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Integration of Character Education and Tazkiyah al-Nafs : Perspective of Abū Hasan al-Nadwī

This article aims to analyze Ab Hasan al-Nadwī’s thoughts on tazkiyah al-nafs . Then, the character values in tazkiyah al-nafs are integrated into the concept of character formulated by the Ministry of Education.The concept of character by the Ministry of Education has a clear nationalism vision but has no technical direction. Then it can be filled with tazkiyah al-nafs by Abū Hasan al-Nadwī who has technical directions. The integration of the concept of character by the Ministry of Education and tazkiyah al-nafs by Abū Hasan al-Nadwī is useful for producing a character concept that has technical direction and has a nationalism vision. The research method used is integration-interconnection. Eighteen character values by the Ministry of Education are filled with tazkiyah al-nafs by Abū Hasan al-Nadwī which includes fiqh dhahir and fiqh bathin. The research findings produce tazkiyah al-nafs which includes shalat , fasting, zakat, sunnah worship, ‘ibadah bathin integrative with eighteen character concepts which include religious, honest, tolerant, discipline, active, creative, independent, democratic, curios, nationalist, patriotic, appreciative, friendship, peaceful, literative,


A. Introduction
Since character education is formulated and legalized by the Indonesian Ministry of Education, it has been studied by many scholars. A very popular research on character education is "Educating for Character: How Our Schools Can Teach Respect and Responsibility" by Thomas Lickona. He explained that character education was formed to involve families, schools, and communities with educational attainment in the cognitive (moral knowing), affective (moral feeling), and psychomotor (moral culture and, his offer of return to Islamic teachings as the basis for rebuilding civilization. 6 Research on the thoughts of Abū Hasan al-Nadwī on tazkiyah al-nafs has been carried out by several scholars. Ahmad Jab al-Khair in "Al-Janib al-rūh 'Inda Abī Al-Hasan Alī al-Hasani al-Nadawī" examines spiritual practices in tazkiyah al-nafs. 7 Mohd. Rumaizuddin Ghazali wrote about sufism thinking and spiritual life according to Abū Hasan al-Nadwī. He studied Abū Hasan al-Nadwī's commentary on the terms sufism, tazkiyah al-nafs, and ihsan 8 . Rumaizuddin's research is similar to this research, but Rumaizuddin only reviews tazkiyah al-nafs and the spiritual life of Abū Hasan al-Nadwī, not connecting it with character education.
There has been no research that has tried to fill the character concept by the Ministry of Education's to integrate with tazkiyah al-nafs by Abū Hasan al-Nadwī. This article attempts to fill in the character concepts formulated by the Ministry of Education with the ideas of tazkiyah al-nafs by Abū Hasan al-Nadwī. I argue that the character values that have been formulated by the Ministry of Education are abstract values that are open, and cannot be implemented practically unless they provide more detailed content and meaning. I offer tazkiyah al-nafs by Abū Hasan al-Nadwī to fill these character values. The reason is that the values in tazkiyah alnafs by Abū Hasan al-Nadwī are able to fulfill the overall character values formulated by the Ministry of Education and make the concept of character have a practical direction to apply.

This article uses the concept of integration-interconnection formulated by M. Amin Abdullah to integrate character values
Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī by the Ministry of Education and the concept of tazkiyah al-nafs by Abū Hasan al-Nadwī. Integration-interconnection is a totality system that consists of components and is interconnected and interacts with fellow scientific families so that it becomes a unified whole 9 . Integration is mixing to become a unified whole. While interconnection is a relationship with each other 10 . Every scientific building cannot stand alone. Cooperation is needed, greeting each other, needing each other.
Following this method, this article mixes character values by the Ministry of Education with tazkiyah al-nafs by Abū Hasan al-Nadwī. So that the character values by the Ministry of Education that require a practical direction to be applied can be filled with the idea of tazkiyah al-nafs by Abū Hasan al-Nadwī. Each part of the Ministry of Education's character concept is integrated with Abū Hasan al-Nadwī's teachings on tazkiyah al-nafs. So it is hoped that the character values of the Ministry of Education have a solid foundation and have practical directions to be applied. This study uses a descriptive analysis method to explore the character values of the tazkiyah al-nafs concept by Abū Hasan al-Nadwī' and the character concept by the Ministry of Education.

Education
Education is guidance or assistance given intentionally to students by adults in order to become adults or reach a higher level of life and livelihood in a mental sense. 11 To achieve an ideal standard of living with moral perfection, education has an important role in maturing humans 9  and forming noble character. This is an inevitability. The implementation of education is generally directed at achieving humans to be perfect with intellect and character. This is in line with the mandate of the Law of the Republic of Indonesia No. 20 Year 2013 which explains that one of the functions of education is to develop the potential of students to become human beings of faith, piety, and noble character. 12 Education is also an effort to shape the intellect which includes knowledge and skills, as well as to shape the personality for the better. 13 This is as the purpose of education to achieve three domains or domains of intellectual ability, namely cognitive, affective, and psychomotor. 14 When humans are formed with these criteria, the level of human ideals is higher. This is where education becomes meaningful in shaping and teaching humans to face the challenges of life by relying on intellectual abilities and good personality. The problem is, forming a good personality (character) is more difficult than forming a knowledgeable (smart) human being. Membentuk manusia berilmu hanya perlu transfer knowledge. ntrast to personality formation, knowledge transfer will not necessarily shape personality, but personality will be formed in a special way that involves elements of knowledge, motivation, and application, starting with knowing the good. In this case, knowledge is directed not just to know but students are directed to loving the good, after loving they will get used to practicing it in their lives (acting the good Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī From these efforts then emerged an offer about the concept of education that accommodates character or more popularly known as character education. The offer of character education for today's education system is considered significant. The moral crisis that has resulted in the emergence of various forms of crime, such as promiscuity, sexual harassment, violence against children and adolescents, drug abuse, and other actions that lead to harm, increasingly provides opportunities that character education is absolutely needed. Lickona said the significance of character education was even able to make Western nations aware of the importance of this educational model. 15 Likewise in Indonesia, the government has a high commitment to improving the character of students through educational institutions, communities, and familiesBecause previously, educational institutions were considered to have failed to educate students to have a noble character. Character education in schools that only touches the cognitive aspect so that it only becomes a knowledge without directing it to practice and attitude. 16 Whereas character education is not a matter of reason but is closely related to matters of the heart. Therefore, character building cannot be separated from the role of religion that fulfills human spiritual needs.
Before being implemented in Indonesia, character education has been carried out in many countries. Lickona 17 formulated eleven principles of character education: (1) Character education promotes core ethical values as the basic of good character; (2) Character must be comprehensively defined to include thinking, feeling and behavior; (3) Effective character education requires an intentional, proactive and comprehensive approach that promotes tha core values in all phases of school life; (4) The school must be a caring community; (5) To develop character, students need opportunities fo moral action; (6) Effective character education include a meaningful and challenging academic curriculum that respect all learnes and helps succeed; (7) Character education should strive to develop students' intrinsic motivation; (8) The school staff must become a learning and moral cmmunity in which all share responsibility for character education and attempt to adhere to the same core values that guide the education of students; (9) Character education requires moral leadership from both staff and students; (10) The school must recruit parents and community members as full partners in the characterbuilding effort; (11) Evaluating of character education should assess the character of the school, the school staff's functioning as character educators and extent to which student manifest good character.
From various studies and views that have been formulated by experts, there are 18 character values offered by the Ministry of Education 18 . (1) Religious, obedient attitudes and behavior in carrying out the teachings of the religion they adhere to, tolerant of the implementation of worship of other religions. (2) Honest, an effort to make himself a person who can always be trusted in words, actions, and work. (3) Tolerance, respect for differences in religion, ethnicity, ethnicity, opinions, attitudes, and actions of others who are different from themselves. (4) Discipline, orderly behavior and comply with various rules and regulations. (5) Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī Hard work, earnest effort in overcoming various barriers to learning and assignments, as well as completing assignments as well as possible. (6) Creative, think and do something to produce new ways or results from something that is already owned. (7) Independent, attitudes and behaviors that are not easy to depend on others. (8) Democratic, a way of thinking, behaving, and acting that assesses the rights and obligations of self and others. (9) Curiosity, attitudes and actions that always seek to know more deeply and broadly from something that is learned, seen, and heard. (10) The spirit of nationalism, placing the interests of the nation and state above the interests of themselves and their groups. (11) Love for the homeland, a way of thinking, acting, and acting that shows loyalty, care, and high respect for the nation. (12) Appreciating achievements, pushing himself to produce something useful for society, and acknowledging, respecting the success of others. (13) Friendly, actions that show a sense of pleasure talking, socializing, and cooperating with others. (14) Love of peace, attitude, words, and actions that cause others to feel happy and secure in their presence. (15) Likes to read, the habit of making time to read various readings that provide virtue. (16) Caring for the environment, attitudes and actions that always try to prevent damage to the surrounding natural environment, and develop efforts to repair the natural damage that has already occurred. (17) Social care, attitudes and actions that always want to help other people and communities in need. (18) The responsibility, attitude and behavior of a person to carry out the duties and obligations that should be carried out on oneself, society, the environment (nature, social, and culture), the state and God. These character values are generally directed at the formation of the character of the nation and state so that they are more general in nature when compared to the formation of the character of students as individuals. The value of character in the education system formulated by the Ministry of Education critized by some scholar because it was considered to ignore the formation of students' character specifically to get out of moral deviations. The implication is that the character values that are formed in schools sometimes ignore the problem of student association which tends to deviation. 19 I see that the character values by the Ministry of National Education are very open and use universal diction so that they need to be filled with character values from other concepts in order to become more concrete and easy to actualize. So I offer this concept to be integrated with the character values of the concept of tazkiyah al-nafs by Abū Hasan al-Nadwī. In my opinion, tazkiyah al-nafs according to Abu al-Hasan al-Nadwi and the character values of the Ministry of Education have the same scope, but the technique and implementation is different. Tazkiyah al-nafs is more detailed, covering three dimensions of character education achievement, namely: moral knowing, moral feeling, and moral behavior. Although there are differences between the two, tazkiyah al-nafs which is implemented in character values using an integration model, namely filling the implementation of tazkiyah al-nafs into character values by the Ministry of Education, can produce an applicative character concept.

Tazkiyah al-Nafs by Abū Hasan al-Nadwī
Abū Hasan al-Nadwī was born in the village of Takia Kala, Madariyah, Rae Berily, Uttar Pradesh, India on November 23, 1914 AD. 20 His mother was a poet as well as a Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī preacher. His father was the author of the history of Islamic culture. Their family emigrated to India in the fourteenth century. Developing Islamic teachings in northern India. His father died when Al-Nadwi was a child. His brother and mother educated al-Nadwī with an Islamic education so that he became a great scholar who wrote many works on religion including about tazkiyah al-nafs. An-Nadwi wrote works in Arabic with a high literary quality.
Al-Nadwi does not like the term 'tasawuf' for Islamic mysticism. According to him, the term does not have a strong reference in the Qur'an and Hadith. So he chose the term tazkiyah al-nafs. This thought was influenced Tazkiyah al-nafs is an effort made to cleanse the human heart from the impurities and abominations of lust. 22 Tazkiyah alnafs is to purify the soul from various bad tendencies and sins, to develop a good nature in it, to uphold istiqamah, and to attain the degree of ihsan. Purification of the soul is not eradicating despicable qualities because this is contrary to the nature of the soul and human nature that Allah has created. The dominance of good qualities suppresses bad qualities. Then direct it to what is good and pleasing to Allah. With tazkiyah, a person becomes protected from various bad qualities and actions, so that despicable morals disappear. Then the soul will be filled with commendable qualities. In the end, a Muslim will get a degree of ihsan. 23 One method that is able to realize character education and mental development is soul purification (tazkiyah alnafs). Al-Ghazālī in explaining his Sufism teachings talked a lot about tazkiyah al-nafs in Ihya 'Ulumuddin. Likewise Ibn Taimiyah, Ibn Qayyim, and further developed by Abū Hasan al-Nadwī. The concept of tazkiyah al-nafs put forward by these scholars has inspired Abū Hasan al-Nadwī to make diversity in the concept of tazkiyah al-nafs a separate pattern. Abū Hasan al-Nadwī tried to converge the concepts in tazkiyah al-nafs into two main patterns in tazkiyah al-nafs, namely al-af'al al-hai'ah wa kaifiat al-batiniyah. 24 Al-af'al wa al-hai'ah is the act of the body in the worship of the forehead which is always carried out as a form of implementing the provisions of the Shari'a, such as salat, fasting, zakat, reading the Koran, zikir, and jihad. While kaifiat al-batiniyah is an inner formation that includes various human traits and characters, such as patience, honesty, love, and other traits that are part of commendable morals. According to al-Nadwi, the two main patterns are related to complement each other in forming a moral human being.
In contrast to tazkiyah al-nafs which was initiated by his predecessor, al-Nadwi formed perfection in the frame of tazkiyah al-nafs that he put forward. Perfection can be seen in 23  The ideas of tazkiyah al-nafs by Abū Hasan al-Nadwī show both uniqueness and perfection. The concept presented is not only on the theoretical aspect, but on the practical aspect. So that tazkiyah al-nafs is able to answer educational problems, especially the formation of morality. According to Abū Hasan al-Nadwī, a moral crisis occurs due to a crisis of faith and morality, so that it becomes a major disaster in human life. 27 Tazkiyah al-nafs according to Abū Hasan al-Nadwī is carried out through the fiqh dhahir method which includes all bodily acts of worship, and fiqh bathin includes all aspects of mental training. The relationship between the two cannot be partially understood. According to al-Nadwi, fiqh bathin is an achievement in doing amaliyah badaniyah (bodily acts of worship). In performing every worship, it must be accompanied by inner feelings in order to get the goal of tazkiyah. The tazkiyah al-nafs method by al-Nadwi started from an effort of takhallī, to empty oneself of despicable qualities and tendencies towards matter. 28 Then tahallī, practice train soul with goodness, 'ibadah zahir through worship and 'ibadah bathin through mental arrangement. The next is tajallī, practice good morals. In this case, al-Nadwi in fiqh dhahir, especially in the administration of zakat states, "Humans in their lives must have a good impact on society." 29 Likewise for fiqh bathin, al-Nadwi offers that human relations Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī as individuals with society are always good and capable of caring for each other, helping each other, brotherhood, tawadhu', and giving rights to fellow Muslims. 30 To realize the ideal pattern of interaction, a society consisting of individuals who are clean in spirit and cleanliness will be achieved after doing amaliyah dahiriyah and batiniyah.
There are three main orientations of tazkiyah al-nafs, namely the formation of spirituality, emotionality, and social sensitivity. The value of religious character in tazkiyah alnafs is af'al ha'iah or fiqh dhahir by Abū Hasan al-Nadwī is a balance between the body, mind, and heart. Moral knowing is the formation of a gentle soul, not easily frustrated, and avoiding wrongdoing, a tolerant attitude, the occurrence of social balance must become a habit.

The coverage of af'al al haia'h (fiqh dhahir)
is not only worship in the form of shalat, fasting, zakat, and hajj, but includes reading the Qur'an, zikir, do'a, and jihad. The integration of these character values can be done in lessons at school. All subjects can be integrated with these values to form student attitudes with good character. For example, reading the Qur'an can be implemented in materials by presenting several verses to be read. Zikir can be applied to the initial activities of each lesson. Likewise with do'a, it can be implemented at the beginning and at the end of the presentation of each subject matter. As for jihad, in this case it is not understood by the meaning of war, but sincerity in achieving success. 31 Syamsul Rijal also mentions a mistake when jihad is defined by physical warfare. From the derivation of the word jihad means earnest or hard effort. 32 Thus, the value of jihad can be used as student motivation in learning.
One of the goals of worshiping Allah is to provide awareness of worship for humans so that they understand their existence as a servant of Allah with the highest submission to Him. 33 Worship is divided into two, the first is obligatory worship (mahdah) and the second is sunnah worship (ghairu mahdah). Abū Hasan al-Nadwī called it fiqh al-dahir or af'al al-hai'ah, is worship that is carried out in the form of movement or worship that can be felt physically. 34 Fiqh dhahir has a major position in the process of tazkiyah al-nafs.
A person is able to educate his soul, firstly by maximizing the implementation of obligatory worship and sunnah worship (fiqh bathin) properly and perfectly. Al-Qur'an and Hadith have described many ways how to worship someone to Allah, both in the form of 'ibadah mahdah and ibadah ghairu mahdah. This shows that worship is closely related to God. Worship is done with the terms and pillars. The validity of a person's worship is determined by the conditions and the pillars are carried out perfectly, such as shalat, fasting, zakat and hajj.
'Ibadah zahir in its implementation is carried out when tahalliyat al-nafs. Tahalliyat al-nafs is an effort to restore the filling of the soul after the soul is emptied of despicable qualities. This filling can be done by educating the soul through mandatory worship and sunnah worship that affect their behavior. As for the 'ibadah dahir in question is 'ibadah mahdhah which contains education through the implementation of worship, such as (1) shalat, (2) zakat, 33  giving charity, giving alms, (3) fasting, hajj, (4) sunnah worship which includes reading the Qur'an, zikir, do'a, and jihad, (5) 'ibadah bathin to remove the attitude stingy, arrogant, selfish, prideful, wants to be praised by people, hypocriteIt is hoped that the above-mentioned worship will be able to affect the soul and have an impact on their daily lives.

Character Education Based on Tazkiyah al-Nafs
The concept of tazkiyah al-nafs by al-Nadwi, compared to the character values of the Ministry of Education, there are similarities as well as differences. Character values by the Ministry of National Education are more general. Because the orientation of the formation is on the attitude of the nation and the state, so that the character values offered are general in nature, only covering all educational institutions and various belief systems. While the character values in tazkiyah al-nafs by al-Nadwi are special, because the orientation of formation is one's personal self, so the values offered touch the character to follow various provisions, understandings, attitudes, and actions. However, the character value system offered by the Ministry of National Education can synergize with character education through tazkiyah al-nafs by al-Nadwī so that it is appropriate to have the possibility to be applied practically and its application has visionary goals. Eighteen educational values formulated by the Ministry of Education were integrated with tazkiyah al-nafs by Abū Hasan al-Nadwī.
First, religious, means obedient in carrying out religious teachings and tolerant of the implementation of worship of other religions. Religious values are filled with shalat because shalat is one of the conditions for one's success in terms of faith. Shalat will maintain faith and build connectivity between God and students in a balanced and reasonable way (ma'qul). Abū Hasan al-Nadwī explained that zakat can also establish a relationship between God and humans. So, zakat has a big role in shaping religious compliance. Meanwhile, fasting is able to protect the heart from damage so that it shows piety to God. Hajj is also worship that creates religiosity and is able to arouse longing, love and closeness to Allah Ta'ala. 35 Second, honest, means efforts to always be trusted in words, actions, and work. This value can be filled with hajj. One of the actions in Hajj is throwing the jumrah. The act is a symbol against doubt, evil, betrayal, lies and many other bad attitudes brought by the devil. Throwing jumrah is throwing all forms of lies and many other vices. So hajj is a means of forming an honest character.
Third, tolerance, means respecting differences in religion, ethnicity, ethnicity, attitudes, and actions of others. To appreciate every difference must be based on a tender heart. On the other hand, a hard heart is a container of hatred. Shalat forms students into gentle personalities. So shalat becomes a provision to bring up a tolerant attitude so that they are able to appreciate and respect every difference. Also Hajj. Hajj inherits the nature of love and evokes the nature of tenderness and compassion. Hajj is a house of entertainment and hajj to form tenderness of heart and compassion. Abū Hasan al-Nadwī asserted that longing is an overflow of feelings contained in humans as well as a need. Hajj proves desire, passion, compassion, tenderness, and love.
Fourth, discipline, means orderly behavior and obeys various rules and regulations. Shalat is worship that is done Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī with a certain time and number of raka'at in accordance with the provisions. Shalat that have a fixed time and orderly management are able to train people who are disciplined, obedient to principles, and applicable rules.
Fifth, hard work, means a genuine effort in overcoming various learning barriers. The ability to do hard work can only be done if you have a tough mentality and a determined soul. Fasting has educated the soul to be firm and mentally tough. Fasting also trains the body to face challenges. So fasting is a provision in order to have a hard working character. Hajj also has many series of Worship. Hajj gave rise to the spirit to overcome various obstacles and strive so that the efforts made to obtain maximum results 36 . Hard work in education matters are the principles instilled in Islam. Islam has a suggestion of jihad, which means to strive for the best possible outcome. So to form this character, jihad is very feasible to be filled in this character concept. Jihad is an effort that is put forth with all efforts, with the aim of getting a big victory.
Sixth, creative, means thinking and doing something to produce something new. So, to bring out creativity in thinking and acting, it is necessary to precede the situation of the mind and body in a state of full concentration. Shalat can train concentration. So by shalat, it means have created an atmosphere that is a prerequisite for creativity.
Seventh, independent, means that it is not easy to depend on others. The capital of independence is a strong soul. Shalat as mental spiritual nutrition is medicine for the soul (thibbun nufūs). Shalat is able to shape the soul to be tough so that the perpetrator does not depend on others. Independence is also formed through strong mental and physical strength.
Fasting is a means of training mentally tough and physically strong. Fasting is a provision to form independence. Al-Nadwi describes fasting and its relation to the human psyche. Fasting is able to give strength to the human soul and body, as well as bring them to a point of privilege.
Eighth, democratic, means thinking and acting equally. Hajj suppresses the human ego, teaches not to prioritize personal desires. It is trained in various types of procedures and rules of Hajj. The attitude that is formed through these actions makes everyone aware that democratic principles prioritize common interests above personal interests. So Hajj trains people to have a democratic character.
Ninth, curiosity, means attitudes and actions that always seek to find out more deeply and widely from what is being studied. This value can be integrated with zikir. Zikir does not only mean remembering Allah, but also by observing, studying in depth the various creations using accurate methods in various fields of science.
Tenth, the spirit of nationalism, means placing the interests of the nation and state above personal interests. The spirit of nationalism needs to be filled with concrete actions. One of the conditions for the formation of a strong national spirit is a sufficient community economy. The economic crisis and social inequality have disrupted national unity. So in this case, zakat has an important role to strengthen the spirit of nationalism. Zakat makes every citizen put the interests of the nation above personal interests. Zakat is the most important thing in the economy. Zakat is a solution to reduce poverty. Infaq and shadaqah also play the same role in realizing the welfare of the community.
Eleventh, love for the homeland, means a way of thinking, behaving, and acting that shows loyalty, care, Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī and high respect for the nation. During the Hajj, everyone will meet other nations. Everyone will realize that in other countries, there are many aspects that our nation has certain advantages over other nations. So that hajj can foster a higher sense of love for the homeland.
Twelfth, respecting achievements, means trying to produce something useful for society, and acknowledging, respecting the success of others. Only who have gone through mental challenges and physical obstacles can truly appreciate achievement. Because he was experienced in both mental and physical struggles. Fasting has trained that. So fasting can form a character who appreciates achievement. 'Ibadah bathin is also very contributive to forming a character that is not hasad, is not arrogant, is not selfish, so that they have the motivation to produce something useful for society and recognize and respect the success of others.
Thirteenth, friendly, means actions that show a sense of pleasure in talking, associating, and cooperating with other people. As social beings, humans need each other so they need to talk to each other, get along, and work together with other people. The capital for these interactions has been contained in humans. Then it needs to be activated by means of shalat.
Shalat is the answer to the instincts that exist in humans such as polite, compassionate, love, and humble. All these instincts are intrinsic, but need to be actualized through shalat so that human nature as social beings and being friendly individuals can be found through shalat. Who is arrogant will not be liked, difficult to get along with, and less friendly. Abū Hasan al-Nadwī asserted, shalat can make a person a person with low self-esteem. So that he can become a person who is far from arrogance and becomes a friendly person 37 . Fasting also has a role in forming a friendly character. By fasting, it means that you have beautified and softened your personality. A gentle and beautiful character makes other people like and happy to build friendships with him. Fasting also brings the victory of body and soul in his life. Also make a good character and a perfect religion. 'Ibadah bathin is like helping each other in goodness (al-ta'awanu 'alal birri wa al-taqwa), brotherhood (al-ikhwah al-islamiyyah), keeping promises (adau'l amanah), improving each other in doing good deeds. A useful attitude (al-ishlah baina al-nās wal 'amal al-mufīd), a gentle attitude (al-mulātifah wa al-tawādu'), becomes an important principle to have a friendly character.
Fourteenth, peace-loving, means saying and actions that cause others to feel happy and safe. Shalat is useful to prevent oneself from evil and evil deeds. Peace exists only when there is no cruelty and evil. Saying, actions, and the influence of a sense of security can only be possessed by people who are far from vicious and evil. Thus, shalat is a means of realizing peace-loving personalities. Abū Hasan al-Nadwī emphasized that shalat forms good personality and qualities. Peace can only be guaranteed by the disappearance of social inequality. Wide social distance makes criminal acts often occur. Zakat, infaq, and shadaqah can overcome this problem. So zakat, infaq and shadaqah can help to ensure peace. Peace requires the removal of everyone's inclination to evil. Fasting overcomes the evil inclinations of lust. So fasting should train the character to love peace.
Fifteenth, fond of reading, means the habit of making time to read various readings that give virtue. Sometimes, to start reading and studying, is not supported by one situation. Abū Hasan al-Nadwī said, shalat is able to train a person from one situation to another, so shalat is a solution to change the Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī situation. So that shalat allows the creation of a conducive situation to start reading or studying.
Sixteenth, care for the environment, means attitudes and actions that always try to prevent damage to the environment and develop efforts to repair the damage to nature that has already occurred. Greed has led to severe environmental exploitation. Greed can be overcome by restraint 38 . Fasting has trained mentally and physically to be able to refrain from greed. So fasting trains to form a mental care for the environment. Sunnah worship such as reading the Qur'an makes environmental sensitivity grow. In the Qur'an, there are many verses that link between contemplation and the beauty of nature. So by reading the Qur'an, especially regarding verses about Allah's miracles in nature, it raises the character of caring for the environment.
Seventeenth, social care, means attitudes and actions that always want to help people in need. Basically God has inspired humans to help each other. This instinct is actualized through zakat, infaq, and shadaqah. The awareness to help others arises from the experience of oneself experiencing hardship. Fasting has shaped that awareness. So fasting forms a socially caring character.
Eighteen, responsibility, means the attitude and behavior of a person to carry out his duties and obligations, which he should do, towards himself, society, the environment (nature, social and culture), the state and God. zakat, infaq, and shadaqah are the actuality of a person's awareness that he has a social responsibility. The people around him must be guaranteed food and education needs. Fasting also fulfills all dimensions of responsibility. Fasting teaches humans to care for themselves, care for others, and build a relationship with God.

C. Conclusion
Diction in the concept of character by the Ministry of Education is general in nature, but has a clear national vision. Then it can be integrated with tazkiyah al-nafs by Abū Hasan al-Nadwī who has technical direction. The integration of the concept of character by the Ministry of Education and tazkiyah al-nafs by Abū Hasan al-Nadwī makes character education a systematic technical guideline and has a clear national vision.
There are eighteen character values by the Ministry of Education, namely religious, honest, tolerant, discipline, active, creative, independent, democratic, curios, nationalist, patriotic, appreciative, friendship, peaceful, literative, environmentalist, humanist, and responsibilities. These eighteen character values are integrated with character values in tazkiyah al-nafs by Abū Hasan al-Nadwī. Tazkiyah al-nafs according to Abū Hasan al-Nadwī is carried out through the fiqh dhahir and fiqh bathin. Fiqh dhahir includes all bodily acts of worship: shalat, fasting, zakat, infaq, and shadaqah, hajj, and sunnah worship such as reading the Qur'an, zikir, do'a, and jihad. Fiqh bathin includes all aspects of mental training, such as the formation of a gentle soul, not easily discouraged, tolerant attitude, and avoiding stingy, arrogant, selfish, arrogant, curious, hypocritical, and other bad attitudes.
Eighteen results of the integration of the concept of character by the Ministry of education and tazkiyah al-nafs by al-Nadwi are as follows. First, religious, filled with shalat, zakat, fasting, and hajj. Second, honest, filled with hajj. Third, tolerance, filled with shalat and hajj. Fourth, discipline, filled with shalat. Fifth, work hard, filled with shalat, hajj, and jihad. Sixth, creative, filled with shalat. Seventh, independent, filled with shalat and fasting. Eighth, democratic, filled with hajj. Ninth, curiosity, filled with dzikir. Tenth, spirit of nationalism, filled with zakat, infaq, and shadaqah. Eleventh, love of the homeland, filled with hajj. Twelfth, respecting achievements, is filled with fasting and fiqh bathin. Thirteenth, friendly, filled with Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī shalat, fasting, and fiqh bathin. Fourteenth, love of peace, filled with shalat, zakat, infaq, and sadaqah and fasting. Fifteenth, likes to read, filled with shalat. Sixteenth, care for the environment, filled with fasting and reading the Qur'an. Seventeenth, social care, filled with zakat, infaq, and shadaqah and fasting. Eighteen, responsibility, filled with zakat, infaq, and sadaqah and fasting.