Resume Paper “Islamic Character Education and Nationalism Insight of Students in the Era of Industry 4.0”
Tugas ini ditulis untuk mata kuliah KU2061-19 Agama dan Etika Islam Zahra Annisa Fitri (15419031).
One of the Industrial Revolution 4.0’s highlights is the ability to carry out disruption or revolutionary changes in the world of business competition. The Industrial Revolution 4.0 has a wider scale, scope, and complexity also has fundamentally changed human life and work. All disciplines are affected by advances in new technologies that integrate the physical, digital, and biological worlds.
It becomes a double-edged knife. It encourages movement, dynamics, and change because each person and group has the opportunity to display their uniqueness and beauty, but can be the base of disaster and destruction too.
Moreover, Indonesian people are affected by increasingly complex problems which include all aspects of life experience problems. On the other hand, Islam—which has rahmatan lil alamin as the mission—also covers all aspects of life. Islam is able to provide direction, guidance, and education for people’s views, attitudes, and behavior. In other words, Islam is more than capable to be a way of life.
Islam also teaches about living in harmony of diverse society. There is also the diversity in religion which society believes, but diversity should not be denied. Otherwise, it has to be accepted with full awareness. Based on the Pancasila and the 1945 Constitution of the Republic of Indonesia, the similar thing is stated too, that harmony—especially among religious communities—needs tolerance, mutual understanding, mutual respect, respect for equality in the practice of religious teachings, and cooperation in the life of society. All of those are included in moral being.
In order to create moral being, a conducive atmosphere in classroom, school, and campus is needed. Therefore, islamic character education and nationalism insight are able to be taught and applied continuously since early stage. Thus, expected character is able to be built and becomes an identity. Furthermore, identity itself is formed by social processes, while social structures also determine the social processes involved in forming and maintaining identity, and social structures are also established by human history.
According to the overall understanding of Islam, the definition of education is including theoretical knowledge and skills needed in daily behavior, delivered little by little perfectly; it also needs efforts to make people recognize and acknowledge God's place in this.
Character education collects the deepest meaning of moral education within. It can more clearly be seen from the following terms: religiousness, honesty, intelligence, toughness, democratic, care, independence, logical thinking, critical, creative, and innovative, courage to take risks, being oriented to action, leadership, hard work, responsibility, healthy lifestyle, discipline, confidence, curiosity, love of knowledge, awareness of rights and obligations, compliance with social rules, respect for the work and achievements of others, politeness, nationalism, and respect for diversity.
The character of students in the Industrial Revolution 4.0 primarily based on the concept of amar ma'ruf nahi munkar, the command to do all the virtues and prohibits all evil. Amar ma'ruf nahi munkar must be upright in all social, individuals, families, communities, national and even international settings.
Pancasila as the ideology and foundation of the State has harmony with the teachings of Islam as a religion that is embraced by the majority of the Indonesian people. The attitudes of Muslims in Indonesia—who fully accept and agree in terms of considering the harmony of Pancasila with Islamic teachings—follows the harmony of Pancasila with Islamic teachings, also can be reflected in the Islamic values that exist in the five principles.
This first principle means that the Indonesian nation is based on Almighty God. In the Islamic concept, this is in accordance with Islamic teachings, namely on aqeedah. The faithfulness of Almighty God was also stated by the Indonesian people in the third paragraph of the Preamble of the 1945 Constitution. This first principle contains the teachings of monotheism and faith in Almighty God, and this implies an understanding that the independence obtained by the Indonesian people was not due to the people's struggle, but more than that, it was actually due to the blessing of God Almighty.
The second principle, a just and civilized humanity, especially means that decisions and actions are based on objective norms, not subjective or arbitrary. In the Islamic concept, this second principle contains the values of Islamic teachings related to morals, both morals towards fellow human beings and morals towards the natural surroundings since the Islamic mission is rahmatan lil alamin.
The third principle is a unified Indonesia. Unity in Indonesia means unity for the Indonesian people who inhabit Indonesian territory. However, the issues of diversity today are far more prominent than the issue of unity. Still, both of them belong to the motto of the basic symbol of the Indonesian State namely "Unity in Diversity" which means different but still one. In the Islamic concept, that motto appertain to aspect of muamalah that is taught by Islam. Muamalah suggests to foster unity and harmony towards fellow human beings.
The fourth principle, democracy led by the wisdom in a consensus or representative, means that in exercising their power, the people go through the representative system and their decisions are taken by way of consensus led by a sound mind and responsibility, both to Almighty God and to the people that it represents. This fourth principle is in accordance with Islamic concept, khilafah (government), that should reflect the necessity of a close relationship between the people and the government with mutual consultation, as stated in the word of Allah in Q.S. Ali Imron/3:159.
The fifth principle, social justice for all Indonesians, contains values which are the goals of the State and values of justice that must be realized in a shared life. This principle contains Islamic shari'a teachings related to muamalah which is reflected in the third pillar of Islam, namely zakat, due to our knowledge that zakat is aimed at social justice for all Muslims.
Regarding the stages of internalizing the value of Islamic moderation, if the value embedded is intended to be fully part of the personality system of every Muslim community in Indonesia, the all three stages of recognition and understanding, acceptance and integration must be taken. The recognition and understanding stage is about how the Indonesian people begin to be interested in understanding and appreciating the importance of the value of moderation in society for the realization of implementation in everyday life.
Furthermore, in the acceptance and integration stages, we need an activity approach as a process of moderation of Islamic values, such as moderate (a) in the belief of the unity of God, (b) in putting our trust in Allah, (c) in karimah character, (d) in social interaction, (e) in the matters of women and families, and (f) in addressing differences.
One effort to achieve the internalization of Islamic moderation in Indonesia must be started from its integration with educational institutions in Indonesia. Among them is the existence of several activities that have been carried out by various campuses, such as (a) pre-test of al-Qur’an reading, (b) discussion about contemporary issues related to the life of religious people, (c) a questionnaire about the daily deeds of students who participate in the pie lectures from compulsory worship services to voluntary worship services, (d) Islamic Education Lectures in campus and campus mosque as campus spiritual laboratory, (e) spiritual camp, and (f) PAI guest lecture program.
To conclude, Islamic character education and national insight are two domains that are interrelated to one another. Islamic character education is oriented to the formation of students who carry out the values of Islamic teachings not only in worship practices but rather emphasizes the procedures for dealing with fellow human beings. On the other hand, nationalism education is more oriented to the development of students who khow and are able to position themselves as part of the nation’s community. Islamic character education and nationalism insight—that is synergistically and integrated implemented—is expected to be able to build students who have a religious character, noble character, and love for their homeland, so that mastery of science and technology can be utilized to build the nation's civilization. Therefore, the results of this study conclude that Islamic character education and nationalist insight in the Industrial Revolution 4.0 are very important.