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TAWARIKH:International Journal for Historical Studies, 5(1) October 2013

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ANZAR ABDULLAH

Mohammad Natsir, Character Education, and itsRelevance to the National Education System:

A Study of the Educational Thought in Effort toBuild the Students’ Noble Characters

in Indonesia

ABSTRACT: The main problem in this research is the constellation of Mohammad Natsir educationalthought in an effort to build a noble character of learners in the National Education System. A primaryissue is described in three sub-problems, namely: How does the concept of Islamic educational thought ofMohammad Natsir?; How does the concept of noble character that became Mohammad Natsir’s educationalpurposes?; and What methods of Islamic education, according to Mohammad Natsir, in an effort to builda noble character of learners? Above problems is assessed through methods of library research that isqualitative and using descriptive analysis. Data was collected through a variety of written sources, such asbooks, papers, magazines, and journals related to the research focus. The results showed that the conceptof educational thought in Islam, according to Mohammad Natsir, to build a noble character of students,namely: (1) the Purpose of Islamic education is servitude to Allah; (2) Man/woman as an actor andeducational goals, aiming to cultivate the competences of 'aqliyah, qalbiyah, and 'amaliyah; (3) Principlesof Islamic education is monotheism; (4) Sources of Islamic education is the Al-Qur'an, Al-Sunnah, and ijtihad;and (5) Method of Islamic education is exemplary and habituation. Mohammad Natsir also stated thatthere are four pillars of education for Islamic ummah, namely: family, Islamic boarding schools, schoolsinstitution, and mosques. Finally, Mohammad Natsir’s thought on character education is still relevanceand has become the locomotive of the birth of national education system in Indonesia.KEY WORDS: Mohammad Natsir, history of thought, concept of character education, system of nationaleducation in Indonesia, character education for students, and a good citizen.

Dr. Anzar Abdullah is a Senior Lecturer at the Department of History Education, Faculty of Education and Teacher Training UVRI(Veteran University of the Republic of Indonesia), UVRI Campus II, Jalan Baruga Raya, Antang, Makassar, South Sulawesi, Indonesia.He can be reached at: [email protected]

INTRODUCTIONThe Indonesian government, through the

Ministry of National Education, has announcedthe implementation of character education forall levels of education, from kindergarten level,elementary and secondary educations totertiary education. It is very appropriatebecause the character education must startfrom early age. Character education isexpected to build a character personalitiesthat affect learners (students) to the formationof national identity.

As a thinker and architect of education,Mohammad Natsir is not only writing thescientific papers containing thoughts andideas about the reform of Islamic education,but he is also a successful educationalpractitioner. Mohammad Natsir found that themain problem to overcome backwardness inIslamic education is to overhaul the way of thecurriculum that is dichotomous systembetween religious knowledge and generalknowledge toward the integrated curriculumas well as to prepare the teachers who have

ANZAR ABDULLAH,Mohammad Natsir, Character Education, and its Relevance to the National Education System

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committed, professional, and can be a goodrole model for the learners or students (Syafri,2008:45).

If we examined in depth on the educationalthoughts of Mohammad Natsir above, andconnected it to the national education goals asoutlined in Law No.20 Year 2003 on theNational Education System, it is thus veryrelevant. As stated by Ministry of Education ofthe Republic of Indonesia that the nationaleducation system serves to develop skills andcharacter development and civilizationdignified nation in order to achieve the life ofthe nation, aimed at developing the potentialof students to become a man/woman of faithand fear of God Almighty, noble, healthy,knowledgeable, skilled, creative, independent,and become citizens of a democratic andresponsible (Depdiknas RI, 2004 and 2009).

Furthermore, if we studied the standardsof educational system as stipulated inGovernment Regulation No. 19 Year 2005 onNational Education Standards, which in theexplanation stated that education is a processof acculturation and empowerment of thelearners that last a lifetime. In its educationalprocess, there must be educators who provideexemplary and able to build the good will andto develop the potential and creativity oflearners. The principle requires a paradigmshift from teaching oriented to learningcentered.

Paradigm of teaching oriented has focusedon the role of educators in transformingknowledge to learners; it should be shift tolearning centered paradigm that providesmore roles for learners to develop her/hispotential and creativity in order to formhuman beings who have spiritual strength,morality, personality, has the intelligence,have aesthetic, physical and spiritual health,as well as the skills needed for themselves,society, and nation-state. Therefore, quality ofeducation should be directed toward thedevelopment of potential learners in order tobecome a man/woman of faith and fear to GodAlmighty, noble, healthy, knowledgeable,skilled, creative, independent, and democraticcitizenship and responsibility.

Morality is not something that we "use" inus as finished goods. Morals are the attributesof God that we "absorb" and then changedman ontologically. This is the place wherepeople keep the good names of God. Humanswho want to improve their potential shouldabsorb the good names of Allah with shari'ah(law in Islam) instructions. He/she shouldlook at the example of the Prophet andApostles themselves, as well as the Aulia(saints) of Allah. Prophets and Apostles aremen who have been intensively absorbing thegood names of God in balancing and in properproportion, as well as the saints of Allah. Theyare the perfect man (insan al-kamil) whichmeans exemplary human and superhumanwhich are a model and an example to emulateachieve human perfection in accordance withIslamic teachings (Natsir, 2005).

The description above is an opinion aboutthe perfect man (insan al-kamil) from theperspective of Sufism or mysticism of Islam, asstated by Ibn 'Arabi (cited in Suwirta, 2002).But this is not the main discussion of thisstudy, because the main point is how the noblecharacter building of students from theperspective of educational thought ofMohammad Natsir in the view of Islam and itsrelationship with the Law on NationalEducation System No.20 of 2003. As anintroduction to the background of the problem,according to the author, it is necessary todeepen the analysis presented charactereducation thoughts of Mohammad Natsir.

Furthermore, to realize the human figurethat has elements of a whole human beingabove, it required the educational processcomprehensively and continuousely. As statedby Ahmad Fu'ad al-Ahwani that the educationprocess substantially implies inheritance of acivilization of generation to the next (cited inAbdullah, 2007).

As an effort to build a noble character ofstudents, in this paper will describe thethought from the figure of history andcharacter educator in Indonesia, namelyMohammad Natsir. The author’s interest tochose the topic of educational thinking ofMohammad Natsir is due to his high


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commitment to building a nation through therealm of character education, which isempirically evidenced when he, beforeIndonesia's independence (1945-1950), hasbeen active in education with A. Hassan, ininstitution of PERSIS (Persatuan Islam orIslamic Unity) in Bandung, and evenMohammad Natsir established an institutionof PENDIS (Pendidikan Islam or IslamicEducation) and sits as a Director (1932-1942).He has also held the positions as Chief ofEducational Bureau in Bandung during theJapanese occupation in Indonesia, 1942-1945(Wildan, 1999).

Indeed, the studies about MohammadNatsir figure have much been reviewed invarious scientific papers, both dissertations,theses, and academic exercise. However, mostof the studies are generally associated withthe political and constitutional themes, such asseems, among others, in the works of MardiasGufron (2007) and M. Dzulfikriddin (2009).While discussing the topic on educationalthought of Mohammad Natsir still very few,such as the works of a doctoral dissertation ofGamal Abdul Nazir Zakaria (2009 and 2010)and Mohd Kamal Hasan (2009). Also theworks of H. Syuhada Bahari (2009) andMunawir (2011), although in this work isdiscussed on educational thinking ofMohammad Natsir, but it is not discussedspecifically how to effort a noble characterbuilding of students.

This differentiates my research with theprevious study, because the focus of my studyis more concentrated to the constellation ofMohammad Natsir’s educational thinking in aneffort to build a noble character of learners inthe perspective of Law No. 20 Year 2003 onNational Education System. In addition,Mohammad Natsir was a notable educationalfigure who aligned with other Indonesia’seducational figures, such as K.H. (Kyai Haji)Ahmad Dahlan and Ki Hajar Dewantara.Besides he is very concern to the fate of peoplewho do not have the right and access toeducation; when he became the PrimeMinister in 1950’s, one of the achievements ofMohammad Natsir was a joint decision with

the Minister of Religious, Wachid Hasyim, tooblige the religious instruction in publicschools. Likewise, when in the time of NewOrder government (1966-1998), althoughMohammad Natsir prohibited to active inpolitics, but he continued to be active in theworld of education through the organizationof DDII (Dewan Dakwah Islamiyah Indonesia orIndonesian Islamic Propagation Council); andthis is not found in the other figures who weretalking about the character education.¹

In addition to the above factors,Mohammad Natsir’s educational thinking hasits own characteristics compared with othereducational figures; because only he(Mohammad Natsir) who sparked andanalysed the development concept of students'nature potentials from the aspects of aqliyah(intelligent), qalbiyah (heart), and amaliyah(charitable). This three educational aspects ofMohammad Natsir is what distinguishes withother educational figures in Indonesiacontemporaries, such as Sheikh AhmadSurkati of Al-Irsyad which emphasizes theeducation on the aspects of monotheism,jurisprudence, and history; SheikhMohammad Abdul Hamid of Al-Jami’at al-Khairiyyah which emphasizes thedevelopment of education on the subjects ofhistory, geography, the Al-Qur'an, and Al-Hadith (legacy of the Prophet Muhammad);K.H. Hasyim Asy'ari of Nahdlatul Ulama withethics learning orientation; K.H. AhmadDahlan of Muhammadiyah organization whoemphasizes on community-based education;and Ki Hajar Dewantoro of Taman Siswa’seducational institution with his orientation onthe development of national character andculture. While Mohammad Natsir, in additionto the importance of education onmonotheism and character, he is alsoconcerned with cadre education that is

¹This article is a summary of my Doctoral Dissertation atthe Postgraduate Program UIN (Universitas Islam Negeri or StateIslamic University) Sultan Alauddin in Makassar, South Sulawesi,Indonesia on 18�� February 2013. I would like to thanks to AndiSuwirta, a Senior Lecturer at the Department of HistoryEducation UPI (Indonesia University of Education) in Bandung,whose edited and translated this paper so that it is suitable tobe published in the TAWARIKH journal. However, all content aswell as interpretations about this paper be left up to my ownsolely academic responsibilty.


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oriented to develop critical thinking,corrective attitute, and constructive behaviour(Natsir, 1973 and 1989).

According to the author, MohammadNatsir’s thought is very important to review inthe present context, because it involves theaspects of life that are important for thenation-state generation who are currentlyfacing a moral crisis and lossing the spirit ofIslam. Mohammad Natsir’s educationalthinking is also important and relevant to bere-examined in the reality and condition of theIndonesian nation-state who need stimulantsto rise up against the hegemony of capitalismstyle in education,² which is pervasive in theeducational system in Indonesia today.Mohammad Natsir is an historical figure and areformer of Islamic education; and his thoughtin education is very important and relevant tobe analysed in searching the new strategiesand formulations in order to find a solution tobuild a noble character of students in thenational education system.

MAIN PROBLEMS AND METHODSThe main problem in this study is: How the

constellation of Mohammad Natsir’seducational thinking in an effort to build anoble character of learners in the perspectiveof Law No. 20 Year 2003 on National

²Capitalism style in education is an educational ideologypertaining to individualism, the view that society consists ofindividuals and the community looked just a secular outlook,while devoting thought to the individual and their full potentialas individuals. This means that capitalism has guaranteed thefreedom that is regardless of various ties from religion, customs,norms, values systems, and the ultimate goal of humanity.According to the ideology of capitalism, education is made anddesigned so that education is like a factory workforce that fitsfor purpose of capitalist economy, all of which are measured bythe material and money. Similarly in educational curriculumcontent, its orientation is focused on the knowledge andexpertise to the process of industrialization. Human is equatedwith goods, even be measured and traded as a marketcommodity. This model of education is certainly contrary to theprinciples of Islamic education, because the emphasis in thecapitalist and secular education is how, for human, to win thecompetition at any cost, whether based on lawful or unlawful,due to what is important here is that he/she can survive in life.Consequently, school and educational institutions are to be ahigh cost, so that only they (children) who have the big capital,they are able to learn at the schools; while the poor cannot getand access to education properly and enjoyable. There isexploitation of human by human. See, for further informationabout the capitalism style in education, Francis Wahono(2001:6).

Education System? Based on the mainproblem, the focus of the study consisted onthree issues, namely: (1) How does theconcept of Islamic educational thinking fromMohammad Natsir in the National EducationSystem?; (2) How does the Islamic concept ofnoble character, according to MohammadNatsir, in the goal of National EducationSystem?; and (3) How does the method ofIslamic education in an effort to build a noblecharacter of students, according toMohammad Natsir, in the National EducationSystem?

This study, therefore, focused on threethings, namely: (1) the concept of Islamiceducational thinking from Mohammad Natsirin the National Education System; (2) theIslamic concept of noble character thatbecame the goal of National Education System,according to Mohammad Natsir; and (3)methods of Islamic education in an effort tobuild a noble character of learners, accordingto Mohammad Natsir, in the NationalEducation System. This can be seen in thefollowing table:

This research is qualitative and based onlibrary research by using descriptive analysis.Descriptive analysis is used to describe andexplain the answers to research problems.Analysis is done by interpreting the meaningsof the data or sources obtained, then, thereconstruction or formulate a concept basedon different opinions, so it becomes finalstatement which was then called propositionor theory (Abdullah & Surjomihardjo eds.,1985).

From aspects of the approach, this studywill apply the scientific method withapproach: Religious, Educational Pedagogy,and Historical. While the methodologicalapproach is done by way of literature study,which categories it in the realm of qualitativeresearch and descriptive matters. In theprocess of this qualitative study, the authorrelied on the opinions of Anselm Strauss andJuliet Corbin, who argued that qualitative datais what people are saying, what is produced bya person of ideas and their thoughts, whetherthe data was received directly or indirectly


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Table 1:Matrix of Research Focus and its Descriptions

No Main Issues Sub Main Issues

1. The concept of Islamiceducational thingking fromMohammad Natsir in NationalEducation System.

1. Purpose of Education:a. Lead as well as guide so that learners can grow and develop, both

physically and spiritually.b. Directs the learners to have perfection humanness, in the sense of

good character.c. Create the learners whose are honest and responsible in his/her life.d. Produce the learners whose serve as human beings to God and

expects His blessing.e. Produce the learners, as human beings, to be a mercy for the

environment and provide benefits wherever he/she is exist.2. Educational Foundation:

Mohammad Natsir has grounded his Islamic educational concept on"monotheism", i.e. servitude to Allah.

3. Educational Curriculum:Educational curriculum of Mohammad Natsir is an integral curriculumwhich does not distinguish between general knowledge and Islamic(religious) knowledge. Both support each other and synergism. There isno dichotomy.

4. Sources of Islamic Education:There are three sources of Islamic education, namely: the Al-Qur'an, theSunnah (legacy of the Prophet Muhammad), and ijtihad (diligence).

5. Institutional Aspects:There are four pillars of Islamic institutions that should be developedsystematically as a defense agency of the ummah (Islamic society),namely: Family, Pesantren (Islamic Boarding Schools), Mosques, andMadrasah (Islamic Modern Schools).

2. The concept of noble characterthat become the Islamiceducational goals, according toMohammad Natsir, in NationalEducation System.

1. Growth and development of learners’ potential which includes aspectsof aqliyah (intelligent), qalbiyah (heart), and amaliyah (charitable)potentials.

2. Create the learners whose have perpect personal integrity, such as:qaul syadid (telling the truth); qaul ma'ruf (say gently, do preventively,and give a good example in behaviour without much speechless); qaulbaligh (convey a message or subject matter by way of a gentle, be ableto demonstrate an attitude and acts of sympathetic and a wonderfulcharacter); and lisan al-hal (the statement without much indulgence inwords but deeds of kindness exemplifies). These elements must beinternalized in self-learners who will produce the uli-al-bab (criticalthinker) with the indicators: dzikrullah (recall to Allah), tafakkur(reflective thinking), and submission to Allah.

3. Methods of Islamic educationin an effort to build a noblecharacter of learners,according to MohammadNatsir, in the NationalEducation System.

1. Modeling method (uswah hasanah), which exemplifies the fine withhabituation.

2. The wisdom method, i.e. wisdom through reason, gracefully, sincere,caring attitude, and instill empathy.

3. Al-mauizah method, which deliver a good lesson and fully sympathetic.4. Methods of wajadilhum bi al-lati hiya ahsan, which refuted in a good

way and invites students to the correct way of thinking.The four methods above must go through deepening, appreciation, andhabituation by educational institutions, namely: family, Islamicboarding school, mosques, and Islamic modern schools through threesteps: (1) knowing the good; (2) loving kindness, and (3) happy doinggood.


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through verbal and written form through theanalysis of documents (Strauss & Corbin,1990; and Ahmadi, 2005:2-3).

As primary sources in this study are thebooks by Mohammad Natsir consisting of:Capita Selecta, Volume 1, 2, and 3 (2008),Fiqhu 'Da'wah (2009), and many others. Thesebooks are a direct work of Mohammad Natsir.The secondary sources used in the study arethe articles and books that discuss, eitherdirectly or indirectly, of Mohammad Natsir asit seems in the References.

CONCEPTION OF CHARACTER EDUCATIONEtymologically, the akhlak (character)

comes from the Arabic, namely: al-khuluqwhich means al-sajiyyah or character; al-tabi'ah or nature and temperament; al-'adahor tradition and custom; al-din or religion; andal-muru'ah or self-esteem (Amin Zainuddin,2004:25-26). In the book of Kamus BesarBahasa Indonesia (the Great IndonesianDictionary), the word "morality" meansmanners or behavior (Kemdiknas RI, 2005:15).

In the Al-Qur'an, verse of Al-Syu'ara, 26:137and verse of Al-Qalam, 68:4, found only thesingular form of the word khuluq (Depag RI,2005). To clarify the definition and distinctionbetween akhlak (character), morals, ethics,and susila (decency) can be seen in thefollowing table 3.

The difference between akhlak (character),moral, ethical, and decency is located at thesource of which is used as a benchmark to

determine the good and bad deeds of human.When in ethics, good and bad assessment wasbased on the opinions and minds; while moralor decency based on the generally acceptedpractice in society; when for akhlak (character),good or bad in determining human behavior,the measure used is Al-Quran and Al-Sunnah(legacy) of the Prophet Muhammad.

The above description shows that the moral,ethical, and decency derived from theproducts of ratio and culture that is selectivelybelieved to benefit the society and itsenvironment. While akhlak (character) isderived from the revelations of God, i.e. theprovision based on the instructions of Al-Qur’an and Al-Hadith (legacy of the ProphetMuhammad). In other words, ethics, morality,and decency derived from human to human;whereas character comes from God to human.Character is absolute and it cannot be changed.While the ethics, morality, and decency arelimited and they can change according tocircumstances and conditions (Depdikbud RI,1998).

The Concepts of Noble CharacterAccording to Mohammad Natsir. MohammadNatsir said that character is ingrained in aperson whose deeds thereof rises easily,without think about it and weighed again,spontaneously. Good and bad deeds thatappeared spontaneously it depends on thegood and bad characters are concerned. Thegood lisan al-hal and interesting uswahhasanah can only rise from good and noble

No Main Issues Sub Main Issues1. The Purpose of National Education Develop skills and character development and a dignified civilization

in order to achieve the smart life of nation, aimed at developing thestudents’ potential to become a man/woman of faith and fear of GodAlmighty.

2 The Concept of Noble Character (1) Faith and fear of God Almighty; (2) Morality; (3) Healthy; (4)Knowledgeable; (5) Proficient; (6) Creative; (7) Independent; (8)Democratic citizens; and (9) Be responsible.

3 Method of Character Education (1) Modeling; (2) Habituation; (3) Enforcement of Rules; and (4)Motivating.

Table 2:The Concept of Noble Character According to Law No. 20 Year 2003

on the National Education System


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Table 3:Between Character, Morals, Ethics, and Decency

Character Morals Ethics DecencyThe origin word of

“akhlak” (character) iskhuluq. Its plural iskhuluqun, which meansconduct of life,temperament, behavior,or nature. Characterimplies universal than theethics, morality, anddecency. Becausecharacter covers allaspects of psychiatric andbehavior, both physicallyand mentally.

Moral comes from theLatin language, "mores".Its plural is mos, whichmeans customs. In KBBI(Kamus Besar BahasaIndonesia or the GreatIndonesian Dictionary)book, it is defined as thedetermination of themoral good and the baddeeds of human life andbehavior. Within themeaning of term, “moral”determine the boundariesof nature, temperament,desire, opinions, oractions that can properlybe said right, wrong, good,or bad.

According to meaning of theword and etymologically,ethics comes from theGreek language, ethos,which means character,decency, or custom. In KBBI(Kamus Besar BahasaIndonesia or the GreatIndonesian Dictionary)book, ethics is defined asscience of moral principlesand morality. This notionsuggests that ethics relatedto efforts determining thehuman behavior. In term,ethics contains a lot ofsense, as the point of viewof each person.

Susila or kesusilaan(decency) comes from theword of su and sila and thenit is getting to the prefix-keand suffix-an. The word isderived from the Sanskritlanguage, which means "su"is good, right, and beautiful;while "sila" means basic,principle, rule of life, or thenorm. Furthermore, decencysense as a rule used to lifebetter manners and civilized.

characters too, namely al-akhlaq al-karimah(Natsir, 2009:271-273). In addition,Mohammad Natsir further said that theassessment of one's personal character willhave a big impact to others, namely those whobehaved very easy to follow the doings anddeeds, and will open the wisdom gate forothers because of his/her sincerity andsincerity (cited by Malim, 2008:25-27).

Education and akhlak al-karimah (noblecharacter) are two things that can not beseparated. Many difficult things that can notbe addressed solely due to science, but it canbe solved in a good manner, so that ineducational process is needed the noblecharacter. Islamic teaching contains threemain elements, namely Iman (faith), Islam(peace), and Ihsan (good deeds). In otherwords, it includes the aqidah (belief), fiqh(rule of conduct), and akhlak (character). Thethird essential element each having a differentposition, but three is a series that can not beseparated (Kemdiknas RI, 2010). For example,the aqidah has a key position, while fiqh andakhlak are like as the door. As an illustration, ifIslam is a building, then aqidah is thefoundation, while the fiqh and akhlak arebuilding wall and other objects that stand on it(Natsir, 2008 and 2009).

In conjunction with the issues of aqidah(belief) and akhlak (character), MohammadNatsir said that the ideology of Islamiceducation must starts from and orientedtowards tauhid (monotheism or oneness ofGod). Conviction for tauhid, with all itsconsequences, is the subject of faith; whilefaith itself, according to Mohammad Natsir,has basic functions, i.e. motivation, inspiration,source of strength, a point of departure in theact, and outlook on life will be taken untilpassed away (Natsir, 1982:6). ThisMohammad Natsir’s opinion gives meaningthat people with the faith of monotheism oroneness of God clearly have a noble characterthat emanated from the properties of full glory.He/she will do based on his/her good abilities,skills, and intelligence in the interaction(muamalah) with fellow human beings andother creatures, as well as with theenvironment of the universe based on Al-Qur’an and Al-Sunnah (Natsir, 2009).

Character Education in Law Number 20Year 2003. According to the Ministry ofNational Education, character education in thenational education system in Indonesia, eitherexpress or implied, can be elaborated asfollows: (1) Religion norm and humanity toconduct everyday life, both as a creature of


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humans to distinguish between good and evil,and invites people to hold on to the Al-Qur’anand Al-Sunnah (legacy of the ProphetMuhammad), explained the purpose and wayof life that will be gained by humans, providethe rule of conduct on communication inrelationships between human beings, and thecreating to the human spirit in a tendency tohave the virtues (Natsir, 1969 and 1972).

The main function of character education isto build the spirit or soul as an infinitespiritual substance, which can emit the light oflife, and potentially learn something andactively. Thus, the function of charactereducation is as a driver of the soul or spirit inactualizing the possibilities of hiddenpotentials to develop and become a goodbehavior (morals) in everyday life. In otherwords, the function of character education isto maximize the potential of the spirit or soulin order to be productive in the form of anoble character and perfect behavior (Natsir,2008 and 2009).

BIOGRAPHY OF MOHAMMAD NATSIROn 10 November 2008, in conjunction with

commemoration of National Heroes Day, theIndonesian government has decided Dr. (HC,Honoris Causa) Mohammad Natsir as a

"national hero" for the nation-state ofIndonesia. Although it is impressed so longtime, but the committee efforts of Reflectionson One Thousand Year of Mohammad Natsirand all components of Muslims finally can beachieved. All were excited, and touched,because although Mohammad Natsir had diedsince February 6, 1993,³ but his name and hisroles remains to be a motivator for Islamicmovement, not only in Indonesia but also inlevel of the world.

International Islamic movement leaderwho fondly called as Mujahid Kabir (the greatthinker) by King Faisal of Saudi Arabia(Alkhottob, 2010) was a legendary figure forthe Islamic ummah (people). King Faisalhimself conferred the award "Faisal Award” toMohammad Natsir of his services in the fight

³From the results of Mohammad Natsir marriage with NurNahar, he was blessed with five children, all born in Bandung.See, further, Anton July King ed. (2008:5).

for the Islamic world (cited in Haryono et al.2001:14). And to know the educational mindmap of Mohammad Natsir, the following willdescribe the journey of life history ofMohammad Natsir.

Period of His Birth, Educational Process,and Socio-Cultural Conditions. Precisely onJuly 17, 1908, couple of Idris Sultan Saripado(work as clerk in the Dutch colonialgovernment) and Khadija have gave birth thelittle Natsir in the land of Alahan Panjang,Minangkabau, West Sumatra (Rosidi,1990:145). Mohammad Natsir then grew in ahistorical setting fully with social and religiousturmoil. Since the 19�� century, theMinangkabau is the main base of Islamiceducation reform movement and the rise ofIslam that be spearheaded by the kaum Padri(Islamic purists group). This movementspawned its own social dynamics, for example,intellectual debate arose among the reformersof Islam with the indigenous. MohammadNatsir witness and be part of the socio-religious dynamics. Even to build interactionwith religion, in accordance with what isunderstood by Minangkabau people, theybuild custom releasing their children to sleepin the surau (prayer-house). In guiding ofparents and teachers when his childhood time,Mohammad Natsir has started his journeywith a strong touch of modernist Islam.

SR (Sekolah Rakyat or Primary School) is alittle Mohammad Natsir for the first timeeducation up to grade two. Have not had timeto finish, Mohammad Natsir had to move to aHIS (Hollandsche Inlandsche School orElementary School) Adabiyah in Padang, andlives with his uncle, Ibrahim. HIS AdabiyahPadang is private school, founded by HajiAbdullah Ahmad on August 23, 1915; and bythe Dutch colonialist government, this schoolis often referred to as wilde scholen or wildschool, due to it cannot be controlled by theDutch government. Indeed, Mohammad Natsirhopes to attend HIS founded by the Dutchgovernment for indigenous children ofupperclass or nobleman, but it was notpossible because of the position of his parentswho works as clerk (Abdullah Puar et al.,1978:4).


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God Almighty, individual beings, as well associal beings; (2) Norm of national unity toform a character of the nation in order tomaintain the integrity of the nation and theRepublic of Indonesia; (3) Populist anddemocratic norms to shape humanunderstanding and applying the principles ofdemocracy and democratic goverment in thelife of society, nation, and state; and (4) thevalues of social justice to ensure theimplementation of equitable and qualityeducation for all son of nation, and toguarantee the elimination of all forms ofdiscrimination and gender bias, as well as theimplementation of education for all in order torealize social justice (Kemdiknas RI, 2009:3-5).

Meanwhile, the educationalimplementation is based on some universalprinciples and paradigms that need to beconsidered and then applied in the context ofeducational system in Indonesia. Theprinciples and paradigms are: (1) CompleteIndonesian Human Empowerment; (2)Lifelong Education of Students-Centered; and(3) Education for Sustainable Development(Kemdiknas RI, 2009). Character is a behavior that is based onvalues related to religious norms, culture, law,customs, and aesthetics. Character educationis a planned effort to make the students know,care about, and aware the values so thatstudents behave as a perfect human(Ditjendikdas, 2011:11-12). The importance ofcharacter education can be seen in the Law No.20 Year 2003 on National Education System,which is described in the vision and mission,among other things, that national education isto improve the readiness and quality ofeducation to optimize the creation of a moralpersonality, conduct the religious education,and noble character (Depdiknas RI, 2004:110-111).

This suggests that character education isnot only the purpose of the teachings of Islamitself, but it has become a purpose of nation-state of the Republic of Indonesia, which isalso the final goal of Indonesia's nationaleducation system. What exactly be the visionand mission of the Indonesian nationaleducation is strongly associated with moral

power, character strength from the target andthe subject of education, namely students.People who can be made in the realm ofnational education goals, based on the Law No.20 Year 20003, are the character persons, inthe sense that national education goals shouldbe able to build the character learners, whichimplicitly establish a pattern of noblecharacter behavior (Kemdikbud RI, 2011).

Therefore, the purposes of charactereducation are: (1) Encourage the habits andbehavior of students that is commendable andin line with universal values and traditions ofnation culture religiousely; (2) Instill a spiritof leadership and responsibility the studentsas a successor to the future nationalleadership; (3) Cultivate the toughness andsensitivity of learners’ social mentalitytowards the situation of surroundings forinsoluble in destructive and deviant behavior;and (4) Improve the learners’ ability to ensuredistancing themselves from the despicablenature that can destroy their ownself, family,others, and their communities (cited byZuriyah, 2008:240).

Meanwhile, the functions of charactereducation for students are: (1) Thedevelopment, which is to increase goodbehavior for students who have beenembedded within the family and society; (2)Channeling, which is to help the students whohave the talent to thrive and optimally usefulin accordance with Indonesian culture; (3) Asa refinement, i.e. to correct errors,shortcomings, and weaknesses of the students’behavior in the day-to-day; (4) As a preventive,which is trying to prevent negative behaviorthat is incompatible with the teachings ofreligion and values of national culture; (5) Forpurification, i.e. the effort to clean themselvesfrom heart disease, such as arrogant, envy,jealousy, selfishness, and haughty so that thelearners can grow and develop in accordancewith the teachings of religion; and (6) as filtersto the culture or values that are not inaccordance with religious teachings andcharacter values (Zuriyah, 2008:241).

According to Mohammad Natsir, characterscience is the knowledge which deals withhuman behavior, which illuminate the way for


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Mohammad Natsir has not had time tofinish it in class, then, he was moved again byhis father to other school in different area.This time, he has to move to Solok area andstayed with a wealthy merchant named HajiMusa. In this city, there is one HIS school thatbe opened by Dutch government recently. Byhis father, Mohammad Natsir attempted to beregistered in the HIS school. Because the classone is full, Mohammad Natsir then triesenrolling in class two. Due to his intelligence,Mohammad Natsir apparently deserve to sit inthe second grade. This is the first time whereMohammad Natsir interacts with the colonialeducation system (Suhelmi, 1999:22).

In Solok, in addition to studying at HISschool, in the afternoon Mohammad Natsiralso studied the religion at Madrasah DiniyahTuanku Mudo Amin, a follower of Haji Rasul.Again and again, Mohammad Natsir is unableto complete his education from HIS school inSolok city. It is caused when he ups to fourthgrade, he moved back to Padang on theinvitation of his sister, Rabi'ah. In Padang,Mohammad Natsir received in class five of HISschool. This school is owned by the Ducthgovernment, in which this school had oncerejected him because of his father status aslower class. Finally, at this HIS school ofPadang, Mohammad Natsir completed hisstudy with satisfactory grade.

After graduating from HIS school,Mohammad Natsir was awarded a scholarshipto continue his education to the school ofMULO (Meer Uitgebreid Lager Onderwijs)owned by the Dutch government as level as aJunior High School in Padang.⁴ MohammadNatsir get the scholarship f 20.- (twentyguilders Dutch) per month. In this MULOschool, Mohammad Natsir has beenundergoing the process of education from1923 to 1927, and completed his studies withhonors. During in this MULO’s school,Mohammad Natsir registered as member andactivist of JIB (Jong Islamieten Bond or YoungMoslem Association) led by Sanusi Pane, a

⁴In those days, every student who learns in MULO (MeerUitgebreid Lager Onderwijs) is respected students, witty, andbrilliant. See, further, Firdaus Syam (2004:119).

renowned Indonesian writer working in thefield of Islamic youth.⁵

Because Mohammad Natsir get a goodpassing score in MULO’s school, then he wentback to get the opportunity to continue hiseducation to the level of AMS (AlgemeneMidlebare School) at the level of Senior HighSchool from 1927 to 1930. Since there is noschool in Padang as level as AMS, MohammadNatsir then decided to continue his AMSschool in Bandung, West Java (Mohammad etal., 2006:48). In this AMS school of Bandung,Mohammad Natsir gets a scholarship at 30Dutch guilders per month from the Dutchgovernment. Here also, then, MohammadNatsir met with the figure of A. Hassan, whothen intensely deepen his study of Islam underthe guiding of A. Hassan, between the years1927 to 1932.⁶

While studying at AMS school in Bandung,Mohammad Natsir then become active againin JIB Branch of Bandung. Because an expert inorganization, he was later appointed to be theChairman of JIB, since the year 1928 to 1932.After graduating from AMS school in Bandung,Mohammad Natsir was offered a scholarshipfrom the Dutch government to continue hiseducation to the Faculty of Law in Batavia(Jakarta) or to the faculty of Economics inRotterdam (the Netherlands). But he rejectedboth the offer, preferring to be an employee ofthe Pembela Islam (Islamic Defenders)magazine, a mass media owned by PERSIS(Persatuan Islam or Islamic Unity)organization under the tutelage of AhmadHassan. Attention to the condition of Dutchoccupation and the plight of the oppressednation of Indonesian to be the main causerejection of Mohammad Natsir against the bidof Dutch colonial. Also because of his desire to

⁵See TP (2000:21); and Firdaus Syam (2004:119). In the JIB(Jong Islamieten Bond or Young Moslem Association), the youngMohammad Natsir receives leadership training and politicalawareness. Other figures who were trained by JIB organization,among others, are Mohammad Roem, Prawoto Mangkusasmito,and Yusuf Wibisono.

⁶A. Hassan is the PERSIS (Persatuan Islam or Islamic Unity)organizational leaders, whose became an icon of Islamiceducation reform movement. He joined since 1924, afterorganization of PERSIS itself was founded by H. MuhammadYunus and H. Zam Zam on 11 September 1923. See, furtherinformation, Howard M. Fiderspiel (1996:15-17).


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establish an Islamic educational institution,then Mohammad Natsir attends the courses ofteachers diploma LO (Lager Onderwijs) from1931 to 1932 in Bandung.

The Roles of Mohammad Natsir inDeveloping Nations and Indonesian Muslims.When sitting in class three of MadrasahDiniyah Tuanku Mudo Amin, MohammadNatsir was asked to be an assistant teacher inhis school class. It is because of his intelligenceand accomplishments. But when MohammadNatsir ups to the fourth grade, he moved toPadang at the urging of his sister, Rabi’ah, sothat Mohammad Natsir no longer had theopportunity to teach (Abdullah Puar et al.,1978:6). Mohammad Natsir in Padang iscompleting his school in 1923.

Prior to founding the institution of PENDIS(Pendidikan Islam or Islamic Education),Mohammad Natsir has taught at school ofMULO (Meer Uitgebreid Lager Onderwijs), aslevel as Junior High School, without salary. Hismotivation in that time just wants to teachIslamic education. At his residence,Mohammad Natsir also opened the learningcourses that later constantly evolving (Natsir,2010:11).

After completing his education from schoolof AMS (Algemene Midlebare School) as level asSenior High School in Bandung, MohammadNatsir turned down a scholarship to study inRotterdam, Netherlands. He prefers to keeplearning to Ahmad Hassan and later foundedthe school of PENDIS (Pendidikan Islam orIslamic Education). PENDIS is a private schoolwith integral education system fromelementary to secondary schools. What wasdone by Mohammad Natsir with PENDISbecomes important, for several reasons. First,Mohammad Natsir consistently implementshis vision of education in the teaching thecurriculum in the form of integral. Second,Mohammad Natsir put the PENDIS as onlymodel of education that should be developed.Consistently, Mohammad Natsir also supportsthe establishment of Pesantren PERSIS(Boarding School of Islamic Unity) in 1936based on the initiative of Ahmad Hassan.Mohammad Natsir was also involved to

formulate the curriculum and he becomes theteacher in Pesantren PERSIS.

While serving as Chairman of the DDII(Dewan Dakwah Islamiyah Indonesia orIndonesian Islamic Propagation Council) in thetime of New Order government (1966-1998),Mohammad Natsir established an institutionof cadre education for his successors. Thisinstitution was labelled by the name of LPDI(Lembaga Pendidikan Dakwah Islamiyah orIslamic Propagation Institute of Education).From the LPDI was born much younger cadresof Mohammad Natsir. Now that's a lot ofvolunteers involved in the world of educationand propagation, both in the DDII and otherhigher education institutions. The DDI in 1999has developed the campus of LPDI fromdiploma degree to undergraduate level (S-1 orSarjana degree) by establishing a new collegeby the name of Mohammad Natsir IslamicUniversity.

Mohammad Natsir was also recorded asone of the co-founders eight universities invarious cities in Indonesia. Among others areUniversitas Islam Ibnu Khaldun (Ibn KhaldunIslamic University) in Bogor, West Java; UISU(Universitas Islam Sumatera Utara or IslamicUniversity of North Sumatra) in Medan;UNISBA (Universitas Islam Bandung orBandung Islamic University) in Bandung, WestJava; UMI (Universitas Muslim Indonesia orIndonesian Muslim University) in Makassar,South Sulawesi; UNISSULA (Universitas IslamSultan Agung or Sultan Agung IslamicUniversity) in Semarang, Central Java; UII(Universitas Islam Indonesia or IndonesianIslamic University) in Yogyakarta; UIR(Universitas Islam Riau or Islamic University ofRiau) in Pekanbaru, Riau; and the UAI(Universitas Al-Azhar Indonesia or Al-AzharUniversity of Indonesia) in Jakarta (Syafri,2008:45).

Mohammad Natsir also as Chairman of theAdvisory Board of Agriculture IslamicBoarding School of Darul Falah Foundation inBogor, West Java and in 1984, he as Chairmanof the Advisory Board of Foundation forPondok Pesantren (Islamic Boarding School)Indonesia. Because of his figure at theinternational level, Mohammad Natsir also get


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the honor of being the member of the CuratorsBoard at the international universities,namely: IIUM (International Islamic Universityof Malaysia) in Gombak, Kuala Lumpur; IIUI(International Islamic University ofIslamabad) in Pakistan; Board Members of theInternational Islamic Charitable Foundationwhich is based in Kuwait since 1986; and theOxford Centre of Islamic Studies in London, UK(United Kingdom) in 1987 (Syafri, 2008:46).

In addition, Mohammad Natsir also becameChairman of the Solution Seeker Team forMoro Muslim Problems in South Philippines in1978 (Fatahullah Rais et al. eds., 1989:134).The critical roles played by Mohammad Natsirin the world of education and politics, asdescribed above, is proof that he is making theeducation as something that is very basic inhuman life, especially for ummah Muslims orIslamic society. Even as written by AnwarHaryono et al. (1995:103), Mohammad Natsiras individuals, Muslims, and the leader of thenation so much interest and attention to twoaspects, namely education and propagation.

As political party figure of MASYUMI(Majelis Syuro Muslimin Indonesia orIndonesian Moslem League), MohammadNatsir had served as Minister of Informationduring the Indonesian revolution (1945-1950)and the Prime Minister of the Republic ofIndonesia in the early 1950s. In this context,Mohammad Natsir recognized as anoutstanding figure in building and maintainingthe NKRI (Negara Kesatuan Republik Indonesiaor Unitary State of the Republic of Indonesia).It is recognized by the Indonesian peoplethemselves that Mohammad Natsir hassuccessful fight for the return of the Republicof Indonesia in 1950, after the Indonesianstate had become a federal state by the Dutchcolonial government through the KMB(Konferensi Meja Bundar or Round TableConference) in 1949. Integral vote ofMohammad Natsir, delivered in Parliament on3 April 1950, is a proof of his great role inrestoring Indonesia as a unitary state (Hakimed., 2008a:103).

The implications of Mohammad Natsir’sintegral vote, Indonesia that has been splitinto 17 states finally be reunited to form the

Unitary State of the Republic of Indonesia. Forhis services, the President Soekarno appointedMohammad Natsir as Prime Minister ofIndonesia. This position is the highest politicalcareer ever achieved by Mohammad Natsir. Atthat time, he has just had age of 42 years old(Haryono, 1999:58). As one of the nationalfigures whose sees that the Indonesiancountry experienced various forms ofundermining from the Dutch colonial,Mohammad Natsir has produced the brilliantthoughts and ideas with the integral vote.When the integral vote of Mohammad Natsirwas accepted by Parliament, then on August17, 1950, the NKRI (Negara Kesatuan RepublikIndonesia or Unitary State of the Republic ofIndonesia) was standing again up, althoughthe area of West Irian was still a territorydispute between Indonesia and the Dutchgovernments.

Mohammad Natsir was a nationalist who isactive during the struggle for independenceand against the formation of the states thatwere made in by the Dutch colonialist. Thisshows that Mohammad Natsir plays a veryimportant role in saving the integrity ofIndonesia’s nation-state while beingthreatened by disintegration as a result ofKMB (Konferensi Meja Bundar or Round TableConference). Integral vote that is championedby Mohammad Natsir declared that "unity" asa nation and the bond is absolutely necessary;while the "unitary state" as a system andstructure of the Indonesian State (Hakim ed.,2008b:197). The integral concept, whenassociated with the condition of theIndonesian nation-state now, then it is stillvery relevant in order the government not tobe hesitant and ambivalent, defensive andpassive in the guise of "it's up to the people" totake decisive steps in dealing with thechallenges of national disintegration.Government should always be willing to takethe initiative and step firmly, and do nothesitate to resolve the problems that be facedby the nation-state of Indonesia.

As a nation-state, Indonesia's future musthave leaders whose are intelligent, brave, bold,assertive, and honest, as indicated by thefigure of Mohammad Natsir. If intelligence is


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not supported by the fortitude, courage,firmness, and honesty, it's not going to ever beable to create civilization and independence ofIndonesia. On the contrary, precisely mightundermine Indonesia. In this context,Mohammad Natsir, as a figure and nationalleader, never seems to die in the history ofIndonesia, because his traces of the struggleremains in the collective memory of thecommunity, the nation, and the state ofIndonesia.

The attitude of Mohammad Natsir whoseare assertive and bold related to hisinvolvement, when he was still yourng, in theorganization of PERSIS (Persatuan Islam orIslamic Unity) in Bandung, which wasestablished on 12 September 1923. Theestablishment of PERSIS, if we compared withthe other organizations of modern Islamicmovements such as Jami'at al-Khairiyyah(1905), Islamic Trade League (1905) orIslamic League (1911), Muhammadiyah(1912), and Al-Irsyad (1913 ), it seems a bitlate. Even so, PERSIS as Islamic organizationhas given birth to the nation's prominentleader as caliber as Mohammad Natsir.Through this PERSIS organization, MohammadNatsir associates with and gets upbringing hischaracter from the main figure of PERSIS,namely Ahmad Hassan. This is whereMohammad Natsir for the first time to pursuea career in politics, education, andpropagation. This suggests that PERSIS, forMohammad Natsir, was the first place to beforged in order he become a prominent leaderin the future of Indonesia. PERSIS, one again,is very instrumental in ushering MohammadNatsir as a figure and leader of the nation,even as the world leader.

In 1932, Mohammad Natsir, with AhmadHassan of Bandung, participates in debatingon the issue of "Islam and Nationalism"against the opinion of H. Mochtar Lutfi,Chairman of PERMI (Persatuan MusliminIndonesia or Muslim Association of Indonesia)from West Sumatera (Luth, 1999:29).Presence of Mohammad Natsir in the PERSISorganization is not a mere coincidence, butthere are claims of intellect to make his choiceto PERSIS as medium for his career

development. Moreover, the challenges facingMuslims in the early 20�� century, it was verymotivating Mohammad Natsir to respond thechallenges with the ability to respons allproblems rationally and ideologically. For thispurpose, PERSIS makes magazine called thePembela Islam (Islamic Defenders). Thepurpose of this publication, the Pembela Islammagazine, is:

[…] akan membela Islam secara sabar dan sopan,tetapi kalau perlu dengan secara apa saja, kitaakan mengatakan hak dengan beralasan pada Al-Qur’an dan Al-Hadist. Saudara-saudara kamiyang Islam, harap memperingatkan kami, jikalaukami keluar dari garis Al-Qur’an dan Al-Sunah,sebagaimana kami mengatakan begitu jikalauperbuatan saudara-saudara kita itu bersalahandengan Islam sejati. Terhadap kaum-kaum yangtidak seagama dengan kami, kami suka sekalibertukar pikiran dengan cara yang bijaksana;kami menjawab sekalian pertanyaan yangbersangkutan dengan agama Islam, yaitu: tidaksaja dengan mereka yang hendak merobohkanIslam, tetapi juga mereka yang mencaci danmenghina agama junjungan kita, MuhammadSAW, kita mengambil sikap lelaki dengan artianyang seluas-luasnya. Selama nyawa ada di badan,kita tidak akan berhenti bekerja memerangi danmemusnahkan mereka yang menghina danmencaci agama Islam itu. Ketahuilah bahwamusuh yang berbahaya sekali ialah mereka yangmenamakan dirinya Islam, tetapi bukansebenarnya Islam (cited by Rosidi, 1990:39).

Translation:

[ ... ] will defend Islam patiently and politely, butif needs to be anything, we would say the rightbased on the reasons of Al-Qur’an and Al-Hadith.Our brothers of Islam, please warn us, if we getout from the lines of Al-Qur’an and Al-Sunnah, aswe say so if deeds of our brothers was awry withtrue of Islam. To the groups of the co-religionistswho are not with us, we love to exchange theideas in a prudent manner; we answer allquestions concerned with the religion of Islam,i.e. not just with those who want to tear down ofIslam, but also those who berate and insult ourlord of religion, Muhammad SAW, we take thestance man with the widest sense. As long asthere is soul in the body, we will not stopworking to fight and annihilate those who insultand berate the Islamic religion. Know please thatthe dangerous enemy is those who callthemselves as Muslims, but his/her Islam is nottrue.


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Mohammad Natsir takes advantage of thegolden opportunity to contribute as well as tospread his ideas through the Pembela Islam(Islamic Defenders) magazine. In the contentsof magazine, Mohammad Natsir pours hisideas and thoughts which then got a responsefrom the clergy of other religions, other thanfrom the Islam scholars themselves (Luth,1999:33). With mind of Mohammad Natsir, asoutlined in the Pembela Islam (IslamicDefenders) magazine, turns inviting splendorof discourse about Islam, religion, and politics.Pro and contra sometimes colored theMohammad Natsir’s articles that addressed avariety of opinions from the readers.Mohammad Natsir's ideas seem radical andvery hard in a positive sense, due to histhoughts are to be critical, corrective, andconstructive. In this case, Mohammad Natsirwas an Islamic modernist who idealistic, aswell as pragmatic (Natsir, 2011).

Furthermore, the presence of MohammadNatsir in the political organization ofMASYUMI (Majelis Syuro Muslimin Indonesiaor Indonesian Moslem League) has given afresh new look for the struggle of Muslims inIndonesia related to the interests of religion,politics, economics, and social. Theestablishment of MASYUMI, as a political party,on 17 November 1945, through the NationalCongress of Muslims in Yogyakarta, was led byMr. Sukiman Wirjosandjojo as the firstChairman (Luth, 1999:41).

MASYUMI that was established in the earlyof Indonesian revolution (1945) is differentwith MASYUMI that ever been formed by theJapanese occupation government in late of1943. MASYUMI made in Japan (1943), itsmembership is only opened to associationsthat have given legal status by the governmentof the Japanese occupation. At that time, thekyais (traditional Islamic scholars in Java) andulama (Islamic scholar in general) who hasbeen approved by the legal status of theJapanese occupation government can becomea member of MASYUMI, but his movementsare under the full control of the Japaneseoccupation government (Benda, 1980:185).

MASYUMI made in Japan, thus, morepolitically favorable to the Japan government,which is to unite all associations ororganizations recognized by the Japanese, aswell as bringing together the kyais and theulamas so that all Muslims potential to helppreserve the Japanese occupation in Indonesia.It is different with the MASYUMI formation ofMuslim congress in Yogyakarta on November1945. MASYUMI in the early of Indonesianrevolution (1945) was founded and sponsoredby Muslims itself and open to be members toall Indonesia people. This MAYSUIMI politicalparty is getting rave reviews from almost allIslamic movement organizations, bothnationally and locally, including from political,social, and other Islamic religiousorganizations (Ma’arif, 1985:110).

Political organization of MASYUMI,however, has been bringing together the mostpotential of Islam, ranging from clerics andscholars in various Islamic organizations atthat time. In that time (1945) united therepresentatives of Islamic organizations, suchas Muhammadiyah (followers the ProphetMuhammad) organization, PERSIS (PersatuanIslam or Islamic Unity), NU (Nahdlatul Ulamaor Emerging of Islamic Scholars), PERTI(Pergerakan Tarbiyah Islamiyah or IslamicEducation Movement), and PSII (PartaiSyarekat Islam Indonesia or Indonesia IslamicLeague Party). All potential of IndonesianMuslims was united in MASYUMI, althougheventually broke, and some even resigned,until MASYUMI as a political party wasdissolved by President Soekarno in December1960.

Mohammad Natsir leads the political partyof MASYUMI, as Chairman, from 1949 until1958, two years before MASYUMI wasdissolved by Soekarno’s government in 1960.As long as nine years (1949-1958),Mohammad Natsir has roled in MASYUMI asthe largest Islamic political party in nationalpolitics in Indonesia. As the political leader ofIslam, Mohammad Natsir has maximum givenall his energy and thoughts for the benefit ofMuslims in particular and the nation ofIndonesia as a whole.


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However, Mohammad Natsir efforts to finda consensus in order to be able to live side byside constantly and among different from eachother in the party, but there are difficultiescaused by different viewpoints. This is whatthen causes Mohammad Natsir’s relationshipwith President Soekarno worsened in the1950s. Mohammad Natsir’s cabinet, forexample, falls on 27 April 1951 andautomatically he must restore his mandate asPrime Minister of the Republic of Indonesia toPresident Soekarno (Natsir, 1987).

When Mohammad Natsir no longer acabinet member of President Soekarno in thelate 1950s, he was active as a member ofKonstituante (Parliamentt) as representativeof MASYUMI’s political party. In that time, ittalked the hot issue about the basis andpolitical ideology of the Republic of Indonesia,whether it is Pancasila (five basic principles ofthe Republic of Indonesia) or Islam, during theperiod of November 1956 to June 1959.Debate about the basis and ideology of theIndonesia’s nation-state in Konstituante(Parliament) ended on June 2, 1959 without adecision. This implies that effort to enact anew Constitution is undermined. It also makesthe President Soekarno’s governmentconsidered as constitutional deadlock that isdangerous for the Indonesian nation-state.

On July 5, 1959, as its solution, PresidentSoekarno issued the Presidential Decree, withthe full support from the military (especiallythe army), to return to the Constitution orUUD (Undang-Undang Dasar) 1945; no longereffective Provisional Constitution or UUDS(Undang-Undang Sementara) 1950; thedissolution of the Constituent Assembly orDewan Konstituante, as well as the formationof MPRS (Majelis Permusyawaratan RakyatSementara or Provisional People'sConsultative Assembly) and DPAS (DewanPertimbangan Agung Sementara orProvisional Supreme Advisory Council). Thissituation led to shock people, especiallyMuslims, both politically and psychologicallyin Indonesia. The Presidential Decree on July 5,1959 formally ended the period ofParliamentary Democracy in Indonesia, whichbegan in 1950 under the Provisional

Constitution or UUDS 1950 (Maarif, 1988:79).Since then, each proposal on the basis andideology of nation-state that intended toreplace the Pancasila, constitutionally, be runaground.

After Mohammad Natsir was dismissal fromKonstituante (Parliament) and his politicalparty, MASYUMI, was also disbanded byPresident Soekarno in 1960, so he never giveup to fight for the constitution rule and theIslamic teachings for the betterment of thenation-state of Indonesia. Even thoughMASYUMI, as a political party, has beendisbanded, but Mohammad Natsir has stillbeen trying and hoping to the New Ordergovernment era (1966-1998) in orderMASYUMI can bounce back in the nationalpolitics in Indonesia.

Efforts to revive the political party ofMASYUMI during the New Order government,under the leadership of General Soeharto(1966-1998), were carried out in earnest.Several high-level lobbies were mobilized torealize this desire, but the reality was hard torealize it. The Indonesian Armed Forcesobjected if the former figures of MASYUMIcomeback in national politics. It certainly canbe "understood", when associated with matterinvolvement of MASYUMI leaders, such asMohammad Natsir himself, in the event ofPRRI (Pemerintahan Revolusioner RepublikIndonesia or Revolutionary Government of theRepublic of Indonesia) in West Sumatra in thelate 1950s. Seeing this condition, MohammadNatsir is looking the other way, i.e.establishing DDII (Dewan Dakwah IslamiyahIndonesia or Indonesian Islamic PropagationCouncil). Through this organization,Mohammad Natsir precisely performs morefreely, became well-known, and respected bythe top leaders nationally and internationally.

Japanese Prime Minister, Takeo Fukuda, inhis an article entitled "Perginya Seorang BapakNegeri” (Passing a National Founding Father),written in the 1990s about Mohammad Natsir,has been explaining as follows:

Lama setelah hiruk-pikuk dunia politikditinggalkannya, Ayahanda M. Natsir yangpernah dua kali dipenjara sebagai tahanan politik,


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tetap sibuk membina bangsanya. Kalau dulu,katanya dalam sebuah wawancara, kitaberdakwah lewat politik, tapi sekarang kitaberpolitik lewat dakwah. Setelah kenyang denganpengalaman politik sejak menjadi anggota BP-KNIP (Badan Pekerja Komite Nasional IndonesiaPusat), waktu Republik Indonesia ini barumerdeka, menjabat beberapa posisi penting ditingkat eksekutif negara, dan terlibat dalamparahara PRRI (Pemerintahan RevolusionerRepublik Indonesia) menentang pemerintahan

“kiri” Bung Karno, maka pada tahun 1967,Ayahanda M. Natsir dan kawan-kawanmendirikan DDII (Dewan Dakwah IslamiyahIndonesia), di sebuah masjid di kawasan yangramai di tengah kota Jakarta, Kramat Raya,sebuah lembaga yang bertahun-tahun kemudiandikenal luas sebagai organisasi dakwah yangpaling responsif terhadap kebijakan-kebijakanpenguasa yang merugikan umat Islam (quoted inSuara Hidayatullah, 1993).

Translation:

Long after the bustle of political world left him,father M. Natsir who was twice imprisoned as apolitical prisoner, kept busy in developing hisnation. If in the last time, he said in an interview,we preach through politics, but now we areplaying politics through the propagation. Havingsatisfied with the political experiences sincebecoming a member of BP-KNIP (WorkingAgency of the Indonesian National CentralCommittee), when the newly independent of theRepublic of Indonesia, held several importantpositions in the executive level of the state, andengaged in the PRRI (Revolutionary Governmentof the Republic of Indonesia)’s hurricane againstthe "left" government of Bung Karno, then in1967, father M. Natsir and his friends foundedthe DDII (Indonesian Islamic PropagationCouncil), at a mosque that is bustling in thecentral of Jakarta city, Kramat Raya, aninstitution that many years later was known aspropagation organization that is mostresponsive towards the ruling policies ofharming the Muslims.

Mohammad Natsir chooses the preachingas medium of struggle is an alternative option,after the way through the political strugglesprevented, either by Soekarno (1959-1965) aswell as by Soeharto governments (1966-1998). Mohammad Natsir’s choice to thepropagation way is actually an extension alsoof the MASYUMI’s struggle, having failedpolitically. This can be proven with severalarguments.

Firstly, after the New Order governmenttook over the power from the Old Orderregime in 1966, Mohammad Natsir and hisfriends want to bring back the political role ofMASYUMI, although it is not approved by theNew Order government. Secondly, there is ameeting or agreement in 1967, initiated byMohammad Natsir and other MASYUMIfigures, who later founded the DDII (DewanDakwah Islamiyah Indonesia or IndonesianIslamic Propagation Council), and MohammadNatsir appointed as Chairman until his deathin 1993. Thirdly, the DDII secretariat office,which became the center of propagationactivity, is former of the MASYUMI office.Fourthly, the committee of DDI, most of themare former the MASYUMI figures.⁷

From these facts, it can be concluded thatthe DDII is a continuation of the MASYUMI’sstruggle with the focal point in the field ofpropagation, social, and education. Based alsoon this facts, M. Nurcholish Madjid (1990)argues that the propagation choice as strugglemedium for Mohammad Natsir is a newbreakthrough, because the struggle inIndonesia not only through political channels.Struggle through the propagation has theeffect of a longer and more sustainable.

Growth and development of DDII is reallyinseparable from the roles of MohammadNatsir which determines the direction andpolicies of the propagation movement byusing the principles of consultation.Propagation movement is not only addressedto the educated urban population, but also tothe rural population. It can be seen throughthe various activities that are carried out, suchas: development and coaching the mosques,preachers delivery to the remote areas,publishing business in the form of books,magazines of Media Dakwah (PropagationMedia), Suara Masjid (Sound of Mosque),Majalah Sahabat (Friends Magazine), andSerial Khutbah Jum’at (Friday PreachingSerial), all of which are distributed to Muslim

⁷They are: Mohammad Natsir, Burhanuddin Harahap,Mohammad Roem, Syafruddin Prawiranegara, PrawotoMangkusasmito, H. Zainal Abidin Ahmad, H.M. Rasyidi, K.H.Hasan Basri, Oesman Raliby, K.H. Taufiqurrahman, HajiMansyur Daud Datuk Palimo Kayo, and Haji Nawawi Dasuki.


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communities in Indonesia (Nasution, 1989:16).Regarding this DDII activity, more proposedby the Chairman of DDII after MohammadNatsir, i.e. Anwar Haryono, as follows:

Adapun mengenai segi pembinaan intern umat,Dewan Dakwah telah membuktikan amal nyataatau dakwah bilhal berupa pendirian tempat-tempat ibadah (masjid dan mushalla), baik ditempat-tempat umum, kampus, pemukimantransmigrasi, kompleks perumahan, rumah sakit,daerah suku terasing, kompleks lembagapemasyarakatan, maupun di tempat-tempat lain.DDII juga membantu pengadaan rumah sakitIslam, Islamic Center, asrama pelajar, pondokpesantren, rumah anak yatim, dan lain-lain yangtersebar di berbagai daerah di seluruh tanah airIndonesia (Haryono et al., 1995:204).

Translation:

As for the people in terms of internaldevelopment, Propagation Council has proved areal charity or propagation of bilhal byestablishing the places of worship (mosques andprayer rooms), both in public places, campus,transmigration settlements, housing complexes,hospitals, tribal areas, prison building complex,as well as in other places. DDII also help tosupply the Islamic hospitals, Islamic Center,student dormitories, Islamic boarding schools,orphan homes, and others that are scattered invarious areas throughout the country ofIndonesia.

CONCLUSIONFrom the analysis of the constellation of

Mohammad Natsir’s educational thinking in aneffort to build a noble character of thestudents, and also in line with the Law of theRepublic of Indonesia Number 20 Year 2003on the National Education System, it can beconcluded as follows:

The concept of Islamic educational thoughtof Mohammad Natsir, in the perspective of theLaw No. 20 Year 2003 on National EducationSystem, is to emphasis on five main aspects,namely: (1) the purpose of Islamic education,(2) basis of Islamic education, (3) Islamiceducation curriculum, (4) sources of Islamiceducation, and (5) Islamic educationalinstitutional. The fifth aspect of MohammadNatsir’s educational thought became part ofthe formulation of the Law No. 20 Year 2003

on National Education System that iscontained in Article 3, Chapter II, on the Basics,Functions, and Objectives of NationalEducation.

The concept of noble character that becameMohammad Natsir’s educational goals are: (1)for growth and development of the potentialof learners, which include the potentials ofaqliyah or intelligent, qalbiyah or heart, andamaliyah or charitable; and (2) to produce thewhole student, who has personal integrity thatshaped behavior telling the truth, say gentle,invite to goodness, and give a good example,convey a message and a lesson with a goodand wise way, showing sympathetic attitudeand full of action, and noble character. This,according to Mohammad Natsir, should beinternalized in self-learners. MohammadNatsir's concept of education has been thespirit of the Law No. 20 Year 2003 on NationalEducation System, which is summarized inSection 1, Chapter I, paragraph 1 about theGeneral Provisions of National EducationOrganization; and in Article 4, Chapter III,paragraphs 1, 3, and 4 about the Principles ofNational Education Administration; as well asin Article 36 of Chapter X, paragraph 3 aboutthe Purpose of National Curriculum.

Methods of Islamic education in building anoble character of the students, according toMohammad Natsir, are through four methods:First, through uswah hasanah or exemplary,that is a fine example with habituation. Second,through al-hikmah or wisdom, which throughreason, gracefully, wise, sincere, caring, andempathy. Third, through al-mauizah, namely:deliver a good lesson and fully sympathetic.Fourth, through the critical thinking, which ishow a teacher, in educating their students,always ask the students to think critically inview and facing any problem.

The fourth method is to be done through aprocess of deepening, appreciation, andhabituation in the educational institutions,ranging from the family, community, mosques,and Islamic boarding schools (pesantren andmadrasah). This method has become the basisof the formulation of Law No. 20 Year 2003 onNational Education Implementation Principle,which states that education was organized by


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an ex-ample, a willingness to build anddevelop the creativity of learners in thelearning process.

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Mohammad Natsir and Education in Indonesia(Source: www.google.com, 17/8/2013)

Mohammad Natsir chooses the preaching as medium of struggle is an alternative option, after the way through thepolitical struggles prevented, either by Soekarno (1959-1965) as well as by Soeharto governments (1966-1998).Mohammad Natsir’s choice to the propagation way is actually an extension also of the MASYUMI’s struggle, having failedpolitically.

Documents

ANZAR ABDULLAH - jurnalscienceindonesia.com fileANZAR ABDULLAH, Mohammad Natsir, Character Education, and its Relevance to the National Education System 72 committed, professional,