Contextualizing Prophetic Education Based on Uswah Hasanah
By Muhbib Abdul Wahab
Lecturer at the Postgraduate School of UIN Syarif Hidayatullah Jakarta
Vice Chairman of the Pesantren Development Institute of PP Muhammadiyah
The polemic regarding the authenticity or falsity of Jokowi's diploma (and thesis) is intensifying and entering a new phase. While he was still serving as President, the case was suppressed by the hands of his power. However, after no longer being President, the people are suing. Not only related to the alleged fake diploma, but also the Esemka car default case, alleged corruption within his extended family, to alleged instructions for the murder of FPI members at KM 50 of the Jakarta-Cikampek toll road. The case began to be tried at the Surakarta District Court on April 24 last.
This case not only divides the public, triggers various social commotions, and consumes a lot of the nation's energy. The 7th former President of Indonesia was also nominated as a finalist for the most corrupt figure of 2024 by the Organized Crime and Corruption Reporting Project (OCCRP). This news further lengthens the long list of "legacy problems" he inherited, in addition to the government's foreign debt which reached more than 8,000 Trillion Rupiah and the IKN development which has the potential to be stalled. If these various cases and scandals are proven true, then we have indeed experienced a very bad "historical accident." Indonesia was once led by a President who was very problematic: dishonest, a liar, corrupt, incompetent, and a traitor to the people.
The prologue is intended to show four important things related to our education system. First, our education, especially higher education, has not yet been fully able to produce graduates with high moral integrity. Problematic graduates, such as being dishonest, fond of lying, accustomed to deceit, easily breaking promises and untrustworthy, corrupt, and so on, reflect rotten morality. Aren't the many corruptors arrested by the KPK graduates of higher education institutions, including graduates of renowned universities?
Second, the education system has not been able to act as the vanguard in fortifying the nation's morals. Leaders and educators on various campuses have not been able to become effective role models in coloring the nation's civility and civilization. In certain contexts, some campuses are also involved in providing "fake services, fake theses, fake diplomas, fake scholars, and fake academic degrees," in order to reap "profits" that can enrich certain parties. Academic falsehood can have very serious consequences: the graduates produced can be magically transformed into "populist" figures with their image-building, as if they were "saviors of the nation," when in fact they are proven to be violators of the constitution and destroyers of the democratic system.
Third, our education system has also failed to produce great national leaders with capable competence and trustworthy moral integrity. National leaders tend to be produced by political parties sponsored by oligarchies. Leaders can be "instantaneously produced" with almost unlimited money. The people's vote can even be bought and directed to choose leaders who are easily controlled. In other words, the results of the educational process can be diverted by various political interests that are not on the side of the people, but tend to benefit elites and oligarchies. Education is hijacked and damaged by an unethical, fraudulent, cunning political system that practically condones any means.
Fourth, according to Kompas (24/4/2025), the 2024 education integrity index fell to 69.50. Based on the 2024 Education Integrity Assessment Survey (SPI) conducted by the KPK, the indicator of the decline in education integrity is proven by the continued prevalence of corrupt behavior in the world of education such as cheating, plagiarism, and the misappropriation of BOS funds. It is regrettable that the world of education, which should be the last bastion of honesty and integrity values, has instead become a fertile ground for unethical practices, devoid of morals and social etiquette.
Why does our education system not yet have a high bargaining position and strategic role in coloring national leadership? How to design an effective education system, both curriculum and learning process, that produces graduates with moral integrity and can be moral role models (uswah hasanah) in enlightening and illuminating the nation's life? Can the idea of seven habits of great Indonesian children (waking up early, obedient in worship, exercising, eating healthy and nutritious food, fond of learning, active in society, and sleeping early) be an initial solution towards the actualization and contextualization of prophetic education?
Prophetic Education System
The history of human life always repeats itself. Therefore, more than 35% of the Qur'anic verses contain stories of previous prophets and peoples. Various cases of moral deviation since the son of Prophet Adam (AS), Qabil killed Habil, a son of Prophet Noah (AS) and his wife opposed his da'wah, authoritarian leaders Pharaoh, Qarun, Haman, and Bal'am, to the collaboration of Abu Jahal, Abu Lahab and so on against Prophet Muhammad (SAW), will be repeated. The main purpose of narrating the history of previous peoples is so that humans can take lessons and inspiration, so that dark events and moral deviations can be eliminated, so that we learn not to experience tragic and heartbreaking historical accidents.
The Sirah (biography, journey and prophetic career) of Muhammad (SAW) is important to be studied and interpreted in the context of developing a prophetic education system. He not only declared his prophetic mission as a perfecter of noble morals, but was also sent as an educator and inspirational leader. "I was sent by Allah SWT to perfect (the education of) morals (of mankind)" (HR Malik). "I was also sent as an educator (Innama bu’itstu mu’alliman)" (HR. Ibn Majah). In another hadith, it is stated: "I was not sent as a curser, reviler, or bully, but I was sent as a bearer of the teachings of love and compassion" (HR Muslim).
In the book ar-Rasul al-Mu’allim wa Asâlîbuhu fi at-Ta’lîm by Abdul Fattah Abu Ghuddah (1996), it is explained that all aspects of the Prophet's (SAW) life from his appointment as a Prophet until the end of his life are best practices of education that can be used as a source of inspiration and reference for developing the education system. The vision and mission of the Prophet's (SAW) education was to sow, plant, grow, develop, and spread the seeds of compassion for all mankind. The prophetic education exemplified by the Prophet (SAW) is education oriented towards the formation of personality and noble morals. The results of the Prophet's (SAW) education were companions who had good personality integrity, positive attitudes and character, and commendable behavior.
Prophetic education is developed by integrating tilâwah (recitation), tazkiyah (purification), and ta’lîm (learning). “It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error.” (QS al-Jumu’ah/62:2). The essence of tilâwah is the cultivation of literacy, the competence of reading, and understanding the verses of Allah. While tazkiyah is intended as liberation, freeing oneself from deviant aqidah (theological system) (shirk) and reprehensible morals. As for ta’lîm, it is education, intellectual enlightenment, logical reasoning, and teaching based on the Qur’an and as-Sunnah in order to develop knowledge, science and technology.
The integration of tilâwah, tazkiyah, and ta’lîm (3T) is the basis of prophetic education oriented towards transformation, changes in personality, morals, positive character, and civilized behavior, so that civilized moral integrity can in turn build and realize an advanced civilization. This 3T-based prophetic education is actualized with a curriculum of love and compassion, while being guided, integrated, and guarded by the good moral example (uswah hasanah) of the educator (Prophet SAW).
How to design and guide transformation through prophetic education carried out by the Prophet (SAW)? Based on revelation and uswah hasanah, the Prophet (SAW) conveyed the process of prophetic education through the processes of tau’iyah (awareness), tatsqif (intellectual enlightenment), and tathbiq (implementation). Awareness was carried out through the command of iqra’ (read, gather information, research, understand knowledge, develop literary culture). Awareness of the importance of literacy culture (qira’ah) encouraged students (the companions) to try to focus on reading, memorizing, and understanding the verses of the Qur’an and the kauniyyah verses (the universe).
During the Meccan period, the main orientation and focus of prophetic education was the inculcation of a correct aqidah system, self-purification from deviant theological systems (shirk), strengthening of faith, and restoration of a damaged moral system (reprehensible morals). With the inculcation of a hanif (upright, true, and consistent) monotheistic aqidah, in accordance with human nature, the Prophet's companions were guided to worship only one God, Allah the One and Only; to worship and seek help only from Him. This foundation of prophetic education can fortify students from all forms of evil, immorality, and moral decay. In other words, moral damage and decadence are caused by a crisis of monotheistic aqidah. Prophetic education ensures the importance of strengthening monotheistic aqidah as a positive driving energy that guides moral attitudes and behavior that emulate the Creator's morals as reflected in al-Asma’ al-Husna (Allah's best names).
The process of tatsqif (intellectual enlightenment) in prophetic education was exemplified by the Prophet (SAW) through strong motivation and a spirit of awakening: rising from bed, removing the blanket, not having a "rebahan" (lying around) mentality, not being confined to a comfort zone. Several verses from the early period of prophethood emphasize the strengthening of the spirit of prophetic education based on functional faith and actual moral virtue. “O you who covers himself [with a garment]! Arise and warn. And your Lord glorify! And your clothing purify. And uncleanliness avoid. And do not confer favor to acquire more. And for your Lord be patient.” (QS al-Muddatstsir/74:1-7)
The keywords of enlightenment are the belief (iman) in monotheism and the spirit of awakening to call to the Hereafter (eschatological belief), takbir (magnifying and glorifying Allah) by eliminating false belief systems, eradicating the idols of life, cleaning clothes from all forms of najis (impurity) and dirt, being clean inside and out, and abandoning sinful acts, including major sins (shirk; worshiping idols). In addition to enlightenment through rational faith and monotheism, prophetic education is accompanied by the formation of a resilient spiritual mentality. A mentality of abundance (giving without intending to receive more in return) and an iron will (patience) in carrying out commands and avoiding prohibitions are the morals of a tough warrior. So, strengthening faith and noble morals become a strategic foundation in prophetic education.
The implementation (tathbiq) of true faith and monotheism was carried out by the Prophet (SAW) by connecting the existence of the afterlife, life after death. Even the companions were reminded, "And the Hereafter is better for you than the first [life]." (QS adh-Dhuha/93:4). "And the Hereafter is better and more enduring." (QS al-A’la/87:17). Awareness and enlightenment of a mentality of abundance and future orientation (glory in this world and happiness in the hereafter) made the companions increasingly delve into the true meaning of life. In other words, prophetic education guides humans to give meaning to life with the light of faith, knowledge, and righteous deeds from the darkness of polytheism, disbelief, and moral depravity.
Contextualization of Faith, Knowledge, and Deeds
Prophetic education, restored by the Prophet (SAW) with uswah hasanah through the 3Ts for approximately 13 years in Mecca, was developed with the internalization of legal norms and values in the form of obedience in worship and adherence to regulations related to socio-political life. Through the obligation of the five daily prayers, the companions (students) learned the importance of discipline and effective time management. The habituation of congregational prayer with khusyu' (devotion) trained the companions to unite, synergize, and fraternize with one another by internalizing the moral message of prayer as a moral fortress against committing evil, vile, and reprehensible acts, and various immoralities.
Through the Ramadhan fast, the companions were accustomed to getting out of their comfort zones, by waking up earlier; making the last third of the night a momentum for spiritualization with qiyam al-lail (tahajjud), praying, dhikr, istighfar, while also enlivening the mosque with congregational Fajr prayer. Through Ramadhan worship as well, prophetic education educates Muslims to learn patience, self-control, manage desires, fight and overcome satanic temptations, while also learning social ethics by sharing joy and sustenance, giving charity, infaq, and zakat. This ethos of generosity and social philanthropy produces individuals of integrity (taqwa) who have settled their personal affairs.
With the implementation of zakat fitri and zakat mal (wealth), the companions were educated by the Prophet (SAW) to have social awareness, while simultaneously eradicating mental illness (stinginess), so that in that multicultural social system a culture of mutual giving was built. The muzakki (zakat giver) donates to those entitled to receive (mustahiq); while the mustahiq prays for the muzakki. By fulfilling zakat, the integration of personal (individual) worship and the fulfillment of zakat (financial and social worship) yields economic prosperity and social justice. So, prophetic education not only builds the resilience of faith and the strength of knowledge, but also develops righteous (social) deeds and noble morals through obedience in worship and positive habits as a result of riyadhah aqliyyah ruhiyyah (mental-spiritual exercises).
For 10 years in Medina, the prophetic education curriculum was oriented towards building a harmonious, prosperous, happy, just, and prosperous city-state and society. In other words, prophetic education was developed based on uswah hasanah in order to realize a civilization of faith, knowledge, righteous deeds, and noble morals with the Prophet's inspiration and compassion. The culmination of the implementation of the Prophet's (SAW) curriculum of love and compassion was the Farewell Hajj, where in his various orations, he educated his ummah to understand and practice Human Rights values, such as equality, justice, fairness, anti-discrimination, anti-violence, respecting the property rights of others, and so on.
The question then is, "How can the Prophet's example in prophetic education be contextualized so that it can be realized in our education system today?" The conceptual and operational answer is simple. First, we must renew the integration of our syahadat tauhid (declaration of monotheism) and syahadat ar-Rasul (declaration of prophethood). This means that if we are willing (content and sincere) to be Muslim, then the teachings of Islam must be seen as a holistic integrative manhaj (system and method) in living life comprehensively and according to ability. With a simple interpretation, being pious is not only in Ramadhan or in the mosque, but must be actualized throughout life. Practicing Islamic teachings requires istiqamah (consistency), steadfastness, and firmness of stance, not half-hearted, and not chosen according to subjective taste. Not committing sin must be everywhere and at any time. Fear of (the punishment of) Allah must be embedded in the heart, so that it yields praiseworthy morals: not sinning in social interaction and not being corrupt in politics.
With the syahadat ar-Rasul, we must learn to emulate the sunnah (way of life and good traditions) of the Prophet (SAW) through the study and deepening of his sirah. The Prophetic Sirah is a source of values and inspiration that can make Islamic teachings operational and actual, not losing their historical and strategic meaning. The signing of the Mîtsâq al-Madînah (Charter of Medina) and Shulh al-Hudaibiyah (Treaty of Hudaybiyyah), for example, prove and provide socio-political insight that Islam is peace-loving, prioritizing peace over war and social conflict. Islam is the most tolerant religion and respects differences. Islam is the foremost religion in providing an example of upholding humanitarian values.
Second, the reconstruction and reform of the prophetic education system are important to carry out by continuously studying and deepening the best practices of how the Prophet (SAW) educated, trained, habituated, strengthened, and shaped the character and personality of the companions. The communication and social interaction models carried out by the Prophet (SAW) in realizing educative transformation so that he could influence and change the behavior of his companions to have noble morals. The success of the Prophet (SAW) as an educational leader with uswah hasanah is the keyword that frames the prophetic education system.
Third, strengthening the future orientation of prophetic education exemplified by the Prophet (SAW) is built on the foundation of divine values (correct monotheistic aqidah), humanitarian values (mentality of abundance, sympathy, care, respecting diversity, love of peace, tolerance, harmony), and noble moral values (honesty, trustworthiness, patience, care, sincerity, love of sharing and giving). Prophetic education based on uswah hasanah is tightly bound by the rope of unity and the spirit of congregation based in the mosque.
Fourth, the prophetic education system developed by the Prophet (SAW) has a noble and universal vision, namely the advancement of a civilization of rahmatan lil 'alamin (mercy for all the worlds). Prophetic education not only forms students who have strong moral integrity, but also have insight and orientation to build the civilization of the ummah with the main agenda of realizing khaira ummah (the best nation) which becomes the pillar of baldah thayyibah wa Rabbun ghafur (a good, prosperous, just and prosperous country, while also receiving the pleasure and forgiveness of Allah SWT).
Fifth, the contextualization of prophetic education in this digital and disruptive era requires all of us to collaborate in order to actualize maqâshid as-syarî'ah (the objectives of implementing sharia: preserving and developing religious values, enlightening common sense, preserving life, honor, property, environment, and humanity), and realizing a just, prosperous, and advanced world civilization.
The key to the success of actualizing and contextualizing prophetic education lies in the exemplary figure (leader, educator, education developer, parent, social media, etc.) as a reference and source of inspiration in realizing social, economic, political, legal, cultural, moral, and other systems that are integrated and connected with divine values, ihsan values (feeling supervised by Allah) while also being oriented towards taqarrub ila Allah (drawing closer to Allah). Thus, prophetic education based on uswah hasanah not only plants and sows the seeds of life through deep learning and meaningful learning processes, but also nurtures, cultivates, and advances a noble civilization through the touch of prophetic communication and good moral example from all parties! Happy National Education Day, may the complexities of our education be restored by taking inspiration from the prophetic education system!
(This article has been published in Tabligh Magazine Edition Number 5/X X I I I )