The Transformation of Islamic Values in Madrasah Aliyah for Forming Students’ Tolerance

Raden Sugara Mochamad Haddad1, and Dasim Budimasnyah2

Indonesia University of Education
sugara91@yahoo.com, budimansyah@upi.edu

Abstract
The number of cases of intolerance attitudes that occurred in madrasah Aliyah contrary to the principle of Islam
itself. The foundation of rahmatan lil alamin should be a foothold not only for Muslims but also for the system
of education in Islamic schools has not been successfully realized. Ideally, Islamic education system should be
able to form the character of the students who can be a conditioning for every human being. So that will be in
line with the principles of Islamic values. The focus of the study is how to describe the transformation of
Islamic values in Madrasah Aliyah. This is a baseline on the basis of research presented by Willems et al.
Entitled "Citizenship education in religious schools: an analysis of tolerance in Catholic schools from a virtue
ethical point of view". Research conducted in the Catholic school proves that the moral education through
religious values. So it can form students who have good behavior. Researchers try to re-prove these hypotheses
in Islamic schools in a transformation of Islamic values in madrasah Aliyah. The number of respondents
involved in this study was randomly selected using sampling method of 337 madrasah students involving 26
madrasah Aliyah in Purwakarta District.

Keywords: tolerance, Islamic value

INTRODUCTION
Education is an attempt to guide adults into adults (Langeveld, 1980). What Langeveld says, shows
education is very important. In the process of education, we are accustomed to solving problems by using
media problems provided by teachers. This is one way to cultivate maturity in thinking, which is a complete
human adult.
Ideally at the age of 11 to 15 years in the cognitive development of learners has entered the stage of
formal moral development. This means that the child is able to think about Pieces of Pieces (Piaget). The point
is that a child is able to think logically (make sense) of what he sees. There is an event where the theory is not
in line with reality. Children seemed to think freely so that impact on intolerant attitude.
This happened in a religious-based high school (madrasah aliyah). One day, the school held a
celebration of the Islamic Day (PHBI). Where in his show invite a preacher who is popular (hits) among young
people. With his distinctive style, the Dai appeared to give tausyiah to the entire academic community of the
school. Most of the students attend the event until the event finishes.
When finished the event, the author tries to mingle with the students to while telling the story about the
recently completed event. Unexpectedly, there was a speech that came out of one of the students who more or
less read “Pa, eta tadi nu ceramah cenah gaul tapi sholeh, tapi piraku ustad teh ceramah ngan make calana
lepis jeung kaos? Berarti teu sholeh atuh pa. Sabab nu sholeh mah kuduna make peci, acuk koko jeung
sorban”. (“Sir, that was the one who gave the speech he said slang but sholeh, the ustad lecture only wearing
jeans and shirts? That means not sholeh, because sholeh it should wear a skullcap and Moslem clothes and
turban”).
The speech of the student raises the question continuously in the author. Islam is a perfect religion. In
Al-Qur'an sura Al-Anbiya verse 107 means that “We did not send you Wahai Muhammad, but as a mercy for
the whole of nature”. In the book of Tafsir Ibnul Qoyyim by Ibn Qayyim Al Jauziyyah, the verse is one of them
interpreted that “Islam is a mercy for every human being”. But, why in a student who is educated using Islamic
methods, his attitude is not a blessing to his neighbor? Instead, tendencies lead to the intolerant attitude.
The phenomenon of intolerant attitude done by students is not up there only. As I explained the material
of “Harmonization of Human Rights and Obligations in Pancasila Perspective” I said that "Eid al-Fitr gives
congratulatory eid, we should also reward them as they celebrate their religious day ". At that time there was a
student who raised his hand and gave an interruption and said that "Pa, that is against the Islamic creed!". Then
I replied, "We do that in perspective as citizens, so it is not to regulate in the rules of our country that Muslims
are forbidden to say goodbye to Christians and other religious people because they are all recognized as a
religion in our country by the constitution ". That is a picture of intolerant attitude cases that occur in the formal
education environment.
This phenomenon cannot be left alone. Remember out there they will soon mingle with different people.
They can still be free to behave towards different people at the moment, but not when they are in the
community. The heterogeneous community environment makes it good to be nice to everyone regardless of
background.
Based on the background of the problems described above. There is an intolerant attitude shown by
madrasah students. This must be a problem that must be solved and known what causes it. The outline of the
problems studied is related to the phenomenon of student intolerance in religion-based schools. However, in
this scientific article that became the focus of the problem is how to image the transformation of Islamic values
in Madrasah Aliyah in shaping the tolerant attitude of students?

THEORITICAL
The Transformation of Islamic Value
One thinker who agrees that religion can serve as an alternative to other systems is the historical
philosopher Pitirim Sorokin. He says that culture can evolve in three stages. The first stage is called the
ideational stage, among others marked by a unifying principle of supernatural and suprarational (God) culture,
then the second stage of the idealistic stage, namely the combination of the senses and the suprainderawi. After
that, the development of culture shifted to a new stage called sensate culture characterized by the characteristics
of sensory, empirical and secularistic. At the height of the development of these last cultures will be achieved a
new cultural stage which by Sorokin referred to as supra conscious level.
This new kind of awareness ultimately has the power of healing power. Religious awareness or religious
awakening, in particular, began to appear and this became one of the positive and creative responses to the
challenge of modernity. This awakening contains a positive dimension, especially to rediscover Islamic values
as a system that encompasses all things, namely beliefs and life programs. How the teachings of Islam can not
be separated from social life, for example, pillars of Islam that ordered his people to perform fasting and zakat,
these two services contain very high social values.
It is as easy as Islam to be able to transform itself into this worship, not to, for example, the hunger, and
thirst, or to carry out religious duties only, but true fasting worships an awareness for Muslims who regard poor
people who have no life with deprivation and how to get high social sensitivity that can always help Feed the
poor.
In addition, with regard to the value-price, in Al-Quran sura Al-Kafirun verse 6 says “For you your
religion, and for me my religion”. The interpretation of this verse is a religious person sister does not have to be
static and worried about assessing the religion that occurs in life. We can not do anything to be religious with
us. Let them be religious according to their beliefs. If this figure is well transformed, doubt the religious life in
Indonesia will be avoided. Delivering information by giving Zakat, meaning we have shared with people who
do not have, making all the poor people better. This is the meaning of the various patterns that can shape us into
religious people who are also humanists.
Muslim societies are also known to accept the principles of difference that led to the emergence of
various schools and schools such as schools of jurisprudence and Islamic philosophy, theologians, indicating
that Islam is multi interpretative. In this multi-interpretative character, this idea departs from the basic view that
the ultimate mission of Islam is humanity. Therefore Islam must be a force that can motivate continuously and
transform society with the practical and critical.
In a practical transformation, the emphasis is not on the doctrinal aspects of Islamic theology, but on
empirical problems in the social, economic and community development fields, the awareness of people's
political issues, social justice and so on. Even from transformative thinkers, there is a strong desire to ground
Islam’s teachings in order to be the will that frees people and society from the shackles of injustice, ignorance,
and backwardness.
While on a theoretical plane, transformative thought seeks to construct alternative social theories based
on an Islamic worldview. Because they idealize the realization of so-called prophetic social science or
transformative social science.
Value Learning
The purpose of education and learning of values and character is to form the "good character" of
Lickona (1991), which is to live with correct behavior in relation to human, natural environment, and with
oneself. Character consist of operative value, value in action. For education and learning values and character,
Lickona (1991) offers a comprehensive theory that links between moral knowing, moral feeling, and moral
action. For values and character education there are three sides that need to be jointly and proportionally
developed, namely: (1) moral knowledge (knowledge) that is knowledge / insight about the good-bad, halal-
haram, worthy-not worthy, unlawful; (2) moral feeling such as empathy, affection, love, by way of feeling life
in a moral atmosphere; and (3) moral action.
Good character is determined by knowing the good, desiring the good, and doing the good the habit of
positive thinking, good prejudice, and do good. Moral knowing has elements of moral consciousness, moral
judgment, moral decision making, and self-knowledge. Moral feeling includes empathy, self-confidence, love
of kindness, self-control, and humanity. While moral action includes the ability to do, willingness to do, and the
habit of doing.

The Model of Tolerance Values Cultivation in Civic Education Learning

The concept of pluralist-tolerant education is not only required by all children or students, not only to be
a target of socio-cultural prejudice, or children living in a heterogeneous social environment, but all learners, as
well as parents, need to be involved in pluralist-tolerant education. Thus, it will be able to prepare students
actively as citizens who are ethnical, culturally and religiously diverse, being human beings who respect
differences, pride themselves, a plural environment (Naim and Syauqi, 2012).
The conception of tolerance continues to grow. In general, Tolerance is more interpreted as providing
opportunities for others to perform religious activities. tolerance is not only about the religion of tolerance
containing the wider dictation because of its related social life as well as environmental change. Tolerance is
linked to a wide variety of differences. tolerance not only provides opportunities to others associated with
religious processions or cultural values. Students learn to tolerate giving permission based on the norms of
others’ ideas.
In general, tolerance is usually associated with different religious practices, cultures, and norms. Skeete
and Zikhali (2011: 516) reveal that tolerance is not only in religious differences as is commonly understood by
large societies such as In Indonesia. Tolerance related to various social differences and circumstances. Some of
these differences are expressed: tolerance to linguistic differences, racial distinctions, religious dissimilarity,
homosexuality, acquired immunodeficiency syndrome (AIDS), victims and immigrants.
In relation to student life in school and the students' social interaction at school, tolerance is related to
how a student provides opportunities for others to do something different from certain restrictions, especially
the practice of religion or practice of different subcultures. Harell (2010, p 408) defines tolerance traditionally
conceived as the ability to exercise restraint when interacting in groups about an object, such as: “Tolerance is
traditionally understood to imply restraint when confronted with a group or practice found objectionable” Lapp
et al (2013, p. 7) explains how tolerance is in practice. Described tolerant behavior involves acceptance of
diversity; we accept that people or ideas are different and believe that these differences can co-exist. To tolerate
the difference means that while it may not agree to coexist without agreeing in a way that would cause harm.
Being tolerant acknowledges that the people around us have different perspectives while agreeing to disagree.
Tolerance is based on good judgment and correctness according to prevailing norm. most assume that
tolerance will be measured in truth by using moral considerations as described. Lapp et al (2013: 7); that:
“Most would answer “yes” if the issue involved a topic or incident that was believed to be ethically or morally
wrong. The concept of tolerance needs to be done proportionately because the concept of tolerance is a concept
that has complexity.
The existence of tolerance itself is influenced by value and situation. The complexity of the concept of
tolerance expressed by Berggren and Elinder (2012: 284) states that: “In any case, it should be noted that
tolerance is a multifaceted concept, in that a person can be tolerant to different degrees toward different groups
of people, and intolerant toward some.” The statement shows that tolerance there is uncertainty. whereas
tolerance must have a benchmark of truth so that the nature of relativity is absent at tolerance. The existence of
relativity with cultural reasons, the context makes the tolerance becomes inconsistent. Tolerance can have a
negative impact on social life expressed by Berggren and Elinder (2012: 287) that: “we think that tolerance
sometimes could have negative effects, which is overlooked in the literature.” The results of Berggren and
Elinder’s research (2012: 290) showed that the negative impact on growth was found that tolerance to racial or
ethnic differences impact the economic growth of a nation. These results indicate that tolerance has a
significant influence on social and economic life. Tolerance fosters creativity in the environment.
In relation to religious learning, it is important to understand pluralist characteristics.
1. Learning In Difference
Education that sustains national education processes and products rely on the main pillars that support
national education products and processes, which are how to know, how to do, and how to be.
On the third pillar how to emphasize on how to "be people" in accordance with the characteristics and
mindsets of students. In this context, how to lift and work together with others, in fact, has not fundamentally
taught as well as instill life skills together in a religiously, culturally, or ethnically plural community.
2. Build trust
Trust is one of the most important social capital in the strengthening of society.
3. Maintaining mutual understanding
Understand not and approve. Understanding each other is that consciousness is their values and we are
different, and may complement each other and contribute to a dynamic and lively relation. Religion has the
responsibility of building a mutually beneficial ethnic foundation among plural / multicultural religious and
cultural entities.
4. Respecting mutual respect
With this kind of learning design, it is expected to create a learning process that can foster pluralist
awareness among students. If such a design can be well implemented, the hope of creating a peaceful, tolerant,
and non-conflicted life soon becomes more manifest. For education is the most systematic, broadest, and most
effective framework of its implementation (Naim and Syauqi, 2012).

METHOD
The quantitative approach is an attempt to measure the variables that exist in the study (variables X and
Y variables) to then look for the influence and relationship of two variables. The population is the source of
data that is determined based on research objectives. The study population is students in KKM MA Kab.
Purwakarta totaled 5,556 students.
The total number of samples to be charged in this study was calculated using the Slovan formula of 373
learners. With 95% confidence level and 5% (0,05) error rate in each sample of students, most of the schools
are 65 students from MAN Purwakarta and the least is 1 student from MA Minnatul Hudan and MA Al Afiah.

RESULT AND DISCUSSION

The Overview of Islamic Value Transformation Research
Islamic education among its people is one form of manifestation of the ideals of Islamic life to preserve,
divert, instill, and transform Islamic values to the person of his successor. Thus the person of a Muslim should,
in essence, contain values that are based or inspired by faith and piety to Allah SWT as an absolute source to be
obeyed.
The value of Islam as a psychological psychological idea visible from the behavior of students must be
able to survive and become a student identity. The process of transformation of perfect Islamic values is
expected to give positive value to the behavior of students as the next generation of the nation. Students who
value and value Islamic values are more likely to be positive toward other students, objects or the environment.
There are four dimensions of Islamic values in the words of Glock and Stark (1999): ideology,
ritualistic, experiential, intellectual, and consequential. Each dimension has an indicator that is the indicator of
ideology dimension is faith to Allah SWT, ritualistic dimension indicator is worship to Allah SWT, the
experiential indicator is Sabra, tawakal and kindly (khusnudzon), the intellectual indicator is understood Al-
Quran, Hadist, and fiqih, and the consequential indicator likes to help, cooperate, honest, and not stealing.
Based on the results of the study it is known that the minimum ideology value is 2.8 and the maximum
is 4.4 with the standard deviation of 0.323 with an average of 3.83. The average of 3.83 shows the ideology of
students at a moderate level. The minimum value of the ritualistic dimension is 2 and the maximum is 4.5 with
a standard deviation of 0.529 with an average of 3.86 or is at a moderate level. The minimum dimension of the
experimental dimension is 2.7 and the maximum is 4.8 with a standard deviation of 0.281 with an average of
3.7 or being at a moderate level. The minimum grade of the Intellectual dimension is 2.9 and the maximum is
4.6 with a standard deviation of 0.329 with an average of 3.9 or is at a moderate level. While the maximum
value of the consequential dimension is 2.86 and the minimum is 0.45 with a standard deviation of 0.21 with an
average of 3.79 or be at a moderate level. This shows that the values of Islam practiced by the students in their
daily life at school are at a level that has not been as expected.
School and teacher expectations, Islamic values are at a high level. The results showed that the values of
lives transformed in school life affect how the behavior of students' tolerance is related to opinion and religion.
In the highly diverse Indonesian context of various dimensions such as religion, ethnicity, sub-culture culture
then tolerance becomes an important variable that must be solved the problem. The transformation of values of
values is a variable that can be used to predict how the behavior of tolerance among students.
The results are in line with the concepts put forward by Fisbein & Ajzen (1980), Azjen (2005) on
behavior. Subjective norms that are indicated by others' approval of behavior will influence how they behave.
Explained Ajzen (2005) argued that attitudes toward the behavior is determined by beliefs about the
consequences of a behavior or briefly called behavioral beliefs (behavioral beliefs). The belief in Islam is
related to the reward, sin, Ridho, and the grace of the Almighty.
Behavior that is judged to be incompatible with Islamic values will get sin and vice versa even if sin is
forgiven except musyrik. The offending students will be avoided by their psychological and social counterparts.
In the theoretical concepts put forward by Festingger (1978), one tends to seek a balance (consonant)
behavior that is judged to lead to dissonance (imbalances). The students will change the behavior if it is known
that the behavior of intolerance as there is a change of orientation in looking at differences in others.
Emphasized in Islam that the differences are beautiful. Changes in aqidah have brought great changes to
individuals and groups in society.
In Islam there are values such as the ideological value transformed into 1) When the name of God is
trembling 2) When hearing the verses of Allah then his belief increases, or values Not saying rudely to friends
despite feeling angry / annoyed as a picture of attitude patience, dislike of talking bad about others can lead to
tolerable behavior such as staying comfortable and awkward in spite of discrepancies or accepting any group
duties, responsibilities and outcomes.
The results are also in line with Lickona (1991) in a comprehensive theory that links moral, moral
feeling, and moral action. Knowledge of Islamic values influences how tolerance is. Lickona (2000) also
highlights how the role of religion to shape one's character. The students who have intellectual as an indication
of the transformation of Islamic values are indicated by understanding adab and tadjwid reciting the Qur'an,
understand the hadith still trying to practice the hadith daif based on the ijmak in matters relating to the virtue
(fadhail), the suggestion of kindness, and the prohibition ugliness is more tolerant of others.
Students who understand Islamic values are more respectful of the rights of others to choose religion or
belief, more respect for others. For example congratulates despite being defeated by his own friend in a match,
offering what is needed for a friend without being asked. This shows that Islamic values are transformed
through learning processes both socially and through the process of delivering information into a means of
behavioral orientation of students to be more tolerant.
The research findings show that the most important dimension as an indicator of Islamic values
variables is to worship in the form and the procedure has been determined by Allah SWT or as well as
unspecified and understand that the acts in his arms should be avoided without exception. Worship is based on
an understanding of the rules of Islam (law).
The students’ understanding is a process of continuing with worship and rules. Every activity of the
students and their interactions in the school will be in harmony with oneself, values and environment. If the
activity is the actualization of full awareness of the values of discipline, responsibility or love of God Almighty.
Understanding is the process of understanding the reality of tolerance, and of Islamic values. The notion
of reality relates to the cognitive processes formed as a continuous process of learning. To understand the
meaning of tolerance then the students must understand it with reason. The students understood Islam and the
values it transformed in a wider context (the diversity that exists in Indonesia). The understanding of the
students is enhanced through a learning process based on life-long principles considering that the process does
not end in either context/reality or the whole that students are part of the national and state system of life that
upholds uniformity.
The students understanding of Islamic values functioned to find the issues to be expressed by the reality
of tolerance and intolerance. Understanding is something that is continuously sought, and not something that
has been found and then the process is complete. In line with Balson (1999) that tolerance behavior is the result
of Islamic values being transformed, studied and developed in families, schools, and communities.
CONCLUSION
1. The transformation of Islamic values in Islamic education is a very important undertaking. Given that will
provide a positive impact on the next generation of the nation, especially in the behavior of student
tolerance.
2. The formation of student tolerance to be a goal in the process of transformation of Islamic values. This is
because tolerance is a provision for the generation that lives amid the diversity and dynamic of the times.
3. Although there is an attempt to transform Islamic values in madrasah, it is not enough to change the
behavior of students to be more tolerant. Given that the results are still at a low level. The hope is
certainly as a religion-based school, the transformation of Islamic values can be done with the maximum
and have a positive impact on student behavior.

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