EDUCATION MANAGEMENT OF TAHFIZH AL-QUR'AN IN SOUTH … volume/jurnal Syahrir-Edited.pdf · Now Indonesian Muslims have witnessed ... 17,22,32 and 40. In the Interpretation of Jalalayn

INTERNATIONAL JOURNAL OF SOCIAL SCIENCES

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February 2019. Vol.71. No.1

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EDUCATION MANAGEMENT OF TAHFIZH AL-QUR'AN IN SOUTH SULAWESI M.Syahrir Langko, Murdifin Haming, Syahrir Mallongi, Arief Halim, Post Graduate

Universitas Muslim Indonesia-Makassar

Abstract

The main problems in this study are the challenges and steps of the Tahfizh Al-Qur'an Education footprint with the aim of: (1) Identifying and describing challenges and steps in accelerating and maintaining the memorization of the students of the Tahfizh Al-Qur'an Education in South Sulawesi; (2) Identify and describe the challenges faced by Tahfizh Al-Qur'an Education in South Sulawesi; (3) Identify and describe challenges and weaknesses against indicators assessed from five Tahfizh Al-Qur'an Education in South Sulawesi. The research method is a qualitative-descriptive approach, using claster population and snowball sampling. The unit of analysis tahfizh management both to accelerate and maintain memorization for santri. The results showed that the footsteps of Tahfizh Education in South Sulawesi were almost the same. from this study found some interesting points, namely: (1) Activities that grow in the culture of tahfizh inherited by the guardians of the text of the Qur'an; (2) The tradition chosen is a direct learning process to murshid / musyrif (talaqqi) to khatam Al-Qur'an 30 juz; (3) Commitments of murshid and santri to memorize the Qur'an in order to carve out a generation of guardians of the text of the Qur'an; (4) Muraja'ah to strengthen long-term memory. Keywords: Tahfizh Al-Qur'an Education, Track Steps in South Sulawesi A. Background The era of globalization is a reality that must be faced by the people and nation of Indonesia. Changes and several ongoing educational problems as a result of the flow of globalization must be dealt with and resolved as best as possible, both in the form of discourse and action policy. Therefore Islamic education, especially Education Tahfizh, is required to be able to make a significant contribution. But in reality, the quality of the organization and management of Islamic education institutions, especially the Education of Tahfizh Al-Qur'an Lafzhan, has not yet given birth to qualified alumni. Most of the alumni of Tahfizh Al-Qur'an Lafzhan Education have not qualified according to the demands of the times. Most of the Tahfizh Lafzhan Educational Institutions have not been able to implement management content standards so that the alumni have not yet been able to fully achieve the internationally accredited Huffadz Lafzhan competency standard. Management of management and management in general has not been managed with professional management and facilities are inadequate (very limited). Another challenge faced by Tahfizh Al-Qur'an Education Lafzhan is concerning the perceptions of the public

and the government that tend to be discriminatory, so that Tahfizh Al-Qur'an Education Lafzhan received little attention, and some even consider it as low-class education (Nasor, 2015) . Education of Tahfizh Al-Qur'an Lafzhan needs to continually improve itself in the formation of Islamic community discourse to adapt to modernity. Now Indonesian Muslims have witnessed the movement of Tahfizh Al-Qur'an Lafzhan Education in various roles beyond their traditional territory within religious institutions. Muslims must continually provide support to the educational institutions of Tahfizh Al-Qur'an Lafzhan so that these institutions increasingly exist in the Muslim community of South Sulawesi. Even though on the other hand there are facts that show that the Education of Tahfizh Al-Qur'an Lafzhan is able to maintain their existence amidst the changing Muslim community of Indonesia. Therefore Tahfizh Al-Qur'an Lafzhan Education has not only been associated with Islam in the past. It is precisely the education of Tahfizh Al-Qur'an Lafzhan running traditions while responding to the new challenges of modernity. So it is not surprising if the development of the continuity of the role of the Education of Tahfizh Al-Qur'an Lafzhan has become one of the


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important themes and has become the basis of several studies and research so far. Tahfizh Al-Qur'an Lafzhan's education is not only expected to give birth to figures and Istiqomah holds divine values, promotes honesty, truth, justice, humanity and prosperity, but is also expected to give birth to a generation of people who are intelligent, creative, dynamic, competitive and productive. This hope and great mandate is on the shoulders of the Tahfizh Al-Qur'an Lafzhan Education. The question is can the education of Tahfizh Al-Qur'an Lafzhan expand this large mandate? Therefore all positive things must be improved and all weaknesses, a less productive work culture must be improved. This is a challenge that must be faced with all strength. The former Minister of Religion, M. Maftuh Basyuni, requested that the Kyai not be abandoned by the Tahfizh Al-Qur'an Education, at the gathering of the administrators of the education of Tahfizh Al-Qur'an lafzhan throughout Indonesia in the forum of Rabithah Ma'had Al-Islam in Jakarta. The request was submitted because he saw that lately some kiai were more busy in political power activities than taking care of education politics (Tahfizh Al-Qur'an Lafzhan Education). Even if the Kyai politic should not be the political path of power (party). Rather it must be a political pathway to education (Education of Tahfizh Al-Qur'an Lafzhan) (Ahmad Tohari, page 72 in Mata Air edition 26 of 2009). From this, the high wisdom of the Kyai is needed to take care of Tahfizh Al-Qur'an Lafzhan Education (political education) rather than party politics, especially party politics in the muddy area. Kyai still has dignified politics, namely education politics so that the community is not confused about where to go. Please remember M. Basyuni, "the santri community has been left behind in all fields in the global era". A more extreme example is the Children of Israel. Since centuries before the State of Israel was founded in 1948, Bani Israil, has developed a very successful soft power. They master all branches of science, economics, language, technology, mass media, and the arts. With that very powerful soft power, there is a Jewish figure who said "we do not have a state (diaspora nation) that we can control the world".

It must be realized that the education of Tahfizh Al-Qur'an Lafzhan in Indonesia especially in South Sulawesi will not develop if his life is still dependent even on assistance based on mercy. Tahfizh Al-Qur'an Lafzhan education must be able to create a climate in the community and government in such a way that helping Tahfizh Al-Qur'an Lafzhan Education is an obligation. For example Aligarh University, Deoband and Santiniketan in the Indian subcontinent can live directly and produce great thinkers, because the institution is not controlled by someone and has a source of funds that can move all its activities. Likewise, Jami 'Al-Azhar in Cairo, Jami' Qairawan in Tunisia and Jami 'Ummu Darman in Sudan. Naive thinking which says that so far most people have promoted Tahfizh Al-Qur'an Lafzhan Education only because of piety motivation and motivation to produce Al-Qur'an tapes without producing new synthetics for human life. Therefore, he argues, it is necessary to review this problem. In addition, he witnessed a children's package on television which presented various objects which he said the event actually distanced the child's cognitive and encouraged to stimulate or create an illusion that was far from reality. If modern education distracts cognitive functions and stimulates many illusions, the emphasis is on memorizing the exclusion of cognitive functions, the question arises: What is the meaning of memorizing if you want to play a large role in the wider community? Or just satisfied with just memorizing? Only until is this problem said to be over? According to him this problem needs to get serious attention and needs further review and discussion. He himself in principle wants the continuous reading of the Qur'an. Is it possible that the santri of Tahfizh Al-Qur'an Lafzhan Education can memorize and understand it at the same time? (Al-Gazhali, 2008: 36 and 38). These demands and expectations must be responded to as soon as possible so that all users of the Tahfizh Educational Institution are satisfied and provide good support for the implementation of quality and highly competitive Tahfizh Al-Qur'an Lafzhan Education. Without funding and participation from the community, the Tahfizh Al-Qur'an Lafzhan Educational Institution will be difficult and hampered


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in an effort to improve the quality of the Tahfizh Al-Qur'an Lafzhan Education. This quality improvement must begin with a high commitment from the entire elite of the Tahfizh Al-Qur'an Lafzhan Education. High commitment is the first prerequisite that must be possessed by Tahfizh Al-Qur'an Lafzhan Education. This keyword is in line with the 4 verses of Al-Qur'an in Q.S. Al-Qamar / 54: 17,22,32 and 40. In the Interpretation of Jalalayn and in the Interpretation of Al-Qurtuby as quoted by Rafii Yunus this verse is interpreted as follows: We have facilitated the Qur'an to be memorized and We help memorize it for who intends to memorize it, then is there a priest (the person who decides to memorize it) then he will be helped in that direction? (Martan, 2009: 7). From the information above it can be understood that memorizing the Qur'an is basically not something that is impossible to do even God himself has guaranteed, that those who have strong intrinsic motivation, will definitely get help from Allah SWT. to memorize it. From this guarantee of Allah, there are not a few among Muslims who make memorization of the Qur'an as an activity, at least as an additional activity from their daily basic work. One phenomenon that is almost experienced by all Tahfizh Al-Qur'an Education Lafzhan in South Sulawesi, such as santri does not have a stambuk number, does not have an achievement index, and is not administratively recorded as to how many santri have finished memorizing every year and how many santri come out without getting a single star (10 juz), two stars (20 juz) and bintnag three (30 juz). It is not stated why they came out (failed) without obtaining a one star, two star or three star title. B.Theoretical Review 1. Management Theory of Tahfizh Al-Qur'an Lafzhan Management or management is an integral component and cannot be separated from the overall education process both formal and non-formal, in the school environment or outside the school. The reason is that it is not possible for management to achieve optimal, effective and efficient education goals. In this framework the importance of management is controlled by the education manager so that it can manage and

implement education and lessons effectively and efficiently as a form of implementing quality management well. Seeing the phenomenon that is a problematic education of Tahfizh Al-Qur'an Lafzhan, then an initiation / creation emerged from among the Tahfizh Al-Qur'an Ulama of Lafzhan to develop a management framework that was considered efficient, effective and productive to achieve the educational goals of the Tahfizh Al-Qur'an ' an Lafzhan. In the Qur'an and hadith there is a conceptual methodology that can be applied in carrying out the generation of Islam to become a memorizer of the Qur'an. This concept can be seen in Q.S. Al-laAlaq / 96: 1-5. For more details, can be seen in Q.S. Al-Qiyamah / 75: 18 which means "then when we have finished reading it then that is the reading". This has been applied since the first revelation was revealed when the angel Gabriel read the revelation, then the Prophet. follow the reading. The Prophet SAW. do the same thing to friends as mentioned in history that every time the Prophet Muhammad. received a revelation, he then read to his friend. After that the friend follows and competes with each other to memorize it and always reads it both in prayer and outside prayer. Such activities are called Al-Jam'u Al-Qur'an fi Al-Shudur (gathering the Qur'an in the chest, which is memorizing the Qur'an) (Manna Al-Qaththan, 9: 9). This activity was continued by friends, tabi'in, to the current generation. Therefore it is not surprising that in the genealogies / recitations of the Qur'an many friends were found who narrated from friends who received directly from the prophets, such as Abu Hurairah who studied the Qur'an from a friend of Ubay Ibn Ka'ab (Sha'ban Muhammad Isma'il, 1993: 64-65). Face-to-face meetings between teacher and student and direct reading of the Qur'an in front of a teacher are important elements in the Tahfizh Al-Qur'an learning system. This element is termed talaqqi wa Al-Musyafahah. Talaqqi means face to face, Al-Musyafahah means direct reading. To maintain the memorizing power of the Qur'an, repetition (takrir) must be done. To accommodate the increasing number of students, an expert was appointed to help smooth the learning of Al-Qu'an.


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From the above process shows that the Al-Qur'an circulating from the Muslim community today is the same as the Qur'an which was revealed to the Prophet Muhammad. Nothing was lost due to the tenacity of Huffazh Lafzhan from the time of the prophet until now. From this it shows that the Qur'an is far from a form of change and forgery. 2.The Inevitability of the Development of Education in Tahfizh Al-Qur'an Lafzhan The Qur'an is called the Bible because it has deep meaning. He was called the Bible because it was written with a pen. It is called Al-Qur'an because it is read orally. Both names give a signal that the Qur'an should be maintained in the form of memorization and writing. Because if one is off the mark, the other will straighten it out (Darraz in Bunyamin Yusuf, 2011: 63). The word Tahfizh is a masdar form from ghoiru mim from the word Hafizha yahfazhu Tahfizh which means memorizing (Bunyamin Yusuf Surur, 2011: 64). Al-Hifzh according to language is the opposite of forgetting, which is always remembering carefully. Penghafal Al-Qur'an is a person who always reads the verses of the Qur'an with the intention to be memorized so that they are always remembered and embedded in the memory so that they are not easily lost in memory (Bunyamin Yusuf Surur, 2011: 64-65). Al-Hifzh according to the term essentially does not differ according to language, both in terms of its disclosure and reasoning. Al-Qur'an reciters are required to memorize the entire Qur'an perfectly. Not considered memorized Al-Qur'an if only memorizing half and not perfecting it. If not, then the implication of all Muslims can be said to be the memorizer of the Qur'an. Al-Qur'an memorizers are required to pursue, routinize and use all their energy to avoid forgetfulness. People who have memorized the Qur'an then forget because of negligence it is not right to memorize the Qur'an (Bunyamin Yusuf Surur, 2011: 65). 3. Tahfizh Al-Qur'an Theory The word memorization is usually also referred to as memory. Where when learning it leads us to cognitive psychology, especially in the human model as an information processor. Atkinson in Sa'dullah said the memorization process went through three processes, namely:

1) Encoding (entering information into memory). Encoding is a process of entering information data into memory through vision and hearing (eyes and ears). The eyes and ears play an important role in receiving information as many verses are explained in the Qur'an. 2) Storage is the storage of information that is stored in a storage warehouse, from short-term to long-term memory. 3) Retirieval is the re-disclosure of information that has been stored in the warehouse of memory sometimes immediately and sometimes needs a lure. If the effort to recall is unsuccessful even though with a bait then people call it forgetting. Furthermore, Atkinson said that the human memory system is divided into three, namely memory sensory, short-term memory and the third is long-term memory. The method of memorizing the Qur'an can be done in two ways. 1) Memorizing the Qur'an through several stages. The stage begins with reading bi Al-Nazr (seeing the mushhaf) from percalating to one full verse smoothly. If the verse is memorized perfectly then move on to the next verse, and so on. The memorized material was heard to Murabbi to get the necessary instructions. 2) Takrir, which is to repeat what has been heard to Murabbi. This stage is very important to be done by an Al-Qur'an memorizer. Because takrir is a way to maintain and strengthen previous memorization. The balance between Tahfizh Al-Qur'an material and takrir is 1:10, meaning that if the memorizer has the ability to add new memorization in 1 day by 2 pages, then it must be balanced with a 20-page number. The command to pay attention to what has been done for tomorrow, understood by the interpreter as an order to evaluate the practices / memorization that has been done. Like a Hafizh who has finished memorizing it. He is required to pay attention to it again in order to perfect it if it has been good, or improve it if there are still deficiencies so that when it comes time to be examined, there is no loss (perfect sample). On this basis there are also scholars who argue that the second commandment of taqwa in the above paragraph is intended to repair and perfect charity / memorization on the


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basis of the first command of taqwa. Strictly speaking this verse implies that this autocritical reality is very necessary (Quraish Shihab, 2005: 130 vol. 14).

Al-Qur'an reading and memorizing must be done continuously even though the Qur'an can be recorded / printed. He still remembers when he lived in Mecca, when he read the Qur'an in succession in each rak'ah prayer, it was suddenly his turn to read Q.S. Al-Fathir has a slight error. He was very proud because there were among the congregations who were at the forefront reminding and guiding verses that he accidentally read it, even though he was only a layman. Finally, he stressed that the Qur'anic reading must be preserved including the repetition of the uslub because it is one of the most important parts of Islamic teachings on its adherents (Al-Ghazali, 2008). The Al-Qur'an is a second-time fossil (metaphysics) that has been saved into the third era (positive) through the tradition of memoration (memorization). The tradition of memorisation (memorization) is often seen as more authoritative than the transmission in writing. Because the memorization tradition involves transmitting directly through sima'an to then be recorded and ready to be produced. This is the knowledge that is truly accepted by Al-Shudur, which in turn can prevent functional illiterate santri who generally come to school children who rely on mere cognitive mastery (Azra, 1999).

In the past, in several regions in Indonesia including Sul-Sel, the perception was that the Islamic person was not considered optimal, when he was unable to read the Qur'an. Therefore, parents feel obliged to guide their sons and daughters in order to continue their reading interest in the Qur'an. However, due to parents' limitations in terms of time, funds and ability, they sought the Tahfizh Al-Qur'an Educational Institution which was considered representative. Mattulada in Abdullah (1983: 363) states that in the past, someone from the community, especially in North Sulawesi, would feel embarrassed if he was unable to read the Qur'an. For this reason, since they are sensitive (5-10 years), their children have been taught to read the Qur'an. 1. Educational Problems Tahfizh Al-Qur'an Lafzhan

The problems faced by people who are in the process of memorizing the Qur'an vary greatly from the development of interests, the creation of the environment, the division of time to the method of memorization itself. On the outline of the Qur'an memorizers face the following problems. a. Inadequate number of coaches Inadequate number of coaches. Though usually the memorizing program, especially the Bi Al-Ghaib program, is very dense so it really needs a sufficient coach. Many verses require guidance especially from murabbi to overcome the difficulty of memorizing the santri. Like the verse that sounds almost the same or indeed the same, it makes it difficult for the continuation of the sound of the related verse. Example Q.S. Thaha / 20: 116 The coach as a social environment Islamic boarding schools are a very decisive component in the implementation of a memorization strategy. Without a coach, however good is ideally a strategy, then the strategy is not possible. The coach is no different from the warrior in the war. However the strategy to destroy the enemy will depend on the quality of the soldier. In the memorization process the coach does not only act as an example but also as a manager. Therefore the success of the Tahfizh Al-Qur'an Educational Institution is determined by the quality of the process and the quality of the memorization and personality of the coach. The coach as an educator which includes: inspirators and correctors; disciplinary guard and so on. The coach as an educator has a challenge because on the one hand he must accept the santri as a minimum and be able to explore the mind of the santri, but on the other hand he must encourage the santri to develop further and overcome the shortcomings that exist in him. On the one hand the coach becomes a friend for the santri and together with the santri (blends) enjoying the beauty of human life, but on the other hand the coach is never satisfied with the current state of the santri and always guides the santri to reach a more perfect level of human life. So besides empathizing (exploring the mind and feelings of the santri), the coach also became an inspirator, who gave enthusiasm to the santri to develop further he also became a corrector who did not obey any wishes of the santri.


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a. Many students who do not understand the meaning / meaning of the verses of the Qur'an Knowing the meaning and meaning of the verse of Al-Qur'an helps many memorizers of the Qur'an to achieve the fluency of the verse in question and will give direction in addressing the waqaf when memorizing. Santri knows in which sentence he may stop or be banned. This is where the need for santri in the first month was given translation training as initiated by the management of the Istiqlal Mosque in Jakarta. b. Many verses are memorized but forget again The cause of the loss of memorization is caused by internal and external factors. Internal factors, including laziness, boredom, inner conflict and potential memory limitations. While external factors, such as not conducive to the environment, the amount of social activity and others. The ability to memorize the Qur'an between 6 months and 3 years, is not only determined by the prayers and miracles of the Qur'an. But the most decisive is the motivation for achievement (taking lessons) as God's word in Q.S. Al-Qamar / 54: 17,22,32 and 40. Based on the verse above, the coach always advises that the Qur'an is a valuable treasury that must be maintained in the chest. Rest assured that muraja'ah is done by santri like tractors for farmers. In addition, coaches often provide inspirational stories such as the story of Imam Shafi'i, as figures of Imam Mazhab Empat in fiqh. But it is also necessary for Hafizh stories from among scientific experts, such as Ibn Sina (Syaikh Al-Rais), Ibn Khaldun and so on. The integrity of the santri to memorize can be seen in the attitude that they are not too difficult to be awakened, perhaps because the coach often conveyed the message that waking up sincerity and optimism would certainly be able to memorize the Qur'an. Leave the human logic that can hinder the spirit of memorizing the Qur'an. Target Al-Fatihah all the letters in the Qur'an (memorize it correctly like memorizing Al-Fatihah). Cigarettes alone can make people very familiar / addicted, the period can not be familiar / addicted to the Qur'an. Old kaka birds can mimic the mention of the Qur'an. You will only have difficulty in memorizing and repeating it in the first month, after

that, you will feel familiar and easily memorize it according to your wishes, of course with Allah's permission. Allah is the one who determines everything. One of the most important reasons that can help you memorize the Qur'an is to determine the reason why you memorize the Qur'an. Therefore, hurry to determine one important cause, including: 1) I memorize the Qur'an because the Qur'an is a reception and God's food on the earth. Take care of those who do not attend and not taste it. How come many are addicted to cigarettes, why are people not addicted to the Qur'an. Old kaka birds are happy / smart to imitate the mention of the Qur'an. Because of that, I hope to become an expert on the Qur'an, the expert of Allah as the keeper of revelation and gets a special place by his side. Hopefully my heart is always adrift with the Qur'an. Does not Allah say in the letter Ali Imran verse 79 which means "let you be rabbaniyin which is to teach and study the Qur'an. 2) I memorize the Qur'an with a motive not only to get sacred things, syafa'ah from the Koran but the most important thing is to know the number and location / number of verses in the letter such as the verse about usury, inheritance, child orphans, leaders and so on to be thematically and scientifically discussed as exemplified by Husayn Tabathaba'i from Iran. Husein Thabathaba'i was Hafizh at the age of seven who received an Honoris Causa (HC) doctorate in the field of the Qur'an at the Hijaz College Islamic University in the heart of the United Kingdom in the second month of 1998 with cumlaude (93). In line with that, it needs to be stressed that living under the auspices of the Qur'an is a pleasure that is able to give blessings and purify the heart. Karen, Allah gave istqamah to the Islamic students of Tahfizh Al-Qur'an to memorize your book. O Allah, give light in their eyes with your book and give them reading according to what you are pleased with. Allah says in Q.S. Al-Ankabut / 29: 69: In conjunction with the hadith above, it is very natural for the government to provide facilities for qari 'and qari'ah national / international beyond the facilities provided to sportsmen.


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a. Shahadah Test and appreciation to students in the form of material Memorizing evaluation is sometimes done twice a year, both 5 juz, 10 juz, 15 juz, 20 juz to measure santri memorization. This understanding is synonymous with the notion of learning evaluation in general which is interpreted as a tool to measure the mastery of santri on teaching material that has been given. Kar Steenbrink (1977: 12), said that the test of recitation in the teaching of the Qur'an is considered successful if the student has finished memorizing the Qur'an as a whole and gets the blessing of the clerics. b. Management of curriculum and teaching programs Curriculum management must be managed professionally by placing qualified personnel in order to respond and anticipate change. One illustration put forward by Sa'id bin Ali bin Wahf Al-Qahthni (2016: 42), should memorization begin from juz 30, 29, 28, 27, then follow to juz 1. c. HR Management HR is the most expensive investment in the organization. HR is the energy and source of progress that cannot be replaced with anything, money, infrastructure or position. HR management should be a top priority in any organization, including the management of the Tahfizh Al-Qur'an Education. HR management must be carried out openly and consistently, so that there is no distortion / manipulation because it will weaken the spirit of achievement in achieving the agreed organizational goals. Competency development is carried out in a continuous manner, such as holding training for tahsinul qira'ah and the like. In HR management innovation is used as the heart of the organization. The work team in HR management is encouraged to always innovate continuously in improving quality, achievement and winning fierce competition. Because recruitment must be transparent and accountable. a. Student management Students are subjects of education (not objects that can be exploited). Because of that the aspirations, ideas, and thoughts of students must be heard and made a reference in making decisions. Talents, interests and expertise possessed by

students must be explored and developed. They provide intensive guidance in overcoming personal, group problems, exerting skills, and planning their future well. Staff who handle student affairs must be psychologically close to students, well-mannered figures, patient in facing student delinquency and trying to provide the best solutions to existing problems. Student discipline is enforced in a disciplined manner without discrimination. The approach used remains persuasive, not repressive so that psychological closeness is built with students. In the sense that there is no hidden or open hostility from students. Violence in the world of education is very contrary to the essence of education. Student management is divided into many things, namely acceptance of new students, orientation of new students, attendance and absence of students, grouping of students, evaluation of learning outcomes, arranging students who transfer and drop out, codes of ethics, courts, and punishments by using sarcastic words to those do not really memorize, like "You better go home to farm in the village" or sometimes those who are not disciplined in the box (Ali Imran in Asmani, 2013: 93). a. Administration management Administration has a dominant function in educational institutions including Tahfizh Al-Qur'an Education because all programs lead to and end in administration in the sense that the administration determines whether an institution is progressing or not. Administrative tasks are the same as the duties of a secretary (brain for the organization). Administrative management must be based on the principles of transparency, efficiency, accountability and proportionality. Do not let there be hidden and manipulated data. Because administration must be held by people who are truly active, creative, communicative, coordinative, credible, integrity and high accountability. b. The process of Tahfizh Al-Qur'an activities and the level of achievement of results. The good and bad process of memorizing activities and the level of achievement of the results generally depends on the following factors: 1) Characteristics of santri, such as:


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a) Mental maturity and intellectual skills that include general intelligence, talents and skills of the copyright domain obtained through memorization experience. b) Physical condition and the santri's realm skills which include strength, speed of coordination between limbs. c) Characteristics of the realm of santri which include the level of interest in memorization, the type of motivation, attitudes towards pembingbing and verses that are being memorized. d) Socio-economic conditions of the santri family which include family harmony. e) Memorizing area infrastructure both in the mosque and in the dormitory. 2) Characteristics of teachers, which include: a) Intellectual teachers, such as the innate capacity of the copyright and the ability of the real copyright. b) Teacher's initiative, which includes fluency and careful memorization. c) The realm of teachers' feelings, which includes interests, emotions and attitudes towards santri. d) The lower middle class social teacher will be more proud to be a teacher than an elite class. e) repeated simaan interactions and methods. f) Group interactions. The unity of santri can influence the course of the memorization process. Groups need to be understood by the teacher to be used properly in the memorization process. g) Facilities of infrastructure, such as lights, extensive memorization area. h) Outside environment, such as the state of the mosque and dormitory environment, far from parents, culture and communication media. i) Verses that are memorized. Difficulty memorizing because the memorized verse is too long, rarely heard, hard to mention, many of its words are repeated at once and there are many of them. The menu meets the requirements, such as eating lots of fish, especially fish that contain lots of Omega3, in order to develop brain nerves to strengthen memory (Shah, 1999: 247). C. Research Methods and Instruments Methods of collecting data in qualitative research include: Observation, interviews and document utilization (Moleong, 2010). To collect data, there are several instruments that need to be

standardized. For more details, you can see the research instrument below. 1. Observation Instruments The most effective observation method is to complete the format of the observation sheet as an instrument. Formats compiled contain items about events or behaviors imaginable to occur (Arikunto, 20014: 272). The observed events are:

a. The process of mentoring in memorization b. The response of the santri in memorizing c. The grouping of santri memorizes d. Time for memorizing activities e. Student activities in carrying out their activities in the morning, afternoon and evening. f. Enthusiastic students in reciting takrir and strengthening their memorization. g. The activities of santri in depositing their memorization with Murabbi. h. The work discipline of the Murabbi in carrying out their duties. i. Murabbi's way of dealing with students who have problems, such as memorization is not smooth and so on. j. Recitation / evaluation

2. Interview Broadly speaking there are two kinds of interview guidelines, namely:

a. Interviews are not structures, namely interview guides that only contain the outline that has been asked to individuals or groups interviewed. b. Structured interviews, namely interview guidelines arranged in detail so that they resemble a checklist.

Interview guidelines that are widely used are semi-structured forms. In this case, the interviewer first asks a series of questions that have been structured, then one by one is deepened in extracting further information with the aim of obtaining answers that can cover all variables, with complete and in-depth iormation (Arikunto, 2014: 270). Standardized results in interviews are:

a. Muraja'ah, b. Sima'an, c. Curriculum, d. Methods of bi Al-Nazr and bi Al-Ghaib personality tests,


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e. Leader leadership style, f. Marriage, g. Special services, h. Shahadah / evaluation, i. Problems that are often faced, and j. The solution strategy, and so on.

3. Documentation The instrument of the documentation method is the checklist. Even though the use of documents in this study is only a supporting instrument, there are several documents that need to be standardized, namely the document of santri achievement, documentation of santri activities, both in the form of transcript documents, minutes of meetings, agendas, and so on. The number of samples consists of five tahfizh institutions as mentioned above. The informants of each Tahfizh Institution consisted of two coaches, two supervising teachers and seven santri. The management and students of the Tahfizh Al-Qur'an Lafzhan Education were designated as informants. Managers and santri are selected using the snowball sampling method (method of sampling using a snowball pattern). Snowball sampling is one method in taking samples from a population. Snowball sampling is included in non-probability sampling techniques (samples with the probability of being chosen are not the same). This type of sampling method is specifically used for community data from subjective responses. In other words, the obejek of the desired sample is specific and grouped in a community set. In other words, snowball sampling is a method of sampling with a chain (multi level or multi stage). Therefore, the sample or research informants were obtained through a process of rolling from respondents to other respondents in each selected Pandfizh Al-Qur'an Lafzhan. Determination of samples or informants, first selected one or two coaches of Tahfizh, and from one or two selected people, to complete the information needed, the researcher looks for other people (clerics and santri) who are considered capable of providing and able to complete information previously obtained. And so on so that the number of samples becomes saturated and the information becomes complete. The validity check of this data is based on:

a. Extension of participation and perseverance of research observers in the research field until the saturation of data collection is reached. b. Triangulation (Crosscheck) Moleong (2017: 332) states that cumulative is the best way to eliminate differences in the construction of reality that exists in the context of a study when collecting data about various events and relationships from various views. With triangulation, researchers can recheck their findings by comparing them with various sources, methods or theories. c. Sufficient References d. Examination through peer discussions. Moleong (2017: 333) states that this analytical discussion can provide an opportunity for researchers to share in the excitement of the participants so that it allows them to clear their emotions and feelings to be used to make the right things. The participants should consist of colleagues who have knowledge and experience in the fields in question, especially about the content and methodology. The collected data is then processed and selected for its reliability and validity. Data that is low in reliability and validity, incomplete data is aborted or equipped with substitution. Data that has passed in the selection is then arranged in tables, matrices, etc. to facilitate subsequent processing (Suryabrata, 2009: 40). Analyzing data is a very critical step. Therefore the researcher must ascertain the analysis pattern that he will use, whether non-statistical statistical analysis. This selection is largely determined by the type of data collected, for example non-statistical analysis must match descriptive data or textular data. Absolute descriptive data is analyzed according to its contents and because of this analysis is called content analysis. On the other hand, data processing in research is to convert raw data into meaningful data, while data analysis is a continuation of data processing, meaning researchers explain to explore further. Data originating from the two instruments, for example there is a connection or difference then the researcher looks for why this happened. On the other hand, data obtained from interviews are summed according to the form of the instrument


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used. If the choice of answers from the interview is in the form of "Yes" and "No" the researcher just needs to add a number of "Yes" and "No" answers. Adding does not mean the task is completed, the researcher still needs to explain in terms of what is answered "Yes" and "No". In this case the identity of the respondent can also be used to further explore who gave "Yes" and "No" answers (Arikunto, 2014: 54 and 283). There are two methods of data analysis used in this study, namely first, data analysis when researchers are still in the field, this is done to ensure the required data is complete, and second, analysis when researchers have completed the data collection task. On the other hand, researchers will conduct data collection by organizing and sorting data into basic patterns, categories, and units of explanation, so that themes and formulations of conclusions can be found. Analyzing data in this case is arranging, sorting, grouping, giving code, and categorizing it with the aim of finding themes and conclusions which eventually are appointed as substantive theories (Moleong, 2010: 103). According to Miles and Huberman and Yin as quoted by Imam Suprayogo, the stage of data analysis in qualitative research generally starts from the collection of data through three stages of the water model, namely data reduction, data presentation and verification simultaneously. D. Research and Discussion Results The Qur'an is the greatest wealth of Muslims. The science content in it is never dry and has never been exhausted. The further it is explored, the deeper the reach of the ocean. The Qur'an is like a diamond with all its angles throwing varying and dazzling rays. The Qur'an also introduces itself to various traits and characteristics. The Al-Qur'an bible because it has a deep meaning and is written with a pen. It is called Al-Qur'an because it is read orally. Both names give a signal that the Qur'an should be maintained in the form of memorization and writing. If one deviates, the other will correct it (Muhammad Abdullah Darraz in Yusuf, 2011: 63). The meaning of maintenance here is to guard the Qur'an from various forms of change and forgery, as happened in other divine books (Joseph, 2011: 63-64). The plural

form used in this verse implies involvement other than Allah, namely Gabriel in his decline and the Muslims in their care. The maintenance of the Qur'an is memorizing, writing, recording and recording it in the form of tapes, black plates and so on (Quraish Shihab, 2005: 97-98). From the verse above it can be concluded that the Qur'an circulating among Muslims today is the Qur'an which was revealed to the Prophet Muhammad. There is not the slightest loss of its characteristics, influence and blessing because of the tenacity of the Huffazh Lafzhan. 1. Assembly of Al-Qurra Wal-Huffazh As’adiyah Center of Sengkang The Tahfizh Al-Qur'an As’Adiyah Center Sengkang Center was pioneered by AGH. M. As'ad bin Abd. Rasyid Al-Bugisy in 1928. The Tahfizh Institute was pioneered for the care of revelation through memorisation as a kifayah obligation. Allah says in Q.S. Al-Hijr / 15: 9. Very much data and information received by researchers that AG. H. M. As’ad is a pioneer of Tahfizh activities in Eastern Indonesia. This institution was originally housed in the residence of AG. H. M. As'ad Al-Bugisy because those who are santri are only children and close relatives. But in its development, the implementation was placed in the Jami 'Sengkang Mosque in 1930 because there were many santri who came to memorize the Qur'an from various districts including Bone and Soppeng. This is the forerunner of the Tahfizh Al-Qur'an Islamic Boarding School which has developed until now. This Tahfizh Islamic boarding school is one of the units / colleges of the Arabiyah Islamiyah Islamic school, now called Perguruan As'Adiyah. The names of the leaders of the Tahfizh As'Adiyah Islamic Boarding School since its establishment until now are as follows: (1) AG. H. M. As'ad was accompanied by Sheikh Ahmad Afifi Al-Misri (Fuang Masere) 1928-1952 (2) AG. M. Jafar (Afalae), (Hafizh from Soppeng) (3) H. Abdur Rahman As'ad (H. Laiyu) accompanied by H. Abd. Rashid As'ad (H. Laide) (4) H. Abd. Hafid (Hafizh from Sumatra) 1976-1980 (5) H. M. Yahya, 1980-2012 (Hafizh from Belawa) (6) H. Muhammadong, S.Pd., MM., 2012 until now. This institution since its establishment is unknown to the number of students and alumni, because the


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registration has only been activated since 2012 until now (2018). The santri currently active at the Jami Mosque are 170 people, both the bi Al-Nazr program and the bi Al-Ghaib program. According to information from several institutions, the Tahfizh Islamic Boarding School was developing because the downfall of Lailatul Qadri had been witnessed by AG. H. M. As'ad and at that time he prayed that hopefully his children and students would memorize the Qur'an. Because of that many students arrived from various regions such as Bone, Soppeng, Pinrang, Sidrap, Makassar, Bantaeng, Bulukumba. Even from outside of South Sulawesi, such as West Sulawesi, Southeast Sulawesi, Sumatra, Kalimantan, and so on. The active coach consists of 10 people, namely Ustadz Muhammadong S.Pd., MM. as Director, Ustadz Muhammad Yassir S.Hi., as Deputy Director concurrently Secretary, Kiyai Muda Kamaluddin S.Pdi, Ustadz Suardi S.Pdi., Ustadz Mulki S.Pdi., Ustadz Muhammad Arafah, Ustadz Juhaefah S.Pdi., Zul Muttakin, Ustadz Muhammad Asri, Ustadz Muhammad Tazwim and Ustadz Ibnu Katsir Yusuf. The number of coaches is not balanced with the number of active santri around 170 people. The coach as a social environment Islamic boarding schools are a very decisive component in the implementation of a memorization strategy. Without a coach, however good a strategy is, then the strategy is impossible. The coach is no different from the warrior in the war. However the strategy to destroy the enemy will depend on the quality of the soldier. In the memorization process the coach does not only act as an example but also as a manager. Therefore the success of an Tahfizh Al-Qur'an institution is determined by the quality of the process and the quality of the coach and personality. The coach as an educator which includes: inspirators and correctors; disciplinary guard and so on. The coach as an educator has a challenge because on the one hand he must accept the santri as a minimum and be able to explore the mind of the santri, but on the other hand he must encourage the santri to develop further and overcome the shortcomings that exist in him. On the one hand the coach becomes a friend for santri and with santri (blending) enjoying the beauty of human life, but on

the other hand the coach is never satisfied with the current state of the santri and always guides the santri to reach a more perfect level of human life. So besides empathizing (exploring the mind and feelings of the santri), the coach also became an inspiration, which gave enthusiasm to the students to develop further he also became a corrector who did not obey any wishes of the santri. In addition, the counselor often motivates the santri that you can be able to overcome especially the difficulty of memorizing verses that are almost the same. Example Q.S. Thaha / 20: 116 which reads: The research findings show that in order to facilitate memorization the santri are required by the mappataraweh in every month of Ramadan so that the students always recite their memorization steadily. In addition, at the end of his tenure as imam Tarwih, santri also received awards for their efforts in the form of a thank you 'pa'buddu (envelope) submitted by the Ramadhan committee, which was very good for buying new clothes and even storing daily living in the cottage. 2. Wal-Huffazh Al-Qur'an Al-Qurra Assembly (Haeatul Huffazh Wal-Qurra) DDI Tonrongnge Barru The recitation in Mangkoso began in the form of halaqah (roundabout) and several years later it was combined between the traditional / halaqah system and the modern (classical) system initiated by H. M. Yusuf Andi Dagong Fetta Soppeng together with A.G. K.H. Abdurrahman Ambo Dalle. So the pangaji children from Salemo came to Mangkoso to continue their preaching under the care of A.G. K.H. Abdurrahman Ambo Dalle. According to the document in the banner that the history of DDI Barru Mangkoso was established in 1935 at the initiative of A.G. K.H. Abdurrahman Ambo Dalle with Raja Dangko Barru. The establishment of the recitation in Mangkoso, coincides with the establishment of the Islamic Islamiyah Islamic School on Wednesday 29 Shawwal 1357 H to coincide with December 21, 1938. The establishment of the Al-Qurra Al-Qurra Al-Qur'an Council DDI according to information received by researchers was influenced by the Al Tahfizh institution -Qur'an Pulau Salemo Pangkep. Because since the 17th century during the reign of fetta sogie (Fetta Tanete Barru), Salemo


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Island was a place to study Islam whose teachings were oriented to Huffazh or memorization of the Koran while Gowa and Cempalagian were oriented towards fiqhi. Maybe it's because of that that Haeatul Huffazh Wal-Qurra's main coach) DDI Tonrongnge Barru is now the main coach is Huffazh from Salemo Island named Nur ‘Ainul Yaqin. The Wal-Huffazh Al-Qur'aan Council of Al-Qurra DDI was led by Drs. H. Ansar Thaha. Majelis Al-Qurra wal Huffazh Al-Qur'an DDI as the parent consists of sons and daughters. The Al-Qurra Council of Wal-Huffazh Al-Qur'an DDI for the son located in Tonrongnge named Haeatul Huffazh Wal-Qurra under the leadership of Nur ‘Aynul Yaqin. And the Assembly of Al-Qurra Wal-Huffazh Al-Qur'an DDI Barru for Princess located in Mangkoso named Tahfizh Al-Qur'an Al-Amin. The Al-Qurra Wal-Huffazh Al-Qur'an Council of DDI located in Tonrongnge Barru only accepted students from Tsanawiyah / class I amatan aliyah. This is different from other Tahfizh Madrasas such as Al-Junaediyah Bone whose Tahfizh students can graduate from Ibtidaiyah, while in Madrasah Nurul Junaediyah Burau may accept santri from the public (not pure santri). The memorization curriculum in Tahfizh Al-Qur'an Tongrongnge Barru (Haeatul Huffazh WalQurra) memorized the curriculum starting from juz 1 to juz 30. This curriculum is treated because students who are accepted are students of Tsanawiyah alumni who are thought to have memorized juz 30. Besides that in This Islamic boarding school emphasized the words of the Qur'an in the Qur'an. This activity is usually done musahahah, face to face and more practice than theory. But in this pesantren the school is more important than memorizing. The coach hopes that after memorizing 30 juz, the santri is able to keep his memorization smoothly. All students who have passed in graduation are still able to read 30 juz in 1 assembly. This is usually called the comb method for santri. This method is memorizing from behind (juz 30) then proceed to juz 1 and may not add before five juz is smooth. This is done to avoid lasting mistakes. The benefit of this method is the level of memorization evenly, both from the front and the back. In this case the santri may not add a new deposit before being

received smoothly without any errors or hiccups as proof that Kyai has a monitor card or writes the sima'an results which contain errors and corrections as well as statements passed or not passed. The level of difficulty experienced by santri is when sima'an every multiple of 5 juz, the more memorization the more the level of difficulty it faces. Even though the senior santri experience was often invited to the sima'an 30 juz outside the hut, he was not sure enough for sima'an 30 juz in front of his Kyai. Because of that shahadah to santri was not given before the Kyai listened directly to 30 juz of his santri reading. Actually there are those who escape the habit of the santri to maintain memorization, that is, they do not use the method of مى شوق ف -Famy Bisyawqi Al / بQur'an in an acronym form and escape the use of murattal tapes or smartphones. 3. Madrasatul Huffazh Islamic Boarding School Al-Junaediyah Biru Bone In brochure 2018/2019 data was found that Qismul Huffazh (Taksimul Huffazh) Al-Junaediyah Bone Modern Islamic Boarding School was opened in 1972 which was directly fostered by A.G. Drs. K.H. Huzaifah. The leader of the Qismul Huffazh Islamic Boarding School Al-Junaediyah Biru Bone told researchers that M. Syahrir Langko on August 4 in his narrative not only revealed facts that may be widely known, but also contained the noble ideals of developing the Tahfizh Al-Qur'an civilization like what has developed on Java even in the Middle East, for example Egypt, Sudan, Tunisia and so on. Qismul Huffazh Education was founded in 1970 by K.H. Junaid Sulaiman who was accompanied by K.H. Huzaifah, who in 2016 two years ago turned into the Tahfizh Al-Madrasa. Tahfizh Al-Qur'an Madrasah leaders told researchers on August 4, 2018 that if you want to trace the history of name change starting from the beginning, of course you have to tell the background long before the idea of change emerged. With the reason that this institution wants to be said to be "dead" no, it would be said "life" no. As a result and the attention of the pure Tahfizh Al-Qur'an system, it does seem less effective for the Tahfizh alumni to enter universities or government institutions without a diploma. Therefore, until


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2016, it was agreed that the name Qismul Huffazh Al-Junaediyah was changed to the Tahfizh Al-Qur'an Al-Junaediyah Madrasah. Thank God Alhamdulillah, since the name change this institution has regained the trust of the community because the community has seen the existence of this institution to be pragmatic for alumni in the future. There are so many problems of Muslims that cannot be solved perfectly if only memorizing the Qur'an like this. The consequences of monotonous memorization of the Qur'an have been realized by parents so that Qismul Huffazh Al-Junaediyah becomes lethargic, there is a dichotomy between the knowledge of memorizing the Qur'an and other knowledge reuniting knowledge mengahfal Al-Qur'an with other knowledge can carried out systematically in the madrasa / in class in the morning. Many santri parents hope that their children aside from memorizing the Qur'an, they will also become intellectual. This expectation is likely to be fulfilled if children study in madrasas as steps to enter the university. Especially now that the child who memorizes the Al-Qur'an easily enters the public college. Now in Indonesia there are many jobs that are specific to Islam that require workers in the economy for example. Because of that, the Tahfizh Al-Qur'an students must have a double standard in the scientific field, not only memorize the Qur'an but must learn other sciences. In this pesantren, according to the researchers' observations, in early August 2018 santri used various molds of mushhaf, this disrupted the concentration of santri. If you use only one type of mushhaf print to read or memorize, then the verses and their placement will be reflected in the mind. Because humans can memorize by seeing or hearing. If you change the mold of the mushhaf that is used it will also change the picture of the verse that is in your mind, so that it will disrupt the concentration and finally find it difficult to memorize. The coach should recommend the santri to use a printed mushhaf whose pages end with a verse (Al-Qur'an corner). This is intended to be clearer and more concrete, for example you will find that the beginning of Q.S. Al-Nisa is on page 77, the beginning of Q.S. Al-Sajadah page 416 and the number of pages in the printed mushhaf is 604

pages. The Al-Qur'an corner or Al-Qur'an corner is also known as Al-Qur'an Al-Bahriyah. This Al-Qur'an model has been known for a long time especially in the Hafizh environment. If you use one type of mushhaf print to read or memorize, then the shape of the verse and its placement will be reflected in the mind, because humans can memorize by seeing or hearing. If changing the mushhaf mold used it will also change the picture of the verse that is in mind, so that it will disrupt concentration and finally find it difficult to memorize. The adviser recommends that this is due to the schedule of memorizing and repeating the memorization proposed in the mushhaf in relation to the page numbers in the print. It does not matter if at the outskirts of the Mushhaf there is a verse interpretation but it is only necessary to focus the attention of the students of Tahfizh in the verses of the Qur'an alone.

4. Education of Tahfizh Al-Qur'an Nurul Junaediyah Burau East Luwu Tahfizh Al-Qur'an Nurul Junediyah Burau East Luwu is the biological child of Qismul Huffazh Islamic Boarding School Al-Junaediyah Biru Bone which was established in 1987. In this pesantren the Tahfizh students are very varied, there are those who only memorize, there are freelance students (schools outside the pesantren) . There is also a memorization of the Al-Qur'an also active in Nurul Junaediyah Madrasa in the morning. Therefore the system of acceptance of santri in the pesantren is not too strict as what happened in the reception system in other Tahfizh Islamic boarding schools.

1. The Most Fundamental Fundamental Challenges in Education Tahfizh Nurul Junaediyah Burau East Luwu:

a. Memorizing place The coach told researchers on July 31, 2018 that memorizing places in Islamic boarding schools generally took place in mosques measuring 15m x 15m, there was no special place prepared by builders in the form of gazebos or in attic buildings such as in Turkish santri prepared places specifically for memorizing in attics that are far from disturbances both physically and noise. This is in line with researchers that the santri were not prepared


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specifically for memorizing. Therefore the builder should make a special place whether in the form of a gazebo or attic on the second floor. b. Far from family Santri, who is still young, is already overseas, of course, still needs the attention of parents both physically and psychologically. Therefore, parents must remember the Bugis motto "children are Attuppu batunna faddennuangnge" (children are the initiates of God willing, good deeds). Children must be considered like silk thread as a material for songket gloves. Children are no different from quality fabrics, which must be sewn by professional tailors. Children are like teak wood that must be carved by professional engravers. Santri who are still far away from home, of course, experience inner conflicts such as longing for the family, fear of running out of supplies and other anxieties. This problem certainly requires the activeness and wisdom of the coaches to handle it. However, the handling of the coaches is very inadequate because the number of coaches is very limited especially because there is a coach whose residence is far from the Jami Mosque, even though the coach should stay with the santri. So that students feel optimistic in facing challenges as nomads. c. Many verses require tenacity in memorization Graphic documentation about letters and verses that saturated santri was not found by the researcher. But there is data collected by researchers through interviews with some santri that the level of saturation varies greatly. According to Ahmad Nasir (santri), one of the letters that is hard to memorize in Juz ‘Amma is Q.S. Al-Muthaffifin, the difficulty is because many verses are repeated and almost the same. On the other hand, according to Muhatir (santri) who found it difficult to memorize the inheritance verses because the verses were convoluted and rarely heard longer. There are also those who say that juz which is hard to memorize is juz 3, because the verse is long. Conversely there are also those who say that juz 3 is easily memorized because it is often heard. On the other hand Andi Adam mentions that the most difficult juz memorized is juz which is much qalqalahnya like juz 5 and juz 12. While according to M. Shalihin said that

the most difficult to memorize juz is juz 9 because of the difficulty of articulation (makhrajnya). According to Muhatir (santri) who found it difficult to memorize the inheritance verses because the verses were convoluted and rarely heard longer. There are also those who say that juz which is hard to memorize is juz 3, because the verse is long. Conversely there are also those who say that juz 3 is easily memorized because it is often heard. On the other hand Andi Adam mentions that the most difficult juz memorized is juz which is much qalqalahnya like juz 5 and juz 12. While according to M. Shalihin said that the most difficult to memorize juz is juz 9 because of the difficulty of articulation (makhrajnya). According to Fathu Rahman, the letter that was hard to memorize was Q.S. Thaha because the verses are rather short and many verses are similar in other letters, like in Q.S. Al-Bakarah / 2: 34, Q.S. Al-Isra '/ 17: 61. a. The difficulty of producing memories Given that it is very important for humans, the santri experience shows that some of those memorized are not all stored in memory. Memorization is not all stored in a permanent system. According to information from the santri coach, sometimes he forgot his memorization because he lacked the recitation (lack of repetition of his reading) in the sense that he often held more HP and cigarettes than the Al-Qur'an. Neglect in carrying out obedience to Allah SWT. like more joking and gossip than repeating memorization. Any work if often repeated must be memorized. Parrots are only able to memorize words because they often hear the word. If diligent with the permission of God, humans are better able to memorize than parrots. Strictly speaking, the success of memorizing one of them is determined by the ability to repeat back and forth memorized material until it is truly embedded in memory (overlearning). Therefore motivation to repeat must always be injected into yourself well. On the other hand, the coach missed the story of Umi Thaha who at the age of 70 was able to memorize the Qur'an well as Ahmad Jaaze idolized (the owner of the Qiroah Sab'ah tahfizh diploma from Sudan) (Ahmad Jaaze, t : xv) . 5. Education of Tahfizh Al-Imam ‘Ashim Makassar


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On December 23, 1999 to coincide with the 17th of Ramadhan 1420 H, Syam Amir as an alumni of Ireng Islamic Boarding School Madrasatul Qur'aan in Jombang, East Java, established a special institution in Makassar to teach Tahfizh Al-Qur'an. This institution is called Madrasatul Qur'an Imam ‘Ashim. In 2008 Syam Amir formed the Foundation under the name Imam ‘Ashim Foundation. He also changed the name of the Madrasatul Qur'an to the Tahfizh Al-Qur'an Madrasah with the intention that its distinctive character is as an institution that specifically applies the Tahfizh Al-Qur'an learning system that appears from its name. The new foundation was formed and still houses existing madrasas and TPAs. The current campus II is located at Jalan Tamangapa, Bangkalan Village, Manggala District, Makassar. In early 2009, a special female Tahfizh Al-Qur'an Madrasah was located in a temporary dormitory on Jalan Racing Center, UMI Blok H Makassar Lecturer Housing Complex. Tahfizh Al-Qur'an Al-Imam Madrasah ‘Ashim is an Islamic education institution in Makassar that participates in maintaining the purity of the Qur'an in the form of a memorial. In 2012 Tahfizh plus a school at the level of the Tsanawiah Madrasah, which later gave birth to students who memorized the Al-Qur'an, opened. God willing, the coach will continue to develop to a higher level (Aliyah and even Universities). This institution stands for three reasons, namely: (1) The desire to continue the tradition of maintaining the Qur'an through memorization. (2) Awaken the inspiration of the community, especially in urban areas, that establishing the Tahfizh Al-Qur'an institution is very much needed today. (3) Answering concerns over the scarcity of memorizing the Qur'an, especially in Eastern Indonesia. Concurrently, Abdul Daim Al-Kahil emphasized that to strengthen the recitation of the Qur'an is to listen to the recitation of the Qur'an while sleeping. This was done for years by him. Not long after he noticed that the memorization process had changed to become much easier this experiment was carried out by him after noticing Q.S. Al-Rum / 30: 23. a. Simaan starts from one, two and three stars Sima'an means that santri play text readings of the Al-Qur'an off the mushhaf in front of other santri

or coaches to show their abilities. The sima'an program is usually done every three months for regular sima'an. Sima'an is regularly held on a big day such as Independence Day night, Birthday of the Prophet Muhammad, Isra 'Mi'raj, Hijrahtur Rasul, Ashura day, and so on. The sima'an level that has been programmed is the five juz, 10 juz, 15 juz, 20 juz and 30 juz. The number of members of each simaan assembly is sometimes 9 or 11 santri. In the Imam ‘Ashim Islamic Boarding School it has 32 sima'an assemblies. As for sima'an to reach stars, one star, two or three winners were given attractive door prizes. 1) Simaan for 10 juz who aim to get one star, they are given door prizes. Rank one is given a door prize of IDR 1,500,000 Second place was given a door prize of Rp. 1,300,000, - Second place was given a door prize of Rp. 1,000,000, - 2) Simaan for 20 juz who aim to get two stars, they are given door prizes. Rank one is given a door prize of Rp. 3,000,000 Second place was given a door prize of Rp. 2,500,000, - Second place was given a door prize of Rp. 2,000,000, - 3) Sima'an for 30 juz which aims to get three stars (sanad Tahfizh), they are given door prizes. Rank one is given a door prize is umrah Second place was given a door prize of Rp. 15,000,000, - Second place was given a door prize of Rp. 10,000,000 b. Steps taken in achieving and maintaining memorization 1) Prayers before and after memorizing According to the findings of the researchers both through interviews and through observations that the activity began with reading Allahumma nawwir qalby wa shadry kama nawwir tussama'i bi syamsika nuri ya arhamarr rahmin. In another text Allahumma nawwir qalby kama nawwir tussama'i wal ardhi bi nuri syamsika birahmatika yes arhamarr rahmin. On the other hand, there are santri praying through the blessings of Al-Fatihah. While the prayer is uniform which is recited after the activity takes place is the prayer of the Qur'an which reads Allahummar hamny bil qur'an waj alhu ly imaman wa nura wa huda wa rahmah, Allahumma zakkirni minhuma nashitu wa allimna minhuma jahiltu warzukni tilawatahu ana'ah allaili wa athrafannahari waj alhu ly hujjatan yes rabbal alamin.


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Alexis Carrel (French surgeon) emphasized that prayer is the greatest religious phenomenon for humans, because when praying, his soul flies to his God. He said many of my patients were getting healing by praying. In line with Alexis Carrel's statement, prayer in the perspective of chemists has energy and reaction. There is 1 x 100 million speed of sound in the sentences that are expressed that arrive at the object intended by the language and the meaning in prayer. 2) Musyrif / coaches give examples of reading to santri Before the santri started memorizing it, the musyrif / murshid first played a recitation of each Qur'an or one page or more to the santri. 3) Strengthening the motivation and integrity of santri According to the results of the interview with the superintendent, that the ability to memorize the Qur'an between 6 months and 3 years is not only determined by the prayers and miracles of the Qur'an. But the most decisive is the motivation for achievement (taking lessons) as God's word in Q.S. Al-Qamar / 54: 17,22,32 and 40. This finding is in line with the findings of

Ahmad Jaaze, who has obtained a diploma sanad Tahfazh from Sudan. Based on the verse above,

the coach always advises that the Qur'an is a valuable treasury that must be maintained in the

chest. Rest assured that muraja'ah is done by santri like tractors for farmers. In addition, coaches

often provide inspirational stories such as the story of Imam Shafi'i, as figures of Imam Mazhab Empat in fiqh. But according to researchers inspirational stories not only need from among Hafizh fiqh experts but also Hafizh stories from among experts, such as Ibn Sina (Syaikh Al-Rais), Ibn Khaldun and so on. The integrity of the santri to memorize can be seen in the attitude that they are not too difficult to be awakened, perhaps because the coach often conveyed the message that waking up sincerity and optimism would certainly be able to memorize the Qur'an. Leave the human logic that can hinder the spirit of memorizing the Qur'an. Target Al-Fatihah all the letters in the Qur'an (memorize it correctly like memorizing Al-Fatihah). Cigarettes alone can make

people very familiar / addicted, the period can not be familiar / addicted to the Qur'an. Old kaka birds can mimic the mention of the Qur'an. You will only have difficulty in memorizing and repeating it in the first month, after that, you will feel familiar and easily memorize it according to your wishes, of course with the permission of Allah. Allah is the one who determines everything. One of the most important reasons that can help you memorize the Qur'an is to determine the reason why you memorize the Qur'an. Therefore, hurry to determine one important reason, including: I memorize the Qur'an because the Qur'an is a reception and God's food on earth. Take care of those who do not attend and not taste it. How come many are addicted to cigarettes, why are people not addicted to the Qur'an. Old kaka birds are happy / smart to imitate the mention of the Qur'an. Because of that, I hope to become an expert on the Qur'an, the expert of Allah as the keeper of revelation and gets a special place by his side. Hopefully my heart is always adrift with the Qur'an. Didn't Allah say in Q.S. Ali Imran / 3 verse 79 which means "let you be rabbaniyin which is to teach and study the Qur'an. The research findings show that the activities of the Tahfizh students who support them to always recite are the invitations to recite at the homes of people who have just died. Invitations are usually addressed to santri as many as 10 people with the intention of reciting the Qur'an to prayer 30 times and the reward is intended for people who have just died. There are those who want 3 consecutive nights, there are also those who invite 7 consecutive nights. Sometimes there are invites on the 40th day, 100 days and some even invite on the day of the haul (the year someone dies). Not infrequently there was a rejection from santri to invited guests, especially if the schedule coincided and some groups of santri already had khataman schedules. Khataman activities at the invitation of the people of the city of Sengkang and its surroundings have been approved by the leadership. Besides that, the Khataman event was the same opportunity for the santri to recite or repeat their memorization so that it would be more fluent. The charity (alms) obtained from the Khataman activities


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is very helpful for the santri to buy kitchen necessities, especially for students who come far from the village or who come from outside the Wajo Regency. a) Mappataraweh (Imam Tarwih) The research findings show that in order to facilitate memorization the santri are required by the mappataraweh in every month of Ramadan so that the students always recite their memorization steadily. In addition, at the end of his tenure as imam Tarwih, santri also received awards for their efforts in the form of a thank you 'pa'buddu (envelope) submitted by the Ramadhan committee, which was very good for buying new clothes and even storing daily living in the cottage. Enforcement of the DUIT-based discipline (Discipline, Resilient, Innovative and Firm) in addressing the seven steps above so that the results are satisfactory, whoever violates must clean the toilet, recite in the builder's house and be in the box, and so on. E. Conclusion The law of memorizing the Qur'an is fardu kifayah, because it educates the generation of Huffazh who understand and practice the contents of the Qur'an and memorize very important values. Moreover, the memory is very meaningful for humans. Even memorizing can increase intelligence, transfer short-term memory to long-term memory. But the challenges are overwhelming, including: Santri longing for parents and hometowns; Most santri do not know the meaning and meaning of the verses of the Qur'an; The number of coaches that are not balanced with the number of students; Many verses are initially the same but the ends are different; Difficult to produce memory. Memorizing is not entirely stored in the permanent system (long-term memory); Students' boredom / boredom and attractiveness Mobile, social media and the internet. In addition, the treatment of the state and society is less responsive so that many alumni feel abandoned (not getting a decent life), such as Hafizh in Egypt, Tunisia, Malaysia, Brunei and so on. Steps to accelerate memorization of the Qur'an, namely: Doctrine of prayer, doctrine of the nobility of the memorizers of the Qur'an, doctrine of abandoning sin, consistency in the use of a mold

prayer corner, use of attendance and monitoring cards. Then long-term goals are reduced to short-term goals, doctrines are recited daily and discipline confronts the mentor. Using the mutalaqqy (musyafahah) system with the hope that huffazh will be born that has good memorization and reading quality. The coach plays Al-Qur'an reading to the santri once or twice, Muraja'ah / takrir, namely the santri repeats the memorized object to 10, 15, 20, 25, 30, even 40 times. But the arrangement strengthens memorization, such as: Khataman Al-Qur'an in the family home of a person who has just died, a suggestion to become a tarwih priest, and become a rawatib imam or become a tahfizh teacher. BIBLIOGRAPHY Abdullah, Taufik. 1983. Agama dan Perubahan

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