The Impact of Shalat

Moral Integrity through Religion-based Education

Creating An Integrity Community through

Religion-Based Education Jakarta, April 2, 2013

"The Impact of Shalat on Student’s Daily Behavior and Their Subjects’ Value:

Case Studies on Madrasah Diniyah Ma'hadil-Hasyimy, Pragaan, Sumenep "

Integrity through the Religious Education

Akhmad Jayadi, S.E., M.Ec.Dev.

Universitas Islam Madura

1. Introduction

The obligation to do shalat five times a day for most of moslem is a hard task,

except for those who are sincere. It is as revealed by Allah himself in the Qur'an sura al-

Baqarah verse 45-46: "And ask for help (to Allah) with patience and (do) shalat. And

indeed such a dire, except for people who fervently [2:45]. (They are) those who

believe, that they will meet their Lord and that they will return to Him. "[2:46]

Shalat, especially the dawn shalat (done around 4 o'clock in the day) is the

worship that requires a willingness of moslem. For that, education and practice of shalat

should be taught from an early age. Since elementary school, even kindergarten, shalat

is practiced and exercised in school.

Shalat does not only include the practice of physical movement, but also rote

readings, as well as other accompanying knowledge, such as the legal requirement of

shalat, pillars (rukun) of shalat, wudu', and others. The complexity of understanding the

practice of shalat is the reason why it needs regular practice of shalat since childhood.

In order to practice successfully, various teaching methods are applied, ranging

from the soft method to the hard one. Islam ordered the parents to instruct shalat for

children aged 7 years, and beat the child who left the shalat when they are 10 years old.




For children who are under age, the approach used is persuasive one. One

approach that successfully implemented is the honesty (integrity) approach. One

honesty practice that had been running for more than 3 years was implemented by the

students of Madrasah Diniyah Ma'hadil-Hasyimy.

Each student was given a book called Laporan Kejujuran Shalat (LKS, integrity

report of shalat) that lists the five shalat every day. Students are asked to fill in the

column "YES" to any item of shalat that has been established, and fill the "NO" column

of the shalat they leave. LKS filling can be done by the students themselves, as well as

can be witnessed by the parents (when do shalat at home) or a teacher (when do shalat

in school).

Every day the parents and teachers evaluate the implementation of student’s

shalat. Teachers make a personal note on the student shalat activities. LKS is not

included in the subject curricullum, but the LKS still got a special assessment which has

four criteria: A (excellent), B (good), C (medium), and D (poor).

The goal of LKS is to improve the practice of shalat and honesty. LKS impact not

only be measured at proficiency or fluency in shalat, but also in improving the honest

behavior of students, both in the implementation of the shalat, and daily behavior of

students at school and home.

Shalat is the activity of body movement, oral reading and concentration of mind

(heart). Recitation of shalat is in Arabic. The more frequent shalat, the better will be the

reading of Qur'an. Therefore, filling LKS is expected to improve the ability to read the

Qur'an and memorizing short sura in the Qur'an.




Some subjects directly related to the implementation of the shalat are fiqh

(islamic jurisprudence), tajwid (reading the Qur'an) and morality (ethics of personality).

Filling LKS is expected to improve students' value in the above three subjects that are

closely related with shalat.

The problems taken in this study is how the impact of LKS on student’s daily

behavior and their subject’s value such as tajwid, fiqh, and akhlaq. Another problem

taken were how the parents' opinion on the change of student’s behavior and how the

impact of LKS on their own shalat.

2. Literature Review

2.1 Honesty

Honesty is the congruence between words and actions. It is consistency of the

heart, saying and actions. The honesty requires sincerity. Only people who can be

accountable to God could do honesty.

The meaning of the word “honest” related with upright and not lying. Honesty

means straightness of heart or sincerity. In general, the meaning of honesty is sincerity

in implementing the tasks and the ability to not abuse the authority given to him.

Honestly is a desirable attitude, even becomes a measure of goodness of a

person's behavior. With honesty someone become a person who can be trusted.

Trusted to do any work, or trusted to a responsibility, and is believed to keep important

secret, either for a person, group, institutions, and even countries (LAN, 2009).




2.2 Integrity

Integrity is the embodiment of a dedicated identity consistently in applying the

principle, and act with positive values that are known or believed. Integrity is the core of

the embodiment of attitudes and behavior. Attitudes and behavior is an image of

someone’s personality which is seen through physical movement and mind respond to a

situation or an object.

In the integrity contained the consistency between actions and values. People

who have integrity, to live in accord with the principle values. A character regardless of

time and place which is always showing obedience to run the code of ethics and morals,

holding principles, sincere, honest and trustworthy, disciplined, have the power to

maintain steadfastness/steadiness/stability/fullness, and consistent in attitude and

behavior (LAN , 2009).

2.3 Shalat

Worship according to linguistic meaning is serving, grovel to God (Yunus,

1995:252). While in general terms is the effort both physically and spiritually according

to God's command to obtain happiness and safety of life, either for themselves, family,

society and the universe (Depdikbud, 1995:364).

Shalat according to linguistic meaning is pray, while according to the terms of

fiqh are some specific words and deeds started with takbir and ended with salam with

some conditions (al-Husainy in Jauharah, 2000:6). In the Indonesian dictionary says

that "Shalat is implementing a mandatory ritual worship performed by a mukallaf




moslem starting with takbir equipped with a salam, syarat, rukun, movement and certain

readings (Depdikbud, 1995:866).

2.4 The Correlation between shalat and integrity, honesty and discipline

If one moslem do shalat on the right time and with full compliance, then gradually

they will be easier to enforce integrity, honesty, discipline, trust, high morale, do not like

to cheat, betray or do things vile and evil.

According to Shihab (1992 in Jauharah, 2000:40) shalat is a requirement of

common human mind and soul, and a need to create a society which is expected by the

human being (insan kamil/perfect moslem). According to Al-Qur `an there are some

lessons that can be drawn from the shalat, which are: 1) Is a means to connect people

with God (hablum minallah); 2) Shalat and patience as a helper; 3) To prevent from

indecency and evil; 4) Having the self-discipline of wisdom over time; 5) To foster a

sense of equality, unity, and brotherhood; 6) As a means to maintain personal hygiene;

7) To clean the soul and the human body; 8) To eliminate the disease from the body; 9)

Increase happiness/success.

Meanwhile, according to Muhammad, (XXXX:61-68) shalat established and

implemented with full awareness will give the positive impact in the development of the

whole person, among other things: 1) Instill discipline; 2) Instilling love of cleanliness; 3)

Can remove stains and sins; 4) Making face clean and clear; 5) Will always be patient

and steadfast facing God’s temptation, not easy to sigh and despair; 6) Make people

are generous and socially minded, smart, and helpful; 7) Fear and shame to do a sin; 8)




Dare to face the risk of defending the religion of Allah and Allah; 9) Shalat makes a

person always remembers Allah and heart will be calm.

3. Methodology

3.1 Data collection

This research is a case study. Sample research are students of class VI of

Madrasah Diniyah Ma'hadil-Hasyimy, Kaduara Timur Village, Pragaan Regency,

Sumenep District. While the control of the research are students of class VI of

Madrasah Diniyah Mabdaul-Falah, Kaduara Barat Village, Larangan Regency,

Pamekasan District. Each number of sample and control as many as 22 students.

The data in this study come from two sources: secondary sources taken from

student report cards, as well as primary sources in the form of questionnaires to the

parents. Test in this study consisted of two tests. The first test is the mean difference

test of students of Madrasah Diniyah Ma'hadil-Hasyimy comparing between before and

after the implementation of the LKS. The second test is the mean difference test

between the user of LKS (students of Madrasah Diniyah Ma'hadil-Hasyimy) and non-

users of LKS (students of Madrasah Diniyah Mabdaul Falah).

The subjects were assessed were tajwid, fiqh and akhlaq. Those three subjects

were chosen because those are most associated with the practice of shalat. The impact

of the implementation of the shalat can be seen in those subjects. Tajwid is the science

of reading the Qur'an, in which the whole shalat is in Arabic reading, and some of the

reading is taken from the Qur’an. Fiqh is the science of Islamic Shari'a. One of the




chapters in fiqh is about shalat. Akhlaq is subject about ethics. The more often students

do shalat, it is expected the better their behavior.

3.2 Data processing

To examine the differences between “before and after” the implementation of

LKS used Wilcoxon test. According to Sulaiman (2000:79) Wilcoxon test is used to test

the hypothesis that the two variables that are two related samples have the same

distribution when the data are ordinal form.

To test the difference between the “sample and control” applied Run Wald-

Wolfowitz test. According to Sulaiman (2000:48), Run Wald-Wolfowitz test is used to

test whether two samples come from the same population or different. The analysis tool

used was SPSS.

3.3 Hypothesis

Wilcoxon test hypotheses are as follows:

H0 = student’s value for tajwid, fiqh and akhlaq subjects before the implementation of

LKS and after implementation of LKS is the same

H1 = student’s value for tajwid, fiqh and akhlaq subjects before the implementation of

LKS and after implementation of LKS is different

Run Wald-Wolfowitz test hypothesis are as follows:

H0 = student’s value for tajwid, fiqh and akhlaq subjects between the user of LKS and

non-user of LKS is the same

H1 = student’s value for tajwid, fiqh and akhlaq subjects between the user of LKS and

non-user of LKS is different




The test is carried out with alpha of 5%. Rule acceptance or rejection of the

above hypothesis is as follows:

If the value of the significance of Wilcoxon test and Run Wald-Wolfowitz test is smaller

than alpha (0.05), then H1 is accepted and H0 is rejected. If the value of the significance

of Wilcoxon test and Run Wald-Wolfowitz test is bigger than alpha (0.05), then H1 is

rejected, and H0 is accepted.

4. Research Result

4.1 The subject’s value differences before and after the implementation of LKS

The Wilcoxon test results on the tajwid value of students of Madrasah Diniyah

Ma'hadil-Hasyimy are: the mean before the implementation of LKS is 72.91 while the

mean after the implementation of LKS is 78.95. The significance value is 0.00. Thus the

students’ tajwid value is proved increasing (see appendix 1).

The Wilcoxon test results on the fiqh value of students of Madrasah Diniyah

Ma'hadil-Hasyimy are: the mean before the implementation of LKS is 73.68 while the

mean after the implementation of LKS is 79.32. The significance value is 0.03. Thus the

students’ fiqh value is proved increasing (see appendix 2).

The Wilcoxon test results on the akhlaq value of students of Madrasah Diniyah

Ma'hadil-Hasyimy are: the the mean before the implementation of LKS is 76.36 while

the mean after the implementation of LKS is 80.77. The significance value is 0.027.

Thus the students’ akhlaq value is proved increasing (see appendix 3).

4.2 The subject’s value differences between the user and non-user of LKS




The Run Wald-Wolfowitz Test results on tajwid mean value of Madrasah Diniyah

Ma'hadil-Hasyimy students (sample) is 78.95, while the mean value of Madrasah

Diniyah Mabdaul-Falah students (control) is 78.18. The significance value is 0.767.

Thus the tajwid value between the sample and control is not proved different (see

appendix 4).

The Run Wald-Wolfowitz Test results on fiqh mean value of Madrasah Diniyah



Thus the fiqh value between the sample and control is proved different (see appendix

5).

The Run Wald-Wolfowitz Test results on akhlaq mean value of Madrasah Diniyah



Thus the akhlaq value between the sample and control is not proved different (see

appendix 6).

4.3 Impact on daily behavior

Based on the results of the questionnaire it is obtained that 21 (95%) of parents

stated that their children more honest (better) in their daily behavior. A number of 1 (5%)

parent stated that the behavior of their children remains the same as before (see

appendix 7).




The next impact of the LKS can be seen in which 19 parents (86%) stated that

they are affected by their children to be more diligent in doing shalat, while the rest 3

parents (14%) remained unaffected (see appendix 8).

5. Conclusion

This research proves that shalat by filling the LKS significantly increase the value

of tajwid, fiqh and akhlaq subjects of Madrasah Diniyah Ma'hadil-Hasyimy students.

Shalat that are conducted regularly and discipline makes the students easier to read

Qur’an, understand the rukun of shalat, as well as improve their behavior of their daily

lives.

This research also proves that the value of fiqh subject of Madrasah Diniyah

Ma'hadil-Hasyimy students (user LKS) was significantly higher than that of Madrasah

Diniyah Mabdaul Falah students (non-users LKS), while the value of both tajwid and

akhlaq subjects are not differ significantly.

Another impact of shalat is the change of the students' daily behavior, where

students are more honest than that of before. Shalat by filling the LKS also helps the

parents to improve their shalat practice.




References

Departemen Agama (2008), Al-Qur’an dan Terjemahannya. Bandung, Penerbit

Diponegoro.

Departemen Pendidikan dan Kebudayaan/Depdikbud (1995), Kamus Besar Bahasa

Indonesia. Jakarta, Balai Pustaka.

Jauharah (2000), Pengaruh Pendidikan Fiqh terhadap Pelaksanaan Ibadah Shalat bagi

Siswa MTs.N Islamiyah Asembagus, Situbondo (Thesis). Situbondo, IAI Ibrahimy.

Lembaga Administasi Negara/LAN (2009), Integritas dan Komitmen (Bahan Ajar Diklat

Prajabatan Golongan III). Jakarta.

Muhammad, Abu Bakar (no year), Membangun Manusia Seutuhnya menurut al-Qur’an.

Surabaya, al-Ikhlas.

Sulaiman, Wahid (2005), Statistik Non-Parametrik (Contoh Kasus dan Pemecahannya

dengan SPSS). Yogyakarta, Penerbit Andi.

Yunus, Mahmud (1995), Kamus Arab-Indonesia. Yogyakarta, YPP-al-Qur’an.




Appendix 1

Wilcoxon test on tajwid value before and after the implementation of LKS

NPar Tests

Wilcoxon Signed Ranks Test

Appendix 2

Wilcoxon test on fiqh value before and after the implementation of LKS

NPar Tests

Descriptive Statistics

22 72.9091 12.52772 60.00 93.00

22 78.9545 13.12750 60.00 98.00

taj_pre

taj_pos

N Mean Std. Dev iat ion Minimum Maximum

Ranks

2a 2.50 5.00

19b 11.89 226.00

1c

22

Negativ e Ranks

Positive Ranks

Ties

Total

taj_pos - taj_pre

N Mean Rank Sum of Ranks

taj_pos < taj_prea.

taj_pos > taj_preb.

taj_pos = taj_prec.

Test Statisticsb

-3.849a

.000

Z

Asy mp. Sig. (2-tailed)

taj_pos -

taj_pre

Based on negat iv e ranks.a.

Wilcoxon Signed Ranks Testb.





Appendix 3

Wilcoxon test on akhlaq value before and after the implementation of LKS

NPar Tests



22 73.6818 8.62657 60.00 90.00

22 79.3182 13.69875 60.00 95.00

f iq_pre

f iq_pos


Ranks

4a 6.63 26.50

16b 11.47 183.50

2c

22

Negativ e Ranks

Positive Ranks

Ties

Total

f iq_pos - f iq_pre


f iq_pos < f iq_prea.

f iq_pos > f iq_preb.

f iq_pos = f iq_prec.

Test Statisticsb

-2.933a

.003

Z


f iq_pos -

f iq_pre




22 76.3636 10.37187 60.00 98.00

22 80.7727 12.62625 60.00 97.00

akh_pre

akh_pos





Appendix 4

Run Wald-Wolfowitz test on tajwid value between the sample and control

NPar Tests


Ranks

7a 8.36 58.50

15b 12.97 194.50

0c

22

Negative Ranks

Positive Ranks

Ties

Total

akh_pos - akh_pre


akh_pos < akh_prea.

akh_pos > akh_preb.

akh_pos = akh_prec.

Test Statisticsb

-2.209a

.027

Z


akh_pos -

akh_pre




22 78.9545 13.12750 60.00 98.00

22 78.1818 6.82179 70.00 90.00

taj_mh

taj_mf





Appendix 5

Run Wald-Wolfowitz test on fiqh value between the sample and control

NPar Tests


Ranks

13a 9.54 124.00

8b 13.38 107.00

1c

22

Negativ e Ranks

Positive Ranks

Ties

Total

taj_mf - taj_mh


taj_mf < taj_mha.

taj_mf > taj_mhb.

taj_mf = taj_mhc.

Test Statisticsb

-.296a

.767

Z


taj_mf -

taj_mh

Based on positiv e ranks.a.



22 79.3182 13.69875 60.00 95.00

22 70.0455 8.72040 60.00 90.00

f iq_mh

f iq_mf





Appendix 6

Run Wald-Wolfowitz test on akhlaq value between the sample and control

NPar Tests


Ranks

15a 13.17 197.50

7b 7.93 55.50

0c

22

Negativ e Ranks

Positive Ranks

Ties

Total

f iq_mf - f iq_mh


f iq_mf < f iq_mha.

f iq_mf > f iq_mhb.

f iq_mf = f iq_mhc.

Test Statisticsb

-2.307a

.021

Z


f iq_mf -

f iq_mh




22 80.7727 12.62625 60.00 97.00

22 74.9091 6.80972 60.00 90.00

akh_mh

akh_mf





Appendix 7

Appendix 8

Ranks

14a 12.93 181.00

8b 9.00 72.00

0c

22

Negativ e Ranks

Positive Ranks

Ties

Total

akh_mf - akh_mh


akh_mf < akh_mha.

akh_mf > akh_mhb.

akh_mf = akh_mhc.

Test Statisticsb

-1.770a

.077

Z


akh_mf -

akh_mh



21 (95%)

1 (5%)

Impact of Shalat on Student's Daily Behavior

better

same




19 (86%)

3 (14%)

Impact of LKS on Parent's Shalat

affected

not

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