Advances in Social Science, Education and Humanities Research, volume 295 1st International Conference on Educational Sciences and Teacher Profession (ICETeP 2018) Character Indexes of the People in the Works of Raja Ali Haji Abdul Malik, Isnaini Leo Shanty Indonesian Language Education and Literature Study Program Universitas Maritim Raja Ali Haji (UMRAH) Tanjungpinang, Indonesia [email protected] Abstract—Character education has been re-implemented in In his work of Gurindam Dua Belas, in article five, verse 1, every level of educational institutions in Indonesia. This paper is Raja Ali Haji said, “If you want to know a nation, look through a result of the research of character indexes to the people in the its people’s mind and language.” This fact indicates that Raja works of Raja Ali Haji. Five works of Raja Ali Haji, namely Ali Haji, as a scholar, a culturist, a writer, a historian, and an Syair Abdul Muluk, Gurindam Dua Belas, Thamarat al- Islamic expert, views the refined attitude of great importance to Muhimmah, Tuhfat al-Nafis, and Syair Gemala Mestika Sinar human beings [4]. However, the view of refined attitude in his Alam, were analyze. This paper belonged to descriptive work has not attracted the attention of researchers and scholars qualitative research and content analysis was used to analyze the so far. Instead, a number of studies on his work focused on the data. The findings show that the works of Raja Ali Haji contain fields of religion, linguistics, history, political governance, and twenty-one character indexes to the people. As a result, the works of Raja Ali Haji can be referred to as a way of life and they can literature. be used as learning materials for character education. This study is imperative as it is in accordance with the education policy in Indonesia. Since 2010, the Government of Keywords—character; character education; index; literary the Republic of Indonesia, under the Ministry of National works; people Education, has re-implemented character education starting from primary education to higher education levels. With that I. INTRODUCTION character education, the education program is expected to Raja Ali Haji rahimahullah (1809-1873) is the most implement it comprehensively by integrating social skills, preeminent author among intellectuals in the Kingdom of Riau- one’s nature, character, and love towards one’s culture and love Lingga during the period of 19th century. He has written two towards the Indonesian language with a goal to allow education books in the field of Malay language with which the field of institutions to boost the output of students who are capable of education merged in it. Those books are Bustan al-Katibin meeting the needs of qualified human resources. In this way, (Grammar of Malay, 1850) and Kitab Pengetahuan Bahasa education development materials need to be drafted in (Dictionary of Malay, 1858). His works in the field of language accordance with the vision of Indonesian National Education made Riau Islands Malay language as the embryo of the [5]. Indonesia national language [1,2]. In the field of law and National education policy emphasizes that cultural values government, he produced Muqaddima Fi Intizam (1887) and need to be developed at any educational institution so that Tsamarat Al-Muhimmah (1888). In the field of history, he learners are not deprived of their cultural roots. To support the produced Tuhfat Al-Nafis (1865), Silsilah Melayu dan Bugis program, the works of Raja Ali Haji are very relevant to be (Malay and Bugis genealogy) (1866), Tawarikh al-Sughra (The studied, which in turn can be developed into the character Smaller Chronicle), Tawarikh al-Wusta (The Middle education learning materials. This is due to the works of Raja Chronicle), Tawarikh al-Kubra (The Larger Chronicle), the Ali Haji generally which contains noble values of character that Peringatan Sejarah Negeri Johor (Historic Memorial of Johor are generally adopted from Islamic teachings [6]. State), as well as the history of Riau-Lingga and its conquered regions. He also produced a Malay philosophical work which Budi (Character) is a term derived from Sanskrit, which is was derived from Islamic teachings. This work was composed rooted from the feminine word Budh. Although the concept of in the form of poetry viz. Gurindam Dua Belas and it became budi is derived from Sanskrit word that contains Hindu popular in Indonesia, Malaysia, and other Malay Countries philosophical values, in Malay culture, the concept has been ever since. His literary works (poetry) with which religious modified. This is because Malay culture is attached to the values contained in it were Syair (poem) Abdul Muluk (1845), teachings of Islam in which the values of Islam are the main Syair Suluh Pegawai (1866), Syair Siti Shianah (1866), Syair reference in the concept of personal character within Malay- Awai, Syair Sinar Gemala Mestika Alam (1895), Syair Taman Muslim culture. Bukhari al-Jauhari elaborates the concept of Permata, and Syair Warnasarie [3]. He also wrote a unique type budi in his work of Taj al-Salatin [7]. His elaboration can be of poetry that was Ikat-Ikatan Dua Belas Puji (1858) in which summarized into fourteen characteristics, among others; the pantun (traditional poetry) and poems were mixed. character is an entity that is closest to God. It is the origin of all Copyright © 2019, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 148 Advances in Social Science, Education and Humanities Research, volume 295 truth shown by Allah. It emits lights of truth to the entire as it can build a triangular relationship with a ground, a human body; its presence differentiates between good and bad; denotatum, and an interpretant [14]. According to Peirce, a it brings self-perfection, human actions and compulsory sign “is something which stands to somebody for something in elements within human beings so as to prevent them from some respect or capacity.” He names something that is used to getting bad lucks. make a sign functions as ‘ground’. Consequently, a sign or representamen is always contained in the triadic relationship: The heart, where budi originally stems from, is derived ground, object, and interpretant [15,16]. Therefore, this study from an Arabic word. There are some words in Arabic that examines one issue i.e. the values which are related to refer to the definition of ‘heart’ in Indonesian with deep layers character indexes to the people in the works of Raja Ali Haji. of meanings. The first layer is the word “qalb” which means the outest dimension of the heart. The second layer is the word “fuad” which is defined as the dimension of the heart which II. METHOD refers to minds with intellectual intelligent potentials. The third From the twenty works of Raja Ali Haji [17], only five layer is the word “tsaqafah” which is defined as the dimension works selected to be analyzed in this study. These five works of the heart with spiritual intelligence. The last one is the word are (1) Syair Abdul Muluk [9], (2) Gurindam Dua Belas [3], (3) “lubb” that contains all intellectual intelligence and spiritual Tsamarat al-Muhimmah [18,19], (4) Tuhfat al-Nafis [20], and intelligence. It is the deepest dimension of the heart is “sirr” (5) Syair Sinar Gemala Mustika Alam [21]. The study is which entails the deepest spiritual secrets [8]. The relationship classified as descriptive qualitative research. The data of the between heart and its layers which produces personal character research were collected and analyzed using the content analysis is shown in the figure 1. technique. Content analysis is a study conducted to determine the presence of words or certain concepts in a text or set of texts [22]. In this study, the presence of meaning and the relationship of words with the concepts of morality were analyzed. Then, conclusions related to the message contained in the works of Raja Ali Haji were drawn. III. RESULT AND DISCUSSION In its relationship with the people, the works of Raja Ali Haji propose everyone to glorify his/her guests. In this case, people who receive guests should glorify their guests. The character index to glorify guests can be found in SAM, among others, in verse 39. Here are the excerpts of the verse. Oleh saudagar dipermuliakan (Be glorified by a merchant) Fig. 1. The relationship between the Heart and Budi [9]. Disuruhnya duduk di atas hamparan As shown in Figure 1, a good character which brings glory (He was told to sit on a carpet) stems from God-oriented desire. In the meantime, a bad Segala dagangan dilihat sekalian character which produces contempt stems from evil-oriented (All merchandise is being seen) desire. Etymologically speaking, the phrase budi pekerti is Berjenis-jenis kassah dan kattan defined as ‘self-righteous behavior or appearance’ [10]. Based (Different types of gauze and cotton) on ethics or moral philosophy approaches, the character is The above verse tells the story of a Barbarian merchant someone’s disposition or someone’s particular nature in who received his guest, a merchant from Hindustan, named showing polite acts and respects to others as reflected in his/her Bahauddin, whose name was none other than the uncle of the behavior and life. Disposition is an overall support of character, Hindustan Sultan, Sultan Syihabuddin. The arrival of the guest attitudes, decision, habits and good moral values in a person to the Barbarian country, especially to the Barbarian which is terminologically called as a virtue [11]. merchant’s house, was welcomed very well and glorified by To analyze character indexes to the people, this research the Barbarian merchant.