FIQH READING SKILLS OF SANTRI BASED OF COMMUNITY EDUCATION AT THE AL-FALAH ISLAMIC BOARDING SCHOOL, BANJARBARU, SOUTH KALIMANTAN

Al-Falah


Introduction
The new Islamic boarding school system is helping students to move away from passive learning and toward more self-reliance and constructive approaches. 1 It also gives them more possibilities for experiential learning and allows them to develop into more responsible and selfdirected learners. 2e Indonesian government should prioritize literacy as one of the talents of the twentyfirst century. 3Despite the fact that several studies have indicated that Indonesia has a comparatively low level of education when compared to other nations, according to a PIRLS research, Indonesians come in last with a score of 51.7.Additionally, Indonesian students scored 41.5 out of 100.Thailand came in at 52.6, Singapore at 74.0, and Hong Kong at 75.5. 4 another study of Indonesia's literacy abilities in 2003, performed by PISA, Indonesia was placed 39th out of a total of 40 nations.Indonesia was rated 48 out of the 56 nations surveyed in 2006, 57 out of the 65 countries surveyed in 2009, and 64 out of the 65 countries questioned in 2012.PIRLS data on 4th grade kids from 45 developed and developing nations, with Indonesia coming in at number 41, provides additional support for the findings of this study.
The different studies above provide a summary of Indonesia's literacy conditions that are still listed in the low group.The fact that literacy skills are still weak is reflective of the government's need for education.To tackle this problem of literacy requires cooperation and coordination from different parties, including state, universities, student parents, community, educators, and students, of course.
Moreover, many topics are important for the writers to recognize as important literacy education.First, that people become aware of knowledge through literacy learning, which will have an effect on improvements in human resource quality.Second, the education in literacy helps people to widely express the facts.Thirdly, it is very possible for someone with literacy education to affect those around him, including those who he doesn't know.That is because literacy is so similar to communication.Literacy is fundamental to education, with a range of criteria (realizing literacy education).Firstly, the presence of language teachers.Secondly, the book list and accessibility.Thirdly, the programme's execution is prepared and timely.5 Certainly these criteria are not simple, since not all teachers are skilled in language.Lio (2022), not to mention that not all Indonesian language teachers (who usually are Indonesian language teachers) really have good Indonesian language skills.6Behind this condition there are several variables.Ulger (2022) also notes that the characteristics of literacy learning are 3R, namely response, revision, and reflection.The answer concerns the students' and the teacher's answers.The answers of the students concern the task and the text.7In view of the fact that the established reading and writing community, typical of Islamic boarding schools, is still very interested to be discussed, including for Islamic boarding schools.
Progress in technology and information is one cause of this decline 14 .Advances in technology and knowledge have a positive effect for Islamic boarding schools, as it is easy for Islamic boarding schools to access the internet conveniently and cheaply by seeking learning materials or Islamic literature.Advances in technology and knowledge also have a negative impact on literacy sustainability, especially in the quiet reading of Islamic boarding schools.
It can be said that Islamic boarding schools are the oldest Islamic educational institutions to act as one of the most oriented education systems for Muslims, the Da'wah center and the growth of Muslim communities in Indonesia.The reason is that the Islamic boarding schools which promote the ummah cannot be separated from the fundamental aims of students and kiyai (lit: grand teacher).Most scholars have found that teaching systems are conventional and semimodern. 15cording to the period in 2021, the Islamic boarding schools in South Kalimantan appear to be based on observations and are not shut off by the reforms of methods to enforce the harsh education itself.However, not everybody from pesantren (Islamic boarding school) is able to open up current learning methods to improvements and innovations. 16For example, South Kalimantan Islamic Boarding School, which still retains its own characteristics.The Islamic boarding school in its initial state was known as the non-classical education and teaching system.The implementation of education and teaching varies in that there is no single structure of education and teaching in an Islamic boarding school.In general, Islamic boarding schools refer to learning methods in two ways, traditional methods (salaf) and modern methods of learning (tajdid). 17The most obvious distinction between our research and other research is that the school leaders' board, particularly those in South Kalimantan, Indonesia, provided a meaningful literacy system.The difference in the translation in Arabic linguistic texts is the communication of regional languages to enhance the absorption among students.So it is not surprising, therefore, that education is more rapidly absorbed in this pesantren because it is not only a theory but a direct example, with local characteristics.It is necessary to see how learning models are built to promote literacy in a fun way.A guided learning method and peer learning method with characteristics of the place as a translation of the Malay Banjar language is the learning development pattern referred to.This is the point of study, why in different Islamic books that speak Arabic use the locality language of the translation method of kitab kuning.
The direct talaqqi system was used at the beginning of the boarding school.The Islamic internship school system seeks to renew the current method of designing new approaches in further innovations.Are there improvements to their methods of learning in order to enhance reading for their students?But they are still primarily traditional for access to scientific transformation through reading the Arabic textbooks as the identity of pesantren between teachers and students.This is inseparable from the standard transcription of the method and its presentation according to current circumstances in a different regional language.What about the Islamic boarding school Al-Falah?Whether it still uses its traditional translation process or if there have been any recent adjustments.
In order to improve the fiqh reading system and its application in textual meaning in a way that is simple to understand and put into practice, we attempted to explore the relationship between Al-Falah Islamic Boarding School and it.This pedagogical culture is aimed at helping students evaluate literacy and deep learning, and at gaining insight in reading different books meaningfully.

Research methods
This research uses qualitative methods with literature sources and observations in Al-Falah boarding schools in South Kalimantan Province.The sample used was the students at the Islamic boarding school in Al-Falah, Banjarbaru.The data collection technique in this study is participant observation of the education and learning system in the classroom.However, observing and seeing the method and direct practice in the mosque or the Ta'lim Fiqh Assembly can still be seen in the entire learning period. 18e focus of this descriptive analysis is to produce an exact image of an activity in which teachers and students learn from the various samples that have been studied to find the subject of research, namely the ability to develop their skills in literacy in learning.This is important because we see that the method of pesantren education, namely talaqqi (directly) reading and translating, has never changed.Interestingly, this study proves the abilities of students in reading Kitabul Fiqh in local languages.Also, we found that in Banjar language translation the language written is Malay-jawi.Another reason is that these three Islamic boarding schools are including those that have been around for a long time and continue to exist today with almost thousands of students.
Our research was also carried out through a detailed examination of the events and changes over a period of time in the boarding school.We do so by learning the books at home or in the dormitory and seeing the growth of the literacy community.Data collection techniques are carried out by observing the behavior of individuals and their surroundings.That's why we tried to develop participatory observation techniques for a number of activities and the education system for these three pesantren.We also do this so that we can listen and participate in all their activities, so that we can find the results of the literacy skills model in reading this Arabic book.

Al-Falah: Student Reading Skills from The Teacher
The term "literacy" generally refers to reading and writing skills, which means that a literate is someone who has mastered reading and writing skills in a language that is acquired through learning and continuing to develop what it receives.In general, however, a person's ability to read is better than his ability to write because it is easier to read and understand than to write.In subsequent developments, literacy skills are not only limited to reading skills, but are also limited to writing skills.In fact, it has reached the level of digital literacy, and this has been answered at the Al Falah Islamic Boarding School.
Essentially, reading is an ability that can be built in line with your strengths and wishes.
Because reading is a complex activity involving many things, not only writing recitation, but also visual, thinking, psycholinguistic, and metacognitive activities.The literature that is contained in students is the most important aspect of the learning system acquired directly from the Kyai (teacher in learning role models) and reads what was taught in the kitab kuning so that it is understood more closely.Literacy Theory in Pesantren incorporates, of course, in general, the abilities to interpret, listen and rewrite the sense of the Kyai.
Pesantren are known in general for their modern, traditional and semi-traditional systems.
The key focus of this study will be semi-traditional pesantren, as it incorporates religious and public educational institutions.In Al-Falah Islamic boarding schools, educational literacy is more used to reading, listening, writing and translating different books in Arabian and will be repeated by night.This practice is paired with an environmental framework that encourages the everyday system of moral and religious education.
The tradition of literacy of pesantren Al-Falah has been a longstanding responsibility to study the kitab kuning from the past up to now.For pesantren circles, the word kitab kuning is no other term but rather the identity it differentiates from other educational institutions, even if it is not studied in kitab kuning is, whether in Malay-Jawi or Arabic, an educational institution cannot be called a pesantren.So, Literacy is the ability to see and examine, from multiple points of view, the intersection between religion and legal, political and cultural existence.
The education system at Al Falah Islamic boarding school, based on the results of field research and observations, still combines religious studies conducted in the morning and general studies in the afternoon.This Islamic boarding school coincided 6 Rajab 1395 H on July 26, 1975 AD.Kiyai Muhammad Sani (died September 1986) who pioneered the emergence and commencement of education at Al-Falah.He is a scholar and preacher who is not unknown to the Muslim Kalimantan community, in particular South Kalimantan.In this system, the students had to do it repeatedly and could only receive additional lessons if they had studied or mastered the previous lessons.education in this pesantren started from 1983 until now.Similarly, the pesantren building is still very basic, only for religious teaching by halaqah, where students sit down and listen to the religious material offered.
There seem to be two common characteristics of Pesantren: 1.The curriculum applies to the kitab kuning and the classical method is used for colleges.
2. Pesantren have a very close relationship with the mosque, which also serves as a location for social and religious events in the community.
In the pesantren the education system is decentralized.This can be seen from the teaching of Sorogan.Teaching Sorogan here means that one student teaches Kyai from student to student.
When it was his turn, he repeated the exact word the kyai or teacher had spoken to him, and interpreted the santri.This method is designed to allow both the meaning and purpose of words to be clearly interpreted and understood in a number of sentences.

The Santri Depends on Obedience to The Kyai
Based on the results of the study, it was found that there were similarities in the pesantren education literacy system when observing participation.The literacy in question is the inclusion in classroom education or in mosques of learning structures and methods.
are helpful and a preparation for both the present and the future, someone needs to learn them.
A person may critically think about how they are receiving information and how problems are being solved on a systemic level.This implies that analytical skills may be enhanced through critical thinking.
To improve the literacy culture at Islamic boarding schools, a number of factors need to be addressed, including the creation of libraries, the acquisition of books, and the reading and writing practices of the students.

Fiqh: The Concept of Text and Context
This seems to have evolved because kyai and santri have close links.The custom of obedience or obeying a santri to the Kyai reinforces the literacy structure in some the heavyweights today.While the times are changing continuously, this structure has never been replaced, like the three Islamic boarding schools we studied.The kiyai literacy system has been the model for students from the beginning of the pesantren until now.
In translating Arabic books to the local language, namely Banjar, one can see how special this literature is.A distinctive feature of pesantren education is the Banjar language, even in many parts of Indonesia this characteristic seems relevant.The reasons given on the basis of the results of the research are: 1.The mother tongue is the language of the Banjarese so that it can be read easily by students; 2. It is generally seen that the sense of simplicity, idealism, balance, brotherhood, in learning can be increased in the local languages.
On the basis of the results of the study, while there has been a significant amount of discussion about literacy only now, the idea of pesantren literacy in these three schools is in our opinion the ability of people to leverage all their potential and capacities in their lives, which are derived from the Islamic literature of books.
It turns out that this approach will ultimately result in people discovering and developing their own thoughts from the surroundings of the legal issue being researched.When teaching a subject that will eventually arise in the following class in an integrated manner in a new, more complicated subject, the instructor must present the content step by step from the simple to the complex.And so on until all of the science has been covered by the students.Through repetition, the instructor who reads the book textually and is aware of the environment may eventually acquire a new understanding of the case of fiqh that is researched and viewed contextually.
The findings also indicate that quasi-teachers have encouraged a wider view of assessment and literacy through their teaching to other students in substantive ways.When students are asked to read other students' book text content, it provides them with a deeper cognitive process that contributes to deeper learning.These findings illustrate the value of Pesantren education partnerships and of schools generally.

Conclusion
This study found that teachers who effectively use the text's context can help their students read and comprehend Islamic texts in terms of fiqh.The idea of "yellow book literacy" originated because it is frequently read and listened to again without needing to memorize it.
This ability is demonstrated by the translation style, which is conventional but has a contemporary meaning.This is demonstrated by the kids' accurate comprehension of reading a sentence text with a distinct meaning.
The Al-Falah Islamic Boarding School uses meaningful repetition as a reading technique to speed up the comprehension of Islamic jurisprudence information from books written in Arabic or Malay-Jawi.According to this hypothesis, locating and finding concepts from the environment of the legal case being researched based on the case's need for other materials would ultimately result.

Bibliography
However, according to our findings, there has been a non-classical framework where the literacy of Arabic texts delivered in class has changed.As in the Islamic boarding school of al-Falah, has integrated substantial expertise in studying the kitab kuning.The question arises as to how students develop their literacy capacities by introducing a modern approach to the reading of the Kitab kuning.The findings of this evaluation definitely describe the essence of Islamic boarding schools in Indonesia as a whole.Kitab gundul soon became kitab kuning, meaning a yellow book, since the books were often written with a kitab kuning.Yellow paper has been considered to be easier to read in a poor state.When illumination was in the past limited, particularly in the villages, the santris (pesantren students) had to adjust to their night studies with minimal light, and yellow Paper books had reduced stress.Even if access to lighting is now standard, some books are still manufactured on yellow paper.Today, kitab kunings are mainly transformed into book files like chm and pdf and distributed through computer software.