Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
21 No.
Oktober 2024
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MUHAMMADIYAH AND NAHDLATUL ULAMA: THE SPIRIT OF TRANSFORMATIVE
AND CHARACTER EDUCATION IN JEDDAH INDONESIAN SCHOOLS
MUHAMMADIYAH DAN NAHDLATUL ULAMA: SEMANGAT PENDIDIKAN
TRANSFORMATIF DAN KARAKTER DI SEKOLAH INDONESIA JEDDAH
Halim Purnomo Universitas Muhammadiyah Yogyakarta.
Tamantirto.
Kasihan Bantul Yogyakarta.
Indonesia e-mail: halim_purnomo@yahoo.
ABSTRAK
Penelitian ini bertujuan untuk menjelaskan bahwa Muhammadiyah dan Nahdlatul Ulama memiliki peran penting dalam mewarnai proses pendidikan transformative dan Pendidikan karakter di sekolah Indonesia Jeddah.
Penelitian ini menggunakan metode kualitatif dengan pendekatan studi etnografi.
Pengumpulan data dilakukan dengan wawancara dan analisis dokumen.
Teknik analisis data digunakan untuk mendeskripsikan data hasil wawancara, mengadopsi berbagai pemikiran pendiri dan tokoh, menganalisis dokumen kurikulum dan profil sekolah serta melanjutkan penyajian data yang disusun dalam bentuk laporan Penelitian ini mejelaskan bahwa semua pihak yang tertarik dengan dunia pendidikan di Indonesia, baik yang diselenggarakan di dalam negeri maupun di luar negeri, khususnya di Sekolah Indonesia Jeddah terus memberikan kontribusi terutama oleh Muhammdiyah dan Nahdatul Ulama.
Membangun pendidikan transformatif dan pendidikan karakter bagi Muhammadiyah dengan Slogan Islam Berkemajuan melalui semangat mengadaptasi dan mengintegrasikan dikotomi holistik ilmu pengetahuan yang menerapkan nilai-nilai humanisasi, pembebasan, dan transendensi serta internalisasi dalam Ali Imran ayat 104 dan 110 yang menginspirasi lahirnya Muhammadiyah.
Islam Nusantara sebagai slogan Nadhlatul Ulama berkontribusi pada akulturasi masyarakat Indonesia yang plural dengan berbagai tradisi, sehingga nilai keragaman tetap terjaga di tengah arus globalisasi.
Dua slogan keislaman dari dua organisasi Islam terbesar di Indonesia telah berkontribusi nyata menguatkan soft skill siswa menyiapkan masa depannya dengan penguatan nilai-nilia budaya keindonesiaan sebagai tempat kelahirannya.
Kata Kunci: Muhammadiyah.
Nadhlatul Ulama.
Pendidikan Transformatif.
Pendidikan Karakter.
Sekolah Indonesia Jeddah
ABSTRACT
This study aims to explain that Muhammadiyah and Nahdlatul Ulama have an important role in the transformative education and character education process in the Indonesian schools of Jeddah.
The research used a qualitative method with an ethnographic study approach.
Data collection was carried out by interviews and analysis of documents.
Data analysis techniques were used to describe the data from interviews, adopt various thoughts of the founders and figures, analyze curriculum documents and school profiles, and continue the presentation of data arranged in the form of research reports.
This research proves that all parties interested in the world of education in Indonesia, both domestically and abroad, especially at the Jeddah Indonesian School, continue to contribute, especially by Muhammdiyah and Nahdlatul Ulama.
Building transformative education and character education for Muhammadiyah with the Slogan of advanced Islam through the spirit of adapting and integrating a holistic dichotomy of science that applies the values of humanization, liberation, and transcendence as well as internalizing in Ali Imran verses 104 and 110 which inspired the birth of Muhammadiyah.
Islam Nusantara as Nadhlatul Ulama's slogan argues that itAos for the acculturation of Indonesian society, which is plural with various traditions, so the value of diversity is maintained amid the currents of globalization.
Two Islamic slogans from the two largest Islamic organizations in Indonesia have made a real contribution to strengthening students' soft skills to prepare for their future by enhancing the values of Indonesian culture as their birthplace.
Keywords: Muhammadiyah.
Nahdlatul Ulama.
Transformative Education.
Character Education.
Indonesian Schools of Jeddah Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools P-ISSN 1412-5382
E-ISSN 2598-2168
Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
21 No.
Oktober 2024 FIRST RECEIVED:
23 May 2024 REVISED:
14 October 2024 ACCEPTED:
15 October 2024 PUBLISHED:
23 October 2024 culture as a homeland so that it will not be The Spirit of Islam Berkemajuan and Islam Nusantara in Indonesian Education Muhammadiyah organization founded by Kyai Haji Ahmad Dahlan on Dzulhijjah 09, 1330 H to coincide with November 18, 1912, in Yogyakarta (Rusydi, 2016.
Ismunandar, 2.
The idea of the motto of Islam Berkemajuan that is echoed is an Islamic idea that is officially promoted and declared by Muhammadiyah (Darwis, 2.
, the mission of this organization is the purification of Islam based on the spirit of proselytizing amar ma'ruf nahi munkar (Ali, 2.
Furthermore, in realizing the goals of Muhammadiyah, educational institutions, hospitals, orphanages and so on were established, all of which are expected to advance Islam from various aspects (Zarro.
The term Islam Berkemajuan is not new because Kyai Sujai uses the title Islam Berkemajuan in his notes, recording traces of the life of Kyai Haji Ahmad Dahlan in the course of his life (Baidhawy, 2.
The slogan Islam Berkemajuan was first used in the Muktamar Muhamamdiyah in Yogyakarta This term became popular after being raised as the theme of the 47th Muktamar Muhamamadiyah in Makassar.
This term was later used to identify the character of the Muhammadiyah spirit (Nashir et al.
, 2.
Then.
Abdurrahman Wahid & Finna Baity Janah explained that transformative education initiated by Muhammad Zainuddin Abdul Majid is a renewal of Islamic education oriented towards a strategic step in raising the dignity and dignity of society (Razi, 2.
INTRODUCTION
The organizers of educational institutions in Indonesia are continuously making improvements from time to time.
addition, transformative education and character education are also no less important in preparing this nation to become a nation with strong character.
Societal organizations such as Muhamamdiyah and Nahdlatul Ulama participated in the process of improvement and development.
These two organizations carry a central theme that allows them to increase their role in advancing the nation, one of which is through the implementation of education, namely Islam Berkemajuan carried by Muhammadiyah, and Islam Nusantara, which is carried out by Nahdatul Ulama.
There have been many published writings about Islam Berkemajuan and Islam Nusantara, such as Muhamamdiyah and Spirit of Islam Berkemajuan in Sinaran Ethos alQuran (Baidhawy, 2.
Islam Berkemajuan on Muhammadiyah Perspective (Yusuf, 2.
Indonesian Islam.
Islam Nusantara and Islam Berkemajuan (Lubis, 2.
Islam Nusantara: The Relationship between Islam and Local Culture (Luthfi, 2.
Islam Nusantara: Straightening out the Misgivings.
These writings describe and even analyze Islam Berkemajuan and Islam Nusantara in depth but do not discuss specifically transformative and character education.
This paper tries to describe further the role of Advanced Islam and Nusantara Islam in transformative education and character education in Indonesian Schools of Jeddah.
Transformative character education in Indonesian schools in Jeddah prepare students' skills to prepare for their future while still affirming Indonesian Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
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Oktober 2024 Filantrophy of Al-Ma'un dan Al-Ashr An interesting story when Kyai Haji Ahmad Dahlan explained surat al-Maun, he did not move to the next letter before his disciple understood and practiced the verse (Qomari, 2.
This shows that the Muhammadiyah movement is progressive.
Practicing al-maun is not done by memorization, but there is real action in the form of guidance for orphans and the poor.
This later gave birth to Muhammadiyah hospitals and orphanages.
Al-Maun's theology is embodied by Kyai Haji Ahmad Dahlan into three main activities, namely: education, health, and guidance of the poor as well as transforming religious understanding from just socially sacred doctrines to cooperation or cooperatives for the liberation of human beings (Zamrodah, 2.
Similarly, when he taught al-Ashr, according to KRH.
Hajid.
Kyai Haji Ahmad Dahlan, taught al-ashr for seven months.
This letter is taught to Muhammadiyah pilgrims every 07.
00 am and to Aisyiah pilgrims at 08.
00 am, then continued to the young women after dzuhur.
They are told to write and memorize it.
Kyai Dahlan intends to teach al-Ashr repeatedly so that his students have a disciplined and punctual ethos and always fill their spare time with useful deeds, as well as being a guide to live in harmony (Septian, 2.
The question is, why Surah al-Ashr? In Surah al-Ashr, the key concept is the spirit of civilization building (Yusuf, 2.
Islamic education from an Islamic perspective, when viewed ideologically, is a form of transformation of al Ma'un to present proselytizing and tajdid in actual terms in the struggle of living virtue, nationality, and universal humanity (Ismunandar, 2021.
Purnomo, 2.
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quality of life of individuals as well as This means that al-ashr speaks of collective life .
(Qodir, 2.
Muhammadiyah has long used the term khairu ummah .
he best peopl.
as the basis of the main society or main civilization.
The main society of culture and civilization is advanced.
Characteristics of society progressing on time, on a promise, creative, dynamic, diligent, orderly, hard work, and a culture of cooperation between civilizations (Baidhawy.
Abdullah Mu'ti also explained that there are five foundations of advanced Islam:
First, pure tawhid.
Second, understanding the Qur'an and Sunnah in-depth.
institutionalizing a functional and solutive pious charity.
Fourth, oriented to the present and the future.
Fifth, being tolerant, moderate, and cooperative (Maulidiyah et al.
, 2.
Islam Nusantara At first, the term Islam Nusantara was highly debated, especially by the Indonesian Muslim community who understood it in the text area.
Over time, with various studies seminars, and references, there are many able to answer the existing debates.
Nahdlatul Ulama or commonly abbreviated as NU was founded on January 31, 1926, and is engaged in the socioreligious sector led by Kyai Haji Hasyim Asy'ari and Kyai Haji Abdul Wahab Hasbullah as the driving force behind the formation of NU.
Nahdlatul Ulama was the largest Islamic organization in the Dutch East Indies and grew rapidly in the 1940s.
The Nahdlatul Ulama Executive Board is divided into two bodies, namely Syuriah (Badan Keulamaa.
and Tanfidziyah (Executive Boar.
, which is led mostly by consisting of merchants and small entrepreneurs (Haris.
Nahdlatul Ulama or commonly abbreviated as NU was founded on January Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
21 No.
Oktober 2024 31, 1926, and is engaged in the socioreligious sector led by Kyai Haji Hasyim Asy'ari and Kyai Haji Abdul Wahab Hasbullah as the driving force behind the formation of NU.
Nahdlatul Ulama was the largest Islamic organization in the Dutch East Indies and grew rapidly in the 1940s.
The Nahdlatul Ulama Executive Board is divided into two bodies, namely Syuriah (Badan Keulamaa.
and Tanfidziyah (Executive Boar.
, which are led mostly by consisting of merchants and small entrepreneurs (Lubis.
Based on the definition above, it can be concluded that Islam Nusantara is a religious teaching based on the Koran and Sunnah, which was practiced by the Prophet Muhammad PBUH and followed by the population .
f the Indonesian archipelag.
(Luthfi, 2.
This definition limits the archipelago to Indonesia.
Another definition mentions that Islam Nusantara is a model of thought, understanding, and practice of Islamic teachings packaged through the culture and traditions that developed in the Southeast Asian region (Bizawie, 2.
According to Said Aqil Siradj.
Islam Nusantara is only owned by Indonesia, namely a heterogeneous Islamic pattern.
One region with another has its characteristics but has the same spirit sama (Arifianto, 2.
Mustofa Bisri considered that Islam Nusantara is more of an Islamic value that has been practiced, impregnated, and used as a principle of Nahdiyyin residents such as tasamuh .
, tawazun .
, taassut .
, ta'addul .
and amar ma'ruf nahi munkar (AoUrif.
These principles are part of character Presidential Regulation Number 87 on character education (Peraturan Presiden, 2.
Islam Nusantara
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is not a concept of understanding that is contrary to Islamic values adopted by Muslims in general.
Nor is Islam a new face that presents an anti-Arab stance.
However, it only brings out local wisdom that does not conflict with Islamic values.
For example, if in Arabia Muslims wear thobe and turbans, then Islam Nusantara wears sarongs and caps.
Cak Nun said, "Indonesia is one of the most pluralist nations in the world (Nur Laila Rahmawati, 2.
Indonesia is a nation with a very diverse ethnic composition, including race, religion, religious traditions, language, customs, regional cultural orientation, and outlook on life (Bakar, 2.
This plurality has the potential to give rise to various local wisdom in understanding religious teachings according to the culture of the local community as long as it does not conflict with the real teachings of Islam.
The birth of Nahdlatul Ulama is very compromising with Pancasila as a conceptual guideline for Indonesian statehood and nationality that adheres to a democratic (Jurdi.
Likewise.
Muhammadiyah, with the spirit of renewal, wants to change the paradigm of Indonesian society, which tends to be static .
and also taqlid towards a productive and constructive idea for the needs of the nation and state (Edyanto.
Karsiman, 2.
Islam Nusantara is a religion that is friendly, polite, and integrated with the culture of Indonesian Islam Nusantara is the embodiment of Islamic values in the life of the nation and state through a cultural approach, and it does not use rigid and harsh Islam Nusantara is charged with using culture, preserving culture, respecting culture, not even muzzled culture.
Nahdlatul Ulama, from the beginning, has maintained the Islamic tradition of the Archipelago.
The Halim Purnomo:
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Oktober 2024 implementation is how the teachings of the Islamic religion can blend into the traditions of Indonesian society that have existed since ancient times.
Islam exists not to erase good traditions that already exist.
Instead, the presence of Islam complements and perfects the traditions of the archipelago.
Islam Nusantara was later formulated into Pancasila.
Furthermore, for Nahdlatul Ulama.
Pancasila is the embodiment of Islam Nusantara (Ulwan, 2.
Islam Berkemajuan and Islam Nusantara on Indonesian Character Building Indonesian Education Muhammadiyah and Nahdlatul Ulama are Islamic social organizations in Indonesia that were established before Indonesia became independent.
These two organizations drive the renewal of Islamic thought, proselytizing, social, health, and education.
They have thousands of educational institutions spread throughout the territory of Indonesia and play an important role in the development of Islamic education, even being a pillar of National Education (Hamami.
Thus, there is no doubt that both Muhammadiyah and Nahdlatul Ulama have a role in advancing education in Indonesia.
Muhammadiyah currently manages 2,604 Elementary Schools (Madrasah Ibtidaiya.
, 1,722 Junior High Schools (Madrasah Tsanawiya.
, 1,291 High Schools/Vocational High Schools/ (Madrasah Aliya.
, 160 Islamic Boarding Schools, and 177 Universities (Fathon, 2.
Nahdatul Ulama currently manages 7452 Madrasah Ibtidaiyah, 2991 Junior High Schools (Madrasah Tsanawiya.
, 1002 High Schools (Madrasah Aliyah, 81 Colleges, 80 Elementary Schools, 278 Junior High Schools, 71 Senior High
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Schools, and 173 Vocational High Schools (Ali Rahim, 2.
Transformative decomposed in the spirit of Islam Nusantara, and the motto of the spirit is pesantren education, which is the oldest educational institution in Indonesia.
Pesantren grows and develops along with Islamic teachings in Indonesia.
The pesantren education system underwent a fundamental change in the early 20th century when the Dutch colonizers introduced a Western education system that faced the traditional education system.
In the 90s, education in Indonesia once again underwent a massive transformation.
At this time, pesantren also organized madrasah education, while schools, especially Muhammadiyah, organized Boarding schools (Suhaemi, 2.
The character education instilled by Islam Nusantara through Pesantren is obedience, independence, simplicity, togetherness in the family, the spirit of cooperation, visiting Kyai, compassion, equality, deliberation, moderate .
, and tolerance .
(Azis.
Furthermore, the strength of the Advanced Islam initiated by Muhammadiyah lies in its members and leaders who firmly hold the values of Islamic teachings that he believes in.
The spirit of sincerity and militancy in society is undoubtedly (Anshori.
In addition, the establishment of various Muhammadiyah charitable enterprises is rooted in community initiatives.
The strength of Islam Nusantara lies in a strong adherence to a cleric and accommodating the culture of the community.
So that his activities are deeply rooted in the community.
No different from Muhammadiyah, according to Kyai Haji Anwar Iskandar.
Deputy Rais Suriyah Regional Leader of Nahdlatul Ulama East Java that the strength of Nahdlatul Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
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Oktober 2024 Ulama is still able to develop to this day is the sincerity of its founders, besides that the residents of Nahdlatul Ulama who are many grateful to take part in raising Nahdlatul Ulama (Masrur, 2.
The important role of the spirit of Islam Berkemajuan and Islam Nusantara in the process of transformative education and character education in Indonesian schools of Jeddah is to strengthen the spirit of Nationalism in students so that they do not forget Indonesian culture as the birthplace of their ancestors and foster a strong spirit to serve the country wherever they live, and always strengthen the competencies and skills that can be given to the Indonesian nation.
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that studies should be centered on text-based communication as a means of research focus .
dopted by most modern ethnographic studie.
(Kozinets, 2.
Second, on the issue of the process, the traditional method of taking detailed field notes is still carried out by the researcher as a participant observer.
accurate review followed the move:
identification of emerging patterns, review of local literature that may exist, development of advanced propositions, and use of literature to develop theoretical perspectives (Bakry.
RESULT AND DISCUSSION Transformative and Character Education in Indonesian Schools of Jeddah through the Value of Islam Berkemajuan and Islam Nusantara Indonesian Schools of Jeddah was established on January 1, 1964, and its establishment began with a Kindergarten managed by Dharma Wanita under the name Trikora Kindergarten.
The name Trikora was taken because the first meeting of the establishment of the school coincided with December 19, 1963, during the statement of the Tri Komando Rakyat to retake West Irian.
One year later, on March 1, 1964, the elementary school level officially operated.
On January 6, 1968, the Junior High School received recognition from the Minister of Education and Culture.
Meanwhile, the senior high school level officially operated on February 10, 1971.
Based on the history of the development of Sekolah Indonesia Jeddah, it can be understood that transformative education is carried out through formal institutions, namely schools, as has been done by Muhammadiyah and Nahdlatul Ulama.
METHOD
This study applied a descriptive qualitative method with an ethnographic study The data collection technique uses online interview instruments with the principals of Indonesian Schools of Jeddah related to the contribution of Muhammadiyah with the slogan Islam Berkemajuan and Nahdlatul Ulama with the slogan Islam Nusantara transformative education and character in the Indonesian Schools of Jeddah.
The interview was conducted online, considering the uncertain conditions of the Covid-19 Ethnography in cyberspace aims to provide a distinctive understanding of the significance and implications of the use of the Internet, and it is called virtual ethnography (Steinmetz, 2.
Furthermore, data analysis is sourced from interviews and learning curriculum documents applied at the Indonesian School of Jeddah and narrated in the form of research reports.
Some of the that emerged on virtual ethnographic procedures, among others: First.
Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
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for the development of the character education strengthening movement (PPK), namely religion, nationalism, integrity, independence, and cooperation.
This is a titi of the similarity of the spirit of Muhammadiyah and Nahdlatul Ulama during the development of each of their educational institutions (Setiawan, 2014.
Arifianto, 2.
These characters are interrelated with each Each character develops dynamically, forming the main person.
The development of transformative education and character education in Indonesian Schools of Jeddah is internalization in the learning process, cultivation/habituation activities.
This is in accordance with the guidelines for the implementation of character education by the Ministry of Education and Culture.
It is in line with its implementation in Bhutanese schools, with an emphasis on sustainable development and environmental protection.
However, for a sustainable future, active student-centered teaching and learning methods should be used in more diverse ways (Jeronen et al.
, 2.
As an educational institution located in Jeddah.
Saudi Arabia, all students are Islamic religious education is an important element in the Curriculum Structure of the Sekolah Indonesia Jeddah.
The development of religious character, in addition to being internalized in the subjects of Religious Education and Ethics, is also included in the learning of other subjects.
it exists in the core competencies, religious character can be connected with all subjects.
Figure 1.
The State of Sekolah Indonesia Jeddah Students .
ttp://sekolahindonesiajeddah.
Many of the Ministries of Education in these Countries of the World focus on twentyfirst-century education, but unless they look at this topic through the lens of sustainability, they will lose some of its most important elements (Bell, 2.
Some people's awareness of the importance of education for Indonesian citizens is based on a high sense of nationalism, namely, educating and guiding Indonesian Schools of JeddahsAo students who still love the Indonesian homeland.
Muhammadiyah and Nahdlatul UlamasAo education have a national perspective that greatly ignites the spirit of the nation's independence struggle.
After Indonesia gained independence, these organizations consistently participated in advancing National Education.
In addition, they influence and encourage the development of social movements, increasing the dignity of society (Jahar, 2.
There are five main character values derived from Pancasila, which are the priority Halim Purnomo:
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Figure 2.
Profile of Sekolah Indonesia Jeddah .
ttp://sekolahindonesiajeddah.
Indonesian Schools of Jeddah applied the National Curriculum, namely the 2013 Curriculum.
The 2013 curriculum structure used in Jeddah Indonesian schools is the same as the 2013 curriculum used in other schools in Indonesia.
The fundamental thing that distinguishes them is the local payload field.
This is as mandated by the 2013 curriculum itself, which is by existing local conditions.
However, the content of the lessons in the curriculum structure is not very different from that of some schools in Indonesia.
The subjects of Arabic.
English, and Tahfidz Quran in the Indonesian School of Jeddah are the same as the subjects in the Integrated Islamic School.
The difference is that the Jeddah Indonesian School for Arabic uses the Saudi Arabian curriculum.
This is because bringing in books from Indonesia requires a long procedure and high costs.
Religious developed through activities: dhuha prayer, morning dhikr, congregational dzuhur prayer, and three-minute tausiah from students to students.
In addition, during Ramadan, students of Sekolah Indonesia Jeddah participate in the Pondok Ramadan program.
Activities at the Ramadan hut include breaking the fast together, praying five times, praying tarawih, reciting the holy Qur'an, tahajud, breakfasting together, competing dai millennial, and tahfiz quran.
Similar to the structure of the national curriculum, the character of nationalism is also developed through the content of several subjects.
addition, nationalism is also developed through Sunday ceremonies .
uch as Monday ceremonies in Indonesi.
, commemorations of Indonesia's national holidays, and the commemoration of Indonesia's Independence Day.
Through Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
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The Jeddah Indonesian School students was also developed through scout extracurricular Scout extracurriculars at the Jeddah Indonesian School are held every Wednesday, and its activities are similar to those in Indonesia.
However, scouting activities in Saudi Arabia are difficult to carry out activities outside the school Camping and hiking activities in the open field need permission from Idarah Taklim.
Although scouting activities are still limited, skilled character, hard work, cooperation, creativity, and independence are also developed or become part of the activity.
Students are given challenges in order to be able to work together in their groups.
In level competition activities, students are encouraged to be creative in order to be able to win the competition.
Discipline at school, punctuality in collecting tasks, compliance with the rules of uniform use, and restrictions on the use of smartphones while at school are designated to instill the character of integrity.
More specifically, the strengthening of transformative education and Character education requires a series of engagements with the attitudes of teachers .
r instructor.
who apply transformative pedagogy, the tension and emotional burden that teachers experience when trying to develop their professional identity in the context of ESE, and how learning through ESE-informed practice involves and is closely related to emotions (Walshe & Sund, 2.
The other side of the practice of holistic education as an effort to develop character education in the charity of Muhammadiyah Education efforts is very echoed (Ratna, 2.
According to the World Business Council
on Sustainable Development (WBCSD), whose membership consists of the 29
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largest and most important companies on the planet, it is not.
Continuing the current development path will require about 2.
planet Earth to support the existing level of resource and energy use and waste production, which is projected for a global population that will reach 9 billion by Yet much of the discussion of 21stcentury education is based on servicing, rather than changing, the current global economy (Bell, 2.
Discipline is present in schools integrated into the JIBAS application.
application for organizing academic, student, staffing, and financial activities.
The app also connects with parents.
Student attendance through fingerprint integrated into the JIBAS system will automatically send to the number of parents registered in the JIBAS Similarly, the grades of the results of the student's work can be read by parents through messages on smartphone Messages via telegram were chosen by Indonesian Schools of Jeddah with the consideration that they do not cost The independent nature is very visible in the behavior of students of Indonesian Schools of Jeddah.
Most of the parents of students at Indonesian Schools in Jeddah are Indonesian migrant workers.
They work in the informal sector as drivers or household assistants.
Furthermore, in Jeddah, there is not much public transportation from home to school.
All that is available is a private car that is used as a taxi.
In order to get a low cost, the car is used by several students.
With the distribution of home locations that are quite far from school and the busyness of This trait of independence is very necessary so that students are able to internalize social sciences in their personality (Parson et al.
, 2.
Internalizing independence in schools is done by allocating projects to be For two years, the final Halim Purnomo:
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Oktober 2024 assessment at Indonesian Schools of Jeddah used a project-based learning This approach encourages student creativity and innovation (Purnomo Halim.
Brian H.
Smith, a research scientist for the Committee for Children .
, donated "SchoolBased Character Education in the United States.
" In his article.
Smith provides a thorough historical overview of character education in the United States, from early efforts that promoted dominant moral and civic norms to modern initiatives aimed at studentsAo performance and success (Art et , 2.
Smith's article helps us understand the political, social, and scientific factors that have influenced changes in the efforts and instructional approaches of character educators since the dawn of public education in the United States.
He explained that character education contributes to the improvement of student ethics and teaches the skills and attitudes necessary to be successful students and productive workers that will help create a safer, more civilized, and even more productive society.
Thus, teaching students to be responsible, ethical, and contributing members of society is part of the school's mission, and character education remains widespread in American schools.
"Working together" is a characteristic that cannot be found in everyday life in the Jeddah area of Saudi Arabia.
The character development of cooperation in Indonesian Schools of Jeddah is built through picket activities in the classroom, tasks designed to be completed in groups, and social activities with fundraising to help fellow students and others affected by disasters.
The development character of "working communication between students.
deliberations, respect the opinions of others, tolerance, mutual help, and high
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This is a characteristic of transformative education through the spirit of Islam Berkemajuan in the charitable efforts of Muhammadiyah Education through the habituation of cooperation between teachers and parents as well as with the community in collaborating to form an educational environmental climate (Syarifah, 2022.
Baecher & Dressler.
Transformation education is a must that must be maintained and developed because it has become a recommendation to increase the transformative potential educationAi especially to prepare students to recognize and actualize their potential to influence what sustainability science content is taught, how this curriculum is handled, and their role in the classroom as agents of sustainability (Weinberg et al.
, 2.
Therefore, one of the important goals of education in today's global society is to promote good character traits (Gilead.
Mcdonough, 2.
and help children develop the ability to make decisions that will protect and promote justice, justice, and prosperity for all people and cultures of the world.
For ideal character education.
Narvaez .
6,2.
recommends the use of an integrative ethical education model (IEE), which teaches specific character traits that are valued in a particular society, as well as rational moral education, which focuses on building children's thinking skills in order to make healthy moral judgments.
The following is the contribution of Muhammadiyah and Nahdlatul Ulama in educating the nation through charitable educational efforts until 2021 through the number of educational institutions Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
21 No.
Oktober 2024
P-ISSN 1412-5382
E-ISSN 2598-2168
Table 1.
Number of Muhammadiyah and Nahdlatul Ulama Education Institutions by Level (Hamami, 2.
Education Unit
Number of Educational Institutions Muhammadiyah
Nahdlatul Ulama
Elementary Madrasah Ibtidaiyah
1,385
Junior High Schools 1,246 Madrasah Tsanawiyah Senior High Schools Madrasah Aliyah Vocational High Schools Table 2.
Number of Higher Education Institutions of Muhammadiyah and Nahdlatul Ulama Education Institutions by Level (Hamami, 2.
Education Unit Number of Educational Institutions Muhammadiyah Nahdlatul Ulama University Institution High Schools Academy Polytechnic Institutions in Indonesia, both at home and abroad, are behaving nobly, intelligently, skilled, knowledgeable, creative, innovative, independent and competitively, and social, national, and global association with a strong and advanced character, on time, on the promise, creative, dynamic, diligent, orderly, hard work and a culture of cooperation between civilizations.
Meanwhile.
Islam Nusantara develops the character of togetherness in the family, the spirit of "working together", compassion, equality, deliberation, moderation .
, and tolerance .
Both Islam Berkemajuan and Islam Nusantara have a big role in character education and transformative education in Indonesia.
Muhamamdiyah and Nahdlatul Ulama have strong historical roots in society, so sincerity and obedience to kyai are the strengths of these two organizations to continue to grow and develop in their role of CONCLUSION Muhammadiyah has grounded the concept of Islam Berkemajuan under the pretext that Indonesian society has a strong historical basis only in the present and future, as Indonesian Muslims have visionary Meanwhile.
NU carries the Isam Nusantara discourse with the argument that it is a must for the acculturation of Indonesian society, which is plural with various cultures, and traditions so that religious values are maintained amid globalization.
Both Islam Berkemajuan and Islam Nusantara want contextual Islamic dogma.
Both consider changes in the situation and conditions of society by making the principle of benefit a benchmark so that the ideas produced by both will be more universal, flexible, and dynamic in responding to the realities of the times.
addition, both carry a moderate, inclusive, and modern culture.
The characteristics developed by Muhammadiyah in all Educational Halim Purnomo:
Muhammadiyah and Nahdlatul Ulama: The Spirit of Transformative and Character Education in Jeddah Indonesian Schools Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan Vol.
21 No.
Oktober 2024 advancing the life of the nation.
Together, the spirit of Muhammadiyah and Nahdlatul Ulama fully contributes to the process of transformative education and character education of students in Indonesian schools which are carried out abroad but is still able to strengthen the spirit of Nationalism for students with Indonesian cultural values.
P-ISSN 1412-5382
E-ISSN 2598-2168
STAINU Jakarta, 15.
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Baecher.
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4Ae7.
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Afkaruna:
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https://doi.
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Bell.
Twenty-first century education: Transformative education for sustainability and responsible Journal of Teacher Education for Sustainability, 18.
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