JRSSEM 2022, Vol. 01, No. 9, 1473 – 1482

E-ISSN: 2807 - 6311, P-ISSN: 2807 - 6494

DOI : 10.36418/jrssem.v1i9.151 https://jrssem.publikasiindonesia.id/index.php/jrssem/index

RECONSTRUCTION OF CHARACTER EDUCATION IN THE

GLOBAL ERA (IBNU MISKAWAIH CONCEPT ANALYSIS

STUDY)

Nur Zaidi Salim

Maragustam Siregar

Mufrod Teguh Mulyo

1,2,3

Program Doktor Pascasarjana UNU Surakarta

e-mail: nurzaidi711[email protected]

, maragustam@uin-suka.ac.id

, mufrodteguh1983@gmail.com

*Correspondence: nurzaidi711[email protected]

Submitted: 28 March 2022, Revised: 05 April 2022, Accepted: 16 April 2022

Abstract. Character education is an urgent education because considering the moral crisis that

occurs on all fronts in the era of globalization, in addition, the impact caused by this era of

globalization and information has positive and negative impacts, such as in Indonesia, which is

currently experiencing a crisis and lacks figures who can be used as an example, because many

public figures are now committing crimes such as corruption, collusion, prostitution, and so on. Ibn

Miskawaih is one of the prominent Islamic philosophers who touched the concept of character

education which is famous in his book Tahzib al-akhlak wa tathir al-a'raf. This study aims to describe

and analyze: (1) the concept of Ibn Miskawaih's character education (2) the reconstruction of

character education in the global era (Ibn Miskawaih's concept analysis). This research is library

research that refers to primary literature including the book of Tahdzibul Akhlaq (Ibnu Miskawaih),

secondary library books, relevant books, journals, and documents. This study uses a qualitative

approach in addition, objective and pragmatic, with the method of content analysis. Drawing

conclusions using the deductive method. The results showed that: The concept of Ibn Miskawaih's

character is, namely The Golden (The Doctrine of The Mean). He stated that human character is

built on four foundations, namely self-restraint, courage, wisdom, and justice. Viewing education

as a means of inculcating noble character, humanizing humans, socializing individuals, and

inculcating shame, must be reconstructed in the current global era so that it can be used as human

nature or the result of exercises in order to make a good character.

Keywords: character education; global era; Ibn Miskawaih's concept.

Nur Zaidi Salim, Maragustam Siregar, Mufrod Teguh Mulyo

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DOI : 10.36418/jrssem.v1i9.151 https://jrssem.publikasiindonesia.id/index.php/jrssem/index

INTRODUCTION

The discussion about character

education is not something new because

the perception of character education is the

same as moral education, the terms

character and morals are familiar to us in

the world of Islamic education. Character

leads to morals which means the attitude of

spontaneity possessed by humans and is

also related to actions that are inherent in

humans with one another without thinking

about it when they want to behave

(Cahyono, 2016); (Alfulana et al., 2021).

Character is a trait that has been fused in

one's thoughts and feelings that

differentiates one human from another.

Character education can be an effort to

instill basic values in individuals by way of

education, based on experience,

habituation, regulations, supportive

environment, and sacrifices to adapt to the

values in individuals as a foundation in

behaving, thinking, and behaving well in

life conscious and free state (Pala, 2011);

(Berkowitz et al., 2017).

The era of globalization is an era that

must be passed and felt by all groups and

ages, including children to teenagers,

which has positive and negative impacts, if

this negative impact cannot be balanced

with a strong filter, it can result in a moral

crisis that occurs at all levels ranging from

children, students, to state officials. Among

students, for example, the increase in crime

rates, ranging from drug cases, murder,

pregnancy out of wedlock, liquor, student

brawls.

Responding to the problems

mentioned above, it is very urgent to do

character education reconstruction efforts

in this global era, each must have a role not

only in the school environment but the role

of families and communities must be

optimized in order to support the creation

of character education habituation

programs in the community. education

World. Based on the problems above, the

researchers are interested in further

analyzing the phenomena that occur in the

global era and their solutions, how is the

concept of child character education

according to Ibnu Miskawaih?, how is the

reconstruction of children's character

education in the global era (Ibn

Miskawaih's concept analysis)?

METHODS

This research is library research or

literature with data sources based on

literature studies (study literature). There

are two sources that will be used as

material for analysis, namely primary

sources and secondary sources. The

primary source that will be used in this

research is the book of tahdzib al akhlaq

written by Ibn Miskawaih. while secondary

sources are books, books, journals, news

sources related to the problems to be

discussed. The method used is content

analysis, namely analyzing the data

obtained as a result of research. This

method is used to analyze in-depth related

to the reconstruction of character

education in the global era (Ibn

Miskawaih's concept analysis).

RESULTS AND DISCUSSION

Ibn Misakwaih whose full name is Abu

Ali Ahmad bin Muhammad bin Ya'kub bin

1475 | Reconstruction of Character Education in the Global Era (Ibnu Miskawaih Concept

Analysis Study)

Miskawaih was born in 330-421 H / 941-16

February 1030 AD, came from Ray who

lived in Isfahan and died in 421 H / 1030 AD

in Isfahan and has expertise in many fields

including Chemistry, philosophy, and logic

for a long time, besides being known as Al-

Khaniz (librarian) because he is believed to

hold the books of Ibn al-Amid and Adhud

Al-Daulah bin Suwaihi. He is also an expert

in history and philosophy, during his

scientific development, he is also known as

a moralist, poet and has a lot of knowledge

in the field of chemistry. Ibn Miskawaih is

better known as a philosopher of morality.

The works of Ibn Miskawaih only a small

part that still exists:

1. Al-Fauz al-Akbar (great victory)

2. Al Fauz al-Asghar (little victory)

3. Tajarib al Umam (the experience of the

nations)

4. Uns al-Faraid (unmatched victory)

5. Tartib as-sa'adah (about morals and

politics)

6. Al-Mustafa (chosen, selected poems)

7. Jawidan Khirad (collection of wise

expressions)

8. Al-Jami' (about the congregation)

9. As-Siyar (about the rules of life)

10. Kitab al-Asyribah (about drinks)

11. Tahdzib al-Akhlaq (moral development)

Ibn Miskawaih's Character Education

Concept

Ibn Miskawaih states that the state of a

human soul in which the soul acts without

any deep consideration is called character

(khuluq) Ibn Miskawaih, 1398 H: 56). The

formation of children's character, according

to Ibn Miskawaih, is carried out through

four stages, including: first, naturally, every

human child has a naturally good character,

even though the number is small, and never

changes to a bad character, on the other

hand, humans naturally have bad

characters and do not. change into a good

character (Hrp et al., 2019); (Harahap, 2017).

The influence of the environment will color

a person's character, every child will

experience changes in good character if it

is supported by a good family and

environment, otherwise, if the environment

is bad, it will also affect bad character

(Muhtar et al., 2021); (Wahyudi, 2021).

Children's character education

according to Miskawaih that changes in

behavior and character can be formed in a

natural way, then as an educator of course

you can make changes and be educated

according to the stages by observing the

existence of potential that exists in children

and undergoing the development process

from within humans naturally (Busroli,

2019).

Second, the formation of habits, state

of attitudes, and behavior becomes

something that is considered and thought

about and is carried out continuously

based on practice so that it forms character

(Hernández & Mateo, 2012). Internalization

of early childhood character education

values through habituation and example.

Character education for early childhood is

intended to instill good values as the basis

for further personal development.

Character education for early childhood is

to shape the minds and character of the

nation in the future. The low awareness and

competence of early childhood educators

towards character education is a problem

that must be resolved in relation to shaping

Nur Zaidi Salim, Maragustam Siregar, Mufrod Teguh Mulyo

| 1476

the character of children in the future.

The habituation method is a way of

getting children to think, act and act. This

method is very useful for developing and

shaping the character of children by

increasing the habit of doing an activity.

The essence of habituation is actually the

essence of experience. Getting used to it is

an effort to carry out activities with practice

(Chard et al., 2014). The habituation

method is very effective in developing

attitudes because it teaches children good

habits. Habits are inculcating the skills of

doing and saying something so that

children like the correct form. Addiction has

a much deeper effect than growing a way

of acting and speaking.

Humans have absolute power to

determine and change their psychological

character from bad to good. Humans are

creatures with various potentials and have

privileges because on the one hand

basically, humans have the power of

reason, Ibn Miskawaih said that the

superiority of the human soul over animal

souls, with the power of thought which is

the origin of every behavior it displays,

which always leads to goodness.

Third, is the training approach, which is

a process of certain activities carried out in

a systematic and continuous form to

achieve certain goals. In Ibn Miskawaih's

view, guidance and training become an

important method to direct children to be

able to take a direction that is in

accordance with educational orientation.

For example, if this guidance method is

denied, then of course the process of

character building from outside humans

will not be successful.

Ibn Miskawaih gives a statement about

the character (character) of humans.

Humans have two kinds of character, first,

is tabi'i (natural), and second, a character

that is obtained through habit and practice.

Classical scholars differ on this point. Some

say that character is natural and

unchangeable, while others say that

nothing in character is natural, everything is

changeable.

According to Aristotle, bad people or

people who have bad character can change

with education, but not absolutely.

Continuous teaching and education as well

as the good guidance that humans strive

for will certainly have different effects on

various people. There are those who

receive education quickly, while others

receive it slowly towards virtue.

The concept of training provides a

good theoretical foundation and guidelines

relating to the objectives, content,

methods, and general framework of an

exercise, so habit can be said to be the

result of practice, therefore, practice and

habit are closely related. An exercise is an

approach in shaping character, for example

in the form of sports and art, exercise is an

important activity that must be done

repeatedly.

Fourth, light punishments and

beatings, Ibn Miskawaih said that in the

process of guiding children to form

character by means of light punishments

and beatings, it is the last way, if other

methods do not give a better effect. This

method gives the effect of a deterrent

element to do bad things a second time in

order to become a human being who has

good character. In addition, said Ibn

Miskawaih, through character education,

can change from bad morals to

1477 | Reconstruction of Character Education in the Global Era (Ibnu Miskawaih Concept

Analysis Study)

commendable morals with a process of

repeated practice. The view above is in

accordance with Islamic teachings that

religious law aims to build better human

character.

Ibn Miskawaih indicates that there is a

lot that can be done in educating, as noted

above, and carried out in a very strict

manner according to the required

demands. That is, if students do not

implement the values that have been

taught, they are given various sanctions so

that they return to the existing value order.

However, the imposition of sanctions must

be gradual in its implementation, namely

threats, rebukes, then blows (physical in

nature), and punishments both physical

and spiritual (Mahmud, 2011).

Fifth, flattery and praise as a method of

character education. Ibn Miskawaih

asserted, if a student implements the

Shari'a and behaves well, he needs to be

praised. Furthermore, if he is found to have

committed an act that violates the Shari'a

and noble character, the students should

not be immediately reviled, especially in

front of many people.

Character Education Component

Discussion about character education

according to Ibn Miskawaih there are five

components; First, the foundation of

character education, which is used as the

basis for Ibn Miskawaih's character

education is the Qur'an and hadith

complemented by several thoughts of

Greek, Persian, Indian, Arabic writers, and

other Muslim philosophers (Efendi, 2020).

Second, the purpose of character

education is the realization of an inner

attitude that is able to spontaneously

encourage all actions of good value. So that

it reaches perfection and obtains perfect

happiness (al-sa'adat). In addition to this

description that the purpose of character

education is the creation of humans who

behave in a divine manner, this kind of

behavior arises from the divine mind that

exists in humans spontaneously. In essence,

it can be understood as a way to motivate

oneself and others to imitate the morals of

the Prophet.

Third, Character Education Materials,

there are three main things as character

education materials: things related to

human needs, things that are mandatory

for the soul, things related to fellow

humans. Mandatory character education

materials for the needs of the soul include

prayer, fasting, and sa'i. According to

Miskawaih, the obligation to pray, fast, and

perform Hajj is not understood as a

religious doctrine, because humans have

elements of the body that must receive

education, so one is obliged to pray, fast,

and perform Hajj.

Mandatory character education

material for the soul's needs regarding the

true faith, motivation to learn about

science, as for the material for human

needs for others, for example, muamalat

science, agriculture, marriage, mutual

advice, war, and others.

Fourth, educators and students,

according to Miskawaih parents are the

main educators for their children by

teaching the Shari'a by obeying what is

taught with the aim of obtaining the virtues

of the Shari'a. According to Miskawaih, the

relationship between parents and children

Nur Zaidi Salim, Maragustam Siregar, Mufrod Teguh Mulyo

| 1478

is categorized as love (al mahabbah),

compared to love for parents, Miskawaih

recommends that children/students love

their educators or teachers more. The

position of the student's love for his

teacher is between his servant's love for his

Lord and the love of his parents. The reason

put forward is because the teacher plays a

bigger role in educating the psyche of

children or students in order to achieve true

happiness.

The teacher functions as a glorified

person (Rabb basyari), and the good given

is divine goodness; for it brings students to

wisdom, fills it with high wisdom, and

shows them eternal life and eternal

enjoyment. So the love of students for

ordinary still occupies a higher position

than the love of children for their parents,

but it does not reach the love of students

for their ideal teacher. The best is the

middle ground of the position of an

ordinary teacher, it can be placed between

the ideal teacher and parents. Miskawaih

does not mean that children are

demeaning the function and role of

parents, but it has become sunnatullah that

the advice of teachers is obeyed by children

more than the advice of their own parents.

Fifth, Educational Environment, as

social beings while in nature, humans need

good conditions outside themselves. The

environment is the most important factor in

the educational process because human

nature is created to relate to others. In this

issue, Ibn Miskawaih did not go into too

much detail, he only explained globally

which included three things, namely the

family environment, school, and society.

Ibn Miskawaih argues that the three

environments should be pursued as

conducive as possible in order to create a

good environment. Regarding the

responsibility for the educational

environment, Ibn Miskawih argues that

leaders must strive for an existing

environment.

Reconstruction of Character Education

in the Global Era (Ibn Miskawaih's

Concept Analysis)

Character education is a very brilliant

problem-solving in dealing with the

problem of students' moral degradation.

Character education is not just giving an

explanation to participants about good and

bad behavior, but more towards

implementing the basic values of character

in everyday life by habituation so that it

becomes self-characteristic.

There are three streams that have been

very popular in explaining the factors that

influence the formation of character. First,

the flow of Nativism, second, the flow of

Empiricism, and the third flow of

Convergence (Abidin, 2019).

First, the flow of nativism that the most

influential factor in the formation of a

person's self is an innate factor that can

take the form of tendencies, talents, reason,

and others. If someone already has a

disposition or inclination towards the good,

then that person automatically becomes

good. This school seems so sure of the

potential that exists in humans, and this

seems to be closely related to the opinion

of the flow of intuition in terms of

determining good and bad as described

above. This flow seems to lack respect or

take into account the role of coaching and

education.

The second stream of empiricism is that

1479 | Reconstruction of Character Education in the Global Era (Ibnu Miskawaih Concept

Analysis Study)

the most influential factor in the formation

of a person's self is an external factor,

namely the social environment, including

the guidance and education provided. If

the education and guidance given to the

child are good, then the child is good. And

so if it's the other way around. This school

seems to believe more in the role played by

the world of education and teaching.

Third, the convergence flow argues that

character formation is influenced by

internal factors, namely the nature of the

child, and external factors, namely

education and coaching that are made

specifically, or through interactions in the

social environment. Fitrah and inclination

towards good are within.

There are three things that can be done

in reconstructing character education in the

global era with Ibn Miskawaih's concept,

namely: first, educators must first make

personal introductions with students, in

other words, recognize differences in the

characteristics and maturity of students, so

that good communication is established

between educators. and students. Second,

all parties involved in educational

institutions must present themselves as

role models for students. Third,

implementing character education based

on and guided by the Qur'an and hadith

with four stages, namely learning

experience, reflection, action, and

evaluation.

To reconstruct character education in

the global era, Ibn Miskawaih's concept,

which is based on the theory of the virtue

of his character in the "middle" (al-Wasath),

will first mention the notion of the theory,

generally providing an understanding for

the middle or middle way, among others,

with balance. , moderate, harmony, major,

or middle position between two extremes.

That is between the extreme advantages

and extreme shortcomings of each human

soul.

The main virtues of character according

to Ibn Miskawaih are wisdom, courage,

maintaining self-purity, justice. These four

virtues can be reconstructed in the face of

this global era. To obtain the virtue of the

soul in forming character, it is necessary to

practice from an early age, namely the soul

of al jahiliyyah and the soul of al

ghadabiyyat is to eat and drink that can

nourish the body, not for enjoyment, not

too full and not too hungry with a little

hunger, it is better to train the soul in other

words riyadhah.

Another way to build character in this

global era is in terms of eating and

drinking, keeping children and young

people away from drinking areas for

drunkards. Besides, it is also necessary to

pay attention to how to dress.

The doctrine of the middle way can also

be understood as a doctrine that contains

meaning and nuances of dynamics. The

dynamics lie at least in the tug-of-war

between needs, opportunities, capabilities,

and effectiveness. As social beings, humans

are always in motion (dynamic) following

the movement of the times, not only having

dynamic nuances but also being flexible,

therefore, the doctrine can continue to

apply (relevant) to the challenges of its era

in this era of globalization, without losing

its values. the essential value of the

principal virtues of character, by using the

doctrine of the middle way, humans will not

Nur Zaidi Salim, Maragustam Siregar, Mufrod Teguh Mulyo

| 1480

lose their way under any circumstances.

The main points of character virtue

according to Ibn Miskawaih; first, are the

wisdom of the virtue of a rational soul who

knows all forms of existence, both divine

and human. This knowledge produces a

rational attitude that is able to distinguish

between behaviors that must be carried out

and behaviors that must be abandoned.

Wisdom (al wisdom) is a state of the soul

that allows one to distinguish right from

wrong in all circumstances voluntarily

without any pressure or coercion from

other parties, one must have the right

qualities in this era of globalization without

compromising a superior character.

namely: love of science, easy to learn,

faithful to memory, and easy and correct in

reproducing what has been remembered,

either in the form of words or inactions. In

simple terms, this wisdom can be applied in

this era of globalization with the ability and

willingness to use their thoughts correctly

to obtain rational knowledge, being able to

make decisions that good behavior needs

to be implemented and bad behavior must

be abandoned.

CONCLUSIONS

Based on the results of research and

discussion on the reconstruction of

character education in the global era (study

of Ibn Miskawaih), several conclusions can

be drawn in response to the formulation of

the research, namely:

Character education according to Ibn

Miskawaih is based on his concept of

humans. The task of character education is

to strengthen the positive power possessed

by humans who are balanced/harmonious

(al-is) so that their actions reach the level of

divine action (af'al divineyya-yat). Such

actions are purely good and born

spontaneously, the concept of which has a

lot to do with education. Ibn Miskawaih is

known for his concept of the middle way or

the golden mean. There are four characters,

which become the foundation for the

development of noble human characters,

namely self-restraint, courage, wisdom, and

justice. These four characters are the basics

of human morality. These values should be

developed in character education in the

global era.

The approach used by Ibn Miskawaih to

achieve a balanced/harmonious human is:

first, the power of lust (al-bahimmiyyat/al-

syahwiyyat) is directed to reach the level

and be able to maintain self-purity, namely

not to sink in (desire) pleasures beyond

limits. Second, courage (al-nafs al-

ghadabiyya) is directed to reach the level of

courage (al-syaja'at) not being afraid of

something that does not need to be feared

and daring to something that should not be

needed. Third, the power of thinking (al-

nafs al-nathiqat) to reach the level of

wisdom (al wisdom) has the rational and

scientific ability to use straight reasoning

power, not vice versa in bad things. Fourth,

the values of character education according

to Ibn Miskawaih put the position of Shari'a

and philosophy in their place, religion

departs and originates from faith, while

philosophy comes from reason. The main

interest of religion is for human education

in early childhood or childhood, while

philosophy is suitable for adults or the

elderly so that in the conditions of the

global era, every child must be equipped

with good faith that is not affected and

1481  |  Reconstruction  of  Character Education  in  the  Global  Era  (Ibnu  Miskawaih  Concept 
Analysis Study) 
 
changes  in  character  when  he  grows  up. 
The purpose of Ibn Miskawaih's character 
education is noble behavior whose end is 
to  achieve  spiritual  enjoyment  or 
happiness. 
 
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