Moral Education

Moral Education

1. INTRODUCTION

Moral education is not a new topic in education. Moral education turns out to be a lifetime of knowledge itself. Based on historical research from all countries globally, education has two objectives: guiding the younger generation to be intelligent and virtuous. Since Plato’s time, policymakers have created a  moral education policy that deliberately makes a significant part of school education. They have educated the character of society on par with intelligence education, educated decency on par with literacy education, educated virtue on par with science education. (Thomas Lickona, 2013: 7)

As part of an Indonesian nation that has a noble civilization (read: civil society) and cares about the education of the country, it is possible to strive to make the values of noble character grow and spring back along with every attitude and behavior of the government, from the supreme leader to the commoners, so that this nation has pride and is taken into account its existence among other countries.

Strengthening moral education in the context of now is relevant to addressing the moral crisis engulfing our country. These crises include rising free associations, increasing rates of child and adolescent violence, crimes against friends, juvenile theft, cheating habits, drug abuse, pornography, and others’ destruction have become social problems that have not been thoroughly addressed until now.

The crisis that engulfed students (and the political elite) indicates that religious and moral education obtained in the school bench (lectures) has no impact on Indonesian human behavior changes. Even what is seen is that so many Indonesians are incoherent between his speech and his actions. This condition allegedly stems from what the world of education produces. (Zubaidin, 2011: 2)

The achievement of students’ learning outcomes can not only be seen from the cognitive and psychomotor realm, as has been the case in our educational practice. Still, it must also be seen from effective outcomes that the three domains are reciprocally related, although the relationship’s strength varies from case to case. Some of the results showed that achieving cognitive outcomes occurred in line with the effectiveness of the achievement of the affective realm. (Hadjar, 2010:215)

Character education is understood as an attempt to instill intelligence in thinking, delusions in the form of attitudes, and experiences in the way of behaviors that conform to the noble values that become his identity. (Zubaidin, 2011: 17) Naming character education can’t just transfer science or train a particular skill. Character education needs to be processed, exemplary example, habituation or culture in the student environment in a school/madrasah environment, family, community environment, and mass media environment.

Character Education developed in educational institutions today is a model of character education developed in western countries, such as the Thomas Lichona character education model, which centers on human rationality (anthropocentric). On the other hand, character education developed by Islamic thinkers does not sound resing. The western education model has resulted in graduates of secular character (duniawiyah), ignoring the values of ihlas and istiqoma.  Meanwhile, character education that has been developed by some Muslim scholars in the past has proven to give birth to superior generations of Islam.

In the Islamic setback crisis, western scientists managed to give birth to new theories that benefited advancement. Among other approaches developed by Thomas Linkona that used as a reference in character, education is considered to have failed in shaping the essence of the expected learner. The failure was due to the theory being born on a materialistic and secularistic foundation, so the idea lost its meaning and the nature of the science itself.

In contrast to Islamic thinkers’ educational model long before, Thomas Lickona not only spoke character but spoke of moral and moral values derived from divine (theocentric) values. Among them, Imam Burhanuddin Al-Jarnuzi, in the book Ta’limul Mu’tallim, a monumental work that contains basic principles in education, which has been used by the Muslim world in the context of character education. (Miftachul Hudaa and Mulyadhi Kartanegara, International Journal of Education and Research, 3(2), 221-232.)

The theory developed by imam al-Jarnuzi (600 H: 1203 AD) in the book of ta’limul muta’allim (on teaching the pupil) was translated from Arabic to Latin as Enchiridion Studiosi in 1709 by H. Reland, then translated again in 1839 by Caspari. (Mehdi Nakosten, 1996: 142) Al-Zarnuji’s work has been used as a complement to general science. It is tawhid, fiqh, and moral science, both in schools and other institutions. Because according to al-Zarnuji, these three sciences are a very important basic comparative to develop. The science by imam al-Jarnuzi is applied daily as part of activities related to hablumminallah, hablumminnas and hablumminal nature. These three aspects are one of the efforts that make a man perfect as the main purpose of Islamic education. The implication is that after receiving an education, it is hoped that Muslim learners can become more capable, manageable, accepted, knowledgeable and have the best understanding, have strength in Islamic practice, skills, and values. (Ibid.)

The education system practiced by Imam al-Jarnuzi is a system of integration between science (intellectual), skill (skill), and value (value), with this value system we do not make teachers only as “science transferrs” like robots, and students as “recipients” like robots anyway. (Alfianur Rahman, Jurnal Ta’dib, volume 11, no.1 the year 2016). Besides, the orientation of education developed by al-Jarnuzi is to form a Sufistic and able to work in the community. (Yuli Choirul Ummah, Education, Journal of Education, Vol 1 No 2 (2016): November 2016).

The model education system developed by Imam al-Jarnuzi has been practiced in Islamic educational institutions, among others in universities

Ma’had Darul Qur’an wal Hadith (MDQH) Lil Banin NW Pancor which was established in 1965 and MDQH Lil Banat in 1974 is a non-formal institution equivalent to higher education, which is the eldest institution in West Nusa Tenggara, founded by the late Tuan Guru Zainuddin Abdul Majid who was born on April 20, 1908, in Kampung Bermi West Nusa Tenggara, founder of Nahdlatul Wathan organization, which has been awarded as a National Hero in 2017. The title was awarded through Decree No. 115/Kindergarten/the Year 2017

MDQH has made imam Burhanuddin Al-Zarnuji’s Book of Ta’limul Muta’allim, born in the 12th-13th century AD, as the main reference in shaping student characters who have integrity, empathy, morality, dignity, and other characters. Ta’limul Muta’allim’s learning at MDQH is proven to form a formidable and good character MDQH alumni when in the middle of society. The vision of MDQH is found in The Mars Ma’had by Tuan Guru Zainuddin Abdul Majid which reads Ma’had ulama and Kyai cadre printers. A skilled and virtuous cadre of Muballiq. Ma’had is not a place to chase rank and seat. Ma’had a place to study Rabbul Izzati. If you have obtained a Ma’had diploma, do not be proud of the shiny paper diploma. Try again to get the noblest diploma of the community diploma. So many alumni become Tuan Guru/Kyai, Dai, and community leaders.

Based on the above concerns, this article discusses how respect for teachers based on the book of Ta’limul Muta’allim is practiced by students (Thullab) Ma’had Darul Qur’an wal Hadith al-Majidiyah as-Shafi’iyah Nahdlatul Wathan Pancor. How to implication the practice of respect for thullab and thulibat MDQH Pancor.

 

1. RESEARCH METHOD

The data collection techniques in this study are observations and interviews in depth. Data collection using purposive techniques and snowball sampling. The observation process begins by identifying the place to be studied. After the place of research is identified continued by making mapping, so that an overview of the research objectives is obtained. Then the researchers identified who would be observed, when, how long and how. Then the researchers determined and designed how to record or record the interview. I’m sorry, I’m sorry. Raco, 2010: 112). In obtaining the data, researchers used in-depth interviews (in-depth interviews) and observations. From the collection of data obtained an overview of the data under the formulation of problems in this study.

Interviews with key informants are in-depth interviews conducted with people who have the knowledge, status, and communication skills, and have a desire to contribute the information expected to researchers. According to Nana Saodih, The key informants are people who are very good at the field to be researched, both in terms of organization and activities and programs (Nana Saodih Sukmadinata, 2007: 113)

The data analysis techniques used in this research are interactive analysis of Miles and Huberman, where interview, observation, and documentation data are analyzed interactively and take place continuously until complete so that the data is saturated. Miles and Huberman describe several steps of data analysis with stages of data collection, data reduction, data presentation, and conclusions. This research was obtained through interviews, observations, and documentation. The next step of data such as the results of interviews that have been transcripts, observation data recorded in observation and documentation such as photo activities, agency profiles are reduced by selecting data relevant to the theme of research. Then the reduced data is presented with a short and clear description. Then came the last stage of concluding.