Text and Context: Exploring Values of Character in "Al-Qiro'ah Al-Rosyidah" Text

Text and Context: Exploring value of ….
Text and Context: Exploring Values of

Character in "Al-Qiro'ah Al-Rosyidah" Text
Muassomah Muassomah
UIN Maulana Malik Ibrahim Malang
Jl. Gajayana 50, Malang, Indonesia
muassomah@bsa.uin-malang.ac.id
Abstract
Al-Qiro'ah al-Rosyidah textbook studied by beginner santri (a term for
students admitted to study in Islamic boarding schools) in several
Islamic boarding schools in Indonesia is due to its simple vocabulary
and easy-to-understand word structure character values that are in
line with Islamic values. From the textbook, al-Qiro'ah al-Rosyidah,
children and adolescents can learn aspects of language and
understand the values and norms implied in each text title. This paper
aims to explore the character values contained in the textbook al-
Qiro'ah al-Rosyidah. The activities described in the book indicate past
activities such as farming, gardening, anchoring, etc. which are
different from the present conditions. Therefore, it needs
contextualization with value activities in the present. This paper is
employing descriptive qualitative research with a literature study
approach, namely extracting from a textbook. Data collection was
carried out through reading and recording, which were then followed
by mapping and classification. Critical discourse analysis techniques
are used in analyzing the data in this paper. This paper concludes that
the textbook al-Qiro'ah al-Rosyidah contains character values that
follow Islamic norms, which are reflected in society's life in the past.
These values are in the form of patience, trustworthiness, sincerity,
responsibility, help, cooperation, respect for others, etc. This study
suggests analyzing the same book as a whole for volumes 1, 2, and 3
so that the values extracted are more diverse according to the varied
descriptions of past experiences.
Keywords: text al-Qiro'ah al-Rosyidah, character values, character education,
text, context.
244 VOL. 9 NO. 2 DECEMBER 2020

Muassomah
Abstrak
Buku teks al-Qiro’ah al-Rosyidah yang selama ini dipelajari oleh
santri pemula di beberapa pesantren di Indonesia disebabkan kosa
kata yang sederhana dan struktur kata yang mudah dipahami, ternyata
juga mengandung nilai-nilai karakter yang senada dengan nilai-nilai
Islam. Dari buku teks al-Qiro’ah al-Rosyidah anak dan remaja dapat
mempelajari aspek-aspek kebahasaan, sekaligus dapat memetik
hikmah nilai dan norma yang tersirat di setiap teks. Tulisan ini
bertujuan mengeksplorasi nilai-nilai karakter yang termuat dalam
dalam buku teks al-Qiro’ah al-Rosyidah. Aktivitas yang digambarkan
dalam buku menunjukkan aktivitas masa lalu seperti bertani,
berkebun, berlabuh, dan lain-lain yang mana hal ini sudah berbeda
dengan kondisi masa kini. Hingga dibutuhkan kontekstualisasi dengan
aktivitas nilai di masa sekarang. Tulisan ini berjenis penelitian
deskriptif kualitatif dengan pendekatan studi pustaka, yaitu penggalian
dari sebuah buku teks. Data dikumpulkan melalui baca dan catat, yang
selanjutnya dilakukan pemetaan dan klasifikasi. teknik analisis kritis
yang digunakan dalam menganalisa data dalam tulisan ini. Tulisan ini
menyimpulkan bahwa buku teks al-Qiro’ah al-Rosyidah telah memuat
nilai-nilai karakter yang sesuai dengan norma Islam yang
direfleksikan dalam kehidupan masyarakat di masa lalu. Nilai-nilai
tersebut berupa sabar, amanah, ikhlas, tanggung jawab, tolong
menolong, kerjasama, dan menghargai kepada yang lain. Penelitian
ini menyarankan agar dapat melakukan analisis buku yang sama
secara keseluruan jilid 1, 2 dan 3 agar nilai yang digali lebih beragam
sesuai gambaran pengalaman yang bervariasi pada masa lalu.
Kata Kunci: teks al-Qiro’ah al-Rosyidah, Pendidikan karakter, nilai-nilai
karakter, teks, konteks
Introduction
Despite the rise of online books (e-books) in the era of the
technology industry 4.0, the textbook al-Qiro'ah al-Rasyidah is a
still applicable to todays education needs. The book is quite old
published in 1953 set. 52nd but it is still relevant to be used as
muthala'ah material for students in Islamic boarding schools.
This book is used as the core material in several schools based on
HERITAGE OF NUSANTARA:
INTERNATIONAL JOURNAL OF RELIGIOUS LITERATURE AND HERITAGE 245
Islam; written in Arabic; but using simple vocabularies to

describe daily activities. Apart from that, this book has a
teaching content of character values.
In Line in line with this, education today is increasingly
responsible for the increasing demoralization of children and
adolescents. (Mannuhung, 2019) Even more days, juvenile
delinquency increases drastically, especially during a pandemic
(Mutohar, 2020), while they are the hope of the nation's
successor in the future. (Wijaya, A., Purnomolastu, N., &
Tjahjoanggoro, 2015).
Children and adolescents who fall into the abyss of moral
decadence are not only influenced by emotional instability
(Yunia, Liyanovitasari, & Saparwati, 2019) and a lack of
attention and supervision from teachers and parents (Harahap,
2017). Children of the current generation are more likely to be
individualistic and reluctant to receive advice (Wulandari &
Hodriani, 2019) on the other hand, parents and teachers expect
all orders and instructions to be obeyed and carried out without
having to ask (Muassomah et al., 2020) This is what makes the
existence of al-Qiro'ah al-Rasyidah textbook necessary to
explore the values of morality contained in it. It can be
considered as alternative character education for children and
adolescents and lead them to carry out their activities
characterized by noble morals in the textbook al-Qiro'ah al-
Rashidah. Maknun says, for example, that the legacy of the past's
text should be explored in term of the Islamic values contained in
Muassomah
it, which is then contextualized in a technological life. (Maknun

& Muzayanah, 2020)
So far, text studies conducted by researchers have three
tendencies. First, we want to know the text, (Mujahid, 2016;
Syarifah, 2020) such as a study conducted by Febrianti, which
explores gender content in citizenship education textbooks.
(Febrianti, Abdulkarim, Malihah, & Fitriasari, 2020) Along with
that, Centini manuscripts have reflected Javanese society
(Wibawa, 2013). Second, recognizing the teachings in the text of
their influence on local culture, (Niampe, 2013; Mashuri, 2017;
Christianna, 2018) for example a study of the Suluk text which
contains the challenge of Friday prayers and difficulties faced by
the community. (Muhsin, 2012) Another manuscript in the form
of Serat Sindu Joyo has represented the teachings that Sindu
Joyo brought to the Gresik community, which has four pillars,
namely: the tradition of commemorating Sindu Joyo's haul,
Pencak tiger, macapat, belief in a prohibition of establishing a
marriage relationship. (Ardianty, 2014)
The results of Mulyani's study found that the cultural
elements in the text of Pomoripun Sarengat, Tarekat, Hakekat,
and Makrifat are in the form of the concept of manunggaling
kawulo gusti; to achieve this requires a tarekat and makrifat
paths. (Mulyani, 2016) Third, exploring the linguistic side of a
text. (Anis, Arifuddin, & Farhah, 2015; Roviin, 2018) This is
shown in a study of the concept of symbols in the al-Barzanji
book, which contains a lot of kinayah and the original meaning

of a word when leaning on the word Rasulullah SAW.
(Mirnawati, M., 2019) The same study of the Tunjuk Ajar
Melayu text found the Malay community's ancestral heritage
after the process of understanding the word morphologically,
syntactically, and semantically. (Mirnawati, 2019) The Existing
studies have not seen much of the text's potential in terms of
character values, which should be in line with the notion that
every book cannot be separated from messages that should be
internalized by every reader.
This paper is to complement the existing study, aims to
show that the al-Qiro'ah al-Rosyidah textbook contains good
character values and norms according to Islamic teachings. The
presentation of the text is in the form of stories of everyday life,
which makes it easier to internalize for students (children and
adolescents). There are three research questions formulated in
this paper: first, how the textbook al-Qiro'ah al-Rosyidah are
described? Second, what character values are included in the text
al-Qiro'ah al-Rosyidah? Third, how to contextualize the
character values contained in the book al-Qiroah al-Rosyidah.
The answers to these three questions formulations are the focus
of discussion in this paper.
This paper is based on the argument that classic texts,
which are sometimes not widely touched and known by the
wider community, actually have a monumental message to
explore. The textbook al-Qiroah al-Rosyidah is a classic book
Muassomah
that is still used as a reference and as material for Arabic lessons

in several Islamic boarding schools, especially pesantren which
focuses more on language division as the output of the students.
Many notices are explored from moral values, which can be
internalized to students/students, not only learned from the
linguistic aspect. There are still many texts in Indonesia worth
exploring from various elements, especially moral values.
Method
This research is a qualitative descriptive type, with a literature
study approach based on al-Qiro'ah al-Rosyidah volume 2, written by
Abdul Fattah Shabri and Ali Utsman, where the 52nd printed book was
published in 1953 AD. This book was chosen because, in addition to
the text being written in Arabic literature, it was also the content of the
book that contained the phenomena of daily activities, which character
values could be learned. This book contains 60 story texts with
characterizations of humans, animals, and other objects, the
professions used in the text are past jobs such as farmers, fishermen,
planters, carpenters, blacksmiths. This text illustrates that this book
was written decades and even more than 100 years ago. The situation
and condition and the text's atmosphere show that the natural
atmosphere is still wide-spread, still traditionally not modern. The
existing character values can be contextualized with the atmosphere
and conditions of the present.
This paper analyzes an Arabic text that explores the good moral
values in each book. The samples studied and analyzed were 18 texts
from a population of 60 texts in volume 2. The selection of this sample
was based on moral values in the text, and the number of 18 readers
represented the character values that existed in the entire text of
volume 2. While book volume 2 is chosen based on the existing text,
which is not too easy and not too difficult to understand the reading,
the moral values contained are quite diverse than in the text volume 1
and volume 3. Other data besides the primary book al-Qiro'ah al-
Rosyidah are also journals related to text and context studies as
secondary data. This paper's data were collected through the reading
note technique by giving codes in the text al-Qiro'ah al-Rosyidah,
which lead to good morality values. Each text is read carefully and
deeply, a conclusion made of what moral values are implied in the
books. One by one and sheet by sheet, the text read and recorded
according to the content contained therein. The data is then recorded in
a notebook without any specific moral values or themes. The results of
these notes followed by data analysis.
Data were collected from reading and recording results. From
these data, then data reduction performed using mapping (selecting and
sorting data). The next step is classifying the data according to the
content with moral values. The data is then analyzed using the content
analysis technique, exploring the textbook's character values, and
contextualized it with values in real life according to the present era.
Innovative and creative analysts always accompany this paper while
maintaining the authenticity of the data.
Literatur Review
Character Values
Character and moral values exist to develop a person's ability to
make the right decisions, maintain goodness, and realize that goodness

Muassomah
in his life. (Komara, 2019) This series of character values are

internalized and reflected in thoughts, emotions, and behavior.
(Rawana et al., 2011) In its implementation, the cultivation of
character values is manifested in the aspects of knowledge (cognitive),
awareness or will (affective), and action (psychomotor). (Juraid et al.,
2019; Herpratiwi et al., 2018) According to Ubaidillah et al. (2020),
internalization of character values can be done through the practice of
cultivation modes, such as planting, which consists of a) goal setting;
b) seed selection; c) cultivation of land; d) planting seeds; 5)
maintenance, and f) fertilization. The education system is a unique
means to realizing this model. The process of cultivating character
values through school institutions and self-development is called
(Santoso et al. 2020a) as a micro process, while family, school, and
community are the macro context. In any case the inculcation of these
character values only reaches standard concepts without social
procedures and practices, the results will be far from expectations
because one will not get the experience and opportunity to adopt the
character values. (Abdullah et al., 2019; Umami, Gani, & Waskito,
2019)
In the above case, significant potential development needs to be
applied to individuals as citizens who have the position of inheriting
the nation's character values. (Umami et al., 2019) This character
value is closely related to noble habits and behavior, which, according
to Umami et al. (2019), align with universal values and religious
traditions of the nation. Character is a personal quality that shapes a
person's life. (Suprayitno, Rois, & Arifin, 2019) However, eventhough
the character elements are similar, the application of individual
characters, attitudes, and behaviors can differ from one country to

another. (Ugurlu, 2014)
This is due to differences in socio-cultural, economic, and
religious beliefs, which also influence different perspectives on
specific core values. The application of local wisdom values also
becomes an alternative in shaping cultured humans and as a guide in
behavior, so that knowledge and character are created (Uge, Neolaka,
& Yasin, 2019) In the end, these character values become provisions
and life skills for each individual. (Nurtanto et al., 2019; Lee, 2016)
For this reason, when the existence of character values begins to
decline, efforts can be made to reconstruct the philosophy of life,
namely by rebuilding the principles of life so that they can be explored
and developed by the current generation. They can be reappointed as
character values. (Nurnaningsih, 2015)
In Indonesia generally the character values taught are around
religion, nationalism, independence, cooperation, and integrity.
(Santoso et al., 2020b; Prasetiyo et al., 2020) According to Santoso et
al. (2020b), these values represent the Indonesian people's polite,
peaceful, and gentle nature. The cost of social concern and the
importance of respect for achievement are also considered by Sarkadi
et al. (2020). It has been manifested in the zoning system regulated by
the Regulation of the Minister of Education and Culture Number 44 of
2019, concerning the policy for new student admissions - even though
it has not fully fulfilled educational goals in practice. Meanwhile, in
Ghana, polite behavior is more identified with greetings, use of titles
and honorifics, use of the words "please" and "thank you," use of a soft
voice, and be quiet if necessary. (Thompson & Anderson, 2019)
Slightly different from Ghanaians, parents in Japan usually give first

Muassomah
assignments to children under five years of age to exercise courage,

independence, and responsibility (Setiawati, 2020) because children
must do the first task without help from their parents.
Character building
Rokhman et al. (2014) define character education as a process of

accumulating knowledge and wisdom to create a good life for humans.
He explained that character education aims to internalize the values
that are manifested through thoughts, emotions, and behavior. (Rawana
et al., 2011) This value is in line with the principles that are trying to
be applied in character education, emphasizing the importance of
responsibility, discipline, patience, and persistence. (Hyoscyamina,
2011; Purwaningsih, 2012; Suarmini, N. W., Rai, N. G. M., &
Marsudi, 2016; (Subianto, 2013) Through existing values and
principles, Sabunga, (2016) see that character education can contribute
to national character formation. For him, character education is played
by the function of educational institutions and community life, which
is played by educational media. One of these media is the culture,
which, according to Sabunga, (2016), is a strategy in shaping the
character of the nation because it contains moral, spiritual, and
multicultural principles. With the existence of character education,
Syarif, (2016) view that the degradation of ethical and moral values
can be postponed. Character education can build the character of
students, which indirectly makes the character of the nation itself.
An individual also obtains the process of internalizing character
education and educational institutions through the family. Family is
considered the most effective place in cultivating character values and
shaping one's personality. (Hyoscyamina, 2011; Purwaningsih, 2012;

Suarmini, N. W., Rai, N. G. M., & Marsudi, 2016; Subianto, 2013)
After obtaining values in the smallest line, namely family, individuals
are provided with character education through educational institutions
such as schools. For Rokhman, Hum, Syaifudin, & Yuliati (2014),
school is not only a place to transfer knowledge, but also to shape
student attitudes, behavior, character, and leadership. Schools can
accommodate existing values, such as local values , which, according
to Fajarini, 2014) effectively foster and develop individuals.
Furthermore, local deals taught in schools can cultivate good character
in individuals such as integrity, togetherness, and tolerance. (Suyitno,
2012) However, in the process, character education must be carried out
holistically. Suyitno (2012) provides an example by integrating
character education through the curriculum. The integration of the two
is then applied in classroom learning activities delivered by the
teacher. Also, through reflection on the teacher himself, he becomes a
role model for his students.
In character education, local-based values can teach students
what they face. (Anggraeni, 2018) Nurabadi (2019) exemplifies this
with a case study from SDN Pandanwangi, which applies character
values through one of the mottos with culture-based values, which are
expected to teach students the values that exist in Indonesia. This
motto can be seen as a character depiction that reflects deep values,
beliefs, and traditions patterns. It has been formed over the years and is
an essential factor in schools' efficiency and success. (Ervin, 2019)
According to Priyatna (2017), the internalization of existing values can
be done with honest, loving, or moral feelings, which in turn will
create moral acting as a form of character such as being religious,

Muassomah
honest, disciplined, and hard work. Priyatna (2017) exemplifies this

through the Pulo traditional village community's culture, which is
expected to teach local-based values and norms.
Bugis culture, such as "Siri," can also be applied, teaching
students to be individuals with high self-esteem. (M. Yusuf, 2014)
Science learning models can also be inserted with existing local
wisdom, one of which is through scientific reconstruction. Through
existing local wisdom, these concepts are expected to foster a character
of conservation for students. (Khusniati, 2014)
Character in Islam
The term "character education" has emerged massively as a

concern to prepare students with good character. (Sutomo, 2014)
Education and character in an Islamic perspective results from the
process of implementing worship and muamalah (Islamic Sharia),
which is based on faith, relying on the Al-Qur'an and Hadith. (Farida,
2016) In Surah Al-Qalam: 4, Allah emphasizes the importance of
humans to have morals in all aspects of life and sent the Prophet
Muhammad as a complement to human morals that deserves to be
emulated. (Setiawan, 2014) In line with that, Fahyuni et al (2020) said
that every human being in Islam is born in a sacred environment.
Education is a determining factor for the quality of children's religion
by providing meaningful learning to improve millennial children's
quality. A study by Sokip et al (2019) shows that parents - in terms of
character building - play a role in adopting Islamic values. In the
findings of Tolchah & Mu’ammar (2019), Islamic education can not
only maintain its existence for twenty-one centuries, but Islam also
contributes to the formation of the character of education in Indonesia.
Islam uses the term "moral education" throughout history and
has succeeded in shaping Muslims' character. (Sutomo, 2014) Moral
comes from the Arabic Jama 'from the word' khuluqun 'which is
linguistically defined as character, temperament,, manners, and actions.
(Abdul Muqsith et al., 2017; Rokayah, 2015; Mahmud, 2017)
According to Imam Al-Ghazali, morality is an effort that combines
itself with a mental situation that is ready to bring up actions that are
inherent in such a way and become a habit in everyday life.
(Suryadarma & Haq, 2015) In line with that, Ibn Sina also emphasized
the importance of character building in the form of good morals from
an early age. (Shuhari et al., 2019) In this case, Habibah (2015) divides
morals into morals towards Allah, morals towards Rasullullah, morals
towards oneself, morals towards family, morals towards society, and
morals towards neighbors. The form of morality towards Allah as a
human being is done by purifying Allah and praising him (Surah Al-
Isra ': 44), morals towards the apostles are manifested through
justifying what the Prophet said, morals towards oneself through doing
good for oneself, morals towards parents through giving respect, and
morals towards others through actions that respect other opinions.
(Mahmud, 2017)
Meanwhile, ethics comes from 'ethos,' which is defined as the
character of decency or custom, while according to KBBI, it is defined
as knowledge of moral principles. (Rokayah, 2015) Morals and ethics
of religiosity influence a person to solve problems at work. (Azizan &
Razlina, 2015) Islamic ethics and morals contribute to education and
contribute to the formation of the Islamic economic system. (Iswandi,

Muassomah
2014) In line with that, the Al-Quran explains that a Muslim's morals
towards the environment can contribute to preserving nature,
developing responsibility, and caring for nature. (Fakhruddin, Suryadi,
Hakam, & Nurdin, 2018) Morals towards fellow humans contribute to
global civilization as a peacemaker, a model of Islamic democracy, and
an interpreter of religious tolerance through Islam's main
characteristics. (Akbar, 2020) Islamic morals also color the nation's
ideological values through the process of deliberation to solve
problems faced by the Indonesian country. (Fuad, 2012) Also,
strengthening Islamic behavior (morals) can enhance teachers'
behavior and psychosocial, such as madrasa teachers. (Tambak &
Sukenti, 2020)
Text and Context
Text and context are two essential elements in human interaction

and communication. The book will not have a complete and correct
understanding without a context that includes the text. (Shen, 2012)
Text is defined as a set of spoken and written language units with a
specific meaning and purpose. (Ismayani, 2013) He added that the text
is more systematic and structured and has certain elements in it. The
book can be in the form of words, sentences, paragraphs, or discourse
with unique characteristics. (Ismayani, 2013)
In contrast to Meyer, who defines text as written or spoken
lingual units with specific language structures used to express
particular meanings contextually. (Meyer, Halliday, & Hasan, 1987)
Skierkowski added that text and discourse are always the same, but
there are slight differences, the discourse is more abstract and is a
realization of the text, while the text refers more to written and express
material. (Skierkowski & Wood, 2012) In line with that, Khaldun
(2012) stated that text has a meaning that is not permanent and will
experience a continuous sense of development. The book is a symbol
that speaks of a mind that is always renewed by each generation of
readers. Apart from continuing to exist because of its open nature, the
relevance of the text will give birth to new meanings; it will also
continue to speak under the surrounding context. (Kau, 2014) Book
will always be a source of reference for readers because it always
produces new understandings and interpretations. (N. Yusuf, 2015)
Text and context are two variables that are related to each other.
According to Shen (2012), a book refers to a combination that can
express all ideas in communication. At the same time, context is a
character learned to show function in three aspects, namely field, tenor,
and mode. In this case, Shen emphasized that text is produced and
interpreted by several people who form a specific context through
language and communication. So with that, text and context are two
crucial elements in human contact where the book's production and
understanding are influenced and limited by context. (Shen, 2012) In
line with that, House (2006) explained that context and text are
dynamically related to communication. An example is a relationship
between linguistic products (book) and interpretive work that produces
communication and discourse, shaping the context as much as the
context forms that relationship. (Van Dijk, 2006) writes the
relationship between text and context to explicitly explain and connect
the facts of a book in different contexts.
There are various ways to read texts and contexts, namely
linguistic interpretation, cognitive abilities, and sociocultural contexts

Muassomah
in Sociology and Anthropology. Text and context, in this case, relate to

one's culture. A built and attached culture to an individual fosters
different understandings and interpretations of a book. (Van Dijk,
2006) Strengthening some of these statements, Lukin (2017) then
explains that context provides a means of connecting the reader to a
cultural context where this explanation is intended to describe each
cultural ideology's function and origin. Last Van Dijk (2006) said that
a functional perspective builds context with three aspects: field, period,
and mode. Then, Parish (2019) added that context emerged because the
author formed it through writing text, but often what is registered does
not pay attention to the context. The writing of the book and context is
no longer relevant and related.
Result and Discussion

The textbook al-Qiro'ah al-Rosyidah is a reading book widely
taught in Islamic boarding schools as material for Mutala'ah lessons.
The texts in this book are various literary texts that can be categorized
into types of fable stories. Texts in which the conditions are filled with
character values that can be internalized by students or readers.
1. Overview of the al-Qiro'ah al-Rosyidah textbook

The textbook al-Qiro'ah al-Rosyidah was written more than a
century ago, where the 52nd printed book was published in 1953 AD.
This book was written by two great people named Abdul Fattah Shabri
and Ali Umar. Published by Maktabah al-Hidayah institute in
Surabaya. The minister of education suggested that this book is for
beginners or elementary school students. The book is written in 3
volumes, each of which is described in the following table:
Table 1
Composition of al-Qiroah al-Rosyidah Textbook
Total Text / Number
Book Characteristics Title of pages
Volume
Volume one Presented in a more 60 texts 94 pages
straightforward and
more uncomplicated
language, and the text
is relatively short.
Volume two Presented with 60 texts 127 pages

improved language or
vocabulary, but still
relatively simple. The
readings are written
short; some are slightly
longer but are broken
down into chapters.
Volume three The themes are 65 texts 142 pages

elevated a little higher,
and the vocabulary is
slightly more
complicated. The text
is written longer,
Table 1 describes the textbook contents al-Qiro'ah al-Rosyidah,

where each volume has a gradation in the level of complexity of
understanding a text. The gradations show from very simple to
elaborate, both in the aspect of presenting the story in the text, as well
as the vocabulary used. The book is written in Arabic on each page
equipped with a row of meanings from difficult words listed in the
text. The amount of text has also been seen from table 1; there is a
slight increase. In volumes 1 and 2, there are similarities in the number

Muassomah
of books, but there are differences in the short and length of the texts
presented. The text in volume 1 is shorter than the text in volume 2.
These differences are reflected in the number of pages that have been
shown. As Setyawan said, material books that meet learning standards
for students are books that are arranged with pleasing material
gradations. Namely, the presentation of material from simple to more
complex, both in terms of the lack of language, vocabulary, and the
text's content in it. (Setyawan, Basit, & Fathoni, 2018)
The textbook al-Qiro'ah al-Rosyidah has four interests and
features that make this book still exist and used as a material in several
schools and Islamic boarding schools: 1) The Arabic vocabulary used
is light straightforward, making it easy for students to understand the
text. 2) The book is written in prose and poetry (poetry). The book has
triggered readers to explore several things in it, such as language units
in the form of words, phrases, clauses, sentences and discourses. In
addition, prose is also seen as an effective means of conveying good
moral messages to readers, especially morality related to character
values. 3) It is easily adaptable by students in writing their personal
and other people's experiences. 4) The text contains daily stories that
flow and can be practiced in everyday activities.
The four characteristics that constitute this book's contents are
the writer's ideas and experiences, which are presented neatly so that
readers and students can practice the messages contained in their
activities. Not only can it be applied in terms of how to express an idea
in writing, but it also can be imitated and practice its good values in
living life.
In the textbook al-Qiro'ah al-Rosyidah in volume 2, there are 60

texts divided into three core characteristics. First, there are 55 texts
written in prose or fiction and five texts in poetry. The prose is a
narrative work that says something imaginary, imaginative, not based
on reality. (Hairuddin & Radmila, 2017) Second, the story characters
who become symbols in the text consist of things that exist in the
universe and are real even though the stories are fictional, such as
animals, humans, objects (water, pearls, boats, fields). Third, each text
is accompanied by a picture that reflects the description of events in
the book. This text is in line with Loarid's research, which shows that
pictorial stories can build and stimulate children to think critically.
(Loarid, Waluyanto, & Zacky, 2015) Overall, the textbook al-Qiro'ah
al-Rosyidah has guided in the form of examples of good character
values, which lead readers to adopt and practice morals without being
patronized.
2. The Texts in the Textbook al-Qiro'ah al-Rosyidah that

Contain Character Values
The textbook al-Qiro'ah al-Rosyidah contains many messages to
impart to readers, which are presented in the form of stories relevant to
the world of children at various levels of education both in formal and
informal or Islamic boarding schools. The contents of good values and
norms in the textbook al-Qiro'ah al-Rosyidah follow the context of the
daily values of the readers' daily activities. Examples and role models
of figures in the text can be easily internalized by readers due to the
simple language and presented attractively. The values in the textbook
al-Qiro'ah al-Rosyidah are shown in table 2 below.

Muassomah
Table 2
Character values that have been presented in the textbook al-Qiro'ah
al-Rosyidah
Title Summary of Contents Code
‫جزاء الصدق‬ The honesty of a farmer who takes good Honest
care of his master's field. Regardless of
the slander raised by his neighbors. In
the end, the farmer received a reward
from his employer.
‫أساس‬ ‫األدب‬ Employers announce the recruitment of Having good
‫النجاح‬ secretaries, many young people apply, character is the
and interviews. Sometime after the key to success
interview, it was revealed who was
elected secretary. He was a young man
with good character, cleaned his sandals
before entering the room, closed the
door gently and was calm, clean,
orderly, said greetings, answered every
question swiftly and politely. He is a
young man of good character.
‫العندليب‬ Constant gentleness can break through Humble
and even knock down walls of pride.
‫الحمامة والنملة‬ The ants had encountered difficulties in Helping each
a river and were helped by a dove by other
throwing a branch. Likewise, when the
dove is in danger, the ant helps by biting
the hunter.
‫و‬ ‫النحلة‬ The two beasts already possessed Take lessons
‫الزنبار‬ dangerous vices, but behind that, they from experience
had a medicine that was enjoyed by
mankind.
‫مزية التصوير‬ Betrayal committed by the host to his Betrayal /
guest (a good painter) by taking the Amanah
guest's property while sleeping. The
betrayal was revealed by the painter's
skill to draw the traitor's family clearly
‫األمانة كنز‬ A child who had found the wallet of a Sincere and
wealthy merchant owner, he returned it trustworthy
with everything intact. He was appointed
as a merchant student until he became

the most professional and most paid
worker and led the merchant's entire
company. This is due to his intelligence,
sincerity, and trustworthiness.
‫المراكب‬ A boat made of wood or iron, which is Don't
very strong, can carry thousands of underestimate the
passengers, vehicles, and merchandise; if danger, however
there is a hole/leak, the seed will drown small
the ship and all its contents.
‫جماعة الفيران‬ Allah has inspired the animals/mice so Mutual help
that the healthy help the weak. The rats
that were still strong had helped and
supported the old and weak rats.
‫هدية الفيران‬ Someone has been gifted a box of mice The reply will
for killing his lovely cat. come according
to what is done
‫أي مهنة تختار‬ Every night parents tell their children at Uswah hasanah
bedtime by asking questions about their
respective professions that they want to
achieve.
‫حيلة العنكبوت‬ A spider had tried to save itself by Self management
perching on a stick stuck by a man at the
edge of the pool.
‫الماء‬ Water can enter and adjust to the place Adaptation
in any form
‫والفالح واللفت‬ Farmers are indigent and diligent in the Sincere, not
fields so that their crops are good and greedy
get awards from the government. While
the lazy rich are jealous and show their
agricultural products to the government,
what they get is not a gift.
‫المرء‬ ‫عن‬ A farmer killed a bird because it had Responsible
‫التسأل وسل‬ damaged his crop. The other bird was
‫عن قرينه‬ crying, depressed when it met the
farmer, worried about being killed like
his friend. "The farmer said: I did not
kill you, you are good, do not destroy
crops."

Muassomah

‫الخادم والسمك‬ A servant buys fish in the market with a Clever strategy
long queue; he goes into the shop, takes
a large fish to weigh, then pays the
cashier. Before leaving, the seller calls to
return the fish. But buyers smell fish as
if talking about drowning in the sea. The
seller discouraged. Buyers can bring fish
home.
‫الشجاعة‬ Two teenagers (Ramadan and Sulaiman) Be brave
‫والجبن‬ are friends; Sulaiman invites Ramadan
to join the battle, he rejects it because he
is not part of him. Sulaiman was angry,
and their friendship broke. Sulaiman and
his friends swam in the sea, he drowned
and asked for help, while his friends ran
ignorantly, while Ramadan heard from
the shore immediately swam to help
Sulaiman.
‫الصياد واألسد‬ One day a man was hunting in the forest, Clever strategy
knowing that a lion was after him. The
hunter could not possibly exceed the
lion's speed. He strategizes to hide on
the edge of a cliff by making a
scarecrow out of the wood he is wearing.
So that it pounced on the wood and
entered a ravine
Table 2 has shown that the message in each story in the text
reflects good values which can be mapped into several points,
including: honest, humble, sincere, knowledgeable, intelligent and
smart, brave, responsible, adaptable, appreciative no matter how small,
please help, help each other, uswah hasanah, smart strategies, neat,
self-management, taking lessons from every experience. This whole
message can be used as a character education model for children of all
ages, pre-adolescents, adolescents, and adults. In line with that,
education and character are the implications of a worship and good
relationship with God, humans and other creatures in this universe.

(Farida, 2016) The purpose of humans created by God on this earth is
to worship, while the existence of worship can be reflected through
morals in daily behavior. As the Prophet's words which read: "That I
was sent by Allah to perfect noble morals". It is also affirmed in the al-
Qur'an surah al-Qalam "And indeed you are truly virtuous and noble".
(QS. 68: 4) Good morals can be obtained through education and an
environment that practices Islamic values, because every human being
is born in a holy state like a white paper that is ready to be inscribed by
the surrounding environment, including education. (Sokip et al,
2019)
The character values implied from the text of al-Qiro'ah al-
Rosyidah as displayed in table 2 indicate the relevance of the mission
of Islamic education (in Islamic boarding schools or other Islamic
educational institutions), (Suryadarma & Haq, 2015) which is to teach
and practicing character education based on the Koran by promoting
moral education, (Indrawan, 2016) The Qur'an has provided a real
solution for Muslims to develop spiritual, emotional, and intellectual
awareness which is not only a display or theory, but must be translated
into everyday life behavior. (Rustini, 2018) In line with that, character
education is the education of values, morals, character, and character
education that transforms the ability of students to decide whether or
not they are good, and embodies the goodness of every act and speech.
(Nasional, 2011)
Character values such as the attitude of virtuous youths that are
reflected in their every movement have led to success, have coherence
with the aim of education in Indonesia which seeks to create a nation
that is faithful, devoted to God, with noble character, has good
Muassomah
knowledge, and has insight nationality. (Sujana, 2019) In the pre-

independence era, education aimed to instill character in students
through the principles of morality, ethics and etiquette that underlie
every behavior in everyday life. (Sabarudin, 2015) In the era of
democracy under the leadership of Soekarno, the formation of national
character was centered on Pancasila lessons, where every student must
be able to internalize the points of Pancasila in every activity.
(Gunawan, 2013) In line with the times and the echo of reforms, a
competency-based curriculum was rolled out which initiated the birth
of character. (Nury Batubara & Aman, 2019) All of this is also in line
with the character education initiated by Imam al-Ghozali, that every
child must be given faith education, moral education, social education,
and physical education. (Abidin, 2019)
The text presented in this book is in the form of literary works,
namely prose and poetry. It has a meaningful existence in the
community, especially children at elementary school/madrasah
ibtidaiyyah to madrasah Aliyah. Given that literary works, apart from
having a character of entertainment nuances that are not easily bored to
read repeatedly, also contain messages to be imparted from every
wisdom in each text. As Muassomah said, literature-based character
education has been useful for adolescents, at which age children like to
read entertainment books, and indirectly the good values they read
have been internalized. (Muassomah et al., 2020) The textbook al-
Qiro'ah al-Rosyidah also describes a Muslim community's culture in
carrying out its daily activities, even though the story is presented in
fiction. This book also colors human civilization's wealth with the
expertise and ability to give reasonable values in a literary work.

(Zamroni, 2011)
Prose and poetry are like text models in the al-Qiro'ah al-
Rosyidah textbook, in which the literary works supporting character
education. Indeed, literature is dense with messages and values of life
directly related to the formation of student character. (Muassomah et
al., 2020) In addition to developing Arabic, this book also develops
cognitive, affective, psychomotor aspects, personality, and student
identity. In line with that, literature is also a learning media that can be
receptive and expressive in internalizing good values (Rondiyah,
Wardani, & Saddhono, 2017). Receptive, done by selecting teaching
materials and managing learning in building student character.
Expressive literature is used as a medium for character formation by
managing emotions, feelings, enthusiasm, ideas, views, ideas, and
readers' thoughts. In other words, students who understand their
literary texts will easily be adaptive to the values contained in them.
3. Contextualization of Character Values Contained in the

Book al-Qiroah al-Rosyidah
This book provides an overview of the activities carried out by a
person every day in living his life during social society. Every side of
life cannot be separated from character values, especially when
interacting with other people. This book is presented in a story with the
main characters of humans, animals, and even plants. That each of us,
as Allah's creatures on earth, cannot be separated from the relationship
between humans and between other creatures, apart from indeed a
relationship with God. All of this is very closely related to ethics,
social and interacting behavior. Whether it's activities related to
religion, socio-culture, politics, and even work matters. Every human
Muassomah
movement cannot be separated from norms and manners. This book

has attempted to contextualize and internalize the character values as
set out in table 2.
Human figures play character values such as patience,
trustworthiness, honesty, sincerity, and responsibility in the textbook
al-Qiroah al-Rosyidah. The characters at play are farmers, servants,
painters, nomads, small children, and traders, but the character of
farmer dominates from this overall roles. This role illustrates that work
is done with great patience will get good results. In line with that, any
work carried out with full responsibility and sincerity, accompanied by
a high mandate, will get a reward in kind, both from the results of the
works and from the people around. A smart strategy is a form of
someone who must be intelligent, educated, and knowledgeable. This
can make a person not easily deceived and fooled by others. With
education, a person gets a noble degree and obtains the happiness of
the hereafter. As stated in the letter al-Mujadalah: 11 that Allah will
elevate the rank of those who believe and have knowledge. (Djunaid,
2014)
Cooperation and help, which is described in a mouse's role,
represents the spirit of an individual or group doing an action and
activity without expecting a reward; this is done for personal and
collective interests. In line with that, please help a difficult job
becomes easier; something heavy becomes light. The values that can
be taken from this cooperation are togetherness, unity, willingness to
sacrifice, socialization, and solidarity. Cooperation and help can be
contextualized with an attitude of cooperation in doing any work
today; this has fostered a voluntary and familial attitude, easing the
burden that must be borne, fostering good social relations between

community members.
Conclusion
It turns out that the al-Qiro'ah al-Rosyidah textbook written in
Arabic has revealed the dimension of "morality" of the text, beyond
conventional studies which only reveal the "linguistic" aspect of a text.
The text of al-Qiro'ah al-Rosyidah does not only equip students with
language and its various elements, but instills character values in
students. In addition, the text of al-Qiro'ah al-Rosyidah is presented in
the form of a story which is seen as an effective medium in conveying
moral messages and values of character education in it. Along with
that, the story has attracted students' interest in learning character,
because there is a space for the adoption of values with their own
awareness without dominating the teacher in the educational process.
The al-Qiro'ah al-Rosyidah textbook is one of the treasures of
the archipelago which has relevance as teaching material / material in
various Islamic boarding schools in Indonesia, in line with other turats
(yellow books) teach worship and muamalah, also language, but there
are two differences that stand out. First, al-Qiro'ah al-Rosyidah
textbooks focused more on moral education, while turas books teach
fiqh, such as Fathul Qarib and Fathul Mu'in, tauhid such as al-
Jawahir al-Kalamiyah, Sufism like al-Hikam, and the Arabic sciences
like al-Jurumiyah, Ibn Aqil, Nazam al-Maqsud, and Jauharul Maknun.
Second, turas books presenting the material more on theories and rules
that students must memorize and apply, while al-Qiro'ah al-Rosyidah
textbooks are presented in the form of light stories which can easily be
translated and actualized by students in daily activities.

Muassomah
The use of the concept of critical analysis in this research is

carried out by understanding the reality of events or activities in the al-
Qiro'ah al-Rosyidah text, such as situations, objects, people, animals,
and the statements that are written behind them; some meanings exist.
The critical analysis also requires the researcher's courage to express
opinions critically, either supporting or blaspheming the text. This
concept can also determine the contextualization of the values of the
characters depicted in the past drawn by experiences in the present.
The research has limitations on one volume in the textbook al-
Qiro'ah al-Rosyidah, so that good values and norms are reflected in
limited, less varied activities. This research suggests analyzing the
same book as a whole so that the values extracted are more diverse
according to the current activity description.
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Text and Context: Exploring Values of Character in "Al-Qiro'ah Al-Rosyidah" Text

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Text and Context: Exploring value of ….

Text and Context: Exploring Values of

244 VOL. 9 NO. 2 DECEMBER 2020

Islam; written in Arabic; but using simple vocabularies to

it, which is then contextualized in a technological life. (Maknun

book, which contains a lot of kinayah and the original meaning

that is still used as a reference and as material for Arabic lessons

250 VOL. 9 NO. 2 DECEMBER 2020

in his life. (Komara, 2019) This series of character values are

characters, attitudes, and behaviors can differ from one country to

252 VOL. 9 NO. 2 DECEMBER 2020

assignments to children under five years of age to exercise courage,

Rokhman et al. (2014) define character education as a process of

shaping one's personality. (Hyoscyamina, 2011; Purwaningsih, 2012;

254 VOL. 9 NO. 2 DECEMBER 2020

honest, disciplined, and hard work. Priyatna (2017) exemplifies this

The term "character education" has emerged massively as a

256 VOL. 9 NO. 2 DECEMBER 2020

Text and Context

Text and context are two essential elements in human interaction

258 VOL. 9 NO. 2 DECEMBER 2020

in Sociology and Anthropology. Text and context, in this case, relate to

Result and Discussion

1. Overview of the al-Qiro'ah al-Rosyidah textbook

Volume two Presented with 60 texts 127 pages

Volume three The themes are 65 texts 142 pages

Table 1 describes the textbook contents al-Qiro'ah al-Rosyidah,

260 VOL. 9 NO. 2 DECEMBER 2020

In the textbook al-Qiro'ah al-Rosyidah in volume 2, there are 60

2. The Texts in the Textbook al-Qiro'ah al-Rosyidah that

262 VOL. 9 NO. 2 DECEMBER 2020

Title Summary of Contents Code

264 VOL. 9 NO. 2 DECEMBER 2020

Title Summary of Contents Code

relationship with God, humans and other creatures in this universe.

knowledge, and has insight nationality. (Sujana, 2019) In the pre-

expertise and ability to give reasonable values in a literary work.

3. Contextualization of Character Values Contained in the

movement cannot be separated from norms and manners. This book

burden that must be borne, fostering good social relations between

270 VOL. 9 NO. 2 DECEMBER 2020

The use of the concept of critical analysis in this research is

dan Karawitan Jawa Di Sd Taman Muda 02 Malang.

272 VOL. 9 NO. 2 DECEMBER 2020

Juraid, Hamzah, B., Mahpudz, A., & Khaldun, R. I. (2019).

Pengabdian Masyarakat, 2(1), 9. https://doi.org/ 10.35914/

Nurnaningsih, N. (2015). Rekonstruksi Falsafah Bugis dalam

276 VOL. 9 NO. 2 DECEMBER 2020

(Masayarakat Ekonomi Asean). The 1st Education and

International Journal of Innovation, Creativity and Change.

Sutomo, I. (2014). Modification of Character Education into Akhlaq

280 VOL. 9 NO. 2 DECEMBER 2020

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