CHAPTER I
INTRODUCTION
A. Background Problems
Al-Qur'an is the word of Allah SWT. which is the source of our Aqidah. In absolute al-Qur'an is the word of the most noble and most glorious. Indeed, Al-Qur'an is God's advice, advice that the birth and healing for the heart disease can all mangikis, dirt and contempt in the chest so that the light and back light pious disposition of disematkan God on man's return to function. As Allah swt says:
This means: "And we send down from the Al Quran to be a bidder and a mercy for those who believe in the Quran and Al did not add to people who do wrong other than the loss." (QS. Al-Isrok: 82)
Al-Qur'an also able to cure various physical diseases, and psychological.
"As the holy book, the role of Al-Qur'an is very central in the life of the individual and the social islam. Role not only cover the issues rituals of worship, but also covers framework of economic, social, political and even cultural. "
"The scholars differ in the definition of Al-Qur'an. according manna'Al-Qhathan: Al-Qur'an is the book of God that is revealed to the prophet Muhammad SAW and the people who read it will get the reward. "
"According to the experts ushul fiqih, fiqih and Arabic: Al-Qur'an is Kalam Allah has sent down to the nabinya, Muhammad. Lafad-lafadnya contain miracles, it has the value of worship, are derived mutawatir, and written in the Manuscripts, from the beginning of Surat Al-Fatihah (1) until the end of An-Nas (114). "
Al-Qur'an has its own name on the difference between Al-Qur'an (reading), Al-Huda (Chair) Al-Dzikir (improvement) An-Nur (Light) Al-Furqon (pembeda), Al-Bayan (explanation ) and Al-Hikmah (philosophy) and others. The name Al-Qur'an itself is the name of a popular and prominent. God gave distinction to the book which was revealed on the Prophet SAW is the name of Al-Qur'an as scriptures Samawi before. Al-Qur'an is a book which fenomenal, pantaslah he called the Prophet's miracles. He is a kalamullah akan always awake and guaranteed purity and kemurniannya forever. As Allah swt says:
إن نحن نزلنا الذكر وإنا له لحافظون (الحجر:)
This means: Surely we are the lower al-quran and we actually keep. (QS. Al-Hijr: 9)
Among the miracles al-Qur'an in the early diturunkankannya the most prominent is a style of language. Layout style language Al-Quran is not the same style of language with the language of human society which is known Arab mare that. Al-Qur'an is not poetic, nor shaped poisi. Accordingly Khuroish language Shihab explain verses Qur'an Al-though that has been described as God or not lyric poetry, but it feels and have a unique sound and rhythm in ritmenya. Although the majority has said that the stories Al-Qur'an always opposed, or more often does not comply with the restrictions set by literary critics. However, the value of literature in the Al-Qur'an is very high and it is recognized by experts literature.
Although the style of language has a unique, beautiful and has a high literary value, but the excess Al-Qur'an than the books that are easily understood and to dihafal what if we really and truly want to memorize and memehami and yagn iklas have any intention to keep kenurnian Al-Qur'an itself. As Allah swt says:
This means: "And verily we have been easy for Al-Quran lessons, then how do people who take heed" (Al-Qamar: 17)
"Thousands and tens of thousands of Muslims who have memorize Al-Qur'an, and we should also berbangga that most of them are young children that age are still not enough (baligh), although they may not completely understand the function and meaning of Al -Qur 'an itself. "Indeed, we can not pungkiri that to be able to memorize Al-Qur'an in addition to required hard work miracles from SWT gods, must also have a motive, the embroidery rounded, consistent and sincere intention that the iklas will not need time for many years as is done menyelesailan those tools, many of them Al-Qur'an to memory only takes a few months behkan a few weeks only.
Nowadays a lot of Al-Qur'an penghafal that until many years can not finish, even in a period of five years and even more have to obtain a new, half or less than half the Al-Quran. There are several factors that prevent them, including a lack of totality and consistency, because for someone who inginmenghafal Al-Qur'an should have the totality and consistency of the high Al-Qur'an itself. In addition, also shall have the right daily schedule, such as repeat again memorizing past (takror), add memorizing new schedule and others, so if there are activities that can not be done according to schedule will be replaced at the time of the others, so do not akan have more activities that are abandoned.
Target system as per sap, perminggu, monthly, and pertahun also needs to be done for memotifasi themselves, because many of those who do not have a specific target, usually so that memorizing a new disetorkan processed directly to the teacher. This is certainly more serious than memorizing a long-prepared.
The first step should be done by someone who wants to memorize Al-Qur'an is read with mengaji (binnadlor) to really smoothly and in accordance with the rule-principle Tajwid, while with the move to memory that does not show himself to memory are themselves being al-Qur 'an (may require a knowledge of other religions). Had it up to forward if enough mumpuni act again to finish memorizing akan easily within a relatively short time, which is always ready. Things like this is often ignored by the penghafal Al-Qur'an dizaman now, so they need a long enough time to complete.
Al-Qur'an to memory is a very noble task. Therefore, it is necessary that the device is also magnificent. Al-Qur'an to memory is a goal that is very noble goal. So in order merealisasikannya we need to spend sufficient time.
There are several factors that have a close relationship to memory in the al-Quran, and the factor is divided into three parts. First, embed the material in both so that sap becomes multiply and set their own sap-sap. This is the most important factor. Second, intermediaries including fundamental (basic), without which it seems difficult for candidates hafidz al-Quran for the hafalannya quickly and precisely in mengulangnya. Third, secondary or complementary factors. This factor helps in considering the re-remember memorizing the intensive and effective.
Given the high position of the hafidz and function in maintaining the Al-Quran, and the still low level of their understanding of how the right should do to facilitate them memorize Al-Quran, and many more other things that should be done by the hafidz at Pondok Pesantren Al-Qur'an Tahfidzul Hasan Patihan Wetan Babadan Ponorogo, but that has been left as described above.
Based on background issues, the author interested in the research with the title "The Guru Pondok Pesantren Al-Qur'an Tahfidzul Hasan In Improving Ability memorize Al-Qur'an Santri son in Patihan Wetan Babadan Ponorogo", with the reasons as follows:
1. Because Tahfidzul Qur'an is a practice which is very commendable and should be developed metodologinya.
2. Because the Qur'an Tahfidzul Pondok Pesantren Al-Hasan is the only mendalmi pondok pesantren that Al-Qur'an in Patihan Wetan Babadan Ponorogo.
3. Because one of the authors merupkan santri Tahfidzul pondok pesantren Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo.
B. Research Objectives
From the background of the problems that have been presented above, the author menetepkan research purposes sebegai following:
1. To find out efforts pondok pesantren teachers in improving the ability santri son cram in Al-Qur'an in Pondok Pesanren Tahfidzul Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo.
2. To find out the results achieved in the santri son memorize Al-Qur'an in Pondok Pesanren Tahfidzul Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo.
C. Restrictions and Formulation Problems
1. Limiting Problems
To prevent problems in this research is not extensive, the author needs to provide relief to the variables below:
1. The efforts of a business that is conducted with seriously in order to reach a desired goal.
2. Pondok pesantren teachers are people who strive to guide, improve, refine and make the students become better and closer to the Lord.
3. Al-Qur'an to memory is the verses of Al-Qur'an, and regardless of the sciences Tajwid existing therein.
2. Problem Formulation
In this research the author to formulate the problem as follows:
a. These efforts are conducted in the teachers' pondok pesantren improve memorize Al-Qur'an santri Tahfidzu son dipondok pesantren Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo?
b. How is the result of efforts made in the teachers' cottages pesanten increase menhafal Al-Qur'an santri son pondok pesantren Tahfidzu in Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo?
D. Research Method
1. Population and sample
Population is a set of elements or elements which is the object of research. While the sample is representative of part or the population examined.
The population in which the research is all santri son Tahfidzu Pondok Pesantren Al-Quran Al-Hasan that the amount santri 34. Because the population is less than one hundred people, so this research does not use samples.
2. Technical Data Collection
a. . Observation
Author observsi to perform learning activities santri son, activity santri mengaji at the time, at the time of rest, wakyu working on a tribute, at the time of rest at night and worship the other night as qiymullail and so forth.
b. Interview
In this research the author interview with the nurse wickiup pesantre, the board of teachers, the management of huts and santri son memorize the Qur'an in Al-Tahfidzu Pondok Pesantren Al-Qur'an Patihan Wetan Babadan Ponorogo.
c. Documentation
In this research, authors need the documents as follows:
1) Books curriculum
2) Data-teacher data
3) data santri bil ghoib
4) teachers' attendance
5) attendance santri
6) Structure of organization
7) Foundation Certificate
8) Book value
3. Data analysis
Data analysis technique is a way to analyze the results of the data obtained in the research. Data analysis techniques are used to determine the answers to the problems of research with the goal to find the truth of the data obtained so that conclusions can be drawn.
The data that was collected processed and analyzed using the method of analysis diskriptif kwaliatif, meaning that the data collected dipilah-pilah and grouped. While there are a number yng note, divided, diprosentase and dikualitaskan.
E. The Sistematika
In writing this essay, the author prepared a five-chapter and appendix attachment. In general, sistematika discussion in this essay is as follows:
This essay begins with the title page, the note validation pembibing approval, introduction, motto, daftas content, and a list of attachments, all of this is the front of the college, and then resumed deliberations perbab the contents of the essay, the discussion perbab are as follows:
CHAPTER I: Introduction
In this chapter includes the background, the purpose of research, and formulation of the problem, methods of research and preparation sistemetika.
CHAPTER II: Review of Books
Is a theoretical discussion about the cottages and boarding memorize Al-Qur'an.
CHAPTER III: general description of tahfidzul pondok pesantren Qur'an Al-Hasan Parihan Wetan Babadan Ponorogo.
In this chapter discusses a brief history, organizational structure, facilities and infrastructure, teaching and learning activities at the Pondok Pesantren Al-Qur'an Tahfzdul Hasan Patihan Wetan Babadan Ponorogo.
CHAPTER IV: Efforts to improve the ability of Al-Qur'an to memory santri son Tahfidzu at Pondok Pesantren Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo.
This chapter contains the forms of the efforts, challenges and solutions as well as the achievements made in improving the ability of Al-Qur'an to memory santri son in Pondok Pesantren Al-Qur'an Tahfidzul Hasan Patihan Wetan Babadan Ponorogo.
CHAPTER V: Conclusions and recommendations
This chapter is a discussion of the end of the essay, which is the answer from the problem formulation which contains the conclusions and recommendations. At the end of this essay consists of a list of libraries and a list of attachments and history education author.
CHAPTER II
OVERVIEW REFERENCES
A. Pondok Pesantren
1. The Pondok Pesantren
Not clear and not many references that describe when boarding first, even the term pesantren, Kyai, and santri still be debated. According to the origin of the word comes from the word pesantrens Santri get the particle prefix pe and an ending that shows the place. Thus the meaning of the boarding santri. In addition, the origin of the word sometimes boarding dianngap combination of Sant (both men) with the syllable tra (helpful). So that the word pesntren can bearti "where good education." Pesntren own understanding of the place is basically the study santr, whereas a house or hut bearti simple dwelling made of bamboo. Dismping the word may come from a hut arab language "funduq" bearati a hotel or asarama.
Nurkholis Majid argues that talk about boarding can not be separated with the word santri. Santri comes from the word sastri (sanscrit) that bearti literacy, dikonotasikan santri class is literary, religious knowledge from reading the book of arab and it is assumed that santri bearti also people who know about religion (melaluai book - the book) and most can not read santri Al -qur 'an, so that a more serious attitude in respect of religion.
"Pondok pesantren is an institution pendidkan Islam in which there is Kyai (educators) who maengajar and educate the santri (students) by means of the mosque which is used to provide education and support with the hut as a place to stay the santri."
In the current implementation, of the many types of education system or the pondok pesantren by, the outline can be classified into two forms that are important:
a. Pondok salafiyah
Hut hut salafiyah is conducting a boarding of Al-Qur'an and the sciences of Islamic religious education and teaching activities that take place as the beginning of growth.
b. Pondok pesantren khalafiyah ( 'Ashriyah)
Pondok pesantren khalafiyah pondok pesantren is conducting activities that kepesantrenan, also conducted a formal education activities (school line), both the way public schools (elementary, junior high, high school, and SMK), and the way the school berciri typical island religion (MI, MTs, MA , or Mak).
2. Pondok Pesantren History
Pondok pesantren is one of the first Islamic religious education in Indonesia, for that when we talk about boarding cottages can not be separated from the beginning of the entry and development of Islamic religion in Indonesia. Sebagaiman inclusion of Islamic history in Indonesia, where Islam was brought by the traders as well as scholars, they provide education and teaching each have the opportunity to trade their disela time. Boarding on this there are some opinions that kontrdiktif.
First, these groups argued that the boarding is original creation of the nation after the children have contact with local culture. Pesantren education system is the Hindu-Buddhist, is the theater in the treasury and boarding institutions pre-Islamic. Second, the groups argued that the boarding of the institution diadobsi islam middle east. This group of doubts that the theater organization and the existing residence since the era of Hindu-Buddhist merupakn place during the teaching practice of textual sebagaiman dipesantren.
One of the methods they are applied to introduce Islam as the education process, the method or Uswah example perilaku.mereka socialization in the community to give an example of good behavior, such as polite, genial, sincere, loving, trust, generous, honest and fair. Likewise dikenlkan by Islamic teaching of Islam wherever they bearada. And wherever they have the opportunity to live long enough, they build a mosque or Langgar. Two places of worship is used as a medium to spread the religion or the teaching of Islam to the people who have.
As performed by Rasullah SAW, with a friend when the Hijrah from Mecca to Medina, he made the mosque as a center of education nabawi islam. Mosque that education is central to all the single people, without age limit, slowly evolved into a center of Islamic education to secondary level and higher education, and education for children of primary level established al-kuttab.
"From where the middle side dish ditimur start up with the name of madrasah wickiup pesanten, the mosque as a center of education in classrooms and students asram lodging (santri)." Samudra pasai Islamic education is the center or boarding the first hut in Indonesia. Next, pesantren education system is not only disamudra pasai course, but it has spread kepulau and even nationwide.
3. Elements Pondok Pesantren
There are some elements in the shanty boarding which can not be separated from one another. Zamakhsyari Dhafier Trading in the book, the 5 elements, namely Kyai, santri, mosques, boarding and lodging of the classic books.
a. Scholars' (Kyai)
Ulama is a person who has knowledge of the revelations of Allah, whether they are kauniyah and Qur'aniyah followed the khasyyah (fear) of Allah. Ulama 'of the plural' alima that means someone who has a deep knowledge, wide and steady. Ulama is seserang who have personality and character which can maintain the close relationship with God and have the strength to hold up the fort and leave everything the doghouse by Allah SWT. submissive, docile and khasyyah to Him. Ulama or Kyai is a central figure in a pesantren, pesantren forward pullback is determined by the authority and charisma of the Kyai. Because it is not rare, when the Kyai disalah one boarding died, the boarding Pamor is declining because of the Kyai Kyai setenar not replace that it has died.
The conditions or criteria scholars are:
1) and scientific skills
a) Understanding the al-Qur'an and Sunna Rasullullah ulumuddin other
b) Has the ability to understand the situation and conditions and can anticipate the development of the community and to spread the religion islam
c) Ability to lead and guide people in melaksanakn obligations hablum min Allah, hablum min Annas and hablum min al-Alam.
2) Devotion
a) subjugate all life and lives only to Allah SWT.
b) To become a patron, protector and servant of (waliyul mu'minin)
c) discharge all duties and obligations on the basis of faith and piety to Allah SWT with the full sense of responsibility.
b. Santri
Santri is one of the key elements of the pondok pesantren in, because santri is a group of people that can not be separated from the life of scholars or Kyai. Santri sisiwa or is a student educated in linkungan pondok pesantren which the students and is the pursuer and scholars struggle pelanjut faithful.
In boarding, viewed from the side santrinya, there are two, namely santri mukim (live dipesantren), namely the students who came from far away places that do not enable him to return home kerumahnyamaka he mondok (timggal) dipesantren. And santri bat (santri who went home), namely students from the area around the memuingkinkan they stay home ketempat each. Usually santri mukim amount that is greater than the santri ngalong.
"Pesantren world, also made a santri moved from a boarding kepesantren others. Santri feel after a long disuatu boarding, then he moved kepesantren with another goal to add a science and deep into the expertise of one of Kyai didatanginya. "
c. Mosque
Masjid literally means place of prostration is, because this place at least a Muslim five times a day carry the night prayer.
Mosque is a must have in the shack boarding, because in addition as a place of worship also function as a center of education. As at the time of Rasulullah SAW, the mosque is a single Islamic education center, and continue until the time of khulafa al-Rasyidin namely Abu Bakr, Umar Bin Khattab, Usman bin Affan and Ali bin Abi Talib, who last year to 661 M.
d. Dormitory lodging
Dormitory lodging is usually consists of a room, hall, bathroom, kitchen and common playing field. In the first period, many lodging asarama made of bamboo-shaped Angkringan (using the pole under the floor buffer). But now this building is shaped buildings and facilities that prasarananya better than the first time of boarding lodging, and began to rarely found the building made of bamboo.
Although the facilities and infrastructure paesantren at the time of first quality are now under pesantrens akan santri quality but at the time of first not less than the time of santri now, it can be said even more superior. Not a few graduates at the time of boarding the first scholars to be large-scholars who can finally build their own boarding dilingkungan community. .
There are several principal reasons for the importance of a hut in a pesantren, namely: First, many santri-santri who came from areas far to claim to a science that is Kyai termashur expertise. Second, the pesantren-pesantren is located in the villages, where housing is not available santri that came from outside the region. Third, there is reciprocal relationship between the request and Kyai santri, where the Kyai santri assume as their own parents.
e. Teaching religious sciences
"Teaching science-theology dipesantrn, generally carried out through teaching classical books, as have some of the boarding memakaim Book Arabic is not quite the classic books."
1) study books classical Islam
Islamic scriptures are more popular classic with a yellow book, written by scholars, Islamic scholars at the time of mid. Ingenuity and a mastery of the abilities measured santri read and mensyarahkan (explain) the actual content of these books. Usually instruction books are dijadwal with time, place, Kyai teaching, and the name of the book is read.
2) teaching books Non classical Islam
Theory books are usually conducted in a modern boarding. Dipesantren-boarding modern theory books classical Islam is not that important to take part, can be said is not even taught.
Sciences research is taken from the religious scriptures speak Arabic organized by scholars-scholars who are mutaakhir. As pesantern modern cottages Gontor, most lessons are taken from religious books essay scholars have classified the 20th century.
4. Pondok Pesantren teachers
Pondok pesantren is an Islamic religious institution in Indonesia with sisitem learning in general, which are still classic. Talking pondok pesantren teachers means can not be separated from the Islamic education. In the role of Islamic education teachers is very important for the achievement of educational goals of Islam, both short and long term.
"According to Al-Ghozali, the teacher is a person who seeks to guide, improve, refine and mensucikan heart to be close to the khaliqnya. For the perspective of teachers in Islamic education process should be directed to the aspects tazkiah, an-nafs. "
Therefore, a dituntun educators to have some virtue which is the nature of virginity. Among nature are:
a. Teachers should love their children like their own children.
b. Teachers do not seek compensation from work mengajarnya, for the follow Rasullah saw the reason that more job teaching high price of property
c. Teachers should menasehati students that science does not seek to explore the life of greatness or the world.
d. Teachers should become a precedent and an example that should be in the main tiru the murud - student.
e. Teachers should practice in knowledge, in order to hoodwink ucapanya not done.
In this case, Allah said:
This means: "Do you rule man with good deeds you are sure of yourself." (Q.S.Al-Baqarah: 44).
5. Pesantren Education System
In fact the education system is a boarding ladder system of advanced education Langgar and mosques, both in materials and methods used. Pesanten that at the beginning of the establishment has a simple instruction, which also still lingkupnya simple, both in the masjidnya, the number of santrinya, residence (pondoknya), and the materials provided.
Boarding establishment of the education system has a goal that is:
a. Common goal, namely to guide students to become human berkepribadian Islam, the religion with the science of it's way into the teachings of religion (or mubaligh dai) islam in the surrounding community through science and amalnya. Kyai a pesantren graduates say that the ideal is the "holy-Shaleh" or santri berilmu and who have a certain Karimah. Keshalehan the santri this is a goal that most of the pesantren.
b. Specific goal, which is preparing to become the santri pietist (clever or expert) knowledge in the religion of disyahkan by Kyai concerned and can mengamalkannya in the community.
So the purpose of boarding education institutions do not merely enrich the mind santri with texts and explanation of the explanation-Islamic, but to elevate the moral, train and elevate the spirit, respect the spiritual values and humanity, to teach tingkahlaku attitude that honest and moral, and prepare students to live a simple and clean hearts.
B. Memorize Al-Qur'an
1. The virtue and memorize Al-Qur'an
a. The Al-Qur'an to memory
Al-Qur'an to memory is trying the verses of Al-Qur'an al-Karim Manuscripts written in both letters, mahraj, tajwidnya and understand its meaning and try to be mengamalkannya in daily life.
So to be able to memorize Al-Qur'an must devote all someone who has the ability and intention to have a sincere compliment without expecting praise-person, rank, position or the other that is worldly. Because these things can prevent a smooth Al-Qur'an to memory.
b. Eminency memorize Al-Qur'an
Allah SWT has the burden to the Al-Qur'an penghafal with a very heavy task, for it is memeberikan some virtue to the people who memorize Al-Qur'an. There is some virtue to the people who memorize Al-Qur'an, are:
1) Penghafal Al-Qur'an is the holder of the flag of Islam.
2) Penghafal Al-Qur'an is God's family and the people elect him.
3) Most Mulya-mulyanya the Messenger of Allah is Al-Qur'an penghafal.
4) Get the Day of Resurrection shelter, where there is no shelter / protection but protection from Allah swt.
2. How to memorize Al-Qur'an
In Al-Qur'an to memory some kaedah the need diketahuai, including:
a. Kaedah-kaedah grind core in Al-Qur'an
There are some basic kaedah in Al-Qur'an to memory, namely:
1) "Intention is sincere, merely subjugate themselves maencari ridho grace of God and His majestic, does not seek worldly aims, bravery and comfort and keep the other appetite." "Because, when someone acts without a basic search keridhoan God alone, amalnya only akan sia-sia pure. "Allah SWT said:
This means: "And Lo has revealed to you and to the (prophets) before that. "If you make (God), would be close and amalmu certainly be among the losers." (QS.Az-zumar: 65)
There are some who can ditanamkan intent by the candidates hafizh, such as:
a) intend memprbanyak and read Al-Qur'an
b) intends to implement tahajjud prayer hafalannya
c) intend to obtain a hafizh glory as Al-Qur'an with Allah SWT
d) both parents intend charged crown glory on the Day of Resurrection
e) intend fortify ourselves from the punishment of the Hereafter
f) intend taught to other people
g) intend to be a faint tauladan that both Muslims and non Muslims
2) There are highly respected (willpower) to complete the recitation (not dropping out of the way).
3) Barang times every Muslim berkeinginanuntuk can memorize Al-Qur'an. However, desire alone is not cukuptanpa along with a willingness and strong desire to perform this sacred task. Allah SWT said:
This means: "And whoso desires the Hereafter and strives towards it seriously being he is a believer, then they are the people that efforts be well." (QS Al-Isra ': 19)
4) Make up your own volition.
Many people who learn by Al-Qur'an on the basis of keterpaksaan, for example, parents are forced or induced by the institution / institutions membiayainya. Because when the sap will be a constraint because the burden, and can disrupt the concentration of sap.
5) fully self Memanfa'atkan
In the human brain thinks there is strength, strength that is dependent on the sensory information. So if you want to memorize Al-Qur'an should be using sensory seriously.
6) Istiqomah in determining the amount of sap
Namely by setting how many verses that should be in a certain time of the correct strength and the ability of the brain does not impose itself.
7) Berdo'a
Berdo'a is a tool that will not be useless if the intention is based on sincere. For that to God so that memohonlah given favors in the form anugrahsebuah memorize Al-Qur'an.
b. Kaedah-kaedah supporters in Al-Qur'an to memory
1) Make a clear plan.
Hafizh for candidates must be able to set the time and specifically in each day, so it was not disturbed by other activities.
2) Using one type of Al-Qur'an Manuscripts in the mug.
Meanwhile, according to the author, Al-Qur'an Manuscripts are most suitable and comfortable to use Al-Qur'an to memory is Mushaf Al-Qur'an printing Tower which is called the Holy Al-Qur'an corner.
3) Starting from the section of the Koran-section of the Koran Al-Qur'an that dihafal easy.
Actually do not need to sap the series (not the origin nyungsang paragraph) free to choose from which would start from either letters or short first letters long.
4) Choose a good time and the right
That is a good time after the children, ranging between the ages of 12 or 13 years to 19 or 20 years old, the age of early entry high school level pertamasampi post-secondary school level up.
5) Choosing the right place and support.
Place is one of the very banyaksarana that determine the success of someone in Al-Qur'an to memory. It must be arranged to find a place that can make people memorize Al-Qur'an can concentrate fully. If want memorize dipesantren it should seek as much as possible of the boarding devoted to memorize Al-Qur'an and have the system and good quality.
c. Kaedah-kaedah brilliant cram in Al-Qur'an
1) Memanfa'atkan golden age.
One of the things that there is no doubt, childhood to adulthood is the tread memorizing. Postulat arab said: "I learn diwaktu small sculpture on a stone." Children until the age of puber materials is fundamental to memorize Al-Qur'an.
2) Restrict the portion of each day memorizing.
Must for someone who want to memorize Al-Qur'an in hafalannya to limit each day. After the limit allowed reading and memorizing, start by making the repetition (muraja'ah).
3) No switch kesurat others before actually menghafalnya.
It is also important to consider, namely the problem to repeat hafalanperayat really know very well, from top to down, so that the paragraph that has been dihafal can be well.
4) Always edit memorizing.
That is trying to find and edit errors sap, either simply wrong harokat, letter or lafazd, so memorizing the error can be as early as possible and not become a mistake latta.
In addition to rule-rule above method is also best in the Qur'an to memory. This method has a special feature, namely memorizing the mengakar strong; adjacent menghafalnya also fast, able to menghatamkan Al-Qur'an in a short time. This method is as follows:
1. Read the first paragraph of 20 times
2. Read the second paragraph of 20 times
3. Read the third paragraph as much as 20 times
4. Read the fourth paragraph of 20 times
5. Read the fourth paragraph from the start before the end of as many as 20 times, to each other together.
6. Read the fifth paragraph as much as 20 times
7. Read the sixth paragraph of 20 times
8. Read the seventh paragraph of 20 times
9. Please read the eighth paragraph as much as 20 times
10. Read the fifth until the eighth paragraph of 20 times, to each other together.
11. Read the first paragraph of the eighth paragraph to 20 times, so you take over this page.
Such methods can be applied to memory in every page, so that the final Al-Qur'an, and that can not cram more of the eighth section of the Koran every day, so that the target does not sap too much to the topsy-turvy.
3. Improving the ability memorize Al-Qur'qan
a. Improving the ability of
The word comes from the word to increase the basic level, by adding a prefix and suffix kan me, that means increasing degree, the extent and so forth. And the word comes from the ability to afford basic words with the prefix and suffix to an, which means the ability, the power to do something, properties owned.
So it can be concluded that improving the ability to memory means that the extent or degree of competence and strength in the Al-Qur'an to memory.
b. Things must be done to improve the ability memorize Al-Qur'an
The issues that must be made by the candidates hafizd in an effort to improve menghafalnya, namely:
1) Obligation to learn Arabic language
Al-Qur'an was revealed in Arabic and the Arabic language as well. In addition, the Qur'an is in accordance with the Arab ushlub in the explanation, and include some literature in the Arab word. This cause must be in Arabic to understand the legal meaning of the word in the rhetoric and the Al-Qur'an in ta'bir (disclosure) and ushlub (language style) in explaining things.
2) Trying to understand the Tafsir al-Qur'an
a) Understanding Asbabun Nuzul
In Al-Qur'an to understand we need to know the reason for the decrease in-verse. This is because the Qur'an was revealed gradually in accordance with various events and incidents. Some of the verse came down as the answer to a question, or as a protestation against syubhat the dilontarkan.
b) Many of the books commentary
To better understand the Qur'an to be a hafizd many of the scholars of the salaf mufasirin (expert commentary), in accordance with the understanding that the generation of salafusshaleh friends and tabi'in. because they are the generation that lived during the diturunkannya Al-Qur'an. In addition, they are people who know most about the Arabic language and the witness directly how Al-Qur'an dipraktekan in real life.
3) totality in practice and memorize Al-Qur'an
For those who want to memorize Al-Qur'an should be half-half, all of the ability to be removed. Please note that the intellect is not everything, something to memory all the more Al-Qur'an requires more memory (recall) of the intellect, and most importantly in the Al-Qur'an to memory is itself stamina (diligent and industrious) and consistent in all things. is also possible for people who are low-level kecerdasannya to be able to memorize Al-Qur'an. By trying little by little each day and continue to re-repeat what has been dihafal regularly.
Other factors that either reading is incorrect and does not have to hear cassettes reading Qur'an al-Sheikh murottal from the well-established in bacaannya. because iniakan improve the quality of a recitation.
4) Always re-repeat.
To strengthen the sap, should repeat the page has been dihafal as often as possible, do not feel until after memorize one page, and then abandoned it in the tempo of memorizing a long time. This will cause the loss of sap that has been mastered.
Al-Qur'an diibaratkan cultured is the most easily separated from our grasp, if we ignore or menduakannya in a sense a lack of totality in the sap and the sap has been keeping us kuasai. For a hafidz always claimed to be able to share their time well and have a clear program, so that time is not terlewatkan with unavailing. Besides, also claimed to discipline, because discipline is a key to success in a wave-citanya ideals.
CHAPTER III
OVERVIEW OF PONDOK PESANTREN TAHFIDZUL HASAN AL-Qur'an PATIHAN Wetan Babadan
Ponorogo
A. Brief History
Tahfidz Pondok Pesantren Al-Qur'an (PPTQ) Al-Hasan is the only boarding a hut deep in the Al-Qur'an Patihan Wetan Babadan Ponorogo. The community around the pesantren mengiginkan that deepens and the Al-Qur'an.
There are several other factors that encourage the hut this pesantren, including the following
1. the absence of institutions of special education deepens Al-Qur'an both at the basic or advanced level in Patihan Wetan Babadan Ponorogo.
2. The desire of the figures so that establishment of a community organization that deepens Al-Qur'an so that their children do not learn much to fathom and Al-Qur'an.
3. There is a Darmawan mewakafkan part of the land for the establishment of a boarding Patihan Wetan Babadan Ponorogo.
With a number of factors described above, then immediately held discussion among community leaders in Patihan Wetan to set up a shack boarding a special deepens Al-Qur'an, who called Mr. H. Khomari Hasan. mewakafkan as land used for boarding. The land is wakaf from Mr. KH Husein ali is a nurse who is boarding. Thanks to the response of the community is very enthusiastic in the time period that is not the official stand long Pondok Pesantren Al-Qur'an Tafidzul Hasan on July 2, 1984. At the beginning of the boarding is only two buildings have a good santri santri son and daughter are in a location that is only limited by the wall divider. With increasing santri, santri daughter then moved to the north of the mosque Nurul Salamah right behind ndalem nanny.
Pondok pesantren is located precisely in the way of Parang Win no. 32 rural districts Patihan Wetan Babadan Ponorogo district. Pesantren was established for the not ditetukan ever. Based on this budget basically boarding mempunyaiu purpose as follows:
1. Investing in value - the value of religious students in order to become a Muslim, Muslim man who fear Allah swt and has a broad perspective and religion have a certain line with Al-Quar'an and Sunnah.
2. Improve the skills and the children in Al-Qur'an and is able to develop dimasyarakat.
3. To memasyarakatkan Al-Qur'an and mengqur'ankan community as hadist prophet SAW:
خيركم من تعلم القران وعلمه (رواه البخارى)
This means: "The best that you are learning Al-Qur'an and mengajarkanya." (HR. Bukhori).
B. Organizational Structure
1. Organizational Structure Tafidzu Pondok Pesantren Al-Qur'an Patihan Wetan Babadan Ponorogo Period 2007 / 2008 is as follows:
ORGANIZATIONAL STRUCTURE.
PPTQ AL-HASAN PATIHAN Wetan Babadan Ponorogo
PERIOD 2007 / 2008
Description:
____________ Komondo Lines
- - - - - - - - - - - The Consultation
2. Teachers Pondok Pesantren Al-Qur'an Tahfidzul Hasan Patihan Wetan Babadan Ponorogo lessons year 2007 / 2008 as follows:
Name Position
K.H Husein Ali, MA
Ust. Musyafirin
Ust. Jufroni
Ust. Rifa'i
Ust. Tolibin
Ust. Ikhsan
Ust. Nawawi nurse
Teacher
Teacher
Teacher
Teacher
Teacher
Teacher
The teachers at boarding schools in general, this is santri-santri senior who has been several years and have serve the sciences associated with the Al-Qur'an and memorize was Al-Qur'an.
3. Circumstances Santri son Tahfidzu Pondok Pesantren Al-Qur'an Al-Hasan Patihan Wetan Babadan lessons Ponorogo Year 2007 / 2008
No amount of Santri
1.
2. Bil Ghoib
Bin Nadlor 34 people
28
C. Infrastructure Facilities
1. Geographic Location
Geographically Tahfidzu Pondok Pesantren Al-Qur'an Al-Hasan is located in Jln. Parang Win No 32 Village Patihan Wetan District Babadan Ponorogo District.
The boundaries are as follows:
1. The west is bordered by land owned by Mr. H. Komari Hasan and property of Mr. Haris
2. The eastern boundary with land owned by Mr. Teguh
3. Southern boundary with land owned by Mr. Mari
4. North bebatasan the property of Mr. Joni Arifin
2. Infrastructure facilities owned
In conducting this boarding process has its own building as many as two, that there is some room.
The rooms in the Pondok Pesantren Tahfidzul Hasan Patihan Wetan Qur'an is as follows:
1. Class room: Room 4
2. Mosque: 1 Fruit
3. Rooms: 9 Fruits
4. Office: Room 1
5. Computer room: Room 1
6. Teachers' room: Room 1
7. Warehouse: 1 space
8. General Kitchen: Room 1
9. Parker Place: 2 Place
10. WC Teacher: Room 2
11. WC Santri: Room 4
Besides, there are still some equipment to help equipment lancarnya process such as blackboard, desks, chairs, and other equipment that has been provided by the boarding cottages.
D. Teaching Learning Activities
1. Time Activities
At the beginning of the boarding establishment is set in a boarding to be Al-Qur'an. In the development of pesantren also examine books salaf scholars of the 20th century, or better known as the yellow book with the classical system.
The process of learning that takes place in Tahfidzu pondok pesantren Al-Qur'an Al-Hasan patihan Wetan Babadan Ponorogo start after maghrib prayer, followed ISYA after prayer and after the dawn prayer. On the day in boarding this there is no learning, because in general the santri follow learning activities outside the pesantren, starting secondary level, to university.
a. Events after the maghrib prayer
After maghrib prayer activities in the boarding started for santri bil ghoib required after the maghrib prayer taktor, the repeat has been re-memorizing the dikuasainya. The goal is that the bil santri ghoib more control hafalannya.
For santri bin nadlaor required mengaji saragan Al-Qur'an to the ustadz who has been determined, jama'ah start after maghrib prayer until entry time ISYA '
b. Events after the prayer ISYA '
After jama'ah ISYA 'the santri bil Ghoib do takrar back or add to disetorkan memorizing new sorogan at the time to tutor after jama'ah dawn. For santri bin Nadlor required in the Madrasah Pondok Diniah, because the cottages also have dinniahnya called madrasah Madrasah Riyadlotus Subban.
Madrasah this was originally set aside for the santri-santri santrii-bin nadlor, but for santri akan santri bil Ghoib also allowed to follow the learning activities in this pesantren. Material provided the material is the book - the book of the salaf better known as the yellow book of ulama-ulama salaf at the time of mid. Ingenuity and a mastery of santri measured and the ability to read and explain the contents megarahkan womb is the Book. To be able to read and to understand the book correctly, a santri charged for memehami well bantu sciences such as nahwa, sharaf, balaghah and others.
Because such a high position of Islamic scriptures classic, every boarding always teach scriptures yellow paper ulama salaf. Despite many pesantren now enter general lessons, but the books remain the classic board.
Besides the scriptures kunig madrasah was also the religious sciences are taken in from outside of the yellow books, the science of religion is taken from the scriptures speak Arabic organized by scholars-scholars who are up to date, for example, praised yunis, KH Imam Zarkasi, Umar Bakri and others.
The subjects in the Madrasah Riyadlotus Subbah details are as follows:
Class I
No Mata Pelajaran
1.
2.
3.
4.
5. Syarbawi
Amsilah Al-Tasrifiyyah
Badi 'Al - arnali
Tanbihu Al-Muto'alim
Sifa'li Al-Jinan
Class II
No Mata Pelajaran
1.
2.
3.
4.
5.
6. Matan Al-jurumiyyah
Kowait Al-sorfiyyah
Jawahirul Al-kalamiyyah
Wasoya
Mabadi'u Al-fiqhiyyah juice 3 and 4
Bidayah Al-mustafidah
Class III
No Mata Pelajaran
1.
2.
3.
4.
Takrirat Al-jurumiiyah
Takrirat Al-kawaidus Sarfiyyah
Ta'lim Al-muta'alim
Riyaad Al-badiah
Tijan Al-barary
Class IV
1.
2.
3.
4. Al-imrity
Nadzam Al-maksuud
Minah al-fikriyyah
Takriib
In the madrasah is not only santri hut can only follow the teaching-learning activities, but will be wide open for anyone who want to study also allowed, with the requirement to register first.
c. Events after the dawn prayer
All good santri bin Nadlor and bil Ghoib required to mengaji sorogan Al-Qur'an to the nursery. Sorogan was carried out with the advanced four-four people to complete. In the time before the sorogan santri required to fill the absent first and bring a sign santri (KTS). Sorogan began after dawn prayer jama'ah up approximately 06.00 BBWI.
2. Method used in the process of learning.
Method is a means of education to achieve a goal in the knowledge of their students. Of course need an effective method in transferring knowledge to students. To be more clear about the meaning of the author ketengahkan method.
Method is a practical way to deliver lessons to students. That have meaning, the way the method is followed to give the child kepahaman in various fields of study. Adalagi who said a series of activities that are effective bagiguru. Processes that cause the occurrence of learning so that students become impressed.
At its core activities in the process of learning the teacher must decide before the method is clearly decided in selecting the appropriate method. Jelasan in the goal that will cause difficulties for menentuakan method which is suitable and appropriate.
Therefore, in the conduct of learning is very much needed her teacher or a professional educator, which they have been provided with the knowledge and ability and skill, talent and enough interest.
Pondok pesantren Tahfidzu in Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo in the process of learning is still using the classic method, among methods of lecturing. Lecture method is a method in which the education of how to deliver materials to students with a way of explaining, and explain how the word verbally.
Besides lecturing methods still have a lot of classical methods used boarding - boarding schools in Indonesia, namely the method sorogan. Sorogan this method is very efficient to improve the creativity of the students, karna educators in this method only supervise students and provide guidance in the delivery of material if there is a lack of appropriate or not. So the students are required to strive always possible in the material and deliver to the educators. Matters such as this can encourage students to be more active in learning and to ask if other people have things that are still out or less can be understood. Therefore boarding - boarding schools in Indonesia are still many who rely on this method, because it is considered most effective and efesien.
CHAPTER IV
EFFORTS-APAYA PONDOK PESANTREN TEACHER IN IMPROVING KEMAMPUANMENGHAFAL Remembrance Santri PUTRA
A. The forms of Teachers
1. Be a Science Tajwid
Tajwid learn the science is very important for the advanced people who want to read Al-Qur'an. A man who understood and fluent speaking arab can not read Al-Qur'an with a good and correct. Because, reading Al-Qur'an has a certain rule-rule, setting a very specific, and only practiced on the book of God's glorious this.
Allah willed that we read Al-Qur'an as the Prophet Muhammad saw it. In the hut was also taught the science and its practice Tajwid by teachers through the learning activities both in and outside diniyyah madrasah madrasah.
In Al-Hasan pesantrens this knowledge to be taught by teachers Tajwid pondok pesantren through learning activities in the Madrasah Diniyyah Riyadlotus Subbban and takror study conducted every jama'ah finished maghrib prayer. This study led by the senior teachers who in general know very well have been Al-Qur'an. With some of the material and also the classic book of the Book-length 20th century scholars. As the book Bidayah Al-Mustafidah, Tuhfatul Atfal, treatise Al-Wildan, Sifa 'Al-Jinan and others.
2. Instil discipline
Discipline is the key to success in all respects, including in the process of learning the more mangajar in Al-Qur'an to memory. For that is the increase in the ability of Al-Qur'an to memory, teachers Tahfidzu pondok pesantren Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo regardful santrinya the discipline, from the things that small, as required to bring equipment in the learning process learning to teach things such as time takror, sorogan and others. This is to familiarize the santri that discipline is always in all things, the more sap in the Al-Qur'an as Al-Qur'an to memory without the discipline of it's difficult to achieve success.
One example in the discipline applied by the teacher can see the boarding is when sorogan research activities, for santri who want to follow sorogan required berjama'ah dawn prayer. For those who do not follow the dawn prayer jama'ah will not be given a number to make a series sorogan deposit. After jama'ah also pengabsenan known that anyone who participated jama'ah and who does not. For those who do not jama'ah certainly not allowed to follow instruction sorogan.
In the study sorogan also have a few rules that must be meet by the santri, including:
a. Must complete before the instruction absent sorogan started.
b. When the theory sorogan santri card is required to bring a sign santri (KTS).
c. At the time sorogan santri also required to bring the series that has been in poor jama'ah after the dawn prayer.
d. Jama'ah must follow the dawn prayer.
The rules above are made so that the santri familiarize themselves to the discipline in all things, so that the desired material can be achieved.
3. The assistance and guidance
Pondok pesantren teachers' roles in addition to educators and teachers as well as the builder and also santri, teachers in this effort pondok pesantren santri implement guidance on how to provide guidance concerning the ceremony Al-Qur'an to memory is good and true, when the sap Al-Qur'an is right, what method is used, and so forth.
Santri for the new akan memorize Al-Qur'an guidance and this guidance is needed once, because they had not yet experienced and know what things should be done before the sap and what should dijauhi in Al-Qur'an to memory. Assistance is also needed to santri considered that have not reached the standard in the mug. In general, this time in boarding the grind required in Al-Qur'an between three to four years, there is also less than the above. But there is also time that exceeds the normal and santri like this is deemed not to meet standards in menghafal.Untuk the guidance and intensive guidance is needed for it to be completed as soon as possible with the sap.
4. Rutinan Sema'an the Al-Qur'an
Rutinan is conducted to maintain the sap-sap that has been mastered and utuk also embed themselves in the santri to love Al-Qur'an with a vengeance. With that love in order to have expected the santri akan more in remembrance (nderes) sap-hafalannya. Because people love things that will have a greater attention to what the cintainya, and akan akan cause fear losing these things.
With a big attention to Al-Qur'an and the feeling of loss is not willing akan akan then add itself to memory and spirit in manjaga continue what has been dihafalnya with better quality.
Rutinan was carried out once every one month or less, because not only was conducted in a Majlis course, because in a month that can be carried out on a place with a time that is different also. Rutinan-rutinan can dirinci as follows:
a. Rutinan sema'an Al-Qur'an each end of the month
Sema'an carried out every day last week at the end of the month, which is held in a mosque in nurus Salamah jl. Parang win Patihan Wetan Babadan Ponorogo. At this sema'an each santri will get its own section, starting from the first section of the Koran until the last section of the Koran according to the control of memorizing each. The night time hours after the start jama'ah prayer isyak to complete.
b. Rutinan sema'an Al-Qur'an every Friday Wage
Sema'an held every Friday night the wage at the graves of Dalem leader Sayyid Ahmad dilingkungan cottages that are boarding Tahfidzul Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo. As sema'an-sema'an the santri each other get the job as scheduled and menyemak that have been determined. The time after the start jama'ah prayer isyak proceed with istighosah together with the surrounding community.
c. Rutinan sema'an groups each month
Sema'an consists of several groups, each group usually consists of five or more people santri, because there are no restrictions to remain in each group. Sema'an also like the other sema'an where each santri get the parts their own good time reading and menyemak. Namely the implementation of each month beginning ditiap-house each member in turn, according to the schedule that has been agreed. This is in addition to aiming to make the sap that has been mastered.
d. Rutinan sema'an Al-Qur'an santri special-santri Ponorogo located in Pondok Peantren Tahfidzu Al-Hasan Al-Q.
Sema'an this rutinan is located in a vessel named "Raudloh". This Raudloh of the santri of Ponorogo good son or daughter, who still live in shanty boarding Tahfidzu Qur'an Al-Hasan. Although specific members of Ponorogo, but will also provide an opportunity to santri-santri others who come from outside Ponorogo sema'an who want to follow this.
Rutinan was carried out every once a month and take place in members' homes in turns, in accordance with the provisions that have been agreed by the members. Rutinan aims to improve the ability in addition to memorize Al-Qur'an also to maintain the strap at the inter santri Ponorogo in Tahfidzu Pondok Pesantren Al-Qur'an Al-Hasan.
5. The Musyafahah
Increase in Al-Qur'an recitation essential guide explained every procedure and baca'an read as waqaf, washol, ibtida ', or not to breathe, and so forth.
For the teachers pondok pesantren Al-Hasan musyafahah or make known with talalaqi, ya'itu equate baca'an santri baca'an with teachers. Implementation in a way that is santri sitting before the teacher, and read clearly and slowly, when there is an incorrect or less appropriate to justify the teacher gave an example how to read, and then by ditirukan santri with the good. Santri in charge to concentrate to clarify the acceptance of oral baca'an teachers.
This aims to increase self-reliance, frugality and ketelieian the santri in order to memorize Al-Qur'an with correct and fluent, and always disciplined when reading Al-Qur'an. The implementation that is on each day after Friday prayers finished until dawn.
6. The takroran (repeat memorizing) every day.
One of pondok pesantren teachers Tahfidzul Qur'an Al-Hasan Al-Hasan in the ability to improve Al-Qur'an to memory, ya'itu with a takroran each day. The time to start at 08.00 at 11:00 BBWI, which take place in the mosque Nurus Salamah jl. Parang Win Patihan Wetan Babadan Ponorogo.
Takroran conducted in this way with groups, each group consisted of two santri. This is so that when one is being mrnghafal santri heed the other, as well as vice versa, and this is done in a way that does not rise to alternate between boredom with the grind of heed.
B. Constraints and solutions
1. Constraints
In efforts to increase the Al-Qur'an recitation is made to santri santri-son Al-Hasan, the teachers still have several problems, including:
a. The lack of a clear planning
Without a clear plan will not be known whether the Al-Qur'an to memory will be successful or failed. Because if you want to memorize Al-Qur'an with perfect planning must have a clear and defined target first time, when it should be.
Location is the weakness of the Pondok Pesantren santri Tahfidzul Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo in Al-Qur'an to memory, in general, they do not have a clear plan. For example, what the target should be met in a certain time, the programs are and take precedence over others. While planning has a role and influence of the basar in realizing a goal, terlabih again in the case of Al-Qur'an to memory.
b. Lack of totality in the Al-Qur'an to memory
This means that one has is the totality of the person who is always enthusiastic and berobsesi realize what he has niatkan and menyegerakannya with a vengeance.
But as the son santri Pondok Pesantren Al-Hasan, in general, the teaching-learning activities outside the general boarding disekolah and most of them are students, they can not devote all your energy and pikirannya the total to memorize Al-Qur'an, because there are activities activities or tasks that the school campus and they must be completed. So time is not entirely free to memorize Al-Qur'an. While a desire or goal that must be at the same time with the totality and seriousness, in order to realize the goal desired.
2. Solutions
In overcoming problems that arise, the board of teachers, carers and the santri Tahfidzul pondok pesantren Qur'an Al-Hasan meet the beginning of each, mid and end of lessons. This is done with the goal to provide bimingan and guidance to the santri, both will grind and grind of being Al-Qur'an.
Counseling and guidance is usually also delivered through the official forums, such as at the time of day-to-day commemoration of Islam, such as at the time of the Prophet maulud event, Isra 'mi'raj and days of Islam other. Guidance and counseling is also done through an individual approach, that is the way to give advice directly to the narrative or experience of teachers. As experience when dipesantren, when the study, when the Al-Qur'an to memory, and so forth. The approach of this kind carried out with the aim that the santri be felt more and more it strengthens the relationship between santri and teachers and the santri can take a lesson from what has been received from the teacher.
Adjacent to the solutions above, there is one more solution that is considered most effective and efficient, with uswah hasanah. Where teachers direct-set a good example in everyday life, such as how to instill discipline, sense of responsibility, using the time as well as possible and others, for achieving the desired goal, namely to become the santri memorize, master, menghayati, and Al-Qur'an practice perfectly.
C. Achievements made in the grind, son santri Al-Qur'an in Tahfidzu Pondok Pesantren Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo.
For this achievement memorize all bil ghoib santri Tahfidzu Pondok Pesantren Al-Qur'an Al-Hasan Patihan Wetan Babadan Ponorogo with the number of 34 persons can be seen from the table as follows:
NO
NAME
Audience
ASPECT ACHIEVEMENT
Reading fluency Tajwid smooth
Both the Fair Poor Good Fair Poor Good Fair Poor
1 Bonandi Ma'arif V V V
2 Ibn Sudianto V V V
3 Ahmad Rifa'i V V V
4 Ruston Nawawi V V V
5 Tsabbit Ikhsan V V V
6 Zainal Abidin V V V
7 Mukhtar Fauzi V V V
8 M. Jufroni V V V
9 Syarifudin V V V
10 Iwan S V V V
11 Mustaqim V V V
12 Rozif Abdullah V V V
13 Isna Romdhoni V V V
14 Abdi Mulyono V V V
15 Ahmad Mahmudi V V V
16 Isaac Iswantoro V V V
17 Afif saiful M V V V
18 A. Rianto V V V
19 Toyyib Rosidin V V V
20 Arifin Dimyati V V V
21 Momot Mukti V V V
22 Bahrul Ulum V V V
23 Sungaji V V V
24 Sirojut Tolibin V V V
25 Khoirul Anam V V V
26 Musyafirin V V V
27 M. Maksum V V V
28 Sunarto V V V
29 Muslims Anton V V V
30 Ahmad Hamdi V V V
31 Irawan Suwandi V V V
32 Andi Fadlan V V V
33 M. Arifin V V V
34 M. Zahro'u V V V
Number of 19 14 1 19 13 2 4 14 16
Percentage 55.88% 41.17% 2.94% 55.88% 38.23% 5.88% 11.76% 41.17% 47.05%
a. Reading achievement have Tajwid 19 santri a good value with Percentage 55.88%, with a value of 14 santri simply Percentage 41.17% and 1 santri with a value less than 2.94% Percentage with.
b. Achievements reading fluency have santri 19 with a value of either the Percentage 55.88%, with a value of 13 santri simply Percentage 38.23% and 2 santri with a value less than 5.88% with prisentase.
c. Achievements have a smooth 4 santri sap with a value of either the Percentage 11.76%, with a value of 14 santri simply Percentage 41.17% and have 16 with a value of less santri Percentage with 47.05%.
d. Data analysis
Santri obtain a good value with 41.18% Percentage
Santri that have enough value to the Percentage 40.19%
Santri that have less value with 18.63% Percentage
CHAPTER V
P E N T U U P
A. Conclusion
Dalam meningkatkan kemampuan menghafal Al-Qur'an santri putra Pondok Pesantren Tahfidzul Qur'an (PPTQ) Al-Hasan patihan wetan babadan Ponorogo, dari hasil penelitian yang penulis lakukan, bahwa guru Pondok Pesantren Tahfidzul Qur'an (PPTQ) Al-Hasan melakukan beberapa upaya, yang diantaranya sebagai berikut:
1. Upaya-upaya guru pondok pesantren
a. Menanamkan kedisiplinan, seperti melaksanakan setoran dan takror (mengulangi hafalan) tepat pada waktu yang telah tentukan, agar para santri terbiasa disiplin dalam kehidupan sehari-hari dan memiliki rasa tanggung jawab.
b. Memperdalam ilmu tajwid, karena mempunyai peranan yang penting dalam menghafal Ai-Qur'an dan merupakan salah satu ilmu yang harus dimiliki oleh para calon hafidz.
c. Mengadakan rutinan sema'an Al-Qur'an, karena dengan diadakannya rutinan ini para santri lebih menguasai hafalannya dan lebih mempererat tali silaturahmi antar santri dan juga masyarakat sekitarnya.
2. Prestasi santri
Sebagaimana yang telah diungkapkan diatas, bahwa prestasi manghafal Al-Qur'an santri putra pondok pesantren Tahfidzul Qur’an Al-Hasan rata-rata memperoleh nilai baik yang ditunjukkan dengan prosentase sebesar 41,18 %.
B. Saran-saran
Sehubungan dengan hasil penelitian yang bpenulis lakukan, maka ada beberapa saran yang perlu di sampaikan kepada pihak pondok pesantren sebagai berikut:
1. Dilihat dari hasil penelitian yang penulis lakukan di Pondok Pesantren Tahfidzul Qur’an Al-Hasan Patihan Wetan Babadan Ponorogo, mengenai upaya-upaya guru pondok pesantren yang mendapatkan hasil yang kurang memuaskan, maka perlu di tingkatkan lagi kedisiplinan dalam segala aktivitas dari semua pihak agar prestasi para santri Pondok Pesantren Tahfidzul Qur’an Al-Hasan Patihan Wetan Babadan Ponorogo lebih baik lagi.
2. Fasilitas merupakan sesuatu yang sangat mempengaruhi prestasi belajar, para santri hendaknya memperhatikan dan merawatnya dengan serius, seperti tempat ibadah, ruang belajar dan semua ruang infentaris pondok pesantren.
3. Kepada semua unsur-unsur Pondok Pesantren Tahfidzul Qur’an Al-Hasan Patihan Wetan Babadan Ponorogo hendaknya mempunyai rasa tanggung jawab yang tinggi dalam mengemban amanat baik dari pengasuh maupun wali santri.
C. Conclusion
Sesungguhnya segala puji bagi Allah swt, raab semesta alam, yang telah memberikan taufik, hidayah dan inayahnya kepada penulis, sehingga dapat menyelesaikan skripsi ini. Semua ini merupakan kehendak Allahswt dan bukan karya penulis semata.
Penulis menyadari sepenuhnya bahwa penyusunan skripsi ini masih jauh dari kesempurna'an, serta masih banyak kekurangan dan kekeliruan, walaupun telah berusaha sekuat tenaga. Oleh karena itu penulis sangat mengharapkan kritik dan saran dari semua pihak yang sudi membaca karya ini.
Demikian sekapur sirih dari penulis, dan penulis berharap semoga karya ini dapat di jadikan bahan pertimbangan dalam kegiatan menghafal Al-Qur'an di Pondok Pesantren Tahfidzul Qur’an Al-Hasan Patihan Wetan Babadan Ponorogo khususnya dan bagi masyarakat luas umumnya.
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DAFTAR RIWAYAT PENDIDIKAN
Hand marked below:
Nama : AZKA ABDUL HAKIM
NPM : 062 506 57. 630
Jenis Kelamin : Laki-laki
Tempat tanggal lahir : Tanjung Samak. 17 Agustus 1979
Religion: Islam
Address: Jl. Parang Menang No.32 Patihan Wetan Babadan Ponorogo.
Pendidikan : 1. SDN 050 Tanjung Samak Th.1991/1992
2. SMPN 05 Tanjung Samak Th 1994/1995
3. MAN Pasuruan Th 1997/1998
4. Universitas Styagama Fakultas Keguruan dan Ilmu Pendidikan Agama Islam ( Program S1 )
