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THE INFLUENCE OF THE FREQUENCY OF ATTENDING ISLAMIC LECTURES (KAJIAN) TOWARD THE
TRANSFORMATION OF ATTITUDE AND BEHAVIOR (HIJRAH) OF MUSLIM IN ISLAMIC PRACTICES
IN MASJID NURUL IMAN BLOK M SQUARE
by GINAYA AMANDA DJATMIKO Student Id No: 009201500123
Thesis submitted as partial fulfilment of the requirements
for the Bachelor’s Degree in Communications Studies (Public Relations)
Supervised by
Drs. Syamsuddin Aziz, M.Phil., Ph.D
Communication Studies School of Humanities
PRESIDENT UNIVERSITY January 2020
i
THE INFLUENCE OF THE FREQUENCY OF ATTENDING
ISLAMIC LECTURES (KAJIAN) TOWARD THE
TRANSFORMATION OF ATTITUDE AND BEHAVIOR
(HIJRAH) OF MUSLIM IN ISLAMIC PRACTICES IN MASJID
NURUL IMAN BLOK M SQUARE
Ginaya Amanda Djatmikoa , Drs. Syamsuddin Aziz, M.Phil., Ph.D.
b
aGinaya Amanda Djatmiko, Jl. Ki Hajar Dewantara, Bekasi,
Indonesia, 082153947135,
bDrs. Syamsuddin Aziz, M.Phil., Ph.D., Jl. Ki Hajar Dewantara, Bekasi,
Indonesia
ii
Statement of Authorship
This thesis is my own work containing, to the best of my knowledge
and belief, no material published or written by another person
except as referred to in the text. None of the material submitted as
part of this thesis has been accepted for the award of any other
degree or diploma in any tertiary institution.
Signed: ____________________________ Dated: 24 January, 2019
As a supervisor of Ginaya Amanda Djatmiko, I confirm that the work
submitted in this thesis has, to the best of my knowledge, been
carried out by the student named above, and is worthy of
examination.
Signed: _____________________________ Dated: 24 January, 2019
Supervisor’s name: Drs. Syamsuddin Aziz, M.Phil., Ph.D.
iii
Acknowledgements
“Whoever takes the path to seek knowledge, Allah will make it
easier for him the path to heaven.”
Narrated by Muslim
In the name of Allah, the Most Gracious and the Most Merciful.
Firstly, I would like to give the deepest gratitude to Allah Subhanahu
Wa Ta’ala for His countless blessings in all time of my life especially
during the completion of this thesis as requirement to obtain my
bachelor degree. Thanks to Allah for giving me health, strengths and
blessing during my time to complete my campus life.
I would like to thank my thesis supervisor Drs. Syamsuddin Aziz,
M.Phil., who patiently giving me his guidance, encouragement,
critical views, ideas, understanding, support and advices for the
improvement of my research so I can accomplish this thesis. I’m so
grateful and proud to have you as my thesis adviser.
I would like to thank my parents for giving me the opportunity to
pursue my dreams and thank you for always supporting and
encouraging me and always pray for me because there is nothing
more powerful than parent’s prayers. Thank you to my sister,
brothers, and all of my big family for the support and love also. My
family is the biggest motivation and the ones who keep me going to
complete this research.
iv
I would also like to thank Dean of School of Humanities, Dr. Endi
Haryono, S.IP., M.Si., to Mr. Dindin Dimyanti S.Sos., MM, as Head of
communication faculty, for always support my academic and
provides me the best.
I would like to thank communication lecturers, Raudy Gathmyr, S.
Sos., M. Si, Achmad Supardi, S.IP., M.A., Drs. Syamsuddin Aziz,
M.Phil., Ph.D., Drs. I Nyoman Musiasa, MAMC., Sylvia Savitri, S.IP.,
M.Si., Mariani Amri, S. Sos., M. Si, Abhirama Perdana, M.Ed., M.
Comn&MediaSt, Mohammad Shihab, M.I. Kom, Ms. Anathasia Citra,
S. Sos., M.Si. and all communication studies lecturers for teaching
me valuable knowledge and sharing their amazing experiences
during my university’s life. Their knowledge and experiences are
priceless.
I would like to thank all the respondents involved in this study. I
really appreciate their help, understanding and availability.
I also would like to thank Mam Merri Kristina for her valuable
assistant on my administration matters during the first time I
change my major to Communication until now, especially when
thesis making process.
To my best amunition, Intan Rosari, who always been there and give
me strengths during my thesis and university life. I cannot express a
good sentence that adequately describes how willing her time,
energy, and mind to help me so far, in the final critical period of
v
campus life, which is always available at any time even though she
also has busy at other times and places.
To my akhirat best friends since the first time we met, Adel, Windy,
Adinda, Ivo, Aulia, Netta, Zul, Naufal, Eqi, who always remind me
kindness, always invite me to join Islamic lectures together and
sharing each other also give me more spirit to complete this thesis.
To Zahirul Ma’ala family, Ananda Putri Lestari, Peti Ismeta, Sasa,
Nurul, Sinta rahimahullah, Kiki, Yuni, Odah, Rika, Rini, Fadhil,
Hangka, Adek, Fawwaz, Bagus, Ka Muthi, Ka Corry, Ka Panji, Ka Rafif,
Ka Hamim, and others who make my organization life and campus
life more meaning full. Also my other new families, Ka Dela and Ka
Jamilah who gives me more spirit.
To my kosanmates, Fay, who always remind me to do my thesis and
support me since the first time.
Last but not least, to all the Communication 2015 friends, thank you
for the precious moment, thank you for the life lessons and I would
never forget the time with you guys.
Cikarang, 24 January 2020
Ginaya Amanda Djatmiko
vi
Table of Contents
THE INFLUENCE OF THE FREQUENCY OF ATTENDING ISLAMIC
LECTURES (KAJIAN) TOWARD THE TRANSFORMATION OF ATTITUDE
AND BEHAVIOR (HIJRAH) OF MUSLIM IN ISLAMIC PRACTICES IN
MASJID NURUL IMAN BLOK M SQUARE .............................................. i
Statement of Authorship ............................................................... ii
Acknowledgements ...................................................................... iii
Table of Contents.......................................................................... vi
List of Figure .................................................................................. x
List of Tables .................................................................................. x
Abstract ...................................................................................... xiv
Introduction ....................................................................................... 1
Research Problem .......................................................................... 8
Research Objective ........................................................................ 8
Hypothesis ..................................................................................... 9
Limitations ..................................................................................... 9
Significance of the Research .......................................................... 9
Operational Definition ................................................................. 10
Thesis Outline .............................................................................. 10
CHAPTER I......................................................................................... 12
Literature Review ............................................................................. 12
1.1 Behavioristic Learning ............................................................ 12
1.2 Hijrah ..................................................................................... 13
vii
1.2.1 Transformation of Attitude and Behavior ...................... 17
1.3 The Virtue of Knowledge in Islamic Lecture (Kajian) ............. 27
1.3.1 The Obligation to Seek of Knowledge ............................ 30
1.3.2 Knowledge is The Way to The Heaven of Allah .............. 32
1.3.3 The First Obligatory of Knowledge ................................. 34
1.3.4 The Importance of Practicing Good Deeds Continuously
................................................................................................. 36
1.3.5 The Reason Why We Should Routinely the Deeds ......... 37
1.4 Affected Factors on Muslim’s Transformation of Attitude and
Behavior ....................................................................................... 38
CHAPTER II........................................................................................ 44
Methodology .................................................................................... 44
2.1 Research Approach ................................................................ 44
2.2 Research Objective ................................................................ 45
2.3 Conceptual Framework .......................................................... 46
2.4 Research Instrument ............................................................. 46
2.5 Sampling Design ..................................................................... 47
2.5.1 Population ...................................................................... 47
2.5.2 Sample Size ..................................................................... 47
2.5.3 Sampling Technique ....................................................... 48
2.6 Research Variable .................................................................. 49
2.6.1 Independent Variable ..................................................... 49
2.6.2 Dependent Variable ....................................................... 49
2.7 Validity and Reliability Test .................................................... 50
2.7.1 Validity Test .................................................................... 50
viii
2.7.2 Reliability Test ................................................................ 52
2.8 Normality Test ....................................................................... 53
2.9 Questionnaire ........................................................................ 54
2.10 Types of Data ....................................................................... 55
2.10.1 Primary Data ................................................................. 55
2.10.2 Secondary Data ............................................................ 56
2.10.3 Hypothesis Test ............................................................ 57
CHAPTER III....................................................................................... 58
Results and Discussions.................................................................... 58
3.1 Description Data .................................................................... 58
3.1.1 General Description of The Transformation of Attitude
and Behavior to Islamic Practices ............................................ 58
3.2 General Decription of Respondents ...................................... 59
3.3 Validity and Reliability Test .................................................... 62
3.3.1 Validity Test Result ......................................................... 63
3.3.2 Reliability Test Result ..................................................... 64
3.4 Normality Test Result ............................................................ 65
3.7.1. Hypothesis Test ............................................................. 67
Independent Sample T-Test ......................................................... 67
3.8 Discussion .............................................................................. 74
CHAPTER IV ...................................................................................... 80
Conclusions and Recommendations ................................................ 80
4.1 Conclusions ............................................................................ 80
4.2 Recommendations ................................................................. 81
ix
4.2.1. For the Muslim and the Seeker of Knowledge (Penuntut
Ilmu) ........................................................................................ 81
4.2.2. For Further Research ..................................................... 82
References ....................................................................................... 83
Appendix .......................................................................................... 91
Appendix 1. Questionnaire .......................................................... 91
Appendix 2. Operational Concept................................................ 95
x
List of Figure
Figure 2. 1 Conceptual Framework .................................................. 46
Figure 3. 1 Independent Sample T-Test Sample A to Sample B ....... 70
Figure 3. 2 Independent Sample T-Test Sample B to Sample C ....... 71
Figure 3. 3 Independent Sample T-Test Sample C to Sample A ....... 71
List of Tables
Table 3. 1 Total respondents based on age ..................................... 60
Table 3. 2 Total respondents based on gender ................................ 60
Table 3. 3 Total respondents based on educational background .... 61
Table 3. 4 Total respondents based on domicile ............................. 61
Table 3. 5 Total respondents based on Hijrah's Time ...................... 62
Table 3. 6 The result of the validity test variable Y .......................... 63
Table 3. 7 Reliability test result for variable X and variable Y .......... 65
Table 3. 8 Normality test result ........................................................ 66
xi
DECLARATION OF ORIGINALITY
I declare that this thesis, entitled “THE INFLUENCE OF THE
FREQUENCY OF ATTENDING ISLAMIC LECTURES (KAJIAN) TOWARD
THE TRANSFORMATION OF ATTITUDE AND BEHAVIOR (HIJRAH) OF
MUSLIM IN ISLAMIC PRACTICES IN MASJID NURUL IMAN BLOK M
SQUARE” is to the best of my knowledge and belief, an original
piece of my work that has not been submitted, either in whole or in
a part, to another university to obtain a degree.
Cikarang, June 4th
, 2020
Ginaya Amanda Djatmiko
xii
THESIS ADVISOR RECOMMENDATION LETTER
This thesis entitled “THE INFLUENCE OF THE FREQUENCY OF
ATTENDING ISLAMIC LECTURES (KAJIAN) TOWARD THE
TRANSFORMATION OF ATTITUDE AND BEHAVIOR (HIJRAH) OF
MUSLIM IN ISLAMIC PRACTICES IN MASJID NURUL IMAN BLOK M
SQUARE”.
Prepared and submitted by Ginaya Amanda Djatmiko in partial
fulfillment of the requirements for the degree of Bachelor of Arts in
the Faculty of International Relations, Communication & Law has
been approved and found to have satisfied the requirements for a
thesis fit to be examined. I therefore recommend this thesis for Oral
Defense.
Cikarang, Indonesia, June 4th
, 2020
Drs. Syamsuddin Aziz, M.Phil., Ph.D
xiii
PANEL OF EXAMINERS APPROVAL SHEET
The Panel of Examiners declare that the thesis entitled “THE
INFLUENCE OF THE FREQUENCY OF ATTENDING ISLAMIC LECTURES
(KAJIAN) TOWARD THE TRANSFORMATION OF ATTITUDE AND
BEHAVIOR (HIJRAH) OF MUSLIM IN ISLAMIC PRACTICES IN MASJID
NURUL IMAN BLOK M SQUARE” that was submitted by Ginaya
Amanda Djatmiko, major in Public Relations from the Faculty of
International Relations, Communication & Law was assessed and
approved to have passed the Oral Examination on March, 12th
2020.
Chairman of Panel & Examiner I
Mariani Amri, S.Sos., M.Si
Examiner II
Haris Herdiansyah, S.Psi., M.Si.
Thesis Advisor
Drs. Syamsuddin Aziz, M.Phi
xiv
Abstract
Hijrah phenomenon is very popular among Muslim nowadays
because the rapid development in this era makes people easier gain
a lot of things, one of them is related to Islam knowledge. This
research was conducted to describe the behavioristic learning to
Muslim through the phenomenon of Hijrah or it could also be
interpreted as the transformation of attitude and behavior in
Islamic practices. In this research, the researcher focused on the
virtue of knowledge that could be gain through Islamic lecture or
known as Kajian. This research used descriptive quantitative with
its primary data were acquired through questionnaire. Analysis
techniques in this research use independent sample T-test. The data
obtained is then processed using the help of the SPSS 20.0 program
application. From the result of an independent sample T-test in this
research shows that there is no a significant effect of variable X on
variable Y.
Keywords: transformation; attitude; behavior; Hijrah; Islamic
lecture.
1
Introduction
In this technology era, people tend to use their time with their
gadgets. Everybody has always been busy staring at their phones.
This phenomenon defines how fast the growth of technology is. It
makes people easier to do something faster, cheaper and more
effective than before (Sakinah, 2018). This era called globalization,
where people are being helped by the advanced technologies to do
everything. The ease of internet access has been helping users to
get so much information updated with limitless time since years
ago.
The growth of technology along with the rapid development in this
era makes people know a lot of things such as fashion, food,
traveling, education, science, etc. People are very easy to gain
information about it. One of them belongs to the in-depth
knowledge of religiosity, especially Islam. It can be seen by the rapid
learning of Islam knowledge that can be gained through attending
the Islamic lecture called “kajian”, with not only gaining the
knowledge of Islam directly in the mosque like most people in
general but can also indirectly streaming on the internet or social
media such as Facebook, Instagram or Youtube. It can further
trigger many positive changes that wish to happen among the
Muslim communities.
2
Some of the changes shown by Muslims who have been Hijrah,
which tend to change their appearance according to sharia law, and
fixing their attitude to be better than the era before they do Hijrah
(Putri, 2018). It does have a link to the current phenomenon where
many public figures which are the celebrities doing Hijrah, and they
change their appearance based on sharia law (idntimes.com, 2019).
This situation triggers people to also do Hijrah as the result of
following their public figure because celebrities tend to be the ones
who can influence people, especially their followers
(republika.co.id, 2019).
The term Hijrah originated from the Prophet Muhammad (may
peace be upon Him) migration from Mekkah to Madinah to further
his da'wa mission. Today, the concept of Hijrah is more widely
understood as referring to various phenomena. As well as in
Indonesia, the term Hijrah is no longer identified by the migration of
the Prophet Muhammad (may peace be upon Him) and his
followers from Mekkah to Madinah, the meaning of Hijrah is
increasingly wider than before, including the human transformation
of spiritual (Yunus, 2019). It can be understood as a person’s
conversion from a bad past to a better or more religious one. Some
Muslims change their physical appearance through styles of dress
and the way of behaving. They also make efforts to increase
religious (An-Nabhani, 2013) knowledge by attending kajian in the
mosque. Here, preachers have important roles to distribute the
knowledge of Islam to society. They are the ones who respond to do
3
it and fixed the attitude and behavior of Muslims (Helmiati, 2011).
Therefore, many Muslims are interested to attend Islamic lectures,
besides because of the evolution era.
Anas ibn Malik reported: The Messenger of Allah, peace, and
blessings be upon Him, said, “Seeking knowledge is an obligation
upon every Muslim.” Source: Sunan Ibn M ah 224. rade:
Sahih (authentic) according to Al-Albani. In this hadith, seeking
knowledge is obligated to every Muslim, it is not only for some
people who will be a preacher in the future, but every Muslim.
Knowledge here means sharia knowledge (Islamic knowledge). As
Allah Ta’ala says, “And say, ‘My Lord, increase me in knowledge.’
(Surah. Thaaha [20]: 114) "The Word of Allah Ta'ala (which means),
‘My Lord, increase me in knowledge’ comprise clear proposition
about the virtue of knowledge. Indeed Allah Ta'ala does not
command His Prophet (may peace be upon Him) to ask for
something additional besides (additional) knowledge. What is
meant by knowledge here is sharia knowledge, the knowledge that
will make a believer knows his obligations in the form of matters of
worship and muamalah (daily lives), also knowledge about God and
His attributes, what rights he must exert in worshiping Him, and
purify Him from various deficiencies (Fathul Baari, 1/92) From this
explanation of Ibn Hajar rahimahullah, it is clear that when only the
word "knowledge" is mentioned, what is meant is sharia knowledge
(muslimah.or.id, 2018).
4
Knowledge is the key to all goodness, it helps us to know what God
requires us to do. Underlying every good deed with knowledge is a
reflection of one’s attention to the perfection of his deeds.
Knowledge is a legitimate requirement of deeds. It tells us how to
practice religion, how to worship Allah properly, and how we must
behave to others. It will be careless if the good deeds are not based
on knowledge, which with this knowledge people can do good
deeds.
As Islam Believers (Muslim) already uphold The Qur'an and As-
Sunnah as guidance way of life. The Qur'an is commandments of
Allah that contain commands and prohibitions to all His believers.
As-Sunnah are all the things that support the obligations contained
in The Qur'an and delivered by the Messenger of Allah, Muhammad
(May peace be upon Him). Usually, As-Sunnah is everything which
done, pronounced and established by the Prophet Muhammad in
history to give additional postulates of the Qur'an (An-Nabhani,
2013). Knowledge here is based on The Qur'an and As-Sunnah.
The Qur'an and As-Sunnah regulate all spheres of human life from
politics, government, education, to the more personal areas such as
how to keep cleaning, how to eat, how to get dressed, and how to
behave to others. The Qur'an and As-Sunnah regulate how to
appropriately get dressed for men and especially Muslim women
(Muslimah), also regulate how to have a good attitude and
behavior. Therefore, some people who have been Hijrah and
5
attending Islamic lectures frequently change their appearance
according to sharia law and fixing their attitude to be better than
before.
Indonesia is one of the largest population nation in the world with
269 million people and 87% of them, which mean above 200 million
people, is having Islam as their religion or usually called as a
Muslim. In Muslim teaching, there are teaching for everything in
every aspect of our life and all of them lead to good deeds and
prejudice. All human beings will naturally receive kindness and will
spread the kindness to around them in every activity in their live.
Majority of human activity mainly spent in four places, with their
jobs or businesses, with their family in home, with their friends, and
with their religion. Since Indonesia is the biggest country with
Muslim population, of course this will affect the people culture and
activity. Each people have their own priority and every one of them
spent time in different places, and people who spent time in the
same places mostly tent to make their own community. Like club
community, which consist of everyone who often go to a club,
climbing community with their mount climbers, and of course a
religion community for people who mainly spent their time in their
religion.
Different communities usually have different culture and way of
interaction between their people and Islamic community, as a
6
religion community, also have their own culture and way of
interaction. We can take example of the interaction between man
and woman, in Islamic teaching the communication between man
and woman only limited to trading only and only in the common
area where every one can access that place, more than that is
prohibited. Also we can see the differences with the way of fashion
between communities. In Muslim Community using headscarf, or
hijab, is an obligation for all grown up woman since it is mention in
the Qur’an that a woman wearing hi ab is an obligation but the
other community does not see it that way and tend to choose their
own way of fashion.
People usually switch between communities. Since the Muslim
community is based on teaching in the Qur’an and As-Sunnah,
learning the way of Islam is no easy task. The activity of learning the
way of Islam usually called Hijrah which in Arabic means migrate
from one place to another and in this context migrate from one
culture to another. As the basis of the way of Islam is the Qur’an
and As-Sunnah, so it is prohibited to learn it by self-taught and
having a mentor is a must for every person who still in the process
of Hijrah.
Since the trend of Hijrah is booming and of course the community
already provides everything they need including books and
lecturers. As there are so many people still in process of Hijrah, it is
exposed them to a whole new way of living, since the way of Islam
7
is regulating everything in every aspect of our life, and also exposed
them to a whole new level of danger. Misleading of the Qur’an is a
common thing in the world which will tend to anarchy and
terrorism. We can see in Indonesia, there is a stigma in the
community that made the image of Muslims, which are using long
hijab for the woman and having a beard and using water high pants
for the man, becomes worst due to terrorism that mainly done by
the extremist who uses hijab, beard, and high water pants.
Hijrah is like a double-edged sword, in the hand of an amateur it
can hurt the wielder itself but it can become a nightmare for the
enemy if it was given to the right hand. Since people who do the
Hijrah are new to the culture, so everything that being thought to
them will be the truth for them. That is why to learn the way of
Islam is prohibited to self-thought because it can lead to
misperception and extremist, having a mentor is a perfect way to
learn the way of Islam since the basis of Muslim teaching is the
Qur’an and As-Sunnah and the person who know about the Qur’an
and As-Sunnah the most is the generation when the Qur’an is
bestowed upon the human, which are the prophet Muhammad,
may peace be upon him, and his friends which inherit their
knowledge to their descendant until that knowledge reach us in the
modern days.
In the Hijrah process, it is needed to have the right knowledge and
one way to get the knowledge is by having a wise-person as a
8
mentor. To facilitate that purpose, many community are having
Islamic lecturing in their mosque, and one of them is located in
Jakarta in a mosque called Nurul Iman. There are so many people
comes to this mosque every day, since there are lectures which
conduct almost everyday and their basic of the lecturing is back to
the Qur’an and As-Sunnah which will become the main discussion
for the researcher in this research.
Research Problem
Based on the background above, this research wanted to discover
the answer to why the frequency of attending Islamic lectures
(Kajian) leads Muslim to transform their attitude and behavior in
Islamic practices (Hijrah). This research is conducted to find the
answer to the following problems:
- Does the frequency of attending Islamic lectures influence
a transformation of attitude and behavior of Muslim in
Islamic practices?
Research Objective
Based on the problem which has been stated above, hence the
purpose of this paper is intended to find out the answer of:
- To describe the transformation of attitude and behavior of
Muslim in Islamic practices toward the frequency of
attending Islamic lectures.
9
Hypothesis
In this research, the researcher proposed the following hypothesis:
Ha : There is an influence of the frequency of attending Islamic
lectures (kajian) on the transformation of attitude and behavior of
Muslim in Islamic practices (Hijrah).
H0 : There is no an influence of the frequency of attending Islamic
lectures (kajian) on the transformation of attitude and behavior of
Muslim to Islamic practices (Hijrah).
Limitations
The limitations that referred to in this research are:
This research was only examined the respondents who
have been transforming their attitude and behavior in
Islamic practices (Hijrah).
This research was only tested on a sample which is Masjid
Nurul Iman Blok M Square.
Significance of the Research
The research will be essential for the communication study about
the influence of frequency attending Islamic lecture toward a
transformation of attitude and behavior, and what are the factors
that influence it.
10
1. Academic Significant
This research will be contributed to the understanding academically
of how nowadays the transformation of attitude and behavior
phenomenon happened in the middle of the majority Muslim
country.
2. Practical Significant
This research will contribute to Indonesian citizen especially
Muslim, to understand how the frequency of attending Islamic
lecture influence the transformation of behavior and attitude
phenomenon that occur in Indonesia, as one of the biggest Muslim
countries in the world.
Operational Definition
1. Hijrah: Transformation of attitude and behavior from bad
past to a better or more religious one, according to sharia
law.
2. Kajian: Learn Islam structurally, deeply and fully guided by
Islamic teachers (ustadz) in the mosque.
Thesis Outline
This thesis will be presented in an organized and systematic way.
The arrangement consists of:
11
Introduction
An introductory chapter describes the background of the research.
It also states the statement, the purpose of the statement,
limitation, advancing the significance of the study, and hypothesis.
Chapter 1
In this chapter, the results of previous studies that are relevant to
the studies, related theoretical foundations, and hypotheses will
also be described.
Chapter 2
Research methodology description that also includes the
explanation of how the research will be concluded in general
including the research paradigm, the object of the research, the
conceptual framework, population and sample, variables, validity
and reliability test, normality test, hypothesis test, selection of
respondents, data collection, statistical analysis, and data analysis.
Chapter 3
There are two types of results in this chapter (including two parts
which are data description and data analysis or hypothesis testing)
and discussion (contains a link to the theories or propositions being
tested).
Chapter 4
This chapter concludes. It implies that the problems investigated in
the thesis have been answered. Recommendations or suggestions
about what should be done after the research are also attached.
12
CHAPTER I
Literature Review
In this chapter, the behavioral determinants will be explained
behavioristic learning, the definition of Hijrah, the definition of
attitude, components of attitude, the formation of attitudes, Islamic
lectures (kajian) and factors that influence a transformation of
attitude and behavior will be discussed. The following is a literature
review of the theories:
1.1 Behavioristic Learning
Behavioristic learning theory is a theory that studies human
behavior. According to Desmita (2009), behavioristic learning is a
learning theory to understand human behavior which uses an
objective approach, mechanistic, and materialistic, so changes in
behavior in a person can be done through conditioning effort. In
other words, learn someone's behavior should be done through
testing and observations of one's behavior seen, not by observing
activities parts of the body. This theory gives priority to observation,
because observation is an important thing to see whether changes
in behavior occur or not.
Learning is a result of the interaction between stimulus and
response (Slavin, 2000). Someone is considered to have learned if
he can show changes in behavior. According to this theory, the
important things in learning is input in the form of stimulus and
13
output in the form of response. A stimulus is something that given
by the teacher to students, while the response is a reaction or
student responses to stimulus are given by the teacher. The process
that occurs between stimulus and response is no important to pay
attention to because it can not be observed and can not be
measured. That can be observed is stimulus and response,
therefore, what is given by the teacher (stimulus) and what is
received by students (responses) must be observable and measured
(Putrayasa, 2013).
The behavioristic theory emphasizes on various scientific studies
behavioral responses that can be observed and its determinant of
the environment. In other words, behavior focuses on interacting
with its environment that can be seen and be measured. The
principles of behavior are applied widely to help people change
their behavior to a good behavior than before (King, 2010). Learning
theory behaviorism is a learning theory that emphasize human
behavior as a result of interactions between stimulus and response.
Behavioristic learning theory influence the development of theory
education and learning are known with the behavioristic flow. This
flow emphasizes the formation of behavior which appears as a
learning outcome.
1.2 Hijrah
The word Hijrah comes from Arabic which means to leave, keep
away from, and move from. Historically, the term Hijrah originated
14
from the migration of the Prophet Muhammad (may peace be upon
Him) and his followers from Mekkah to Madinah to further his
da'wa mission. Some scholars interpret Hijrah as out of "Darul kufr"
towards "Darul Islam". Means, out of kufr towards faith.
Hijrah is divided into two types, namely Hijrah makaniyah and
Hijrah maknawiyah. Hijrah makaniyah means doing Hijrah
physically, migrate from kafir country to an Islamic country or
moving from a country that had many slanders to a country that did
not have many slanders. This is a sharia-compliant. While Hijrah
maknawiyah (with heart), moving from disobedience and
everything that God forbids to obedience.
Muhajir (2018) stated that Hijrah contains a fundamental message,
namely a change from unfavorable conditions. There are ideals of
hopes and dreams which after Hijrah there will be better
conditions.
While Jalaludin (2010) stated that Hijrah is a movement, which is
the move from something bad to something good based on the
sharia law of Islam. The one who is likely to lie make a change
(Hijrah) by acting honest and the one who is likely to never held
prayer makes a change by carrying out prayer.
By referring to the migration that was carried out by the Prophet
(may peace be upon Him), some scholars interpreted that the move
was out of "Darul kufr" towards "Darul Islam". Going from kufr to
faith. Muslims must do the Hijrah if themselves and their families
15
are threatened in maintaining faith and sharia. The command to
Hijrah is found in several verses of the Qur'an: (Q.S Al-Baqarah, [2]:
218). "Indeed, those who believe, those who Hijrah and strive in the
way of Allah, they face the grace of Allah, and Allah is Forgiving.
"And those who believe and emigrate and strive in the way of Allah,
and those who give shelter and help (to those who worship), they
are the people who truly have believe. They get mercy and good
fortune (favor)” (Q.S Al-An'fal, [8]:74)
"Those who believe and emigrate and strive in the way of Allah with
their possessions and themselves are higher level in the sight of
Allah; and that is the one who gets the victory.” (Q.S At-Taubah,
[9]:20)
In the verses above, there is the essence of the content:
1. Hijrah must be carried out based on intention because Allah and
the purpose are directing the mercy and pleasure of Allah
Subhanahu Wa Ta'ala.
2. The believers who emigrate and strive with motivation only
because of Allah and the aim to gain the mercy and pleasure of
Allah, they are the true believers who will gain Allah's forgiveness,
get a noble blessing from Allah.
3. Hijrah and jihad can be done at the expense of what we have,
including wealth.
16
According to Ali Syariati (1996), Hijrah is not limited to leaving a
place of residence but also has the meaning of leaving something
attached to oneself. Ahzami (2006) says Hijrah is going to get closer
to good habits, leaving behind sins and mistakes, leaving things that
distance themselves from the truth. Hijrah does not require physical
movement or from one place to another. Sometimes Hijrah is done
by isolating themselves from the hustle and bustle of the lives of the
general public, not associating with perpetrators of immorality,
keep away from people who have bad morals. And left behind
troublemakers and riots.
Al-Ragib Al Fashani (2010), Hijrah comes from the word hajara
which means the separation of human beings from other human
beings either migrating physically, verbally or qalbiyah.
Furthermore, according to Al-Ragib Al Fashani, the word Hijrah
means that it is only used as a figure of speech not to approach.
From the opinions above, it can be concluded that Hijrah is to leave
something bad and go to a path blessed by God.
As a Muslim, Hijrah is a necessity. The meaning of Hijrah depends
on the circumstances surrounding it. Hijrah will not be carried out
without consideration and thought. Until the Hijrah was done as an
applicative form of choice based on the awareness and calling to
practice the religion of Allah and establish it on earth.
Hijrah is very closely related to communication because every day in
life both consciously and unconsciously communication is an
17
inseparable part of human life. With intrapersonal communication,
someone can get closer to his creator through prayer, as well as
interpersonal communication between individuals and other
individuals or it can also be through religious studies, someone can
share and exchange information that can affect each other which
will later lead to the possibility such as strengthening humanitarian
relations, affirming and changing the attitudes and behavior of
others.
Hijrah is also closely related to changes in attitudes and behavior
because in general when someone does Hijrah they will try to
behave better than before, for example, the one who always have a
habit of saying rude or he is not being kind to others turned into
people who are gentle to others. Besides, people who do Hijrah will
increase their worship to be more intense to their God, people who
never do pray at first, they turn to do pray diligently, the one who
never performed Sunnah worship turn into the one who improve
their sunnah worship like fasting sunnah Monday-Thursday, rawatib
prayers before and after prayer, etc.
1.2.1 Transformation of Attitude and Behavior
Before understanding the definition of behavior it will be explained
first the definition of attitudes, attitude components, and attitude
formation because behavior is always preceded by the presence of
an attitude.
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1.2.1.1 Definition of Attitude
Attitude is a condition that exists within someone who causes a
behavior. Tri Dayakisni & Hudaniah (2012: 79) state that attitude is
a tendency to act and react on stimulation, therefore
manifestations of attitude can not immediately be seen but must be
interpreted first as behavior that is still closed. The attitudes will
always be followed with behavior because attitude act as a
judgment to reject, approve, or accept then will be followed by
certain behavior.
1.2.1.2 Components of Attitude
The attitude that is interrelated with behavior has three
components namely cognitive component, affective component,
and conative component. Cognitive component relating to the
understanding and knowledge of objects one has, while the
affective component is related to feeling happy or not happy, this is
as an evaluation of the observed value system. The conative
component is the last component that related to behavior as a
relationship with objects of someone's attitude (Tri Dayakisni, 2012:
80).
In attitude, it starts with knowledge or understanding related to
what is being considered about the object, then an assessment of
the object is held accompanied by a sense of acceptance or
rejection, if the value suitable and accepted, the next step is to
behave or act following those agreed upon. Every occurrence of
19
behavior is always preceded by the order of these three aspects
regularly starting from cognitive, then affective, and conative.
1.2.1.3 Formation of Attitude
The attitudes of individuals are not formed by itself but are
influenced by the environment and one's life experience. Attitudes
will change accordingly with the influence that exists, especially the
environment, its very potential to form the attitude, it can be
through interaction, culture, values, norms, etc. Attitudes will
change all the time according to its influence and experience that
someone has.
Walgito (1980) said that the formation and changes in attitude
determined by two factors, namely: 1) internal factors (individual
itself), which are the way individuals respond the outside world
selectively so that not all who come will be accepted or rejected; 2)
external factors, which are circumstances that exist outside of the
individual that is a stimulus for shape or change attitudes (Walgito,
1980: 31).
Therefore the attitude displayed by someone can be due to the
attitude’s ob ect is already understood or known by the individual
because his experience or sometimes due to the influence of the
environment, or it could be due to an agreed culture together. In
quantity, in its development, this attitude will change based on
cognitive patterns or influence from the environment that already
20
formed. Based on the process of attitude formation, it can be used
as a basis to form someone’s behavior because actually the
behavior displayed by someone is a continuation of the existence of
these attitudes.
1.2.1.4 Definition of Behaviour
Behavior is an organized systematic activity in terms of feelings
(affection), thought (cognition), and predisposition a person's
actions (konasi) to an aspect in the surrounding environment. In
general, behavior is all activities and actions that done by living
things.
Behavior is an activity from the individual as an action or reaction to
something happened to the individual. The behavior has a broader
scope, such as smile, walk, talk, cry, laugh, work, write, read, etc. It
can be concluded that human behavior is all activities of individuals
start from activities that can be sensed or can not be sensed.
Behavior in a biological view is an activity of the organism
concerned. The behavior of a person is essentially an activity of
human beings (Wawan and Dewi, 2011: 50). Behavior also can be
interpreted as physical activity and the inner human spirit to
respond or achieve something desired. For example, when someone
walk to north, actually the limbs movement for walking are
constituted behaviors that aim for going to north, to the store,
means that behavioral goals is to the buy certain needs. It means
21
that the behavior lead humans to always doing something based on
his own desire goal.
Human behavior can be in the form of bodily or physical
movements and can also be in the form of mental activities such as
thinking, remembering, fantasize etc. Everything is concerning as
the behavior. Actually behavior is always related with the body
movements and soul activity through the activities of human mind,
what will humans do always preceded or thought out what are the
consequences of that behavior. Thus the behavior is first based on
thinking then the behavior can be rational behavior, this behavior is
a behavior that can be accepted rationally by everyone.
1.2.1.5 The Process of Forming Behavior
The behavior appears more because of the stimulus coming from
the surrounding environment, therefore the behavior is actually can
be shaped by the environment. Skiner stated that the behavior
formation procedure is the result of a relationship between the
stimulus and response, while a response can be divided into two
namely reflexive response and operant response. Reflexive
response is the response emerge by certain stimulus such as the
response because there is a fresh fruit cause saliva coming out, the
response when someone heard his family is dying cause tears out,
etc. That response is a human reflex due to stimulus tend to be
eliciting stimuli which its response is permanent.
22
While medium operant response is a response that arises and its
development is followed by certain stimulants, these stimulants
reinforce the response that has been done by organisms, these
responses reinforce behavior (Henry and Dewi, 2011: 50). Such
responses can be further strengthened and formed according to
desire because of the responses that arise following the dynamics of
the amplifier, if the child is given a gift when children show success,
the child will be more active in trying to learn because of the strong
desire to get an award and so on, however in giving the prize must
pay attention to the order certain response.
In the process of formation of human behavior is largely
determined by the operant response (Wawan and Dewi, 2011: 52).
While forming this type of behavior, conditions need to be created,
as follows:
1. Identifying what constitutes the behavioral reinforcement to be
formed;
2. Analyzing to identify the small components that form the desired
behavior;
3. Sequencing the components as interim goals, identifying
reinforcers;
4. Conducting behavior formation by using the sequence of
components that have been arranged.
23
In forming behavior, the first thing to do is to identify things that
are reinforcing in the form of gifts for the behavior to be formed,
then analyze the behavior changes that are formed in the order of
the components that make up the behavior.
Associated with the formation of human behavior, there are
different opinions that the emergence of human behavior is
determined by several things including based on its intrinsic nature,
the emergence of motivation to behave as a result of three things,
namely the needs, knowledge, and aspirations of ideals. While the
motivation for the emergence of extrinsic behavior is also
influenced by three things, namely, reward, punishment, and
competition or competition (Baharuddin, 2004: 239).
Humans, in essence, have the awareness that their existence in this
world has a duty as a khalifah on earth, namely to maintain,
preserve, care for, and protect this nature with full responsibility. In
carrying out this Kholifahan task, humans are supported by their
potential.
This potential will develop according to the development of the
human soul. While the needs of worship are natural, nature of this
nature comes from the need for a religion whose form is worship as
a human task.
Worship has broad meaning not only in the form of rituals such as
prayer, fasting, pilgrimage and so on, but all actions carried out
intending to achieve Allah's pleasure are all worship. Based on the
24
understanding of worship, the real task of humans as khalifah on
this earth is part of worship to Allah.
Ibn Qoyyim said that worship requires two main grounds, the first is
love and the second is humility and submission. If someone say love
Allah but do not submit to Him then it has not been said that a
servant who worships Him, while submissive to Him but does not
love him is also not said yet to be His servant, and someone will
truly be a servant of Allah if he has combined in himself the love
and submission to Him (Baharuddin, 2004: 239).
Thus it can be explained that human behavior in the process of
formation can be influenced by several things including; 1) the
existence of stimulus and response that is formed from the
environment and 2) the existence of motivation to behave, here the
motivation to behave can be from within (intrinsic) in the form of
needs, knowledge, and aspirations of ideals, and extrinsic behavior
namely, reward, punishment, and competition or competition.
All of the above, both stimulus-response and motivation all-cause
behavior. If we look closely at human behavior that is caused it can
not be separated from the existence of human desires both
biological and psychological. Biological desires are more related to
the need to maintain his life while psychological desires are more
related to the existence of humans in his life, how the relationship
with God, fellow humans, and relations with nature.
25
Thus human behavior must always be directed and guided so that
there is no tendency to occur between one of the two needs but
must be pursued in a balanced manner. Biological needs are
important because to stay alive humans need to eat and drink and
others in life but do not stop here, psychological needs are far more
important such as the need for calmness, serenity, worship, and all
activities of the human soul in the context of servitude to God is a
behavior human who must be nurtured and accustomed to
remaining sustainable and balanced.
1.2.1.6 Behavioral Domain
According to Bloom (in Notoatmodjo, 2007) domain divides
behavior in 3 forms, namely:
1. Knowledge
Knowledge is the result of knowing and this happens after people
sensing a particular object. Sensing occurs through the human
senses, the senses sight, hearing, smell, taste, and touch
(Notoatmodjo, 2010).
Knowledge of cognition is a very important domain for the
formation of one's actions (overt behavior). Based on experience it
turns out that the behavior is based on knowledge will be more
lasting than behavior that is not based on knowledge (Notoatmodjo,
2010).
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2. Attitude
Attitude is a reaction or response that is still closed from someone
against a stimulus or object. That attitude can't be immediately
seen, but can only be interpreted first from behavior closed.
Attitude clearly shows the connotation of being appropriateness of
reactions to certain stimuli. Living conditions every day is an
emotional reaction toward a social stimulus. Attitude is also a
readiness or willingness to act and not the implementation of
certain motives. Attitude is not an action or activity but is a
predisposition to an action or behavior. That attitude is still in a
closed reaction, not an open reaction or open behavior. More can
be explained again that attitude is a reaction to objects in certain
environments as an appreciation of the object (Notoatmodjo,
2007).
3. Practice
An attitude has not automatically manifested in an action (overt
behavior). For the realization of attitude becomes a real difference
required supporting factors or a condition that allows, among
others are facilities. A mother's positive attitude toward
immunization must receive confirmation from her husband, and
there are immunization facilities that are easily reached so that the
mother immunizes his child. In addition to the facility factor too
much support factors needed from other parties, such as husbands
27
or wives, parents or in-laws are very important to support family
planning practices (Notoatmodjo, 2007).
1.3 The Virtue of Knowledge in Islamic Lecture (Kajian)
Islamic lecture or known as kajian is the place to learn Islam deeply
and fully guided by Islamic teachers (ustadz). Islamic lectures usually
held in the mosque.
Based on KBBI, mosque is house or building where Muslims
worship. In etymology, a mosque is a place of prostration. While in
terminology, the mosque is a place that is prepared to be used in
prayer five times in congregation by the Muslims
(KonsultasiSyariah.com, 2010).
The mosque is the best place on earth. It is the place of worship of a
servant to Allah, purifies his worship only for Allah. It is the starting
point of the spread of monotheism. Allah has glorified His mosques
with monotheism. Allah ta'ala says (which means), “And (He
revealed) that the masjids are for Allah, so do not invoke with Allah
anyone.”. (Q.S Al-Jin [72]:18)
There is no better place on the earth than the mosque of Allah.
Abu Huraira reported that the Messenger of Allah (may peace be
upon Him) said:
28
The most beloved of places to Allah are the mosques, and the most
hated of places to Allah are the markets. (Shahih Muslim 671)
Rasulullah (may peace be upon Him) once asked, "What is the best
place, and what is the worst place?" He (may peace be upon Him)
said, "I did not know it, and I asked Jibril about the question earlier,
he did not know it. And I asked Mikail and he also answered: The
best place is a mosque and the worst place is a market". (Shahih
Ibnu Hibban)
The mosque is the afterlife market, where a servant is dealing with
Allah. Where Allah has offered heaven's reward and various
pleasures in it for those who are successful in their transactions
with God.
The mosque has a very big role in the development of Islamic
da'wah and the spread of symbols of the Islamic religion. That's
where the congregational prayers are established and various
activities of the Muslims (muslim.or.id). And this is one of goodness.
Mu'awiyah (May Allah be pleased with him) reported:
مه يزد الله به خيزا قال رسىل الله صلى الله عليه وسلم: وعه معاوية رضي الله عىه قال
يفقه في الديه
29
The Messenger of Allah said, "When Allah wishes good for
someone, He bestows upon him the understanding of Deen." (Al-
Bukhari and Muslim 1376)
This noble hadith shows the great position of religious knowledge
and great virtue for those who study it, so Imam an-Nawawi in his
book Riyadhush Saliheen, in the discussion "The Virtue of
Knowledge" included this hadith as the first hadith.
Imam an-Nawawi said: "This hadith shows the virtue of knowledge
(religion) and the virtue of studying it, as well as the suggestion to
study."
Imam Ibn Hajar al-‘Asqalaani said: "In this hadith, there is a clear
description of the virtues of those who know all humans, and the
virtue of studying religious knowledge above other sciences."
The wisdom of the hadith above is:
• The knowledge that is mentioned its virtue and is praised by Allah
Ta'ala and His Messenger is religious.
• One of the main characteristics of people who will get Taufik and
goodness from Allah Ta'ala is that person trying to learn and
understand the instructions of Allah Ta'ala and His Messenger
sallallaahu ‘alayhi wa sallam in Islam.
30
• People who have no desire to study religious knowledge will be
prevented from getting goodness from Allah Ta'ala.
• What is meant by the understanding of religion in this hadith is
knowledge about religious laws that inherit pious practices, because
the knowledge that is not accompanied by pious practices is not a
sign of goodness.
A person will not enter heaven unless he is on al-Haq, on the path
of truth. Someone will not know the way of truth except with
knowledge. The knowledge that guides a person on the path of
truth. The knowledge that guides a true practice of worship from a
servant. Knowledge is what guides a person to avoid the path of
error. Therefore, it is appropriate that among the reasons for
achieving heaven promises to study religion.
1.3.1 The Obligation to Seek of Knowledge
Knowledge means knowing the truth with the guidance of Allah. If it
is mentioned absolutely knowledge, what is meant is the knowledge
of sharia, namely knowledge about religious matters that must be
known by the mukallaf (people who have been subjected to the
burden of sharia law) (Hasiyah Tsalatsatil Usul) (Mianoki, 2013)
Studying knowledge is an obligation for every Muslim. Rasulullah
sallallaahu 'alaihi wa sallam said:
31
"Seeking knowledge is an obligation upon every Muslim" (Sunan Ibn
Majah 224)
There are two kinds of law to study is wajib ‘ain knowledge and
wajib kifayah knowledge.
1. Wajib ‘ain knowledge is the knowledge that must be learned to
uphold one's religion. This knowledge includes knowledge about the
creed, worship, and muamalah. Imam Ahmad rahimahullah said: "A
person must seek knowledge that is useful for upholding his
religion". Then someone asked: "What kind of knowledge?" He
replied: "The knowledge that every servant must know such as the
knowledge of prayer, fasting, and others" (quoted from Hushulul
Ma'mul). In summary, wajib ‘ain knowledge is the knowledge that
must be known by someone, if he does not know that knowledge he
will fall into the act of leaving the obligation or doing prohibition.
Everyone is different about the knowledge that must be learned.
2. Wajib kifayah knowledge is the knowledge that is not required to
be learned for everyone. If there are already some people who have
learned that knowledge, fall out of obligation for others. For
example studying the knowledge of branches of fiqh issues, detailed
explanations of the scholars, as well as differences of opinion that
occur between the scholars. This is not a requirement for every
Muslim to know. If there is someone who has learned it and knows
32
it, then for others the law of learning it is sunnah (recommended). It
also includes studying world sciences such as technology, medicine,
engineering, etc. that are used for the benefit of Muslims.
1.3.2 Knowledge is The Way to The Heaven of Allah
Nabi (may peace be upon Him) said,
ومن سلك طريقا يلتمس فيه علما سهل الله له به طريقا إلى الجنة
"Whoever takes the path to seek knowledge, Allah will make it
easier for him the path to heaven" (Narrated by Muslim)
Narrated Abu Hurairah:
The Messenger of Allah (may peace be upon Him) said: "Whoever
takes a path upon which to obtain knowledge, Allah makes the path
to Paradise easy for him." (Narrated by Tirmidhi)
What is meant by taking way to seek knowledge is explained in two
forms:
1. Taking the way to seek knowledge essentially, described by
walking to the place where the knowledge takes place. Like for
example walking to a mosque or place of study to get the
knowledge.
2. Taking the way to seek knowledge meaningfully, is doing
everything to gain knowledge such as memorizing, studying,
33
repeating lessons, reviewing, writing, reading books and
understanding them, as well as other actions which are ways to gain
knowledge.
There are several meaning of the words of the Prophet “Allah
makes the path to Paradise easy for him”, which are:
1. What is meant is that Allah will make it easier for him to seek
knowledge and obtain it and make it easier for him. Indeed,
knowledge is the way to heaven. This is as stated in the word of
God:
"And indeed We have made it easy the Qur'an for lessons, is there
anyone who takes lessons?" (Q.S Al Qamar: 17). Some salaf scholars
say, "So many the seeker of knowledge who gets help for him"
2. It could also mean that Allah makes it easier for the knowledge
seeker - if he studies because he hopes in the face of God and
benefits from the knowledge, as well as practicing the
consequences - being the cause of receiving guidance from God and
his entry into heaven.
3. It could also mean that God makes it easy for the knowledge
seeker to obtain other knowledge that benefits him and be the
cause of sending him to heaven. As said, "Anyone who works with
34
known knowledge, Allah will grant him the knowledge that has not
been known before". As also said, "The reward for good is good
afterward." This is as Allah explained in the Qur'an,
"And Allah will add guidance to those who have been guided" (Q.S
Maryam: 76)
"And those who are willing to accept guidance, Allah adds guidance
to them and responds to their piety." (Q.S Muhammad: 17).
4. In this case, it is made easy for the road to be passed to heaven
on the Day of Judgment, that is, when following shirat and obstacles
before and after. Allah will make it easy for the claimant of
knowledge to take advantage of the knowledge he has because
knowledge shows God the closest way. Whoever takes it and does
not deviate from it will surely reach Allah and His heaven from the
closest and easiest way. So that it will be easy for him all the paths
he has taken to be able to deliver to heaven, both the paths in the
world and the hereafter. (Jaami'ul 'Ulum wal Hikam) (Mianoki,
2013)
1.3.3 The First Obligatory of Knowledge
Imam Bukhari rahimahullah said in his Shahih Book:
35
والعمل القول قبل العلم باب
(Chapter: Knowledge before words and deeds). Imam Bukhari's
words show that the obligation of knowledge must take precedence
over other obligations.
Imam Al ‘Aini rahimahullah said when explaining Imam Bukhari's
words: "In this chapter there is an explanation that knowledge takes
precedence over words and deeds. Something must be known first
and then said or practiced. Thus knowledge must exist before words
and deeds. Knowledge also comes first because of its importance,
because knowledge is the practice of the heart, while the heart is
the most noble limbs. "(‘Umdatul Qari’). The explanation above
shows that knowledge takes precedence for two reasons:
knowledge must take precedence in substance, meaning that there
must be prior to words and deeds, and knowledge also takes
precedence due to its glory, because knowledge is a practice of the
heart, while the heart is the noblest limb.
Imam Ibn Munayyir rahimahullah said: "It means that knowledge is
a valid condition of words and deeds. Words and actions are not
considered unless based on knowledge. Then science must take
precedence over both because knowledge will justify an intention
and an intention that will justify a practice. "(Fathul Bari)
Imam Bukhari rahimahullah postulated with the word of Allah Ta'ala
36
واستغفز لذوبك فاعلم أوه ل إله إل الله
"Then knowing (knowledge), that there really is no god (worship,
god) besides Allah and ask forgiveness for your sins" (Q.S
Muhammad: 19). In this verse Allah commands to learn first before
do deeds (istighfar). This shows that knowledge must take
precedence before deeds.
1.3.4 The Importance of Practicing Good Deeds Continuously
Among the advantages of a deed from other deeds is a deed that is
routine (continuous) carried out. The continuous deeds - even if a
little - will outperform those deeds that are not routine - even
though the numbers are large - this deed is more loved by Allah
Ta'ala. Among the basics of this are the following propositions.
From 'Aisha -radhiyallahu' anha-, he said that the Prophet
sallallaahu 'alaihi wa Sallam said,
تعالى أدومها وإن قل أحب الأعمال إلى الله
"The deed most loved by Allah Ta'ala is a continuous deed even
though it is a little." Aisha also showed that when she was doing a
deed, she is always eager to routinize it.
From 'Aishah, he said that the Prophet sallallaahu' alaihi wa Sallam
was asked about what deeds were most loved by Allah. The Prophet
sallallaahu 'alaihi wa Sallam replied,
37
أدومه وإن قل
"Deeds that are routine (continuous), although a little."
1.3.5 The Reason Why We Should Routinely the Deeds
Making small deeds but continuously will make these practices
lasting, means that they will continue to exist. An Nawawi
rahimahullah said, "Know that the practices which are little but
routinely applicating is better than many practices, but only
occasionally. Remember that a little practice that is routinely done
will perpetuate the practice of obedience, dhikr, self-approach to
God, intentions, and sincerity in charity, which will also make these
practices accepted by the Kholiq Subhanahu wa Ta'ala. Little deeds
that are routinely carried out will provide a large and multiplied
reward compared to a little practice but only occasionally. "
Continuous deeds will continue to be rewarded. In contrast to the
deeds that are done only occasionally - even though the amount is
large-then the rewards will stop when he does charity. Imagine if
the deed is done continuously, then the reward will continue to
exist even though the deeds are done a little.
Therefore, the words of Ibn Ra ab Al Hambali, “Verily, Allah loves
the deeds which are carried out continuously. Allah will reward the
deeds that are carried out continuously different from those who
practice occasionally.”
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Based on the explanation above, it can be concluded that kindness
is a routine that is carried out continuously. Similar to attending
Islamic studies, the more we regularly attend Islamic studies, the
goodwill continues to be embedded in us. With so easy in our Hijrah
process to change for the better than before.
1.4 Affected Factors on Muslim’s Transformation of Attitude and
Behavior
Many factors could influence the transformation of attitude and
behavior. This section elaborates these factors as follows:
First factor is Environment. The environment is a very important
aspect in human life. When humans are born on earth, it shows that
they have moved differently from the previous environment. This
environment is an important factor in the formation of character,
behavior, character, and nature of a person. Everything will be
formed following the state of the environment. If the environment
occupied is good, then a good personality will be formed. Vice
versa, if the environment is occupied is bad, then it will definitely
form a bad personality as well. Someone will grow his personality
based on the relationship of interaction carried out with the state of
the environment. (Hamim Rosyidi, 2012)
Emery and Tryst (in Soesilo, 1989) suggested that the relationship
between humans and their environment is a fabric of transactional
interdependence or dependence on one another. The same thing
39
also expressed by Guilford, namely humans affect their
environment.
Islam as a complete and perfect religion has governed how manners
and limitations in an association. Association greatly affects one's
life. Adverse effects will befall someone due to hanging out with
friends who are ugly, otherwise great benefits will be obtained by
associating with good people.
In a hadith Rasulullah (may peace be upon Him) describes the role
and impact of a friend in his words:
الح الجليس مثل وء الص ا المسك فحامل ، الكير ونافخ المسك كحامل والس حذيك أن إم ا ، ي وإم
ا ، منه تبتاع أن بة ريحا منه تجد أن وإم ا الكير ونافخ ، طي ا ، ثيابك ي حرق أن إم تجد أن وإم
خبيثة ريحا
"For example, a good friend and a bad friend are like a perfume
seller and a blacksmith. A perfume seller might give you perfume, or
you can buy perfume from him, and even if you don't, you will still
get the sweet scent from him. Whereas the blacksmith, it could be
(the spark of fire) about your clothes, and if not you still get the
smell of smoke that is not pleasant. " (Narrated by Bukhari 5534 and
Muslim 2628)
Imam Muslim rahimahullah listed the hadith above in the Chapter:
Suggestion to Make Friends with Pious People and Stay Away from
Bad Friends ". Imam An Nawawi rahimahullah explained that in this
hadith there is an example of a pious friend with a perfume seller
40
and an ugly friend with a blacksmith. This hadith also shows the
virtue of associating with pious friends and good people who have
noble character, attitude, knowledge, and manners. At the same
time, there are also prohibitions on associating with bad people,
heresy experts, and people who have other despicable attitudes."
(Syarh Shahih Muslim 4/227)
Ibn Hajar Al Asqalani rahimahullah said: "This hadith shows the
prohibition to make friends with people who can damage our
religion and our world. This hadith also encourages someone to get
along with people who can give benefit in religion and the world."
(Fathul Bari 4/324) (Mianoki, 2012)
Narrated by Abu Hurairah radhiyallahu 'anhu, Rasulullah (may
peace be upon Him) said,
ر خليله دين على المرء م فلينظ ك ي خالل من أحد
"Someone will match his best friend's habits. Therefore, pay
attention to who will be your best friend." (Narrated by Abu Daud,
no. 4833; Tirmidhi, no. 2378; and Ahmad, 2: 344. Al-Hafizh Abu
Thahir said that the hadith of this hadith is Sahih)
Imam Al-Ghazali rahimahullah said, "Being friendly and associating
with stingy people, will cause us to contract the stingy. While
making friends with people who are zuhud, makes us also zuhud in
world problems. Because basically, someone will imitate his close
friend." (Tuhfah Al-Ahwadzi, 7: 94)
41
Educational Background is the Second Factor. A person's education
level will influence the response to something that comes from
outside. A person highly educated will provide a more rational
response to information that comes and will think the extent of the
benefits they might get from that idea. Education means guidance
that is given to someone towards the development of others
towards a certain ideal. Education can be influencing someone
including one's behavior about lifestyle, especially in motivating
attitude. The higher level of education, someone is increasingly
receiving information so the more patterns of knowledge
possessed. (Notoatmodjo, 2007)
According to YB Mantra in Dewi and Wawan (2011), education can
influence someone including one's behavior to participate in
development in general, the higher a person's education, the easier
he is to receive information.
The level of education influences the attitudes and behavior of a
person also produces many changes. The higher the level of a
person's formal education, the easier he will be absorbing
information, the higher of his awareness to behave according to the
information obtained (Notoadmodjo, Pendidikan dan Perilaku
Kesehatan, 2003). Therefore, education plays an important role in
every change of behavior to achieve the expected goals. The high
level of education will make a person's level of knowledge increase
and makes it easier to accept and adopt new behavior
(Notoatmodjo, 2005).
42
Third Factor is Age. Age is defined as a person's lifetime or since he
was birth. Age is the era of an individual that is calculated from birth
to birth. When a person is getting older, the level of maturity and
strength of a person will be more mature in thinking and working
(Dewi and Wawan, 2010). The increasing age on a person usually
makes him more mature on the intellectual side (Rusmanto, 2013).
Moreover, age influences one's comprehension and mindset. When
he got older, he will also develop his comprehension and mindset,
so the knowledge that he got is getting better. In summary, the
more mature someone is, the more life experiences he could get
and it can change his attitude and behavior through it.
The Last Factor is Gender. According to Neudfeldt in Umar(2006),
gender is defined as the visible difference between men and
women in terms of values and behavior. The definition of gender
according to Fakih in Martadi and Suranta (2006) is a trait inherent
in men and women socially and culturally constructed.
Umar (1999) in Muthmainah (2006) revealed various notions of
gender including the following: (1) Women's Studies Encyclopedia
explained that gender is a cultural concept that seeks to make a
distinction in terms of roles, behavior, mentality, and emotional
characteristics between men and women who develop in the
community. (2) Showalter (1989) defines gender as more than just
the differentiation of men and women in terms of socio-cultural
construction.
43
Behavioral differences based on gender include how to dress, daily
activities, and division of work tasks. This difference is due to
hormonal factors, physical structure as well as the division of duties.
Women often behave based on feelings, whereas men tend to
behave or act on rational considerations. This psychological
differences in attitudes and behaviors on men and women certainly
will distinguish how they transform their attitudes and behaviors to
be better than before.
44
CHAPTER II
Methodology
In this chapter, the researcher explains several issues related to
methodology, including research approach, sampling design,
validity, and reliability testing.
2.1 Research Approach
This research used a quantitative approach as a research method.
To understand the phenomenon of the affected population, the
quantitative approach directed the understanding of phenomena by
offering a numerical description; the method used for this study will
be used to examine the effect of attending Islamic lectures
frequently on the transformation of attitudes and behavior. In
comparison to the qualitative approach that produces new
hypotheses and basic theories of data collection during fieldwork,
quantitative methods evaluate hypotheses and data theories
(Acaps, 2012).
In this research, the researcher used the quantitative descriptive as
a research method because the research was focused on the
current trend and applied the positivist model to the objective
analysis of the data. The ex-post-facto method was used in this
quantitative research methodology, where the research process
was focused on the experience gained from regular findings and
45
observations. From the result obtained, a theory will be built that
will be able to explain and interpret the phenomenon.
In this research, the questionnaire was used by the researcher to
collect the data. The data will be interpreted and analyzed after the
data has been obtained and explained by the researcher and
defined the effect of attending Islamic lectures frequently on the
transformation of attitudes and behavior. Likert scale was used to
test the influence in the following order; (1) Strongly Disagree, (2)
Disagree, (3) Neutral, (4) Agree, (5) Strongly Disagree.
2.2 Research Objective
Research objective of this study was The Frequency of Attending
Islamic Lectures on Transformation of Attitude and Behavior. The
frequency of attending Islamic lectures was the independent
variable (X), and the transformation of attitude and behavior was
the dependent variable (Y). The researcher chose Masjid Nurul Iman
Blok M Square as the research place. The reasons behind the
chosen place as follows:
- Masjid Nurul Iman Blok M Square almost have Islamic lecture
every day.
- Most of people from Jabodetabek attend Islamic lecture in this
mosque.
46
- Saturday night Islamic lecture has the most jamaah compared to
another Islamic lecture.
All of the reasons above could trigger Muslims to attend Islamic
lecture in this mosque.
2.3 Conceptual Framework
To be able to answer the research question, the researcher
constructed the conceptual framework as a reference for research,
which is as follow:
2.4 Research Instrument
The procedure for collecting the data for this research is the
questionnaire. Siregar (2013) states that discovering the things you
wanted to explore can be assessed through a questionnaire in the
form of attitudes, characteristics, behaviors, and beliefs. A
questionnaire, usually printed or typed in a certain order on a series
of forms or documents, consists of a questionnaire number
(Kothari, 2009). Kothari continued that the questionnaire was sent
Independent Variable
Frequency of Attending
Islamic Lectures (Kajian)
Dependent Variable
Transformation of Attitude
and Behavior to Islamic
Practices (Hijrah)
Figure 2. 1 Conceptual Framework
47
to the respondents who were expected to read and understand the
questions and to write the answer in the space intended for the
questionnaire itself.
2.5 Sampling Design
2.5.1 Population
The population was one of the most important parts of the
statistical study. Siregar (2013), clarifies that the population is a
cognate or a group of objects that are the research target. The
population is the universe of objects that could be humans, animals,
plants, attitudes, behaviors, events, etc. The population in this
research was Muslims who have attending Islamic lecture in Masjid
Nurul Iman Blok M Square.
2.5.2 Sample Size
According to Kothari (2009), the numbers that implied the selected
items from the universe to be identified as a sample are called
sample sizes. As consideration the sample should be optimal; it can
not be too big or too small. The optimal sample size must meet the
requirements of performance, representativeness, reliability, and
flexibility. Sample size is a part from population that used by
researcher as a subject of the research. The portion of data taken is
part of the number and characteristics possessed by the population
48
(Sugiyono, 2010). Thus, the data taken must be truly representative
so that the conclusions can be applied to the population.
This research used the sample of Muslims who have been
transforming their attitude and behavior and have been doing
Hijrah. These samples later would be devided into three separate
type, they are sample A for Muslims that already Hijrah for 0-2
years, sample B for Muslims that already Hijrah for 2-4 years, and
sample C for Muslims that already Hijrah for above 4 years.
The sample of this research were to be at least 200 Muslims for the
total. In this research, the researcher got 99 Muslims for sample A,
138 Muslims for sample B, and 52 Muslims for sample C. Therefore,
the sample for this research comprises of 289 Muslims and aged
range between 14 and 60 years old.
2.5.3 Sampling Technique
Probability sampling has been used in this research. Kothari (2009)
claimed that probability sampling is also well recognized as random
sampling. Kothari added that the probability sampling was not
collected freely, but through some mechanical process, and every
object in this universe had the same chance of being included as a
sample. Besides, simple random sampling was also used as a
research method in this research. Simple random sampling as
described by Siregar (2013) is a sampling technique that offers
equal opportunities for each member of the population to be
49
tested. Nevertheless, Kothari (2009) defined the following sign of a
simple random sample:
- A simple random sampling provided the same probability to all
elements of the population as a sample and each choice was
separated from each other.
- A simple random sample provided the same probability of the
chosen potential sample combination.
2.6 Research Variable
2.6.1 Independent Variable
According to Siregar (2013), the independent variable is a variable
that induced or changed/affected other variables. Independent
variables will be able to influence other variables. As the researcher
wanted to know if the Frequency of Attending Islamic Lectures be
able to influence Muslims to transform attitude and behavior, the
independent variable or X variable will be the Frequency of
Attending Islamic Lectures.
2.6.2 Dependent Variable
The dependent variable is the variable that has been affected or
raised by other variables; in this research, the other variable is the
independent variable (Siregar, 2013). As the researcher wanted to
know if the Frequency of Attending Islamic Lectures could
50
influenced Muslims to Transform their Attitude dan Behavior to
Islamic Practices, the dependent variable or Y variable will be the
Transformation of Attitude dan Behavior to Islamic Practices.
2.7 Validity and Reliability Test
The researcher carried out a pre-test of 50 people before the
questionnaire was distributed to the selected sample, and a validity
and reliability test was required during the pre-test. After the data
were gathered, the researcher checked the SPSS validation and
reliability test.
2.7.1 Validity Test
In quantitative, validity test is the most critical criterion and showed
the extent to which the instrument measures what should be
measured (Kothari, 2009). Furthermore, Siregar (2013) added that
the validity test is the most important part because research must
be valid so the results can be trusted. Kothari (2009) explained
validity as the stage when there were found the differences which
reflected the true differences in the tested data using a measuring
instrument. Validity test has several kinds of validity, however, in
this research; the researcher uses construct validity to test the
validity of the research.
According to Kothari (2009), construct validity is the most complex
and abstract. A measure carried the construct validity to the level in
51
which the other theoretical propositions were emphasized by the
predicted correlations. Construct validity is the degree to which
scores on a test can be accounted for by the explanatory constructs
of a sound theory. Construct validity formula that uses in this
research as bellow:
Description:
N = number of respondent
X = variable score (respondent’s answer)
Y = total score of variable (respondent’s answer)
Under the condition:
1. If the product moment correlation coefficient exceeds
0.3 (Azwar, 1992. Soegiyono, 1999).
2. If the product moment correlation coefficient , n =
number of samples
3. Value Sig. ≤ α
52
2.7.2 Reliability Test
Siregar (2013) explained that reliability is to determine the
condition when the data was measured twice or more on the same
symptoms using the same measuring instruments to know in which
degree measurement results will remain consistent. Kothari (2009)
stated that a reliable measurement instrument does contribute to
validity, but a reliable instrument doesn't need to be a valid
instrument. If the quality of reliability is met by an instrument, then
when using it we can be sure that transient and situational factors
are not interfering.
In this research, the researcher applied Cronbach's alpha for
measuring reliability. The researcher used a scale from 1 to 5 that
will interpret the respondent's answer. The scale is as shown below:
- Strongly Agree = 5 points
- Agree = 4 points
- Neutral = 3 points
- Disagree = 2 points
- Strongly Disagree = 1 point
The calculation phases of reliability testing using Cronbach’s alpha
technique are:
a. Determine the variance value of each question item.
53
b. Determine the total variance value.
c. Determine instrument reliability.
2.8 Normality Test
The researcher has to analyze the data in the study on whether or
not the division is normal. To test the normality of the data, the
researcher uses the Kolmogorov-Smirnov (KS) test. Decision making
in the K-S test is based on:
54
a. If the significance value (Sig.)>0.05 the distribution
research data is normal.
b. Otherwise, if the significance value (Sig.) <0.05 the
distribution research data is not normal.
Because the sample in this study is >40, the following formula
applies:
Description:
n1 = First sample
n1 = Second sample
α = Significant level
2.9 Questionnaire
A questionnaire is an information gathering method in which the
researcher must analyze the behaviors, beliefs, and characteristics
of some of the main people in the organization (Siregar, 2013). After
collecting the data from the questionnaire, the findings of the data
must be correct as they transmitted the answers to the research
questions. The outcome of the questionnaire data is called primary
data in this study. In the questionnaire, the researcher used a scale
55
of 1 to 5 scores to determine the influence of attending Islamic
lectures towards the transformation of attitude and behavior; the
scale is called a Likert scale. Siregar (2013) explains that Likert is a
scale that can be used to measure attitudes, opinions, and
perceptions of someone about a particular object or a
phenomenon.
Likert scale is commonly used for purposes of high reliability and
focuses on respondents, and the object under research is seen from
the difference in results. Statements are measured by the following
conditions:
1 : Strongly Disagree
2 : Disagree
3 : Neutral
4 : Agree
5 : Strongly Agree
2.10 Types of Data
2.10.1 Primary Data
The primary data according to Kothari (2009) is the data collected
by the researcher during experiments in experimental research, but
if the researcher has carried out descriptive method research and
56
surveys, including sample surveys or census surveys, the researcher
may acquire primary data whether by observation or through direct
interaction with the respondents in one form or another or through
personal interviews. In other words, the researcher can collect
primary data using a variety of methods, as follows.
- Observation method
- Interview method
- Through questionnaire
- Through schedule
2.10.2 Secondary Data
Secondary data means that the data are already available or in
other word the data have been collected or analysed by someone
else. When researcher used secondary data, the researcher must
look at various sources (Kothari, 2009). Secondary data usually
either published data or unpublished data. Literature review or
document study is kind of secondary data collection technique that
includes citing and reviewing theories, data and information from
various books, documents, internet, and print media (Amelia, 2016:
53). Then for the theory will be used in this study, the author tries
to utilize various kinds of data sourced from the literature review,
journals, results of previous studies, and others who have the
57
possibility to support the problem to be studied. This research uses
survey research methods with descriptive research forms.
2.10.3 Hypothesis Test
Hypothesis is generally considered to be the key instruments for
study. The main function of the hypothesis is to propose hypotheses
and new findings. Kothari (2009) claimed that the researcher's
hypothesis is a formal question that needs to be addressed. In
addition, Siregar (2013) adds that the hypothesis is a temporary
presumption that must be answered by finding the truth.
In this research, the researcher proposed the following hypothesis:
Ha : There is an influence of the frequency of attending Islamic
lectures (Kajian) on the transformation of attitude and behavior of
Muslim in Islamic practices (Hijrah).
H0 : There is no an influence of the frequency of attending Islamic
lectures (Kajian) on the transformation of attitude and behavior of
Muslim in Islamic practices (Hijrah).
58
CHAPTER III
Results and Discussions
The influence of the frequency of attending Islamic lectures (Kajian)
on the transformation of attitude and behavior to Islamic practices
(Hijrah) is analyzed by researcher in this chapter. The analysis will
be based on the results obtained through survey.
3.1 Description Data
In this chapter, researcher explain some descriptions of the
transformation of attitude and behavior in Islamic practices, the
result of the answer obtained from the research.
3.1.1 General Description of The Transformation of Attitude and
Behavior to Islamic Practices
The growth of technology along with the rapid development in this
era makes people know a lot of things, one of them belongs to the
in-depth knowledge of religiosity, especially Islam. It can be seen by
the rapid learning of Islam knowledge that can be gained through
attending the Islamic lecture called “kajian”. Attending Islamic
lecture can be done directly in the mosque like most people in
general or can also indirectly streaming on the internet or social
media. It brings positive changes that happen among the Muslims
communities through the transformation of attitude and behavior
to Islamic practices or known as “Hijrah”.
59
Today’s concept of Hijrah is more widely understood as referring to
various phenomena. As well as in Indonesia, the term Hijrah is no
longer identified by the migration of the Prophet Muhammad (may
peace be upon Him) and his followers from Mekkah to Madinah, the
meaning of Hijrah is increasingly wider than before, including the
human transformation of spiritual (Yunus, 2019). It can be
understood as a person’s conversion from a bad past to a better or
more religious one. Some Muslims change their physical
appearance through styles of dress and the way of behaving. They
also make efforts to increase religious knowledge by attending
kajian in the mosque. Muslims who have been Hijrah tend to
change their appearance according to sharia law, and fixing their
attitude to be better than the era before they do Hijrah (Putri,
2018).
3.2 General Decription of Respondents
The respondents profile in this study discussed about the
description of the respondents itself which is including their age,
gender, the level of education, domicile, and Hijrah’s time. Muslims
projected in this research are those who ever attended Islamic
lecture’s in Mas id Nurul Iman Blok M Square.
60
Table 3. 1 Total respondents based on age
Age Total
14-20 46
21-30 175
31-40 40
41-50 24
51-60 4
Source: primary data that has been processed
In terms of age, there are several groups of age, 46 respondents for
the group of age between 14-20 years, 175 respondents for the
group of age between 21-30 years old and this group of age which
indicated the majority of respondents were in this group, 40
respondents for the group of age between 31-40 years old, 24
respondents for the group of age between 41-50 years, 4
respondents for the group of age between 51-60 years of age.
Table 3. 2 Total respondents based on gender
Gender Total
Female 250
Male 39
Source: primary data that has been processed
Based on table 3.2 above, data from 289 respondents, female
respondents mostly dominated the data which is 250 respondets.
61
Table 3. 3 Total respondents based on educational background
Education Total
Elementary School 1
Junior High School 6
Senior High School 87
Diploma 44
S1 138
S2 13
Source: primary data that has been processed
In terms of the highest education or level of education have
completed, 1 respondents were elementary school graduated, 6
respondents were junior high school graduated, 87 respondents
were senior high school graduated, 44 respondents were diploma
(D1/D2/D3), the majority of respondents were 138 respondents
which completed the level of education in bachelor’s degree (S1),
and 13 respondents were master’s degree (S2) responded to this
questionnaire.
Table 3. 4 Total respondents based on domicile
Domicile Total
Jakarta 171
Bogor 7
Depok 22
Tangerang 53
62
Bekasi 12
Outside Jabodetabek 24
Source: primary data that has been processed
The table above show the domicile of the respondents, the majority
of respondents were 171 respondents live in Jakarta, 7 respondents
were live in Bogor, 22 respondents were live in Depok, 53
respondents were live in Tangerang, 12 respondents were live in
Bekasi and the rest live outside Jabodetabek which is 24
respondents.
Table 3. 5 Total respondents based on Hijrah's Time
Hijrah’s time Total
0-2 years 99
2-4 years 138
> 4 years 52
Source: primary data that has been processed
Based on table 3.5 above, data from 289 respondents, there are 99
respondents have been Hijrah for 0-2 years, the majority of
respondents were 138 respondents have been Hijrah for 2-4 years,
and the rest which is 52 respondents have been Hijrah for more
than 4 years.
3.3 Validity and Reliability Test
63
3.3.1 Validity Test Result
In this research, the Y variable is 28 questions that must be
answered by the respondents which then be tested using the
validity test. This research determined the validity level as follows:
a. Level of confidence = 95% (α = 5%)
b. Total sample = 289
c. rtable = 0.113
d. rcount = the total correlation of each question
item (Pearson Correlation)
If rcount > rtable is positive, then the statement is valid. In this
research, to test the validity researcher was used the SPSS 20.0
program.
The following are the results of the variable validity test of 289
respondents who have filled out the questionnaire.
The result of the validity test of Y variable.
Table 3. 6 The result of the validity test variable Y
Variable Item rcount rtable Description
Transformation of Attitude and Behavior to Islamic Practices (Hijrah)
Y1 0,484 0,113 Valid
Y2 0,419 0,113 Valid
Y3 0,412 0,113 Valid
Y4 0,453 0,113 Valid
Y5 0,482 0,113 Valid
Y6 0,491 0,113 Valid
Y7 0,605 0,113 Valid
Y8 0,540 0,113 Valid
64
Y9 0,456 0,113 Valid
Y10 0,525 0,113 Valid
Y11 0,573 0,113 Valid
Y12 0,445 0,113 Valid
Y13 0,397 0,113 Valid
Y14 0,407 0,113 Valid
Y15 0,421 0,113 Valid
Y16 0,460 0,113 Valid
Y17 0,464 0,113 Valid
Y18 0,128 0,113 Valid
Y19 0,479 0,113 Valid
Y20 0,415 0,113 Valid
Y21 0,471 0,113 Valid
Y22 0,474 0,113 Valid
Y23 0,363 0,113 Valid
Y24 0,461 0,113 Valid
Y25 0,434 0,113 Valid
Y26 0,48 0,113 Valid
Y27 0,467 0,113 Valid
Y28 0,369 0,113 Valid
Source: primary data that has been processed
Based on the table above, the results obtained from the validity test
of the Y variable are all 28 statement items counted valid because
of rcount > rtable.
3.3.2 Reliability Test Result
Reliability test is a test that is used to find out the measured results
at the right level of consistency, or it can be concluded if
65
researchers do several test, the results will remain the same as
measuring the same thing (Siregar, 2013). Researcher used
Cronbach’s Alpha technique with a scale of 1-5 which interpreted
the attitude, assessment of the respondents’ answer, with the
following explanation. The characteristic of the reliability test are, if
the reliability coefficient value is r11>0.6, the research instrument is
said to be reliable. Reliability test results for variable X and variable
Y.
Table 3. 7 Reliability test result for variable X and variable Y
Variable
Cronbach's
Alpha
r11(reliability
coefficient) Description
Transformation of
Attitude and Behaviors
(Hijrah) (Y) 0,821 0.6 Reliable
Source: primary data that has been processed
From the results of the data obtained above, it can be concluded
that the variables Y produce a reliability coefficient value of r11>0.6
which is recognized as reliable.
3.4 Normality Test Result
The data in the research must be tested to find out whether it is
normal in its distribution or not. The Kormogolov-Smirnov (KS) test
66
was used by researcher to measure the normality of the data.
Decision making in the K-S test is based on:
a. If the significance value (Sig.)>0.05 the distribution research
data is normal.
b. Otherwise, if the significance value (Sig.) <0.05 the
distribution research data is not normal.
Table 3. 8 Normality test result
One-Sample Kolmogorov-Smirnov Test
Unstandardized
Residual
N 289
Normal Parametersa,b
Mean 0E-7
Std. Deviation 10,83981472
Most Extreme Differences
Absolute ,067
Positive ,037
Negative -,067
Kolmogorov-Smirnov Z 1,146
Asymp. Sig. (2-tailed) ,145
a. Test distribution is Normal.
b. Calculated from data.
Source: primary data that has been processed
Based on the table above, it is known that the significance value Sig.
is 0.145. In accordance in the decision making, it can be concluded
that the data is normally distributed because of 0.145 > 0.05. Thus,
the assumptions or requirements for normality in the regression
model have been fulfilled.
67
3.7.1. Hypothesis Test
Hypothesis is generally considered to be the key instruments for
study. The main function of the hypothesis is to propose hypotheses
and new findings. Kothari (2009) claimed that the researcher's
hypothesis is a formal question that needs to be addressed. In
addition, Siregar (2013) adds that the hypothesis is a temporary
presumption that must be answered by finding the truth.
In this research, the hypothesis Ha = there is an influence of the
frequency of attending Islamic lectures (Kajian) on the
transformation of attitude and behavior of Muslim in Islamic
practices (Hijrah). While the H0 = there is no an influence of the
frequency of attending Islamic lectures (Kajian) on the
transformation of attitude and behavior of Muslim in Islamic
practices (Hijrah). Independent Sample T-Test are used in order to
test the hypothesis.
Independent Sample T-Test
If a research needs to compare means that are collected from two
or more populations, use of an for independent sample t-test will
be more likely (Tello & Crewson, 2003). The term independent
samples means that the second sample, third sample and so on also
includes none of the subjects from one sample (Tello & Crewson,
2003). Since the data that is gathered and used for the sample
group A were not used for the sample group B, and the data that
68
used for sample group B were not used for the sample group C. The
researcher can conclude that the data is independent, and will need
to use independent sample t-test the hypothesis.
From the data of questionnaire results, that shows average score
for each respondent, the researcher then calculate the average
score of each level, by adding up every average score of the
respondents in each level, and then divide it by its number of
population data samples.
The researcher then arrive in the results of average score for each
level to see the difference on every level in general.
Sample A (0-2 years) average score : 0.195
Sample B (2-4 years) average score : 0.159
Sample C (>4 years) average score : 0.811
Based on the comparison of every mean (average score) of the
three groups, which is the group of sample A, sample B, and sample
C. A conclusion can be drawn in general, that there are a differences
of the transformation of attitude and behavior of Muslim in Islamic
practices (Hijrah) between those three groups. Where the highest
level of the transformation of attitude and behavior of Muslim in
Islamic practices (Hijrah) is sample C (average score 0.811), next to
it with lower level of Hijrah is sample A (average score 0.195), and
the last, with the lowest level of Hijrah is sample level B (average
score 0.159).
69
In order to see with more detail, whether the differences between
each groups has a significant difference or not, the researcher had
decided to use more specific test. Using the independent sample t-
test technique that will compare between sample A and sample B,
then compare between sample B and sample C, then compare
between sample C and sample A.
To test using the independent sample t-test in the SPSS application,
the researcher again used the questionnaire data that were used
before in normality test. Except in this test the researcher
differentiated the data between sample A, sample B, and sample C.
To differentiate this data in the SPSS, the researcher put code for
each Hijrah’s time. For sample A is 1, sample B is 2, and sample C is
3.
The data that already been labelled then are start to be processed.
The researcher used the independent sample t-test under the
compare means table in the SPSS application. Independent sample
t-test is under the compare means because they compare the
means of each independent samples to truly see the difference
between each data sample. This test also see whether the
difference between data samples is significance or not. If the
difference is >0.5 that means the difference is not significance,
while on the other hand if the difference is <0.5 that means the
difference is significance.
70
The researcher wants to know whether there are a significant
difference between the transformation of attitude and behavior of
Muslim in Islamic practices (Hijrah) from each samples. Because the
independent sample t-test in SPSS can only compare 2 independent
samples in one time, the researcher compared the samples one by
one, starting from sample A and sample B, then sample B and
sample C, and the last is sample C and sample A.
Figure 3. 1 Independent Sample T-Test Sample A to Sample B
Source: primary data that has been processed
In this first test, the researcher only test the difference between the
data from sample A, and sample B. The table 3.2 is the results of
processing the data by using SPSS. From table 3.2, the sig. (2-tailed)
indicates that the difference between the two data samples is
significance, because the results from the test appear to be under
0.5 with 0.24 score which means the difference between the two
data samples is significance.
71
Figure 3. 2 Independent Sample T-Test Sample B to Sample C
Source: primary data that has been processed
After testing the difference between sample A and sample B, the
researcher proceeds to compare between sample B and sample C.
Using the same method as before, the researcher compare the
means of both data samples. Table 3.3 shows the results of the
independent sample t-test of sample B and sample C. the sig (2-
tailed) represents 0.638 score which means the difference between
data samples is not significance, because the results from the test
appear to be above 0.5 with 0.638 score. There are still a difference
between the two data samples, but the difference is not
significance.
Figure 3. 3 Independent Sample T-Test Sample C to Sample A
Source: primary data that has been processed
72
The last, after testing the difference between sample C and sample
A, the researcher proceeds to compare between sample C and
sample A. Using the same method, the researcher compare the
means of both data samples. Table 3.3 shows the results of the
independent sample t-test of sample C and sample A. the sig (2-
tailed) represents 0.697 score which means the difference between
data samples is not significance, because the results from the test
appear to be above 0.5 with 0.638 score. There are still a difference
between the two data samples, but the difference is not
significance.
The hypothesis of the research that are being tested is:
Ha : There is an influence of the frequency of attending Islamic
lectures (Kajian) on the transformation of attitude and behavior of
Muslim in Islamic practices (Hijrah).
H0 : There is no an influence of the frequency of attending Islamic
lectures (Kajian) on the transformation of attitude and behavior of
Muslim in Islamic practices (Hijrah).
The assumption in the independent sample t-test that are used to
test this hypothesis is:
If the probability is > 0.5 then Ho is accepted
If the probability is < 0.5 then Ho is rejected
For sample A and sample B with calculated T value of -1.178 and sig
(2- tailed) of 0.24, the results shows that Ho is rejected because the
73
sig. score is < 0.5. However, for sample B and sample C with
calculated T value of 0.471 and sig (2-tailed) of 0.638, the results
shows that Ho is somewhat accepted because the sig. score pass the
> 0.5. Then, for sample C and sample A with calculated T value of -
0.39 and sig (2- tailed) of 0.697, the results shows that Ho is also
somewhat accepted because the sig. score is > 0.5.
From this the researcher now reach on the conclusion that there is
no a significance difference between the transformation of attitude
and behavior of Muslim in Islamic practices (Hijrah) toward the
sample A, B, or C. The reason is based on the results of independent
sample t-test above, sample B and sample C, also sample A and
sample C does not have significance difference. However, the
difference between sample A and sample B is significantly different.
The statement is supported by the results of independent sample t-
test.
Besides based on the average score from those three samples:
If: C > B > A it means Ha is accepted which there are the influence of
the frequency of attending Islamic lectures (Kajian) on the
transformation of attitude and behavior of Muslim in Islamic
practices (Hijrah)
But if, the results is not like that then there is no an influence of the
frequency of attending Islamic lectures (Kajian) on the
transformation of attitude and behavior of Muslim in Islamic
practices (Hijrah).
74
Based on the comparison of every mean (average score), it can be
conclude that sample C > sample A > sample B. It means that Ho is
accepted which there is no an influence of the frequency of
attending Islamic lectures (Kajian) on the transformation of attitude
and behavior of Muslim in Islamic practices (Hijrah).
3.8 Discussion
This research examined the influence of the frequency of attending
Islamic lectures (Kajian) on the transformation of attitude and
behavior of Muslim in Islamic practices (Hijrah).The result of this
research based on the test conducted showed significant result
which indicated the frequency of attending Islamic lectures (Kajian)
does not have influence the transformation of attitude and
behavior to Islamic practices (Hijrah). Which mean there is no an
influence of the frequency of attending Islamic lectures (Kajian) on
the transformation of attitude and behavior of Muslim in Islamic
practices (Hijrah).
Based on behavioristic learning theory that studies human behavior,
changes in behavior in a person can be done through conditioning
effort or in other words, learn someone's behavior should be done
through testing and observations of one's behavior seen, not by
observing activities parts of the body. This theory gives priority to
observation, because observation is an important thing to see
whether changes in behavior occur or not. As Slavin (2000) stated
that someone is considered to have learned if he can show changes
75
in behavior. Moreover, the principles of behavior are applied widely
to help people change their behavior to a good behavior than
before (King, 2010). In accordance with the phenomenon of Hijrah,
some of the changes shown by Muslims who have been Hijrah,
which tend to change their appearance according to sharia law, and
fixing their attitude to be better than the era before they do Hijrah
(Putri, 2018). Ahzami (2006) also said that Hijrah is going to get
closer to good habits, leaving behind sins and mistakes, leaving
things that distance themselves from the truth.
In general, when someone does Hijrah they will try to behave better
than before, for example, the one who always have a habit of saying
rude or he is not being kind to others turned into people who are
gentle to others. Besides, people who do Hijrah will increase their
worship to be more intense to their God, people who never do pray
at first, they turn to do pray diligently, the one who never
performed Sunnah worship turn into the one who improve their
sunnah worship like fasting sunnah Monday-Thursday, rawatib
prayers before and after prayer, etc.
As Walgito (1980) said that the formation and changes in attitude
determined by two factors, one of them is external factors, which is
the circumstances that exist outside of the individual that is a
stimulus for shape or change attitudes. Therefore the attitude
displayed by someone can be due to the attitude’s ob ect is already
understood or known by the individual. The attitudes of individuals
76
are not formed by itself but are influenced by the environment and
someone's life experience.
The transformation of attitude and behavior in Islamic practices or
known as Hijrah is closely related to human communication
because every day in life both consciously and unconsciously
communication is an inseparable part of human life. With
intrapersonal communication (DeVito, 2015), someone can get
closer to his creator through prayer, as well as interpersonal
communication between individuals and other individuals or it can
also be through Islamic lecture (Kajian), someone can share and
exchange information that can affect each other which will later
lead to the possibility such as strengthening humanitarian relations,
affirming and changing the attitudes and behavior of others.
Attending Islamic lectures frequently sometimes will make someone
easily transform their attitude and behavior because the
environment in the Islamic lectures will make someone habitual and
match the habits of people on it. So people will following the
attitude and behavior that exist in the Islamic lectures situation.
Most of them is the one who rountinely the good habits based on
the sharia law. Therefore, the more often someone meet and
interact with pious people in the Islamic lectures will make him also
match their attitude and behavior.
However this research prove that there is no an influence to
someone to transform their attitude and behavior after he is
rountinely attended to the Islamic lectures. It could happen in the
77
community is the one who Hijrah first before attending to Islamic
lecture. After his Hijrah is steady, he will routinely attend the Islamic
lectures. Based on planned behavior theory (Mahyarni, 2013), there
are two things that can make someone do something or could be
called a motive. There are internal motives and external motives.
Internal motives are motives originating from oneself, while
external motives are came from outside of the individual such as
persuade by friends or family. This is in line with what was
explained by Walgito (1980) who stated that the formation and
changes in attitude were determined by two factors, namely: 1)
internal factors (individual itself), which are the way individuals
respond the outside world selectively so that not all who come will
be accepted or rejected; 2) external factors, which are
circumstances that exist outside of the individual that is a stimulus
for shape or change attitudes.
There are several things that can make a person Hijrah before they
step in to seek deeper knowledge in Islamic lectures, like in this day
where everything is easily accessible by just a thumb, anything we
want to know can we browse on the internet or social media.
Nowadays, where most people have social media and free to share
anything, of course there are some accounts whose posts talk a lot
about religion. From that accounts, people might have the intention
to Hijrah because they got guidance from God to change to be
better a person after reading the posts from that account. People
who are used to seeing religious posts, over time will become
78
curious and continue to look for information about it. Then he
intends to Hijrah, where another definition of Hijrah is changing to
be better than before. He wants to Hijrah to be better after he may
have been negligent to get closer to his God. This desire to change
has entered the stage of Hijrah and it is called an internal factor that
causes a person to Hijrah, which it come from himself. After he is
Hijrah and meets people who also have the same goal which is
Hijrah, there will be a desire to seek deeper knowledge to
strengthen their Hijrah by attending Islamic lecture. This condition
also one form of communication which is interpersonal
communication that happen between two persons or among a
small group of persons, where the communication emphasized in
the study of interpersonal communication is communication of a
continuing personal (rather than temporary and impersonal)
nature; it’s communication between or among intimates or those
involved in close relationships like friends, romantic partners,family,
and coworkers (DeVito, 2015).
On the other hand, there are also people who Hijrah because of
encouragement and motivation from the surrounding environment
such as friends or family, and this is called the external factors that
cause someone to Hijrah. Likewise with someone who goes to
Islamic lecture, they may go to there because they are invited by
their friends, not purely because of their own desires. It is also one
of the principles of human communication where communication
influence others attitudes and behavior (DeVito, 2015).
79
Apart from all that, why attending Islamic lectures do not influence
someone to Hijrah, because he often attended Islamic lecture but
the lecture’s is not accordance with the right knowledge so he falls
on extremist excessively on religion or vice versa, which is to
underestimate the religion. For example, there was a pan bomb
case in Surabaya in 2018 (Nathaniel, 2018), where he considered
that suicide bombing was one way to jihad in the way of Allah, he
had embraced a wrong understanding of religion which certainly did
not actually make him to be better but instead harmed himself and
other people. That is why someone need to take religious
knowledge from teachers whose understanding is right in
accordance with the religion brought by prophet Muhammad, may
peace be upon him, and his friends, because they are the best
generation of Islam and they know Islam the most.
80
CHAPTER IV
Conclusions and Recommendations
4.1 Conclusions
Based on the result of independent t-test analysis using SPSS
program indicates that H0 is accepted, which means there is no an
influence of the frequency of attending Islamic lectures (Kajian) on
the transformation of attitude and behavior to Islamic practices
(Hijrah). Thus, Ha as an alternative hypothesis is rejected. In
addition, researcher also analyse from average score, the result
indicates that Ha is rejected. Thus, it can be concluded that: there is
no an influence of the frequency of attending Islamic lectures
(Kajian) on the transformation of attitude and behavior of Muslim
in Islamic practices (Hijrah). The attitude displayed by someone can
be due to the attitude’s ob ect is already understood or known by
the individual. The attitudes of individuals are not formed by itself
but are influenced by the environment and someone's life
experience. Attending Islamic lectures (Kajian) frequently will not
make someone easily transform their attitude and behavior
because of some factors depend on his motive from the beginning
he decide to Hijrah.
81
4.2 Recommendations
Based on the results of the research, researcher would like to give
recommendations as follows:
4.2.1. For the Muslim and the Seeker of Knowledge (Penuntut
Ilmu)
As Islam Believers (Muslim) already uphold The Qur'an and As-
Sunnah as guidance way of life, we have to worship Allah based on
the true knowledge of Islam based on the understanding of
previous pious people such as the Prophet’s (may peace be upon
Him) friends, Tabi’in and Tabi’ut Tabi’in. Then the knowledge will
not be obtained unless sought, understood and practiced. One of
the way to gain knowledge is attending Islamic lecture (Kajian).
Other than that, we will get a good environment to build a good
attitude and behavior in the Islamic lecture (Kajian) because the
people on it also the one who wants to make theirselves is better
than before in accordance with sharia law. As Imam Al-Ghazali
rahimahullah said, "Being friendly and associating with stingy
people, will cause us to contract the stingy. While making friends
with people who are zuhud, makes us also zuhud in world problems.
Because basically, someone will imitate his close friend."
Consequently, choose a good environment and a good friend is very
important because it will develop a good attitude and behavior also.
82
4.2.2. For Further Research
Due to the limitation of this research, it is suggested that there are
areas for a future researcher to do deeper and more detailed
research about this topic by using several ways, such as larger
sample size, use another type of statistical analysis, and so on. It is
also recommended to apply mix method in similar research later on
by adding qualitative method through interview it will give more
specific and detailed results. Therefore, by combining qualitative
and quantitative method, the future researchers able to provide a
more detailed and convincing result. Besides, the influence of the
frequency of attending Islamic lectures (Kajian) on the
transformation of attitude and behavior of Muslim in Islamic
practices (Hijrah) should be tested with other variables that have
not been studied before. Thus, further research can provide a more
specific answer and analysis upon the influence of the frequency of
attending Islamic lectures (Kajian) on the transformation of attitude
and behavior of Muslim in Islamic practices (Hijrah).
83
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Appendix
Appendix 1. Questionnaire
Bismillah.
Assalamu’alaikum Warahmatullahi Wabarakatuh.
Saya Ginaya Amanda dari President University angkatan 2015,
jurusan Komunikasi dengan Public Relation sebagai konsentrasi
jurusan. Saat ini saya sedang melakukan sebuah penelitian tentang
pengaruh seringnya seseorang datang ke kajian terhadap Hijrah
(perubahan sikap dan perilaku).
Oleh karena itu, saya mohon bantuan Anda untuk mengisi
kuesioner ini. Partisipasi Anda dalam mengisi kuesioner ini sangat
berarti untuk penyelesaian penelitian ini.
Atas ketersediaan Anda dalam mengisi kuesioner ini, saya
mengucapkan jazakumullahu khairan. Semoga Allah balas dengan
yang lebih baik dan semoga selalu dalam lindungan dan rahmat
Allah Subhanahu Wa Ta’ala, aamiin.
Profil Responden (Anda dapat memberi tanda √ pada
jawaban pilihan Anda)
- Usia : 14-20 21-30 31-40
41-50 51-60
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- Jenis Kelamin : Laki-laki Perempuan
- Pendidikan Terakhir : SD SMP SMA
Diploma S1 S2
- Domisili (kota/kabupaten) :
Jakarta Bogor Depok Tangerang
Bekasi Lainnya : ............
- Sudah berapa lama kamu Hijrah?
0-2 tahun 2-4 tahun > 4 tahun
Keterangan Jawaban:
STS = Sangat Tidak Setuju
TS = Tidak Setuju
N = Netral
S = Setuju
SS = Sangat Setuju
No. Pernyataan STS TS N S SS
1. Setelah mengikuti kajian, saya memahami cara berwudhu sesuai syariat dan melaksanakannya dengan benar.
2. Sebelum mengikuti kajian, saya tidak memahami keutamaan membaca Al-Qur’an.
3. Setelah mengikuti kajian, saya memperbaiki cara sholat yang sesuai syariat.
4. Sebelum mengikut kajian, saya tidak memahami keutamaan sedekah dalam Islam.
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5. Saya memahami kewajiban berpakaian syar’i, setelah melihat contoh dari ustadz/ustadzah.
6. Saya memahami kewajiban sholat 5 waktu tepat waktu dari penjelasan selama mengikuti kajian.
7. Sholat Dhuha saya semakin rajin setelah mengikuti kajian rutin.
8. Sholat malam saya menjadi rutin setelah mengikuti ceramah ustadz.
9. Sebelum mengikuti kajian, saya kurang memahami keutamaan puasa Senin-Kamis.
10. Setelah mengikuti kajian, saya memahami larangan bersalaman dengan non-mahram.
11. Teman-teman saya di kajian membantu saya dalam menyalurkan sedekah.
12. Ustadz/ustadzah selalu menjawab pertanyaan saya tentang Islam dengan sangat jelas.
13. Keluarga memberi dukungan penuh atas Hijrah saya ke arah lebih baik.
14. Keluarga mendukung saya untuk berubah.
15. Saya percaya bahwa kajian akan lebih memberikan pengetahuan agama kepada saya.
16. Saya yakin dengan semakin sering datang ke kajian maka pemahaman agama saya akan semakin baik.
17. Saya setuju bahwa teman-teman saya akan membantu saya untuk Hijrah.
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18. Menurut saya, datang ke kajian hanya untuk orang yang tidak memiliki kesibukan.
19. Saya merasa senang jika teman saya mengajak ke kajian.
20. Saya terharu jika ada yang mengajak saya kenalan duluan di kajian.
21. Saya suka bersedekah di kajian.
22. Saya sedih jika tidak bisa hadir ke kajian rutin.
23. Saya bangga ketika saya bisa rutin melakukan amalan-amalan sunnah.
24. Saya akan lebih rajin berdiskusi ketika saya mempunyai masalah terkait fikih Islam.
25. Saya akan sering ke kajian jika menambah pengetahuan agama saya.
26. Saya akan berdiskusi dengan ustadz/ustadzah dalam memilih calon pendamping.
27. Saya akan lebih sering menghadiri kajian rutin dengan pembahasan dasar-dasar Islam.
28. Saya akan mengurangi berkumpul dengan orang yang tidak memberi pengaruh baik kepada saya.
95
Appendix 2. Operational Concept
Operational Concept Variable Y
Variable Y Indicator Statement Scale
Transforma-
tion of
Attitude and
Behavior in
Islamic
Practices
(Hijrah)
Pengetahuan
dan Tindakan
Setelah mengikuti kajian, saya memahami cara berwudhu sesuai syariat dan melaksanakannya dengan benar.
Likert
Scale
Sebelum mengikuti kajian, saya tidak memahami keutamaan membaca Al-Qur’an.
Setelah mengikuti kajian, saya memperbaiki cara sholat yang sesuai syariat.
Sebelum mengikut kajian, saya tidak memahami keutamaan sedekah dalam Islam.
Saya memahami kewajiban berpakaian syar’i, setelah melihat contoh dari ustadz/ustadzah.
Saya memahami kewajiban sholat 5 waktu tepat waktu dari penjelasan selama mengikuti kajian.
Sholat Dhuha saya semakin rajin setelah mengikuti kajian rutin.
Sholat malam saya menjadi rutin setelah mengikuti ceramah ustadz.
Sebelum mengikuti kajian, saya kurang memahami keutamaan puasa Senin-Kamis.
Setelah mengikuti kajian, saya memahami larangan bersalaman dengan non-mahram.
96
Teman-teman saya di kajian membantu saya dalam menyalurkan sedekah.
Ustadz/ustadzah selalu menjawab pertanyaan saya tentang Islam dengan sangat jelas.
Keluarga memberi dukungan penuh atas Hijrah saya ke arah lebih baik.
Keluarga mendukung saya untuk berubah.
Sikap
(kognitif,
afektif, dan
konatif)
Saya percaya bahwa kajian akan lebih memberikan pengetahuan agama kepada saya.
Likert
Scale
Saya yakin dengan semakin sering datang ke kajian maka pemahaman agama saya akan semakin baik.
Saya setuju bahwa teman-teman saya akan membantu saya untuk Hijrah.
Menurut saya, datang ke kajian hanya untuk orang yang tidak memiliki kesibukan.
Saya merasa senang jika teman saya mengajak ke kajian.
Saya terharu jika ada yang mengajak saya kenalan duluan di kajian.
Saya suka bersedekah di kajian.
Saya sedih jika tidak bisa hadir ke kajian rutin.
Saya bangga ketika saya bisa rutin melakukan amalan-amalan sunnah.
Saya akan lebih rajin berdiskusi ketika saya mempunyai masalah terkait fikih Islam.
97
Saya akan sering ke kajian jika menambah pengetahuan agama saya.
Saya akan berdiskusi dengan ustadz/ustadzah dalam memilih calon pendamping.
Saya akan lebih sering menghadiri kajian rutin dengan pembahasan dasar-dasar Islam.
Saya akan mengurangi berkumpul dengan orang yang tidak memberi pengaruh baik kepada saya.
Source: primary data that has been processed
