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Vol. 1 No. 10 July 2023 https://ajosh.org/
Asian Journal of Social and Humanities, Vol. 01, No. 10, July 2023 666
Islamic Education Model in The Establishment of Social
Ethics
Irhas1, Suprapto2, Mohamad Abdun Nasir3
1,2,3 Universitas Islam Negeri Mataram, Indonesia
Email: iirhas67@gmail.com
*Correspondence: iirhas67@gmail.com
KEYWORDS
ABSTRACT
Islamic Education Model,
Social Ethics
This study aims to determine the model of Islamic education in
the formation of social ethics. Data collection in the
preparation of this article uses qualitative methods with
literature research and content review approaches. The results
of this study show that the appropriate and effective model of
Islamic education in the formation of social ethics is education
by applying methods of understanding, habituation, and
example.
Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)
Introduction
The quality of education in Indonesia is currently very poor, as evidenced by the
rampant news about various moral phenomena such as cases of corruption, drugs, student
brawls, cases of mutilation, robbery, murder, bullying, free sex, sexual harassment, and
others. Based on data from the National Narcotics Agency, it is stated that there is an
increase in the prevalence of drug abuse from 1.80% in 2019 to 1.95% in 2021 for the
age range of 15 to 64 years. Meanwhile, according to a report by the Central Statistics
Agency, throughout 2021 there were 188 villages throughout Indonesia that were the
location of mass student fights. And the Indonesian Child Protection Commission
recorded that throughout 2021 there were 17 cases of violence involving students and
educators. The results of the Good News From Indonesia (GNFI) survey with the
Indonesian Public Opinion Study and Discussion Group (KedaiKOPI) in July 2022 show
that three of the four main issues that concern the majority of the younger generation are
issues related to morality, including sexual harassment 13.7%, the spread of hoax news
9.5%, and moral and ideological degradation 8.4%, as revealed by Bamsoet in his official
broadcast, Tuesday (21/2/2023). In 2023, there will be 119 cases of violence against
children with the most reported average of sexual violence against children. At most more
than 50% are physical, mental and sexual violence against children. This number includes
cases of sexual violence against children that occurred in Bone Regency, South Sulawesi.
In Bone Regency, South Sulawesi, a 15-year-old high school student died after being
raped by several perpetrators. And lately, the Indonesian people have been shocked by
information about the child abuse case of tax official, Mario Dandy Satrio against David,
the son of GP Ansor educator which occurred on February 20, 2023. The social
phenomenon mentioned above indicates that currently the Indonesian nation is faced with
the problem of moral degradation.
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Asian Journal of Social and Humanities, Vol. 01, No. 10, July 2023 667
The moral degradation that has hit this nation occurs in various lines of life, one
of which is in the productive age group. There are 10 indications of symptoms of moral
degradation that need to be considered in order to change for the better as expressed by
Lickona (2013), namely: 1) Violence and acts of anarchy, 2) Neglect of applicable rules,
3) Cheating, 4) Intolerance, 5) Theft, 6) Premature sexual maturity and deviation, 7) Use
of bad language, 8) Brawls between students, 9) Drug Abuse, and 10) Self-destructive
attitudes. The rise of cases of moral degradation in the younger generation today is at least
motivated by family factors (including parents) and the environment, both at school and
outside school.
As the first madrasa for teenagers, the family is considered the most influential
factor in laying the foundation for moral development. But the fact is that many parents
do not understand the role. There is a tendency for parents to assume that their children's
education is enough in school and prioritizes report cards, if the grades are good then they
are praised and if the grades are bad then they are scolded, by not asking their children's
understanding of the subject. This means, implicitly parents have taught that results are
more important than process. In addition, there are many cases where parents report
teachers who give corporal punishment to their children, do not fully support teaching in
schools, so teachers are afraid to punish the guilty, as a result of which many students
dare to stand up to their educators. Therefore, character education through Islamic
religious education becomes a necessity.
Fazlur Rahman stated that although efforts to reform Islamic education have been
made, some problems are still faced by the world of Islamic education, such as the
purpose of Islamic education which still does not lead to goals that are truly achievable
and positive, more ukhrowi oriented and defensive.
Research on the relationship between Islamic education and ethics has been
widely conducted. Research that has been conducted by Ali Imron shows that social ethics
according to Qodri Azizy is a form of life behavior in the form of norms or morals and
rules, both derived from the customs of a community. Social ethics can be instilled in
students by teaching ethics, responsibility, social values, respect, teaching environmental
ethics, and volunteerism. Islamic education basically emphasizes more on human
relations based on values related to social morality. The results of research conducted by
M. Kharis Fadillah show that the virtue of social ethics is the main capital of social
relations of each individual. Though social interaction is a need of every human being.
Musnad Ahmad saw the prophet Muhammad. provides an example of an ideal human life
that blends together like a bee. The life of bees is an orderly social life, mutual respect,
mutual respect and affection. The issue of social ethics is very important, especially from
the point of view of a plural or heterogeneous society, it is very likely that social problems
will arise. However, much has been done to improve social ethics in a pluralistic society,
one of which is to educate hadiths about social ethics in society. Elihami and Firawati
have conducted research whose results show that Islamic Education is a process of
transferring or inheriting values, both divine values in the form of taqwa, faith, justice
and so on, as well as human values that grow and develop from human civilization. And
those values are sought to be transferred and passed on from one generation to the next,
so that there is a continuity of Islamic teaching values (Islamic educational values) in the
midst of social life. Meanwhile, the results of research conducted by Irfan Hania and
Suteja show that Islamic education is needed to awaken moral gradations, ethics and
norms in society. In order to overcome the degradation of morals, ethics, norms, and
religion, the concept of Islamic education from the perspective of Al-Ghazali and Ibn
Irhas, Suprapto, Mohamad Abdun Nasir
Asian Journal of Social and Humanities, Vol. 01, No. 10, July 2023 668
Rushd is one of the offers so that the nation's young successors can filter themselves in
the midst of the current globalization. Both argue that education and religion are a unified
whole. Research conducted by Abdul Aziz shows that learning social ethics teaches to
help each other regardless of religion, ethnicity, and race, as well as the behavior of Amar
Ma'ruf Nahi Munkar in the form of giving each other input and suggestions, advising
advice, and criticism based on emotions and feelings that can cause social solidarity. The
results of research conducted by Ratnasari, et al. show that Islamic education can form a
good character to do actions in accordance with the teachings of Islam, and can add
addiction to Allah SWT. Islamic education is the main foundation for moral and moral
education for students in society so that they are able to apply mutual respect and courtesy
as taught in Islam.
Based on the background description and findings of previous research presented
above, researchers underline the moral degradation that has plagued this nation, the
involvement of various parties, and the importance of Islamic education in shaping social
morals. However, the research findings mentioned above are more theoretical and
recommended, no one has offered an implication and practical concept of moral education
to answer the current needs of society related to the rampant moral degradation, so
researchers are interested in conducting studies on the pattern of Islamic education that is
appropriate and effective in forming better social ethics. Therefore, the researcher wants
to conduct a research entitled "Islamic Education Model in the Formation of Social
Ethics".
Research methods
This research is focused on literature review (Library Research), which is a
research that is specifically on searching for literature data. This research focuses on the
content study approach as an effort to discuss detailed data based on a review of various
literature such as scientific journals, books, websites, and so on in order to obtain
complete data and information to enrich sources in writing theory.
Results and Discussions
1. Social Ethics
Ethics is a norm that binds the relationship of groups of citizens in society so that
close and good communication is established. Thus, social ethics is a set of rules that exist
in a social order as a result of human creation in order to realize good and harmonious
social relations. In each community will apply certain social ethics, which sometimes
have their own peculiarities. This emerging characteristic is largely determined by the
culture adopted by the community in an area, where geographical conditions, mindsets,
and locations where people live are very influential on the culture applied. Everyone in a
society must be willing to obey every existing rule, in order to realize a peaceful and
harmonious life, and the creation of harmony without disputes and struggles according to
the characteristics of social ethics adhered to.
The characteristics of social ethics are the obligations of every member of society,
that everyone should feel obliged to do good consciously for his own interests as part of
the citizenship of society, not for his ego and harm others. All norms must always be
implemented in real circumstances, each norm must equate obligations, and doing good
is the most common obligation. To realize this goodness, Islam offers a set of social ethics
in the process of human education. Islamic education covers all dimensions of life, one
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of which is social education. One of the qualities of social piety is a good personality and
is considered the moral basis for navigating social life, as mentioned in the Quran and
Hadith.
Social ethics education taught in the Qur'an includes:
1. Amar ma'ruf and nahi mungkar
One of the pillars of Islamic teachings is amar ma'ruf and nahi munkar. Both are
like two sides of a coin. In Amar Ma'ruf there are elements of nahi munkar and vice versa.
Amar ma'ruf means to invite others to believe in Allah and His Messenger by observing
His Shari'a, while nahi munkar means to abstain from the prohibitions of Allah and His
Messenger, avoiding polytheism and lying to Allah and His Messenger. Amar ma'ruf and
nahi munkar that are carried out correctly can lead people to always do good, protect each
other and guard against immoral acts as shown by the Prophet.
The deeds of Amar Ma'ruf and Nahi Munkar exemplified by the Prophet as
enshrined in the word of Allah in the Qur'an, include:
Q.S. Al-Ahzab (33):21,
“Indeed, the Messenger of Allah has set a good example for you for those who
hope for Allah and the Day of Resurrection, and He mentions Allah”
Q.S. Al-Qalam (68):4,
“And indeed, you are virtuous and virtuous.”
Q.S. Ali Imran (3): 159,
“So it is because of Allah's mercy that you are gentle towards them. If you're
being tough and rough-hearted, they're going to stay away from around you. Therefore
forgive them, ask forgiveness for them, and have good deeds with them in that matter.
Then when you have rounded up your resolve, put your trust in Allah. Indeed, Allah
loves those who put their trust in Him.”
The method of da'wah exemplified by the Prophet is the method of bil hikmah, mau'izah
hasanah, mujadalah, as mentioned in Q.S. Al-Nahl (16):125.
“Invoke to the way of your Lord with wisdom and good lesson and disprove
them in a good way. Indeed, your Lord knows more about who is lost from His way,
and He knows better about those who are guided.”
Bil wisdom or wisely, that is, true, precise and good speech under certain
conditions, which gives understanding correctly and well; Mau'izah hasanah or good
learning, is to give advice meekly and soothingly, easily understood, so that it is received
with grace and sympathetically; Mujalah (discussion), which is not selfish, even open to
add new understanding and insight in order to find the right opinion and the other party
can accept it.
Irhas, Suprapto, Mohamad Abdun Nasir
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A. Please Help
Please help comes from the Arabic Ta'awun with the scales Ta'awana,
Yata'awuna, Ta'awunan, which means to help each other, help each other, and work
together with others.
Help is a basic need in life, because everyone definitely needs the
help of others in completing their affairs. The spirit of help can create benefit and
prosperity in the midst of society, as God says:
”And help one another to help you in goodness and piety, and do not help one
another with sin and transgression, and fear Allah. Indeed, Allah's torment is heavy.”
Al-Qurtubi interprets this verse as Allah's command for all beings to help each
other in piety and goodness. While Al-Mawardi argues that Allah recommends to help in
piety, because the pleasure of Allah and the pleasure of man are contained in piety so that
perfect welfare is obtained and all His blessings are felt equally and comprehensively.
This verse also confirms that helping each other is not always good. Helping each other
is considered good if it is directed to piety and goodness, whereas helping each other in
sinful and hostile deeds is forbidden in religion. Mutual help can be done with anyone, as
long as it is not related to matters of creed and worship. Man is called a social creature,
because everyone is inseparable from the help of others.
Please help in goodness based
on sincerity is a command of God, as He says:
“And they gave the food they liked to the poor, orphans and the captives. Indeed,
We give food to you only because we expect the pleasure of Allah, We do not need
anything in return and thanks from you”
In another verse it is mentioned:
“And the believers, the male and the female, some of them are helpers to others.
They commanded to do what is ma'ruf, to prevent the evil, to establish sholats, to pay the
zakat, and to obey Allah and His Messenger. They will be blessed by Allah, Allah is the
All-mighty, the Wise.”
The above verse contains social ethics education and contains teachings of Islamic
ethical norms that are practical and very useful in life, such as helping each other. But the
reality is that today, many Muslims are financially able, but do not want to help others,
even differences in social status cause many people to be arrogant towards others.
God said:
“Indeed, the believers are brothers and sisters and make peace between your
brothers, and fear Allah, that you may have mercy.”
This verse explains that brotherhood because of Islam and faith is stronger than
brotherhood because of blood relations. That is why Allah commands Muslims to
maintain piety and prevent breaking His laws. Therefore, one aspect of social ethics
education is to help each other. In the hadith it is mentioned:
“The parable of the faithful in compassion, like one body. If one limb complains
of pain, the rest of the body responds with fever and sleeplessness.” (H.R. Muslim).
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According to Imam Nawawi, everyone should love each other and always
cooperate for good and prevent cooperation for sinful acts. The Prophet likened socially
related Muslims to one body.
“God will not love those who do not love others”
Allah Said:
“And if they turn away, then know that Allah is your Protector. He is the best
protector and the best helper."
Human beings always need the help of others. He should always try to help others
if he wants to be helped by others. Then a person who does not want to help and love
others will not get an outpouring of God's love. Such affection should be shown not only
to loved ones but also to other beings, this is what Islam teaches.
b. Social Solidarity
Social solidarity is a moral and emotional feeling that develops in interactions
between individuals or groups due to common goals and ideals, mutual trust, solidarity
and a sense of solidarity. Social solidarity can be formed through prayer rituals. Gathering
in close and regular congregational prayers is not only a means to get to know each other
with other Muslims, but also a powerful means to unite hearts and ward off spite. God
said:
“And hold fast to the ropes of Allah SWT, and do not divorce”
Gathering for congregational prayers is also a form of brotherhood, knowing and loving
each other as he loves himself. All of them shof indiscriminately before Allah as a group
of brothers who agreed and united obeying the instructions of the priest.
God said:
“Indeed, the believers are brothers."
Congregational prayer fosters an orderly and orderly life together. Dress neatly,
obediently and orderly in a shof. Makmum cannot ruku' while the imam has not ruku'.
The Prophet was so concerned about social problems that he instructed the priest to
always consider the circumstances of the makmum.
If one of you becomes an imam of prayer, then lighten it, for some of them are
weak or sick or elderly. But if he prays alone, then prolong as he pleases.
This hadith teaches that the ritual of prayer is a very important worship, but in its
implementation should not neglect social affairs. Indeed, prayers that are done correctly,
well, and especially will bring enlightenment to the culprit, all his words and actions will
be controlled, so that it will be reflected as good behavior. People who pray properly will
have good social ethics, because in the Qur'an it is mentioned that prayer can prevent
cruel and ungodly behavior.
God's Word:
Read something that has been revealed to you, the Qur'an, and pray upright. The
prayer will completely prevent from vile and mungkar. And remembering Allah (prayer)
is greater (its primacy over other worships). And God knows what you do.
As for Surah Al-Ma'un explained:
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“Do you know (people) who deny religion?, That is the one who rebukes orphans,
and does not encourage feeding the poor, so it is an accident for those who pray, (that is)
those who neglect to pray, those who do riya', and refuse (help with) useful goods”
Sayyid Qutb states that the Qur'anic response to people who deny religion or the afterlife
may be surprising compared to traditional understandings of faith, but this is its essence
and essence. The essence of religious justification is not words and language, but a change
of mind, which fosters love, friendship and kindness towards one's fellow man, for those
in need of protection and service.
Some hadiths about social education are as follows:
a. Safeguarding the Rights of Others
Islam upholds the basic foundation of education on the psychological foundation
of creed and piety. Social education in children will be complete with great meaning and
perfect purpose. Therefore, it will foster a spirit of noble behavior, mutual help,
constructive criticism, solidarity, and mutual love.
The maintenance of people's rights is really very much related to the noble
psychological foundation. The psychological foundation is meaningful, but the
maintenance of people's rights is real. This means that the psychological basis is his life
and maintaining the rights of others is his body. Thus, then the first cannot be enough
without the second under every condition. Otherwise, there will be chaos, division, and
shock.
The Prophet said:
Meaning: From Jabir (may Allah be pleased with him) when he was with the
Prophet: "... so that when the sun slipped, the Prophet ordered to prepare the camel al-
qashwa'. He was fitted with a saddle. Then the Messenger of Allah came to the middle of
the valley and cried out to the people: 'Verily your blood and your property, are unclean
to your neighbor. As is haramnya today, haramnya this month in this country of yours
(HR. Muslim).
Safeguarding the rights of fellow Muslims and a stern warning against violations
of the rights of fellow Muslims are important matters emphasized by the Prophet in his
sermon during Hajj wada, both in the form of blood, property and honor.
b. Doing Good to Man
Islam is a religion that perfectly governs all aspects of human life including
individuals, families, groups, societies and states. Among them is to do good to man.
Removing anything that bothers Muslims is the lowest branch of the faith, such as
removing thorns or stones from the road.
In this regard, the Prophet said::
Meaning: It is from Abdullah bin Amru bin Ash that the Prophet said: "By Dzat
whose soul Muhammad is in His hands, Verily the parable of a believer is like a bee. He
eats and brings out the good, and perches but does not break and does not destroy." (HR
Ahmad).
The above hadith explains the importance of social care. Islam values people with high
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empathy and social care. This reward is in the form of rewards both in this world and in
the hereafter. Because all Muslims are basically brothers, so we are obliged to help each
other in good.
Please help in kindness and devotion commanded by Islam to all its ummah as a
realization of social care. Social care is not limited to possessions, it can be anything we
have. Like the hadith of the Prophet that every joint of the body is almsgiving. It can also
be interpreted as a form of Islamic justice that does not discriminate between the rich and
the poor to compete for good.
Since social welfare is very important in Islam, Islam also has its own concept of
social welfare. According to Islam, this concept is a form of piety in the form of mutual
love with others based on Islamic beliefs. Nevertheless, Islam has always advocated
helping all people regardless of religion, ethnicity, class, race, etc., because the spirit of
Islam is universal humanity. Basically, social empathy for the suffering of others is part
of a form of caring that can encourage tolerance between others.
c. Be nice to neighbors
Neighbors are the closest people who know when we are hit by a disaster.
Therefore relations with neighbors cannot be underestimated, because they are brothers.
Living neighborly should visit each other as a commendable gesture that can increase
mutual love. Doing good to neighbors is a noble deed, and respecting neighbors is part of
faith in Allah and the Messenger, as the Hadith of the Prophet said:
Meaning: It is from Abu Hurairah that the Prophet said: "Whoever believes in
Allah and the next day should speak well or be silent, and whoever believes in Allah and
the day after, he should glorify his neighbor, and whoever believes in Allah and the day
after, should he glorify his guest.
Looking at the increase in cases of drug abuse prevalence from 2019 to 2021,
mass fights of students / students in 2021, violence involving students and educators in
2021, sexual harassment, the spread of hoax news, moral and ideological degradation in
July 2022, violence against children in 2023, and the persecution of Cristalino David
Ozora Latumahina by Mario Dandy Satriyo on February 20, 2023, It is a social fact that
indicates a deviation from social ethics among the children of this beloved country. The
behavior of Amar Ma'ruf and Nahi Munkar, please help, social solidarity, safeguarding
the rights of others, doing good to humans, and doing good to neighbors is only limited
to discourse in the study/discussion room, but further away from the level of
implementation and the call of moral consciousness. Therefore, it is necessary to promote
education of social ethical values so that social inequalities that occur can be overcome
or at least minimized. People who have never received social ethics education will have
the opportunity to become slaves who are dominated by the impulses of lust, kufr and
disobey their God. Man is a creation of God equipped with psychological and physical
potential that can lead him in good and bad directions. Social ethics education for
Muslims must of course refer to the Qur'an and hadith. The Qur'an and hadith not only
contain instructions about man's relationship with God, but also regulate man's
relationship with his fellow man and man with the surrounding nature.
Indeed, the social ethical values mentioned above, are not foreign learning
materials at all among mankind on this earth, almost always a topic of discussion in
discussion forums and learning processes. The problem that arises in relation to social
ethics education is the lack of comprehensive and massive implementation of social ethics
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in the midst of society. The research findings that have been described in the background
above, in general, still emphasize more on the educational aspect from the cognitive side,
not to touch on affective and psychomotor aspects. Therefore, it is considered necessary
to reform the model of social ethics education, so that solutions can be found from the
phenomenon that is being complained about today.
The moral education model applied at Darut Tauhid Islamic Boarding School
Bandung is a breakthrough model that should be taken into account and considered to be
adopted in answering the current social inequality. Darut Tawhid focuses more on
emphasizing the practice of moral implementation in real everyday life. The Islamic
education model applied in Darut Tawhid is a combination of three methods, namely
understanding, habituation or repetition, and example.
With guidance on these three methods, students are taught to understand the
meaning and purpose of the ethical values learned. Understanding is a starting point for
changing behavior, because without understanding the meaning of ethical values, it is
impossible to achieve the goals of the values taught. The method of instilling values with
an understanding approach is in accordance with cognitive learning theory, or learning
with understanding. Learning is a cognitive process to achieve understanding, which is
understanding the relationship between one part of a set of problems with other parts. A
person cannot change his behavior unless he understands the meaning and purpose of
what he is learning, for example when a student learns the meaning of honesty, he must
understand the purpose of honesty and the purpose of honest behavior, including its
benefits and effects on oneself and in relating to others. Understanding without
habituation is not enough.
Students are accustomed to applying certain values based on agreements that have
been made, for example in a week educators and students apply greetings, greetings, and
smiles, then apply cleanliness, discipline, and so on the following week. This method is
relevant to the theory of classical conditioning behavior change. The principle of classical
conditioning is the formation of a new reflex by bringing in a stimulus before the reflex
occurs. To further internalize the ethical values that have been taught, educators need to
set an example for their students.
Educators must participate in practicing positive ethical values that are asked of
students to practice. The example of educators has a positive effect in instilling positive
values in students. Exemplary leads to students' trust in educators, and trust is the starting
point for students to receive the material delivered by educators. Educator behavior is
part of learning; Students not only see and listen to the material delivered by the educator,
but also record all the movements of the educator. Educators who appear with positive
characters such as helpful, solidarity, friendly, empathetic, forgiving, patient, caring for
others and neighbors, will be easily accepted by students, thus having an effect on the
effectiveness of instilling ethical values and learning.
These three methods reinforce each other. Understanding the material learned is
the basis of learning, after that the material learned is practiced repeatedly. In its
application, educators must set a good example of the importance of practicing ethical
values in everyday life. The application of these ethical values must be supported in the
form of exemplary behavior from the environment, both family and other environments.
Conclusion
The current case of moral degradation is a portrait of the moral quality of the
nation as a whole, as a reflection of the ineffective pattern of education that has been and
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Asian Journal of Social and Humanities, Vol. 01, No. 10, July 2023 675
is being applied, including Islamic education which is actually very necessary with the
teachings of moral values. Islamic education, which only emphasizes aspects of textual
mastery and understanding, has been proven to produce students who are arid and empty
practically. Therefore, the existing educational pattern needs to be reformed into
education that emphasizes more musty practice than theoretical aspects.
Educators generally understand the purpose and purpose of ethics education, but
not all educators can find effective methods of education. The method that is expected to
improve the quality of student ethics is a combination of methods of understanding,
habituation, and role model.
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