CHARACTER EDUCATION: EXAMINING THE …jlp.uum.edu.my/images/file/volume3-character.pdf67 Journal on Leadership and Policy Vol. 3 (No.1) : 67-86 (2018) CHARACTER EDUCATION: EXAMINING

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Journal on Leadership and Policy Vol. 3 (No.1) : 67-86 (2018)

CHARACTER EDUCATION: EXAMINING THE THOUGHTS OF SHEIKH BURHANUDDIN AZ-ZARNUJI AND

KH. IMAM ZARKASYI

M. Adib Fuadi NurizUniversitas Darussalam Gontor Ponorogo Jawa Timur 63472 Indonesia,

[email protected]

ABSTRACT

The world of education at the present time is considered incapable of building the personality and character of students well, especially with the prevalent modern problems such as student crime and violence, as well as their involvement in drugs and free sex. Therefore, character education is now becoming a contemporary important issue and discussed by many scholars everywhere. One of the interesting relevant studies is the concept of character education as well as its models and patterns of applicability in educational institutions. This study examines the thoughts of two prominent Islamic educationists, Burhanuddin Az-Zarnuji and KH. Imam Zarkasyi, on character education. Both of these figures have established the foundations of character education and became as main references for researchers of Islamic education. This study is a qualitative study using library research methods, and critical analysis. Researchers also conduct field observations to establish the data and reality directly. From the findings of the study, it is evident that Az-Zarnuji and KH. Imam Zarkasyi share a common concept of character education: both agree that education is not only to transfer knowledge or intellectual transfer but also of transferring values and skills. KH. Imam Zarkasyi did not simply take the concept of Islamic education from Az-Zarnuji, but he had successfully implemented the concept directly in the education pattern of Pondok Modern Darussalam Gontor, from 1926 to 1985. KH. Imam Zarkasyi also succeeded in realizing the integration of the soul, values, systems and operational standards in managing the implementation of character education at the school. With totality management, the process of character education was considered fully successful.

Keywords: character education, Az-Zarnuji, Imam Zarkasyi, Gontor, pesantren

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INTRODUCTION

Character education is education that promotes a way of thinking and behaving that is characteristic of each individual to live and work together, both within the family, community, nation and state (Lickona, T, 1991, p.4). A human who has good character is an individual who can make decisions and be ready to be responsible for every decision made. (Schwartz, Merle J. (ed), 2008, p.19). According to the National Education Law of Indonesia Chapter II year 2003, Article 3 stated that education is not only formatting a smart generation, but also personality and character, building a new generation with a noble character as the religion and the state declared.

According to Juwairiyah, et al. (2013, p.5) the implementation of character education in Indonesian schools is non-existent at present; hence, the number of school delinquency among school-age children, and involvement of adolescents in violent crimes, drugs, alcohol, and even extramarital sex, are increasing. Lack of concrete measures and policies that set the concept of pattern, management and education system that combines the concept of teaching and education in an integrated manner is also observed. (Zubaedi, 2011, p.5). As a consequent, the above worrying phenomenon has sparked many debates and discussions among the educational scholars, and they see that character education in schools, by establishing the concept of character education as a solution to moral decadent and generation loss of value, is a necessity.

Hence, in this study, one attempts to analyse the concept of character education according to Az-Zarnuji’s and KH. Imam Zarkasyi’s thoughts. The researcher will compare the two personalities’ concepts and experiences and find points of similarities and differences between the two thoughts. Both of them are the main figures for the institutions of religious education in Indonesia, especially for madrasah and pesantren school types. Az-Zarnuji’s thoughts as portrayed in his book “Ta’limul Muta’allim” contains the idea of character education in the context of contemporary education. As for KH. Imam Zarkasyi, he was a renowned reformist in Indonesian Islamic Education where he laid the foundation of character education in Indonesian pesantren that continues to be developed until now.

The study on Az-Zarnuji’s and KH. Imam Zarkasyi’s character education is very important. Some studies that delve on deeper of the concept of character education in the thinking of both figures are still ongoing. Nevertheless, among the current completed ones is Hasanuddin, M.H (2012), where in his research, he opinionated that Az-Zarnuji has the concept of Islamic education, among his thoughts, and discussed the pedagogic competence of

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the teacher as advocated by Az-Zanurji. According to Az-Zanurji, a teacher must be professional in his knowledge and must possess a code of ethics, duties, and roles, as well as have the virtues of a devout, patience, and compassion. Also, in Harun P. Hilma’s (2014) thesis, it is mentioned that Az-Zarnuji epistemology in Islamic educational thoughts as distinctively an ideological nature of the Godhead, individuality, and community, with the epistemological principle underlying the concept to be a principle of benefit.

Another research by Zulkarnai, F (2015) states that KH. Imam Zarkasyi had successfully implemented multicultural education in Indonesia. According to the application of multicultural education, KH Imam Zarkasyi used the classical system based on the system of dormitories, student organizations, and in extracurricular activities. Abu Bakar, Y (2007) states that in the modern educational system, K.H. Imam Zarkasyi has the advantage of total system integration and boarding school system, as well as hostel system, which enables the hidden curriculum, and the use of Arabic and English as a medium of learning.

The results from some research above found some similarities and differences in the thoughts of Az-Zarnuji and KH. Imam Zarkasyi. Hence, this research which will focus on the concept of character education according to Az-Zarnuji and KH. Imam Zarkasyi, will be important and of a new area, especially in establishing the character education model from these two figures. The researcher will use literature review techniques in the study in order to select the necessary data to obtain a complete picture of the concept of character education. This will be followed by qualitative methods and analysis. The inductive method will be employed by the researcher to draw general conclusions from Az-Zarnuji’s and KH. Imam Zarkasyi’s thoughts, while critical analysis will be used to discuss critically and later, to compare between the two different thoughts.

LITERATURE REVIEW

The Emergence of Character Education

Moral education and character are very important in all fields of life as we need moral and good conduct to live by; like business ethics, political ethics and social ethics, we need them in order to build a civil society that is fair and prosperous, just in prosperity and prosper in fairness. Traditionally, character of the nation is our personality, and they are formidable qualities that are owned collectively by the community at large. And the characteristic boils down to the core values such as trust, respect for others and tolerance,

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honesty, compassion, responsibility and social, and these should be maintained and constantly revitalized in order to always be an inspiration, to light the spirit and able to function as human capital of a nation because the national character determines the national security of the nation.

In addressing the many of the concerns facing the world, some famous world figures such as Mahatma Gandhi, had once said that that was the result of “education without character”. Dr. Martin Luther King declared: “Intelligence plus character - that is the goal of true education.” And, Theodore Roosevelt had also said: “To educate a person in mind and not in morals is to educate a menace to society” (Berkowitz, M.W, 2002). Even education that produces humans with good character has long been touted by Ki Hajar Dewantara, with pillared education to Cipta, Rasa, and Karsa. It means that education is not just giving knowledge, but also is able to hone moral affections so as to produce the results for the benefit of mankind.

According to Zarkasyi, A.S (2010), to realize and develop the nation, the government and society must require the attention of educational characters - developing the quality of educational institutions, the quality of educators, especially the principals who have a high personality capabilities and integrity, and developing conducive environment for all. The qualified educational institution is the institution that has the character building orientation, concerned with the integral education that can develop and enhance the potential of the students in all aspects of humanity with value-based education, transforming the students’ personality, character, behavior, mindset, and attitude. And it should not be just a mere transfer of information and knowledge (cognitive) and affective aspects and dereliction psycho-motoric.

Second, preparing the educators especially the headmasters, to be reliable to realize targeted goals. Educators are the spearhead for the success of educational goals. Educators and principals who love their jobs, have the soul and spirit of high ideals, dedicated and have a strong moral integrity, with good managerial skills and are able to guide in all respects, for the students. They should be prepared in such a way, so as to be able to adjust to the changes that occur, to constantly improve and update knowledge (refresh), being open to new things (open mind) and be willing to help (helpful). (Zarkasyi, A, 2010). Third, creating an environment and an atmosphere conducive to education. In this case, the necessary national stability, supportive families, communities, NGOs and other institutions are all supporting pillars for the sustainability of productive educational climate and positive impact on the creation of a national character learner. If one pillar is disturbed, then the whole learning process will be disrupted.

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Character education can be regarded as character education plus, namely involving aspects of knowledge (cognitive), feeling and action. According to Lickona, T (1991), without these three aspects, it will not be effective character education. With character education that is applied systematically and sustainably, a child will be emotionally intelligent. Emotional intelligence is an important provision in preparing children to face the future, because someone will be more easily and successfully face all kinds of life challenges, including the challenge to succeed academically. Along with the rapid development of science and technology, it requires the development of education in accordance with the demands of time, to consider aspects of both, the positive and negative influences. This is because education, as a part of human civilization, is inevitably doomed to change and development. Therefore, any education should be oriented in character education.

Character Education: Az-Zarnuji’s Thoughts

Az-Zarnuji was a philosopher, jurisprudence, and Islamic education scholar who lived between the 12th and the 13th centuries. His full name was Burhanuddin or Burhan al-Islam, and Burhanuddin attributed to the area of Zarnuj. According to Ahmad, M.A.Q (1986,p.10), someone stated that he died in the year 591 AH / 1195 AD, and some were saying he died in the year 840 AH / 1243 AD during his life with Ridha Al-Din Al-Naisari.(between 500-600 Hijriyah). There is no definite information about his birthplace but as seen from the Az-Zarnuji ascription, most researchers said that he came from Zarnuji, an area now known as Afghanistan. Ali.A.M (1996,p.910) and As’ad, A (2007,p.3) said that the work of Az-Zarnuji which was a book entitled “Ta’lim ala al-Muta’allim thoriqoti at-Ta’allum” is a guide to learning (learning and teaching ) and has been used as a guide for educational institutions, especially for Islamic boarding school in Indonesia (known as pesantren). In the book, there are several educational concepts that are closely related to the view where education is seen as a transfer value and not just a transfer of knowledge (intellectual) and skills. Among the concept of character education as prescribed by Az-Zarnuji, they are as follows:

Virtue as the main purpose of education.

Az-Zarnuji said that in some era, a lot of students who diligently studied could not get the benefit of the knowledge (to practice and spread it). This happened because students left out the requirements that must be met, and hence, they did not succeed (Abdul Qadir, M, 1986, p.1). Az-Zarnuji, A (1367,p.5) also stated that the definition of moral education is to cultivate a noble character and dissociate of morals is deplorable and knowing feeling is

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needed in every state; it must be known as resignation, faith, belief, pleasure, and others. In terms of Al-Asqalani, I.H (1986, p.456) that was quoted by Al-Qurtubi, he said that morality is human nature to cooperation with others, both merit, and reprehensible nature. Also according to Hamid, K (2000, p.136), character is human nature to cooperate with others. Az-Zarnuji also argued that science glorify their owners, because science is an intermediary for the kindness and devotion to uplift, besides creators and lasting happiness, and science is an intermediary to determine human traits such as arrogant, inferiority, gentle, exaggerated, curmudgeonly, coward, and so then with science, man will be able to tell which is noble and which are reprehensible (Az-Zarnuji, A, 1367, p.6).

Az-Zarnuji, A (1367, p.1) also said that learning is part of worship and can deliver a person to gain happiness in the world. This is in line with the concept of thinking by experts in education, emphasizing that the learning process is expected to produce science in the form of capabilities in three areas (which became the purpose of education or learning) - both cognitive and affective, and psych motoric. And as heavenly stressed that learning is a process to get the science, it should be intentional for us humans, to worship. That is, learning as a manifestation of the human embodiment of gratitude as a servant to Allah Who has given mind to the humans.

Building the Teacher’s Competences

In the process of education, the teacher is regarded as a fundamental element. In addition to teacher giving lessons, he also serves as an educator. Therefore, teachers must have a science competence and character. According to Az-Zarnuji, A (1367,p.13), apart from teachers be a master of science that is taught, teachers should also have a commendable nature, the nature of devout, as well as maturity in thinking and acting. Therefore, al-Ghazali said that scientists, writers, and philosophers have given honorable values and put a strategic position for the student (Athiyah, M, 1369, p.45). In the book Ta’limul Muta’allim, the dimensions of the teacher’s role can be divided into two. First is the spiritual dimension. Teachers contribute to clean, direct and accompany the conscience of the students to draw closer to Allah and seek His good pleasure. Secondly, it is the pragmatic dimension, where the teacher’s role is to instill the values of knowledge and skills to students. In addition, teachers also choose what science should take precedence, along with the measures that must be taken in studying it.

Building Student Character

A student in education can be used as subjects and objects of study. In this case, Az-Zarnuji focused on the important aspects of personality, attitudes,

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and morals for the faithful learners. Az-Zarnuji mentioned that personality that one must possess is inferiority and be cautious, i.e. properties that are devoid of pride that can cause some people to do inappropriate actions, as well as being steadfast, patient, inferior, and the feeling of resignation and surrender of the whole affair to Allah. Then Az-Zarnuji also stressed that in their studies, each student should love science, respect for teachers, family, fellow student of knowledge, affection for the book and keeping it well, intent on learning to use that time, persevering in their studies and have high ideals in the acquisition of knowledge (Az-Zarnuji, A,1367,p.25).

Building a Character-based Curriculum

The curriculum becomes a major factor in the character₤ education and is a very important factor in the educational process in an educational institution. Subjects to be studied and applied in the curriculum that can be programmed and planned well and geared towards the achievement of learning objectives (H.M. Arifin, 1991, p.84). However, in terms of curriculum, Az-Zarnuji did not explain in detail the concept of character education curriculum. This does not mean Az-Zarnuji had no concept for this. Philosophically, Az-Zarnuji actually provided clear guidance to the curriculum philosophy. Among the guidelines described by Az-Zarnuji is a division of the duration of the study, the distribution of basic competency materials, material development competence, competency materials expertise, materials required and should not be forbidden to learn (Az-Zarnuji,A, 1367,p.15).

Az-Zarnuji explains in his book that the subject matter should take new lessons that can be memorized and understood as taught by the teacher. Furthermore, every day, the lesson should be added little by little, so that at some point, learning will become a habit. If the size of the lessons were hard and above the capacity of students, it would be difficult to understand, and this would result in loss of confidence of self, because he did not obtain food for the soul that was suitable for growing minds and progress (Az-Zarnuji,A, 1367,p.52). This concept fits the context of modern education that the innate of students must be considered and used as the basis of teaching (Al-Abrasyi, M.A nd, p.190).

To implement a curriculum in practical, Az-Zarnuji gave the direction how things should be done, such as the nature must be devout or abstain from sins, of immorality, of the case of being doubtful in learning, the timing of learning and teaching the right, and the size and boundaries of material lessons. (Az-Zarnuji, A, 1367, p.52). For Az-Zarnuji, it did not matter how much or least the material should be, but more important was whatever that was taught, it must be adapted to the context of the needs of the student

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(Ali.A.M, 1996, p.943). This means that Az-Zarnuji had a view that the learned curriculum must be relevant, i.e. in accordance with the needs of the students (Az-Zarnuji, A, 1367, p.3). And of course, according to Nasution, S (1990, p.101), the curriculum should be equal to the capabilities of the students, and teaching materials provided should be progressing from the easy to the more difficult levels. This shows that the material provided shall be in accordance with the maturity of the students.

According to Az-Zarnuji also, the learning process should be conducted in accordance with the development of one›s soul. For example, in childhood, memorizing activity by way of looping should take precedence, and this is because the pattern of thinking of the students is still clean, and the kids still tend to imitate what is conveyed by the teacher. At the age of secondary education, students begin to be introduced to understand what is being taught by the teacher. Subjects not just memorize, but also to understand meanings contained therein. Then in the next stage, in addition to memorizing and understanding, students also need to be active and reflect, as well as become creative to be always asking. In addition, Az-Zarnuji stated that it was better to ask than just memorize during a month’s learning. Then the students should record the lessons given by the teacher (Az-Zarnuji, A, 1367, p.57).

One more that needs to be underlined here is that the concept of character education curriculum of Az-Zarnuji, is departing from substantial matters, namely the issue of morals and character formation of the students. And these become its own record for the researcher.

Creating a Good Relationship between Teachers and Students

In the process of learning, relationships between teachers and students are very important. A harmonious relationship between the two will achieve learning goals well. There will be a good understanding between the two parties of not only to convey knowledge, but also giving attention to personal problems of the learners through a reciprocal relationship between educators and learners. Therefore, Nata, A (2003, p.125) confirms that every learner is expected to be an example of any nature and behavior that best teachers and teachers must demonstrate to achieve noble attributes and behaviors.

According to Az-Zarnuji, the pattern of the relationship or the relationship between a teacher and a pupil is like a ‘laboratory’ for the study of larger moral relations. This relationship is animated by the noble qualities like polite, patient, sincere, understanding, and mutual respect (Az-Zarnuji,A, 1367,p.10). In another sense, there must be a good spirit relationship between teachers and students, just like a father and son relationship. When a teacher

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wants to play a role as a father in learning, then he should have a perfect nature as the father - in fairness, patience, and love for all, meek when in giving a warning, and everything was done on the basis to develop a good relationship (Al-Abrasyi M.A 1369, p.212). In addition, in the process of teaching and learning, there is a relationship that is fundamental sciences teaching between teachers and students. It is recommended that a teacher in the educational activities be required to maintain and treat equally all of his students (Hadari Nawawi, 2003, p.103).

Approaches to Az-Zarnuji in Character Education

Az-Zarnuji’s character education has its own method. He stated that there are three important approaches in shaping the morals and character of a child.

Counselling approach

Counselling to students in the education is needed to provide advice, affection, as well as a form of teacher attention to students (Az-Zarnuji, A, 1367, p.46). Bits of advice can be either direction, guidance, or explain something that is good and right. With these, children can be kept away from other forms of crime and other forms of vices and despicable matters. According to Abdurrahman Nawawi (1979,p. 12), the advice of a good teacher and educator will give good personality impact to students. Therefore, teachers are required to inculcate virtues, benefits, as well as be a good role model to students, and influence the psyche of the students. The counseling method provides some opportunity for teachers to instill kindness, example, and leadership so that the educational process can be felt not only by students but also can be felt by the community (Hery Noer Aly, 1999, p. 192).

Emotional approach

Active learning method that denotes Az-Zarnuji’s thinkings is the emotional approach. This approach is a process of education where it contains elements that make one remind each other. This method includes method counseling, calls upon kindness, and forbid the evil. For this, Az-Zarnuji provided directions that teachers must have a gentle nature and keep affection because the purpose of this method is to explain the truth and goodness (Az-Zarnuji, A 1367, p. 35). The function and role of this approach are useful to knock the heart and evoke positive feelings such as worship in advance, doing good, obedient to Allah and enforce Sharia Law of Islam (Abdurrahman Nawawi (1979,p. 254). Az-Zarnuji also provides limits to teachers whereupon when giving advice to students, one should use the language of polite and have courteous manner. To that end, exemplary lives and morals of a teacher are very important (Az-Zarnuji, A, 1367, p.30).

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Orientation learning approach

Not many students know that the orientation to learn is not to even have a little wrong intention in learning. According to Az-Zarnuji, intention is a major and important element in learning because the intention is the soul of all the behaviors of each person. The intention of learning is learning because of Allah, seek Allah’s pleasure and happiness and next, is to try to fight ignorance to yourself and others, to develop and preserve the teachings of Islam as well as be grateful for the whole favors of Allah. More specifically, it was disclosed that for every person who wanted to find the science or study, one must not be mistaken in determining his/her intent of learning, such as learning intended for influence, popularity, gaining honor and happiness of the world or a particular position, and so forth – all of those should be avoided. However, this does not mean that people should not pursue worldly pleasures (it is part of human nature). (Az-Zarnuji, A, 1367, p.9)

One may have the intention to achieve glory, if by it, it is meant for the benefit of commanding the good and forbidding evil (appeal to the good deeds and avoid bad deeds), hence, carrying out the rights of religious glory. This means that the desire to achieve the glory was not for himself, but for the common good. In addition, to a virgin in the prosecution of science, one must not stoop to expect getting something improper, and he/she must prevent him/herself from engaging in things that demean and belittle science. Self-esteem should always be kept intact. Besides, in search of knowledge, one should be ‘devout’, and it should be stressed that inferiority is a trait that is in the midst of the arrogant and humble.

Mental approach

According to Az-Zarnuji, every student of knowledge should behave devoutly, because only with the devout attitude, the knowledge will be useful; learning becomes easy and acquires a lot of knowledge. Devout attitude will also be distancing oneself from the group sinner and damages, his stomach should not be full, has not much sleep and not much to say that is meaningless. As a warning, Az-Zarnuji even recommended to always avoid food from the market, because the food market was feared to be unhygienic and dirty (Az-Zarnuji, A, 1367, p. 51). Az-Zarnuji also suggested to the students to have in them the nature of resignation in the search for knowledge and not be busy with worldly affairs, because it could damage the liver that would make it difficult to obtain a noble character. Az-Zarnuji also required that each student must like to do well and be concerned with the affairs of the hereafter (Az-Zarnuji, A, 1367, p. 43). This is a mentality that must be inspired, teachings for exercising one’s rights and have obligations as part of a noble character.

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Good benefit approach

Good benefit approach according to Az-Zarnuji is to deliver science teacher and also convey a lesson; which explains the difference between what is right and wrong in the form of words or deeds. Pupils are also encouraged by Az-Zarnuji to take advantage of his teacher and record the teachings so that it can be remembered and implemented (Az-Zarnuji, A, 1367, p. 48).

Character Education according to KH. Imam Zarkasyi’s Thoughts

KH. Imam Zarkasyi was known as the reformist in modern education in Indonesia and established character education. The last son of Kyai Besari Santoso Anom, he was born in Gontor, Ponorogo on March 21, 1910 M. Along with his brothers, who were KH. Ahmad Sahal and KH. Zainuddin Fannani, they established the Modern Pesantren Darussalam Gontor which is currently growing and has 20 branches throughout Indonesia and 280 Pesantren Alumni, locally in Indonesia, and abroad.

KH. Imam Zarkasyi may also be regarded as the architect of the pattern and the education system in Pondok Modern Gontor. His ability and experience in leading the boarding school has produced national figures like Idham Cholid (2010), Nurcholish Madjid (2005), Dien Syamsuddin, etc. Although he came from the upper gentry, he still lived in simplicity. Since the age of 8 years, Imam Zarkasyi had already lost his father, and two years later, he also lost his mother. Nevertheless, Imam Zarkasyi continued learning. The educational background of Imam Zarkasyi started in Holland Inlansche School (HIS), and he also studied at the boarding school of Joresan and Tegalsari, Pesantren Jamsaren and Mambaul Ulum School in Solo, and the Arabiyah Adabiyah School in 1930 (Nata, A 2003,p. 195). In Solo, Imam Zarkasy had learned from Sayyid al-Hashimi, a scholar, poet and politician from Tunisia who was exiled by the French government in the colonised land of the Netherlands, and finally came to settle in Indonesia. The figure of al-Hasyimi is mentioned as a very influential person on K.H. Imam Zarkasy (Nasution, S, 1990, p. 407). Later, he continued to Normal Islam Teachers School in Padang Panjang West Sumatra where he studied under Mahmud Yunus until 1936, and later he returned to Gontor.

Purpose of Education

Not all schools have a true educational purpose. Therefore, KH. Imam Zarkasyi formulated his own educational goals, which was to prepare the ideal man, the man that is truly human. Humans are aware of their position, hence, their presence must be beneficial to the society. The purpose of

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education is included in the framework of Education Fundamentalism. The goal of education for Education Fundamentalism is to distribute information and skills necessary to succeed in the social order.

What is meant by the ideal man according to K.H. Imam Zarkasyi, is that a human who is beneficial to the society? And a man who manages in the community is not interpreted as a rich man, has high positions or become public adulation. People who succeed are those that are beneficial to each other, even though he was not rich, do not have any positions and not flattered. Anyway, people are really useful to humans, in the perspective of Islam that must be based on the values of religion, including sincerity, doing nothing in return but hope for rewards from Allah. The orientation of education in Pondok Modern Gontor was formulated with civic education. The education of this kind is called Participatory Education. That is, in the educational process it is necessary that the people are involved in it. Participatory education is generally understood to be education that involves a pro-active attitude of learners. But, for me, participatory education also involves the community.

If Az-Zarnuji was concerned with the educational orientation to the formation of human morals and character, KH. Imam Zarkasyi was even more concrete with a social orientation. Being the ideal man is not enough with just character building and noble spirit. He also needs to be equipped with life experience and expertise in the community. Therefore, it can be observed that there is a pattern-based education in Gontor educational system, as well as with the community, with their own curriculum.

Basis of Character Education Curriculum

Social education model of Gontor certainly has a different curriculum. The basics of Gontor curriculum had from the beginning, was formulated by KH. Imam Zarkasyi, with namely “five spirits” and “the philosophy of life”. The Five Spirits are sincerity, simplicity, independence, Islamic brotherhood and freedom. The Five Spirits then become the foundation for the basic steps in all aspects of life in the pesantren. The philosophy of life means the wisdom of all people in the institution such as “what has been seen, heard, perceived and done by each student daily is education”, “living a life must be full of meanings”, “to serve the people but do not ask for rewards”, “ dare to live with no fear of death, fear of death shall not live, fear of living is better to die”, and others. Besides philosophies that relate to life and struggle, Gontor also has a philosophy of learning such as “Method is more important than the material, the teacher is more important than the method, but the soul of the teacher is more important than the teachers themselves,” “schools only

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give the hook instead of giving fish”, “ the exam was to learn, not learning for exams”.

In contrast to Az-Zarnuji in the concept of curriculum, KH. Imam Zarkasyi’s curriculum was divided in two forms - the written curriculum (ideal curriculum) and the unwritten curriculum (hidden curriculum). What are meant by the written curriculum are the subjects taught at any educational institution that are made up of teaching materials and a wide range of experience necessary in the achievement of an educational goal. The unwritten curriculum is activities that support the achievement of the ideal curriculum.

In the second application of the curriculum, it can be explained that Gontor teaches its students in Arabic and English languages, and it provides materials for the Arabic and English lessons, such as Nahwu, Shorf, Grammar, and Balaghah. However, activities such as morning conversations, speech exercises and writing in two languages is an unwritten curriculum. With the principle of discipline that is applied that is accompanied by the imposition of the official language along with Arabic and English with high discipline, it manages to make students master Arabic and English well. The Gontor curriculum also imparts general knowledge, such as the natural sciences, life sciences, mathematics (arithmetic, algebra, and geometry), history, governance, earth science, science education, psychology and others. (Nata, A 2003, p. 206). Furthermore, to maintain morality and personality of students, they are also taught social education that they can use it to carry out the socio-economics, where students are trained to observe and to do something that he expects to encounter in society in his later life.

Another part of the curriculum is the extra lessons taught at the Pondok Modern Darussalam Gontor, and this covers subjects such as ethics or etiquette, a form of courtesy and inner politeness. This is related to inner moral concerns of the soul, whereas body courtesy includes gestures, mannerisms, and how to dress (Ali, M 1991, p. 53). This is specially chosen to be included to sustain the viability of the students in the fields of economy, and it also offers other learning skills, such as screen printing, typing, crafts (decorating letter, leaf) and so on.

Actually, the curriculum that was developed by K.H. Imam Zarkasyi is nothing new in the thinking of Islamic education. According to the majority of educational scholars of Islam, the main purpose (the main goal) of Islamic education is to realize the happiness in life, in this world and the hereafter. This objective should be implemented in a curriculum. Unfortunately, this time it is an ideal destination that remains located only at the level of a mere

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concept, yet embodied in the curriculum and a concrete programme. In fact, to borrow a statement from a Brazilian pedagogic expert, Paulo Freire, “in education, there must be continuity between reflection and action, between theory and practice. Both continue to spin without end.” This spirits is already in the mind of K.H. Imam Zarkasyi. He realized that Islamic education could provide well to the community. To prepare the smart generation, it is not enough to equip the student with mere concepts; they should be equipped with a very useful skill in their life, too. In short, the curriculum offered by K.H. Imam Zarkasyi generally goes beyond developing curricula in Islamic schools.

Patterns, System, and Character Education Management

KH. Imam Zarkasyi did not only establish the foundations of character education, but also its management and system. As a leader of pesantren with thousands of students, he managed all aspects of the students’ and teachers lives’ 24 hours daily. Every activity of the students and teachers had been ensured to have added values and teachings contained in it. Then, the educational philosophy that was instilled in each of the activity was “what is seen, what is heard, what is felt and what is done is education”. Although Gontor rated very consistently to hold the doctrine of Az-Zarnuji, it was found however that there were some differences in the system of teaching and education, such as in the case of Az-Zarnuji, he introduced a system of “individual” and small group discussions. On the contrary, the methods and systems which are applied in Gontor education are a classical system, in which the education is guided in an organized manner in the form of levelling classes in a set time period. The classical system is considered as a form of renewal to the educational system and the teaching is different from the old model of boarding/salafiah. KH. Imam Zarkasyi considered the latter system to be more effective and efficient in teaching, in the hope that with time, and relatively little cost, it can produce a great product and quality. The desire to improve the procedures to be more effective for teaching was so strong. Many other approaches seem not to be able to overhaul the teaching system which has been adopted by traditional schools.

In addition to using the classical system, KH. Imam Zarkasyi also introduced extracurricular activities. In this regard, the students have other activities outside school hours, such as sports, arts, crafts, speeches in three languages (Indonesian, Arabic, and English), scouts and students organizations, and all these activities contain the hidden curriculum. In contrast with other school institutions, if other school extracurricular activities were led by teachers, in Gontor, it was the opposite. Everything was organized by the students themselves (student government). In Dutch, it is known as “zelp bedruiving system” (together to pay and together to use).

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KH. Imam Zarkasyi enacted the hostel/boarding school system where all students were required to stay in the dormitory hut. The system was maintained by K.H. Imam Zarkasyi because in addition to not leave the typical boarding school, it was also intended for the purpose of to foster and develop more efficiently and effectively the school’s principles of education. In the dormitory system, students perform daily activities with guidance and strict control and discipline. Values such as simplicity, unity, leadership and ethics can be practiced directly so that it becomes part of everyday life. In the language of Gontor, hostel and lodge are like a small society, where religious scholars, teachers, and senior students provide role models and good examples in both the aspects of worship, social, and leadership. KH. Imam Zarkasyi also had successfully combined the Tri Pillars of Education. The success of education is inseparable from the three factors that sustain and support each other, namely School, Family and Community. The government must have the support to sustain these pillars. Outside the pesantren, it is difficult to realize the ideal in an optimal manner. However, in the hostel, students live together in the dormitories, with full discipline and activities under the guidance of teacher managers. The combination of three pillars of education helps the realization of the integration between the curriculums, co-curricular and extra-curricular that strengthen each other. Also, with the realizing of the integration for the science, there will be no dichotomy between the science of religion and general knowledge, as well as creating the integration of science and charity in life.

Therefore, the pattern of character education of KH. Imam Zarkasyi is actually a model of totality of education. The totality of education is by promoting the principle of pattern, creating the right environment and habituation through various tasks and activities, so that the whole of what is seen, heard, felt and done by students is education. In addition to making exemplary as a method of primary education, the creation of environment is also very important. The right educational environment helps to educate, and this is done through giving assignments, habituation, training, teaching, as well as exemplary briefing. Everything has a small influence in shaping students’ character.

Giving the task with an understanding of the philosophical basics, the students will carry out a variety of tasks with a greater awareness. Each activity contains some elements of education, for example, in a scout activity, there will be an education of simplicity, independence, solidarity and togetherness, love for the environment and leadership. In sports activity, there are physical health education, cultivation of sportsmanship, teamwork, and perseverance to strive (Zarkasyi, A,p. 2010). The setting of activities in the educational boarding school is being handled and organized by the students, who are divided into many sections - Chairman, Secretary, Treasurer, Security,

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teaching, information, student cooperation, kitchen, language motivator, art, sport, and green environment and landscape.

Scouting activities are also handled by the Coordinator of the Scout Movement with some leaders, such as the Scouting Coordinator, leader coordinator secretarial affairs, financial affairs, practical affairs, library affairs, etc. The essence of self-government is to educate the student with regeneration in leadership education through the organization. Meanwhile, at the level of the hostel, they have their own organization: chief of hostel, security section, language section, health section, and head of the rooms. Each art and sports clubs also has its own organizational structure, such as the consulate (group home region of students) and their own established organizational structure. All activities are handled by the student organizations, which are escorted and guided by their elders that consists of teachers, and supporting staff to nurture students, with the support of the senior teachers who become mentors in each activity. KH. Imam Zarkasyi himself organized and supported all of these student activities directly 24 hours every day.

The teacher as the supervisor is actually doing the origination with the students also. Here, the process of leadership education lies with total quality control management (Zarkasyi, A,p. 2010). This also develops the relationship between them based on guidance, evaluation, and improvisation. Thus the character education was applied by KH. Imam Zarkasyi through various activities. The more intense an activity is, the more dynamics will grow out of it, and high dynamics will form a strong group of students, consequently, they will form good work ethic and productivity. In the end, students will have a dynamic personality, are active and productive in all kindness.

In connection with the achievement of the objectives and functioning of the education system, the learning hours in Gontor was tightly regulated, and for this, students were not allowed to cook for themselves. This was intended to save time. The activities of the students every day began with morning prayers, Quranic recitation, and Arabic and English language training conducted by the tutor (read: the senior students). After that, the students would immediately set up a time for learning in the classroom, ranging from 07.00 up to 12.30 with two breaks. After class, all students must perform midday prayers in congregation at the mosque, followed by lunch. At 14.00 precisely, the bell rang again to mark the classroom lesson activities for the second time for the students of the lower fourth grade, and they were guided by senior students (read: class V and VI) for one hour. After an evening prayer in congregation, new students are allowed to do extracurricular activities such as sports, arts, crafts and so on. For this, they were free to choose activities in accordance to their interests and talents.

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Pattern and rhythm activities such as the above in the boarding system of Pondok Modern Gontor goes naturally with strict discipline, with no written rules. In the view of K.H. Imam Zarkasyi, rules must be processed to become part of the quality of consciousness, mind, and instinct (read: small heart) should be used as guidelines for students to build their social life in the boarding school.

At a glance, the combination of a full day school system, together with the hostel system applied by K.H. Imam Zarkasyi does seem to eliminate a key element in the tradition of pesantren education system, which is the study of classical Islamic books, or are often called the classic books. But in reality, this impression and assumption are not correct. This is because under the management of K.H. Imam Zarkasyi, this would only involve certain appropriate teaching methods in the classroom. While the essence of religious studies at the core of the classic book is still there, they are packaged in such a way that the books are more practical and systematic, as well as are adapted to the level of education of the students. In time, after the students entered the last education level, they would be given a chance to unpack and understand the classic collection of books in large quantities from various religious disciplines. With the provision of the teaching of Arabic language that they possessed since the first grade, the students were expected to be able to read and understand the thick books, all by themselves, without having aided translation by clerics as was typically done in ordinary methods of sorogan or wetonan (read: personal learning or by group) that were performed at any traditional boarding school. The programme that was implemented by K.H. Imam Zarkasyi was named “Fathul Kutub” or reading the Islamic classical books.

In addition, K.H. Imam Zarkasyi also recommended that the students to read and understand the books used in other traditional pesantren. The books included Fatbul Qarib, Fatbul Mu’in, I’anatul Thalibin and so forth. (K.H. Zarkasyi & K.H. Imam Ahmad Sahal (n.d,p. 15). And not enough with that, to support the education of these students, KH. Imam Zarkasyi added civic and social education that they could use to carry out socioeconomic life. For this, the students were given practical exercises in observing and doing something that he expected to be encountered in later life in society. Everything was organized in such a way so as to give the students a realistic picture of life in society. Students were also trained to develop a love that puts the common good important, rather than own personal well-being, and raise their consciousness for devoted sacrifice for the welfare of the people, especially for Muslims (Nata, A, 2003, p. 207). To sustain the viability of the students in the fields of economy, they were also taught other learning skills such as screen printing, typing, crafts (decorating letter, leaf, etc.)

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and so on, and were also equipped and trained on the business world and propaganda, and practicing the management of bodies, such as through the various clubs and organisations, was also given to the students as a kind of giving back to the community. In line with that too, KH. Imam Zarkasyi taught lessons on etiquette or manners, forms of courtesy and politeness of inner birth. Modesty involves inner character and spirit, while courtesy of birth including gestures, mannerisms, and even clothing (Ali, M 1991, p. 53).

CONCLUSION

Character education according to Az-Zarnuji’s concept aims at forming the personality of children or students who are noble, and he thinks education is not only to transfer knowledge (intellectual transfer) but also of transferring value and skills. To realize the goal of education, Az-Zarnuji requires teachers to have competence in the fields of science and be exemplary in character and possess good personality. This is in addition to possessing knowledge on methods and curricula, programmed according to age levels. To embed characters into students, teachers are required to establish a good relationship with the students so that students can understand the importance of the meaning and purpose of learning, and can emulate the good qualities of a teacher.

For KH. Imam Zarkasyi, Az-Zarnuji was a figure who inspired him in the concept of Islamic education. Researchers found a similarity in the thinking of the two scholars, especially in terms of educational objectives, curriculum, and the pattern of relationship between teachers and students, that consequently led to both having similar concepts in the education of character. But, KH. Imam Zarkasyi does not simply take the concept of Islamic education of Az-Zarnuji. He implemented it himself in the education pattern of Pondok Modern Darussalam Gontor from 1926 to 1985. And until now, the pattern of character education implemented by KH. Imam Zarkasyi has already proven to be a successful effort.

KH. Imam Zarkasyi succeeded in integrating the Soul, values, systems and operational standards in managing the implementation of character education. The creation of a solid integrity among the ranks of educators and students, the spirit of understanding, values, vision, mission and orientation, have all brought the operational implementation of the system up to the same standard.

The transformation of educational values in schools that take place throughout the year, through various means (oral, written deed and reality),

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has indeed been able to integrate all the various components of pesantren in one line, and at the same time, has ensured that that no conflicts of interest and orientation between the different parties would ensue. Everything that underlies the notion above, paced with the language of sincerity, simplicity, sincerity, accompanied with a little struggle and sacrifice, are all to achieve the pleasure of Allah. Everyone involved has a sense of calling and responsibility to realize the vision and mission of the school, and all really adhere to the system in order to ensure that the new culture has been formed and understood by all in schools. And this has been possible because all of them have good conscience, both of calling and loyalty to the values, systems, and leaders. This solidarity cultivates a powerful force in the process of implementing successful character education in schools.

ACKNOWLEDGEMENT

This research was supported by Pondok Modern Darussalam Gontor and Universitas Darussalam Gontor. We thank our colleagues from Universiti Kebangsaan Malaysia who provided insights and expertise that have greatly assisted the research. The author thank Dr. KH. Abdullah Syukri Zarkasyi, MA, for his assistance and guidance and is immensely grateful to all teachers and lecturers for comments and reviews that have greatly improved the manuscript.

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