Community Participation in Efforts to Develop Islamic Religious Education Pasuruan City

Community participation means that the community participates in and accompanies the government because in reality the government is currently the designer and organizer. Development of Islamic Religious Education (PAI), which means a process or system of hard work to change conditions that are related to the work or products of humans in building Islamic Education to be better in all its aspects and to have a wider impact and benefits than before. The purpose of this study is to describe community participation in efforts to develop Islamic Religious Education (PAI) and supporting and inhibiting factors for community participation in efforts to develop Islamic Religious Education (PAI) in Karangketug Village, Gadingrejo District, Pasuruan City. This research is a qualitative research approach. The informants of this research were the head of RW 3, the head of the RT and the surrounding community. Data collection methods in this study are observation, interviews and documentation. Sources of data used in this study are primary data sources and secondary data sources. The results obtained from this study are 1) Community participation in efforts to develop Islamic Religious Education (PAI) in Karangketug Village, Gadingrejo District, Pasuruan City can be seen in terms of: first, community participation in developing various religious activities. Second, participation in providing support with religious activities. Third, participation in funding and infrastructure for Islamic Religious Education, namely by making contributions that have been mutually agreed upon and contributing to Islamic religious education infrastructure, namely in the form of equipment for samroh activities such as tambourines and so on. 2) The supporting factors for community participation in efforts to develop Islamic Religious Education (PAI) are the support from various parties including the village government, the head of RW 3, the head of RT 1, and the surrounding community. The inhibiting factors for community participation in efforts to develop Islamic Religious Education (PAI) are erratic community time together, weather, health conditions, and a small proportion of people who are lazy to participate in activities.

Community participation means that the community participates in and accompanies the government because it is currently the designer and organizer. Development of Islamic Religious Education (PAI) means a process or system of hard work to change conditions related to humans' job or products in building Islamic Education to be better in all its aspects and have a broader impact and benefits than before. The purpose of this study is to describe community participation in efforts to develop Islamic Religious Education and supporting and inhibiting factors for community participation in efforts to develop Islamic Religious Education in Karangketug Village Gadingrejo District, Pasuruan City. This research is a qualitative research approach. The informants of this research were RW 3, the head of the RT and the surrounding community. Data collection methods in this study are observation, interviews and documentation. Sources of data used in this study are primary data sources and secondary data sources. The results obtained from this study are 1) Community participation in efforts to develop Islamic Religious Education in Karangketug Village, Gadingrejo District, Pasuruan City can be seen in community participation in developing various religious activities. Second, participation in providing support with religious activities. Third, participation in funding and infrastructure for Islamic Religious Education, namely by making contributions that have been mutually agreed upon and contributing to Islamic religious education infrastructure, namely in the form of equipment for samroh activities such as tambourines.
2) The supporting factors for community participation in developing Islamic Religious Education support various parties, including the village government, RW 3, the head of RT 1, and the surrounding community. The inhibiting factors for community participation in developing Islamic Religious Education are erratic community time together, weather, health conditions, and a small proportion of lazy people to participate in activities.

I. INTRODUCTION
Education is a fundamental and essential need in shaping the human personality. According to KBBI, education changes people's attitudes and behaviour to mature humans through teaching and training (Suardi, 2017).
Therefore, humans are creatures who always get guidance and assistance in their life. Furthermore, humans must also educate themselves, their families, and society in general in their surroundings (Setiawan, 2019).
Education today is needed by the community to continually advance education for the community because it is hoped that the next generation will become responsible and creative human beings. This national education has an important goal for the life of the nation. Such is the importance of education for humans so that it requires humans to obtain formal and non-formal education (Kompri, 2015).
In education, community participation automatically creates creativity and increases productivity and at the same time increases its responsibility for the development and its results. Community participation will also increase the independence and growth of a good workforce or driving force (mentors) for the community. The general public's point is to participate with the government to improve, expedite and accelerate, and ensure development efforts' success.
Community participation means that the community engages in and accompanies the government because, in reality, the government is currently the designer and organizer. Therefore education is a shared responsibility between the community, parents and the government.
Islamic Religious Education is one of the preaching media for Muslims that needs to be developed to respond to the changing times' challenges (Tuna, 2020 (Amin, 2015).

Community participation in efforts to develop Islamic Religious Education
(PAI) is essential. Community participation in efforts to establish Islamic religious education can be an obligation that the community must carry out.
With Islamic Religious Education, future generations will grow who advance society's condition.

Concept of Society
A community is a group of small or prominent people tied to each other in a unit of customs, habits and live in togetherness. In one example of the various definitions, there are many words in the Qur'an which refer to the community, including qawm, ummah, syu'ub, and qabail (Sada, 2017). Besides, humans are social creatures, as found in Q.S Al-Hujurat verse 13: "O, people! Indeed, We have created you from a man and a woman, and then We made you nations and tribes so that you would know each other. Indeed, the noblest among you with Allah is the most pious. Truly Allah Knows, Most ". (Q.S Al-Hujurat: 13) (Departemen Agama RI, 2009).
It can be concluded that God created humans in two types: male and female, consisting of many tribes and nations to get to know each other. In the Al-Qur'an, humans are naturally social beings who live in a society with certainty for them. The term above shows that organisation gets special attention in the Al-Qur'an (Supriyadi, Julia, & Iswara, 2019). Therefore everyone as a community member must certainly strive to achieve the best possible welfare and continue to carry out their function as a social being.
In terms of grouping, the community is divided into two: the paguyuban community and the patembayan community. Community paguyuban can be defined as an association or group of life. The Patembayan community has very tenuous kinship (Mawardi & Hidayati, 2000).
Regarding the consequences of changes and developments, society's forms can be divided into traditional and modern cultures.
First, traditional society is a form of life together, has an extreme dependence on the environment, whether in humans or the structure of objects. This means that in traditional society, life is very dependent or dependent on other humans and depends on their natural conditions. Its livelihoods are centred on agriculture and fishing. Clothing needs such as clothing, food, food, and shelters, such as a place to live or a house that is fulfilled by the surrounding nature. The ease of technology that farmers and fishers use makes it very dependent on natural conditions. Agricultural and fishing activities must be carried out at a particular time and can only take advantage of what is already available in nature.
Second, modern society is a change system from traditional societies that have progressed in various parts of life. One measure of progress can be seen in the pattern of energy and vitality. In terms of livelihoods, people do not depend solely on agriculture but spread to other fields such as services and trade. As one of its works, the agricultural sector is carried out in various ways, namely by combining natural resources, human resources, and technology.
However, suppose traditional communities still rely heavily on convenience alone, such as soil fertility, weather, and so on, then in modern society. In that case, the matters of soil fertility and climate that cannot be profitable can be anticipated or calculated in various ways by utilizing technology, for example, fertilization technology, namely to get fertile soil or greenhouses to avoid changeable weather, or with artificial rain to prevent drought and so on.
There are various characteristics in society, which include: 1. Society is a human being who lives in groups 2. Society that gave birth to a culture

Concept of Community Participation
Community participation involves community members developing and implementing development programs or projects carried out in the local community. Some factors support community participation, namely the spirit and desire of oneself, the government as the driving force for the community, and a facilitator. Meanwhile, the inhibiting factors for community participation are laziness, apathy or indifference, and unwillingness to make changes at the community members' level.
Participation can take many forms. According to Basrowi, community participation can be divided into two types, namely non-physical and physical involvement (Basrowi & Julianas, 2020). Community participation is divided into two critical dimensions. The first dimension is who participates and how the participation takes place. The second dimension is how participation takes place. This dimension is essential to pay attention to, primarily to determine whether the initiative came from the administrator or the local community.
Second namely, whether the encouragement of participation was voluntary or coercive. Third, namely, the involvement channel, whether it was ongoing or openly contained individuals. Or collectively, in formal or informal organizations and whether the participation is direct or involves representatives, fourth is the duration of the involvement, the fifth is the scope of the involvement, is it all at once, temporary or continuous and broadly, and sixth is giving power covering how participation is involved, which is influential in society in decision-making and implementation that leads to the desired results or products (Anwar, 2021).
According to Cohen and Uphoff, participation can be divided into four types: first, making or making decisions. Second, implementation or practice.
Third, take or take the use and fourth, evaluation. Of the four types of participation, if carried out jointly, it will lead to development activities or activities that are potentially integrated (Kaufmann, Hruschka, & Vogl, 2020).

Concept of Islamic Religious Education
Islamic religious education is a conscious effort to believe in, understand, appreciate, and practice Islam's religion through guidance or guidance and direction activities by paying attention to demands to respect other faiths (tolerance) to establish harmony between religious communities in society realize national integrity. Several things must be considered in learning Islamic Education, including Islamic Education as a conscious effort, namely an activity of guidance and teaching carried out in a planned and aware of the goals to be achieved (Hawi, 2014).
PAI aims to fulfil their intellectual needs and appreciate or inspire and practice and apply in life and be a life guide. In general, PAI aims to shape the human person into a person who reflects Islamic values and devotion to Allah SWT. The essence of the purpose of Islamic education is the formation of a perfect human (kamil). In this opinion it is based on the word of Allah SWT in Surah Ali Imran verse 102, namely: 6. Teaching about religious knowledge in general, its systems and functions.
7. Distribution is channelling one's talents in Islam's religious field so that his abilities can develop optimally and can be utilized for each individual and others.

Development of Islamic Religious Education
The development of Islamic Religious Education means a process or system of hard work to change conditions related to humans' job or products in building or fostering Islamic education to be better in all its aspects and have a broader impact and benefits than before. Thus, development is not only an effect but also a cause. And the existence of development is to improve something that is there and prevent negative things (Aula, Ikhwan, & Nuraini, 2020

Forms of community participation in efforts to develop Islamic Religious
Education are as follows: 1. Inculcate an honest attitude between neighbours. Natural is the most important value that everyone must own. Simple is not just spoken but must be shown in daily behaviour.

Help between neighbours. Please help is a collective activity to complete
specific work that is considered beneficial for the public interest and everyone in society. The form of activities to help fellow human beings strengthen the brotherhood that will form brotherhood and solidarity helps move the social system in people's lives (Sowo, 2017).
3. Gotong royong is a form of cooperation between community groups to achieve goals by consensus and collective deliberation. Association must have a sense of sincerity, willingness, togetherness, tolerance and trust (Effendi, 2013). 4. We are encouraging and supporting religious programs, such as holding assemblies of ta'lim or dibaan events, recitation, yasinan, and so on.
6. The existence of a place for community learning in religious or Islamic activities to increase and add insight. Facilities in education, such as mosques, prayer rooms and so on.

II. METHOD
The approach used in this study, namely the qualitative approach, is a research process that produces descriptive data in speech (words), writing and behaviour (behaviour) that can be observed from the subject itself. Qualitative methods are used to be able to obtain in-depth data as well as data that contains or stores meaning.
In this research, the study's object in the preparation of this thesis is in the Karangketug Village, Gadingrejo District, Pasuruan City.
To strengthen the data, researchers also use primary and secondary data sources. Primary data is data obtained or collected directly in the field by the Three stages must be done in analyzing qualitative research data, namely: First, data reduction is summarizing, selecting primary data, focusing on important things, looking for themes and patterns, and removing things that are not important/necessary. Data reduction in this research starts at the beginning of the research activity until it is continued during the data collection activities carried out. The researcher must make a summary and explore the themes. Second, data presentation is a process of mathematically compiling information to obtain conclusions as research findings. In this study, the data obtained are in the form of sentences, words related to the study's focus so that the data presented is a collection of information arranged mathematically, which provides the possibility to conclude. Third, withdrawal of the findings/verification. This is, of course, based on the results of data analysis, both from field notes, observations, and documentation (Sugiyono, 2017).
In conducting research, of course, the researcher has a research stage. In this research, the research stage is divided into three groups: 1) The pre-field stage, the researcher emphasizes planning and preparation before going to the field. 2) In The field activity stage, the researcher has gone into the field to collect the necessary data at this stage. 3) In The checking and examination stage, the subject and the informant's data is filtered, and improvements are made in terms of language and systematization so that the research report gets the correct degree of confidence (Meleong, 2006). The description above has received support from RW and RT heads, and the local community also participated in religious activities. If without the permission and participation of the district, the activity or event will not run smoothly. 3. A small proportion of lazy people to participate in activities must be continuously motivated to be more enthusiastic and active in participating in religious activities in the village.

Community participation in developing Islamic Religious Education (PAI) in
Karangketug Village, Gadingrejo District, Pasuruan City can be seen from the following aspects: community participation in developing various religious activities. Second, involvement in providing support with religious activities. Third, a small proportion of lazy people to join in activities must be continuously motivated to be more enthusiastic and active in participating in religious activities in the village.