The Foundation of Character Education in Islam

to Realize the Universal Human

Fuad Mahbub Siraj

Universitas Paramadina

Keywords: Islamic, Education, Character, Universal, Human.

Abstract: This discussion aims to explain further the foundation of Islamic education. The primary purpose of education

in Islam is to create a good human being, a universal human being (al-insân al-kâmil). The science and

technology that Islam wants to develop are a science and technology that focuses on physical and spiritual

needs. Islamic education is a process of internalizing the values and cultivating manners in the human body,

and this is what is called character education today. It is an indication that the educational paradigm in Islam

refers to the moral, ethical, personality, moral-transcendental (affective) aspects while also not ignoring the

cognitive (aspects sensual-logical) and psychomotor (sensual-empirical). It is relevant to the aspirations of

Islamic education, namely religious aspirations, such as honesty, love, tolerance, discipline, responsibility,

and more.

1 INTRODUCTION

The problem of the misunderstanding of science is the

most fundamental issue in the life of modern society.

This misunderstanding arises from the intrusion of

secular understandings that Western civilization has

brought into contemporary science. The

Misunderstandings of science can direct us to the

wrong actions, which ultimately leads to misery for

humans. In fact, as science and technology advance

today, humanity has not succeeded in achieving

happiness, but anxiety, the drought of soul, and the

destruction of nature continue to occur. Ironically, this

is the foundation for the development of current

knowledge in schools. There is almost no natural or

social discipline that is not influenced by this secular

ideology. They are rejecting revelation as a source of

knowledge so that all of it is built within the

framework of rationalism and empiricism, and nature

is merely material without meaning.

The philosophy of science-based on this ideology

considers the dynamics of nature as something of a

mechanistic and not the rule of God's creation

(sunatullah). Like a machine, nature itself is based on

the mechanism of cause and effect that reject the

presence of God. If God existed, He would have no

role in nature. In other words, the elements of religious

metaphysics have been removed from science.

Contrary to secular understanding, the concept of

Islam was developed concerning God. All matters in

Islam must be based on religion. Similarly, in nature,

in Islam, nature is not merely material without

meaning, but rather as a sign or as a verse of

manifestation (presence, tajalli) and the greatness of

God. So, it can be said when someone does research

and studies about nature, and he is trying to know his

God. Thus, the foundation for learning science in

Islam goes from faith and devotion (worship) to God,

since it is taught by philosophers or Islamic scholars

of the past known as experts in religious science (all

round).

2 METHODOLOGY

This study has mainly used a library research

methodology. The data relevant to the study were

collected and analyzed using an analytical approach.

3 EDUCATION IN THE ISLAMIC

TEACHING

Islam is very emphasizing in education and science

and even encourages its seekers to seek knowledge at

any time and anywhere. Islam also places the scholars

152

Siraj, F.

The Foundation of Character Education in Islam to Realize the Universal Human.

DOI: 10.5220/0009401401520157

In Proceedings of the 1st International Conference on Anti-Corruption and Integrity (ICOACI 2019), pages 152-157

ISBN: 978-989-758-461-9

at the highest level (al-Baqarah / 2: 31-32; Fâthir / 35:

28; al-Zumar / 39: 9; al-Mujâdalah / 58: 11 and al-

'Alaq / 96: 1-5). Islamic history records how truly

ancient Muslims sought and developed knowledge. It

is said that the Caliph al-Makmun himself was willing

to pay for the services of the translator with the same

weight of gold as the translated book. Because of the

Islamic scholars then the speculative form of science

from the Greek, exemplified by a lush garden, full of

beautiful flowers, but unfortunately not very fruitful,

rich in philosophy and literature, but poor in

technique and technology, becoming science-based

on the Jabir bin Hayyan's method which is

experimental empirically (A.Baiquni, 1983).

The positive attitude of Muslims towards this

science is fully inspired by the Qur'an and hadith as a

source of encouragement. Islam, as a religion, has a

symbiotic relationship with science in the framework

of faith. In Islam, there have never been

assassinations of scientists who have discovered new

things in science. Even Islam offers a reward for its

people who are vindicated in their field even when it

is wrong.

Islam is a religion of science; it is very compatible

with basic human nature. Humans are created by God,

dynamic, and knowledgeable (al-Baqarah / 2:31).

Man (Adam and his descendants) was created by God

from this land. Although the offspring of Adam are

not explicitly mentioned in the soil, according to

scientific research, the chemical element is the same

as the earth's chemical element. So, man is a creature

of the earth equipped with intellect and knowledge,

for he will carry out his duty as caliph on earth. This

means that how sophisticated the development of

science in this world can be reached by human

reasoning since human creation and the universe have

been given great harmony and are one of organic

unity. According to Andi Hakim Nasution, this is

possible because humans have the most perfect brain

structure compared to the brains of other kinds of

beings (Nasution, 1989). In Islam, it is necessary to

seek knowledge and obtain a lifetime education. This

idea, according to Quraish Shihab, precedes the idea

of life long education pioneered by Paul Lengrand in

his book Introduction to Life Long education.

(Quraish Shihab, l992). The education of this "cradle

to the grave" is certainly through a variety of

pathways: formal, informal, and non-formal.

4 ISLAMIC EDUCATION: ITS

PHILOSOPHY AND DYNAMICS

The purpose of Islamic education, its philosophy, and

dynamics are the foundations of philosophical

thinking and the movement of Islamic education.

Talking about the basics of philosophical thinking

will be related to the building of knowledge of Islamic

education. The building of Islamic educational

knowledge will be related to the foundation of the

knowledge embedded in ontology, epistemology, and

axiology. With this ground-breaking study, we will

also be able to distinguish one science from another,

or more concretely be able to emphasize what

distinguishes between general education and Islamic

education, even if we can put it in the right position

professionally and to make the most of it.

Similarly, the dynamics of Islamic education will

be related to the changing and dynamic of society.

Before this can be done, we need to give an overview

of Islamic education and education itself.

The meaning of education, according to Hasan

Langgulung (1988), can be seen in two aspects. First,

it is from outside human beings that they are educated

or social aspects. Education here is the passing on of

cultural values from one generation to another so that

values can be preserved. Whereas the second is the

human aspect of the individual aspect. Education here

means the sense of the potential development of the

individual or its actualization. So, education is an

inheritance of cultural values and potential

development.

The word Islam in Islamic education refers to

education that is colored by Islamic teachings (the

Qur'an and hadith). So Islamic education is the effort

or guidance given to a person so that he can inherit

Islamic values, or he can grow into a Muslim.

It has been suggested that Islamic education needs

to have clear philosophical roots. To express the

epistemology of Islamic education in question, we

need to explain the human purpose created by God,

since it is the basis of the study of Islamic education.

If this is not clear, then Islamic education will grasp.

It is true of Ali Ashraf's opinion quoted by Samsul

Nizar (2002) when he says that Islamic education

cannot be fully understood without first

understanding the Islamic interpretation of total

individual development.

In al-Baqarah found 30 information that God

created man to be the caliph on earth. As a mandatary,

a man not only occupies a position of responsibility

for the sustainability of all life on earth, he is also

required to meet his own life's needs. Therefore, God,

in addition to providing man with various potentials,

The Foundation of Character Education in Islam to Realize the Universal Human

153

as well as between his creation and the universe has

been given great harmony and is an organic unity, so

that man can fulfill his trust as a caliph and fulfill his

(social and individual) needs.

Based on the above description, it can be said

conclusively that the object of the study or material

studied from Islamic education is to maximize the

potential of the human potential so that it can carry

out its function as God's mandate on earth. For these

development efforts to work well, a clear procedure

or process is required. The first step is that we must

reveal the signals of education in the Qur'an and the

hadith. In understanding the text of the Qur'an fully,

it is necessary to use the interpretation approach

(maudhû'i/thematic) enriched by other methods of

interpretation, such as tahlîli and muqâran. For this

study to be complete, it is necessary to consider the

opinions of the interpreter in the various interpretive

books that capture the context of their time. Their

opinions are, however, partial, but they can enrich the

thematic results. The second step is to research the

results of the thinking of existing Islamic education

experts. Their views on education vary greatly, as

they relate to their respective perspectives and to their

times. According to the sunatullah, each person and

his thoughts are the children of their times, so his

mind is also captivated by his condition in which he

lives. However, their thinking will be able to enrich

the results of their research. The third step is data

processing. From this process came the formulation

of the Islamic education building.

To further the Islamic educational material, it is

necessary to pay attention to other people's thoughts

on education, especially in terms of methods,

patterns, and forms. In Islam, there is no prohibition

on accepting the thoughts of others, as long as they

are not against the principles of the Qur'an and the

hadith. The same thing has been done by classical

Muslims in receiving and developing general

knowledge, such as logic, mathematics, philosophy,

and more. Their acceptance is based on the Qur'an as

a filter. The Qur'an, as a religious book, does not

create systems but contains principles, whereas

systems are born by human culture or brain. Thinking

systems cause narrow thinking and will look at

systems other than those of thinking While thinking

of principles will give rise to broad thinking, and it

will be able to tolerate all existing systems as opposed

to principles.

Thus, Islamic educational material derives from

the result of in-depth research on the Qur'an and the

hadith. Then enriched by the opinions of the

interpreter of various ages. It is further refined by the

opinions of Islamic education experts. Furthermore, it

is enriched by the opinions of others on education as

long as not opposed to Islamic principles. Finally, a

formulation was created to be the building of Islamic

education. The whole purpose of this is in the

framework of caliphate worship as the worship of

Allah Almighty. On that basis, in Islam, it is

necessary to emphasize that education is worship.

Thus, it is clear that the science of Islamic education

is integral; it is not the only afterlife oriented but also

the word life; also, not only the physical but the

spiritual.

The above efforts are expected to make the Divine

message possible on this earth. With the human

ability, man will be able to exploit nature for divine’s

goal for liya’budûn. The word li on liya’budûn can be

translated "to," but the exact meaning is that the end

goal of the whole activity is pure worship of God.

It has been said that Islamic education should be

in keeping with the morals of the people, and may

even create or prepare the ideal society in the future

according to Islamic ideals. For this reason, in Islamic

education, there is a need for a curriculum that is

entirely based on the fundamental values of Islamic

teaching, as the curriculum in the modern education

system is a must and functional. The curriculum can

be well-organized an Islamic education program. It

contains goals, content, and steps to follow. It can

change according to the sophistication of science and

the needs of society. The curriculum is a means of

achieving goals, while the philosophy of education is

a guiding force in laying down the basics and

principles of Islamic education.

So, the core of the Islamic education curriculum

is religious and social. The foundations of religion in

Islamic education will produce scholars of high moral

character (morals). In Islamic, morality is the soul of

Islamic education. The first and foremost purpose of

Islamic education is morality itself. This site is

considered a major pillar of Islam. While the social

foundations of Islamic education will produce

scholars, who can and will be needed by the

community, it will also be able to guide the

community on the path to religion. On the other hand,

he will also inherit skills better than ever before in

society.

5 ISLAMIC EDUCATION IS THE

CHARACTER EDUCATION

The Qur'an, as the main source of Islamic teaching,

requires the existence of lively and inward life, world,

and the hereafter. For this reason, man cannot be

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hands-on and must imitate the dynamics of God (the

formal meaning of khâliq in the Qur'an is the Creator,

but in the sense of substance or meaning indicates

dynamic nature).

It has been said that in the classical days, the

Muslims had developed knowledge and technology

(as well as education) so that they became the

intellectual 'ulema of the world. Science and

technology that developed in the West were originally

from Muslims. They have learned through the books

of classical Islamic scholars translated into Latin and

other European languages. This means that Islamic

scholars are pioneers of various science and

technology activities. It is unfortunate, however, that

in medieval Islam (c. 13-17), this activity in Islam

ceased, the creativity of the Muslim 'ulema

diminished. They are more insightful, and they are no

longer developing science and technology as before

because they consider this activity insignificant,

irrelevant, and useless in religion. As a result,

Muslims are isolated from the current flow of science

and technology and eventually breathe out of

scientific activity.

One thing that must be remembered by today's

generation of Muslims, even if they are religious

(ya'lu wa lâ yu'la 'alaih) and perfect, but to get

science and technology is not enough just to pray and

recite verses in the Qur'an, however, must study and

do activities according to the methods adopted in

science and technology.

Islam not only encourages, but it also provides

guidance to what is right, good, and right to do in the

development of science in particular and the whole of

civilization in general. A civilization not filled with

loads of religious, moral values (al-Fikr al-Islami)

will endanger mankind and the universe.

The science and technology that Islam wants to

develop are a science and technology that focuses on

physical and spiritual needs. It has been stated that if

only physical activity, especially in science and

technology, will endanger the culprit and other

humans and the universe, which Baigent exemplifies

as a living grenade in the hands of children. It (life

grenades) is becoming more and more dangerous

(Baigent, l986). In this case, Einstein's message to

students who have the ethical value of science and

technology should also be noted. He said, "I was

reminded of this relationship with a young man who

had just married a woman who was not very

attractive, and I asked him:" Are you happy? "He

replied:" If I want to tell the truth, then I must lie

(Jujun S.Suriasumantri, l985).

It should be noted that the process of growth of

human civilization is embedded in what is called

continuity of change. No nation can claim to be the

creator of civilization. All nations have a role to play

in the development of world civilization.

History records that Greek and Roman

civilizations were conquered by the Persians. From

Persia, the Arabs took over. Then, after about 700

years of growing up in the hands of Arab Muslims,

they relocated to Britain and France with their

revolutions. It was then taken over by Americans and

others. At this time, it appears that it will be taken

over by Japan, South Korea, and its surrounding

countries. This can also be used as evidence from

Qur’an of Ali Imran / 3: 140, wa tilka al-ayyâm

nudâwiluhâ bain al-Nâs; that success, God has

revealed among men. Alternatively, human progress,

which in the world of philosophy, is called the "tired

theory". Similarly, Indonesia when it proclaimed its

independence on August 17, l945, its national figure

was 60% of Minangkabau, but has now been adopted

by other ethnic groups such as South Sulawesi, while

the Minangkabau ethnicity may be said to have been

"tired."

It should be noted that the cultural character and

civilization of Islam are different from those of the

non-Muslim cultural character. Islamic civilization

and culture are steeped in moral and moral teachings,

while non-Muslim civilization and culture are free

from moral values and human values. Thus, Western

civilization and culture can bring disaster to humanity

and the universe.

It must be acknowledged that although Islam has

a religious load, it does not mean that it is anti-

civilization and culture. Nurcholish Madjid is right

when he says that although Islam and culture and

civilization are inseparable yet distinct, and it is not

permissible to mix them. Islam of absolute value does

not change with the change of time and place. But

culture and civilization, though based on Islam, can

change over time and from place to place. Civilization

and culture should be based on Islam (religion), but it

has never happened otherwise. Islam (religion) is

primary, and civilization and culture are secondary.

In other words, Islam (religion) is absolute for every

space and time, whereas civilization and culture are

relatively limited by space and time (Madjid, 1991)

In Islam, education is not knowledge for science,

but in the framework of devotion to God, recorded in

the al-Zariyat / 51: 56, meaning: No, I created jinn,

and human beings except the end goal are in the

framework of my devotion. In this regard, the Qur'an

also promotes true and good education, so that man

can perform his duties as a servant of God and as his

mandataries (caliph). With this dual-task, God

expects mankind to be able to fulfill both tasks

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(personal and caliph) to prosper the earth according

to the Creator's will.

In Islam, education is the culture and values of the

people concerned. Therefore, the system and

educational purpose of one nation cannot be imported

from another. It has to come from the culture of the

nation itself. Education is like a piece of clothing that

has to be measured and sewn according to the shape

and size of the wearer based on the views and values

of the nation itself.

Islamic Education is synonymous with the words

tarbiyah, ta'dib, and talim. However, the three words

make a difference. Ta'lim just plain teaching that does

not require aspects of education, are more common

tarbiyah. The word tarbiyah often used for education,

and understanding of this word may also be used to

care for humans and animals. Ta'dib more perfect

because it includes teaching, education, and

cultivation of good manners and, more specifically, to

humans. With ta'dib, the perfect man (al-insan al-

kamil) can be realized as the properties and behavior

have in the Messenger through the ta'dib of Allah.

The word ta'dib has at least four meanings, namely

education, discipline, chastisement, and disciplinary

punishment. This word is more about behavioral

improvement (manners). If the concept of ta'dib

combined with the concept of manners in Indonesian

society, then it will grow and develop the local

cultural heritage (local wisdom) that have an Islamic

spirit, because the main problem that plagued the

Muslim community of the archipelago, according to

analysis of Al-Attas is 'loss of adab’, loss of manners

(moral crisis). So, it is not a mistake, and it is not the

coincidence that this nation's founding fathers placed

manners on one of the pillars of the Indonesian

country. The second part of the "Humanity and

civilization" stanza explains the urgency of manners

in the context of indoctrination, and humans are only

fully human (al-insân al-kâmil) if they have manners

and that is the difference between humans and

animals.

From the above description, we can see that

Islamic education is a process of internalizing the

values and cultivating manners in the human body,

and this is what is called character education today.

Substantial loads that occur in Islamic education

activities are interactions that instill manners.

The primary purpose of education in Islam is to

create a good human being, a universal human being

(al-insân al-kâmil). The universal human is a human

being that has character: first; a balanced human

being, has two integration dimensions of personality;

a) the vertical esoteric dimension which is essentially

submissive to God and b) the exoteric, dialectical,

horizontal dimension, carrying out the mission of

salvation for its natural social environment. Second,

human beings are balanced in the quality of their

thoughts, remembrance, and deeds (Achmadi, 1992).

Thus, to produce such a balanced human being is an

acknowledgment of the maximum effort required to

first condition the integrated education paradigm. At

the macro level, the educational orientation in Islam

is towards religious, moral education that maintains

the principle of equilibrium and unity of the system.

When a man is known for his position in the cosmic

order through the process of education, he is expected

to practice his knowledge well in a society based on

manners, ethics, and religious teachings. In different

languages, it can be said that the use of science and

technology should be based on consideration of

religious values and teachings.

It is an indication that the educational paradigm in

Islam refers to the moral, ethical, personality, moral-

transcendental (affective) aspects while also not

ignoring the cognitive (aspects sensual-logical) and

psychomotor (sensual-empirical). It is relevant to the

aspirations of Islamic education, namely religious

aspirations, such as honesty, love, tolerance,

discipline, responsibility, saving, and more). They are

known for their hearts (honesty, thinking

intelligence), sports (toughness), and taste (care). It

must be incorporated into the taxonomy of Islamic

education, known as transcendental aspects, namely

the domain of faith as well as three cognitive,

affective, and psychomotor domains. The domain of

faith is deeply embedded in Islamic education, for the

teaching of Islam not only deals with rational matters

but also with supra-rational things, which the human

mind cannot grasp, except based on faith, which

springs from revelation, the Qur'an 's and Hadith. The

domain of faith is a central point that determines the

attitude and life values of learners, and in turn,

determines their values and charities.

From the description, it can be deduced that in

Islamic education, it is necessary to internalize the

values of Islam as the basis of character education.

The success of education in Islam is not just the

ability to transfer knowledge (knowing) it or not just

teach what is a good and really bad and also not

measured by the success of the students get jobs, but

more than that, to realize educators as carrier trust of

God on earth. Therefore, the mainstream of Islamic

education is a role model (instinct) in instilling

personality traits for their students. The weakness of

Islamic education has always been in the transfer of

knowledge and the emphasis on physical (secular)

education, while the internalization of sacred

religious values is neglected. In other words,

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education in Indonesia has not touched the

substantial, moral, and neglected personalities;

educators do not, as well as the behavior of the

officials as if God is not acquainted. The prophet

Muhammad S.A.W., in addition, giving good

examples, having attained perfection of knowledge,

or the summit of all, yet still being commanded to

pray while striving to obtain additional knowledge

(wa qul zidniy 'ilman: Tâhâ / 20: 114). Thus,

education in Islam is known as adâb al-dîn and adâb

al-dunyâ.

6 CONCLUSIONS

Islamic science and education are the processes of

internalizing the highest religious values in it. The

main issue of Islamic education is the alignment and

construction of the intellect, the soul, and the

physical. The knowledge and education of Islam to be

developed must be built on a spiritually strong,

intellectually, and morally superior paradigm with the

Qur'an as the first and major.

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