Implementasi Pembelajaran Pendidikan Agama Islam melalui Budaya Religius di Madrasah Aliyah Sunan Ampel Pare

Husna, Richayatul

Indonesian Proceedings and Annual Conference of Islamic Education (IPACIE)
Vol. 2 (2023): Quo Vadis Lembaga Pendidikan Berbasis Pesantren dalam Mengimplementasikan Merdeka Bel

Education is one of the influential forums in forming religious values. In Islamic educational institutions, one of the compulsory subjects that students must follow is Islamic Religious Education. The hope of learning Islamic Religious Education is that students can practice or implement it in real life so that a person with a noble character is formed in social life. So far, most educational institutions in learning Islamic religious education are still limited to theory only, but it has not been implemented optimally. Based on this problem, researchers wrote this study. This research is research with a qualitative approach, and the type of research is descriptive. Data collection uses interview, observation, and documentation techniques. The purpose of this study is to describe the planning and implementation process, as well as supporting factors and obstacles to implementing Islamic education through religious culture in Madrasah Aliyah Sunan Ampel Pare. The results showed: First, planning for the habituation of religious culture in Madrasah Aliyah Sunan Ampel Pare is carried out through several stages: goal setting, following the vision and mission of the madrasah and the learning objectives of Islamic religious education; determinants of strategy, with good cooperation between institutions and foundations; the formulation of a religious cultural system that is strengthened by the existence of an MOU with the foundation and continued with joint implementation by all madrasah residents. Second, the process of implementing Islamic religious education learning through religious culture is carried out through: briefings carried out by Islamic religious education teachers, the establishment of written regulations by the tatib team, habituation is carried out and carried out continuously, then strengthened by the madrasah policy as a form of discipline and preservation of these religious cultures. Third, Supporting Factors include the role and cooperation between parents and madrasahs, good infrastructure, a conducive environment, and an MOU (cooperation) between the foundation and the institution. The inhibiting factors are factors of students who have different characters, management of the implementation of tatib that needs to be maximized, factors of lack of discipline of some teachers, and factors of student family background.