National Character Education Model based on Islamic Values

Muzayyanah Yuliasih

, Yayat Suharyat

and Nandang Najmulmunir

Lecturer at STP Aviasi, Jl. Gatot Subroto No. 72, Pancoran, Jaksel

Postgraduate Lecturer at Unisma Bekasi

Keywords: character education, model, Islamic values.

Abstract: This paper provides an overview of the integrated educational model in shaping the character of nationality

with the aim of finding a model of character formation. The method used by combining character education

in Pancasila subjects by digging and analyzing regularly the noble values of Islam. An integrated curriculum

model that can be recommended for character education that has the goal of shaping the character of Islam.

Character education must have the philosophy of the state as the nation's wealth in preparing the lifestyle of

advanced and civilized people. Integrated education with character building fosters loves for the homeland,

mutual love respect, and high tolerance. Islam and all social structures affect Pancasila, and Pancasila as the

basis of the state are strongly correlated with the growth and development of the times. This is where the

importance of character education of nationality that is able to give special features for Indonesia to become

a great nation, civilized, advanced and honorable.

1 INTRODUCTION

The multi-dimensional crises facing the Indonesian

people are a challenge to re-order the nation's

character education towards a better direction,

namely a civilization that is able to bring the nation's

life into an increasingly quality and meaningful

direction (Yuliana, 2012).The state needs quality

human resources as supporters major in development.

To fulfil these human resources, character education

has a very important role. In the Centre of National

Curriculum Centre (PKPN), character education is

interpreted as a planned effort to make students know,

care for, and internalize values so that students

become human beings. National education in

Indonesia has goals and functions that have been

formulated in Verse 3, Legal Constitution No. 3 2003

concerning the National Education System which

reads national education functions to develop the

ability and shape of dignified national character and

civilization in order to educate the life of the nation,

aims to develop students to become believers and fear

of God, noble, healthy, knowledgeable, capable,

creative, independent and a democratic citizen and

responsible. Education in Indonesia in order to form

a dignified national character, is in dire need of

national character education so that the characters

that have been unearthed through the Indonesian

nation's personality by the heroes, especially the

character of nationalism, can be embedded in

students.

Character building which is an effort to realize the

mandate of Pancasila and the Preamble of the 1945

Constitution is motivated by the reality of national

problems that are developing at this time, such as

disorientation and not yet lived the values of

Pancasila; shifting ethical values in the life of the

nation and state; waning awareness of the nation's

cultural values; threat of national disintegration; and

the weakening of the nation's independence

(Kristiawan, 2016).

To support the realization of the ideals of

character development as mandated in the Pancasila

and the Preamble of the 1945 Constitution and

overcome the current national problems, the

government makes character building as one of the

national development priority programs. Character

education is placed as a foundation for realizing the

vision of national development, namely "creating a

noble, moral, ethical, cultural and civilized society

based on the philosophy of Pancasila"(Kristiawan,

2016).

Integration of character education based on

national values and Islamic values requires integrated

planning. Value cultivation in an educational

institution will be effective if it is carried out not only

Yuliasih, M., Suharyat, Y. and Najmulmunir, N.

National Character Education Model based on Islamic Values.

DOI: 10.5220/0009939220572066

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 2057-2066

ISBN: 978-989-758-458-9

2057

by students, but also by teachers, principals, and non-

educators involved in internalizing character values.

The task of educators is to provide a good learning

environment to shape, develop and strengthen the

character of their students. Students are expected not

only to understand education as a form of knowledge,

but also to make it as part of life and consciously live

based on that value(Mansur, 2016, Kristiawan,

2016).Character education is not enough in a direct

way that has the characteristics of indoctrination,

because its values will only be absorbed/memorized

but not internalized to themselves. On the basis of the

above thoughts, this paper discusses the integrated

approach to character education based on national

values and Islamic values.

Integrating the Pancasila ideology with the values

of religious religiosity requires a special approach.

This is because there is a clear mindset between Islam

as a spiritual teaching and Pancasila as a state

ideology. In history, it is known that (Al Batawi:

2017), it is possible that without the approval of the

ulama, among others Wahid Hasyim (Nahdhatul

Ulama), Ki Bagoes Hadikoesoemo and Kasman

Singodimedjo (Muhammadiyah Association), and

Teuku Muhammad Hasan from the representatives of

Sumatran Muslims, Panitia Persiapan Kemerdekaan

Indonesia (PPKI) was able to ratify the Pancasila

ideology, Undang-Undang Dasar 1945, the

appointment of the President and Vice President and

the determination of territorial boundaries and the

establishment of eight provinces of the Republic of

Indonesia?

That is a question that shows how important the

role of Muslims in establishing this country. The role

of the ulama is so crucial, the ulama is not only a place

to ask but gives a solution to the nation's

establishment at that time. this is what needs to be

known carefully, that establishing a nation state must

not be separated from the elements of Islam.

Indonesia is not a country based on an Islamic

constitution, but Islam in Indonesia is a warrior who

stands for this nation, which together with followers

of other religions is the main fortress of the struggle

for an independent Indonesia.

Al Batawi and Nandang Najmulmunir (2009)

explain the role of the Ulama in controlling the

Unitary State of the Republic of Indonesia (NKRI)

that the ulama and society should continue to fight in

upholding morality as the successor of the teachings

of the Prophet. Leaders who can embody the

blessings of Allah SWT on the earth of Indonesia are

those who wholeheartedly guard the dignity and

honor of the nation and the nation by sticking to the

scriptures so that morality and social soul will grow

with the attention of the people. He argues Pancasila

and the 1945 Constitution have a high spiritual value

in controlling the Unitary State of the Republic of

Indonesia.

The spirit of independence is plucked up by the

noble virtuous founders who rumble in his chest

about the fate of the Indonesian nation to be free from

the oppression of the imperialists.

Thus it can be observed that fostering the integrity of

the nation is based on historical virtues which has

proven that the Indonesian nation gained

independence because of the struggle, the spirit of

struggle comes from the character built through the

spirit of nationalism with the understanding of

Islamic spiritual.

2 THEORY REVIEW

2.1 Character Education

Character education is very important for the

development of the nation and state. The

sustainability of a nation is determined by the

cultivation of the character and noble values of the

nation that it has. Indonesia is a country that has

diversity in dimensions that are very diverse

including religion. Adherents of the largest religion in

Indonesia are Islamic religion. Islamic values are

strongly influenced by the Scriptures (Al-Quran) and

the Sunnah. Often this is where the interpretations are

mistaken by certain parties.

In fact, it is almost certain that between the virtues

of the Qur'an and the Sunnah there is absolutely no

contradiction with the ideological moral values of the

nation. History proves crucially that the founders of

this nation are religious leaders and figures who

directly struggle based on the foundation of

nationalism and nationality based on national

spiritualism.

The term character comes from the Greek word

charassein, which means making sharp or making

deep. Character is essentially higher in value than

intellectuality(Widiatmaka, 2016).Characters are

universal values of human behaviour which

encompass all activities of life, both those related to

God, oneself, fellow human beings and the

environment manifested in thoughts, attitudes,

feelings, words, and actions based on the norms of

religion, law, karma, culture and customs (Suyadi,

2013). According to Nuril Furkhan (2014), take

opinion from Lickona, T (1991:50) said that good

character is what we want for our children. Of what

does it consist, While Aristotle found good character

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as the life of right conduct - right conduct in relation

to other persons and in relation to one self. According

to Michael Novak, Character is a compatible mix of

all those virtues identified by religious traditions,

literary stories, the sages, and persons of common

sense down through history. The view above shows

the importance of a child having a good character in

building and constructing mindset as stock interacts

with its environment. The character also has a close

relationship with tidal things: the moral knowledge

(moral knowing), the moral sense (moral feeling),

and the moral behavior

(moral behavior). The characters are both very

consistent with good knowledge, passion is good, and

doing good - habits of mind, habits of the heart, the

habit of action. The third thing is the need for

leadership a moral life. These three things can make

a mature nature. When we Journal of Literature,

Languages and Linguistics - An Open Access

International Journal Vol.3 2014.

21 thinks about the kind of character we want for

child ren. It was clear that we want them to have the

ability to be a judge, whether it is true, a deep concern

about whether it is the truth, and in the workplace if

they believe something is right - flat upfront pressure

from without and from within temptation (Lickona,

T, 1991:51).

Character education can be done with two

approaches namely practical approaches and essential

approaches. The practical approach trains the

qualities that are expected to be the behaviour of

students. The essence approach prepares personality

as the home of character(Manullang, 2013).The

Ministry of Education and Culture makes the design

of character education by listing the traits that must

be implemented to students. There are 18

characteristics for character education and nine

characteristics of anti-corruption education.

2.2 Character Education Strategy

Mubarok (2005) sees the importance of starting a

strategic step in building the nation's character

through a family called the national family. National

families according to Mubarok are built with the

following 7 (seven) steps:

 Ensuring the management of governance in a

proper and good manner;

 Improve security in the midst of the

community and the resilience of the Republic

of Indonesia;

 Reforming the Nation's Economy

Democratically;

 Increasing law enforcement commitment;

 Establish a national education strategy

oriented for the next half century;

 Promote international diplomacy;

 Continuing national reconciliation.

Thesenational values need to be raised as capital

for the development of ideology by incorporating

religious values which become an integral part in

building the nation's character. Achmad Mubarok did

not directly enter the religious foundation in building

the nation's family.

Sidi (2001) has written about the role of education

in the formation of character and character in junior

and senior high school students. It is stated that

education in faith and devotion will shape Indonesian

people with noble character and character. the

formation of character and character is not enough

just by providing education in the field of faith and

devotion without involving ideology as a basis for

moving towards a noble moral nation.

Rosyada (2017) said that education in Indonesia

is never empty of smart and interesting ideas about

educational strategies that can foster character, as the

ideas contained in the National Education Standards

(SPN) stated that:

 The learning process in educational units is

held in an interactive, inspirational, fun,

challenging and motivating way for students

to actively participate and provide sufficient

space for initiatives, creativity, and

independence in accordance with the talents,

interests and physical and psychological

development of students;

 In the learning process educators give

exemplary;

 Each education unit plans the learning

process, implements the learning process,

evaluates learning outcomes and supervises

the learning process to implement an effective

and efficient learning process.

Education held at Madrasas under the

management of the Ministry of Religion can be used

as a measure in character building. So far, the

madrasa has a focus on religious learning and moral

education which is a measure of success in

implementing Islamic education. Education carried

out in any place will aim at moral formation to

preserve the nation's future struggle. Basically,

education in Indonesia has a lot of progress, this is

evidenced by the pattern of education that involves

the community as part of stakeholders. The autonomy

of the education sector created by the government

also contributed to the emergence of a new paradigm

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2059

so that education was more open, democratic and

dynamic by basing on the needs of the community.

The Government and Society are currently eager

to carry out Pancasila-based character education and

multicultural education. Ismail (2017) states that

Pancasila-based character education is useful in order

to counteract the negative effects of the globalization

era. Strengthening and re-empowering moral values

and national character is directed at strengthening the

character, character and personality of the Indonesian

nation. Ways that can be taken to strengthen character

through Pancasila character education, namely:

 Reinforcement of joint religious beliefs and

morals in community life;

 Strengthening national values and values of

Pancasila-based citizenship in the life of the

nation must be maximized;

 Strengthening identity as an Indonesian nation

that has a strong sense of togetherness

(nationalism) in the midst of clash of ideas,

culture, philosophy, values and ideology from

outside our country;

 Development and strengthening of

independent, healthy competitive attitudes;

 Strengthening future-oriented attitudes to be

more oriented and motivated to achieve great

achievements in the social, economic, social

and cultural fields;

 Strengthening and developing educational

institutions at every level and education unit;

 Strengthening the ability of creativity and

mental empowerment to build in order to carry

out modernization in all areas of life;

 Law enforcement, human rights and

democracy in the true and true sense.

There are three stages that need to be done in

character education, namely identification of values,

learning values, and providing opportunities to apply

these values (Winarni, 2013). That character

education is the responsibility of adults, but there is

no full consensus on how it is defined, practiced or

evaluated. Jacques S. Benninga, Marvin W.

Berkowitz, Phyllis Kuehn, Karen Smith, 2014)

Logically experts agreed that identification of

values related to what moral values students must

have. In the reality of life, there are number of values

constructed in society that may be between different

communities. There are times when value

construction is influenced by the culture in which the

value is formed. Therefore, to avoid a different

understanding of a value, it is necessary to identify

values that are universally applicable or targeted

(Winarni, 2013).

In fact, previous researches have revealed that

character education brings positive impacts on

students’ character. Character education form a habit

of knowing the goodness and wanting to do the

goodwill (Kamaruddin, 2012 into Muhamad Nova,

2017)

After the value identification process is carried

out and the targeted moral values are found, the moral

values are then invested in the students through the

following steps.

Create an environment that allows moral values

to be applied. This role is so important to be carried

out by the lecturer in order to build a common

understanding of achieving goals, creating a moral

climate for students.

Exemplary or moral behavior models. Showing

moral behavior has a stronger impact than just talking

about morals.

Develop rules or codes of conduct that behave

well. Students need to know what they can and cannot

do.

Explain and discuss moral behavior. When the

age of children, learning moral behavior is done by

imitation and practice without having to know the

reason why it was done or not done. Entering

adolescence and adulthood, the ability to reason has

developed. Therefore, it needs to be an explanation

and if necessary there is a discussion process to arrive

at the expected choice of moral behavior.

Use and teach ethics in decision making. Making

decisions is a process of evaluating actions and

choosing alternative actions that are in line with

certain moral values.

Encourage individual students to develop good

grades. Lecturers need to create situations and inspire

students to display moral behavior.

After value teaching is done, the third stage that

needs to be done is to provide an opportunity to apply

it. The most important thing in the application of

values is the consistency between what is taught and

what is applied. That is, what is said must be directly

proportional to what is done, both on campus and in

the family and community(Winarni, 2013).

Character education strategies that involve

linkages between Pancasila ideological values and

religious values need to be designed so as to provide

security for the sustainability of the virtues of these

values in the future generations of the nation.

According to Najmulmunir and Al Batawi (2015) the

planting of national character must be integrated with

the noble values of the Qur'an and Sunnah with the

following strategies:

 Make a planned and structured study to foster

love for the country;

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 Developing moral character based on Al

Quran and Sunnah by prioritizing the way to

learn from historical values heroically from

the struggle he has ever done;

 Creating a good activity network that is

transmitted to all study members to become a

joint movement and carried out continuously;

 Conduct socialization to all citizens through

counseling and recitation that can provide an

overview of the good that can be obtained

through pious charity activities.

According to Muhaimin, Abdul Mujib and Jusuf

Mudzakkir (2005), the cultivation of good morals is

very effective when done using the method of Islamic

studies which can be described as follows:

 Diachronic Method

The method of studying Islam by highlighting

historical aspects. This method can provide a

comparison of various discoveries and the

development of science in Islam. So that

Muslims have relevant knowledge, causal

relationships and integral unity. This method

is often also called the sociohistorical method,

which is a method of understanding a belief,

history or event by seeing it as a reality that

has an absolute unity with culture, class, and

the environment in which it occurred;

 Synchronic-analytical methods

A method of studying Islam that provides

theoretical analytical skills that are very useful

for the development of faith and mental

intellect of Muslims. This method prioritizes

practical, theoretical applicability in a

balanced manner. The main views of the

method of responding to Islam as a revelation

religion are very different from creativity, and

human taste, making Islam as a perfect guide

above all else, making Islam as a supra system

that has unique indicators and dimensions;

 Problem Solving Method (hill al Musykilat)

Islamic learning method that invites adherents

to practice facing various problems from a

branch of science with a solution. This method

is a way of mastering the skills of intellectual

mental development, so that it has the power

that is the development of Muslim thought that

strengthens a framework that is absolutely

fixed and mechanistic;

 Empirical Method (Tajribiyyah)

A method of studying Islam that allows

Muslims to learn their teachings through

realistic processes, actualization, and

internalization of norms and norms of Islam

with an application process that creates a

social interaction, then this description

produces a new norm. This process then runs

in a round where the area will grow more and

more.

 Deductive Method (al Manhaj al

Istinbathiyyah)

A method of understanding Islam by

constructing logic and philosophical rules and

then applying the rules to determine the

problem at hand. this method is used as a

means of quitting syara 'laws and the correct

rules are determinants in the problems of furu'

regardless of their suitability with the

understanding of the school. In other words,

Furu 'must submit to the rules not the other

way around. This method is known as the

"mutakallimin" method or the syafi'iyah

method;

 Method. Inductive (Al Manhaj al Istiqraiyyah)

A method of understanding Islam by

composing legal norms to be applied to the

problems of furu 'which is adapted to the

school first. The inductive method is carried

out in 4 (four) ways, namely: explaining and

describing the topic of the mind, presenting

the subject matter by linking certain problems

so that it binds the existing discussion,

identifying the problem, and the implications

of the new problem formulation.

Regarding the application of values, there are two

models that can be applied. First, forming routine

habits that contain moral values. Second, giving

rewards to students who display moral values.

Instilling and forming moral values require a

relatively long, consistent process. Awards can be in

the form of certificates, stickers, certain roles such as

mentors for friends, etc. (Winarni, 2013).

2.3 Character Education Integration

Integrating character education requires a learning

model to construct the expected values or characters.

There are 3 learning models, including:

 Interdisciplinary science: fragmented model,

connected model and nested model;

 Interdisciplinary science: sequenced models,

shared models, webbed models, threaded

models, and integrated models;

 Inter and interdisciplinary disciplines

immersed model and networked model.

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The connected model is a model of inter-study

integration. This model actually integrates one

concept of skill or capability that is developed in one

subject or sub-topic in one field of study. Links can

be held spontaneously or planned in advance. On the

webbed model, integrated education uses a thematic

approach. The development starts with determining a

specific theme. Themes can be determined by

negotiations between teachers and students, but can

also be discussed by fellow teachers. After the theme

was agreed upon, the sub-themes were developed by

paying attention to their relation to the fields of study.

From this sub-theme developed learning activities

that must be carried out by students. This model is a

type of integrated learning that uses the approach

between fields of study, combining fields of study by

establishing curricular priorities, and finding

overlapping skills, concepts and attitudes in several

fields of study. Whereas in the integrated model, this

model is an integrated education that uses an

interdisciplinary approach that combines fields of

study by establishing curricular priorities and

discovering overlapping concepts, skills and

attitudes. The inter-field study team was formed to

select concepts, skills, attitudes or values that will be

taught in one semester, then choose who has close and

overlapping connections between several fields of

study. Focus on integrating a number of learning

skills that you want to train in a learning unit for the

achievement of content material. Next to be discussed

is the nested type integrated education model which

is the integration of curriculum in one discipline, the

focus of integration includes thinking skills, social

skills, and organizing skills. Subject characteristics

become the basis for determining learning skills. As

the example given by Fogarty for social and language

subjects can be combined thinking skills with social

skills, while in mathematics and science can be

combined thinking skills and organizing

skills(Winarni, 2013).

Like explained from Concordia University

Portland, that for built and development character in

the school throughout 7 steps.

2.3.1 Pillars of Character

It has been said that character can be measured by

what one would do if no one were looking. True

character is instilled at a deep level so that positive

behavior is automatic. The Josephson Institute of

Ethics defines the main pillars of character to include:

trustworthiness, responsibility, respect, caring,

fairness and citizenship. Courage, diligence, and

integrity are also sometimes included.

One way to address these pillars is to choose one

per month and find ways to highlight it. Create an

interactive collage on a bulletin board in the

classroom. Assign creative writing projects on the

topic, encouraging students to explore it. How would

they define trustworthiness, respect, or integrity?

Focusing on one pillar per month is a great way to

raise awareness of the character traits they can strive

to build in themselves. Students could also read a

book that you feel embodies the trait, or come up with

their own personal slogan about it

2.3.2 Your Rules Set the Tone

It is your responsibility as the teacher to set

appropriate rules for classroom behavior. Be clear

about the ground rules. Specify what you expect to

see from your students, and what is unacceptable.

Discuss the rules with the students, as well as the

character traits that are embodied and built by each

rule. Be sure to be a good example yourself as well.

Complete your own work on time, be neat and

punctual, and always show respect for others.

You can even allow students to suggest helpful

rules that could benefit the class. Try and stay

positive; praise students who exhibit good behavior

and good character. Make them positive role models

for the class. You can employ a reward system for

good behavior such as points or gold stars. Credits

earned could be exchanged for classroom privileges.

2.3.3 Encourage Good Role Models

Students choose role models whether a teacher or

adult helps or not. Try to point out positive character

role models in history, literature, science and the arts.

Deliberately teach about people that your students

can emulate. Ask students to describe, assess and

match the traits and behaviors of these people or

commendable characters within a fiction story. They

could even dramatize some of the story elements or

change them to allow a character to make better

choices. Talk about the behavior of current world

leaders, sports figures and celebrities as well. Ask

students if a person’s words match their actions.

Discuss how life is improved with good character

traits.

2.3.4 Insist on Respect

Your classroom should be firmly established on a

foundation of respect. Self-respect and respect for

others are the basis of all other positive character

traits. Negativity and abuse of any kind should not be

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tolerated, and met with appropriate consequences.

Create anti-bullying campaigns and extol the virtues

of treating all classmates with respect and dignity.

2.3.5 Build a Caring Community

A caring attitude can be encouraged by having a zero-

tolerance policy on name-calling and character

assaults or bullying. Make sure that all students are

included in activities. Describe the “random acts of

kindness” concept and reward students when they

demonstrate it.

2.3.6 Volunteerism

Take some time in your classroom to highlight the

virtues and importance of volunteerism. Start

volunteer programs in your classroom and school.

Allow students to read or tutor younger children,

assist in the computer lab, help at a local food bank,

assist with reading comprehension or provide support

for students recovering from an illness or injury.

You can collect donations for a worthy cause,

perhaps even one that serves children. An example

would be The Smile Train, which offers free surgeries

for poor children who have cleft lips. Students might

arrange and conduct a recycling project, do work for

donations, or take pledges for biking, walking,

dancing, etc.

2.2.7 Character in Action

Throughout the school year, challenge students to

create class projects that can benefit the school or

community. Brainstorm ideas that cultivate the Pillars

of Character discussed in Tip No. 1 and strive for a

strong community spirit. Have older students manage

these projects. Work with students to plan the steps

necessary. Enlist parental and community support;

ask for sponsors or donations as needed.

3 RESEARCH METHODS

The method used in this study is literature review.

Books, journals, and scientific paper used as the main

sources, with the following steps:

 Maintain a theme that is suitable with the

present study;

 Have discussions with mentors and

prosperous friends;

 Review the literature that can support the

study;

 Make a report material design holistically;

 Validate each assessment with other

appropriate literature.

In the integration of character education the

principle of monotheism is a basic or mindset

framework for all humans. This priciple not only

regulates relationships with god, but regulates human

relations and the relationship of interaction with the

ecosystem. Therefor the monoteheistic mindset is

ordered to be sociallized to humans consisting or

tribes and nations. (Albatawi dan Najmulmunir,

2016)

The combination of character education cannot

be avoided with various dimensions of life. The

dimensions of belief / religion that are most studied

academically and scientifically. This condition is

certainly an improvement, because it attracts

attention. little interest from experts to discuss the

correlation between the development of Pancasila

ideology and religious values.

In formal education integration is a management

in the implementation of curriculum that can be the

main choice to find and find formulations in the

learning media delivered by the teacher. Besides

learning media in the form of teaching materials used

in learning, the learning methodology used by the

teacher should invite ways of thinking and

communication about the character that will be built

into a strength and means to make students healthy

physically and mentally.

Education requires spirit; however, the spirit

must refer to clear sources so as to facilitate

knowledge transfer and mental coaching through

education, learning and training activities.

4 DISCUSSION

An effective character education strategy to build

character based on nationality and Islamic based

values with noble character are (Majid and Andayani,

2012):

 Moral knowing/learning to know. This stage is

the first step in character education, the

purpose of this stage is oriented to mastery of

values. Every individual must be able to

distinguish noble and despicable moral values

and universal values, understand logically and

rationally the importance of noble character

and reprehensible morality in life, as well as

recognize the figure of the Prophet

Muhammad, as a model of noble character

through the hadiths and His sunnah;

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 Moral loving/moral feeling. This stage is

intended to foster a sense of love and need for

noble moral values. Each individual is

expected to be self-introspective, so, the more

he knows the shortcomings;

 Moral doing/learning to do. This stage is the

peak of the success of character education,

each individual practices the noble moral

values in his/her daily behavior. These

individuals will become more polite, friendly,

respectful, compassionate, honest, disciplined,

loving, fair and generous and so on. As long

as moral change has not been seen in behavior,

the individual must have a stack of questions

that must always be sought for answers.

Subsequent actions are habituation and

motivation.

Figure 1: Character education model

The dark history of the Indonesian people has

seriously made this nation difficult seriously. The

successive Indonesian Communist Party rebellions

from 1958 to 1965 showed the weakness of the

national stability of the Indonesian nation. The

Indonesian Communist Party has truly entered into

the entire life of the nation, and even the Indonesian

National Army has infiltrated the Indonesian Army,

Navy, Air Force, and the Indonesian National Police

Force.

This is a dark history that is the memory of all

components of the nation, especially the clergy.

because as it is known that the Indonesian Communist

Party (PKI) was not very fond of the existence of the

ulamas and the reciting teachers who at that time were

considered to be blocking the struggle of their

movement.

The nationalism of national character building

will be successful if each student is able to apply the

national character, both in the school environment

and in the family and community. Hasan et al

revealed that there are several indicators that students

have a national spirit, especially the character of

nationalism, namely:

 Attend the ceremony to commemorate the day

of the hero and the proclamation of

independence;

 Use good Indonesian language when talking to

classmates of different tribes;

 Memorize and love singing Indonesian songs,

compulsory songs and heroic songs;

 Feel proud of the diversity of languages in

Indonesia;

 Participate in the commemoration of the day

of the hero and the proclamation of

independence;

 Loving the diversity of traditional ceremonies

in the archipelago;

 Arguing and behaving if the Indonesian nation

receives threats from other nations;

 Provide an explanation of the attitudes and

actions that will be taken against the economy

of the Indonesian state;

 Arguing and acting in the event of a conflict

between the Indonesian people and other

nations.

Nationalism must basically be embedded in the

minds of students, because these students will

become leaders of the Indonesian nation in the future.

Hasanah formulated the concept of Islamic value-

based character education model by referring to the

basic teaching model developed by Robert Glaser in

1962. According to him the model developed by

Glaser was called basic because it describes the entire

teaching process in only four components, where the

component characters are interrelated with one

another and sequential. The principle developed is the

principle of interdependence, active involvement,

follow-up as a corrective action after the evaluation

process is carried out, and the support system, where

the success of this model requires additional support.

In connection with the Glaser model, Aan Hasanah

developed it according to the objectives of Islamic

values-based character education. Each component in

the framework of this model is developed again in the

sub-component, as shown in Figure 1(Hasanah,

2013).

The objectives of having a sub-component of

general objectives is to explain the purpose of

character education in general learning.

Objectives are specific goals that are integrated in

each subject. The program consists of teaching,

habituation, modeling, motivation, and enforcement

of rules. While the process components include

curriculum, educators, students, and the environment.

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The last component is evaluation consisting of paper

and pencil, project, product, portfolio, and

performance. Character education is emphasized on

performance evaluation.

5 CONCLUSIONS

Character education based on nationality and Islamic

values are two aspects that are related and mutually

aligned. Both of these can provide problem solving in

the formation of a personal Indonesian human

resources who are clever and noble. Noting the

integration of character education in learning as

above, it can be understood that the nested model is

quite free to help organize material and other learning

skills. This model can be developed by integrating

other skills such as skills related to character behavior

(soft skills) or moral values that can be integrated in

one subject.

Islamic values and nationality must be a full force

in balancing the understanding of today's young

generation towards their nation, because each

generation has different challenges. Character is

readiness in the form of a model for people in the

development process if there is no character so it is

difficult for the nation to survive.

Islam and Pancasila are not only aspiration but

also souls and bodies that mutually harmonious in

strengthening national identity.

According to Suharyat (2017) explained that if

Pancasila’s values socialization will become the big

problem for this nation in the next days. Describe

that’s in the times of crisis, the symptoms toward the

disintegration of the nation have come to light. Such

disintegration began to emerge as a result of crisis of

trust, such as the crisis of trust from the local

government toward the central government. In order

to prevent such disintegration from widening and thus

threatening national resilience, it is absolutely

necessary to renew three values: firstly, the renewal

of personal values; secondly, renewal of group

values; and thirdly, the renewal of the nation's values.

Every time we must know important about

nationality character for communication between

generation. So, each civilization has awareness to

discuss his country.

Responding to the character of the nation and the

world in general, which globally influences the way

of acting and behaving, each generation must be

given basic capital of life. basic capital of life that

definitely makes it live with the moral foundation that

is recognized by its people and the life of the world

around it.

Character early education starts from the family,

then from family will be socialized into school needs.

School is a place of character education that is very

common in the community. However, schools are the

most fertile socialization to make the generation

ready to lead both the nation and the country, and

even become the leader of the world community.

Indonesian society, the majority of whom are

Muslim, must continue to prepare themselves to

become important examples for other communities in

order to become pioneers and to be the guardians of

the nation's fighters.

The government has an obligation so that the

character building goes well. The government has a

very crucial interest because the successor to the

nation's struggle is not only needed intelligence, but

requires the spirit of warriors whose militancy is

undoubted.

The difficult time to fight for independence as a proof

of the strong character of the nation, relentless to

continue to pursue independence with the risk of life

even though there was no fear in the chest of the war

mujahids. Islam is the wealthiest religion with great

values in life. So, it would not be possible to grow

hard characters, terrorists and radicalism from the

teachings of Islam if understood with the true value

of the Qur'an. Islam is a heavenly paradise whose

revelation and the word of Allah SWT is a noble

treasure in the great writings that serves as a guide to

life for nature, not just humans.

Every country requires its citizens to always maintain

the lives of their people. A nation must not be

destroyed and disrupted by its sovereignty. Therefore,

as much as possible, the right strategy must be found

so that the Indonesian people are ready to prioritize

national interests rather than group interests. This

condition has led to the need for commitment to love

for the country and nation. Indonesia needs state

guardians and guards through the availability of

strong resources and loyalists to their country.

Disruption to the integrity of the nation is very heavy

both from within and from outside. This condition

makes us ready to face it with careful consideration,

namely to prepare that the generation of the nation

must understand the concept of integration of

Pancasila ideology with Islamic values.

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2065

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