ISLAMIC VALUES THEORY

ISLAMIC VALUES THEORY

Definition of Islamic Values According to Darajat, values are "a set of beliefs or feelings

that are considered identities that give special characteristics to thoughts, feelings, criteria, and

behaviors. Value is an emotion that is related to something very meaningful to a person's life.

Essence does not mean before people need it, but it does not mean that there is essence,

because there is a need. It's just that the value of essence increases in accordance with the

increase in human perception and meaning. (Darajat, 2016: 54). The conclusion reached by the

researcher is that value is what is believed to be true and accepted by an individual or society as

the main guideline in determining something about good and bad, right or wrong, valuable or

give a certain pattern to a pattern of thoughts, feelings, and behaviors. Values are a set of beliefs

or feelings that are considered as identities that give a certain pattern to mindsets, feelings,

attachments, and behaviors. Value is the definition or quality of an object that contains certain

value or importance. In addition, according to Scope, it also defines value that value is something

infinite. 16 Hasan (2014: 67) states that religion i

s God's rule that encourages the human soul, who has reason for his will and choice, to

follow these rules to achieve happiness in his life in this world and in the hereafter.

Etymologically, religious values come from two words, namely value and religion. According to

Rokeach and Banks, value is the type of belief that exists in a belief system when a person acts

or avoids an action or about something that is considered appropriate or inappropriate. While

person's attitudes and behaviors depends largely on how deeply those religious values are

internalized in him. The deeper the religious values that are assimilated in a person, the more

personality and religious attitudes will emerge and be formed. If religious/religious attitudes have

emerged and been formed, then religi

ous values will be the center of value in determining everything in life. Based on this

description, it can be understood that Islamic values are a set of rules that guide human beings

so that in every behavior they are in accordance with Islamic teachings, so that in their lives they

can achieve security and happiness in the world. and the next life. The cultivation of Islamic

values through education is very necessary for early childhood. Looking at the phenomenon of

today's people's lives, 17 most of the parents in early childhood are introduced to a life that is not

Qur'an Sura Luqman verse 13: And when Luqman said to his son when he was teaching him a

lesson: "O my son, do not condemn Allah, indeed it is a great injustice" (QS Luqman: 13). b.

Huluqiyya, related to ethical education, whose goal is to purify oneself from lowly behavior and

adorn oneself with praiseworthy behavior. Allah says in verse 18 of Surah Luqman Al-Qur'an:

"And do not turn your face away from men (because of pride), and do not walk on the face of the

earth with pride. Indeed, Allah does not like people who are arrogant and proud. (KS. Lukman:

18). 18 c. Amaliyya, related to daily behavior education, is related to: 1) Worship practice, which

includes the relationship between a person and his God, such as prayer, fasting, zakat, hajj and

vows, which aims to realize the values of ubudiya. 2) Muamala education, which includes

relationships between people, both individuals and institutions. Allah says in the Qur'an Surah

and development of the times. The Qur'an, which is also the main foundation of Islamic

education, contains an absolute source of value, its existence is not subject to the adjustment

of the context of time, circumstances and place. The signs of the Qur'an about educational

values and their truth are one of the miracles that should be a source of inspiration and

motivation in an effort to explore educational values to be actualized in one's daily life. In a broad

sense, the educational values of the Qur'an include the values of metaphysical (supernatural),

scien

tific (science), and moral (moral) truths that should be a guideline for human beings in

developing their lives and livelihoods. 19 The various Islamic values include: a. The value of faith

or monotheism. This value of faith is something that must be the focus of attention of students'

achieved in carrying out Allah's command of complete and comprehensive submission through

direct or indirect worship and through human relationships. c. The value of worship. The value of

worship is a person's standard in doing an act based on a sense of piety to Allah SWT. Worship is

also an obligation of a Muslim that cannot be separated from faith. Faith is the foundation, and

worship is the manifestation of that faith. d.

Moral values. Moral values are an integral part of Islamic education because good

according to morals is good according to religion and vice versa. Morality is the realization of

one's faith. In general, the realm of morality is divided into 3, namely: morality in relation to God,

morality in relation to humans, and morality in relation to the universe. The value of moral

education is the standard or measure of human behavior in the process of teaching, educating

of the Qur'an also tells about the events that occurred, where these events can be a guideline for

life, so that students do not realize that they will know themselves and others and have the

character of surrender to God and respect. for others. The existence of this story can be used as

a way to educate students who like stories. f. Health value. Health is not only limited to the

problem of disease and the search for a cure, but also the ability to maintain or prevent what

causes disease, because health is necessary for everyone, as well as Muslims, in order to be able

to carry out worship properly and worldly. Activities. People who work need a healthy body just

like people who worship. Given the importance of health, parents must pay attention to their

children, including health education as a core element. In addition, parents can also involve their

children in sports, provide examples in maintaining environmental and personal cleanliness, and

and educate every man and woman, from children to adults, about sex in general and sex life in

particular, so that they can do what they have to do, so that sex life brings happiness and human

well-being. -be. Sex education is also a 21 effort to teach, raise awareness and explain sexual

issues to the child so that after the child grows up and becomes a teenager, he can understand

the affairs of life and what is allowed and what should not be done. The importance of sex

education is given to children because they are familiar with issues related to sex and marriage

so that when children grow up they can know what is good and what is bad. (Hasan, 2017: 64). B.

Theory of Character Education 1. Definition

of Character Education Referring to various definitions and definitions of education and

character, it can simply be interpreted that character education is a conscious effort made by a

person or a group of people (educators) to assimilate character values in others (students) as

through good behavior, honesty, responsibility, respect for others and other noble qualities. This

understanding is similar to what Aristotle expressed, that character is closely related to "habits"

or habits that are constantly carried out. In ad

dition, Likona emphasizes three things in character formation. Three things are

beautifully formulated: knowing, loving, and doing good. According to him, the success of

character education begins with understanding the 22 good characters, loving, and realizing or

imitating these good characters. (Likona, 2016:12). According to Koesoema (2017:24), character

formation is a process of activities that are carried out with all their strength and conscious and

planned efforts to guide students. Character education is also a process of activities that lead to

improving the quality of education and the development of harmonious ethics, which always

teaches, guides and educates in each person intellectual competence, character, and

interesting abilities. The values of character formation that can be lived are as follows: religious,

nationalist, intelligent, responsible, disciplined, independent, honest and wise, respectful and

education. The goal is to shape children's personalities to become good individuals, good

citizens, and good citizens. The criteria for a good person, a good citizen, and a good citizen for a

society or nation as a whole are certain social values that are greatly influenced by the culture of

the community and nation. Thus, the essence of character education in the context of Indonesian

education is value education, namely education of noble values sourced from the culture of the

Indonesian nation itself, with the aim of educating the personality of the younger generation.

Based on the explanation above, it can be concluded that character education is a planned work

so that students know, care for and internalize values so that students become human.

Character education can also be interpreted as a system of instilling character values in school

residents, which includes components of knowledge, awareness or willingness and 23 actions

students in a whole, comprehensive and b

education, students are expected to be able to independently improve and use their knowledge,

learn, internalize and personalize character values and noble morals so that they are manifested

in daily behavior. (Koesoema, 2017: 6). Through character education, children will become

intelligent not only with their brains, but also with their emotions. Emotional intelligence is very

important in preparing children for the future. With emotional intelligence, a person will

successfully overcome all kinds of problems, including learning difficulties. This is in line with

the formulation of the goals of national education contained in UUSPN No. 20 of 2003 article 2

article 3: National education is to develop abilities and form a proper national character and

civilization, educate the nation's life, strive to develop the potential of students to become

at developing the potential of students as a whole so that they can become individuals who are

ready to look to the future and are able to survive, overcoming the challenges of a dynamic life.

era with commendable behavior. To achi

eve these goals, the role of family, school and community is very important in developing

children's character for a better life in the future. By creating a supportive environment, children

grow as individuals with character so that the nature of every child born as a saint can develop

optimally. So we need a good way to develop our character. One excellent way is to create a

conducive environment. For this reason, the role of family, school and community is very

important in developing children's character for a better life in the future. 25 CHAPTER III

INTEGRATION OF ISLAMIC VALUES A. Development of Islamic Values In the context of people's

lives today, which is full of changes and clashes of values, Islamic education plays an important

role in the actualization of Islamic values in people's lives. Islamic education in upgrading its

implementation in primary and secondary educational institutions must be aligned with the

education is the Qur'an and hadith, then the social values of society that do not contradict the

teachings of the Qur'an and AsSunnah with the principle of bringing benefits and protecting a

person. from danger. On this basis, Islamic education can be placed in a sociological framework,

in addition to being a means of transmitting a positive social and cultural heritage for human life.

(Azra, 2015: 9). Islamic education has a strategic significance in Islamic education in particular

and education in general. In the context of the religious structure of Indonesian society, Islamic

education plays an important role in shaping the character and character of the nation. The

strategic role of Islamic religious education cannot be separated from its distinctive

characteristics. In fact, Islamic religious education contains educational messages that in

addition to building inner strength in the

whole. First, normative ideology demands an education system to broaden the national horizons

of the subjects studied. Second, political mobilization, the need for modernization and

development requires the education system to educate, train and produce modern leaders and

innovators who can maintain and increase the pace of development. Third, the diversification

that occurs in the economic field requires that the education system, in this context Islamic

educational institutions, is

same time must also be able to provide skills and experience. Fourth, cultural mobilization, the

education system is able to maintain stability and develop cultural heritage that encourages

development. (Muhaimin, 2017: 123). The transformation given by the above variables will in turn

of work. Fourth, social returns, increased social integration and mobility in society as a whole.

Fifth, cultural products, the development of scientific, rational and innovative culture,

strengthening religious integration. (Mulkhan, 2018: 295). 27 B. Model of Integration of Islamic

Values The learning process is a systematic process, in which each component will determine

the achievement of goals. Likewise with the learning process in certain subjects, where the

purpose of the system is to create a learning activity. Integrating various variables that affect

learning activities will contribute to the achievement of optimal goals. However, the study of

Islamic education in educational institutions will affect the formation of a person's religious soul,

the magnitude of this influence depends on various factors. (Lubis, 2018: 3). These factors

include factors both from within and from outside the student himself. The study of religious

education can motivate students to understand religious values because religious education is

essentially value education. Therefore, its implementation is focused on how to form religious

on the basis of an analysis of the condition of Islamic religious education teaching which is still

facing various problems due to global changes. Basically, educational activities aim to direct

students to master competencies and assimilate Islamic values in daily behavior. Integrating

Islamic values into learning activities in the sense of integrating, integrating and applying values

that are considered good and correct in order to form, develop and foster the character or

personality of students in accordance with the identity of the nation at the time of learning

activities. The transformation of Islamic values into Islamic education through the provision of

educational materials. The implementation of educational materials is an important factor in

instilling Islamic values. This teaching material is a message given to the subject by students.

Message 28 is the main substance of the material, which can be transformed into the student's

through Islamic religious education, it is important for teachers to pay attention to the volume

and hierarchy of the main values of the material content. What are the hierarchies and their

relationship to each other, what is fundam

ental, what is fundamental to the other. As for the material hierarchy, divine values, in

this context monotheism is the material that occupies the main hierarchy, whose transfer to

students is placed in a basic order. In Islamic studies, the discussion of monotheism is the main

topic, because the source of Islamic studies is the holy book of the Quran, which is the word of

Allah so that it does not contradict His will. Islamic education in official educational institutions

not only teaches religious knowledge to students, but also instills a commitment to religious

teachings. Islamic religious education requires a method of religious teaching that meets the

characteristics of values, which is designed so that students acquire religious knowledge and

be taught in the right way, but is presente

d in a special way. The correct method is a method that contains intrinsic values in

accordance with the material and functionally 29 can be used to realize the ideal values

contained in the educational objectives. Between the material and the method, as well as the

educational objectives, there must be an ideal and operational relevance in the educational

process. In a sense, if the teaching materials are based on the concept of fitrah, then the Islamic

education method must be the same, because conflicting methods can damage the concept of

fitrah for students. The success of the use of the method is the success of the educational

process, which ultimately becomes a determining factor in the quality of education. The

application of teaching methods must be adapted to the following principles: first, it is based on

the assumption that people are born with certain innate abilities and therefore they can actively

develop together with the environment. Second, the teaching method is based on the

characteristics of civil society, that is, a society that freely expresses its fears. Third, the teaching

formulating methods that can contribute to the achievement of educational goals in accordance

with the messages of the Qur'an. In this context, it contains the following aspects: 1. Kindness

and gentleness (Sura Ali Imran, verse 159) 2. Create a happy atmosphere (QS. Al-Baqarah, verse

25). 3. Motivation to use one's potential (QS Al-A-raf, verse 179) 4. Giving new knowledge (Sura

Al-Baqarah, verse 164). 5. Giving examples of good behavior (QS Al-Ahzab 21). Referring to the

principles outlined above, steps are taken to select and determine the teaching method. Some

teaching methods that can be applied to integrate divine and human values include deductive

methods, inductive methods, and problem-solving methods. The deductive method presents the

meaning of truth with 30 using the technique of defining the concept of truth for students to

understand, which is based on truth as a concept that has a good meaning, which is then

problems in the distortion of values in society that need to be solved, analyze the source and

evaluate the causes of the problem, look for alternative solutions, explore strengths and

weaknesses. of every alternative. solutions, choosing alternative solutions and evaluating the

results achieved. Thus, the integration of Islamic values in the study of Islamic religious

education through material organization

and choice of methods is an integration model applied in the transformation of Islamic

values. This integration is an applied conceptual and technical model that pays attention to the

characteristics of Islamic religious education, which emphasizes not only cognitive, affective

and psychomotor aspects, but also spiritual dimensions. C. Development of Islamic Values In

the context of cultural preservation, Islamic education must have a cultural system that is able

to move the wheels of reform and transformation of divine and human values. The entire field of

treasures of Islam, what is meant by basic human nature includes, first, religious nature, which

is the innate potential that encourages human beings to always surrender, surrender, obey God

Almighty, who regulates and regulates all aspects of human life. Second, the nature of reason is

faced and sought. to solve it. Third, moral character, which encourages people to comply with

applicable norms or values and rules; Fourth, the essence of truth, which motivates humans to

always seek and achieve the truth. Fifth, the nature of freedom, which encourages a person to be

free, unrestrained and unwilling to be enslaved by anything other than his own desire and love for

good. Sixth, the nature of the individual, which encourages a person to be independent, is

responsible for all actions taken; Seventh, social characters that encourage humans to live

together, mutual cooperation, mutual cooperation, mutual help. (Muhaimin, 2017: 150). The

meaning of fitrah is an important thing in Islamic education. This is because fitrah is a basic ability

given by God to all mankind, in which there are many components and forces that complement

and perfect each other, which in the world of education is the center of educational

important in guiding the achievement of Islamic educational goals. In addition to efforts to

optimize natural potential, the goal of Islamic education is also the preservation of Islamic

values. Islamic values are divided into two things, namely, divine values, values that descend

directly from God through the Qur'an, and human values, values that grow and develop from

human civilization. 32 CHAPTER IV STRENGTHENING CHARACTER EDUCATION A. THE

CONCEPT OF CHARACTER EDUCATION CHARACTER EDUCATION HAS RECENTLY BECOME AN

INTERESTING AND HOTLY DEBATED ISSUE AMONG EDUCATORS AND PRACTITIONERS. This is

because the world of education has been considered shackled by absurd interests that are only

associated with intellectual intelligence, reason and reason, without intensive development of

the heart, feelings and emotional intelligence. The results of education do produce smart people,

formal education. This means that education has at least contributed to the rampant corruption,

collusion, and nepotism that has made this country one of the most corrupt countries in the

world. Realizing this reality, it is necessary to reorient and rearrange what is lacking and less

affected by the world of education, namely education that is more oriented towards the

formation of children's character. Both education takes place in the family, school and

community. The process of transferring character values must be designed in such a way as to

allow character formation through various actions and modes of delivery. Character formation

can be interpreted from various points of view. Likona defines character education as an effort

to instill behavioral values (character) in school members (family), which includes 33

shape the personality of students/children to become good human beings, citizens, and citizens.

According to Harte (2015:2), character education is more important than moral education

because it is more than just teaching what is right and what is wrong. More importantly, character

(psychomotor). region).... In this kind of ch

aracter formation, it seems that lifelong education is still at the cognitive level, not at the

affective and psychomotor level, especially in formal institutions or schools. Islamic religious

education has so far prioritized the aspects of cognition (thinking) rather than afek (feelings) and

psychomotor (behavior). The failure of Islamic education so far has been more isolated, less

cooperative with other educational activities. As with family education, as the environment that

is most familiar to children, the family plays a very important and strategic role in informing,

cultivating and developing values. In addition, children also learn rules and procedures of

to school. 34 If this is true, then it is quite reasonable to say that education in this country has

contributed to the growth of KKN, sexual crimes, human rights violations, the emergence of

moral deterioration, which worsens the state of the country. Realizing this reality, it is necessary

to reorient and rearrange what is lacking and less affected by the world of education, namely

education that is more oriented towards the formation of children's character. Seeing the existing

reality, the author wants to restore an alternative solution to the hadith of the Prophet PBUH,

where the Prophet PBUH built the character o

there is still a lack of in-depth traditional studies, which are understood from the perspective of

character education. This must be done because one of the fundamental pillars of Islamic

education is rooted in the Qur'an and Hadith. Thanks to its work concept, it can be understood,

analyzed and developed in the process of civilization, inheritance and development of religious,

cultural and civilizational teachings from generation to generation. In addition, it can be

practically understood, analyzed and developed in the process of planting and developing

(education) Muslim individuals of each generation in the history of Muslims. (Muhaimin, 2017:

30).