Indonesia is the country with the largest Muslim population in the world. The Indonesian population is also known to be very religious. Based on the results of a survey by Ceoworld and the Globa Business Policy Institute, the level of religiosity of the Indonesian population is ranked 7th in the world with a score of 98.7. Thus, based on the results of the survey, religion in Indonesia has a great influence on the cultural, social, and political systems
The acquisition of the above rankings is certainly proud. However, if you look at the reality on the ground, the high level of religiosity is not directly proportional to the high morals of the Indonesian population. Many news and realities around us show a worrying moral decadence, be it personal morality, in the family, in society, or the state. Many things can be used as examples in this regard, for example: the rampant suicide phenomenon among teenagers due to recent mental fragility; a child killing the biological mother; parents killing their children; students hitting their teachers; the teacher hitting his students; the people disrespect their leaders; the decline of love for the country; and so on
The inverse proportions between what should be and the above reality make the government and education observers have the conclusion that moral education is still very necessary in this beloved country. Starting from the mainstreaming of religious moderation and strengthening character education carried out by the Ministry of Education and the Ministry of Religion, to the experiments of various strategies and models of moral education by researchers and observers. In short, both the government and society have been aware of the importance of moral education and have made various efforts for a society with high morals within the framework of supporting the achievement of the Sustainable Development Goals (SDGs), especially in terms of improving the quality of education
The Islamic boarding school is the oldest educational institution in Indonesia that has since its inception concentrated on moral education and proved its success. The output of Islamic boarding schools is proven to have more religious understanding and good morals. The establishment of this beloved country cannot be separated from the contribution of their love. They are willing to fight for the establishment of the state even though the stakes are lives. This is difficult to happen if they do not have strong religious beliefs, strong personal morals, and a love for the country that is extraordinary. The role of Islamic boarding schools in the formation of noble morals in Indonesian society has been recognized by many researchers, and its ability has not receded until now
The success of moral education in Islamic boarding schools is certainly inseparable from the extraordinary efforts of the kyai/ulama. In addition to being diligent and sincere in educating, they have also written many moral works as their learning materials
Referring to the case of moral decadence as expressed at the beginning and seeing the importance of KH's work. Bisri Mustofa in the field of morals above, this study aims to examine and analyze: 1) How is the intellectual biography of KH. Bisri Mustofa? 2) What is the description and background of the writing of the moral books of KH. Bisri Mustofa? and 3) How is the concept of the morality of KH. Bisri Mustofa in the perspective of the categorization of moral textbooks at Islamic Religious Universities (PTKI). The third goal is an important part of an effort to reconstruct the concept of morality of KH. Bisri Mustofa in the construction of moral teaching resources at Islamic Religious Universities. With this reconstruction, the moral work of KH. Bisri Mustofa, which was initially only consumed by a limited audience, is expected to be consumed by the general public and can be a learning material in schools and universities. The hope is that moral values as learning materials can be internalized by students so that Sustainable Development Goals (SDGs), especially in terms of improving the quality of education, can be achieved
The study of KH. Bisri Mustofa and his moral books have been written by many scholars. First, the study tends to focus on the biography of KH. Bisri Mustofa. Second, it is focused on one of the books of KH. Bisri Mustofa, such as A True Friend, a True Friend, Washaya Al Aba' lil Abnaa', or book Al-Ibriz which is associated with the issue of character education and Islamic education. Third, some focus on comparing the concept of the morality of KH. Bisri Mustofa in certain books with the concept of morality from other thinkers
In contrast to this study, the author does not only focus on one of the books of morality of KH. Bisri Mustofa only, but to all his moral books, namely the book of Ngudi Susila, Mitra Sejati, Washaya Al Aba' lil Abnaa', and even the book of Al-Ibriz
Literatur Review
| Author/Study | Main Focus | Findings | Relevance to Current Study |
|---|---|---|---|
| Lathifah dan Huda | Biography | KH. Bisri Mustofa is a pesantren cleric, a fighter, an intellectual, an artist, and even a politician | Asserting himself as a role model for the next generation of the nation |
| Maula et al, Sidik, Rachmawati et al, Ni’mah, dan Hikmah | Islamic Education and Character Education | Islamic morals in Mbah Bisri's moral book are relevant to the character education of the nation's children, such as religious, democratic, tolerant, disciplined, hard working, creative, independent, national spirit, love of the homeland, respect for achievement, love of peace, social concern, environmental concern, and responsibility | Supporting the moral foundation in forming the character of the nation's generation through Islamic moral education |
| Faqih dan Huda | Comparison of Moral Concepts | There are similarities and differences, both in terms of the content of moral values and the breadth of discussion within it | It is the basis for the need to reconstruct the concept of morality in Mbah Bisri's morality book |
| Gap Identified | No one focuses on the reconstruction of Mbah Bisri's moral book | The existing research does not reconstruct Mbah Bisri's concept of morality in the categorization of morality textbooks at PTKI to support the achievement of the quality of moral education | The current research aims to fill this gap through the study and analysis of all the moral books of KH. Bisri Mustofa Rembang |
| Novelty of Current Study | Reconstruction of books and Islamic education | The novelty of this research lies in the systematic analysis of local moral books written in Pegon Arabic and the mapping of their suitability with the modern curriculum of PTKI | This study implies the importance of involving the classical works of Nusantara scholars in the modern Islamic education curriculum, especially as an alternative source of moral teachings that are contextual, in-depth, and relevant to the learning needs of PTKI |
This study employs a qualitative library research design with an interpretive descriptive approach to reconstruct the concept of morality formulated by KH. Bisri Mustofa and to analyze its alignment with the categorization of moral textbooks used in Islamic Religious Higher Education Institutions (PTKI). The research is positioned within the broader educational agenda of the Sustainable Development Goals (SDGs), particularly SDG 4: Quality Education, which promotes inclusive, equitable, and culturally relevant education for all. The study explores how classical moral texts from Indonesian Islamic scholars can support these global objectives through the integration of local wisdom in moral pedagogy
Research Type and Approach. The type of research is library-based, relying exclusively on written sources and documentation. The approach is interpretive and descriptive, aiming not only to understand the contents of KH. Bisri Mustofa's moral writings but also to categorize, interpret, and reconstruct their relevance to the structure of modern Islamic moral education. This approach allows for an in-depth exploration of values and meanings within the texts, contextualized in the framework of both Islamic educational theory and the global SDGs discourse
Data Sources and Instruments. The primary data sources for this research are four main works authored by KH. Bisri Mustofa:
Ngudi Susila
Mitra Sejati (True Partner)
Washaya Al-Aba’ lil Abnaa’
Al-Ibriz li Ma’rifati Tafsir al-Qur’an al-Aziz
These texts are written in Arabic Pegon and Javanese, offering deep insight into traditional Nusantara Islamic ethics and pedagogical values. The inclusion of Al-Ibriz serves to complement moral concepts related to divine and prophetic ethics that may not be explicitly covered in the other three books.
Data Collection Techniques. The data collection method is carried out through documentary analysis, involving systematic reading and annotation of the primary texts. A quantification technique is also applied to map the frequency and distribution of moral themes across the texts, particularly in relation to categories used in PTKI moral education such as personal ethics, social ethics, religious devotion, and educational morals
Validity and Triangulation. To ensure the validity and reliability of the data, the study employs theoretical triangulation. This involves the use of multiple theoretical frameworks to interpret the same dataset, thereby strengthening the credibility of the findings. The triangulation draws not only from the primary works of KH. Bisri Mustofa but also from Islamic education theory, classical Islamic moral philosophy, and modern curriculum studies related to moral education in PTKI. The triangulation process also ensures that interpretations are not biased by a single perspective and are instead supported by a broad scholarly foundation.
Data Analysis Technique. The data analysis is conducted using content analysis as formulated by Klaus Krippendorff. This technique includes six systematic stages:
Unitizing – identifying and defining units of analysis within the texts (e.g., moral themes, principles, and values).
Sampling – selecting significant passages from the texts that represent key moral concepts.
Recording/Coding -assigning codes to recurring ideas and classifying them based on PTKI textbook categories.
Reducing -filtering out redundant or less relevant data to focus on core themes.
Inferring -drawing interpretive insights and reconstructing the underlying moral framework.
Narrating -synthesizing the findings into coherent narratives that reflect the educational value of KH. Bisri Mustofa's works.
Integration with SDGs
This methodology supports the integration of SDG 4 by promoting the utilization of culturally rooted educational resources in formal Islamic education settings. Through rigorous textual analysis and curriculum alignment, the study seeks to contribute to a moral education model that is inclusive, contextual, and sustainable, in line with global and local educational aspirations
KH. Bisri Mustofa (hereinafter spelled Mbah Bisri) was born in Kampung Sawahan Gang Palen, Rembang, Central Java in 1334 H/1915 AD. He was the first son of H. Zainal Mustofa and Chodijah. He was born not from a family of scholars, but from a family of wealthy merchants, and lay people, and very much in love with scholars. His family routinely gave alms to the scholars in Rembang, making them very close to the scholars there
In 1922, at the age of 7, Mbah Bisri began his education by learning the Qur'an to KH. Cholil Harun Kasingan. In 1923, he attended school in São Paulo, São Paulo Rembang, and graduated in 1926. After that, he continued his education at the Kasingan Islamic boarding school under the care of KH. Cholil. There he studied and studied books such as Alfiyah, Fathul Mu'in, Fathul Wahab, al-Iqna', Jam'ul Jawami', Uqudul Juman, and so on. To meet the needs of his life and his younger brother (Misbah Mustofa), Mbah Bisri decided to study at a pesantren while trading books. He took the book (Squirt) from H. Zuhdi's store and sold it at the Islamic boarding school. The profit from the sale of the book can be used to cover the shortfall in the cost of living for both of them while at the Islamic boarding school
Mbah Bisri is a fairly striking student and superior in understanding the book compared to other students in Kasingan. On the order of KH. Cholil, the teacher who later became his father-in-law, Mbah Bisri followed A Tribute to the Poodle to KH. Hasyim Asy'ari Tebuireng Jombang with book study Muslim and Tajrid Bukhar. In 1935, Mbah Bisri began to be known to the public as a pious and knowledgeable figure. Because of his thirst for knowledge, in 1936, he decided to perform the Hajj as well as deepen his religious knowledge in Mecca. He lived there for 1 year and studied a lot of books, such as Saheeh Bukrori and Sahih Muslim to Shaykh Umar Hamdan al-Maghriby, the book al-Asbah wa al-Nadha'ir and al-Aqwal al-Sunnan al-Sittah to Shaykh Ali Maliki, the book Minhaj Dzawin Nadhar to Shaykh Hasan Massath, the book Ibnu ‘Aqil Syarah Alfiyah Ibn Malik Sayid Amin, interpretation of the Qur'an al-Jalalain to Sayid Alwi, the book Lubbil Ushul, 'Umdatul Abrar, and Tafsir al-Kasysyaf to Shaykh Baqir al-Jogjawi, and the book Jam'ul Jawami' to KH. Abdullah Muhaimin
In 1937, at the request of KH. Cholil, Mbah Bisri returned to Indonesia. He then helped teach at the Kasingan Islamic boarding school. In 1943, the Kasingan Islamic boarding school was disbanded by the Japanese. At the same time, Mbah Bisri was appointed by the Japanese to become propaganda for Japan's Greater Asia in cigarette factories in the Rembang, Kudus, and Pati areas until Indonesia's independence, in 1945. In 1945, Mbah Bisri established a pesantren named Pondok Pesantren Raudlatut Thalibin. In 1977, Mbah Bisri died of illness and his body was buried in the Kabongan Kidul Rembang Public Cemetery complex. The Raudlatut Thalibin Islamic Boarding School is now under the care of KH. Ahmad Mustofa Bisri (Gus Mus) and KH. Yahya Cholil Staquf (current chairman of PBNU)
In addition to being a scholar, pesantren caregiver, da'i, and businessman, Mbah Bisri is also an active person in community organizations, political parties, and government bureaucracy which he carried out from the pre-independence period, the independence period, to the new order. In 1942, he became the chairman of the Rembang branch of Masyumi (Indonesian Muslim Shura Council) with the central chairman at that time being KH. Hasyim Asy'ari. In 1945, apart from being the chairman of the Rembang branch of Masyumi, he also joined Hezbollah. In 1949, when the Dutch left Indonesia, he was appointed as the Head of the Religious Affairs Office (KUA) and the Chairman of the Rembang Regency Religious Court
Mbah Bisri is one of the scholars of the archipelago who is very productive in composing books. The number of works is many, some say 176 books, and some say 276 books. Especially in the field of morals, there are at least three books that can be used as primary sources for the concept of Mbah Bisri's morals, namely A True Friend, A True Friend, and Washaya.
Kitab Ngudi Susila
Her full title is Syi'ir Ngudi Susila Suka Pitedah With Terwela. Written in Rembang in the month of Jumadil Akhir 1373 H/1954 AD, published by Menara Kudus, and totals 18 pages. This book is written in the form of verse, Arabic pegon in Javanese, there are 80 stanzas, and it is divided into 10 chapters. Introduction 13 stanzas, Sharing Time 7 stanzas, Teaching 6 stanzas, Returning from Teaching 2 stanzas, At Home 5 stanzas, With Teacher 3 stanzas, Guest 8 stanzas, Attitude and Attitude 13 stanzas, and Noble Ideals 23 stanzas
The purpose of the preparation of the Ngudi Susilo book is to provide learning manners or morals to school-age children. Don't let them have bad morals so that they will regret it in the future. Broadly speaking, it explains how a child's attitude should be toward parents, to teachers, when at school, when returning home, when at home, when there are guests, and how the character of a Muslim child should be, both related to attitudes, dispositions, and noble ideals in the future.
Kitab Mitra Sejati
The full title is True Partners Explaining in the Ethics Chapter. Compiled in 1371 H/1951 AD, published by the Publisher Muhammad ibn Ahmad Nabhan wa Auladuhu Surabaya, totaling 10 pages, written in the form of poetry and in Javanese Pegon Arabic, except for the first 2 stanzas and the last 2 stanzas written in Arabic. The number of verses is 109 verses grouped into 20 parts, namely: Introduction 9 stanzas, Chapter of Humanity 4 stanzas, Sikepe Anak Marang Bapak 3 stanzas, Sikepe Anak Marang Ibu 3 stanzas, Sikepe Rakyat Marang Government 5 stanzas, Sikepe Murid Marang Guru 2 stanzas, Sikepe Kito Marang Konco 2 stanzas, Wernane Totokromo 3 stanzas, Listen to the Speech of the Person 3 stanzas, Totocromone Talk 3 stanzas, How to Have Good Fellowship 3 stanzas, Preserve the Body 4 stanzas, Totocromone Eat 4 stanzas, About Clothing 3 stanzas, About House and Room 2 stanzas, Duties of the Devotees 5 stanzas, Gemi 3 stanzas, Pilgrimage and Totocromone 5 stanzas, Chapter of Two Men 3 stanzas, Chapter Ta'ziyah of the Dead 3 stanzas, Nurturing 9 stanzas, Progress and Advancement 13 stanzas, and Parental Duty 13 stanzas
The This book is not specifically aimed at children like the book of Ngudi Susilo but for Muslims in general. Mbah Bisri stated that this book is very good to study and understand, apart from its content related to noble manners and ethics, also because today (when Mbah Bisri composed this book, especially today) there are so many people who are negligent so that they do not feel that they have often committed sinful acts. In addition, there has been a lot of moral damage to the young generation due to their daily associations. Many of them ignore religious matters, and many children do not listen to the advice of their parents, even when they are advised against it.
Kitab Washaya
The full title is Washaya al Aba' lil Abnaa'. Published by Menara Kudus, it consists of 49 pages, written in Javanese Pegon Arabic, in the form of narrative stories and self-dialogue accompanied by illustrations of images in each discussion. There are 24 chapters, namely: Mother, Father, My Brother, the Faqir and the Poor, Cleanliness, Hair, Nails, Clothes, Shoes, Clogs, Socks and Handkerchiefs, Madrasah School, Going to School, Or During Teaching, Pilgrimage to the Household of the Little Brother, Bad Habits, Vacations, Sick Mothers, Spoiled Children, Begging, Abusing Cats, Kissing, Naughty Children, and Ideals
The book of Washoya is aimed at school-age children. Broadly speaking, the content is about the character or morals of children to parents, and siblings, body hygiene, when studying, the poor, to animals, and other attitudes of being a good child
Not all categories of morality in the college textbook are explained in the three books above. Therefore, to meet the needs of moral categorization in higher education textbooks, it is necessary to look at other works of Mbah Bisri such as Al-Ibriz, that is, the book of tafsir on the entire verse of the Qur'an. The book certainly contains discussions related to morals that can support improving the quality of moral education for the nation's next generation as one of the important aspects contained in the sustainable development goals (SDGs)
The material in the moral book used in learning at PTKI is systematized categorically or called the scope of moral studies. Often the authors of moral books also give different categories. For example, Siti Rohimah in the book Sufism Morality and Syawaluddin Nasution in the book Morality of Sufism: A Journey of Spirituality to the Fullest Person categorize morality into: morality towards Allah, to others, and the environment. There is also Muhammad Hasibi in the book Sufism Morality categorizing become: morality to Allah, to the Prophet, to oneself, to family, to fellow human beings, to society, and the country
The moral material found in Mbah Bisri's book that can be used in learning at PTKI to support the achievement of the Sustainable Development Goals (SDGs) in the field of education is categorized as follows:
Morality to Allah
Morality towards Allah is the attitude and deeds that should be done by human beings as creatures or creations to God as Stuttgart or creator. In the book Al-Ibriz, it is explained that man should have morals towards Allah as follows: 1) Faith in Allah: the believer must always believe in Allah, and whoever sins, then he has strayed very far from the truth; 2) Worship and fear of Allah: believers are obliged to worship and fear Allah with true piety, not to die unless they remain Muslims; 3) Not associating with Allah: believers are forbidden to commit shirk because their sins are not forgiven by Allah; 4) Loving Allah: love for Allah is something that must take precedence over love for others other than Him; 5) Be pleased and sincere towards Allah's destiny: Allah has created all things according to His goodness so that man should be pleased and sincere towards Him; 6) Repent to Allah: the believer must repent to Allah from the sins he has committed by repentance Snoopy; 7) Dhikr and thanking Allah: Muslims are obliged to remember and be grateful for every blessing from Allah accompanied by doing everything He commands; 8) Pray to Allah: every human being should always pray to Allah and He will include arrogant people who do not want to pray or worship Him; and 9) Trust in Allah: the believer should always surrender completely in all matters to Allah
Morality to the Prophet
Morality towards the Prophet PBUH is an attitude, behavior, or respect that a Muslim should show towards the Prophet Muhammad (PBUH) as the messenger of Allah SWT. Al-Ibriz, it is explained that believers should have morals towards the Prophet (peace be upon him) as follows: 1) Believe in the Prophet (peace be upon him): every Muslim must believe that the Prophet Muhammad (peace be upon him) is the Messenger of Allah (messenger) for all mankind; 2) Obey the Prophet PBUH: believers are obliged to obey the commands and stay away from the prohibitions of Allah and His Messenger so that they always receive guidance and do not go astray; 3) Love for the Prophet PBUH: love for Allah and His Messenger is something that must take precedence over love for anyone other than Allah and His Messenger; 4) Pray to the Prophet Muhammad (peace be upon him): Believers should always pray and greet the Prophet Muhammad (peace be upon him) sincerely because Allah and the angels always pray to the Prophet Muhammad (peace be upon him)
Morality to Yourself
Morality to oneself is a person's attitude towards one's self both in terms of physical and spiritual matters. In the book of Mitra Sejati chapters "Ngerekso Body," "Clothing," "Sandals-Bakiyak," "Gem Chapter," "Omah and Room Chapter," "Eating Manners," and the chapter "Progress and Progress," and the book of Washaya chapters on "Resikan," "Hair," "Rahi," "Kuku," and "Nyelengi," can be found the following forms of morality to oneself
a. Maintain Health: everyone is obliged to take care of their health. If you are already sick, you must immediately find a cure to get better. Because a person who is sick is actually in a state of loss because he cannot carry out worship to Allah SWT.
b. Maintain Cleanliness: everyone should always maintain cleanliness because maintaining cleanliness can keep you away from diseases and make people who look at you.
c. Maintain Self-Neatness: everyone should always maintain self-neatness. Examples of neatness that need to be taken care of are our clothes, sandals, and shoes. People who maintain their neatness will look good to others.
d. Dress Modestly and Modestly: everyone should dress simply, it doesn't have to be expensive, because it can cause riya'. If you have excess money, then it should be used for other more important purposes. Dress modestly should also be modest. Never dress too tightly and never too loose.
e. Live Frugally, Not Painlessly, and Save Diligently: one should be better off living frugally. Do not waste or waste your wealth uselessly because you only want to obey your desires. This is a bad habit that will harm you in the future. But even though living frugally, one should not be stingy either. This means that he must also share or set aside some of his wealth for others. Because if someone is stingy in sharing, then Allah does not like such people.
f. Morality Facing the Progress of the Times: Everyone (especially young people) must equip themselves with religious knowledge and general knowledge to be able to face the progress of the times. In facing the progress of the times, they must adhere to Islamic sharia and uphold the righteous Eastern culture with polite morals
Morals in Teaching and Learning
a. Teacher's Morals to Pupils
Teacher morality to students refers to the ethics and behavior that a teacher must have when interacting with or teaching his students. In the book Washaya the chapters "Going Home to School," "Ana ing Sakjerune Pamulangan," "Vacation Time," and the chapter "Ideals," it was found that among the forms of teacher morality to students are: a) Patience with Students: teachers must be patient in facing difficulties in guiding students who have diverse characters and different levels of ability; b) The teacher must reprimand and give good advice to the student when he commits negative actions that are detrimental to him; c) Teachers need to give praise to every positive behavior of students to increase learning motivation, confidence, and consistency of positive behavior of students; and d) Praying for Students: teachers must pray for students to deliver their learning success
b. Student Morals to Teachers
Noble morals must be imbued and practiced by every student in seeking knowledge from his teachers. In the book Trying to Be Silent About "With the Teacher" and "In Teaching," the book True Partners chapter "Attitude of Disciples to Teachers," and the book Washaya chapter "Ana ing Sakjerune Pamulangan" and chapter "Budal Ke Sekolahan," it is explained that among the forms of student morality to the teacher are: a) Respect for the teacher: the student must respect the teacher because for his services he can become a smart and respectable person; b) Obey and be devoted to the teacher: students must be obedient and devoted to the teacher in matters of goodness; c) Students must listen and understand the knowledge and advice of the teacher earnestly to get useful knowledge; d) Silence when the teacher imparts knowledge; and e) Asking permission when you want to speak
c. Pupil Morals to Fellow Pupils
In a learning environment, a student is not only obliged to maintain good morals to his teacher but also to other fellow students. In the book Trying to Be Silent The Teachings and the Book True Partners the chapter "Sikape Kita Maring Kanca," "Wernane Tata Krama," and the chapter "How to Be Kind to Others," it is explained that among the morals that must be paid attention to by each student to other fellow students are: a) Tepa selira (tolerance), maintaining manners and manners; b) Smile when meeting, smooth and quiet when speaking, and humble in his actions; and c) It is forbidden to be cruel and rude to friends
Morals in the Family
a. Morals of Parents to Children
Parents' morals to children are behaviors that must be shown by parents to their children. In the book True Partners "The Duty of the Parents" and the Book Washaya chapters "Mother" and "Father," the form of the morality of parents to children, namely: a) Giving affection to children; b) Meeting the needs of children; and c) Providing education, especially religious education
b. Morals of Children to Parents
Children's morals to parents are attitudes and behaviors that a child should show to both parents. In the book Trying to Be Silent Introduction, book True Partners "A Child's Journey to the Father" and "A Child's Journey to Mother" and the Book of Revelation Washaya chapters "Mother" and "Father", It is explained that among the good morals of children to both parents are: a) Loving both parents; b) Obedient and devoted to both parents; c) Helping the elderly; d) Be humble to the elderly, even to others; e) Maintain good manners: speak subtly, not rude, never sit upstairs when the elderly sit downstairs, must not be noisy when the elderly are sleeping, do not answer and grumble when the elderly advice; and f) To repay the kindness of parents for having contributed greatly to the life of the child
c. Morals to you
Morals to you are a good attitude and behavior in interacting with fellow brothers, especially siblings. In the book Trying to Be Silent Introduction and book section Washaya chapter "My brother," it is explained that among the morals of children to fellow children (brothers) are: a) Maintaining harmony among brothers. This harmony must be habituated because harmony among brothers is happiness for parents. On the other hand, quarrels between siblings are a hardship for parents. b) Harmony among brothers and sisters must be maintained forever. When both parents have died, the younger brother (younger brother) will become the child of the older brother (older brother). On the other hand, the older brother will be the father of the younger brother. They will need each other. c) an older brother, must know how to behave if he is old. For young brothers, they must also know how to behave if they are young. In other words, the older brother should love the younger brother, and the younger brother should respect the older brother
Morality in Society
a. Morals of Getting Along
Getting along means living as friends. Getting along is a human social and psychological need. Interacting with others is a human social need. The feeling of being accepted, acknowledged, and valued by others is a human psychological need. In the book True Partners chapters "Sikape Kita Marang Kanca" and "Wernane Tata Krama," it is stated that among the forms of morals that a person needs to show in getting along or making friends in society are: a) Must be tolerant or tolerant; b) Be a polite person; c) Not revealing other people's secrets and not being arrogant; and d) Looking for good friends, not friends who feel good or arrogant
b. Morality in Walimatul 'Ursy
Walimatul 'Ursy (the Prophet Moses) is an event held to thank Allah for the fulfillment of the marriage contract by serving food. In the book True Partners "About Pilgrimage and Manners" and "Walimahan," the form of morality in the Prophet Moses namely: a) Must attend the invitation the Prophet Moses; b) Eat with good manners in the place the Prophet Moses; c) Not too far and not too close to the food table, and not looking at the food often; d) Not scrambling for food; e) Say goodbye to the host when you want to go home; f) Do not forget to invite your neighbors if you have a wish; and g) Friendly to guests
c. Moral Deliberation
In social life, one should not decide in a hurry. It is better to decide by deliberation first. The importance of deliberation has been explained in Al-Ibriz when interpreting QS. Ali Imron: 159, AS. Al-Baqarah: 233, and QS. Ash-Shura: 38. The form of moral deliberation in the book Al-Ibriz and the book True Partners chapter "Adab Ngerungokake Guneman Wong" includes: a) being a good speaker when deliberating; b) When asking questions or giving a response, one should wait for the other person to finish speaking; c) Not interrupting the conversation of others; d) When speaking, one should use good and not rude language so as not to hurt others
Morality in the State
a. Leaders' Morals to the People
Morality in the State a. Leaders' Morals to the People In the book True Partners chapter "The People's Attitude to the Government," Mbah Bisri explained that the task of the leader or government is to regulate all the general interests of the people equally, both related to security, development, health, education and all things that have an impact on the welfare and prosperity of the people
b. People's Morals to Leaders
Mbah Bisri in the book True Partners "The Attitude of the People to the Government" and Interpretation Al-Ibrizabout QS. An-Nisa' verses 58-59 explain that the form of people's morals toward the leader is: a) the people are obliged to obey and submit to the leader or government, it is forbidden to protest, let alone rebel against the legitimate government, but obedience is carried out on the condition that the leader's orders do not contradict religious teachings; b) the people must help the government, either in maintaining security, economic stability, and other good government programs (not contrary to religious teachings); c) the people must be sincere and pray for the leader; d) the people must respect and glorify the leader; e) The people must give good advice if their leaders make mistakes
c. People's Morals to the Nation
In the book Washaya chapter "Ideals" and book True Partners chapter "The Attitude of the People to the Government," Mbah Bisri emphasized that as a people, they should be able to be useful for the Nusa and the Nation and love for the homeland or country
Summary of KH. Bisri Mustofa’s Moral Concepts and Their Categorization in PTKI Moral Textbooks (Aligned with SDGs)
| Category | Key Concepts from KH. Bisri Mustofa’s Works | Main Sources |
|---|---|---|
| 1. Morality to Allah | Faith, worship, avoiding shirk, love of Allah, sincere acceptance of qadar, repentance, dhikr, prayer, tawakkul | Al-Ibriz |
| 2. Morality to the Prophet | Faith in the Prophet, obedience, love, prayer upon the Prophet | Al-Ibriz |
| 3. Morality to Oneself | Health, cleanliness, neatness, modest clothing, frugality, readiness for modernity with strong moral values | |
| 4. Teaching & Learning Morals | Teacher’s patience, advising and praising students, student respect, obedience, silence, asking permission, peer respect | |
| 5. Family Morals | Parents to children: affection, provision, religious education; Children to parents: love, obedience, help, humility, respect | |
| 6. Sibling Morals | Mutual love, lifelong harmony, role-model behavior between older and younger siblings | Washaya |
| 7. Social Morals | Tolerance, politeness, secrecy, humility, friendship etiquette, walimah manners, and moral communication | |
| 8. Morality in Deliberation | Good listening, turn-taking in speech, polite language | |
| 9. Civic Morality (State) | ||
| 10. Morality to the Nation | Love for the homeland, contribution to national welfare | |
| Relevance to SDGs | Supports |
This study critically examines the moral thought of KH. Bisri Mustofa in the context of Islamic education and its potential to support the realization of Sustainable Development Goal 4 (SDG 4): Quality Education. Drawing from his works-Ngudi Susila, Mitra Sejati, Washaya al-Aba' lil Abnaa', and Al-Ibriz-the research reconstructs moral categories commonly used in Islamic Religious Higher Education (PTKI), aligning traditional values with contemporary educational goals. The strength of this study lies in its methodical approach to integrating classical Javanese Islamic texts-written in Arabic Pegon and Javanese-into modern moral education frameworks. By mapping KH. Bisri Mustofa's moral teachings across ten comprehensive categories, including morality to Allah, the Prophet, oneself, family, society, and the state, the study demonstrates the depth and applicability of his work to formal education.
Notably, the study introduces a unique dimension of morality in teaching and learning, which is rarely elaborated in standard PTKI textbooks. This pedagogical morality covers teacher-student ethics, peer relationships, and character formation within the educational environment, reinforcing the values of respect, patience, humility, and responsibility—qualities that resonate with SDG 4's emphasis on inclusive and equitable education. Theoretically, this research enriches Islamic education by advocating for localized, culturally rooted curriculum development that draws from indigenous scholarship. It also exemplifies how faith-based moral systems can coexist with, and even strengthen, global development frameworks like the SDGs. Overall, the study is a significant contribution to educational reform, emphasizing the necessity of re-contextualizing traditional Islamic knowledge to meet present and future challenges. It provides a replicable model for integrating religious heritage into the goals of global education, bridging past wisdom with present-day aspirations for moral integrity and sustainable human development.
Mbah Bisri's educational journey was not much different from other scholars in the archipelago at his time, namely since childhood he studied religion at Islamic boarding schools and deepened it in Mecca to the shaykhs and scholars there while performing Hajj. In addition to being at the Islamic boarding school, Mbah Bisri also took formal education at the elementary school level (Sekolah Ongko Loro) in Rembang. Mbah Bisri's intellectuals were formed supported by several things: 1) the family environment of businessmen who love the ulama; 2) entrepreneurs who buy and sell books so that they are close to the source of knowledge; 3) students as well as Kyai's son-in-law so that they demand him to continue to study knowledge; 4) living in Rembang as an area that is thick with religious and general scientific traditions; 5) pesantren caregivers; and 6) lived in four eras, namely the Dutch era, the Japanese era, the Old Order, and the New Order so that they came into contact with many figures and various complex problems. That is what shaped him into a pious scholar and a prolific writer. Three of Mbah Bisri's works in the field of morals are Ngudi Susila, Mitra Sejati, and Washaya. Ngudi Susila and Mitra Sejati are written in the form of Javanese Pegon Arabic poetry aimed at school children and Muslims in general. Meanwhile, Washaya is in the form of a narrative of stories and self-dialogue in Javanese Pegon Arabic accompanied by illustrations and is aimed at school children. From the general category of moral teaching materials used at PTKI, all of them are explained in the three books of morality of Mbah Bisri. In it, it explains morality to Allah and the Prophet, morality to oneself, morality in the family, morality in society, and morality in the state, and it turns out that additional explanations about morality in teaching and learning are also found. Especially regarding the explanation of morality to Allah and the Prophet is completed through the book Al-Ibriz because the three main books contain minimal explanations. The concept of morality categorized in the category of textbooks at PTKI is expected to be used as learning material at PTKI that supports the quality of moral education of the nation's generation as one of the substances contained in the Sustainable Development Goals (SDGs).
We would like to express our deepest gratitude to all parties who contributed to the successful completion of this research. Special thanks go to the Department of Islamic Studies, Universitas Islam Negeri Raden Mas Said Surakarta, Indonesia; the Department of Islamic Studies, Universitas Nahdlatul Ulama, Surakarta, Indonesia; and the Department of Islamic Studies, Al-Azhar University, Cairo, Egypt, for their academic support and scholarly collaboration. We are sincerely grateful to Kudus Tower Printing House Semarang and the PP Raudlatut Tholibin Leteh Library for their assistance in accessing and preparing the printed works of KH. Bisri Mustofa, which were central to this study. Our heartfelt appreciation also goes to Mas Galih of Rembang, whose insights into the unique Khat Rembang writing style in KH. Bisri Mustofa's works greatly enriched our textual analysis. We also acknowledge the State Islamic University of Raden Mas Said Surakarta for providing essential research funding, which enabled the development of the research report that became the foundation of this article.
All authors of this article contribute, both as chairs, members, translators of articles, and final editors. All authors also read and agree to the final result of this article.
All authors declare no conflict of interest.