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Volume 2, Number 2, January, 2021

p-ISSN: 2777-0915 | e-ISSN 2797-6068

THE ROLE OF ISLAMIC EDUCATION INSTITUTIONS IN

RELIGIOUS MODERATION IN THE COMMUNITIES OF

PERBUTULAN VILLAGE

Chiska Nova Harsela

Green Publisher

Email: [email protected]

Keywords

Education,

Moderation,

Religion, Islam

Article Info

Accepted:

January, 2

2021

Revised:

January, 11

2021

Approved:

January, 14

2021

Abstract The education of Islamic education

institutions in Perbutulan Village, Sumber District,

Cirebon Regency plays a role in moderate religious

education, influencing changes in social and religious

behavior in people's lives as well as on priority fiqh

problems. The method used in this research is

descriptive qualitative method by collecting data

through interviews with those involved in Islamic

education institutions and filling out online

questionnaires to the people of Perbutulan community.

The results of this study conclude that the role of Islamic

education institutions in Perbutulan Village towards

religious moderation is as an introduction that in religion

one must respect one another, practice religion

according to the guidance of the Al-Qur'an and sunnah.

The Perbutulan community does not debate the

differences between fiqh that exist in the Perbutulan

community. With the existence of Islamic education

institutions in Perbutulan, it can help the community in

carrying out daily life with religious knowledge that has

been taught.

Introduction

Religion is a belief held by humans who are believed to be able to bring

benefit and happiness in this world and in the hereafter. Religion influences

all aspects of human life including politics, economy, education, industry,

environment and so on. Religion is a major role in life that will never die. In

embracing Religion, there are some religious believers who overexpress

Chiska Nova Harsela

The role of islamic education institutions in religious moderation in the

communities of Perbutulan village 54

religion. Understanding of religion is carried out textually, therefore religion

is expressed based on the text as it is without interpretation or

interpretation in a holistic manner. Extreme understanding of religion or

excessive understanding when applied to the public space does not care

about inclusive values that are egalitarian and moderate (Triasih, 2020).

Therefore, communication conflicts between religions are inevitable and

fellow religions will have different sects. And it cannot be avoided that

excessive expression in religion has also entered the world of education. The

lack of knowledge about religion among students today can easily be

influenced by external understandings. Minimal understanding of religion is

also motivated by the existence of gadgets that exist in society. Without

realizing it, groups that have an extreme understanding of Islam use the

media that is developing at this time as a tool to carry out doctrines to attract

the attention of sympathizers (Iqsan, 2020).

In this digital era, it has an impact on changing values in society, one form of

visible value change is the lack of mutual respect between community

groups and religious communities. This is different from the teachings of

Islam and the diversity of Indonesian society. Allah said in Al-Quran surah Al-

Baqarah verse 143:

"And likewise (also) We have made you (Muslims), a just and chosen

people so that you become a witness for (your) actions and for the Prophet

(Muhammad) to be a witness for your (actions). And We do not determine

the qibla which becomes your (present) qibla but so that We know (so that

it is real) who is following the Prophet and who is defecting. And really

(moving the Qibla) feels very heavy, except for people who have been given

guidance by Allah; and Allah will not waste your faith. Verily, Allah is Most

Gracious, Most Merciful to mankind."

From Ismail bin al-Katsir al-Dimisyqi states that the word   means fair.

The word  is also interpreted as moderate which means plurality, the

Indonesian Ministry of Religion Team formulated moderation as plurality in

various conditions that exist in Indonesia which requires a comprehensive

religious teaching system that can teach religion flexibly and does not

abandon the teachings of the Qur'an and Hadith, and the importance of

using reason as a solution to all existing problems. Indonesia is a country that

has diversity in religion, ethnicity, culture and language.

Islamic Education Institutions are places that can help people instill and

develop Islamic teachings and values. People who are predominantly

Muslim certainly expect to be a good Muslim, who can then create a Muslim

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community that has broad insights and has an understanding of the nature of

their religious beliefs. Abu Yazid in accommodative Islam states that Islam is a

universal religion, in this case it is closely related to a wasaty or moderate

attitude, both in terms of worship or muamalah, which is one of the

characteristics of Islamic da'wah (Khalik, 2016).

In Islamic teachings there is a teaching of moderatism which teaches a middle

position or can be said to be not fanatical or excessive in thinking and acting.

(Solichin, 2018). The teachings of moderatism emphasize the importance of

balance in the understanding and experience of Islam, teach inclusiveness,

strengthen ties, tolerance and peace and Islam as rahmatan lil 'alamin.

Perbutulan Village is one of the sub-districts located in Sumber sub-district

which has several Islamic education institutions including MI Al-Washliyah

Perbutulan, Al-Ikhlash Islamic Boarding School, Al Fatah Islamic Boarding

School and Kampung Damai Islamic Boarding School. From several Islamic

education institutions, they have different views about Islam. The difference

in views about Islam that can be seen in Islamic educational institutions in the

village of Perbutulan is the Kampung Damai Islamic Boarding School and the

Al Fatah Islamic Boarding School, where the two Islamic boarding schools are

located side by side.

According to the leadership of the Al Fatah Islamic boarding school, the Al

Fatah Islamic boarding school and the Kampung Damai Islamic boarding

school were originally a boarding school that came from one founder which

was managed by a family, which later developed into two Islamic boarding

schools because they have different views from several aspects, but the two

Boarding School have a purpose which is the same, namely Islamic teachings

to the people of Perbutulan and its surroundings. The difference between the

two adjoining cottages is the teaching method and curriculum used. The

Kampung Damai Islamic boarding school refers to the Gontor curriculum

which refers to foreign languages such as Arabic and English and has modern

Islamic understanding, while in Al Fatah Islamic boarding school learning

refers more to tahsin, tahfidz and the study of yellow books and

understanding salaf.

In response to this, the research problem focuses on the educational role of

Islamic education institutions in the Perbutulan village towards moderate

religious education. Changes in social and religious behavior in community life

regarding priority problems in Perbutulan village. The attitude of the people

of Perbutulan village towards differences in understanding and views

between fellow Islamic educational institutions.

The organizers of Islamic education institutions in Perbutulan need an

understanding of the reality in religious life which is constantly changing.

Chiska Nova Harsela

The role of islamic education institutions in religious moderation in the

communities of Perbutulan village 56

Along with the progress of the times, the need for an understanding of

religious moderation is very important. In the educational role of Islamic

education institutions towards religious moderation, it contains an

understanding of priority fiqh in a religious perspective so that it can unite

differences in views between fellow Muslims in the community of Perbutulan

Village.

The objectives of this study are 1) To identify and describe the role of

education of Islamic education institutions in Perbutulan on moderation in

society; 2) Knowing the religious behavior in society and the different views

of fiqh; 3) Knowing and describing people's attitudes towards diversity as a

manifestation of the success of Islamic education in Perbutulan Village.

The theoretical benefit of the results of this research can be used as a source

of insight in the realm of science regarding how Islamic Education Institutions

play a role in the concept of moderate community diversity. For the practical

benefit of students, this study can provide information on the importance of

religious moderation. For the community, this research can provide

information about the existence of Islamic educational institutions in religious

moderation. For the government, this research can help the village

government to make policies for the community in matters of education and

religion in the Perbutulan village, Sumber sub-district, Cirebon district in the

context of implementing religious moderation.

Research Method

The research method used in this research is qualitative research. This study

aims to analyze the educational role of the Islamic Education Institution on

religious moderation in the community of Perbutulan Village (Khalik, 2016).

According to Licoln and Guba's opinion, qualitative research has the following

characteristics: scientific background; humans as tools (instruments);

qualitative methods; inductive data analysis; grounded theory; descriptive;

more concerned with process than result; there is a boundary determined by

the focus; the existence of special criteria for data validity; temporary designs;

research is negotiated mutually agreed upon (Bachri, 2010).

In this research, everything related to data sources, both oral and written, is

presented to answer research problems. In qualitative research, the presence

of the researcher is the main and indispensable instrument in research.

Researchers act as planners, interviewers, implementers of data collection,

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analysis, data interpreters and become reporters of their research results

(Andi, 2018). Therefore, researchers act as direct data collectors. The location

and subject of the research were carried out at the Isalam Educational

Institute in the Perbutulan Village, Sumber District, Cirebon Regency. The

research subjects chosen were Islamic Education Institutions in Perbutulan

Village such as the Kampung Damai Islamic Boarding School, Al-Fatah Islamic

Boarding School, Al-Ikhlas Care Foundation, MI Al-Washliyah, RA Al-

Washliyah, and TPA Syekh Kamalul Iman (Peseban ).

This research data is in the form of observations, interview results, and photos

of activities. The data obtained were processed and analyzed so that it was

known about the role of Islamic education institutions in religious moderation

in the people of Perbutulan Village, Sumber District, Cirebon Regency. Data

sources are places, people or objects where the researcher can observe, ask

or read about things related to the variables studied. Sources of data are

distinguished by person, place, and paper / document. The data collected in

this study are the research subjects, namely Islamic Education Institutions in

the village of Perbutulan such as the Kampung Damai Islamic Boarding School,

Al-Fatah Islamic Boarding School, Al-Ikhlas Care Foundation, MI Al-Washliyah,

RA Al-Washliyah, and TPA Syekh. Kamalul Iman (Peseban); the place of

research, namely in the village of Perbutulan; documentation of data sources

in the form of notes, photographs or others during the research. The duration

of the study was 14 days.

Result and Discussion

Islam has various dimensions, one of which is the dimension of teaching or

doctrine. This is the main foothold in the development of Islam in society.

There are two interrelated patterns, namely the doctrinal pattern and the

discursive pattern. The doctrinal pattern idealizes the strength of its internal

objectivity structure and in the context of doctrine, Islamic education forms a

religious identity that ensures the continuity of the substance, function and

role of religion for its adherents. It is better if the discursive pattern idealizes

the strength of its external rationality structure and in the context of Islamic

education it forms religious rationality which ensures the uprightness of the

construction of arguments on the substance, function and role of religion for

society. This continues to shape the identity of Islamic educational institutions

both formal and non-formal in an effort to maintain and become the source

and process of inspiring Islamic dynamics in society (Damopolii, 2015).

In Indonesia, Islamic education begins with the tradition of learning from

scholars who are generally traders who brought Islam to Indonesia (Azra,

2017). The students came to the teacher to find out and get knowledge about

Islam, then continued in the form of boarding school education which later

Chiska Nova Harsela

The role of islamic education institutions in religious moderation in the

communities of Perbutulan village 58

became the classroom system introduced by the Dutch colonialists. Islamic

teachings are guidance and guidance for its adherents in carrying out life, both

in human relations with fellow humans, human relations with nature, and

humans with God. In the realm of growth and development of understanding

of Islam from time to time has become the main ideal. This Islamic ideal is a

vision and mission that inspires Islamic thinkers to be able to interpret and

realize the meaning of these Islamic ideals (Nashuddin, 2020).

Education is the most effective intermediary to be able to instill and provide

an understanding or ideology. Therefore, education is the right choice in

disseminating and instilling Islamic moderation values. Educational

institutions are the main media to introduce a tolerant, friendly and moderate

Islam.

According to Muhammad Ali, moderate Islamic ideology is instilled with a

multiculturalist prularis education model, knowledge of pluralist-

multiculturalists is a fundamental religious education for students to be able

to respect differences, respect each other, be communicative, open, and not

be suspicious of each other in increasing faith and piety. Pluralist-

multiculturalist education teaches students to be religiously obedient, without

eliminating their respective religions, which is displayed with moderate and

friendly religious education (Hermawan, 2020).

The references for human life in Islamic education are Al-Quran and Sunnah.

According to Zakiah Daradjat, Al-Quran is the word of Allah in the form of

revelation that was sent to Prophet Muhammad through the angel Jibril. This

opinion is strengthened by the opinion of Allamah Syayyid that the Koran

consists of a series of theoretical and practical studies as a guide for human

life. The second guideline is As-Sunnah which is the word or deed and the

confession of Allah's Apostle. The Sunnah of the Prophet is the practice or

deed carried out by the Prophet in his daily life and is the main source. The

Sunnah provides instructions for the problems of human life in various

aspects, to foster humans to become godly humans. Sunnah is used as the

main source because Allah made the Prophet Muhammad a role model for his

people, as Allah says in Surah Al-Ahzab verse 21 which reads.

Meaning: "Indeed, the Prophet (self) is a good role model for you (namely) for

those who expect (mercy) Allah and (the arrival of) the Day of Judgment and

he chants Allah a lot. (Surah Al Ahzab: 21)

Achmadi states that, in practice, Islamic education has religious values related

to muamalah which include: Syakhsiyah education which teaches individual

behavior such as marriage issues, husband and wife relationships, and family

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with the aim of creating a happy and happy family; Madaniyah education

which teaches about trade such as wages, pawning which aims to process

property or individual rights; Jana'iyah education is education related to

crimes or punishments for violations committed, which aims to maintain

human survival, whether regarding property, honor, or the rights of other

individuals; Murafa'at education is education related to events such as trials,

witnesses, and oaths that aim to uphold justice among community members;

Dusturiyah education is education related to state laws regulating the

relationship between the people and the government with the aim of national

stability; Duwaliyah education or education which teaches about Islamic state

governance, non-Islamic state governance, areas of peace, and areas of war

and Muslim relations in other countries that aim at world peace; Iqtishadiyah

education is education that is related to the individual and state economy, the

relationship between the poor and the rich which aims to balance and

distribute income (Nashuddin, 2020).

Jalaludin revealed that Islamic education is an effort to foster and develop

human capabilities optimally based on the Islamic law conveyed by the

Prophet with all his activities to create an ideal, safe, secure, prosperous and

quality Islamic life as well as a guarantee of happiness in the world and the

hereafter (Karim, 2019). Moderasi Islamic education or religious moderation

can be interpreted as an effort to maintain and develop human nature and

human resources by practicing Islam absolutely / correctly and recognizing the

existence of other parties, tolerance, mutual respect for differences of

opinion, and not imposing a will by force. and respecting plurality and

willingness to interact as well as religious expressions that are wise and polite

(Karim, 2019).

In Arabic, the word moderate is known as al-wasathiyah which is in the Al-

Quran Surah Al-Baqarah verse 143 which means the best and the most perfect

(Nur, 2016). In the hadith it is also stated that the best possible problem is that

which is in the middle of the word lin when solving a problem or problem.

Moderate Islam takes a compromise or discussion approach and acts fairly or

acts as a mediator, also in responding to differences, both religious differences

and schools of thought. Moderate Islam upholds tolerance, mutual respect,

while still believing in the truth of the beliefs of each religion and school of

thought. That way all parties can accept sincerely without any anarchist

action.

According to Hashim Kamali, moderation cannot be separated from two keys,

namely balance and justice. Moderation does not mean following the basic

principles (ushuliyah) of religious teachings that are believed to be tolerant

towards people of other religions. Moderation is a core teaching in Islam. The Koran

mentions several verses that show the mission of Islam.

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The role of islamic education institutions in religious moderation in the

communities of Perbutulan village 60

Characteristics of Islamic teachings, and characteristics of Muslims (Siroj, 2006). In

Surat Al-anbiya 'verse 107, it is stated that the mission of Islam is a blessing for the

universe (rahmatan lil' alamin); Surah Ar-Rum verse 30 states that the characteristics

of Islamic teachings are religion which is in accordance with humanity (fitrah);

Meanwhile, in Surah Al-Baqarah verse 143, it is stated that the characteristics of

Muslims are moderate people (ummatan wasatan); Surah Ar-Rum verse 30 which

instructs Muslims to side with the truth (hanif); in Al-Maidah ayaat 8 ordered that

Muslims can uphold justice; as well as the order in Surah Al-Imran verse 110 to be the

best ummat (khair ummah). Religious urgency with a moderate attitude (tawassuth)

is reinforced by the verses mentioned above. Yusuf al-Qaradhawi is a moderate

ikhwan figure who is very critical of Sayyid Qutb's thoughts which are considered to

inspire the emergence of radicalism and extremism as well as an understanding that

considers other groups as thaghut or kafir takfikri. Yusuf explained that there are

signs in religious moderation, namely: 1) a comprehensive understanding of Islam; 2)

balance between sharia provisions and the times; 3) support for peace and respect

for human values; 4) religious, cultural and political plurality; and 5) recognition of

minority rights. Religious moderation is understood as a religious attitude that is fair

and balanced between the practice of one's own religion (exclusive) and respect for

the practices of other religions with different beliefs (inclusive). By implementing

religious moderation, this is a solution to avoid extreme or excessive attitudes in

expressing religion, fanatics and revolutionary attitudes in religion. Religious

moderation is an important thing in the creation of tolerance and harmony, both at

the local, national and global levels (Sutrisno, 2019).

Around 1977 there was an educational institution in the Perbutulan village which

started at the elementary school level (SD) called SD Impres, for further education

some of the community went to junior high schools located outside the Perbutulan

village. Before the existence of formal education institutions, the people of

Perbutulan formed the Compulsory Education Community (MWB), whose system

was moving around using empty buildings to be used as classes. Over time, several

educational institutions that taught Islamic teachings emerged, which of course had

an effect on the people of Perbutulany, all of whom adhered to Islam. From early

childhood education (KOBER and TK), Al-Quran Education Park (TPA), Madrasah

Ibtidaiyah (MI), Integrated Islamic Elementary School (SD-IT), Integrated Islamic

Junior High School (SMP-IT) and Islamic Boarding Schools. These Islamic education

institutions are housed in foundations based on Islamic teachings. The existence of

several Islamic educational institutions in Perbutulan affects the understanding of

each community about the religion they adhere to (Ramdoni, Suryana, & Ernawati,

2021).

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The teaching of Islam is delivered by a variety of different methods in each

Islamic education institution in the Perbutulan village. As in the Islamic

boarding school for the village peace, in 1995 the boarding school began to be

actively operating. The boarding school for a peaceful village has early

childhood education called Kober Kampung Damai. The teaching method in

this peaceful village cottage boarding school refers to the practice of dhuha

prayer.

The next Islamic education institution in Perbutulan is the foundation for

caring for the Al-Ikhlas community. This foundation cares for the people was

founded in 2010 which is led by KH. Abdul Jalil, who is also active in leading

the ta'lim assembly in the Perbutulan village. Initially this foundation was an

Islamic education institution which later formed a foundation which later

established institutions such as TK, TPA, DTA and SD-IT. The total number of

students at the Al-Ikhlas Care Foundation is around 367 children, most of

whom are residents of the village of Perbutulan and a total of 32 teachers.

There are two methods used in the existing learning methods at the Gontor

pesantren, the learning used also does not apply formal learning as in

educational institutions in general, but follows the PKBM or equality program,

which is based on the PKBM Kemantren. The age of the students who board

in this pesantren is around the age of 12-21 years, or the equivalent of grade

1 SMP to grade 3 SMA.

The routine activity carried out by the students is the application and

memorization of Arabic and English vocabulary, this is aimed at making the

students fluent in foreign languages which is the practice of habituation at the

Kampung Damai Islamic boarding school. The relationship between this

Islamic boarding school and the community is with the holding of recitation

activities which are routinely carried out every two times a week, and

recitation which is carried out every morning with the KOBER trainees in

Kampung Damai. In a peaceful village Islamic boarding school, the santri wajin

study for 6 years then continue to serve for 1 year at the boarding school as

one of the requirements for graduation. The application of religious

moderation in this pesantren is carried out by respecting one another.

Then the Al-Fatah Islamic boarding school, which is not far from the Kampung

Damai Islamic boarding school, is also a development of the Kampung Damai

Islamic boarding school. According to the director of the Al-Fatah Islamic

boarding school, this pesantren is still relatively new. This Islamic boarding

school was founded on the Fathatul Hidayah foundation which includes

Fathatul Hidayah Kindergarten and Fathatul Hidayah Middle School, which

have been registered with the Cirebon district education office. In the Al-Fatah

Islamic boarding school in the 2020-2021 school year there are 30 students

Chiska Nova Harsela

The role of islamic education institutions in religious moderation in the

communities of Perbutulan village 62

from grade 7 to grade 9. Al-Fatah Islamic boarding school is a boarding school

that uses the tahfidz method and adheres to salafism.

There are seven permanent teachers including the boarding school caretakers

and there are community service teachers who are given the task of teaching

in SMP and Kindergarten as well as the care section. In learning the students

are targeted to memorize the Al-Quran at least 4 juz per year. In keeping the

memorization of the students routinely following sima'an activities, each

student can continue their memorization after memorizing 1 juz on condition

that they continue the verses read randomly by Asatidz and read the correct

Al-Quran (tahsin).

Not only students who take part in the sima'an program, local residents are

also involved in the activity once a week. The books studied by students here

include: Safinatunnajah, Aqidatul 'awwam, fathul qarib, ta'lim muta'allim,

tajwid, bulughul maram, and several other books. This institution has

implemented an attitude of tolerance by respecting one another, introducing

religious moderation to students so that they are ready when in society,

teachers play a role in directing their students to become mediators and have

mutual respect and respect and carry out sunatullah such as prayer

habituation congregation and learning, namely the Ummi method for DTA

students and the Iqra method for SD-IT and kindergarten.

On Saturdays and Sundays, the foundation cares for the people of Al-Ikhlas

conducts training for the Quranic superstition and reciting the yellow book

and reading the Koran at the time after Maghrib before Isha. In learning at this

foundation, prayer is emphasized. In the application of religious moderation

in Islamic educational institutions, the foundation cares for Al-Ikhlas people,

namely being fair and not having fanatical behavior and in practice always

upholding the same goal in instilling Islamic teachings and always maintaining

friendship between others

In the village of Perbutulan there is also an Islamic education institution, the

Al-Washliyah Foundation, which consists of Raudhatul Athfal (RA) and

Madrasah Ibtida'iyah (MI). Al-Washliyah itself is an Islamic religious

organization based in Medan, and its teaching methods are guided by the

Sunnah wal Jamaah. MI Al-Washliyah was founded on February 14, 1981 with

No. 32-10.09 / MI-064/2010 (SK Ijin Operasional) by Jalan Fatahillah No. 20

Kelurahan Perbutulan Cirebon Regency, Tel. (0231) 323834 Postal code 45613.

Furthermore, MI Al Washliyah Perbutulan was built in the Sumber District area

with the location of the land belonging to the Al Jam'iyatul Washliyah

foundation with an area of 1120 M. Now MI Al Washliyah is led by Mr.

Sulaiman Hakim, S.Pd.I.

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Development the condition of the personnel (teachers, employees and

students) has changed for the better every year, which is marked by the

number and quality of teachers who are increasingly adequate, the number of

employees is sufficient and the capacity and discipline of students are getting

better. Likewise, the facilities and infrastructure have developed quite

significantly, namely the increasing number of local learning, student co-

operation, UKS, and prayer rooms are available. With these conditions, MI Al

Washliyah Perbutulan has obtained various achievements, both academic,

non-academic and overall schooling (school performance).

The vision and mission of MI Al Washliyah Perbutulan is the realization of a

superior school with Islamic, intellectual and loving characteristics by carrying

out Islamic basic education that is able to shape Islamic character,

intellectualism, and love for the country. The application of religious

moderation at MI Al-Washliyah is that students and teachers respect each

other and apply the values of religious tolerance. In the application of

sunatullah, the residents of MI Al-Washliyah apply the habit of praying in

congregation and praying dhuha.

The implementation of the gathering is carried out monthly recitation which

is organized by the foundation. Likewise with RA Al-Washliyah who also

instilled an attitude of tolerance from an early age. In RA Perbutulan using the

tilawati method. Learning in RA is adjusted to the theme. For religious

activities such as santri day, students are invited to visit the Islamic boarding

schools, so that the children know about the lives of the students in the

pesantren. The implementation of sunatullah in RA Al-Washliyah is like getting

used to performing Duha prayers. Teachers and student guardians also get

used to reciting 1 juz 1 week of recitation.

The results of filling out questionnaires and interviews with the public

regarding the role of Islamic Education Institutions in religious moderation in

the Perbutulan village are shown in the following presentation table:

Table 1. Islamic Education Institutions in religious moderation in the

Perbutulan village

Statement

Percentage

Public knowledge about the importance of religious

moderation

90%

Islamic education, especially Islamic boarding schools, can

improve the quality of education in the village of

Perbutulan

100%

The existence of Islamic education institutions makes it

easier for people to learn Islam

80%

The social activities of the Islamic Education Institute

inPerbutulan are very helpful for the surrounding

community

85%

Chiska Nova Harsela

The role of islamic education institutions in religious moderation in the

communities of Perbutulan village 64

Islamic education institutions, especially Islamic boarding

schools, involve the community in religious events

85%

Islamic educational institutions affect the religious

knowledge of the community in Perbutulan Village

Kelurahan

85%

Community participation in activities held by Islamic

education institutions in the Perbutulan village

30%

The existence of Islamic educational institutions is

unsettling for residents

15%

Public doubts about the quality of graduates of Islamic

education institutions in the world of work

35%

Public interest in studying at Islamic educational

institutions

65%

The table above shows that the role of education in Islamic education

institutions affects the importance of religious moderation in the Perbutulan

village. People can respect and respect each other, and not impose their will

in religion.

Conclusion

The role of education of Islamic educational institutions in the Perbutulan

community in terms of moderation is as an introduction that in religion one

must be able to respect one another, practice religion according to the

guidance of the Al-Quran and sunnah. In terms of different views, the issue of

fiqh is not something to be debated, everything is done on the basis of the

understanding and belief of each individual, and always prioritizes obligatory

things over those that are sunnah. the attitude of society with the existence

of Islamic education institutions in Perbutulan helps the community in

carrying out daily life with religious knowledge that has been taught by Islamic

education institutions in Perbutulan.

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Menarik Minat Masyarakat Di Smk Negeri 2 Ponorogo. Universitas Islam

Negeri Maulana Malik Ibrahim.

Azra, Azyumardi. (2017). Surau: Pendidikan Islam Tradisi Dalam Transisi Dan

Modernisasi. Kencana.

Bachri, Bachtiar S. (2010). Meyakinkan Validitas Data Melalui Triangulasi Pada

Penelitian Kualitatif. Jurnal Teknologi Pendidikan, 10(1), 46–6

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