PEMBELAJARAN HAFALAN AL-QUR’AN PADA ANAK USIA DINI DAN PEMBENTUKAN IDENTITAS DIRI: STUDI PADA KOMUNITAS SALAFI NGAWI

Agus Sriyanto, NIM.: 22300012017 (2026) PEMBELAJARAN HAFALAN AL-QUR’AN PADA ANAK USIA DINI DAN PEMBENTUKAN IDENTITAS DIRI: STUDI PADA KOMUNITAS SALAFI NGAWI. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This research examines the education institution of Salafi community of Ngawi in an attempt to build an early childhood identity through Al-Qur’an-memorization activities. The activities are, in fact, interestingly dynamic and complex. Yet, studies of the field are scarcely available. Therefore, this dissertation aims to analyze the relation between Al-Qur’an-memorizing practice of young children and the self-identity process within the Salafi community of Ngawi. In particular, the study examines the followings: (1) the dynamics of Al-Qur’an-memorizing practice in building an education ecosystem, in which young children development principle in salaf pedagogy is negotiated: (2) the social identification and the pedagogical practice of Al-Qur’an for young children, and (3) the role of Al-Qur’an memorization as a strategic instrument in the children’s identity through social-cognitive mechanism, self-affecacy strengthening, and social integration. Carried out in two different Salafi community instututions – the formal education of TKIT An-Nur and the informal one of Pondok Pesantren of Al-Imtiyaz – of Ngawi, this qualitative research applies a multi-cases study design. Informants are selected proposively covering the chiefs of the instututions, teachers, and the parents of the pupils from each school; data of the students are obtained through a passive participatory observation. Three complement-to-each-other methods (participative observation, semi-structured in-depth interview, and document analysis) are used to collect data. Using a cluster-based approach, the study splits obtained data into three main realms: learning ecosystem, identity formation, and memorization as strategic instrument. There is a relevant-to-problem formula concept category in each cluster. The technic of analysis uses a cycle of condensation, display, and conclusion drawing. The results show that (1) the learning practice of Al-Qur’an memorization in Salafi community of Ngawi is not static. An active negotiation occurs between the Salaf pedagogy tradition and the principle of early childhood development. The negotiation goes in three mechanisms: a medium Islamization (adopting a cntemporary method structure by substituting existing contents for Islamic values); a selection of compatibility (a selective acceptance of a development principle whose values coincides with the creed of salafi); and a normative resonance (an organic conformity in a contemporary practice adopted with traditional references existing within the community awareness, making the practice acceptable, and not seen as compromised values). The negotiation appears in two different institution models: TKIT An-Nur runs an institutional negotiation which is standardized and codified, whilst pondok Pesantren Al- Imtiyaz takes an organic cultural one and flow through the communal tradition of a pesantren; (2) the formation of personal identity of the young children of TKIT An-Nur and pondok Pesantren Al-Imtiyaz has been designed through internalizing the oneness of God, religious practice habit, and consistant social and symbolic reinforcement. These structured efforts reflect in the ecosystem value intensity the institution sets, where Al-Qur’an-memorizing ties the convergence and integrates social category, identification, and ratio. However, an intensive single-value consolidation triggers the emergence of identity vulnerability over social heterogeneity, child’s plural capacity retardation, and weak self-efficacy due to a family ecosystem negligence; (3) Al-Qur’an memorization is a strategic instrument to build up children’s identity within Salafi community. The institutions have designed this process by making teachers, parents, and community modelling a social cognitive mechanism. Self-efficacy is designed for a step-by-step development through an experience of a structured memorizing success. An affective orientation towards the Al-Qur’an started earlier through emotional experience, such as securefeeling, warm relation, and happiness within the memorizing routines. The family-school-community synergy proves that sustainable value internalization stays firm over time. This study also discovers two different identity-forming patterns. TKIT An-Nur goes with an adaptable and situational design, while pondok Pesantren Al-Imtiyaz begins with a stronger and more integrated one. From these discoveries, the study bears three conceptual propositions: (1) Adaptive Conservation is that Salafi community performs an adaptive conservatism through medium Islamization, compatibility selection, and normative resonance; (2) Scaffolded Self-Efficacy Development is that a child’s efficacy is relational and serves as a co-construction built in multi-levels through the ecosystem synergy of the institution, family, and community; (3) Framework hybridity Constructive- Directive is the combination between a directive salaf tradition approach and child-development constructivism which yields two identity patterns: adaptable-situational and totality-integrative.

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