JRSSEM 2022, Vol. 01, No. 9, 1440 – 1452

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

DOI : 10.36418/jrssem.v1i9.154 https://jrssem.publikasiindonesia.id/index.php/jrssem/index

THE PATTERN OF INTERNALIZATION OF ASWAJA AN-

NAHDLIYAH CHARACTER VALUES (ANALYSIS STUDY OF

MADRASAH ALIYAH WITH ISLAMIC EDUCATION

BACKGROUND)

Amin Ary Wibowo

Maragustam Siregar

Mufrod Teguh Mulyo

1,2,3

Program Doktor Pascasarjana UNU Surakarta

e-mail: amin.abahzaky@gmail.com

, maragustam@uin-suka.ac.id

, mufrodteguh1983@gmail.com

*Correspondence: amin.abahzaky@gmail.com

Submitted: 22 March 2022, Revised: 05 April 2022, Accepted: 16 April 2022

Abstract. Character education in Indonesia continues to be turned on. In various scientific forums,

education experts look for new formations, innovations, and reactivation of an educational concept

that is characterized by the life of the Indonesian nation. This study aims to determine the

characteristics of education in Indonesia. The research used in this research is descriptive qualitative

research, namely research that seeks to solve the current problem based on the data, analyze, and

interpret the data. This research resulted in the idea of ASWAJA Value-Based Character Education.

How to internalize the value of ASWAJA Character Education which is effective and can be part of

the formation of a good national personality. ASWAJA-style Islamic education is very relevant and

suitable to be reconstructed and socialized to students as a guide for daily religious life.

Keywords: internationalization; character; ASWAJA.

Amin Ary Wibowo, Maragustam Siregar, Mufrod Teguh Mulyo

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DOI : 10.36418/jrssem.v1i9.154 https://jrssem.publikasiindonesia.id/index.php/jrssem/index

INTRODUCTION

Character education in Indonesia

continues to be turned on. In various

scientific forums, education experts look for

new formations, innovations, and

reactivation of an educational concept that

has the character of the life of the

Indonesian nation. Life within these limits is

an activity (internal and external) of

Indonesian humanity. Finding and

concocting character education is one

proof of the existence of the scientific

tradition in the midst of the Indonesian

nation, especially education practitioners.

The focus of this study is the reintegration

of education from a concept affiliated with

the life activities of some Indonesians.

Namely, the activation of the value of

education in the concept of Ahlus as-

Sunnah Wal Jamaah to become the

character of education in Indonesia.

Character in the last few years has

become a topic of discussion in all study

forums (An et al., 2019). Both scientific

studies or independent studies of

practitioners and observers of education.

The topic of character education, the

longer it is discussed, the less conclusion

there is. Character education is a hot and

cold theme that seems difficult to solve. Are

our practitioners and observers of

education starting to run out of their

intelligence? The problem is not being

smart or not. However, character education

becomes a kind of interesting and

disturbing topic. Because, the question that

often comes to mind is, why is the topic of

new character education peaking in the

current era?

Character education, the author

believes, has existed since this country

existed. Indonesia, in the release of the

history of a region rich in various cultures.

The culture and social characteristics of

society within the framework of the Unitary

State of the Republic of Indonesia are the

proposals for the nation's character.

Character education in Indonesia, at first

glance, becomes a central issue in the midst

of a chaotic nation. Although not raised as

the main topic, character education has

accompanied this nation's journey.

Character education from a global

perspective is defined as character-based

education. Own character in the dictionary

is defined as psychological, moral, or

character traits that distinguish one person

from another (Sutomo, 2014); (Dewia &

Alam, 2020); (Dwi & Purwo, 2019).

Meanwhile, character education being

discussed today refers to Indonesian

education which has a distinctive

Indonesian character. If characxter

education is still broad in scope, then the

character education being discussed today

requires continuous interpretation. At least,

discussions about character education are

currently still in the basic stages. This is

because the desired results of character

education have not been fully successful.

Evidently, when several years ago the

incessant implementation of character

education, the brutality of various elements

of education increased. This situation is not

a final conclusion. because, the benefits of

implementing character education more or

less affect the personality of students (Rega

et al., 2017); (Alam, 2021).

Character education in this condition is

still elastic to be implemented. In a practical

measure, this character education can be

1442 | The Pattern of Internalization of Aswaja An-Nahdliyah Character Values (Analysis Study

of Madrasah Aliyah with Islamic Education Background)

revealed from all the noble values of the

teachings (religion and customs), including

the values of the Ahlussunnah wal Jama'ah

ideology in which there are noble values.

Such as amar ma'ruf nahi munkar, fair and

elegant (ta'adul and tawassuth), tolerant

(tasamuh), and balanced (tawazun). The

target of character education based on

ASWAJA's values is to produce virtuous

individuals (al-karimah) and beneficial for

all (khairunnas anfa'uhum linnaas).

METHODS

The research used in this study is a

descriptive qualitative research type,

namely research that seeks to solve current

problems based on data, analyze, and

interpret data. Qualitative research relies

more on human observations in certain

areas (Metodologi Penelitian Kualitatif,

Bandung: PT, 2012). Because qualitative

research reveals symptoms or phenomena

thoroughly and contextually, qualitative

reports must be able to provide a complete

and contextual picture of the topic under

study (Riese, 2019); (FitzPatrick, 2019).

Data analysis is the process of

systematically searching and compiling

data obtained from interviews, field notes,

and documentation, by organizing the data

into categories, breaking them down into

units, synthesizing them, arranging them

into patterns, choosing what is important

and what is important. that will be studied,

and draw conclusions so that they are easily

understood by themselves and others

(Darwis, 2014).

RESULTS AND DISCUSSION

Pendidikan Karakter

Character education in Indonesia that

has been discussed so far refers to the

character and cultural values of the

Indonesian nation. In principle, character as

moral excellence or morality is built on

various virtues (virtues) which in turn only

have meaning when it is based on the

values prevailing in the culture (nation). The

character of the Indonesian nation is the

character possessed by Indonesian citizens

based on actions that are judged as a

virtue-based on the values prevailing in the

Indonesian society and nation.

Therefore, character education has

been directed at efforts to develop the

noble values of Pancasila. Different from

teaching materials that are mastery, as is

the case with performance content of

competency, the material for Education of

Culture and National Character has been

developmental. The difference in the

nature of the two groups of materials

idealizes different implementations in the

educational process. Educational materials

that are developmental require a fairly long

educational process and are mutually

reinforcing between learning activities and

other learning activities, between the

learning process in the classroom and

curricular activities at school and outside of

school.

The balance of the application of

character education between inside and

outside the classroom will be able to

produce the expected goals. The

application of character education will not

be meaningful without concrete activities.

Character education, once again

Amin Ary Wibowo, Maragustam Siregar, Mufrod Teguh Mulyo

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emphasizes real practice which refers to the

formation of individual character

(students).

Besides the similarities in the group,

learning material in the realm of knowledge

(cognitive) which is in a developmental

group with values, between the two there

are fundamental differences in planning

the curriculum document (KTSP), syllabus,

lesson plans, and the learning process.

Learning material in the realm of

knowledge can be used as a subject, while

value material in Cultural Education and

National Character cannot be used as a

subject because it contains a risk that it will

become cognitive material. Therefore, in

developing the material for National

Culture and Character Education, the

attitude of liking, wanting to have and

wanting to make these values the basis for

actions in the behavior of students' daily

lives is an absolute initial requirement for

the success of Character Education.

The implementation of character

education based on the Law of the Republic

of Indonesia number 20 of 2003 concerning

the National Education System (UU

Sisdiknas) formulates the functions and

objectives of national education that must

be used in developing education efforts in

Indonesia. Article 3 of the National

Education System Law states, "National

education functions to develop and shape

the character and civilization of a dignified

nation in the context of educating the

nation's life, aiming at developing the

potential of students to become human

beings who believe and fear God Almighty,

have a noble character, are healthy,

knowledgeable. , capable, creative,

independent, and become a democratic

and responsible citizen.

The purpose of national education is a

formulation of the quality of Indonesian

human beings that must be developed by

each educational unit. Therefore, the

formulation of national education goals is

the basis for developing cultural education

and national character. The presence of this

character education appears together with

a number of problems (call it) social ills.

Such as rampant criminal acts of

corruption, theft, free sex among

teenagers, and other immoral acts. The

stretch of character education is essentially

the initial axis of spurring educational

actors to improve the world of education.

Education is not only seen as a process.

Nasution considers the process in the

meaning of education to be global. So, the

problem of this process refers to a concrete

movement to maximize the role of

education. The process can be interpreted

as an act of changing the perspective and

way of thinking of students to something

more positive. Character education,

according to Miller (1985) is considered

one of the ways to foster a positive attitude

in students. In Indonesia, character

education that is being promoted is cultural

character education from the perspective

of the Indonesian nation.

The Pedagogical Foundation of Cultural

Education and National Character

Education is a conscious effort to develop

the potential of students optimally. This

conscious effort must not be separated

from the environment where students are

located, especially from their cultural

environment, because students live

inseparable in their environment and act in

accordance with the rules of their culture.

1444 | The Pattern of Internalization of Aswaja An-Nahdliyah Character Values (Analysis Study

of Madrasah Aliyah with Islamic Education Background)

Education that is not based on that

principle will cause students to be uprooted

from their cultural roots. When this

happens, they will not know the culture well

so they become "foreign" people in their

cultural environment. Apart from being a

foreigner, what was even more worrying

was that he became a person who didn't

like his culture.

Culture, which causes students to grow

and develop, starts from the culture in the

immediate environment (village, RT, RW,

and village) to a wider environment, namely

the nation's national culture and universal

culture embraced by mankind. If a student

becomes a foreigner from the closest

culture, he does not know the national

culture well and he does not know himself

as a member of the national culture. In such

a situation, he is very vulnerable to outside

cultural influences and even tends to

accept outside culture without a process of

consideration (valuing). This tendency

occurs because he does not have the norms

and values of his national culture that can

be used as a basis for making judgments

(values).

The stronger a person has a basis for

consideration, the stronger the tendency to

grow and develop into a good citizen. At its

culmination point, collective cultural norms

and values at the macro level will become

the nation's cultural norms and values.

Thus, students will become Indonesian

citizens who have insight, ways of thinking,

ways of acting, and ways of solving

problems in accordance with the norms

and values of their Indonesian

characteristics.

This is in accordance with the main

function of education as mandated in the

National Education System Law, "to

develop capabilities and shape the

character and civilization of a dignified

nation in the context of the intellectual life

of the nation". Therefore, the basic rules

governing national education (the 1945

Constitution and the National Education

System Law) have provided a solid

foundation for developing one's full

potential as a member of society and the

nation. Education is an enculturation

process, which functions to pass on the

values and achievements of the past to

future generations. These values and

achievements are the pride of the nation

and make the nation known by other

nations. In addition to inheriting, education

also has a function to develop cultural

values and past achievements into national

cultural values that are in accordance with

present and future life, as well as

developing new achievements that become

the nation's new character. Therefore,

cultural education and national character

are the core of an educational process.

The process of developing the values

that form the basis of the character requires

a continuous process, carried out through

various subjects in the curriculum

(citizenship, history, geography,

economics, sociology, anthropology,

Indonesian language, social studies,

science, mathematics, religion, physical

education and sports, arts, and skills). In

developing national character education,

awareness of who he is and his nation is a

very important part.

This awareness can only be awakened

properly through history that provides

enlightenment and explanation of who the

nation was in the past which produced itself

Amin Ary Wibowo, Maragustam Siregar, Mufrod Teguh Mulyo

| 1445

and its nation in the present. In addition,

education must also build awareness,

knowledge, insight, and values regarding

the environment in which oneself and the

nation live (geography), values that live in a

society (anthropology), prevailing and

developing social systems (sociology), state

administration systems, government, and

politics (state

administration/politics/citizenship), the

Indonesian language with its way of

thinking, economic life, science and

technology, and the arts.

The breakthrough in incorporating the

noble values of this nation's culture will be

able to process the character of students

according to expectations (Charlene Tan,

2014: 3). Education of culture and national

character is carried out through education

of values or virtues which are the basic

values of culture and national character.

The virtue that is an attribute of a character

is basically a value. Therefore, cultural

education and national character are

basically the development of values

derived from the Indonesian nation's view

of life or ideology, religion, culture, and

values formulated in the goals of national

education.

Character education is the hallmark of

an educated community. At this level,

character education can be entered into

various kinds of cultural peculiarities and

good teachings. The values of the

Ahlussunnah Wal Jamaah understanding

which contain positive values can be part of

the development of this character

education.

Activation of ASWAJA Character

Education Value

Ahalussunnah Wal Jamaah or often

acronym with ASWAJA. ASWAJA's

understanding is simply an understanding

that contains the values of the teachings of

the Qur'an and Hadith. The hadith here is

an act exemplified by the Prophet

Muhammad. The actions of the Prophet are

morals al Karimah / manners. Ahlussunnah

Wal Jamaah in principle wants to create a

polite life order. This noble mission

becomes the spirit to actualize it in the

frame of practical education in an effort to

create a virtuous generation of the nation.

One of the values of the teachings of

Ahlussunnah Wal Jamaah is al-karimah

morality. Akhlakul karimah contains

elements of dominant consideration in the

context of individual character formation.

Because the building of al-karimah morality

contains a number of important points,

namely; fair and elegant (ta‟adul and

tawassuth), tolerant (tasamuh), balanced

(tawazun), and Amar ma'ruf nahi Munkar

(Abdul Muchid Muzadi, 2006:27)

These elements are building points that

are intertwined with each other. All of the

elements above are closely related and

cannot be eliminated. This is because the

building blocks of these elements lead

individuals who walk this line to find their

self-worth (Hairus Salim HS and

Muhammad Ridwan, 1999: 32). In the area

of education, in this discussion of character

education, the element of discretion in

another scope can be an object in the

development of character education. As

referred to in the goals of national

education, education is essentially an effort

to build virtuous individual characters. In

1446 | The Pattern of Internalization of Aswaja An-Nahdliyah Character Values (Analysis Study

of Madrasah Aliyah with Islamic Education Background)

the perspective of self-awareness, ASWAJA

character education is education that

contains elements of self-reliance.

This self-conscious character, in

principle, can be a frame for printing a self-

conscious personality as a whole. ASWAJA-

style education can enter into various

aspects of life. So, on the practical side, this

ASWAJA-style education can at least be

implemented with various methods. This

method can be applied with various

techniques according to the needs where

the method is applied.

ASWAJA-style character education

aims to produce virtuous personalities. The

spirit of character education is in principle

to direct students to become useful people

for others (khairunnas anf'auhum linnas).

The existing conception of character

education is only a theory. In religious

teachings, intentions must be accompanied

by actions. Embedding this ASWAJA-style

character cannot produce the desired

output without active and continuous

activities. For a strategy in developing

scientific disciplines, character education

based on the values of Ahlussunnah Wal

Jamaah requires a precise strategy so that

it can have a positive impact on students.

Instilling this value can be done in

educational institutions, families, and the

environment where students are located.

One example of a strategy that might work:

Table 1. ASWAJA Character Education Value Activation Strategy

Mark

Strategy

Application

Evaluation

I‟tidal/ta‟adul

(Fair/Justice)

Tasamuh

(Tolerance)

Tawazun

(Balanced)

Discussion

/ Problem

Solving

The teacher

provides discussion

topics. For example,

the teacher takes an

example of a case

that is unfair

Teachers can see

whether the results

of the practice

carried out can have

a positive impact on

students. This kind of

activity continues to

be carried out until

finally, the desired

target can be

achieved.

Meanwhile, the scope of character

education includes three aspects, namely

cognitive, affective and psychomotor

aspects. In its realization, all of these

aspects have a scope that contains

character values. The explanation of this

scope can simply be described in the

following chart:

Table 2. Scope of Character Education

Thought (Intelligent, creative,

innovative, and Productive)

Physical Exercise (Clean, Healthy, Sportive,

Disciplined, Cooperative, gregarious, and

cheerful)

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Exercise of the heart (Faith,

piety, honest, trustworthy,

trustful, dare to take risks in

terms of commanding good

and forbidding evil)

Olah Rasa/Intention (Friendly, Tolerant,

Likes to help, and has a soul willing to work

hard)

The simple explanation of ASWAJA's

noble values in relation to practicality in the

field above can help cultivate good

character. ASWAJA's paradigm of thought

rests on the source of Islamic teachings; al-

Qur'an, al-Sunnah, al-Ijmā', and Qiyās.

Meanwhile, at the practical level, Muslims

who adhere to ASWAJA follow the product

of the thoughts of scholars in the past.

There are three core pillars that mark the

characteristics of ASWAJA, namely

following al-Ash'ari and al-Maturidi in the

field of theology, following one of the four

imams of the madhhab (Hanafi, Maliki,

Shafi'i, and Hanbali) in the field of Fiqh, and

following Imam Junaid al-Baghdadi and

Imam al-Ghazali in the field of Sufism.

In addition to the three core pillars,

ASWAJA also has interesting values. The

first of these values is tawassuṭ (moderate).

According to the Big Indonesian Dictionary,

moderate has two meanings, namely: (1)

always avoiding extreme behavior or

disclosure; (2) tends towards a middle

dimension or path (Ministry of Education

and Culture, 1990: 589). Moderate thinking

is important because it can be

reconstructed to become a spirit of peace.

Moderation is an important capital to

accommodate various existing interests

and find the best solution (al Islah) for the

conflicts that occur. Second, tawāzun

(balanced). Balance is meant in this context

is a balanced and harmonious attitude in

integrating and synergizing the arguments

to produce a wise decision. Tawāzun

(balanced) is a manifestation of a religious

attitude that avoids extreme attitudes.

Radical groups are referred to as extreme

groups because they lack respect for

differences of opinion and do not

accommodate the richness of life's

treasures. Third, tasāmuḥ (tolerance) which

is very large against pluralism of mind.

Various thoughts that grow in Muslim

society get appreciative recognition.

Such wide openness to accept various

opinions makes ASWAJA has the ability to

reduce various internal conflicts of

Muslims. This pattern is very visible in the

discourse of Islamic legal thought. The

discourse of Islamic law by many experts is

considered the most realistic discourse of

Islamic thought and touches most aspects

of socio-cultural relations. In socio-cultural

discourse, ASWAJA tolerates a lot of

traditions that have developed in society,

without being involved in their substance,

even trying to direct them. Formalism in

cultural aspects in ASWAJA does not have

a strong significance. ASWAJA's tolerant

attitude has given special meaning in

relation to the broad dimensions of

humanity (Husein Muhammad, LKiS, 2000:

37-41).

With these values, Islam has become a

religion that is capable of dynamic

dialectics with local culture without having

to stay away from the essence of its

religious teachings. The choice of strategy

that is accommodating to local wisdom has

also been developed by many ASWAJA

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of Madrasah Aliyah with Islamic Education Background)

figures, especially NU. One of them is

through one of the NU figures, namely KH.

Ahmad Siddiq. According to Kiai Achmad

Siddiq, Islam has a natural character. The

purpose of this fitri character is in

accordance with human conscience,

abilities, and needs. Because of fitri, then he

has not been influenced by lust. This

religion of Islam did not come to abolish

everything that already exists and reject

everything that comes from outside.

Various aspects of life that are in

accordance with Islamic teachings are

continued and developed, while those that

are contrary are prohibited or removed

(Lukman Hakim, 2004: 104). Not only from

NU circles but an accommodative attitude

towards local traditions was also voiced by

intellectuals outside NU, one of which was

Nurcholish Madjid–who also appreciated

local culture. According to Nurcholish

Madjid, the arrival of Islam always has

implications for social transformation

towards a better life. But at the same time,

the arrival of Islam does not have to be

'disruptive' or cutting off society from its

past, but also preserves the good aspects

of the past and can be defended against

the test of the universal teachings of Islam

(Lukman Hakim, 2004: 104).

Islam in Indonesia in its history has a

fairly harmonious relationship with local

traditions. The dynamic interaction

between Islam and local traditions forms a

distinctive Islam. This kind of interaction

continues to grow and develop so that it

needs to be maintained, managed, and

made an inseparable part of Indonesian

Islamic life. This is solely done so that Islam

and local culture can reinforce each other

so that Islam truly becomes a universal

religion that can be compatible in all fields

and times.

Internalization of ASWAJA Character

Education

As it is known that educational

practices and processes, especially those

that take place in educational institutions,

have a role in shaping the character and

behavior of each student. Therefore, every

learning process, especially religious

education (Islam) should consider the need

to include civic values in learning activities

so as to produce outputs that have

moderate and multicultural awareness so

that they can be applied in everyday life. To

achieve this, the various components

involved in the educational process need to

be planned in such a way as to support the

realization of these ideas. In this case, what

needs attention is the curriculum,

educators, and learning strategies used by

educators. This does not mean that other

factors are less important, but that these

three things seem to occupy priority

(Muqowim, 2004: 8)

The formulation of an Islamic education

curriculum that breathes moderately in the

style of ASWAJA's understanding is an

urgent step that must be taken. This is

because, nowadays, the escalation of

religious-based violence is increasing. The

existence of an Islamic education

curriculum containing moderate values is

an important component because it

becomes a guide for educators in

delivering materials about Islamic

teachings that respect diversity and

difference. Starting from this perspective,

from a curriculum perspective, early on,

students must be taught and familiarized

Amin Ary Wibowo, Maragustam Siregar, Mufrod Teguh Mulyo

| 1449

not only with normative-doctrinal-

deductive subject matter that has nothing

to do with cultural contexts, but also

historical-empirical-inductive material

(Philip W. Jackson, ed., 1996: 248-267).

This indicates the need for a balance

between the material in the form of text

and context. Whereas the text contains

normative teachings which are still general

in nature, while the context is in the form of

empirical-factual reality which is particular.

Problems often arise precisely when the

text is faced with a heterogeneous

particular reality. Therefore, the subject

matter must contain the realities faced by

students in everyday life. In addition,

although the material provided contains

normative texts, it must also contain

concrete cases in society so that children

are aware that they live in real situations full

of differences. In order to build moderate-

inclusive diversity in schools, there are

several Islamic religious education

materials that can be developed through

the ASWAJA paradigm, including:

First, the material of the Qur'an, in

determining the verses of choice, in

addition to verses about faith, is also

necessary to add verses that can provide

the understanding and inculcate attitudes

when interacting with people of different

religions, so that as early as possible an

attitude is embedded. tolerant, inclusive of

students, namely 1) Materials related to the

acknowledgment of the Koran for plurality

and competing in goodness (Surah Al-

Baqarah [2]: 148). 2) Materials related to the

recognition of peaceful coexistence in

inter-religious relations (Q.S. Al-

Mumtahanah [60]: 8-9). 3) Materials related

to justice and equality (Q.S. An-Nisa' [4]:

135) (Andik Wahyun Muqoyyidin, Journal

of Islamic Education:: Volume II, Number 1,

June 2013/1434: 144).

Second, fiqh material can be expanded

with the study of siyasa fiqh (government).

From this siyasa fiqh, there are concepts of

nationality that have been exemplified at

the time of the Prophet, companions, or

later caliphs. However, the understanding

of siyasa fiqh does not mean that the

current system must be exactly the same as

the system in that era. The urgency of

studying siyasa fiqh is to study values or

moral ethics that can be applied in this

current era. Not trapped in a utopian dream

to re-establish the Khilafah Islamiyah which

is no longer relevant to the challenges of

today's era. Moral ethics that we can take

from past history, for example, how the

Prophet Muhammad managed and led the

people of Medina who were multiethnic,

multicultural, and multireligious. The

situation of the people of Medina at that

time was not much different from the

people of Indonesia, who were also

multiethnic, multicultural, and

multireligious. Materials regarding

government are also as much as possibly

linked with loving the homeland, which is

part of fighting for the religion of Islam

itself. So that between Indonesia as a

homeland and Islam as a way of life are no

longer contradicted. Maintaining the

integrity of the nation and state with all the

primordial differences in it is the joint task

of all the nation's children.

Third, moral material which focuses its

study on good and bad behavior towards

Allah, the Apostle, fellow human beings,

oneself, and the environment, is important

for laying the foundations of nationality.

1450 | The Pattern of Internalization of Aswaja An-Nahdliyah Character Values (Analysis Study

of Madrasah Aliyah with Islamic Education Background)

Because, the survival of a nation depends

on morals, if a nation underestimates

morals, the nation is extinct. The Qur'an has

been told about the destruction of the

people of Lut, due to the collapse of moral

foundations. Furthermore, in carrying out

da'wah, morals must also be put forward.

Amar ma'ruf must also be moral, nahi

Munkar must also be bil ma'ruf by

upholding noble character.

Fourth, the SKI material, which is based

on historical facts and realities, can be

exemplified by the social interaction

practices applied by the Prophet

Muhammad when building the Medina

community. From the historical site of the

Medina development process carried out

by the Prophet Muhammad, facts were

found regarding the recognition and

appreciation of the values of pluralism and

tolerance (Erlan Muliadi, June 2012: 65).

Clearly, the recognition and protection

of the "other" were also exemplified by the

Prophet Muhammad through the Medina

charter. Jews or Christians who are not

hostile to Muslims are protected. In the

context of Indonesia, every people has

equal rights and obligations. Therefore,

Pancasila as a sentence of sawa' or

(common platform) which unites ethnic,

racial, cultural, and religious diversity must

be used as a foundation in the practice of

daily life. Muslims in Indonesia must be

ready to coexist and maintain peace with

other Indonesians. Regardless of race,

ethnicity, or religion. Because all are equal

as Indonesian citizens, in caring for and

advancing Indonesia, it must be done

together and uphold the principle of

deliberation and consensus in overcoming

various problems of the nation.

Fifth is the cultivation of ASWAJA

character values. ASWAJA's character

values are tawassuṭ, tawāzun, ta'adul, and

tasāmuḥ attitudes. These main values are

then integrated with national character

education. The tools for inculcating

ASWAJA character values must also be

provided and planned carefully and on

target as needed. Meanwhile, according to

Ngainun Naim quoting Hamiddin, an

aspect that is no less important is the

optimization of the rules of al muḥāfaẓah

'alā 'l-qadīm al-ṣāliḥ wa'l-akhdhu bi'l-jadīd

al-aṣlāḥ. This means that the good old

values are used as guidelines or the basis

for implementing ASWAJA character values

in the present context. Exemplary,

continuity and the cultivation of character

values are always reconstructed to find

models for the cultivation of applicable,

humanist, and contextual ASWAJA

character values. Based on these rules,

Islam can more freely synergize with any

culture as long as it does not conflict with

Islamic teachings. Islam did not come to

reject and be an anti-cultural locality,

instead, Islam can color and reconstruct a

culture wisely and wisely without having to

be allergic to certain cultural localities.

Sixth, ASWAJA amaliyah habituation. This is

done in order to familiarize students with

worship as amaliah ASWAJA. Because

effective learning is learning that is not just

a theory but must come to the application

level. For example, at the scheduled time,

the students are guided by the teacher to

carry out various ASWAJA practices such as

istighāthah, dibā-an, commemorating

Islamic holidays, visiting graves, and also

tahlilan. All this worship is done

programmatically. All students are required

Amin Ary Wibowo, Maragustam Siregar, Mufrod Teguh Mulyo                                          
 
| 1451 
to  participate  in  the  habituation  activity. 
This habituation strategy  theoretically has 
significance in building the character of the 
students.  Habituation  is  a  fairly  effective 
way  to  instill  values  and  morality  into 
students'  souls.  The  values  embedded  in 
him will be manifested in his life from when 
he  was  a  teenager  until  he  stepped  into 
adulthood (Hermino &  Arifin,  2020); (Lian 
et  al.,  2020);  (Kamaruddin,  2012).  Regular 
habituation  of  worship  is  an  important 
strategy to continue to be developed. The 
students  will  have  good  worship  habits. 
Their  behavior  will  be  in  accordance  with 
the  norms  and  moral  values  as  in  the 
religious  prison  (Dermawan,  2018). 
Learning  the  religion  of  Islam  with  a 
method  like  this,  namely  through 
habituation of worship, has a  real impact. 
They  are  not  easily  swayed  by  the 
understanding  and  practice  of  other 
groups when interacting with these groups, 
including radical Islam. It is hoped that in 
the  future  they  will  still  have  guidance  in 
determining their attitude. 
After the curriculum aspect, the figure 
of an educator who has the paradigm and 
practice  of  Islam  in  the  style  of  ASWAJA 
also needs to be emphasized in the process 
of  learning  Islam  in  schools.  Because,  no 
matter  how  good  the  material  that  has 
been programmed in the curriculum, if it is 
not understood, delivered, and exemplified 
by competent and responsible educators, it 
will  not  be  realized  optimally.  For  this 
reason,  the  preparation  of  educational 
staff,  in  this  case,  Islamic  religious 
education teachers who have the paradigm 
and  practice  of  Islam  in  the  style  of 
ASWAJA, must be carried out.  
 
CONCLUSIONS 
 
ASWAJA  contains  several  substantial 
values,  namely  tawassuṭ  (moderate), 
tawāzun  (balanced),  and  tasāmuḥ 
(tolerance).  These  values  are  important 
capital  to  build  a  non-extreme 
understanding  of  Islam.  ASWAJA-style 
Islamic  education  is  very  relevant  and 
compatible  to  be  reconstructed  and 
socialized  to  students  as  capital  for  daily 
religious life guidelines. This guideline will 
be  functional-applicative  and  provide  a 
wise-active  response  in  dealing  with  the 
increasingly  complex  realities  of  socio-
religious  life.  ASWAJA's  internalization  in 
Islamic religious learning is structured and 
designed  to  provide  students  with 
understanding  and  exemplary  behavior. 
Apart  from  delivering  conventional 
materials, at school, various activities need 
to  be  carried  out  to  strengthen  the 
internalization  of  ASWAJA,  such  as 
habituation of daily worship in accordance 
with ASWAJA's teachings. 
 
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Commons  Attribution  (CC  BY  SA)  license 
(https://creativecommons.org/licenses/by-sa/4.0/). 
 