Ibadurrahman Value Education Model in School

This study is based on two different phenomena among few of students. On one side, some students have excellent achievement that is gained through optimal training process from all parties. On the other hand, some students do several misbehaviour actions such as fighting, raping, murdering, robbery, pornography, drinking alcohol, selling drugs, and mysticism that can ruin aqidah. This study aims to explain the development of value education model based Ibad al-Rahman character especially its vision, mission, program, situation, process, support from society, parents, and students and evaluation in order to train to be akhlaqul karimah personality. This study reveals some findings that the development of value education based on ‘Ibad al-Rahman character can assist to achieve school‟s vision, mission, objective, situation and condition and make it easy to realize education obejctive of ‘Ibad al-Rahman. In short, education process through habituation and exemplary is the most exact method and sufficient support from internal and external sides to bear ‘Ibad al-Rahman character, and evaluation is done in the development of value education based on ‘Ibad al-Rahman character in school.


INTRODUCTION
(GXFDWLRQ LV H[SHFWHG WR GHYHORS YDULRXV KXPDQV· potentials from the day borned (fitrah) so that it can change them to have excellent characters. Haqqi (1137, Juz 7:31) stated that one of fitrah meanings refers to the acceptance of al-Tauhid and din al-Islam without any rejection and denial (al-fithratu hahunaa al-Qaabiliyatu li al-Tauhidi wa diini al-Islaami min ghoiri ibaain anhu wa inkaarin lahu). This potential will not become more value able if it does not realize in practice.
Education is a way to change and develop all KXPDQV· SRVVHVVHG potentials that they are born to be mature and civilized. Moreover, education is held in family, school, and society in which Ki Hajar Dewantara named it as three central education. Education in family becomes the first element to color those potentials as well as further basic education development. Yalzan (1988, p. 158) argued that in family life, there should be occured identification process, exemplary, experience sharing, and many more that can be guidance for children. Horton (1993, p. 277) put forward that family can create harmonous interaction between parents and their children. To reach it, and even to help human in value affirmation process of rabbaniyah and insaniyah, it is required facilitation and religious atmosphere in family. The facilitation can be formed both physical and non physical, i.e., school (Madjid, 1988, p. 127). Besides, family requires sufficient religion understanding to educate their children, adequate general knowledge, financial, and other things.
After absorbing values in family, a child can counter second education, i.e., schooling that must continue basic former and prior education which emphasizes on character building and early cognitive development. School education as its function and role must be oriented to the objective achievement which balances between physical and non physical needs. This is in line with Act No. 20 2003 regarding National Education System chapter II article 3 that confirms the main national education objective referring to iman and taqwa aspect. This means that core value of national character building in education is derived from religion. All education processes must focus on strengthening GLYLQLW\ YDOXHV EDVHG RQ UHOLJLRQ IDLWK 6FKRRO·V HIIRUW WR maintain and embed values in National Education Objective can be realized in various approaches.
Muhaimin (2004, p. 306-307) revealed that embodiment of core value requires religious atmosphere in school environment. In line with this, there are four models of creating religious atmosphere in school, namely: (1) structural model, this is realized by rules and image building of leadership or SROLF\ RI HGXFDWLRQ LQVWLWXWLRQ RU RUJDQL]DWLRQ DV ZHOO DV OHDGHU·V LQVWUXFWLRQ or initiation; (2) formal model, this creation is based on understanding that religion education is human effort to teach hereafter and spiritual problems so that naturaly it is normative, doctrine and absolutism.; (3) mechanical model, this creation views all aspects of life require education as embedding and development values of life based on their functions; and (4) organic model, this creation of religious atmosphere views religion education as a system to develop religious spirit that manifests in religious behaviour and skill. As Muhaimin, Borba (2008: vii) quoted Aristoteles that human will not be moral and wise by himself but great efforts make by himself and society.
Based on those views, many educators attempt to embed values to their learners both rabbaniah and insaniah. Rabbaniah value is divinity soul substance in the form of basic core of religion that must be embedded in human including iman, islam, ihsan, taqwa, sincerity, resignation gratitude and patient. In addition, insaniah value is the real form of divinity soul substance LQ WKH IRUP RI RQH·s behavior and attitude in daily activity such as silaturahmi, brotherhood, equality, positive thinking, humble, gracefully, trustworthy, heroic, economized and generous. (Madjid, 1998, p. 130-136).
The efforts on development of religious values in school cannot be separated from development of knowledge and technology toward globalization process. This influences society life including school teenager both positive and negative effects. One of positive effects provides strategic opportunity for society and Indonesia nation. (Azra, 1999, p. 45). According to Arifin (1995, p. 8), technology development can play an important role in gaining particular achievement for learners in particular schools.
On the other hand, negative impact of globalization cannot be avoided by Indonesia nation, especially immature teenager (senior hight school students). According to Elposito (1986, p. 87), one of factors that rises H[WHUQDO SUREOHP LQ WHHQDJHUV· OLIH LV PRdernization sympthom and technology that is misinterpreted by them. Such deviation is influenced by massive TV shows so that all society including senior high school students can enjoy entertainment show in the form of love story, rapist, homicide, robbery, pornography, drinking alcohol, drugs, and mysticism that can ruin aqidah (Borba, 2008, p. 5). Those actions is likely to imitated by society especially teenagers.
Related to those phenomena, it is important to study value development model as the effort of personality training of akhlaqul karimah at school by using Ibad al-Rahman model. ¶,Ead al-Rahman

Definition of ¶,EDG DO-Rahman
The term of ¶Ibad al-Rahman can be founded in Surah Al-Furqan verse 63-77. This idiom is derived from the word bad and al-Rahman.
According to Al-Zamakhsyari (2003, p. 821), idiom ¶,EDG DO-Rahman refers to those who are blessed special gift from Allah SWT. Meanwhile, according to Nasir Al-6\D·GL LQ Abdurrahman (2002, p. 576), it has two worship meanings to Allah: (1) ¶ibadah rububiyah, a worship which is conducted by all human beings both muslim of kafir, good and bad, all creatures that are taken care and protected by Allah, and (2) ¶ibadah uluhiyah, WKLV ZRUVKLS UHIHUV WR SURSKHWV DQG $OODKV· EHORYHG. The latest definition refers to ¶Ibad al-Rahman. Moreover, Al-Jazairi views that (2008, p. 258 ¶,EDG DO-Rahman based on those experts refers to human who has special characters blessed by Allah in the form of iman, taqwa, obedience, and good akhlaq that can be exemplified by other humans and has rights to get reward from Allah someday.

Characters of ¶,EDG DO-Rahman
Characteristics of ¶Ibad al-Rahman as explained in surah al-Furqan verse 63-77 show their special characters. They are as though human strainer at the end of long war between guidance and astray or between those who deny and neglect religion and those who follow Rasul with guidance for human. They are as if ripe fruit for difficult and long jihad as well as an entertainment for preacher after struggling against denial, rejection, and neglection. They become a role model of realistic life for Muslim pilgrims and for Muslim soul with its straight manhaj education. 7KH\ GHVHUYH WR JHW $OODK·V DWWHQWLRn on Earth.
According to several expert of tafsir Al-4XU·DQ those verses identify ten ¶,EDG DO-Rahman characteristics. First, they always walk on Earth with gentle, humble and prestige. Second, if ignorant people greet them, they leave them and go to another place where they cannot interact with those ignorant. Third, they do worship sincerely in the middle of the night to Allah the Caretaker³they sincerely bow down and stand in their prayer (shalat). Fourth, they spend their wealth for themselves, their family, or others and they do not exaggerate, they are not stingy, their expenditure is in balance. Fifth, they purify Tauhid, they do not worship and beg to other God but Allah openly and secretly. Sixth, they do not do any abusement such as murdering or do not kill human soul as it is forbidden by Allah except with haq. Seventh, they do not murder morally by doing adultery and sexual harassment but they make themselves sufficient to their biological needs through legal marriage. Eight, they who have already repented and regreted their mistakes intend not to repeat it and ask for mercy to Allah and have faith to Allah and Rasul properly and sincerely as well as practice perfect deeds (amal saleh). Ninth, they always keep their identity and their enYLURQPHQW·V GLJQLW\ by avoiding fake sworn. Tenth, they have an open heart, they are ready to accept warnings and recommendation (Shihab, 2002, p. 525-544 dan Quthb, 2004, p. 312-319. Al-Maraghi (2006 defines ¶Ibad al-Rahman DV $OODK·s servant with faithful and sincere in which the indicators include some characteristics. First, they walk calmly and politely, do not stomp their feet arrogantly and they are not snobby and they do not do any damage on Earth. Second, they do not reply ignorant people who mock them but they forgive them and only say good things to them. Third, they do worship in the middle of the night and lighten up the night with shalat. Fourth, they beg to Allah to be apart from Jahanam torture with hard pain. Fifth, they are not mubazir in spending their income but they use it wisely and in balance. Sixth, they do not worship but only Allah, they purify their worship and their obedience to Allah, they do not murder anyone without any reason except for the haq which is not forbidden anymore, they do not do adultery, doing forbidden sexual intercourse. Seventh, they do not give fake sworn, do not help sleaze person, and they praise themselves by ignoring unuseful statements such as mocking $O 4XU·DQ and Rasul, also unclear conversation. Eight, they listen carefully to $OODK·V YHUVHV DQG EHJ WR $OODK WZR WKLQJV: (1) that Allah gives them obedient wife and descendant to Allah without alienating him with others so that they will live happily forever on Earth and Hereafter, and (2) that Allah make them to be guide to those who want to follow the guidance, to be preacher on deeds, to be leader in doing PD·UXI and deterrent for bad things (mungkar).

Value in Education
Value was placed in academic philosophy explicitly at the end of nineteenth century. However, implicitly, it has played a role in philosophy LVVXH VLQFH 3ODWR SXW IRUZDUG µJRRGµ LGHD LQ WKH KLJKHVW OHYHO RI YDOXH (Bartens, 2004, p. 12). Ideal objective of education value is directed to reach human completely which implies on value education as all education practices at school. Value education means all dimensions of education are carried out through development activity both in curriculum, extracuricular and teaching learning process as an effort to embed value in education.
Recently, there seems a sympthom in youth even parents who abandon PRUDOLW\ YDOXH LQ PDQQHU·V UHODWLRQVKLS WKDW LV QHHGHG LQ FLYLOL]HG VRFLHW\ ,Q this reformation era, it seems people can do freely. For example, mass fighting, plundering, raping, mocking, destroying worship place, government offices, education institution, emerge anxiety in society. Value in education is one of alternative efforts not to produce anarchist Indonesian people. It cannot be separated from general education and becomes effective way to prevent those negative impacts.

Value as Education Material
Value in philosophy has existed for so long since human tried to answer the question ´what should I do"µ The answer is related to rigth, virtue, good, which refers to ethics value and discusses beauty of esthetics value even though this embryo of value philosophy study has existed since there was book of Plato, Republic, which explored about beauty, good, and purity (Plato, translation, B. Jowet, no year).
Misperception often occurs if moral consideration is applied to esthetics criteria or vice versa. In particular, it usually emerges deprivation of art esthetics whereas if moral is assimilated with esthetics, moral value will be altered into taste and style. Nevertheless, it does not mean that ethic consideration cannot be applied on esthetics field; moral principle just ensures the influence of the work toward action does not refer to esthetics itself.
The meaning of ethic value is properly intentional action, someone must voluntary do it. This ethics in philosophy is divided into two types, i.e., exact ethics and applied ethics which discuss the nature of morality. Related to ethics value, Bartens (2001, p. 6) SURSRVHG WKUHH HWKLFV· PHDQLQJV 1) values and norms which be guidance for someone or group of people to manage their behaviours, (2) a set of principle or moral value, and (3) knowledge for good and bad things. Ethics here is similar to moral philosopohy (code of ethics). Study of value in education does not merely contain codes of ethics that become indicator for individual in his life and his society. These three ethics meanings in education are related to methodology. Different method or chosen one often occurs due to different objective rather than disagreement of value meaning. However, this value topic makes everyone have different orientation and strategy in development of value education.

Hierarchy of Value in Education
Rescher (1969, p. 14-19) stated that value classification is based on: (1) acknowledgement, acknowledgement of subject regarding value owned by individual or a group, for example, profession value, tribal value, or national value; (2) object of matters, way to evaluate an object based on particular character of the object such as human is valued based on his intelligence or a nation is valued from its justice law; (3) EHQHILWV IURP RQH·V LQWHQWLRQ QHHGV, urgency, or interest that is realized in the reality, for example, in economy value category, its profit is in the form of production or in moral value category, its benefit is gained through honesty; (4) objective, which is based on particular objective type as reaction from valued condition, for example, value of education accreditation; (5) relation between value development and benefits: (a) value and self-orientation (egocentric value), i.e., gaining successfulness and serenity and (b) value and other orientation, i.e., group orientation.
Everyone views value as an important thing but degree of value interest is not the same. Max Scheller classified value as quoted by Kaelan (2002, p. 175) into four hierarchy: (1) pleasure value UHODWHG WR KXPDQ·V senses for bad and good things; (2) life value, it is important value for life; 3) soul value, which does not depend on physical and environment condition, and (4) spiritual value, i.e., morality value between sacred and non-sacred. Meanwhile, Darmodidardjo (1984, p. 66-67) divides value into three type: (1) material value, DQ\ XVHIXO WKLQJV IRU KXPDQ·V SK\VLFDO, (2) vital value, any useful things for humans to do activities, and (3) spiritual value, any useful WKLQJV IRU KXPDQ·V VSLULW.
In Indonesia (especially period of P4 training), value hierarcy can be divided into three (Kaelan, 2002, p. 178). First, basic value (ontology) is the innermost nature, essence, core or meaning of value itself. It is universal since it relates any nature of real objective for example, the nature of God or human. Second, instrumental value, is a kind of measurable or directed guidance. ,I LQVWUXPHQWDO YDOXH LV UHODWHG WR KXPDQ·V EHKDYLRXU WKHQ LW LV categorized as moral norm. If instrumental value is related to organization or nation, then, it is a direction, policy, or strategy sourced from basic value. Third, praxis value, it is basically as an elaboration of instrumental value in the real life. Thus, basic, instrumental, and praxis values become a system that cannot be deviated from its system.
As explained earlier, it can be said that the highest value is always ended in the deepest and abstract value for human. It is ideal, not an concrete thing of fact; it is not merely correct or incorrect which demands emphirical evidence but also it regards appreciation of like and dislike or will and unwill (Thoha, 1996, p. 61). Lower value is tentative depending on KXPDQ· VHQVH DQG LW LV PRUH SUDJPDWLF WR VDWLVI\ KXPDQ·V physic (or in UHOLJLRQ ZRUG ´QDIV VDWLVIDFWLRQµ . Education in this value hierarcy attempts to help learners in realizing their owned values and facilitate them to have open insight and feeling in order to own and trust more real and endurable values which become respected and assured legally as civilized human. To gain and determine value hierarcy is not easy as John Dewey said that value is methodology problems (Frondizi, 2001, p. 30). In addition, there are two ways in determining value and valuable things. First, someone is categorized as empirical objective group adapted with his experience. Value and valuable is a kind of habitual experienced in reality as empirical experience. Second way is through a prior subjective. It believes emotional intuition, i.e., belief in undoubtedly knowledge. These two ways which bear moral value can be applied in education since education views individual as experience and as potential to reach the truth.

Value Education in National Education System
According to Mulyana (2004, p. 70), there are four factors that support value education in learning process based on Acts of National Education System (ANES) Nomor 20 in 2003. First,ANES No. 20 in 2003 as decentralistic character shows that development of humanity value especially which is developed through democratization of education. Decentralization does not merely mean as delegation authority of education management in regional level or school but also as an effort to the development and empowerment of value autonomously among educators. Second, the main obejective of national education emphasizes on iman and taqwa aspect. This signs that core value of national moral character building is sourced from religion faith. All education process must be cored on strengthening of GLYLQLW\ YDOXHV EDVHG RQ RQH·V UHOLJLRQ IDLWK. Third, competence based curriculum as mentioned in ANES No. 20 in 2003 VKRZV WKDW OHDUQHUV· OLIH values must be generated based on their needs and competence. In addition, education is demanded to develop descriptive, contextual and meaningful education. Fourth, ANES No. 20 in 2003 concerns early age education (PAUD) WKDW KDV DQ LPSRUWDQW PLVVLRQ YDOXH IRU FKLOGUHQ·V GHYHORSHPHQW. EventhRXJK FKLOGUHQ·s understanding is not as deep as adult, apperception value can be growed in early age or golden age. In this age, child must be trained to involve mind, feeling, and action such as singing, playing, writing, and drawing so that in himself, it can grow honesty, fairness, affection, tolerance, beauty, and responsibility in understanding values based on his ability.

Relation between Value Education and School
In school, value is not resulted from teaching (curriculum) but also it comes from ´hidden curriculumµ unplanned experience or indeliberate expectation to learners (John Child in Fraenkel (1976, p. 2). This can be seen from playing activities such as sport, competition, play rules, or when children think other behaviour form. Furthermore, children in school social life consider their accepted and rejected behaviour, following and criticizing habitual and morality of their society. There is also school interpretation on misbehaviour and models related on it. For example, a child concern different race, religion, occupation, economy, or national background. Or, a child does an experiment and report it. It happens also when learner pays attention on his teacheU KRZ WKH WHDFKHU·V WDON EHKDYLRXU DQG DFW LQVLGH DQG outside the class.
Such condition in the view of MI. Soelaeman is called intentional point (A. Jayadi, 1997, p. 99). Learners can do various ritual religious activities and discuss with ustadz/ustadzah and any other activities. Relax conversation between learners and ustadz/ustadzah is indeed very interesting. Sadiman is named it as contact haurs (1994, p. 97). In other words, Bafadal (27 Agustus 1999) stated that school can formulate concrete programs such as providing and functioning worship facilitation in school such as mosque, mushalla and practical room with supporting tool.
As it is written by John Child in Fraenkel (1976, p. 29) that moral factor emerges in school or when teacher or supervisor counters something or against others. However, it must be admitted that explicit considerations of value issues or in the form of systemic value still rarely occur in school or class as it is shown that discussion and analysis is truly implicit or even it is rarely as a result of intentional plan and design by teacher or administrator.

Value Education Target in School
Value education target is aimed at creating individual to be human being and to be human life. Djahiri in Hakam (2000, p. 73) revealed that: (1) humanizing (humanizing human to be humanity, complete human, kaffah) meaning education, development, extension process of a set of value and norm and norms into value as well as value belief system of human and humanity properly, (2) empowering (empowering human as creature who realizes his potential and limitation) by (a) knowing the what and knowing the why (b) appreciate mean and end (c) experiencing, acting and behaving, (3) civilizing, in the form of paradigm, dzikir and behaviour patterns.
Particularly, value education target include: (1) training, implementing and preserving norm morality value of human beings, group and their life, (2) upgrading and extending value and belief system of human or society group, (2) training and improving self/society/nation identity, (3) prevent and minimalize or omit negative values, (4) training and attempting on achievement of goal, (5) Clarifying and operating basic norm morality value in life, and (6) &ODULI\LQJ DQG VWXG\LQJ QRUP PRUDOLW\ YDOXH LQ RQH·V VHOI RU life (Jahiri, 1996, p. 44)

Implementation of Value Education in School Environment
ANES No. 20 in 2003 states education line is a way to develop OHDUQHUV· potential based on objective of education. ANES article 13 mentions that education line consists of formal, non formal, and informal education that can complete and encrich each other (Anonymous, 2003:9). Formal education is formulated into three stages: basic, middle and higher education. Non formal education is outside formal education and it can be held structuredly and gradually in society. Moreover, informal education is held in family.
School is one of social system place forms to interact each other which have various values of life. Those values are intentionally legalized into formal rule such as disciplinary and tidiness which are regulated in school rule or intelligence, honesty, responsibility, and healthy which are set in written curriculum. Besides, school is also a place to meet values of life personally in the form of thought, verbal and action. Such values tend to be spontaneous in every uniqe character. Thus, even though these values are unplanned formally, they play role in forming significant school culture atmosphere.
School is education institution which is managed structuredly involving education components such as management, financial, facilitation, curriculum, students and teachers. School is built as formal education in order to improve knowledge, skill, attitude, and value of students. As a social system, school can be viewed as interactive and dynamic organization since some of people has the same interest with different potential and background of individual.
Value education experts provide two approaches in developing value in school. First, school structuredly develops value through written curriculum. Second, value embedding occurs naturally and sincerely although this is not regulated directly in formal curriculum or in other words, it is in hidden curriculum area.
Related to the former, Mulyana (2004, p. 178-221) revealed some common principles of value insertion and integration in subject mattersof formulated curriculum.

a. Value Education in Science and Mathematics
Value and ethics must be explicitly elaborated and encriched in every topic of Science and Mathematics learning. The development of value and PRUDOLW\ LQ 6FLHQFH DQG 0DWKHPDWLFV LV FRQYLQFHG WR IRVWHU VWXGHQWV ¶ potential more than what has been achieved in conventional teaching. UNESCO (Mulyana, 2004, p. 179-180) recorded that Science and Math which are integratedly delivered based on value education needs can change OHDUQLQJ PHDQLQJ DQG LPSURYH VWXGHQWV ¶ DELOLW\ LQ VFLHQFH DQG WHFKQRORJ\ contribution and own clear scientific attitude. The development of learning material contains essential materials of Science and Math such as value, moral, ethics owned by students and those become crucial if they are not delivered in learning process. The essential materials are explained in the following table:

Value in General
Objective of Curriculum Rationale To understand Science and Math logic and apply number concepts Cause-effect logic To assess relationship between previous and futute events and its implication for emerging side effect Science and Math as a way to improve society life To assess the use Science and Math in daily activity in society Modernization and technology To prepare students in obtaining proper education based on work needs and technology development Source: Mulyana (2004, p. 180) b. Value Education in Social Science and Humanistic Operationally, value development in Social Science and Humanistic has three different stages. First stage is the introduction of environment facts, second stage is the forming of concepts and thirs stage is consideration of integrated value. In learning this subject matter, students not only recognize the concept of theory but they must be critical to analyze current issue. Moroever, integrated value in Social Science and Humanistic is in the form of intrinsic value such as objectivity, rasionality, and honesty or it can bebasic moral value such as caring to someone else, empathy, and other social deeds. Those moral values must be integrated in curriculum of Social Science and Humanistic. Mulyana (2004, p. 193) revealed that there are some essential values that can be developed in Social Science and Humanistic, as follows:

Value in General
Objective of Curriculum Equality and Justice To embed honesty and equality of opportunity Citizen Responsibility and social commitment To develop ability in recognizing social life and realize social interdependent life Achievement of national language To develop language skill and proud of superior national aspect Environment responsibility To develop understanding interdependence between human and environment asa well as the need to protect nation heritage Healthy To develop healthy life and disease protection Accuracy in spending money To develop awareness of budgeting wisely Source: Mulyana (2004, p. 193) c. Value Education of Islamic Education Study As subject matter, Islamic Education plays an important role in realizing Islamic values for the students. This subject contains value, moral, and ethic of religion which make it as the leading position in developing VWXGHQWV· UHOLJLRXV PRUDOLW\ 7KXV WKH WHDFKHU LV UHTXLUHG WR EH PRUH DFWLYH LQ realizing religious values. According to Special development guidance of Islamic Education issued by Depdiknas (2002), it is stated that there are three elements in developing basic principle of Islamic Education Study: Aqidah, Syariah and Akhlaq. Aqidah is an elaboration of Iman, syariah refers to Islam concept, and Akhlaq is an elaboration of Ihsan. Based on these three concepts, it bears various Islamic studies including study related science and technology and culture.

Tabel 3. Essential Material of Islamic Education Study Value in General
Objective of Curriculum Iman and Taqwa (aqidah) To strengthen aqidah DQG HQOLJKWHQ VWXGHQWV· fitrah Truth and Belief of Law (syariat) To extand knowledge and awareness of religion law that must be obeyed or avoided by students Ethics and Religious Morality (t) To train students to have good behavior in relation between human, nature and God Source: Mulyana (2004, p. 205) d. Value Education in Extracurricular Activity Extracurricular activity is viewed as an education effort involving value awareness process even value internalization. This extracurricular activity can be developed in various ways and contents. It also gives a wide opportunity for school, in particular principal, teachers, and students to effectively design many kinds of extracurricular activities.
Otherwise, Muhaimin (2009, p. 115-118) modified Depdiknas concept by giving strategic concept of precisely akhlaq education for the students through integrated school (school and Islamic boarding school) that can be carried out in many ways. First, the integration is realized in daily routines. This can be done through: (1) exemplary, this begins from supervisor, principal, teacher, and other staffs including cleaning service as role models for the students; (2) Spontaneous activity, this occurs when a teacher recognizes misbehaviour student such as lazy, littering, saying bad words, and many more, he will spontaneously advice the student well; (3) Warning, teacher will give warning to students who misbehave and ask them to practice good values so that the teacher can change their behaviour; (4) Environment condition, school is conditioned by providing physical facilitation such as rubbish bin, clock, religious value slogans that are readable for the students, clear rules posted on strategic places; and (5) routine activity, this activity is carried out by students continuously and consistently both daily and periodically, for example daily activity, praying before and after the activity or greeting salam each other, meanwhile for periodically activity such as finishing reading Quran every month in school, Speaking English in every Monday and Tuesday, speaking Indonesian in Wednesday-Thursday and Arabian in Friday-Saturday.
Second, integration is set in some programs. This activity requires planning or making program by teachers. This is necessary if teachers consider delivering principles of religious moral value. For example, in organizing lesson plan of Economy, teachers attempt to insert precise akhlaq values.
The integration of precise akhlaq values in programming school activity also can be realized in various activities which aim to build diversity attitude of learners as mentioned in the following examples:

Value Education Based ¶Ibad al-Rahman· &KDUDFWHU
One of education models in Indonesia recently are classified into integrated, for example, modern/common education model integrated with pesantren education model. Islamic education institution using boarding school system consists of several aspects: spiritual, intellectual, moralemotional, social and physical. With integrated education model and appropriate time allocation, school should apply value education based on ¶,EDG DO-Rahman character. Such model as core value enables to be integrated in education process. ¶,EDG DO-Rahman character stated in Surah al-Furqan verse 63-77 has been explained by several experts into ten special characters which enable to be internalized and personalized in oneself comprehensively and continuously. Comprehensive means done by all components in institution such as principal, teachers, administration staff as well as cleaning service. Continuous means that internalization process and value personalization are done sustainable through various methods such as: habituation, exemplary, punishment, advice, etc.
Related to character education, Koesoema (2010, p. 1) revealed that if character education cannot be understood completely in national education context, it will be only a discourse. Moreover, if it is understood partially and QRW RQ WDUJHW LW ZLOO EHDU FRQWUD SURGXFWLYH WR OHDUQHUV· FKDUDFWHU EXLOGLQJ Such partial approach which is not based on tight pedagogy will mislead them to be less moral. The failure of honesty canteen indicates that educators make mistake in understanding honesty meaning in education context. They do not realize this problem deeply that has undermined national education. Thus, character education must be directed to development of educative culture, i.e., directing learners to have integral personality.
Furthermore, Koesoema (2010, p. 2) formulated that there are three basic design of effective and complete character education. First is character education design based on class. This means teacher as educator and learners as students in class. It shows relation that teacher-student is not monologue instead of dialogue with many directions because class consists of teacher and students who are interacted discussing the material. It also gives understanding the correct priority in teaching context including noninstructional such as class management, class consensus, etc. The role and character of educator is very important in building ¶Ibad al-Rahman character.
Qayim revealed some characters that must be owned by Murrabi such as forbidding to get in depth with world pleasure, always doing jihad with knowledge (hujjah/bayan), understanding religion completely, persuading others to Ridha $OODK·V SDWK, being careful in giving fatwa, understanding and recognizing self-competence, being careful in solving a problem, being insufficient with knowledge, always practicing their knowledge, being afraid of Allah, missing and loving knowledge, always being order and well-planned in teaching learning process, giving affection and caring to learners, being fairness, being sensitive WRZDUG OHDUQHUV· GHYHORSPHQW DQG SRWHQWLDO, giving punishment if necessary (Hasan bin Ali Hasan Al Hijazi, 2001, p. 298-304).
Second, character education design based on school culture attempts WR EXLOG VFKRRO FXOWXUH WKDW FDQ EXLOG OHDUQHUV· FKDUDFWHU E\ VFKRRO·V GRQDWLRQ so that value is formed and embedded inside themselves. To embed honesty value is not sufficient to give moral advices to learners. This is also supported by creation of honesty culture through strict and consistent school rule toward every dishonesty behaviour.
Third, character education design based on community comes from school and society to educate learners. Society outside education institution such as family, citizen, and country has moral responsibility to integrate character building in their life context. When national institution is weak in straightening law or when those are guilty do not get fair punishment, this shows that country has miseducated its citizens to be unappreciated social structure.
Based on Bagir, et al (2005, p. 108), there are four integration implementations of science technology and iman taqwa. In this research context, value integrations based on ¶,EDG DO-Rahman character in learning process in school among others are conceptual, institutional, operational, and architectural level.
In conceptual level, value integration of ¶,EDG DO-Rahman characteristic in learning can be realized through formulation of vision, mission, objective, DQG VFKRRO SURJUDP VFKRRO·V VWUDWHJLF SODQ . Institutionally, integration can be realized through forming of institution culture that reflect combination between science technology and iman taqwa. In operational level, curriculum and extracurricular design (Kurikulum Tingkat Satuan Pendidikan/KTSP) must be formulated seriously so that fundamental value of religion and knowledge is integrated coherently. Architecturally, integration can be showed through forming physical environment based science technology and iman taqwa such as complete worship facility, suitable laboratorium, library with providing complete religion and general knowledge books.