumajad, Farida Khilmiyah, Alfan Shafrizal, Moh. Khasan Azizi, “Potret Pendidikan Agama Islam di Sekolah Umum : Problematika Yang Terjadi SertaSolusinya”, jurnal Pendidikan Konseling Vol. 4 No. 3 (Tahun 2022), 1444-1452. 50 Yasmansyah dan Supratman Zakir, “Arah Baru Pendidikan Agama Islam di Era Digitalisasi”, JKIP : Jurnal Kajian Ilmu Pendidikan Vol. 3 No. 1 (Tahun 2022), 1-10 51 Ira Caspari-Gnann dan Hannah Sevian, “Teacher Dilemmas as Sources of Change and Development”, jurnal Teaching and Teacher Education 112 (2022) 103629. 52 Hanna Reinius, Ida Kaukinen, Tiina Korhonen, Kalle Juuti, Kai Hakkarainen, “Teachers as Transformative Agents in Changing School Culture”, jurnal Teaching and Teacher Education 120 (2022) 103888. 53 Neila Ramdhania, Djamaludin Ancok, Yuliardi Swasono, Peno Suryanto, “Teacher Quality Improvement Program: Empowering Teachers to Increasing a Quality of Indonesian’s Education”, jurnal Procedia - Social and Behavioral Sciences 69 (2012), 1836 – 1841.

National Proceeding on the Islamic Studies 25 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH kemampuan untuk mencapai perubahan, membentuk kompetensi proaktif, prospektif, dll.).54 Berangkat dari tawaran di atas, kita melihat bahwa ada beberapa solusi yang bisa ditempuh oleh Guru PAI dan atau lembaga pendidikan guna menyelesaikan problematika guru. Solusi tersebut antara lain: 1) Guru PAI harus memiliki sensitivitas terhadap perubahan, siap belajar dan berani mencoba hal baru demi perbaikan yang terus menerus, 2) Guru PAI harus diberikan ruang dan dukungan oleh stakeholders (pemerintah, pengelola sekolah, teman sejawat, orangtua, dan murid) demi kenyamanan aktivitasnya, 3) Guru PAI memiliki konsep pembinaan dan pelatihan yang masif dan berkelanjutan (suistanability) sesuai dengan kebutuhan pembelajaran anak masa kini. Apabila perubahan mindset, pemberian dukungan, dan pembinaan dilakukan, maka akan tercipta profil Guru PAI yang adaptif, produktif, dan kontributif sebagaimana dicita-citakan oleh kita semua. MINDSET GURU PAI: SEBUAH RESPONS MASA TRANSISI Merujuk pada konsepsi mindset sebagaimana disampaikan oleh Dweck dan Dev Gandhi di atas, maka jika diformulasikan dalam pengembangan mindset Guru PAI masa kini dengan tujuan utama merespons transisi menuju Indonesia Emas 2045 dan Bonus Demografi 2050, berikut beberapa langkah strategis yang bisa dilakukan oleh Guru PAI tersebut, antara lain sebagai berikut: Pertama, memiliki pola pikir berkembang (Growth Mindset), perubahan hanya dapat diwujudkan oleh orang yang memiliki keyakinan bahwa kapasitas intelektualnya (intellectual capacity) bisa ditumbukan sesuai dengan kebutuhan dan tantangan zaman seperti modernitas, globalisasi, teknologi informasi, disrupsi, visi Indonesia Emas, dan bonus demografi. Guru PAI yang memiliki growth mindset akan selalu berusaha meningkatkan kapasitasnya dengan terus memproduksi ide atau gagasan, mampu menerjemahkan ide tersebut secara prosedural dalam bentuk narasi, dan sanggup mengeksekusi ide dan narasi tersebut dalam bentuk tindakan atau eksekusi. Dalam konteks pembelajaran, ia memiliki kecakapan (skill) dalam menyusun compliance pembelajaran (kurikulum dan warkat-warkat lainnya) sekaligus memberikan perfomance terbaik di depan murid-muridnya. Kedua, memiliki pola pikir transformatif (transformative mindset), perubahan hanya dapat diwujudkan oleh orang yang memiliki keyakinan bahwa kapasitas intelektualnya bisa berubah secara fungsional maupun struktural. Guru PAI yang memiliki semangat transformatif akan sanggup bertahan (survive), menerima tantangan (challange), dan keberanian mengambl resiko (risk) dalam meresposn perkembangan dari luar. Dalam kontek pembelajaran, ia memiliki keberanian untuk memulai segala bentuk kebaruan model pembelajaran, konsisten dengan kebaruan itu, memiliki kebiasaan posif, komitmen dengan pengabdiannya sebagai guru PAI, berusaha mencari mentor yang tepat, dan siap menghadapi siap dan tanggap degan potensi resiko yang dihadapi dalam pembelajara. Ketiga, memiliki pola pikir berkesinambungan (suistanability mindset), perubahan hanya dapat diwujudkan oleh orang yang memiliki keyakinan bahwa kapasitas intelektualnya bisa berubah secara dinamis, Guru PAI yang memiliki kapasitas suistanabilitas akan memiliki semangat untuk memberi, berbahagia dengan 54 Valerica Anghelachea, Cristina Corina Bentea, “Educational Changes and Teachers’ Attitude Towards Change”, jurnal Procedia - Social and Behavioral Sciences 33 (2012), 593 – 597.

26 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH apa yang tengah diperankannya, menjaga semangatnya agar tetap menyala, berusaha nyaman dengan situasi dan kondisi apapun, dan berusaha tugas dan tanggung jawabnya. Dalam konteks pembelajaran, ia memiliki integritas dan loyalitas yang tinggi dalam pengabdiannya sebagai Guru PAI. Guru PAI yang memiliki mindset tersebut di atas sejalan dengan apa disimpulkan oleh salah satu tokoh Pendidikan Indonesia saat ini, yaitu Arief Rachman yang mengemukakan bahwa sebagai garda terdepan dalam layanan pendidikan, guru berkualitas harus memiliki 3 sikap berikut: 1) attendance (kehadiran) alias selalu ada saat dibutuhkan, 2) attitude (sikap mulia), alias selalu memberikan keteladanan atau citra positif, dan 3) achievement (prestasi), alias memiliki karya yang membanggakan.55 Selanjutnya, menurut beliau, pembinaan dalam rangka mengembangkan profesionalitas guru setidaknya dilakukan dengan memiliki: 1) value, menjunjung tinggi nilai-nilai lembaga dan norma Mulia, 2) attitude, bersikap positif terhadap kebijakan atau ketetapan lembaga dan profesinya, 3) habit, mempunyai kebiasaan-kebiasaan positif dan sehat, 4) skill, mempunyai keterampilan untuk melaksanakan tugas dan tanggung jawabnya, dan 5) knowledge, memiliki pengetahuan yang cukup dan mutakhir dalam tugas dan tanggung jawabnya.56 Dengan memiliki ketiga modal di atas, maka Guru PAI masa kini akan memiliki peran yang cukup strategis dalam menyambut Indonesia Emas 2045 dan Bonus Demografi 2050, karena mereka dibekali dengan kematangan (maturity), kemandirian (independence), dan moralitas (morality) yang akan berimplikasi pada peningkatan (improvement), pengembangan (development), dan pemberdayaan (empowerment) seluruh instrumen pembelajaran baik dari sisi pengembangan kurikulum dan pembelajaran maupun manajemen dan pengelolaan pendidikan. Disini kita bisa melihat bahwa mindset itu berkaitan erat dengan kemampuan seseorang untuk bertahan (survive), tantangan (challange), dan resiko (risk). KESIMPULAN Berdasarkan hasil pembahasan yang telah diuraikan sebelumnya, maka dapat disimpulkan bahwa: Pertama, resiliensi Guru PAI dalam menghadapi Indonesia Emas 2045 dan Bonus Demografi 2050 dilakukan melalui langkah-langkah praktis sebagai berikut: 1) Guru PAI harus memiliki sensitivitas terhadap perubahan sikap dan tindakan yang merupakan modal utama perubahan mindset Guru, 2) Guru PAI harus diberikan ruang untuk berekspresi, bereksplorasi, dan eksistensi seluas-luasnya demi menumbuhkan semangat dan loyalitas terhadap tugas dan tanggung jawabnya, 3) Guru PAI harus tetap dibina secara masif, berkelanjutan, dan sistematis agar tetap sesuai dengan kebutuhan dan tantangan masa kini. Kedua, model pengembangan mindset Guru PAI menuju Indonesia Emas 2045 dan Bonus Demografi 2050 adalah dengan menyusun konsep pembinaan Guru PAI dengan tujuan memiliki pola pikir berkembang (Growth Mindset), pola pikir transformatif (transformative mindset), dan pola pikir berkesinambungan (suistanability mindset). Dengan ketiga kemampuan itu, maka Guru PAI masa kini akan memiliki peran yang cukup strategis dalam menyambut Indonesia Emas 2045 55 Ukim Komarudin, Arief Rahman: Guru. Cet. Ke-5, (Jakarta: Erlangga, 2019), 78-80. 56 Idem, hal. 150-151.

National Proceeding on the Islamic Studies 27 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH dan Bonus Demografi 2050, karena mereka dibekali dengan kematangan, kemandirian, dan moralitas yang akan meningkatkan, mengembangkan, dan memberdayakan seluruh instrumen pembelajaran baik yang berkaitan dengan compliance (syarat tercapainya pembelajaran berkualitas) maupun performance (kualitas pembelajaran di kelas). PENGAKUAN/ACKNOWLEDGEMENTS Penelitian ini tidak akan terlaksana tanpa bantuan dan bimbingan dari para dosen dan kolega. Dengan ini kami mengucapkan terima kasih dan penghargaan kepada Prof. Dr. H. Anik Ghufron, M.Pd. dan Prof. Dr. H. Tasman Hamami, MA atas arahan dan bimbingan sehingga penelitian ini berjalan dengan lancar. DAFTAR REFERENSI Agung, A. M. Lilik, 2022. Innovation! Praktik Terbaik Inovasi Di Era Disrupsi, Jakarta: Gramedia. Huberman, A. Michael and Roland Vandenberghe, 2010. “Introduction; Burnout and The Teaching Profession”, dalam Understanding and Preventing Teacher Burnout; A Sourcebook of International Research and Practice, Cambridge; Cambridge University Press. Prastowo, Andi, 2015. “Perubahan Mindset dan Kesiapan Guru Sekolah Dasar dlam Persaingan Pendidikan di Era MEA”, Prosiding Seminar Nasional. Fauzi, Anis, 2020. "Strategi Pengembangan Madrasah Model", dalam Ikatan Dosen Republik Indonesia (IDRI) Banten, Menatap Wajah Pendidikan Indonesia di Era 4.0, Serang: Desanta Muliavisitama. Marunduri, Arna Waliah, dan Wirdati Wirdati, 2021. “Problematika Guru Pendidikan Agama Islam dalam Menerapkan Kurikulum 2013”, Tazakka: Jurnal Pembelajaran Agama Islam Vol. 1, No. 1. Safitri, Astrid, 2019. Bonus Demografi 2030 Menjawab Tantangan Serta Peluang Edukasi 4.0 dan Revolusi Bisnis 4.0, Semarang: Genesis. Dweck, Carol C., 2012. Mindset: How You Can Fulfil Yaour Potential, London: Constable&Robinson. Haris, Dave, 2019. Literature Review and Research Design: A Guide to Effective Research Practice, 1st Edition, British: Routledge. Gadhvi, Dev, 2018. 80% Mindset 20% Skills, New Delhi: Adhyyan Book. Rogers, Everett M., 2003. Diffusion of Innovations, 5th Edition, New York: Free Press. Sigmundsson, H., M. Haga, F. Hermundsdottir, 2020. “Passion, Grit and Mindset in Young Adults: Exploring the Relationship and Gender Differences”, jurnal New Ideas in Psychology 59 100795. Reinius, Hanna, Ida Kaukinen, Tiina Korhonen, Kalle Juuti, Kai Hakkarainen, 2022. “Teachers as Transformative Agents in Changing School Culture”, jurnal Teaching and Teacher Education 12 - 03888. https://id.wikipedia.org/wiki/Islam_menurut_negara https://www.pewresearch.org/religion/2015/04/02/religious-projections-2010- 2050/, diakses tanggal 10 Desember 2022. https://retizen.republika.co.id/posts/86043/pentingnya-manajemen-stres-bagiguru, tanggal 11 Oktober 2022 Pukul 11.00. https://id.wikipedia.org/wiki/Bonus_demografi, diakses tanggal 9 Desember 2022.

28 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH https://www.kemdikbud.go.id/main/blog/2022/09/ruu-sisdiknas-jadi-solusipeningkatan-kesejahteraan-dan-jaga-kualitas-guru, diakses tanggal 9 Desember 2022. Caspari-Gnann, Ira dan Hannah Sevian, 2022. “Teacher Dilemmas as Sources of Change and Development”, jurnal Teaching and Teacher Education 112 - 03629. Jenny Grant Rankin, 2017. First Aid for Teacher Burnout; How You Can Find Peace and Success, New York and London; Routledge. Kementerian Kementerian Perencanaan Pembangunan Nasional/Badan Perencanaan Pembangunan Nasional, 2019. Indonesia 2045: Berdaulat, Maju, Adil, dan Makmur, Jakarta: Kementerian BPN/Bappenas. Prasojo, Lantip Diat, dkk, 2020. “Teachers’ burnout: A SEM Analysis in an Asian Context”, dalam Jurnal Heliyon 6 - e03144. Machi, Lawrence A. dan Brenda T. McEvoy, 2012. The Literature Review: Six Steps Up to Succes, 2nd Edition, California: Corwin a SAGE Company. Moleong Lexy J., 1989. Metodologi Penelitian Kualitatif, Cet. XXII. Bandung: Remaja Rosdakarya. Mumajad, Ma’ma, Farida Khilmiyah, Alfan Shafrizal, Moh. Khasan Azizi, 2022. “Potret Pendidikan Agama Islam di Sekolah Umum: Problematika Yang Terjadi SertaSolusinya”, jurnal Pendidikan Konseling Vol. 4 No. 3. Jorif, Maria dan Cheryl Burleigh, 2020. “Secondary teachers’: Perspectives on Sustaining Growth Mindset Concepts in Instruction”, jurnal Journal of Research in Innovative Teaching & Learning Vol. 15 No. 1. Sellars, Maura, 2012. “Teachers and Change: The Role of Reflective Practice”, jurnal Procedia - Social and Behavioral Sciences 55. Fadhilah Zein, Mohammad, Membangun Indonesia dengan Adab Sebelum Ilmu: Pendidikan dan Pembangunan Karakter Bangsa, 2021. Jakarta: Digital Publishing. Ramdhania, Neila, Djamaludin Ancok, Yuliardi Swasono, Peno Suryanto, 2012. “Teacher Quality Improvement Program: Empowering Teachers to Increasing a Quality of Indonesian’s Education”, jurnal Procedia - Social and Behavioral Sciences 69. Muhadjir, Noeng, 2022. Metodologi Penelitian Kualitatif (ed. IV), Yogyakarta: Andi Offset. Jennings, Patricia A., 2020. Burnout Turnaround: Strategies for Empowered Teachers, United Kingdom: W. W. Norton, Incorporated. Peraturan Menteri Pendidikan dan Kebudayaan Nomor No. 15 tahun 2018 tentang Pemenuhan Beban Kerja Guru, Kepala Sekolah, dan Pengawas Sekolah. Peraturan Pemerintah Nomor 19 Tahun 2005 tentang Standar Nasional Pendidikan. Peraturan Menteri Pendayagunaan Aparatur Negara dan Reformasi Birokrasi Republik Indonesia Nomor 20 Tahun 2022 Tentang Pengadaan Pegawai Pemerintah Dengan Perjanjian Kerja Untuk Jabatan Fungsional Guru Pada Instansi Daerah Tahun 2022. Putra Daulay, Haidar. Pendidikan Islam di Indonesia dalam Sistem Pendidikan Nasional di Indonesia, Cet. Ke-1, Jakarta; Kencana, 2004. Priyono, 2015. Resonansi Pemikiran, Surakarta: Muhammadiyah University Press.

National Proceeding on the Islamic Studies 29 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH Curtis, Rachel, “Mindset Theory: Pre-service Teachers’ Beliefs About Intelligence and Corresponding Pedagogical Decisions”, Doctor of Education (EdD). 101. http://digitalcommons.georgefox.edu/edd/101. Ranucci, Rebecca dan Shirley Wang, 2022. “Resilience in Top Management Teams: Responding to crisis by focusing on the future”, dalam Jurnal Long Range Planning, 102268, ISSN 0024-6301. Saleko Putri, Rezki Sri, 2021. "Profil Mutu Pendidikan dan Strategi Peningkatan Mutu Pendidikan", dalam Arismunandar, Dkk, Isu Teori dan Inovasi Pendidikan, Banyumas: Pena Persada, 2021. Ronkainen, Rina, Elina Kuusisto, Kirsi Tirri, 2019. “Growth Mindset in Teaching: A Case Study of a Finnish Elementary School Teacher”, International Journal of Learning, Teaching and Educational Research Vol. 18, No. 8, August 2019. Agustin, Rizkika Zakka Kasuwi Saiban, Mufarrihul Hazin, 2021. “Problematika Pendidikan Agama Islam di Daerah Minoritas Muslim”, jurnal Islamika: Jurnal Ilmu-Ilmu Keislaman Vol. 21, No. 01. K. Yin Robert. 1998. Case Study Research, Design and Methods. Terj. M. Jaudzi Mudzakir, Jakarta: PT Raja Grafindo Persada. S. Nasution. Metode Penelitian Naturalistik Kualitatif, Bandung: Tarsito, 1998. Bahri, Samsul, 2019. “Pengembangan Pendidikan Islam Di Era 4.0,” Jurnal Transformatif Vol 3 No. 2. Chesak, Sherry S., dkk, 2019, “Stress Management and Resiliency Training for public school teachers and staff: A novel intervention to enhance resilience and positively impact student interactions”, dalam jurnal Complementary Therapies in Clinical Practice Volume 37, ISSN 1744-3881. Sri Moertiningsih Setyoa Adioetomo, 2015. “Bonus Demografi: Menjelaskan Hubungan Antara Pertumbuhan Penduduk dengan Pertumbuhan Ekonomi”, Pidato Pengukuhan Guru Besar dalam Bidang Ekonomi Kependudukan Pada Fakultas Ekonomi Universitas Indonesia. Ainsworth, Steph, Jeremy Oldfield, 2019. “Quantifying teacher resilience: Context matters, Teaching and Teacher Education”, Volume 82, ISSN 0742-051X. Sugiyono. 2006. Metode Penelitian Pendidikan: Pendekatan Kualitatif, Kuantitatif, dan R&D. Bandung: Alfabeta. Salovita, Timo dan Eija Pakarinen, 2021. “Teacher burnout explained: Teacher-, student-, and organisation-level variables”, Jurnal Teaching and Teacher Education 97 103221. Triyono, 2016. “Menyiapkan Generasi Emas 2045”, Makalah Seminar Nasional ALFAVI, Unwidha Klaten. Komarudin, Ukim, 2019. Arief Rahman: Guru. Cet. Ke-5, Jakarta: Erlangga. Undang-Undang Nomor 20 Tahun 2003 tentang Sistem Pendidikan Nasional. Undang-Undang Nomor 14 Tahun 2005 tentang Guru dan Dosen. Anghelachea, Valerica, Cristina Corina Bentea, 2012. “Educational Changes and Teachers’ Attitude Towards Change”, jurnal Procedia - Social and Behavioral Sciences 33. Squires Vicki, dkk, 2022. “Understanding self perceptions of wellbeing and resilience of preservice teachers’, dalam jurnal Teaching and Teacher Education 118 103828.

30 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH Tang, Xin, dkk, 2021. “School burnout and psychosocial problems among adolescents: Grit as a resilience factor”, dalam jurnal Journal of Adolescence, Volume 86, ISSN 0140-1971. Yasmansyah dan Supratman Zakir, 2012. “Arah Baru Pendidikan Agama Islam di Era Digitalisasi”, JKIP: Jurnal Kajian Ilmu Pendidikan Vol. 3 No. 1.

National Proceeding on the Islamic Studies 31 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH PATTERNS OF IMPLEMENTATION OF ISLAMIC EDUCATION IN SHAPING CHARACTER OF STUDENTS IN MTS ARIFAH GOWA Ahmad Suryadi1 , Husnusaadah2 , Hapsah3 UIN Alauddin Makassar Email: [email protected] , [email protected] , [email protected] Article History: Received: 05-12-2022 Revised: 11-12-2022 Accepted: 21-12-2022 Keywords: Islamic Education, Character Abstract: This article discusses the Implementation Pattern of Islamic Education in Character building of stuadents at MTs Arifah Gowa. theological approach. normative, pedagogical, and psychological approaches. Data obtained through observation, interviews and documentation. The data were then analyzed qualitatively qualitatively by using triangulation to ensure data validity of the focus under study. the focus under study. The results showed that the pattern of implementation of in character building that is integrated in the learning process activities are religious learning process activities are religion, discipline, worship, diligence, curiosity, caring, and responsibility. While the implementation of the pattern of implementation of Islamic education in character building in extracurricular activities is carried out through the following activities drumband, dance, sports, worship and enrichment activities by providing motivation, understanding, advice, sanctions, and responsibility. motivation, understanding, advice, sanctions, exemplary and gifts to students. As an implication, MTs Arifah Gowa further improves the pattern of implementation of Islamic education in character building both in the learning process or intracurricular activities and extracurricular activities in order to create a generation with high moral integrity. PENDAHULUAN Education aims to balance the growth of personalityeducation aims to balance the growth of the human personality as a whole through psychological training, the formation of intellectual reasoning, feelings and sensitivity. Education should serve the growth of human beings from all aspects including spiritual, intellectual, imaginative, physical, scientific, linguistic, both individually and collectively, and motivate all these aspects for the good and the achievement of good. Education should serve human growth in all its aspects, including spiritual, intellectual, imaginative, physical, scientific, linguistic, both individually and collectively, and The ultimate goal of education is the realization of complete self-surrender to God for the individual, the community and the ummah. The ultimate goal of education is the

32 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH realization of complete self-surrender to God for the individual, society and mankind. Facing the times that change every time, the attention to character development for students is increasingly urgent. Then attention to character development for students is increasingly urgent to be carried out, seeing the character values possessed by students today. To do, seeing that the character values possessed by students today are diminishing and very concerning, both in the family environment, the character values possessed by students today are diminishing and very alarming, both in the family environment, seeing this phenomenon, Islamic education efforts are needed to shape the character of students. Seeing this phenomenon, Islamic education efforts are needed to shape the character of students. Based on preliminary observations made by the author at MTs Arifah Gowa. Based on the initial observation that the author conducted at MAN 2 Makassar City, it was found that the pattern of implementation of Islamic education in shaping the character of shaping the character of students is not optimal and there is still a gap between expectations and reality in the field, as in expectations with reality in the field, such as in committing violations, littering, etc. This is evidenced by still found students who have poor character, such as less obedient to carry out teacher orders, less honest in taking exams, less time discipline, and less responsible in shaping the character of students. Time discipline, and lack of responsibility in carrying out tasks given by teachers at school. In Islamic teachings, the nature of education aims to shape the character or personality of learners, towards a perfect person. Character education is the soul or spirit of Islamic education. Character education is the soul or spirit of Islamic education. For this reason, education or every teaching must be oriented towards moral and mental education, and religious morals. For this reason, education or every teaching must be oriented towards moral and mental education, and religious morals above all else.1 To examine the main problem, the author details it into several sub-problems, namely: How is the pattern of implementation of Islamic education in MTs Arifah Gowa?, How is the character building of students at MTs Arifah Gowa?, How is the effectiveness of the implementation of Islamic education at MTs Arifah Gowa? LANDASAN TEORI Islamic Education Definition of Islamic Education The word education comes from the word educate, as explained in the Big Indonesian Dictionary is the act (things, ways and so on) educate. This definition implies that education refers more to how to educate. In addition to the word education, in Indonesian there is also the word teaching, as according to Poerwadarminta, it means a way of teaching which means giving knowledge.2 In terms of terms, Islamic education is an education system that can provide a 1 M. Ridlwan Nasir, Mencari Tipologi Format Pendidikan Ideal Pondok Pesantren di Tengah Arus Perubahan, (Yogyakarta: Pustaka Pelajar, 2005), h. 74-75. 2 2Poewardarminta, Kamus Besar Bahasa Indonesia (Cet. XII; Jakarta: Balai Pustaka, 1991), h. 250.

National Proceeding on the Islamic Studies 33 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH person's ability to lead his life in accordance with Islamic ideals, because Islamic values have animated and colored the pattern of his life. Nur Uhbiyanti stated that Islamic education is an educational system that embraces every aspect of life needed by servants of Allah SWT. Therefore, Islam guides all parts of Muslim human life both in this world and the hereafter.3 Meanwhile, according to Ahmad Marimba, Islamic education is physical, spiritual guidance based on Islamic religious laws aimed at forming the main personality according to Islamic standards. Furthermore, Marimba said the main personality with the terminology of Muslim personality, namely a personality that has Islamic religious values.4 So, the understanding of Islamic education as a whole is actually built from a combination of the terms education and Islam synergistically. Clearly, Islamic education is nothing but a systematic conscious effort that encourages the learning process and continuous adjustment of individuals to cultural values and ideals of society based on the guidance of Islamic values.5 The terminology of education in the Islamic view is generally based on the terms al-tarbiyah, al-ta'lim and al-ta'dib. Of the three terms, the term commonly used in the practice of Islamic education is the term al-tarbiyah. While the terms al-ta'dib and alta'lim are less popular than al-tarbiyah. The following will be presented 3 of these terms. as for the explanation as follows:6 Al-Tarbiyah The word al-Tarbiyah in Arabic, Rabba, yarbu, tarbiyah, has the meaning of "growing" "developing", growing (nasya'a) and becoming large or mature (tara'ra'a). This means that education (tarbiyah) is an effort to grow and mature students, both physically, psychologically, socially, and spiritually. In Qurtubi's view, "Rabb" is a description given to a comparison between Allah as an educator and humans as learners. Allah as an educator knows well the needs of humans as learners, because he is their creator.7 Al- Ta'līm Al-Ta'lim is an artificial noun (mashdar) derived from the root word 'allama. The term tarbiyah translates to education, while ta'lim translates to teaching.8 Education and teaching have differences, namely education means transfer of knowledge and value, while teaching only transfers knowledge. Al-Ta'dīb The term ta'dib comes from the root word addaba, yuaddibu, ta'dīban which means making food, training good morals, manners, and procedures for implementing 3Nur Uhbiyanti, Ilmu Pendidikan Islam (Cet. I; Bandung: Pustaka Setia, 1999), h. 12. 4Nur Uhbiyanti, Ilmu Pendidikan Islam, h. 5. 5Muljono Damopolii, Pesantren Modern IMMIM: Pencetak Muslim Modern (Jakarta; Rajagrafindo Persada, 2011), h. 55. 6Abdul Halim, Filsafat Pendidikan Islam; Pendekatan Historis, Teori dan Praktek (Jakarta: Ciputat Press, 2002), h. 25. 7Jamali Sahrodi, Membedah Nalar Pemikiran Islam; Pengantar ke Arah Ilmu Pendidikan Islam (Yogyakarta: Pustaka Rihlah Group, 2005), h. 42. 8Abuddin Nata, Pendidikan Islam dalam Perspektif Al Qur’an (Jakarta: Prenada Media (Kencana), 2016).

34 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH something good. The word addaba which is the origin of the word ta'dīb is also called muaddib, which is the name of the person who educates and teaches children who are in the process of growing and developing.9 The purpose of Islamic Education According to Umar Tirtaharja, the purpose of education must contain a description of the values that are good, noble, appropriate, true and beautiful, for life. Therefore, the purpose of education should contain two functions, namely providing direction to all educational activities and is something to be achieved by all educational activities. Basically, education in the view of Islam seeks to develop all the potential of students as optimally as possible, containing physical and spiritual, intellect and morals. With the optimization of all the potential it has, Islamic education seeks to bring students towards personal maturity in full, namely those who have faith and knowledge. Islamic Education Method In Arabic, the word method is expressed in various kinds and types of words. The types of terms are al-tariqah, manhaj, and al-wasilah. al-tariqah means path, manhaj means system, and al-wasilah means intermediary or mediator.10 Nur Uhbiyati believes that the methods that can be used include the following: 1. Education by using the exemplary method. 2. Education through advice. 3. Education through punishment. 4. Education through stories. 5. Education through habits. 6. Education through channeling talent. 7. Education through events. Based on the above, according to the author, education that must be emphasized is exemplary education. A good example of an educator will have a good impact on the development of students' attitudes. METODE PENELITIAN This research uses qualitative descriptive analysis, namely the preparation of data to be explained and analyzed. This descriptive analysis is intended to find and describe the state of students' behavior, the results of the pattern of this descriptive analysis is intended to find and describe the state of learner behavior, the results of the pattern of implementation of Islamic education in the formation of students at MTs Arifah Gowa. This research describes or describes and interpret factually and accurately about the facts and exist in the field. HASIL DAN PEMBAHASAN Extracurricular activities are activities carried out by students that can develop their personality, talents, and abilities in various fields. Students who can develop 9Munardji, Ilmu Pendidikan Islam (Jakarta: PT. Bina Ilmu, 2004), h. 4-5. 10Abuddin Nata, Filsafat Pendidikan Islam (Jakarta: Gaya Media Pratama, 2005), h. 144.

National Proceeding on the Islamic Studies 35 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH personalities, talents, and abilities in various fields outside the academic field. Fields outside the academic field. This activity is carried out independently on the part of the This activity is carried out independently of the school and students to pioneer activities outside of class hours at school. Many students think that this activity is just made and has no benefit. There are no benefits, even they consider this activity as a reference material and do not need to follow it seriously, need to follow it seriously. Whereas this activity is very important for students, because even though this activity is carried out outside of school hours, this activity has a positive purpose for future progress. This activity has a positive purpose for the future progress of the students themselves. The pattern of implementation of Islamic education at MTs Arifah Gowa is illustrated in: 1. Through motivating Students providing motivation to students in extracurricular activities is an important and much needed thing, because the thinking of students is very important. is important and very much needed, because the thinking of students at this age is still very unstable, very impressionable, inconsistent or changing at this age is still very unstable, very impressionable, inconsistent or changing. Therefore, a coach who is smart and professional is needed to handle this. 2. Providing understanding to students The provision of understanding by educators in extracurricular activities greatly affect the enthusiasm, attention, enthusiasm and thinking of students when carrying out extracurricular activities. Carrying out extracurricular activities. Learners will feel proud, happy, happy and cheerful when the material presented or taught can be understood by students. 3. Giving Advice The method used by teachers to implement Islamic education is by giving advice because by giving advice students are always by giving advice because by giving advice students can always improve themselves and be able to make them not repeat the mistakes that are made. can improve themselves and be able to make them not repeat the same mistakes and can shape the character of students. and can shape the character of students. 4. Giving sanctions Sanctions are actions taken by teachers or coaches against learners for committing violations or mistakes learners because they have committed an offense or mistake. One of the purposes of giving sanctions to students is so that there is a deterrent effect so that students no longer repeat the same mistakes so that students are more careful when acting or doing something learners no longer repeat the same mistakes so that students are more careful when acting or doing something. 5. Being a role model for students Exemplary is very important when you want to shape the character of students, because when you want to analyze various problems of learners, because when you want to analyze the various problems that occur in the current generation of young people problems that occur in the younger generation today are caused by a crisis of example. With in other words, the lack of providing a good example (uswatun hasanah) to the younger generation, both teachers, state officials, and the community teachers, state

36 National Proceeding on the Islamic Studies National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH officials, and the community, coupled with the development of the times or the flow of modernization displayed through social networks, mass media, and television television, as if they are competing to air advertisements that lead to the to the degradation of morals. 6. Giving gifts to students One of the things that is very urgent and vital in the success of the nation's children is how the teacher or the nation's children is how then teachers or educators are able to always the potential possessed by students. Teachers cannot be said to be professional when they are not able to awaken the potentials of their students because students will look students because students will see their success when the potential has emerged or seen. appear or be seen. That's why teachers are expected to be professional educators. Character Building of Students at MTs Arifah Gowa Based on the author's findings in the field regarding the implementation pattern of implementation pattern of Islamic education in the character building of students at MTs Arifah Gowa as follows: a) Religious Religion is an obedient behavior in carrying out the teachings of the Islamic religion that it adheres to, tolerance for the practice of other religions that he adheres to, tolerance for the implementation of other religions. This religious character is very important in a person's life and becomes an attitude of life that refers to the rules and prohibitions of attitudes that have been regulated by Allah SWT to the order and prohibition of attitudes that have been regulated by Allah SWT. b) Diligent Based on some of the information, it is clear that the character value of diligence is seen in some of the activities of students carried out, such as the craft of coming character value is seen in some of the activities of students carried out such as the craft of coming to school. to school is ordered on time, diligently cleaning, diligently working on lks or homework, diligently when ordered to do homework, diligent when instructed to do something about learning. about learning. When students already have this value of perseverance then success will come to us because Islam teaches its servants to always endeavor or try hard then pray to Allah swt., or taciturnity. to Allah swt., or tawakkal is left entirely or completely to Allah swt. Allah swt. Humans only need to try their best to solve the problem of the results, Allah swt. who determines. c) Worship Based on the author's observations or observations at MTs Arifah Gowa that the sense of social care of students is also implemented to the beggar who is not perfect or in this case disabled at that time the condition of his body was not perfect or this was a disability. Even the author has seen directly and found students waiting for beggars in front of the door of their classroom to give donations in the form of donations. In front of the door of his classroom to make a donation of money. Based on this information, it can be understood that the implementation pattern of Islamic education implementation pattern in character building, namely the value of social care character that has been formed or implemented at MTs Arifah Gowa in the form of donations of material or school equipment that is still suitable for use and is very helpful for students who have suffered experiencing calamities, both sickness, fire victims and deaths.. This is a form of social concern and concern for fellow human

National Proceeding on the Islamic Studies 37 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH beings, especially to the students themselves. In addition, this activity also in addition, this activity also aims to encourage the growth of enthusiasm and enthusiasm of students to donate, which will later be realized in the character of students. to donate which will later materialize in the character of students who are independent in financial terms and can become generous donors later. Financially and can become a generous journalist when they grow up. KESIMPULAN Pattern of implementation of Islamic education Islamic education implementation pattern in character building integrated in the learning process activities learning process activities are religion, discipline, worship, diligence, curiosity, caring, and responsibility. responsibility. Meanwhile, the implementation of Islamic education implementation patterns in character building in extracurricular activities is carried out through the activities of drumband, dance, sports, worship and enrichment activities by providing motivation, understanding, advice, sanctions, and responsibility. motivation, understanding, advice, sanctions, exemplary and gifts to students. PENGAKUAN/ACKNOWLEDGEMENTS The highest gratitude to all the big family of MTs Arifah Gowa who have given the opportunity to conduct research, then thank you to all lecturers of UIN Alauddin Makassar who have provided guidance and input in this research. DAFTAR REFERENSI Damopolii, Muljono. Pesantren Modern IMMIM: Pencetak Muslim Modern (Jakarta; Rajagrafindo Persada, 2011) Halim, Abdul. Filsafat Pendidikan Islam; Pendekatan Historis, Teori dan Praktek (Jakarta: Ciputat Press, 2002) Munardji, Ilmu Pendidikan Islam (Jakarta: PT. Bina Ilmu, 2004) Nata, Abuddin. Filsafat Pendidikan Islam (Jakarta: Gaya Media Pratama, 2005) Nata, Abuddin. Pendidikan Islam dalam Perspektif Al Qur’an (Jakarta: Prenada Media (Kencana), 2016). Poewardarminta, Kamus Besar Bahasa Indonesia (Cet. XII; Jakarta: Balai Pustaka, 1991) Ridlwan, M. Nasir, Mencari Tipologi Format Pendidikan Ideal Pondok Pesantren di Tengah Arus Perubahan, (Yogyakarta: Pustaka Pelajar, 2005), h. 74-75. 2 Sahrodi, Jamali. Membedah Nalar Pemikiran Islam; Pengantar ke Arah Ilmu Pendidikan Islam (Yogyakarta: Pustaka Rihlah Group, 2005) Uhbiyanti, Nur Ilmu Pendidikan Islam (Cet. I; Bandung: Pustaka Setia, 1999)

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National Proceeding on the Islamic Studies 39 National Proceeding on the Islamic Studies STAI AL AQIDAH AL HASYIMIYYAH KEPEMIMPINAN IDEAL DALAM DUNIA ISLAM: Historical Perspective AIda Maqbullah Stai Al Aqidah Al Hasyimiyyah Jakarta E-mail: [email protected] Article History: Received: 06-12-2022 Revised: 12-12-2022 Accepted:22-12-2022 Keywords: Kepemimpinan Ideal , Dunia Islam Abstract: Kepemimpinan adalah sesuatu yang mutlak dan melekat dalam diri manusia sebagai khalifah dimuka bumi ini. Dimaknai dengan berbagai teori, kepemimpinan atau biasa disebut leadership oleh kalangan profesional, memiliki model dan sistemnya sendiri sesuai dengan kebiasaan atau adat yang berlaku disuatu tempat atau komunitas tertentu. Tentunya sistem kepemimpinan yang telah berlaku sejak saat dunia diciptakan hingga saat ini memiliki kelebihan dan kekurangan dan manusia tiada henti mencari model kepemimpinan yang ideal. Tujuan penelitian ini adalah mengidentifikasi formulasi kepeimimpinan yang ideal dalam perspektif dunia barat dan dunia islam dengan pendekatan AL-Qur’an dan Hadits. Metode dalam nakah ini adalah literatur review, yaitu dengan cara meneliti bahan pustaka atau data sekunder sebagai bahan dasar untuk diteliti, studi ini secara kritis akan menganalisis, mengevaluasi, dan mensintesis temuan studi yang terkait dengan area focus kajian, penlitian mengambil kesimpulan bahwa Kepemimpinan adalah masalah sosial yang di dalamnya terjadi interaksi antara pihak yang memimpin dengan pihak yang dipimpin untuk mencapai tujuan bersama, baik dengan cara mempengaruhi, membujuk, memotivasi dan mengkoordinasi. PENDAHULUAN Allah SWT menciptakan jagat raya ini termasuk didalamnya jin dan manusia dengan tujuan untuk beribadah kepadaNya (wamaa kholaqtul jinna wal insa illa liya’buduun). Ibadah dalam makna yang sebenarnya merupakan pengabdian sang hamba (mahluk) kepada sang Khalik sebagai wujud rasa terimakasih mahluk atas apa yang telah dikaruniakan oleh Sang Pencipta baik berupa nikmat maupun berupa cobaan yang menimpa untuk menguji keimanan mereka. Keimanan sendiri merupakan syarat mutlak yang harus dimiliki dalam hubungan makhluk terhadap Sang Khalik. Sejarah telah mencatat bahwa diantara persoalan-persoalan yang diperselisihkan pada hari-hari pertama sesudah wafatnya Rasulullah SAW adalah persoalan politik atau yang biasa disebut persoalan al-Imamah (kepemimpinan). Meskipun masalah tersebut berhasil diselesaikan dengan diangkatnya Abu Bakar (w. 13 H/634 M) sebagai khalifah, namun dalam waktu tidak lebih dari tiga dekade masalah serupa muncul kembali dalam lingkungan umat Islam. Kalau pada pertama kalinya, perselisihan yang terjadi adalah antara kaum Muhajirin dan kaum Anshar, maka pada kali ini perselisihan yang terjadi adalah antara khalifah Ali bin Abi Thalib (w. 41 H/661 M) dan Mu`awiyah bin Abi Sufyan (W. 64 H/689 M) dan berakhir