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JOURNAL OF ENGLISH EDUCATION AND TECHNOLOGY 

Vol. 04. No. 01, March 2023, pp. 57 - 89 

Available online at:  

http://jeet.fkdp.or.id/index.php/jeet/issue/current 

ISSN: 2721-3811 (media online) 

 

FORMATION OF STUDENTS' RELIGIOUS CHARACTER THROUGH THE STANDARD 

PROGRAMME OF UBUDIYAH SKILLS AND AKHLAKUL KARIMAH (SKUA) IN 

TSANAWIYAH MADRASA HIDAYATUL UMMAH BALONGPANGGANG GRESIK. 

 

Husnul Fuadatun Nisa', Silvia Hanifatus Sholihah 

Kyai Abdullah Faqih University Gresik 

Husnulfuadatunnisa@gmail.com 

ABSTRACT 

The purpose of this study is to examine more deeply the Formation of Students' Religious Character through 

the Ubudiyah and Akhlakul Karimah (SKUA) Proficiency Standards Programme at Madrasah 

Tsanawiyah Hidayatul Ummah Balongpanggang Gresik. This research is designed to find the methods used 

by the School in the formation of students' religious character through the SKUA Program at Madrasah 

Stanawiyah Hidayatul Ummah Balongpanggang Gresik; besides ,this research is designed to find the 

religious value formed through this SKUA Program, or short for Standard Proficiency Ubudiyah and 

Akhlakul Karimah.This type of research is qualitative case study research using descriptive analysis. The 

subject of this research is religious character with the object of research of the Ubudiyah Proficiency 

Standards and Akhlaqul Karimah Programme. The data collection used observation, interview, and 

documentation techniques. The results showed that: 1) the methods used in the formation of students' 

religious character through the SKUA programme are 2, namely methods, habituation, and exemplary. 2) 

religious character values formed in students through the SKUA programme are 2, namely, divine values 

consisting of taqwa, sincerity, gratitude, patience, and honesty, and insanity values consisting of 

trustworthiness and tawadhu'. 

Keywords: Religious Character, Ubudiyah and Akhlakul Karimah Standard Proficiency 

Programme (SKUA) 

http://jeet.fkdp.or.id/index.php/jeet/issue/current
http://u.lipi.go.id/1580741566


58 
 

I. Introduction 

One of the character education that 

must be instilled early on in the younger 

generation as the nation's successor is 

religious character. Entering an increasingly 

advanced age and intense pressure and 

competition, the formation of this religious 

character is becoming increasingly 

important. The importance of religious 

character formation for children aims to 

build children's awareness of the causal 

relationship, namely the existence of God as 

the creator and his relationship with his 

creation. In the context of the school 

curriculum, religious character is needed to 

lead students to become human beings who 

believe and fear God, have noble character, 

are always orderly and disciplined towards 

existing regulations, have good manners to 

teachers or parents, and care about their 

environment (Fitria Ningsih, Akh.Syaiful 

Rijal, 2021). 

Religious values will be shown by a 

person through his words and actions. This 

value is a basic value in all aspects of life. 

Therefore, the school environment greatly 

influences the formation of students' 

characters, and what they get at school will 

determine whether or not the students' 

characters are good (Puput Andita, 2022). 

Therefore, all educational institutions must 

have long-term goals in forming students 

with character and morals. Character 

education for students takes place over time 

because a person's character or oral grows 

and develops along with the development of 

good student behavior and continuous 

habituation. Character building cannot be 

done quickly or immediately, as it seems. It 

takes time and a long process (Tabrani 

Ridwan, 2018). 

The implementation of religious 

character building can be done by the way 

teachers always provide direction and 

support student actions that lead to 

goodness and prevent bad behaviour by 

telling them. The way to tell children who 

act poorly is not by violence or scolding 

them, which can cause children to feel 

threatened. Thus, the right method is 

needed to form religious character in 

students (Utami and Ratnasari Diah, 2015).  

To overcome the moral and ethical 

problems that occur to students and to form 

the religious character of students, careful 

planning is needed. One of the programmes 

implemented in educational institutions to 

shape the religious character of students is 

through the Ubudiyah Proficiency 

Standards and Akhlakul Karimah (SKUA) 

programme, not least in Madrasah 

Tsanawiyah Hidayatul Ummah. Researchers 

chose the SKUA programme as the object of 

research because the programme focuses on 



59 
 

Islamic religious education, and this 

programme is expected to increase students' 

religious observance. The Indonesian 

government, through the Ministry of 

Religious Affairs, provides additional 

policies to every madrasah/school 

educational institution under the auspices 

of the Ministry of Religious Affairs is 

required to include SKUA material in the 

formal curriculum (Abdul Hamid, 2019). 

This means that through this additional 

curriculum, it is intended to form positive 

changes in the character of students, both 

spiritual character, attitudes and behaviour 

of students. However, the SKUA 

programme at Hidayatul Ummah MTS has 

existed since before the authority of the 

Ministry of Religious Affairs (Alfin, 

2022).All educational institutions are given 

freedom in implementing the SKUA 

programme. The government only provides 

a general implementation mechanism; 

namely, its implementation must be carried 

out every week, and the completion of 

SKUA material is used as a requirement in 

taking school exams. In this case, the SKUA 

programme is a mandatory programme that 

must be carried out by schools and followed 

by all students. This is because if students 

do not follow the SKUA programme or do 

not carry it out completely, then students 

are not allowed to take school exams. In 

other words, students have the 

responsibility to memorise and practice 

their knowledge as a requirement to take 

the End of Semester Assessment (PAS). 

In this study, researchers chose MTS 

Hidayatul Ummah because it is one of the 

formal educational institutions that strives 

to make student morals as one of its main 

objects, so there are many concepts related 

to religious values in it. The school is a 

relevant place to conduct research in 

accordance with the researcher's research 

title, and there has been no similar research 

conducted at the school. This school is an 

Islamic school that provides balanced 

education between science and student 

character building. 

The SKUA guidebook at Hidayatul 

Ummah MTS is a handbook for teachers and 

students in order to achieve educational 

goals that follow the guidance of the times 

and in accordance with the objectives of the 

madrasah. This SKUA book aims to increase 

students' knowledge and skills in Islamic 

Religious Education regarding aliyah 

ubudiyah and akhlaqul karma through 

istiqomah habituation in reading, 

memorising, and practising their knowledge 

in daily life.  

Character education that has been 

implemented or that has been instilled in 

this school is a religious character, such as 



60 
 

greeting teachers when entering school, 

habituation in the morning such as reading 

prayers and dhuha prayers every day, 

reading tahlil and istighosah on Fridays, and 

praying dhuhr in the congregation (Yeni 

Rahmawati, 2022). 

Based on the above background, the 

researcher is interested in conducting 

research with the title "Formation of 

Students' Religious Character through the 

Ubudiyah Proficiency Standards and 

Akhlakul Karimah (SKUA) Programme at 

Madrasah Tsanawiyah Hidayatul Ummah 

Balongpanggang Gresik".  

II. Overview of Religious Character 

Building 

A. Definition of Character Building 

Shaping is the process, method or 

act of shaping something. Shaping means to 

make or create something with a certain 

form, which also means guiding, directing or 

educating the character, mind, personality, 

character and so on (Depdiknas, 2022). 

What is meant by formation in this study is 

the process, way or act of forming through 

an education by guiding, directing and 

educating an educator in order to form a 

good personality.  

Character etymologically comes 

from the Latin character, which means to 

mark. Character, according to Agus Sujanto, 

is a complex psychophysical totality of an 

individual, so that it appears in his unique 

behaviour (Rowi Mukhsin, 2022). 

According to the Big Indonesian Dictionary, 

character is character, psychological traits, 

morals or character traits that distinguish a 

person from others. Character can also mean 

character or habit. In general, the character 

is associated with distinctive or special 

traits or patterns of behaviour of a person 

that distinguishes him from others 

(Gunawan, 2012. 

According to Thomas Lickona in 

Agus Wibowo, character is a person's 

nature in responding to situations morally. 

This nature is manifested in the actions of 

the character through good behaviour, 

honesty, responsibility, respect for others, 

and other noble characters. This is in line 

with what Aristotle said that character is 

closely related to "habit" or habits that are 

continuously carried out (Agus Wibowo, 

2012).  

According to Majid and Dian, 

character is a character, trait, or very basic 

things that exist in a person. Meanwhile, 

according to Zubaedi, character is a guide to 

all human characteristics that are 

permanent, so that it becomes a special 

mark to distinguish one person from 

another (Muchlisin Riadi, 2023). Character 

is understood as a way of behaving that is 

unique to each individual to live and work 



61 
 

together, both in the family, community, 

nation and state. Individuals with good 

character are individuals who are able to 

make decisions and are ready to take 

responsibility for the consequences of each 

decision. Character can be considered as the 

values of human behavior related to God 

Almighty, self, fellow human beings, the 

environment, and nationality manifested in 

thoughts, attitudes, words, feelings and 

actions based on religious norms, laws, 

manners, cultural customs, and aesthetics 

(Muchlas Samani and Hariyanto, 2012). 

It can be concluded that character is 

a way of thinking, behaving, and acting, as 

well as being a person's personal 

characteristic that appears in everyday life 

that can distinguish him from other people.  

Character is found in a person's attitude 

towards himself, others, the tasks entrusted 

to him and other situations. A person's 

character is not formed suddenly, not 

formed since he was born, but through a 

long process. Although a person's character 

can be obtained due to heredity, the 

environment in which a person grows is also 

an important factor determining the 

character that will be obtained (Muchlas 

Samani and Hariyanto, 2012). 

Character building is carried out with the 

aim of building individual abilities in social 

interaction, forming ethics and academic 

knowledge through character education in 

various lives in accordance with school 

culture and curriculum (Sriwahyuni et al, 

Vol2 No 2). So character building does not 

only stop at the cognitive stage but must be 

comprehensive to touch the real practice 

and implemented in the attitudes shown in 

everyday life. 

B. Definition of Religious Character 

The word religion comes from the 

word religion, which means trust or belief in 

a power above human ability. Religion can 

be interpreted as piety or a great devotion to 

religion. This piety can be proven by 

carrying out all religious commands and 

staying away from all prohibitions in 

religion. Without both, a person does not 

deserve the title of religious behavior 

(Kemendiknas, 2010). 

Religious character is one of the 18 

national characters planned by the Ministry 

of National Education. The Ministry of 

National Education states that religious 

character is an attitude and behavior that is 

obedient in carrying out religious worship 

and living in harmony with other religions 

(Ministry of National Education, 2010). 

Religion, according to Suparlan, is an 

attitude and behavior that is obedient in 

carrying out the teachings of the religion 

that is adopted, tolerant of the 

implementation of other religious worship, 



62 
 

and living in harmony with adherents of 

other religions (Retno Listyarti, 2012). 

It can be concluded that the term 

religious character is the character, 

character, attitude, character, personality, 

and behaviour of a person who always relies 

on all aspects of his life to the religion he 

adheres to. 

This religious character is very 

important. This refers to Pancasila, which 

states that Indonesian people must believe 

in the existence of God Almighty with the 

consequences of implementing the 

teachings of their religion. And in Islam, all 

aspects of life must be based on and in 

accordance with Islamic teachings 

(Aliverma wiguna, 2014). 

The purpose of religious character 

building is to restore fitnah and the 

embodiment of Islamic values to be realised 

in the personalities of students who are 

initiated by Muslim educators through a 

terminal process on the results (products) 

with Islamic personalities who are faithful, 

pious, and knowledgeable who are able to 

develop themselves into obedient servants 

of Allah (Asmaun Sahlan, 2009). 

C. Religious Character Values 

Religious value is one of the 

character values that is used as behavior and 

attitudes that are obedient in carrying out 

the teachings they adhere to, tolerance for 

other religions, and living in harmony with 

other religions. This religious character is 

needed by students in facing the current era 

of globalization and moral degradation 

(Dian Chrisna Wati et al., 2018). 

Zayadi suggests that the sources of 

values that apply in the tradition of human 

life are classified into two types, namely: 

Ilahiyah  value (value related to God) Divine 

value is a value related to God, where the 

core of divinity is religion. Parents from an 

early age teach and introduce religions that 

exist in the family. The religion you believe 

in may be different from that of your friends 

and neighbors. This religious diversity does 

not make each other hostile. On the 

contrary, you are accustomed to respecting 

each other and carrying out worship in 

accordance with their respective religions 

and beliefs (Ari w Purwandasari et al, 

2018).Religion is a core of divinity. The core 

of the value of education is as expressed in 

the book by Abdul Majid and Dian 

Andayani, described as follows (Abdul 

Majid and Andayani, 2018). 

Faith, which includes man's 

relationship with God, angels, books, 

miracles, the last day and the existence of 

supernatural beings as well as good and bad 

destiny. 

Islam, the degree of frequency, 

intensity and implementation of one's 



63 
 

worship. This includes the performance of 

prayers, zakat, fasting, and hajj. 

Ihsan includes the experience and 

feeling of God's presence in life, peace of 

mind, fear of violating God's commands, 

belief in receiving rewards, feeling close to 

God and the urge to carry out religious 

orders; 

Taqwa is to keep oneself from the 

torment of Allah. By following his 

commands and avoiding his prohibitions 

(Zubaidi, 2013).  

Ikhlas, which is doing actions 

without any strings attached, other than 

just hoping for the pleasure of Allah by 

doing actions sincerely without strings 

attached, helping anyone who deserves to be 

helped, giving something without hoping 

for anything in return and carrying out 

actions only hoping for the pleasure of Allah 

(Zubaidi, 2013). 

Tawakkal, which is freeing the heart 

from all dependence on other than Allah 

SWT. And submit all decisions only to Allah 

SWT. This tawakkal must begin with effort 

and hard work; it is not called tawakkal if 

someone has not made an effort or hard 

work in a job (Zubaidi, 2013). 

Gratitude is an expression of 

gratitude, praising the giver for the good 

that has been done. The gratitude of a 

Muslim revolves around three things; if the 

three are not gathered, then it is not called 

gratitude. These three things are 

acknowledging favours in the inner form; 

gratitude is related to the heart, tongue and 

limbs (Zubaidi, 2013). 

Sabar means to restrain and restrain, 

the meaning is to refrain from everything 

that is not liked because of expecting the 

pleasure of Allah or carrying out Allah's 

orders with full submission, accepting all of 

Allah's destiny with steadfastness, facing 

trials (difficulties) with a roomy chest, 

always avoiding angry attitudes towards 

anyone (Abdul Majid, 94). 

Honesty, which is conveying 

something openly, as it is and in accordance 

with conscience, by saying and doing what 

it is, saying what is right is right and saying 

what is wrong is wrong (Marzuki, 2015). 

And there are many more divine values 

taught in Islam. The values above represent 

religious values that need to be instilled in 

students as a very important ingredient in 

education. 

D. Insaniyah values (values that relate to 

fellow human beings) 

As a religious person, you also have 

an obligation to love your fellow human 

beings. A sense of concern for the difficulties 

of others is one form of mutual love. Values 

included in insaniyah values include (Ari w 

Purwandasari et al, 3): 



64 
 

Silaturrahim is the bond of love 

between people. Al-ukhwah is establishing 

brotherhood between neighbours. 

Husnudzon is an attitude of always being 

kind to others. 

Amanah is the attitude of carrying 

out their responsibilities and being 

trustworthy. Amanah is the attitude or 

behavior of someone who can carry out and 

keep every promise and responsibility. Or it 

can also be interpreted that trust is a trust 

that must be borne in realising something 

that is done with full commitment, 

competence, hard work and consistency 

(Ismail Sukardi, 2016). 

Tawadhu' is an attitude of humility, not 

arrogant, not haughty, or humbling oneself 

so as not to appear arrogant, haughty, 

arrogant, big-headed or other words that are 

equivalent to tawadhu' (WJS. 

Poerwadarminta,  1982). 

The two values above play a role in students' 

religious behaviour. Where students must 

be able to balance all their affairs both in the 

world and in the hereafter so that their lives 

are balanced. Therefore, these values are 

important to be instilled in education in 

formal schools. 

Methods are the means used to implement 

the plans that have been prepared in real 

activities so that the objectives that have 

been prepared are achieved optimally (Wina 

Sanjaya, 2008). According to KBBI, the 

methods are: 

A well-thought-out way of organising to 

achieve a goal. 

An organised and systemised way of 

working to be able to carry out an activity 

easily in order to achieve a specified purpose 

(Dendi Sugono, 2008). 

In terms of language, the method comes 

from the Greek "Methodos" This word 

consists of two syllables, namely "Metha", 

which means through / through and 

"Hodos", which means the way / way. Thus 

the method can be interpreted as a way or 

path that must be travelled to achieve a goal. 

In English, the terms Method and Way are 

known, which are translated as method and 

way. In Arabic, the word method is 

expressed in various words such as At-

Thoriqoh, Al Manhaj, and Al Wasilah. At-

Thoriqoh means path, Al Manhaj means 

system, and Al Wasilah means mediator. 

Thus, the Arabic word closest to the 

meaning of method is Ath-Thoriqoh. So the 

method means a path travelled to achieve a 

goal (Ismail SM, 2008). 

Education expert Elgar Bruce Wesley 

quoted by Omar Muhammad at-Taumî as-

Syaibânî gives the meaning of the method as 

a series of directed activities for educators 

that cause the learning process to occur in 

students, or it is a process whose perfect 



65 
 

implementation results in the learning 

process, or it is the path by which the lesson 

is impressed. With this last definition, 

method means effort  

Methods of Religious Character Building 

 

Methods are the means used to implement 

the plans that have been prepared in real 

activities so that the objectives that have 

been prepared are achieved optimally (Wina 

S, 2008). According to KBBI, the methods 

are: 

A well-thought-out way of organising to 

achieve a goal. 

An organised and systematic way of 

working to be able to carry out an activity 

easily in order to achieve a specified purpose 

(Dendi S, 2008). 

In terms of language, the method comes 

from the Greek "Methodos" This word 

consists of two syllables, namely "Metha", 

which means through / through and 

"Hodos", which means the way / way. Thus 

the method can be interpreted as a way or 

path that must be travelled to achieve a goal. 

In English, the terms Method and Way are 

known, which are translated as method and 

way. In Arabic, the word method is 

expressed in various words such as At-

Thoriqoh, Al Manhaj, and Al Wasilah. At 

Thoriqoh means path, Al Manhaj means 

system, and Al Wasilah means mediator. 

Thus, the Arabic word closest to the 

meaning of method is Ath-Thoriqoh. So the 

method means a path travelled to achieve a 

goal (Ismail SM, 2008). 

Education expert Elgar Bruce Wesley 

quoted by Omar Muhammad at-Taumî as-

Syaibânî gives the meaning of the method as 

a series of directed activities for educators 

that cause the learning process to occur in 

students, or it is a process whose perfect 

implementation results in the learning 

process, or it is the path by which the lesson 

is impressed. In this latter sense, method 

means an effort to process and develop an 

idea so as to produce a theory or finding 

(Omar Mohammad Attaumi A, 1979). 

Character building is the process of 

instilling knowledge of goodness and 

encouraging good behaviour. The goal is for 

children to be able to apply their knowledge 

correctly and consciously in everyday life 

without having to be forced. To form 

students' religious character, a method is 

needed. There are several methods that are 

carried out as an effort to form religious 

character, among others: 

Habituation 

Habituation is a method used to accustom 

students to think, behave, and act in 

accordance with the objectives of Islamic 

teachings. Education will only be wishful 

thinking if existing attitudes or behaviours 



66 
 

are not followed and supported by practice 

and habituation. Education encourages and 

provides space for students on theories that 

require direct application so that theories 

that are initially heavy become lighter for 

students when often implemented (A. 

Nashih Ulwah, 2000). 

Habituation serves to reinforce the object 

that has entered the heart of the recipient of 

the message. The coaching process 

emphasises direct experience and serves as 

the glue between the character's actions and 

one's self. Habituation is the process of 

forming new habits or improving existing 

habits. In addition to using commands, role 

models, and special experiences, habituation 

also uses punishment and rewards 

(Muhibbin S, 2000). 

Habituation is directed at acculturating 

certain activities so that they become 

patterned or systemised activities. 

Character education is not enough to be 

taught through classroom subjects, but 

schools can also implement it through 

habituation. Spontaneous habituation 

activities can be carried out, for example, 

greeting each other, both between friends, 

between teachers and between teachers and 

students. Schools that carry out character 

education have certainly carried out 

habituation activities (Furqon, 39). 

Exemplary  

Exemplary behaviour supports the 

formation of good character. This example is 

very helpful in shaping student character. 

Teachers have become figures for students. 

The exemplary behaviour of a teacher in 

various activities will be a mirror for 

students. This puts more emphasis on the 

behavioural aspects in the form of real 

actions and not just talk without action 

(Furqon, 39). 

This example can be more accepted if it is 

exemplified by the closest person. For 

example, a teacher becomes a good example 

for his students, or parents become a good 

example for their children (Nasirudin, 

2009). 

Being exemplary in educating children is the 

most effective and successful way of 

preparing children in terms of morals, and 

shaping their mental and social feelings. 

Psychologically a child likes to imitate; not 

only good things are imitated by children, 

even sometimes children will also imitate 

bad things. In educating children without 

an example, any education is useless for 

children, and any advice has no effect on 

them. It is easy for an educator to give a 

lesson to a child, but it is very difficult for 

the child to follow it when the person who 

gives the lesson does not practice what is 

taught (Nasih U, 84). 



67 
 

The two methods should not be separated 

because one will strengthen the other 

process. Character building using only 

habituation without exemplification will be 

verbalistic and theoretical (Nasirudin, 41). 

Meanwhile, the process of habituation 

without habituation will only make humans 

act without being able to understand the 

meaning. 

Character Building Factors 

Character is not formed just like that but is 

formed through several influencing factors, 

namely: biological factors and 

environmental factors (Kartini Kartono, 

2001). 

 

Jalaluddin divides the factors that influence 

religious character into two parts, namely 

(Jalaludin, 2005): 

Internal Factors 

Internal factors are factors that exist within 

a person. Jalaluddin divides 4 parts, namely: 

1) heredity factors, the emotional 

relationship between parents, especially 

mothers who are pregnant with their 

children, greatly affects the religiosity of 

children; 2) age level, religious development 

in children is determined by age level 

because, with the development of children's 

age, it affects their thinking, 3) personality, 

often called self-identity. Differences are 

thought to affect the development of the 

religious spirit. 4) a person's psychological 

condition. 

External Factors  

External factors influence the development 

of the religious spirit seen from the 

environment in which a person lives. The 

environment is divided into 3 parts, namely: 

1) family environment, the first social 

environment known to children. 2) 

institutional environment, in this case in the 

form of formal institutions such as schools 

or non-formal, 3) the community 

environment where he lives. 

Overview of the Ubudiyah Proficiency 

Standards and Akhlakuk Karimah (SKUA) 

Programme 

Definition of Ubudiyah and Akhlakul 

Karimah Proficiency Standards (SKUA) 

The Standard of Proficiency in Ubudiyah 

and Akhlakul Karimah (SKUA) programme 

is implemented in all madrasas in East Java, 

namely every madrasa, both public and 

private, must implement SKUA (Standard 

of Proficiency in Ubudiyah and Akhlakul 

Karimah) according to the level of education 

in each institution.  

Based on the Circular Letter of the Head of 

the Regional Office of the Ministry of 

Religious Affairs of East Java Province 

Number: Kw. 134/HK.00.8/1465/2012, SKUA 

is a reinforcement programme for Islamic 

Religious Education (PAI) materials that 



68 
 

aims to provide solutions to the weaknesses 

of reading and writing the Qur'an, ubudiyah 

and karakul Karima students, especially 

students in madrasah (Circular Letter from 

the Office of the Ministry of Religious 

Affairs, 2012). 

The SKUA programme is seen from two 

elements, namely ubudiyah and akhlakul 

karimah. The word Ubudiyah / Worship 

according to language means obeying, 

submitting, and humbling yourself. Ibadah 

in the meaning of obeying or obeying orders 

is revealed by Allah in the Qur'an:  

َن ۖ إِناهُۥ لَُكْم َعُدوٌّ 
بَنِٓى َءاَدَم أَن َّلا تَْعبُُدو۟ا ٱلَشاْيَطَٰ أَلَْم أَْعَهْد إِلَْيُكْم يََٰ

بِين    مُّ

Meaning: "Have I not commanded you, O 

children of Adam, that you should not 

worship the devil? Indeed the devil is a real 

enemy to you". (Q.S. Yasin/36:60). 

While the understanding in terms is to 

glorify Allah SWT, glorify Him seriously, 

and humble yourself to Him (Sidik Tono, 

2000). 

According to Sidik Tono, "Ubudiyah is 

establishing sincere obedience with 

reverence, looking at what comes from You 

with a humble gaze, and witnessing 

something that results from the course of 

your life as a decree" (Sidik Tono, p. 04). 

It can be concluded that ubudiyah / worship 

is the interaction between humans and their 

creator, which includes all actions related to 

worship, servitude, praise, requests, prayers, 

rewards, sins, the hereafter, and so on 

(Henk Kusumawardana, 2020). 

Meanwhile, akhlakul karimah comes from 

two words, namely akhlak and karimah. 

Abdul Qasim said, "good character is the 

most important journey of the servant. In 

other words, great morals are the absence of 

people who argue and are refuted because of 

their deep knowledge of Allah SWT" (Al 

Qasim Abdul Karim Hawazin Al-Qusyiri 

An-Naisaburi, 2007). So, karakul Karima is a 

value system that becomes the principle of 

behaviour sourced from the Qur'an, as-

sunnah, and natural values (sunatullah) 

(Zainudin Ali, 2010). 

Akhlakul karma in the SKUA review 

contains manners or manners in doing a 

matter related to hablun min Allah and 

hablun minannas, such as manners in 

learning, manners in visiting the sick, 

manners in praying, manners in reading the 

Qur'an, and so on. To ensure the 

implementation process and streamline the 

achievement of goals, the implementation of 

SKUA is an integral part of the madrasah 

curriculum (Circular Letter of the Head of 

the Regional Office of the Ministry of 

Religious Affairs of East Java Province, 

2012). It can be concluded that the SKUA 

programme is a teaching programme on how 

to worship and behave correctly in 



69 
 

accordance with Islamic law and is a 

requirement for students to be able to take 

semester exams at a madrasa. 

Basis of the Ubudiyah and Akhlakul 

Karimah (SKUA) Proficiency Standard 

Programme 

The basis for the implementation of the 

standard of 'ubudiyah and akhlakul karῑmah 

(SKUA) skills is: 

Law 20 Year 2003, on the National 

Education System. 

 

Government Regulation 19/2005 on 

National Education Standards. 

PP No. 22, 23, 24 of 2006 concerning 

content standards, SKL standards and their 

implementation. 

Minister of Religious Affairs No. 2 of 2008 

concerning SI for Religious Education and 

Arabic Language. 

Circular Letter of the Director General of 

Islamic Education No. Dj. 

11.1/PP.00/ED/863A/2008. 

Circular Letter of the Regional Office of the 

Ministry of Religious Affairs of East Java 

Province, Kw.13.4/1/HK.008/1465/2012, 

concerning the Standard of Ubudiyah and 

Akhlakul Karimah (SKUA) (Khozinatul R, 

2018).  

Urgency and Purpose of the Standard Skills 

for Ubudiyah and Akhlakul Karimah 

(SKUA) Programme  

 

The Ubudiyah and Akhlakul Karimah 

Proficiency Standards Programme, when 

viewed from two sides, namely ubudiyah 

and karakul Karima, the programme is very 

important for students. Because these two 

things have a relationship with the religious 

character of students, where religious or 

moral character is very necessary to be 

disciplined and is needed by students in the 

face of changing times and moral 

degradation. In this case, students are 

expected to be able to behave well based on 

religious provisions and provisions.  

Given the importance of the material of the 

Ubudiyah and Akhlakul Karimah (SKUA) 

Standard Proficiency Programme, that can 

be used for future life guidelines because it 

is related to the physical and spiritual 

students so that students become noble. In 

other words, it is hoped that students can 

grow both physically and spiritually as well 

as their morals, knowledge and 

responsibilities (Khamdan Asrofi, 2019).  

There are several things that are the 

background of this programme. First, to 

form or improve the religious character of 

students. Second, as a forum for students to 

improve themselves and add to the religious 



70 
 

insight of students. Third, to develop 

da'wah and study Islam in depth. Fourth, to 

train students to have a sense of 

responsibility and social community. Fifth, 

of course, to realise the vision and mission of 

the madrasah. In the formation of religious 

characters, of course, it does not only end 

during the study period at the madrasa but 

will also be carried when they have plunged 

into society in their lives later.  

 The purpose of the issuance of the 

Circular Letter of the Head of the Regional 

Office of the Ministry of Religious Affairs of 

East Java Province 

No.Kw.134/1/HK.00.8/1465/2012 is a form of 

concern for the Ministry of Religious Affairs 

of the East Java Region for students in 

Madrasahs which are felt that there are still 

some students who are weak in Islamic 

religious education both in theory and 

practice and student weaknesses in reading 

and writing the Koran. So that this SKUA 

Programme has the aim of providing 

reinforcement of Islamic Religious 

Education material and providing solutions 

to weaknesses in reading and writing the 

Koran, ubudiyah and akhlak Karima 

(Circular Letter of the Head of the Regional 

Office of the Ministry of Religion of East 

Java Province, 2012). 

With this programme, students are 

expected to be able to become human 

beings who can carry out their obligations 

and avoid all prohibitions, as well as being 

able to give rights to Allah and His 

messenger, fellow humans, other creatures, 

and the surrounding nature as well as 

possible (Ulul Amri S, 2012). 

Research Methods 

Research Type and Approach  

The approach used in this research is a 

qualitative approach. This type of research 

is qualitative case study research using 

descriptive analysis. As revealed by Deny 

Satriawan that a case study is research 

conducted in-depth on an institution, 

organisation, or certain symptoms (Fitri and 

Lutfiyah, 2017). 

In this study, the research subjects were all 

residents of Madrasah Tsanawiyah 

Hidayatul Ummah Balongpanggang Gresik 

related to the SKUA programme at the 

school. The case study in this research 

focuses on the method in the formation of 

students' religious character through the 

SKUA programme and the religious value 

formed through the SKUA programme at 

MTS Hidayatul Ummah Balongpanggang 

Gresik. 

The methods of data collection in the study 

are observation, interview and 

documentation. 

In this study, the location and time that will 

be the object of the research conducted is at 



71 
 

Madrasah Tsanawiyah Hidayatul Ummah 

Balongpanggang Gresik Learning Year 2022-

2023. 

The data analysis techniques in this research 

are Data collection, data reduction, data 

presentation, and conclusion drawing. In 

this study, researchers tested the validity of 

the data by triangulation, namely source 

triangulation, technique triangulation, and 

time triangulation.  

Findings and Discussion 

 

Formation of Students' Religious Character 

through the Ubudiyah Proficiency 

Standards and Akhlakul Karimah (SKUA) 

Programme. 

The data presentation in the research 

"Formation of Students' Religious Character 

through the Ubudiyah and Akhlakul 

Karimah Standard Proficiency Programme 

(SKUA) at Madrasah Tsanawiyah 

Hidayatul Ummah Balongpanggang Gresik" 

focuses on the formation of students' 

religious character through the SKUA 

programme that has been implemented at 

the school. The aspects that the researcher 

will describe include 1) the background of 

the research object, which includes: a) 

school history, b) school profile, c) state of 

teachers, d) state of students, and e) state of 

infrastructure of Hidayatul Ummah MTs. 2) 

description of research results which 

include: a) methods applied in shaping 

students' religious character through the 

SKUA programme and b) religious 

character values formed from the SKUA 

programme. 

Researchers will submit an explanation of 

the research data obtained from the research 

location, namely at MTS Hidayatul Ummah 

Balongpanggang, both in the form of 

observation, interviews and documentation. 

Of course, the data exposure will be 

discussed in accordance with the research 

focus and research objectives as follows: 

Methods in Building Students' Religious 

Character through the SKUA Programme at 

Hidayatul Ummah MTS Balongpanggang 

One of the efforts to shape students' 

religious character is the SKUA programme. 

MTS Hidayatul Ummah Balongpanggang is 

a madrasa that uses the 2013 curriculum 

under the Ministry of Religion. The 

Standard of Ubudiyah Proficiency and 

Akhlaqul Karimah (SKUA) activity is an 

activity to measure students' proficiency in 

reading and writing the Qur'an, morals, fiqh, 

dhikr, and prayer. Activities issued by the 

Head of the Regional Office of the Ministry 

of Religious Affairs of East Java Province 

issued a letter Number: 

Kw.13.4/1/HK.00.8/1925/2012 which 

requires all madrasas to carry out the 



72 
 

activities of the Ubudiyah Proficiency 

Standards and Akhlaqul Karimah (SKUA). 

The background to the implementation of 

the Ubudiyah and Akhlaqul Karimah 

Proficiency Standards (SKUA) activities at 

MTS Hidayatul Ummah Balongpanggang, is 

that it already existed before the authority 

of the Ministry of Religion, as said by Mrs 

Alfin Nur Faizah, S.Kom, as the head of the 

curriculum, as follows:  

"This SKUA programme has been around for 

a long time. Since I went to school here, it 

has existed. As for who initiated this 

programme, I don't know. So we are now 

just running it and not because of the 

recommendation from the government. 

However, it is seen from the existence of the 

SKUA programme that it is important and 

useful." 

 

So this SKUA programme has been running 

for a very long time. Not only because of the 

issuance of a circular letter from the Head of 

the Regional Office of the Ministry of 

Religious Affairs of East Java Province in 

2012. But because of the importance of the 

SKUA programme, and has been running for 

a very long time.  

 

The following will describe what methods 

are applied in the formation of students' 

religious character at Hidayatul Ummah 

MTS Balongpanggang Gresik. 

Habituation Method 

The habituation method is a habituation 

activity carried out at school continuously. 

One example of habituation that is applied 

is dzuhur prayer in congregation. In 

connection with this habituation method, 

Mrs Nur Aini as the SKUA teacher 

conveyed the following: 

"In shaping students' religious character, 

one of them is by doing habituation. We 

apply habituation at school so that children 

are accustomed to being practised in 

everyday life. For example, in praying 

dxuhur in congregation. If they are told to 

pray, they still need to be encouraged first. 

This is a habit that needs to be further 

familiarised, yes because prayer is our 

obligation as Muslims to do so. " 

 

Mr Athok Maulana also added the 

following: 

"We use this habituation method to help 

children do the things they need to do and 

automatically they do these religious 

activities without being ordered. We also 

tell parents that they should tell their 

children to pray on time, because this aims 

to shape children's religious character and 

so that what is done at school is not in vain, 

we also need parental intervention in this 



73 
 

case to support children's religious 

character." 

 

One small example of habituation applied at 

MTS Hidayatul Ummah Balongpanggang is 

the habituation of reading juz-amma and 

asma'ul husna before learning begins. This 

habituation is carried out in the schoolyard 

at 6.30 to 7 o'clock. This is as conveyed by 

Mrs Nur Aini as follows: 

"Before learning, we do habituation every 

day in the school yard from 6.30 to 7 o'clock. 

The habituation is in the form of reading 

juz-amma then continued reading sholawat 

nariyah and asmaul husna. Hopefully, with 

this reading, the child's heart will melt to 

become a good child. And hopefully the 

habit can be applied in everyday life." 

 

With the habituation of reading juz-amma 

and Asma ul husna, students will 

automatically carry out this habit until later 

and can also be applied at home, namely by 

reading the Koran after prayer, even if only a 

little. 

The customs applied at MTS Hidayatul 

Ummah Balongpanggang are as conveyed by 

one of the seventh-grade students as 

follows: 

"Learning starts at 7 o'clock. Before that we 

have what is called habituation, first we 

read juz-amma first then continue to read 

asmaul husna and pray. After that we greet 

and shake hands with the teachers. 

Especially for Fridays, the habituation is in 

the form of reading istighosah and tahlil but 

once every 2 weeks it alternates with 

sports." 

The above statement was also conveyed by 

Mr Athok Maulana as follows: 

"Habituation for every day is in the form of 

reading juzamma, sholawat and asmaul 

husna. As for Friday, it is different, the 

habituation is in the form of reading 

istighosah and tahlil which is carried out 

once a fortnight in the musholla alternating 

with exercise and cleaning. This is done so 

that the children don't get bored." 

 

From the results of these interviews, it can 

be concluded that the habituation applied at 

MTS Hidayatul Ummah Balongpanggang is 

the recitation of juz amma, sholawat, and 

asmaul husna for every day carried out in 

the schoolyard. And for Friday, the habit is 

in the form of reading istighosah and tahlil, 

which are carried out in the musholla, 

sports and clean Friday. 

The habituation method carried out at MTS 

Hidayatul Ummah Balongpanggang aims to 

form and strengthen students' religious 

character. The application of this method 

must be carried out consistently, 

continuously and thoroughly so that the 



74 
 

objectives of the SKUA programme can be 

achieved. Thus, students who have a strong 

religious character can be formed optimally. 

This method is applied so that students get 

used to getting used to what is done at 

school, from speaking politely, honestly, 

discipline, and worshiping Allah sincerely 

and without being ordered to do it at school 

and in the community. 

 

Exemplary Method 

The exemplary method at MTS Hidayatul 

Ummah Balongpanggang is an effective way 

to prepare and shape students' religious 

character, as well as a way for teachers to 

directly model for students what needs to be 

improved.  

One of the exemplary methods applied at 

MTS Hidayatul Ummah Balongpanggang is 

discipline starting from the teacher to the 

students, both in attending school on time 

and dressing neatly. When this exemplary 

method is applied, students will come to 

school on time and wear neat uniforms. 

That way, students do not break the rules 

that have been set at school. This is as stated 

by Mrs Alfin as follows: 

"The exemplary method itself has been 

applied for a long time, and thank God it is 

getting better and better. Because this 

method builds character, both religious 

character and others. At least we give 

examples to the children or become good 

role models, such as in terms of arriving on 

time and dressing neatly. The child usually 

sees the teacher, if the teacher can be a good 

example for students, God willing, students 

will also imitate the good behaviour of the 

teacher." 

 

The exemplary method above is also added 

through the explanation of Mr Athok 

Maulana as follows: 

"A good example from a teacher will make 

children automatically follow every thing 

that is done and modelled by their teacher. 

As is the case with the schedule of 

accompanying children in congregational 

prayer, the teacher must accompany from 

making ablutions until the prayer is 

finished. The hope is that all the teachers 

will come to the prayer room to accompany 

the children, to be a good example in 

carrying out worship. Not only in terms of 

prayer, in terms of eating and drinking using 

the right hand, saying greetings, reading 

basmalah before doing something, shaking 

hands after doing morning habituation 

before learning begins in the school yard is 

also needed so that children have good 

attitudes and ethics that can be applied in 

everyday life." 

As the above was also added by Mrs Nur 

Aini as follows: 



75 
 

"The SKUA book teaches moral and fiqh 

material. So after we provide understanding 

to children, we must also be able to be a 

good example, especially in morals. There is 

material on ethics to teachers, to elders, to 

younger people, so the children can see oh 

this is how to be ethical to elders, oh this is 

how to be ethical to younger people. So we 

as teachers should be good role models for 

our children, because children imitate what 

the teacher does. If the teacher sets a good 

example, God willing, the children will 

follow it, but if the teacher sets a bad 

example, what else will the students do?" 

 

The purpose of applying this exemplary 

method is so that students can become good 

role models, both at school and outside of 

school; this is as stated by Mrs Alfin as 

follows: 

"We use this exemplary method to train 

students here to be good role models, both 

at school and outside of school. Our hope as 

teachers is that when the children have 

graduated or left this school, they can 

practice these examples, whether at school 

or the boarding school they will go to, yes, 

anyway outside of that, they can practice 

the examples that have been given in this 

school, both the examples of the teachers 

and the students." 

 

Researchers also interviewed one of the 

students of MTS Hidayatul Ummah 

Balongpanggang regarding the role models 

given in this school as follows: 

"Yes, the teacher sets a good example. For 

example, when there are children who eat 

while standing, they are reminded and 

exemplified how the ethics of eating are. If 

someone speaks impolitely, they are 

reprimanded. Yes, like that." 

 

From the results of the interview above, it 

can be concluded that the exemplary 

method at MTS Hidayatul Ummah 

Balongpanggang is also needed in shaping 

students' religious character. As a teacher, 

he should be a good example for his 

students and as a parent to be a good 

example for his children because a teacher 

at school doubles as a parent for his 

students. 

One of the school's goals in implementing 

this programme is to ensure that children 

can memorise and practice all prayer 

recitations, daily prayers and other 

important prayers. Because if we only rely 

on class time, it cannot guarantee to cover 

everything. With this programme, the 

teachers hope that the children will be able 

to do everything in accordance with the 

vision of this school, namely "The realisation 

of a generation of Muslims who are 



76 
 

Berakhlaqul Karimah, Achievers, 

Knowledgeable and Pious by Applying the 

Teachings of Ahlussunnah Wal Jama'ah." 

Religious Values Formed Through the 

SKUA Programme at Hidayatul Ummah 

MTS Balongpanggang Gresik. 

In shaping the religious character of 

students, the principal and all staff take part 

and try their best to achieve the desired 

goals, namely by carrying out several 

activities that support the growth of 

religious character from within students. 

The following are some of the religious 

characters found by researchers at MTS 

Hidayatul Ummah Balongpanggang through 

the SKUA programme: 

Divine value (value related to God) 

The following are some of the divine values 

formed through the SKUA programme at 

Hidayatul Ummaah MTS Balongpanggang 

Gresik: 

Taqwa 

Taqwa is a condition where a servant 

always carries out everything that is 

commanded by Allah and always tries to 

avoid everything that is prohibited by Allah. 

The value of taqwa is reflected in various 

behaviours, such as performing prayers, 

both fardhu and sunnah prayers. This 

devotion is one part of the religious 

character developed at MTS Hidayatul 

Ummah Balongpanggang. Students are 

taught to always act and behave by 

prioritising taqwa to Allah. By having 

taqwa, students are able to strengthen their 

morals and improve the quality of their 

worship. 

This devotion can be reflected in the 

behaviour of the students as they usually 

perform dhuha and zuhr prayers in the 

congregation at school. This is as stated by 

Mrs Nur Aini as follows: 

"To form children's religious character, at 

least we teach devotion through 

congregational prayers. If dhuhur, we hold 

congregational prayers at school because 

before going home and it is done alternately 

per class as well as dhuha prayers because 

the place is not adequate. At the very least, 

we give the obligation to pray to be 

embedded in the school. Congregational 

dzuhur prayers are performed during the 

second break. The first break is for going to 

the canteen for those who want to go to the 

canteen, the second break is for 

congregational prayers only and it is done 

alternately for each class." 

This was also added by Mrs Alfin as follows: 

"Children at school are educated to have 

good morals, one of which is through 

congregational prayer activities. With these 

activities, we hope that children can 

increase their devotion to God. If from the 

SKUA programme, it is from the materials, 



77 
 

such as the procedures for ablution and 

prayer. First of all, they memorise it, then 

deposit it by practising it. Yes, with this, it 

is hoped that it can increase the devotion of 

students so that they can get closer to God, 

love God more." 

 

Mr Athok Maulana also added the 

following: 

"One of the visions of this school is the 

realisation of a devoted generation of 

Muslims with Ahlussunnah wal jamaah . So 

the school provides activities to achieve this 

vision. One of them is the habituation and 

greetings every morning before entering the 

class, dhuha prayer, and dzuhur prayer in 

congregation, istighosah on Friday once 

every two weeks, and SKUA programme. As 

for in the classroom, we accustom children 

to pray before and after learning. And in the 

first hour we hold a recitation of the Qur'an 

in the classroom according to their abilities, 

so the children used to read the Qur'an 

before entering the new school, so we can 

know the child's ability. With these 

activities we hope that children can do it in 

their daily lives. And also we hope that the 

character of children can be even better ". 

 

From the results of the interview above, it 

can be concluded that one of the religious 

characteristics formed through the SKUA 

programme at Hidayatul Ummah MTS 

Balongpanggang is piety. The school 

provides religious activities so that students 

can have good morals. As the school's vision 

is "The realisation of a devoted generation of 

Muslims with Ahlussunnah wal jamaah". 

These activities start from before learning to 

after learning, namely starting with 

habituation and greetings every morning 

and ending with prayer after learning. 

Ikhlas 

SKUA also instils the value of sincerity in 

worship in students. They are taught that 

worship is not just for the sake of reward or 

judgement from others but must be done 

out of love for Allah and with the hope of 

getting His pleasure. One of them is in terms 

of habituation. This is as conveyed by Mrs 

Alfin as follows: 

"With the habituation in school, it can make 

children sincere to do it, why is that? 

Because habituation is done every day, then 

God willing, children will sincerely do it 

because they are used to it and can be 

applied in everyday life." 

 

Mr Athok Maulana also added the 

following: 

"In the morning before the lesson starts, 

before entering the class, there is something 

called habituation, so when the bell rings, 

the children immediately gather in the 



78 
 

school yard and read juz-amma, asmaul 

husna and sholawat. Our hope is that the 

children can sincerely do everything 

without coercion."  

 

Mrs Nur Aini also added the following: 

"In SKUA itself, we train children to be 

sincere in doing anything without expecting 

rewards. We always give motivation to 

children before learning. A simple example 

is in terms of prayer. We train children to be 

sincere in worshiping Allah. Once there was 

a child who had an accident, and the 

children sincerely donated their money to 

the child who had the accident." 

From the results of the interview above, it 

can be concluded that one of the religious 

characters formed through SKUA at MTS, 

Hidayatul Ummah Balongpanggang, is 

sincere, both in worshiping Allah and in 

helping others. 

In addition, sincerity is also reflected in the 

enthusiasm of students who contribute to 

the implementation of qurban at MTS 

Hidayatul Ummah Balongpanggang every 

Eid al-Adha. As conveyed by one of the 

students as follows: 

"Every Eid al-Adha we have contributions 

for the implementation of qurban at school." 

From the results of the interview above, it 

can be concluded that the sincerity taught 

at MTS Hiidayatul Ummah invites students 

to have a sense of sincerity that can be 

applied and practised in everyday life. It 

aims to make them have a sense of surrender 

and trust in Allah. 

Gratitude 

Behaviours that are indicators of the value of 

responsibility are praying to God, usually 

saying thank you to others and avoiding 

arrogant attitudes. This behaviour is not 

always visible in a person. But in certain 

activities, it will be known and can also be 

formed in the environment he lives in. One 

form of gratitude that is taught is by making 

a prostration of gratitude when winning a 

competition. This is as stated by Mrs Alfin 

as follows: 

"Character building is gratitude. Here, we 

often win competitions at the school, 

district and provincial levels. And for 

children who win during the competition, 

we teach them to prostrate in gratitude after 

the announcement of the results of the 

competition." 

 

Mrs Nur Aini, as the SKUA teacher, added 

the following: 

"In the SKUA programme, children 

memorise verses from the Qur'an, are 

required to pray in congregation, give alms 

on Fridays, pray before and after learning, all 

of these are things that we can teach 

children about gratitude. A simple example 



79 
 

is praying after eating, which teaches 

children to be grateful for the blessings 

given by Allah, in the form of food that they 

can still eat." 

 

Mr Athok Maulana also added the 

following: 

"Before and after the implementation of 

SKUA and other lessons, we accustom the 

children to pray. Our goal is for the children 

to be grateful for what they have now, so 

that the knowledge they get is barakah." 

 

From the results of these interviews, it can 

be concluded that gratitude is one of the 

religious characteristics formed at MTS 

Hidayatul Ummah Balongpanggang. This 

gratitude is taught to students both in joy 

and sorrow in their daily lives. 

Patience  

Students are taught to always be 

patient in facing various kinds of tests and 

trials. By having a patient attitude, students 

can overcome problems well and not easily 

despair. An example of the cultivation of 

patience was conveyed by Mr Athok 

Maulana as follows: 

In every lesson, there will definitely 

be times when children get bored. But when 

they are bored, they cannot leave the class as 

they please, they must obey the existing 

rules. Yes, in these conditions it trains 

children to be patient. And it is proven that 

children do not leave the class."  

Mrs Nur Aini as, the SKUA teacher, added 

as follows: 

"SKUA is not only a deposit, but there is 

also a test at the end. Yes, when they are 

told to deposit, they never complain, 

because the deposit can be done at any time, 

not only during SKUA lessons, so the SKUA 

teachers have an agreement, if the children 

can deposit at any time when the teacher is 

free, yes, that means during breaks or when 

the teacher has no teaching hours." 

 

From the results of the interview above, it 

can be concluded that patience is one of the 

religious characters formed at MTS 

Hidayatul Ummah Balongpanggang. 

Patience is instilled here both in the 

classroom and outside the classroom. And 

this patient attitude is very triggering to 

avoid fights. Hopefully, by having a patient 

attitude, students can live in harmony with 

each other. 

Honesty is a condition of a person 

who always says something in accordance 

with the existing reality, even if it is painful 

for him. In addition, an honest person will 

always carry out something with existing 

regulations even though they are not being 

supervised. Honesty is part of the religious 

character that is also formed at MTS 



80 
 

Hidayatul Ummah Balongpanggang. One 

way to teach honesty is through prayer 

journals. This is as conveyed by Mr Athok 

Maulana as follows: 

"To train the children's honesty, I give them 

a prayer journal. I do this so that they are 

trained to perform the 5-time prayer 

obligation. Why can't they be honest? 

Because in the journal there must be a 

parent's signature. Yes, I husnudzon the 

children can be honest in filling out the 

journal. During exams, children also do not 

cheat on their friends." 

This was also conveyed by Mrs Nur Aini as 

follows: 

"As the SKUA teacher, I also give the 

children a prayer journal, in which there is a 

5-time prayer table, if they pray, they tick it, 

if they don't pray, they cross it, but thank 

God the children are honest, because I see 

that there are still holes, before they collect 

the book, they must ask for their parents' 

signatures first. Yes, maybe that's what 

makes children honest. But yes, I also tell 

them. If the problem of prayer is related not 

only to me, but most importantly to Allah. If 

you don't pray, your parents will also be 

punished in hell." 

From the results of the interview above, it 

can be concluded that honesty is one of the 

religious characters formed at MTS 

Hidayatul Ummah Balongpanggang. We 

apply honesty in everyday life 

students, both in deeds and words. This is 

done so that this school can create 

graduates who will be successful, smart and 

honest in any case. 

Insaniyah values (values that relate to fellow 

human beings) 

Amanah 

Amanah is an attitude that is manifested in 

behaviour that is honest, trustworthy, and 

responsible for the tasks, trust given. A 

trustworthy attitude also involves integrity 

and honesty in carrying out tasks and 

carrying out responsibilities. This was 

conveyed by Mrs Alfin as follows: 

"At school, there must be something called a 

teacher giving assignments. The children did 

the assignment given earlier. They have tried 

to memorise it so they can deposit it. That is 

one example of the trustworthy attitude 

that we instil. And we also don't forget to 

motivate them to be trustworthy and 

responsible for their duties." 

 

Mrs Nur Aini also said something similar as 

follows: 

"SKUA is a deposit system, if they deposit it, 

you can say they are trustworthy, it is their 

duty to deposit with their respective SKUA 

teachers. And alhamdulillah, the children all 



81 
 

deposit because it is a requirement to take 

the exam." 

 

This trustworthy attitude is very important 

in various fields of life. In everyday life, it is 

very important to build good and healthy 

relationships with others. Someone who has 

a trustworthy attitude will always be valued 

and respected by others because of their 

integrity and honesty. It also supports trust 

and good cooperation between people and is 

essential in building sustainable 

relationships. 

From the results of the interview above, it 

can be concluded that trustworthiness is 

one of the religious characters formed 

through the SKUA programme at MTS 

Hidayatul Ummah Balongpanggang.  

Tawadhu' 

Tawadhu' is a person's ability to humble 

themselves and recognise their weaknesses 

despite their strengths. This attitude is 

related to simplicity in attitude and 

behaviour, not being arrogant, respecting 

others indiscriminately, and always being 

humble. Someone who has a tawadhu 

attitude will not be arrogant, forgive easily 

and always keep his heart from being 

arrogant or haughty. This was conveyed by 

Mr Athok Maulana as follows: 

"One of the things we do is to have a rule 

that girls are not allowed to wear excessive 

jewellery at school. So girls are not allowed 

to wear excessive jewellery when they go to 

school. There are group assignments, and 

the group assignments can make children 

become tawadhu', not picky about their 

friends, because it is from the results of the 

shuffle." 

 

Mrs Nur Aini also added the following: 

"Before depositing the SKUA material, the 

children usually listen to each other's 

memorisation in class." 

 

One of the students also confirmed this 

statement as follows: 

"Yes. If we are in class during SKUA, we 

must simak-simakan. If that's not the case, 

we memorise on our own but we don't 

disturb others." 

From the results of the interview above, it 

can be concluded that the tawadhu's 

attitude is one of the religious 

characteristics formed through the SKUA 

programme at Hidayatul Ummah MTS 

Balongpanggang. People who have an 

attitude of tawadhu' will have a sense of 

empathy and cooperation. He will be more 

open in accepting other people's ideas and 

opinions. The attitude of tawadhu' can also 

reduce conflicts that occur in social 

interactions. 



82 
 

The above information, based on the results 

of research on religious characters formed in 

students through the SKUA (Standard 

Proficiency Ubudiyah and Akhlakul 

Karimah) programme, includes divine 

values, including taqwa, sincerity, gratitude, 

patience, honesty and insanity values, 

including trustworthiness and tawadhu'. 

Analysis of the data obtained related to the 

method of forming religious characters is by 

using understanding, habituation, and 

exemplary.  

Character building is carried out with the 

aim of building individual abilities in social 

interaction, forming ethics and academic 

knowledge through character education in 

various lives in accordance with school 

culture and curriculum (Sri Wahyuni, p. 

129). So character building does not only 

stop at the cognitive stage but must be 

comprehensive to touch the real practice 

and implemented in the attitudes shown in 

everyday life.  

In shaping the religious character of 

students, a method is needed. Methods are 

systematic steps in implementing a 

comprehensive and long-term plan to 

achieve a goal (Nanang Fatah, p. 25). The 

methods used in this school to shape 

students' religious character through the 

SKUA programme are habituation methods 

and exemplary methods. 

Habituation method  

The habituation method applied at school 

through the SKUA programme, which has a 

big impact on him, is the habituation of 

reading juzamma and shalawat before 

learning begins. With this habituation, 

students will automatically carry out this 

habituation so that later to improve student 

religiosity can run smoothly and maximise 

the results. So after students get lessons in 

reading the Qur'an, they also need to get 

used to it so that the knowledge gained can 

be applied in everyday life. 

The habituation will be able to create a 

religious atmosphere in schools because 

religious activities and religious practices 

that are carried out programmatically and 

routinely (habituation) are expected to 

instil the values of Islamic teachings and 

shape the character of students to be more 

religious. 

This description of the method of 

habituation is a way that is done to 

accustom students to think, behave, and act 

in accordance with the objectives of Islamic 

teachings (A. Nasih U, 84). 

Exemplary method 

The exemplary method applied at school 

through the SKUA programme is an 

effective way to prepare and shape students' 

religious attitudes and is also a way for 

teachers to model directly to students. For 



83 
 

example, when the teacher dresses neatly, 

the students will also dress neatly. This is 

the material in the SKUA book. 

As a teacher, you should be able to be a good 

example for your students. The purpose of 

applying the exemplary method is so that 

students can become good role models, both 

at school and outside school. This example 

is very effective because students can see, 

observe, and hear directly the behaviour, 

attitudes and speech of the teacher. Thus 

students can imitate and practice the 

positive things obtained from the teacher. 

From this description of the method in the 

formation of religious character, the opinion 

of Furqon Hidayatullah is consistent that 

the exemplary method is a supporter of the 

formation of good character and is very 

helpful in shaping student character 

(Furqon Hidayatullah, p. 39). 

The three processes should not be separated 

because one will strengthen the other. 

Character building using only the 

habituation process without 

exemplification will be verbalistic and 

theoretical. Meanwhile, the habituation 

process without habituation will only make 

humans act without being able to 

understand the meaning. 

Based on the results of research conducted 

by researchers, the religious characters 

formed in students include the following: 

Divine value 

Here are some divine values that are formed 

in students through the SKUA programme: 

Taqwa 

Taqwa is related to faith. We need to know 

and realise that faith can increase and 

decrease. This will be evident from the 

behaviour it displays. Faith becomes 

superior based on the basis of awareness 

and dhikr, and it will decrease if negligent. 

The value of piety is shown by the practice 

of worship that students do regularly. Then 

faith becomes stronger and becomes clear 

after seeing everything that He has created. 

Devotion here is instilled from before the 

start of learning until the end of learning. 

This devotion can be seen from the 

willingness of students to pray in 

congregation and pray before and after 

learning.  

From this description, there is a conformity 

of opinion with Marzuki that taqwa is to 

submit and obey Allah by trying to carry out 

His commands and stay away from His 

prohibitions (Marzuki, p. 98). 

Ikhlas 

A sense of sincerity must be instilled in 

children, whether in learning, behaving, and 

doing the slightest thing. If a sense of 

sincerity has grown, then sincerity will 

become a force that can change all treatment 

in life. This sincerity can be seen in the 



84 
 

sincerity of students in praying, helping 

friends who are in trouble, and making 

donations for qurban implementation at 

school.  

From this description, there is conformity 

with the opinion of Abdul Majid and Dian 

Andayani that ikhlas is doing selfless deeds, 

other than just hoping for the pleasure of 

Allah by doing deeds sincerely without 

strings attached, helping anyone who is 

later helped, giving something without 

expecting anything in return and carrying 

out actions only hoping for the pleasure of 

Allah (Abdul Majid and Dian Andayani, p. 

94). 

Gratitude 

A Muslim's gratitude revolves around three 

things, and if these three things are not 

together, then it is not called gratitude. 

These three things are recognising blessings 

in the inner form, gratitude related to the 

heart, tongue and limbs. The gratitude that 

can be seen here is that students who win in 

the competition make prostrations of 

gratitude and pray before and after learning. 

From this description, there is conformity 

with the opinion that gratitude is an 

expression of gratitude by praising the giver 

for the good that has been done (Zubaidi, p. 

96). 

Patience 

In Islam, there are several forms of patience, 

namely patience in obeying Allah, then 

patience in facing calamities, trials and in 

obtaining Allah's favour (Allah's provisions) 

and patience in avoiding sinful acts or 

prohibitions. This patient attitude can be 

seen from the attitude of students who do 

not complain about depositing and do not 

complain when they are bored of lessons. 

From this description, there is conformity 

with Zubaedi's opinion that patience is 

refraining from everything that is disliked 

because it expects the pleasure of Allah 

(Zubaidi, p. 96). 

Honest  

Honest means the harmony between the 

news and the reality. So, if the news is in 

accordance with the existing situation, it is 

said to be honest, but if not, it is said to be a 

lie. Honesty is in speech, as well as in deeds, 

of course, in accordance with what is in 

their hearts. An honest attitude here can be 

seen from filling out a prayer journal and not 

cheating when taking an exam.  

From this description, there is conformity 

with Marzuki's opinion that honesty is to 

say and do what is and say the truth 

(Zubaidi, p. 96). 

Insaniyah value 

Here are some insaniyah values that are 

formed in students through the SKUA 

programme: 



85 
 

Amanah 

A person is considered trustworthy if he can 

be trusted and can deliver messages or 

entrustments to other people who are 

entitled. This trustworthy attitude can be 

seen in students who do the assignments 

given by the teacher, both in the form of 

written and oral assignments, take care of 

borrowed items and then return them. 

From this description, there is conformity 

with Ismail Sukardi's opinion that an 

attitude of trustworthiness is an attitude of 

carrying out his responsibilities and being 

trustworthy or the attitude or behaviour of 

someone who can carry out and keep every 

promise and responsibility (Ismail Sukardi, 

p. 14). 

Tawadhu' 

A person's tawadu attitude can be seen from 

his daily behaviour. The form tawadhu 

attitude of students here can be seen in 

shaking hands with the teacher after 

morning habituation; students do not 

choose friends to group and listen to each 

other when memorising. 

From this description, there is conformity 

with the opinion of WJS Poerwadarmita 

that tawadhu' is humble, not arrogant, not 

haughty, or humbling oneself so as not to 

appear arrogant, haughty, arrogant, big-

headed or other words that are equivalent to 

tawadhu (WJS Poerwadarminta, p. 26). 

From the explanation above, it can be 

concluded that the character formed in 

students at Hidayatul Ummah MTS 

Balongpanggang consists of divine values 

(taqwa, ikhlas, patience, honesty, and 

gratitude) and human values 

(trustworthiness and tawadhu'). 

Summary 

Based on the results of research on the 

formation of students' religious character 

through the SKUA (Standard Proficiency of 

Ubudiyah and Akhlakul Karimah) 

programme at Hidayatul Ummah MTS 

Balongpanggang Gresik, the following 

conclusions can be drawn: 

Methods in the formation of students' 

religious character through the SKUA 

programme (Standard of Ubudiyah 

Proficiency and Akhlakul Karimah) at 

Hidayatul Ummah MTs Balongpanggang 

Gresik. 

The methods used in the formation of 

students' religious character through the 

SKUA programme at Hidayatul Ummah 

MTS Balongpanggang Gresik are 2, namely 

the first habituation method carried out by 

the habituation of reading juzamma, asmaul 

husna and shalawat every morning starting 

at 06.30 until 7.00, shaking hands with the 

teacher after habituation, habituation of 

dhuha and dhuhur prayers in congregation, 

habituation of istighosah and tahlil every 2 



86 
 

weeks. Third, the exemplary method is 

carried out by teachers dressing neatly and 

arriving on time; teachers providing 

examples of adab to parents and to younger 

people, and teachers providing examples of 

proper eating manners. 

Religious character values formed through 

the SKUA (Standard Proficiency of 

Ubudiyah and Akhlakul Karimah) 

programme at Hidayatul Ummah MTs 

Balongpanggang Gresik. 

After the efforts and methods in the 

formation of a religious character, it will 

produce religious characters that exist in 

students; there are 2 values that are formed, 

namely: First, divine values, which include 

taqwa (Habituation of praying in 

congregation), sincerity (Participating in 

habituation without being ordered, Giving 

donations for the implementation of 

qurban), gratitude (Praying before and after 

doing anything), patience (Obeying the 

orders of the teacher/mother, Not 

complaining when getting assignments), 

and honesty (Honest in filling out prayer 

journals, Not cheating on exams). Second, 

insaniyah values which include 

trustworthiness (When given a 

memorisation task, they have memorised 

from home) and tawadhu' (Listening to each 

other's memorisation, Not wearing 

excessive jewellery). 

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