MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
Sufism Education as a Strategy for Developing Social and Religious Character:
A Literature Review of the Book AuMati Sebelum Mati.
Buka Kesadaran HakikiAy Mukhlas Habibi Institut Agama Islam Negeri Ponorogo dsi@iainponorogo.
Lailatul Hidayati UIN Sunan Kalijaga Yogyakarta lailatulhidayati605@gmail.
Alfiani RifAoatus Sholihah Universiti Utara Malaysia alfiani_rif_atus2@ahsgs.
Abstract: This article aims to analyzed sufism education as a strategy for shaping social and religious character in the book AuMati Sebelum Mati.
Buka Kesadaran HakikiAy by Fahruddin Faiz.
With a literature review approach, this study examines the concept of sufism education proposed by the author and its relevance in the context of character formation in society.
The method used in this study is a qualitative analysis of the content of the book, identified the basic principles of sufism that support the development of individual and social character.
The results of the study show that sufism education not only functions as a spiritual tool, but also as an effective strategy in forming a strong social and religious character.
Through sufism practices, indiv iduals can experience profound self-transformation, increasing awareness of moral, ethical, and social values that are important in community life.
This article concludes that the application of Sufism education has great potential to build a better character among the younger generation, as well as encourage the creation of a harmonious and civilized Keywords: Sufism Education.
Character Development.
Social Character.
Religious Character Abstrak: Artikel ini menganalisis pendidikan sufisme sebagai strategi pengembangan karakter sosial dan agama dalam buku AuMati Sebelum Mati.
Buka Kesadaran HakikiAy karya Fahruddin Faiz.
Dengan menggunakan pendekatan tinjauan literatur, penelitian ini mengkaji konsep penulis tentang pendidikan tasawuf dan relevansinya dengan pengembangan karakter dalam Penelitian ini menggunakan analisis kualitatif untuk mengidentifikasi prinsipprinsip dasar sufisme yang mendukung pengembangan karakter individu dan sosial.
Temuan tersebut mengungkapkan bahwa pendidikan tasawuf berfungsi sebagai strategi yang efektif untuk menumbuhkan karakter sosial dan agama yang kuat, lebih dari sekadar alat spiritual.
melalui praktik sufi, individu dapat mengalami transformasi pribadi yang mendalam dan meningkatkan kesadaran mereka akan nilai-nilai moral, etika, dan sosial yang penting.
Artikel ini menyimpulkan bahwa pelaksanaan pendidikan tasawuf memiliki potensi yang signifikan untuk menumbuhkan karakter yang lebih baik di kalangan pemuda dan berkontribusi pada terciptanya masyarakat yang harmonis dan beradab.
Kata kunci: Pendidikan Tasawuf.
Pengembangan Karakter.
Karakter Sosial.
Karakter Religius
INTRODUCTION
Globalization is the process of connecting relations between countries and even continents, which easily leads to the seeming disappearance of distance and boundaries MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
between them.
1 This undeniable reality presents both challenges and threats to the character development of the younger generation.
2 On one hand, globalization brings positive impacts for us.
on the other, it also brings negative effects that are damaging and in conflict with the moral and spiritual values, as well as the deeply rooted character that has become the nation's Individualism, hedonism, identity crises, erosion of culture, and social inequality are some examples of realities that occur due to the negative influences of globalization.
The same is true in the realm of education in Indonesia.
Among the three aspects of educationAicognitive, affective, and psychomotorAiit turns out that the cognitive aspect is prioritized over the others.
5 The orientation of education is merely to create intellectually intelligent students, yet they often lack social and spiritual awareness.
6 As a result, issues of moral and ethical violations that occur in our educational world, such as intolerance, bullying, discrimination, sexual violence, the spread of false information .
, and human rights violations, are no longer unfamiliar to us.
7 Education is the combination of literacy and moral it is essential to have moral education in schools and colleges to shape responsible and ethical future citizens.
8 Character education for early childhood emphasizes honesty and discipline, fostering responsibility, trustworthiness, and obedience from an early age based on Ki Hajar DewantaraAos educational philosophy.
In the midst of globalization, which brings challenges such as individualism and moral crises, social-religious character education becomes crucial for creating a generation with Through this education, values such as honesty, responsibility, and discipline can be instilled from an early age, forming a strong moral foundation.
10 History proves that societies that uphold moral values are able to develop into dignified nations.
Both formal and non-formal education must strengthen moral literacy at all levels of education.
The reinforcement of these character values acts as a barrier against the degradation of culture and national identity.
Social1 Sugeng Bahagijo.
Globalisasi Menghempas Indonesia (Jakarta: LP3ES, 2.
Budi Winarno.
Globalisasi Peluang Atau Ancaman Bagi Indonesia (Jakarta: Erlangga, 2.
Soesi Idayanti.
Globalisasi Hukum (Surabaya: Cipta Media Nusantara, 2.
Hildgardis M.
I Nahak.
AuUpaya Melestarikan Budaya Indonesia Di Era Globalisasi,Ay Jurnal Sosiologi Nusantara 5, no.
: 65Ae76, https://doi.
org/10.
33369/jsn.
Syeh Hawib Hamzah.
AuAspek Pengembangan Peserta Didik: Kognitif.
Afektif.
Psikomotorik,Ay Dinamika Ilmu 12, no.
: 1Ae22.
Wajiran.
AuKesalahan Orientasi Pendidikan Kita,Ay Universitas Ahmad Dahlan, 2014.
Kompasiana.
AuPermasalahan Pendidikan Sekolah Dan Moral Di Era Milenial,Ay Kompasiana.
January Sandeep Kaur.
AuMoral Values in Education,Ay Kaur.
Sandeep 8, no.
: 57Ae62, https://doi.
org/10.
25073/0866-773x/263.
Annisa Ledi Astuti.
Hamengkubuwono, and M.
Iqbal Liayong Pratama.
AuThe Values of Honesty and Discipline in Character Education for Early Childhood,Ay International Journal of Innovation and Education Research 2, no.
: 96Ae112, https://doi.
org/10.
33369/ijier.
Yulia Siska.
Yufiarti, and Muhammad Japar.
AuImplementation of Character Education Values in Social Studies Learning of Elementary School,Ay International Journal of Psychosocial Rehabilitation 24, no.
: 1954Ae67, https://doi.
org/10.
37200/IJPR/V24I1/PR200302.
Somapriya Samarawickrama Dahanayake.
AuIncorporating Core Values into Character Education in the Current Scenario: Evidence from Literature,Ay International Journal of Research and Scientific Innovation 7, no.
: 1175Ae89, https://doi.
org/10.
47772/IJRISS.
Bagas Prakoso Wibowo.
Taat Wulandari, and Johan Setiawan.
AuCharacter Education Values as Reflected In K.
H Gholib Struggles of Defending Indonesian Independence in Lampung,Ay International Journal of Learning and Development 10, no.
: 22,
https://doi.
org/10.
5296/ijld.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
religious character education also strengthens the foundation of a more just and civilized society on the global stage.
11 By building moral individuals, we create a generation ready to face the challenges of the times.
In this context.
Sufi education serves as an alternative approach to address or at least reduce various issues concerning the character and morality of the nation's generation.
Sufism, as a core dimension of Islamic teachings, can instill commendable values and enable a person to attain spiritual intelligence through the processes they undergo.
13 Through Sufism, a person undergoes a process to manifest the "existence of God" in all circumstances that occur in this world.
Consequently, an individual will establish a closer relationship with God, fostering feelings of love and compassion among fellow creatures in the world.
The book "Mati Sebelum Mati.
Buka Kesadaran Hakiki" by Dr.
Fahrudin Faiz, a prominent philosophical activist from Yogyakarta, contains social-religious character values that are conveyed both explicitly and implicitly through his work.
15 The values of socialreligious character found in the book include gratitude, trust in God .
, noble character .
khlakul karima.
, tolerance, solidarity, and empathy.
The author states that this book is a work of Javanese philosophy, meaning it is a philosophical work born as a product of Javanese In the book, the author aims to convey that Javanese culture is rich, containing philosophical teachings, and thus does not need to adopt other cultures.
16 Here lies the uniqueness of this book.
although it is a work of philosophy, it contains social-religious character values that can be actualized in real life.
This research differs from other studies.
typically, research on the values of Sufi education focuses on essays, novels, or romances as the subjects of study, while this book uses a philosophical text as its object.
Among the previous studies is one titled "Representasi Akhlak sebagai Nilai Dakwah dalam Kumpulan Esai dari Bilik Pesantren by Ahmad Khadafi: A Critical Discourse Analysis Study by Ahmad Alfi and Dian Uswatun HasanahAy.
This research discusses the Sufi values found in the essay book to serve as examples of actions in daily life.
The second study is titled "Representasi Nilai Pendidikan Akhlak Tasawuf Dalam Novel Kembara Rindu" by Habiburrahman El Shirazy.
This research, conducted by Fatmawati, uses the novel as the subject of discussion, which contains the values of Sufi ethics, with the hope Ruswandi Hermawan and Sofiani Kusniasari.
AuDeveloping Strong Moral Values: Integrating Value and Character Education in Educational Context,Ay International Journal of Research and Scientific Innovation 10, no.
August .
: 1Ae5, https://doi.
org/10.
51244/IJRSI.
Jaki Yudin.
Suyitno Suyitno, and Muhammad Rohmadi.
AuThe Value of Kindness and Responsibility Character Education in Teacher-Student Relationships in the Novel of Guru Aini by Andrea Hirata,Ay International Journal of Multicultural and Multireligious Understanding 8, no.
: 108, https://doi.
org/10.
18415/ijmmu.
Achmad Husen et al.
AuPendidikan Karakter Berbasis Spiritualisme Islam (Tasawu.
,Ay Jurnal Studi AlQurAoan 10, no.
: 1Ae19.
Asep Saepullah.
AuTasawuf Sebagai Intisari Ajaran Islam Dan Relevansinya Terhadap Kehidupan Masyarakat Moderen,Ay Turast: Jurnal Penelitian Dan Pengabdian 9, no.
: 109Ae23, https://doi.
org/10.
15548/turast.
Muhamad Basyrul Muvid.
AuMenjunjung Tinggi Islam Agama Kasih Sayang Dan Cinta Kasih Dalam Dimensi Sufisme,Ay Reflektika 16, no.
: 145, https://doi.
org/10.
28944/reflektika.
Mojok.
AuNgaji Filsafat Bersama Fahruddin Faiz: Mengenal Lebih Dekat - Mojok.
Co,Ay Mojok, 2021.
Noura Publishing.
AuTalkshow Buku Mati Sebelum Mati Bersama Fahruddin Faiz - YouTube,Ay 2023.
Ahmad Alfi dan Dian Uswatun Hasanah.
AuRepresentasi Akhlak Sebagai Nilai Dakwah,Ay Jurnal Dakwah Dan Komunikasi 8, no.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
that these values can be actualized in real life.
18 The third study is titled "Representasi Nilai Pendidikan Islam dalam Roman Tenggelamnya Kapal Van Der Wijck" by Hamka.
This research, conducted by Arna Ayu Parman and others, uses the romance as the subject of study to identify the values of Islamic education, which are then actualized in real life.
This highlights the difference between this research and other studies.
19 The purpose of this research is to explore the role of Sufism education in developing social and religious character.
METHODS
This study employs a qualitative approach with a conceptual literature review design.
A literature review is a type of research that examines scholarly sources relevant to the topic under study 20.
The aim is to analyze the educational values of Sufism and its role in shaping social and religious character.
To collect data, the researcher used various relevant sources, including both primary and secondary literature.
21 The primary source of data is the book Mati Sebelum Mati.
Buka Kesadaran Hakiki by Fahruddin Faiz, selected for its philosophical depth and cultural relevance.
Secondary data were obtained from peer-reviewed journals, academic books, and scientific papers published within the last five years, chosen based on their relevance to the research theme and the credibility of their authors.
The data were analyzed using a content analysis method, which is a technique used to uncover the underlying messages within literary works by identifying patterns, themes, and 22 The data were analyzed using content analysis with a thematic approach, focusing on identifying, interpreting, and categorizing key Sufistic values such as gratitude, trust in God .
, noble character .
khlakul karima.
, tolerance, solidarity, and empathy.
These values were then interpreted through the lens of socio-religious character formation in educational contexts.
To ensure the validity of the findings, triangulation was conducted by cross-checking the interpretations with various scholarly references and theories related to Islamic character education and Sufism.
The analysis followed the three stages of qualitative data processing: data reduction, data display, and conclusion drawing, as proposed by Miles and Huberman.
RESULT AND DISCUSSION
In the modern era, characterized by moral crises and value disorientation, character education has become an urgent necessity.
Character valuesAiboth social and religiousAiserve as fundamental pillars in shaping a whole and morally grounded individual.
Tasawuf, as the spiritual dimension of Islam, offers a profound approach to character development through the Fatmawati Fatmawati.
AuRepresentasi Nilai Pendidikan Akhlak Tasawuf Dalam Novel Kembara Rindu Karya Habiburrahman El Shirazy,Ay EDUKASI: Jurnal Penelitian Pendidikan Agama Dan Keagamaan 20, no.
: 15Ae25, https://doi.
org/10.
32729/edukasi.
Arna Ayu Parman.
Sukirman Nurdjan, and Firman Patawari.
AuRepresentasi Nilai Pendidikan Islam Dalam Roman Tenggelamnya Kapal Van Der Wijck Karya Hamka,Ay Jurnal Konsepsi 10, no.
: 196Ae206.
John W.
Creswell.
Penelitian Kualitatif Dan Desain Riset (Yogyakarta: Pustaka Pelajar, 2.
Suharsimi Arikunto.
Prosedur Penelitian Suatu Pendekatan Praktek (Jakarta: Rineka Cipta, 1.
Suwandi Endaswara.
Metode Peneitian Sastra (Yogyakarta: CAPS, 2.
Miles and Huberman.
Qualitative Data Analysis: A Methods Sourcebook Edition 3 .
ites State of America: SAGE Publication, 2.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
purification of the soul and cultivation of noble ethics.
24 Therefore, examining character values through the lens of tasawuf is highly relevant, particularly in works such as Mati Sebelum Mati.
Buka Kesadaran Hakiki, which is rich in Sufi messages and the formation of genuine selfawareness.
The Value of Social and Religious Characters in the Book Mati Sebelum Mati.
Buka Kesadaran Hakiki The book Mati Sebelum Mati.
Buka Kesadaran Hakiki encapsulates social and religious character values deeply embedded in the spiritual tradition of Javanese society, such as gratitude .
, tolerance, empathy, solidarity, trust in God .
, and noble character .
khlakul karima.
These values are not merely expressions of personal ethics but also manifestations of inner Sufi practice that fosters social harmony and spiritual depth.
In the context of tasawuf education within the Javanese community, such character traits act as a bridge between individual awareness and collective piety, passed down through a way of life rooted in simplicity, acceptance .
, and compassion .
elas asi.
The following are the social and religious character values reflected in the book Mati Sebelum Mati.
Buka Kesadaran Hakiki:
Syukur (Gratitud.
Gratitude, or syukur, refers to the expression of thankfulness to Allah Swt for all blessings received.
According to the Kamus Besar Bahasa Indonesia, it is not only verbal expression but also the proper use of blessings in accordance with their intended purpose, such as using faith and Islam as a means to worship Allah 26.
This value is exemplified in the following passage from Mati Sebelum Mati.
Buka Kesadaran Hakiki:
Petani itu, 'kan, tidak seperti pekerja kantoran.
Dia menanam padi, merawatnya, kemudian tinggal menunggu hasilnya.
Aspek utama seorang petani adalah menunggu panen, bukan mengejar-ngejar.
Mereka berpandangan bahwa rezeki sudah ada yang Seperti itulah world view khas Jawa, mensyukuri apa saja yang didapatkan Ketika menjadi korban penipuan pun orang Jawa masih bisa bersyukur.
"Alhamdulillah, biar kena tipu, tetapi masih diberi kesehatan.
" Cara pandang seperti itu yang membuat orang Jawa memiliki daya tahan luar biasa.
This passage reflects the Javanese perspective on gratitudeAiaccepting fate and remaining thankful in any condition, even in adversity.
This mindset fosters resilience and emotional stability 27.
Mukhlas Habibi and Lailatul Hidayati.
AuThe Representation of Sufism Moral Values in The Book Kiai Nyentrik Membela Pemerintah Oleh Abdurrahman Wahid,Ay in International Journal of Science and Applied Science: Conference Series, vol.
8, 2024, 120Ae28, https://doi.
org/10.
20961/ijsascs.
Mukhlas Habibi and Lailatul Hidayati.
AuWeaving Holistic Piety : A Study of Gus Mus Ao Thoughts in His Book Ao Saleh Ritual Saleh Sosial ,AoAy in Proceeding International Conference on Religion.
Science and Education (Yogyakarta, 2.
, 775Ae81, https://sunankalijaga.
org/prosiding/index.
php/icrse/article/view/1507.
Andaru Arimurti Kunta Wibisana and Ainur RhaAoin.
AuSyukur: Perspektif Tafsir Al-QurAoan (Studi Komparasi Tafsir Al-Iklil Dan Tafsir Al-Azha.
,Ay Journal on Education 06, no.
: 16189Ae204.
Fahrudin Faiz.
Mati Sebelum Mati.
Buka Kesadaran Hakiki (Jakarta: Noura Books, 2.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
In the framework of Sufism, gratitude is a core spiritual practice that draws a person closer to Allah and strengthens their moral and social character 28.
Gratitude is also an indicator of social-religious character 29.
It is also considered a countermeasure to modern issues such as egoism, greed, and excessive individualism 30 .
Gratitude is important because being thankful has a direct and indirect impact on the quality of life.
According to research from the Ministry of Health of the Republic of Indonesia, individuals who express gratitude will reduce their risk of stress in life.
In the realm of health, this is relevant to psychosomatic diseases, which are ailments caused by thoughts.
People who practice gratitude are less likely to suffer from such psychosomatic illnesses 31.
When contextualized in the world of education, gratitude will have a positive impact on students' psychology.
Students will gladly accept their achievements and be motivated to attain even better results.
Conversely, if students lack a sense of gratitude, they will always feel inadequate, which can negatively affect their mental state, leading to feelings of despair, envy, and a tendency to give up easily.
Tawakkal (Trust in Go.
Tawakkal, or trust in God, refers to the act of placing full reliance on Allah Swt, accompanied by sincere surrender to His will.
Those who embody this value believe in GodAos absolute authority and acknowledge Him as the only source of help and refuge.
33 This concept is illustrated in the following excerpt from Mati Sebelum Mati.
Buka Kesadaran Hakiki:
Di sisi lain, world view terhadap takdir seperti itu membuat masyarakat menjadi kuat.
Lihat saja, di tengah serangan pandemi yang berjalan bertahun-tahun, pengelolaannya terkadang membuat kita bingung, tetapi masyarakat kita kuat menerimanya.
Tidak panik berlebihan.
Meski banyak orang masuk rumah sakit dan meninggal, masyarakat tetap tenang-tenang saja keluar rumah.
Itu karena masyarakat berpikir bahwa semua kejadian adalah takdir yang harus diterima.
Kalau sakit berarti memang waktunya sakit, lalu diobati.
Kalau tidak bisa diobati dan akhirnya meninggal, berarti memang sudah takdirnya meninggal.
Sederhana sekali.
The quote above illustrates the value of tawakkal as explained by the author, highlighting the trust in destiny among the Javanese community during the pandemic.
Despite the long-lasting pandemic causing various losses for society, people did not panic excessively.
Husna Nashihin et al.
AuKonstruksi Pendidikan Pesantren Berbasis Tasawuf-Ecospiritualism Dan Isu Lingkungan Hidup,Ay Edukasi Islami: Jurnal Pendidikan Islam 11, no.
: 1163Ae76, https://doi.
org/10.
30868/ei.
Jauhar Fuad.
AuPendidikan Karakter Dalam Pesantren Tasawuf,Ay Jurnal Pemikiran Keislaman 23, no.
: 60Ae77, https://doi.
org/10.
33367/tribakti.
Lilis Amaliya Bahari and Komaru Zaman.
AuSyukur Dalam Perspektif Al-QurAoan Setudi Komparasi Tafsir Ibn Katsir Dan Tafsir Al Ibriz,Ay Jurnal Ilmu Al-QurAoan.
Tafsir Dan Pemikiran Islam 4, no.
: 293Ae Ila Nurlaila Hidayat dan Witrin Gamayanthi.
AuDengki.
Bersyukur.
Dan Kualitas Hidup Orang Yang Mengalami Psikosomatik,Ay Psympathic.
Jurnal Ilmiah Psikologi 7, no.
No 1 .
Choirul Mahfud.
AuTHE POWER OF SYUKUR: Tafsir Kontekstual Konsep Syukur Dalam AlQurAoan,Ay Epistemy:
Jurnal Pengembangan Ilmu Keislaman .
, https://doi.
org/10.
21274/epis.
Angga Pradinata.
AuSUFISME DALAM NOVEL API TAUHID : ANALISIS KEPRIBADIAN TOKOH SAID NURSI PERSPEKTIF MAQOM TAWAKALAy 8, no.
: 64Ae76.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
They believed that panic would not improve the situation.
instead, it would worsen reality.
Similarly, regarding death, even when the media was filled with reports of casualties from the Covid-19 outbreak, the community continued their daily activities as usual.
They believed that death is a predetermined fate.
If someone falls ill, they will seek treatment, but if they do not recover and ultimately pass away, it is seen as their time to leave this world.
This attitude allows them to live their lives confidently, without excessive anxiety and worry 34.
Tawakkal means surrendering oneself to Allah Swt, but it should not be done by simply handing over all affairs to Allah Swt without making maximum efforts or endeavors.
Thus, it can be understood that tawakkal is practiced after one has made efforts.
this way, a person does not just leave their fate to chance without any real action 35.
Tawakkal should not be understood as a total resignation of a servant to their God without accompanied efforts, because God has commanded humans to strive earnestly for everything they wish to achieve.
If people interpret tawakkal merely as surrendering, it will lead to many individuals becoming lazy in their efforts and work.
This is an action that is prohibited by religion 36.
The actualization of the value of tawakkal in the field of education can be seen when a student studies a particular subject.
The student has diligently and earnestly made efforts to learn the material, then puts their trust in Allah Swt regarding those efforts, believing that it is Allah Swt who grants knowledge and understanding, not solely due to their studying efforts.
By embodying a sense of tawakkal, the student will become a calm individual, free from anxiety and not easily disappointed by any destiny or their own abilities.
Akhlakul Karimah (Noble Characte.
The next value is akhlakul karimah.
Akhlakul karimah refers to noble character and virtuous behavior that stems from sincerity and is consistently demonstrated in daily life.
It is a fundamental value in Islamic teachings and a hallmark of moral excellence 38.
This value is reflected in the following passage:
Ketika berbicara saja, ada lapisan-lapisan kesusilaan dalam berbahasa.
Orang Jawa mengenal tingkatan-tingkatan bahasa, mulai dari ngoko, krama, krama inggil, dan Semakin ke atas, bahasanya semakin halus, karena digunakan untuk berbicara dengan orang yang lebih tuatau dihormati.
Dalam bahasa Agama, pandangan seperti ini disebut akhlak dan adab.
Kendati sesuatu itu isinya benar, dikemas dengan moral dan susila yang tidak tepat, maka hal tersebut tetap dianggap buruk dalam pandangan Jawa.
Sebab, kemasan moral dan susila dianggap penting oleh orang Jawa.
The quote above explains the presence of akhlakul karimah, as presented by the author, highlighting that in Javanese culture, there are rules regarding how to speak to others.
Javanese Fahrudin Faiz.
Mati Sebelum Mati.
Buka Kesadaran Hakiki.
Abdul Ghoni.
AuView of Konsep Tawakal Dan Relevansinya Dengan Tujuan Pendidikan Islam: Studi Komparasi Mengenai Konsep Tawakal Menurut M.
Quraish Shihab Dan Yunan Nasution,Ay An-Nuha 1 .
A Mulyana.
AuTawakal Dan Kecemasan Mahasiswa Pada Mata Kuliah Praktikum,Ay Psympathic: Jurnal Ilmiah Psikologi 2, no.
: 17Ae24.
Fajrussalam.
Hasanah.
Asri.
, & Anaureta.
AuPeran Agama Islam Bagi Kesehatan Mental Mahasiswa.
,Ay Al-Fikri: Jurnal Studi Dan Penelitian Pendidikan Islam 5, no.
: 22-36.
Annisa Amalia Sandhy and Muhammad Arifin Rahmanto.
AuPeranan OSIS Dalam Penguatan Akhlakul Karimah Siswa Di MA Manaratul Islam Jakarta Selatan,Ay Journal on Education 6, no.
: 17010Ae19.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
culture recognizes a classification of language, which may refer to a person's age.
There are at least three levels of etiquette in speaking to someone: using Ngoko language for those younger.
Krama language for peers, and Krama Inggil for elders.
In addition to speaking etiquette, there are many other values in Javanese culture related to moral conduct towards others, which are still firmly upheld today.
Examples include etiquette when walking in front of others, dining manners, greetings when meeting people, and so forth 39.
When actualized in the field of education, this etiquette is very important to implement.
It includes how to speak to teachers, how to interact with peers, how to express opinions and ask questions in class, among other examples.
The educational environment serves as a place to cultivate students into well-mannered individuals while also providing a platform for them to practice these values.
40 If akhlakul karimah can be actualized in the school environment, then there will be no more concerning news in our educational world, such as bullying cases, incidents of students rebelling against teachers when given assignments, student brawls, and other similar cases.
Tolerance Tolerance is the willingness to accept and respect differences in ethnicity, culture, beliefs, and opinions.
It is a critical component of social harmony, especially in pluralistic 41 The book presents this value through the following example:
Menurut Geertz dalam buku Agama Jawa, apa yang terjadi di Jawa berbeda dengan yang terjadi di Turki.
Di Turki.
Islam masuk dengan cara menggusur kebudayaan lama dan membangun peradaban baru.
Tetapi tidak begitu di Indonesia, di mana para wali merebut peradaban.
Wadah budayanya masih sama, masih dipakai, sementara dalamnya diisi dengan nilai-nilai keislaman.
Contohnya.
Sunan Kalijaga dalam berdakwah memanfaatkan semua instrumen budaya Jawa, seperti wayang, gamelan, sampai cangkul pun, semua dipakai untuk memasukkan nilai-nilai keislaman di Jawa.
Jadi, budayanya tidak disingkirkan, tetapi diisi dengan muatan keislaman.
This passage shows how Islam in Java was spread through cultural accommodation rather than eradication.
According to the author, the Islamization in Java was carried out gently, meaning with kindness rather than violence.
This aligns with the teachings of Islam, which prohibits coercion, as Islam views that differences are inevitable.
therefore, respecting these differences is a necessity 42.
When actualized in the field of education, tolerance must be upheld.
with this attitude, students will learn to accept differences, whether in background, thinking, or culture.
Students who refuse to accept differences are vulnerable to exhibiting discriminatory behavior, which involves unfair or differing treatment of individuals or groups based on certain attributes such Sholehawati.
Purnomo.
, & Munifah.
AuBudaya Jawa Dalam Novel Karya SW Achmad Centhini Perempuan Sang Penakluk Di Langit Jurang Jangkung,Ay Jurnal Bahasa Dan Sastra 10, no.
Idris.
AuIMPLEMENTASI KURIKULUM ADAB DI SEKOLAH,Ay TaAodibi: Jurnal Manajemen Pendidikan Islam 12, no.
: 120Ae25.
Ayu Nurfauziah.
Dinie Anggraeni Dewi, and Muhammad Irfan Ardiansyah.
AuUrgensi Toleransi Untuk Mempertahankan Integrasi Bangsa,Ay MARAS: Jurnal Penelitian Multidisiplin 2, no.
: 94Ae100, https://doi.
org/10.
60126/maras.
Lathif.
, & Muniroh.
AuKH.
Abdurrahman Wahid: Telaah Pemikiran Dan Relevansinya Pada Pendidikan Multikultural Di Indonesia,Ay Madinah: Jurnal Studi Islam 10, no.
: 146Ae52.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
as race, gender, religion, age, or sexual orientation.
Certainly, this has a negative impact on students' character in the future, making it difficult for them to integrate into a diverse society 43.
In addition to discrimination, students who lack a sense of tolerance towards differences are at risk of developing intolerant attitudes that may lead to radical ideologies.
This unwillingness to respect differences serves as a breeding ground for radicalism, which can ultimately result in severe consequences, such as the coercion of beliefs or even acts of violence Therefore, this attitude of tolerance is important and must be cultivated to be applied in the field of education, enabling students to easily integrate into a diverse society.
Solidarity Solidarity refers to the sense of unity, mutual support, and togetherness among individuals within a community.
It promotes collective well-being and cooperation 45.
individual will feel a sense of brotherhood and friendship based on mutual care and familial Emile Durkheim also stated that solidarity is an obligation and an absolute necessity in society at all times 46.
The value is illustrated in the following excerpt:
World view keenam adalah kebersamaan.
Orang Jawa suka terhadap segala sesuatu yang bernuansa rukun dan guyub.
Sehingga, orang Jawa punya pepatah "Mangan ora mangan sing penting ngumpul.
This quote shows illustrates the high value of solidarity upheld by the Javanese Generally, the Javanese people have a fondness for gathering together, whether the occasion involves food or not.
what matters most is being together.
Regardless of how difficult the circumstances may be, it is essential that everyone comes together as one.
This is further explained in the following sentence.
Kebiasaan mudik Lebaran menjadi sebuah keharusan orang Indonesia karena kita memiliki mental world view kebersamaan itu.
Meski sekarang sudah ada banyak aplikasi digital yang memungkinkan perjumpaan secara virtual, tetapi itu masih belum cukup bagi orang Jawa.
Tetap harus ketemu langsung sehingga bisa bersalaman atau Harus hadir secara fisik dan harus bareng-bareng.
Karena.
DNA world view orang Jawa sudah begitu sejak zaman nenek moyang.
The quote above demonstrates that the tradition of returning home for Eid .
udik lebara.
is still highly valued by the community.
Going back to oneAos hometown during Eid after being away for a long time is an experience that should not be missed, even if it requires a long and tiring journey.
Although there is technology that can facilitate communication, physical gatherings cannot be replaced.
For the Javanese people, this togetherness is LISTANTI.
AuAnalisis Tindakan Diskriminasi Peserta Didik Di Sekolah Dasar,Ay Doctoral Dissertation UNIVERSITAS MUHAMMADIYAH PURWOKERTO (UNIVERSITAS MUHAMMADIYAH PURWOKERTO, 2.
Y Salsabila.
AuRadikalisme Sebagai Bibit Perpecahan Antar Umat Beragama,Ay Jurnal Kewarganegaraan 3, no.
: 97Ae102.
Evi Lorita et al.
AuMenumbuhkan Rasa Solidaritas Dalam Organisasi,Ay Jurnal Dehasen Untuk Negeri 2, no.
: 157Ae62, https://doi.
org/10.
37676/jdun.
Moralely Hendrayani and Bayu Indra Laksana.
AuSolidaritas Sosial Dalam Upacara Merti Bumi,Ay Dakwatul Islam 7, no.
: 149Ae68, https://doi.
org/10.
46781/dakwatulislam.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
invaluable and cannot be bought with anything, even though sometimes being together requires significant expenses.
This sense of solidarity or togetherness, when actualized in the field of education, greatly contributes to the character development of students.
A strong sense of solidarity can assist a student in achieving common goals more easily.
With a robust sense of solidarity, there will be no fear of being divided 47.
In educational settings, solidarity fosters teamwork, cooperation, and empathy.
Students learn to help one another, collaborate on group tasks, and develop a strong sense of community.
This reduces individualism and unhealthy competition, promoting inclusive learning.
Empathy Empathy is the ability to understand, recognize, and take into account the emotional states of others 49.
Empathy is a fundamental supporting aspect of social health and individual Someone who is able to empathize with others will find it easier to build interpersonal relationships in their life.
The author highlights this value as follows:
Nilai ketiga yang dipercayai oleh orang Jawa adalah emosional-intuitif.
Mengedepankan rasa, bukan hanya pikiran.
Dalam bahasa filosofis disebut mengedepankan empati.
Orang Jawa selalu mengedepankan tenggang rasa dan menghormati orang lain.
Di Jawa, ada budaya sungkan dan unggah-ungguh, dalam rangka mengembangkan sikap tenggang rasa itu.
The quote above illustrates the value of empathy, which is explained explicitly by the He states that the Javanese community prioritizes empathy, compassion, and respect for others.
The Javanese people possess a strong sense of concern for the feelings of others.
For example, when someone is experiencing the misfortune of a death, they will gather in large numbers to support the berea Similarly, when a friend or neighbor has a significant event, such as a wedding, they will participate in helping to ensure the event runs smoothly, even if it requires sacrificing their time, effort, or finances.
In sufi teachings, empathy is central to the purification of the heart and cultivation of It builds bridges among people and reflects divine love.
In education, empathy helps students develop social sensitivity.
Empathetic learners are more likely to support peers, reduce bullying, and engage in cooperative behavior.
This leads to a more inclusive and emotionally safe school environment.
Rolitia.
Achdiani.
, & Eridiana.
AuNilai Gotong Royong Untuk Memperkuat Solidaritas Dalam Kehidupan Masyarakat Kampung Naga.
,Ay Sosietas: Jurnal Pendidikan Sosiologi 6, no.
Saidang.
, & Suparman.
AuPola Pembentukan Solidaritas Sosial Dalam Kelompok Sosial Antara Pelajar.
,Ay Edumaspul: Jurnal Pendidikan 3, no.
: 122Ae26.
Salsabila and Fivi Nurwianti.
AuEmpati Sebagai Mediator Hubungan Komunikasi Keluarga Dan Distress Psikologis Pada Mother-Daughter Relationship,Ay Psyche 165 Journal 17 .
: 27Ae32, https://doi.
org/10.
35134/jpsy165.
Andromeda Aderoben.
Wawan Darmawan, and Didin Saripudin.
AuPeran Empati Dalam Pengajaran Sejarah: Tinjauan Literatur,Ay Jayapangus Press Cetta: Jurnal Ilmu Pendidikan 7, no.
: 132Ae51.
Dewi.
AuPelatihan Empati Untuk Menurunkan Perilaku Bullying Pada Pelaku Bullying Siswa SMP,Ay JIP (Jurnal Intervensi Psikolog.
15, no.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
Sufism Education in Developing Social and Religious Character Values Sufism education is a spiritual path that focuses on the development of a pure, gentle, and compassionate personality through the purification of the heart and soul 52.
In the context of Islamic education.
Sufism not only directs individuals toward formal rituals but goes deeper by guiding them to realize the essence of their existence and to cultivate strong moral values.
Sufism education is highly relevant for shaping social and religious character as it teaches universal values that foster both personal and social piety simultaneously.
Values such as gratitude, trust in Allah .
, and noble character .
khlakul karima.
reflected in the book Mati Sebelum Mati.
Buka Kesadaran Hakiki are the fruits of the contemplation of Sufi teachings.
Gratitude in Sufism is not merely an expression of thanks to Allah, but an inner awareness that forms sincerity and tranquility of the soul.
Likewise, tawakkal, which is complete submission to Allah's will after one's efforts, becomes a crucial foundation in developing a resilient personality that can face social changes without losing its spiritual direction.
Sufism education also contributes to cultivating empathy and social solidarity.
A Sufi disciple is taught to recognize the existence of others as fellow creatures of Allah who deserve to be respected and loved.
Teachings such as ihsan Aiacting as though one sees AllahAi encourage individuals to always act courteously, justly, and with noble behavior in social In Javanese society, this is manifested in attitudes of compassion, empathy, and simplicity, which form an integral part of cultural Sufism practice.
Sufi figures such as Al-Ghazali.
Rabi'ah al-Adawiyah, and Sheikh Abdul Qadir al-Jilani emphasize the importance of sincerity and genuine goodness.
From a character education perspective, these teachings align with the urgent need today to develop a generation that is not only intellectually intelligent but also possesses moral integrity and social concern.
This reinforces the idea that Sufism education holds great potential as a framework for holistic character development, addressing cognitive, affective, and spiritual aspects simultaneously.
The implementation of Sufism education in the context of formal education can be achieved through the habituation of positive values, teacher role models, and the creation of an integrative curriculum.
Teachers are not only material deliverers but also spiritual guides who demonstrate Sufi values through their own life practices.
Learning should not be confined to textbooks but should encourage studentsAo spiritual experiences in daily lifeAisuch as through Sulaiman Sihombing and Muawwalul Bahafi Alamsyah.
AuIntegrasi Nilai Tasawuf Dalam Pendidikan Karakter Perspektif Pemikiran Buya Hamka,Ay Man-Ana: Jurnal Pendidikan Agama Islam 1, no.
: 64Ae75, https://doi.
org/10.
58326/JMA.
Wening Purbatin Palupi Soenjoto and Husna NiAomatul Ulya.
AuPenerapan Budaya Sufistik Terhadap Moral Elevation Para Santri Di Pesantren Putra Tebuireng Jombang Jawa Timur,Ay MAAoALIM: Jurnal Pendidikan Islam 2, no.
: 132Ae45, https://doi.
org/10.
21154/maalim.
Fahruddin Faiz.
Mati Sebelum Mati.
Buka Kesadaran Hakiki (Jakarta Selatan: Noura Book Publishing.
Made Saihu.
Suparto Suparto, and Lilis Fauziah Balgis.
AuNalar Tasawuf Dalam Pendidikan Islam:
Kajian Atas Makna Ihsan Dan Relevansinya Dengan Pendidikan Karakter,Ay Edukasi Islami: Jurnal Pendidikan Islam 10, no.
: 181Ae98, https://doi.
org/10.
30868/ei.
Fuad Aziz.
Jumari, and M.
Nur Salim.
AuImplementasi Nilai-Nilai Tasawuf Dalam Membentuk Karakter Santri Di Era Globalisasi Di Pondok Pesantren MajmaAoal Bahroin Hubbul Wathon Minal Iman Losari Ploso Jombang,Ay Education.
Learning, and Islamic Journal 6, no.
: 71Ae87, https://doi.
org/10.
33752/elislam.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
practices of gratitude, reflection .
, and social activities as tangible forms of empathy and solidarity.
The relevance of Sufism education in shaping social and religious character is also evident in the development of emotional and spiritual quotient (ESQ).
Sufism trains students to manage emotions, develop mental resilience, and deeply reflect on life.
By internalizing values such as sincerity, patience, and love for others, students will be shaped into individuals who are not only capable of facing the pressures of modern life but also become agents of change who bring peace and justice.
In a study, it was explained that the implementation of Sufism education had a positive contribution in shaping the character of students at Pondok Pesantren Hubbul Wathon minal Iman Jombang 59.
Meanwhile, another study revealed that the implementation of ethical-Sufism education was also carried out to develop character values among elementary school students This strengthens the assumption that Sufism education is relevant in addressing the challenges of character development in the millennial generation, which often faces spiritual emptiness and individualism.
In a world full of competition and disruption.
Sufism serves as an oasis that soothes and refines the human dimension of students.
Thus.
Sufism education is an instrument for shaping social and religious character that not only touches the intellect but also penetrates the heart and soul.
It forms a perfect human beingAiinsan kamilAiwho is not only intelligent but also sincere, caring, and civilized.
The presence of works such as Mati Sebelum Mati serves as a reminder that education that touches the spiritual dimension remains relevant and is greatly needed in building a humane and just CONCLUSION Sufi education offers a holistic approach to shaping both social and religious character by emphasizing the purification of the heart, spiritual awareness, and the internalization of divine values that touch cognitive, affective, and spiritual domains.
Teachings such as gratitude .
, trust in God .
, sincerity .
, empathy, and noble character .
khlakul karima.
serve as the foundation for forming the complete human beingAian individual who is not only ritualistically devout but also virtuous in social interactions.
The book Mati Sebelum Mati.
Buka Kesadaran Hakiki by Fahruddin Faiz serves as a crucial reference for understanding the contemplative and contextual implementation of Sufi education.
This book emphasizes the importance of true awareness .
esadaran hakik.
as a form of spiritual enlightenment that profoundly impacts oneAos character.
Through a reflective and philosophical style, the book illustrates that Sufi education is not merely spiritual doctrine but a transformative strategy for Sihombing and Alamsyah.
AuIntegrasi Nilai Tasawuf Dalam Pendidikan Karakter Perspektif Pemikiran Buya Hamka.
Ay Saihu.
Suparto, and Balgis.
AuNalar Tasawuf Dalam Pendidikan Islam: Kajian Atas Makna Ihsan Dan Relevansinya Dengan Pendidikan Karakter.
Ay Aziz.
Jumari, and Salim.
AuImplementasi Nilai-Nilai Tasawuf Dalam Membentuk Karakter Santri Di Era Globalisasi Di Pondok Pesantren MajmaAoal Bahroin Hubbul Wathon Minal Iman Losari Ploso Jombang.
Ay Siti Mukholifah et al.
AuMembentuk Karakter Islami Berbasis Nilai Nilai Tasawuf Di Pendidikan Dasar,Ay Jurnal Obsesi : Jurnal Pendidikan Anak Usia Dini 15, no.
: 197Ae210, https://doi.
org/10.
61930/pjpi.
Faiz.
Mati Sebelum Mati.
Buka Kesadaran Hakiki.
MAAoALIM: Jurnal Pendidikan Islam Volume 6.
Nomor 1.
Juni 2025 DOI: 10.
21154/maalim.
developing both personal and social piety.
This study contributes academically to the discourse on character education rooted in Sufism and enriches the contemporary literature on Sufi Furthermore, it opens the possibility of developing educational models that integrate Sufi values within formal education settings.
Recommendations for future research include exploring the practical implementation of Sufi education in various formal educational contexts and evaluating its impact on studentsAo character development within broader social
REFERENCES