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Diversity of Santri Typology in Tahfidz House Education: Keberagaman Tipologi Santri dalam Pendidikan Rumah Tahfidz Ade Ilfah; Syamsu Nahar; Azizah Hanum OK
Academia Open Vol. 10 No. 2 (2025): December
Publisher : Universitas Muhammadiyah Sidoarjo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21070/acopen.10.2025.11591

Abstract

General Background: The rapid growth of Rumah Tahfidz as non-formal Islamic educational institutions in Indonesia, especially in Medan, reflects increasing public interest in early religious education based on Qur’anic memorization. Specific Background: Despite the proliferation of these institutions, there is limited research focusing on the diversity of student characteristics, or tipologi santri, particularly in urban contexts like Medan. Knowledge Gap: Existing studies have largely emphasized teaching methods and institutional management, leaving a gap in understanding the classification and needs of students based on their socio-economic and motivational backgrounds. Aims: This study aims to identify and analyze the typologies of students in Rumah Tahfidz and examine the social, economic, and personal motivation factors influencing their learning profiles. Results: Using a qualitative multi-site approach at Daarul Uswah and Al-Munif, the research identified five main typologies: academic santri, fast memorizers, highly committed learners, progressing beginners, and socially driven religious santri, each with distinct characteristics and learning needs. Novelty: The study introduces a typological classification specific to urban Rumah Tahfidz settings and integrates sociological and educational theories to explain student diversity. Implications: Findings offer practical insights for tailoring Qur’anic memorization programs to student profiles, promoting more inclusive and effective pedagogical strategies in non-formal Islamic education.Highlight : Identifies diverse santri typologies shaped by social, economic, and motivational factors. Emphasizes the need for tailored educational strategies based on student characteristics. Highlights Rumah Tahfidz’s role in character building and non-formal Islamic learning. Keywords : Typology of Santri, Rumah Tahfidz, Islamic Education, Tahfidz Al-Qur'an, Medan City
Implementation of Character Development for Boarding School Students Based on the Book Al-Akhlāq Lil-Banīn at the Darul Azhar Modern Islamic Boarding School in Southeast Aceh Abd. Latif; Syamsu Nahar; Azizah Hanum OK
FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam Vol. 15 No. 01 (2026): FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat Institut Agama Islam Al-Khairat Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32806/jf.v15i01.1682

Abstract

This study examines moral character education, based on the book Al-Akhlāq Lil-Banīn, at Darul Azhar Modern Islamic Boarding School, focusing on its pedagogical framework, day-to-day implementation, and the factors that shape its success. Using a qualitative approach with participatory observation, in-depth interviews, and document analysis, the research finds that the book presents an organized framework that integrates cognitive, affective, and conative dimensions within a hierarchy encompassing both vertical relationships (with God) and horizontal ones (with other people). Its simple language, concrete examples, and gradual scaffolding suit adolescent development and current work in moral psychology. On the ground, the program runs through three overlapping channels: formal instruction, institutional habituation, and social control. Role-playing and dormitory routines prove especially effective. The findings also expose real tensions. Habituation dominates, and critical reflection is limited, so character formation rests more on habit than on deeply held belief. Most students show external regulation: they behave morally because someone is watching, and their conduct shifts across contexts. The study therefore argues for stronger, more structured reflection, less reliance on external control, and strategies that help students carry their moral commitments into settings that the pesantren cannot supervise