EDUCATION OF MENTAL RESILIENCE IN SURAH YUSUF

(Study of Al-Azhar Interpretation)

LESSON YEAR 2018/2019

Compiled as one of the requirements to complete the Strata I Study

Program at Department of Islamic Education

By:

ALIFIA FITRIYANI

G 000 154 004

ISLAMIC EDUCATION STUDY PROGRAM

FACULTY OF ISLAMIC STUDIES

UNIVERSITAS MUHAMMADIYAH SURAKARTA

2019

i

CERTIFICATION

EDUCATION OF MENTAL RESILIENCE IN SURAH YUSUF

(STUDY OF AL-AZHAR INTERPRETATION)

LESSON YEAR 2018/2019

SCIENTIFIC PUBLICATIONS

By:

ALIFIA FITRIYANI

NIM: G000154004

NIRM: 15 /X/02.2.1/ 1046

Has been examined and approved for testing by:

Supervisor,

Azhar Alam, S.E., Lc., M.SEI

NIDN. 0613109801

ii

APPROVAL PAGE

EDUCATION OF MENTAL RESILIENCE IN SURAH YUSUF

(STUDY OF AL-AZHAR INTERPRETATION)

LESSON YEAR 2018/2019

By:

ALIFIA FITRIYANI

NIM: G000154004

NIRM: 15 /X/02.2.1/ 1046

Has been defended in front of the board of examiners of the Faculty of

Islamic Studies Muhammadiyah University of Surakarta on Wednesday, 7

August 2019 and was declared to have fulfilled the requirements

Board of Examiners:

1. Azhar Alam, S.E., Lc., M.SEI (.................................)

(Chairman of Examiners)

2. Nurul Latifatul Inayati, S.Pd.I., M.Pd.I (.................................)

(Member I of Examiner)

3. Dr. Ari Anshori, M.Ag. (.................................)

(Member II of Examiner)

Dekan,

Dr. Syamsul Hidayat, M.Ag.

NIDN. 0605096402

iii

DECLARATION

I here by declare that in this scientific publication there is no work that has

ever been submitted to obtain a college degree in a college and as far as I know

there is no work or opinion that has been written or published by another person,

except in writing referred to in the text and stated in the list library.

If in the future there is evidence of untruth in my statement above, I will

be fully accountable.

Surakarta, 2 August 2019

Best Regards,

Alifia Fitriyani

NIM : G000154004

NIRM: 15/X/02.2.1/1046

1

EDUCATION OF MENTAL RESILIENCE IN SURAH YUSUF

(Study of Al-Azhar Interpretation)

Abstract

Moral decadence which is rife today is the main task in the education world. One

of the reasons is the weakness of the individual mental condition, so every faces a

problem, it always makes depression. A lot of effort has been made to solve this

problem. In Islamic education, Muhammad as the bearer of the Qur'an is a prime

and concrete example in living life in the world, when the main role model was

depressed in life, the story of Yusuf becomes his main guide to rise again. In

explaining this story, researchers used Al-Azhar Interpretation as the main

interpretation because finding that Buya Hamka (author of the interpretation)

discussed much of Yusuf's mentality, so this study purely used qualitative

methods in the form of library research using a psychological approach. The

results and purposes of the study were that Yusuf was proven to have all

indicators of mental health (able to adapt positively in all conditions and succeed

in developing self potential) because of his father's and Al-Aziz (Yusuf adobtive

father) good bringing up since childhood of Yusuf until adulthood, so all the

problems that Yusuf experienced were able to be resolved well. Among the

education he obtained was by combining resilience and Islamic education in the

form of growing fithrah, instilling faith and purifying the soul. From this process,

researchers draw the concept of actualization to be applied in the education world

today which has been explained in the data analysis chapter in the last section.

The hope is the concept of education in the story of Yusuf is able to be more

easily implemented by current education practitioners, especially families as the

main and the first educator.

Keywords: Education, mentallity, resilience.

Abstrak

Kemerosotan moral yang marak dewasa ini adalah tugas utama di dunia

pendidikan. Salah satu alasannya adalah kelemahan kondisi mental individu,

sehingga setiap menghadapi masalah, selalu membuat depresi. Banyak upaya

telah dilakukan untuk menyelesaikan masalah ini. Dalam pendidikan Islam,

Muhammad sebagai pembawa Al-Qur'an adalah contoh utama dan konkret dalam

menjalani kehidupan di dunia, ketika model peran utama tertekan dalam

kehidupan, kisah Yusuf menjadi panduan utama untuk bangkit kembali. Dalam

menjelaskan cerita ini, para peneliti menggunakan Al-Azhar Interpretation sebagai

interpretasi utama karena menemukan bahwa Buya Hamka (penulis interpretasi)

banyak membahas mentalitas Yusuf, jadi penelitian ini murni menggunakan

metode kualitatif dalam bentuk penelitian perpustakaan dengan menggunakan

pendekatan psikologis. Hasil dan tujuan dari penelitian ini adalah bahwa Yusuf

terbukti memiliki semua indikator kesehatan mental (mampu beradaptasi secara

positif dalam semua kondisi dan berhasil mengembangkan potensi diri) karena

ayahnya dan Al-Aziz (ayah adobtive Yusuf) yang baik dalam mengasuh Sejak

kecil Yusuf sampai dewasa, sehingga semua masalah yang dialami Yusuf dapat

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diselesaikan dengan baik. Di antara pendidikan yang ia dapatkan adalah dengan

menggabungkan ketahanan dan pendidikan Islam dalam bentuk menumbuhkan

fithrah, menanamkan iman dan memurnikan jiwa. Dari proses ini, peneliti

menggambar konsep aktualisasi untuk diterapkan dalam dunia pendidikan saat ini

yang telah dijelaskan dalam bab analisis data di bagian terakhir. Harapannya

konsep pendidikan dalam kisah Yusuf mampu lebih mudah diimplementasikan

oleh praktisi pendidikan saat ini, terutama keluarga sebagai pendidik utama dan

pertama.

Kata kunci: pendidikan, mentalitas, ketahanan.

1. INTRODUCTION

Moral decadence is not something strange in Indonesia, even in the world. The

high level of education or the proliferation of universities in every city didn’t

show yet significant success in term of improved morality. Every level of office

with different positions has moral damage that need to concern. From children

until parents, from unemployment until state officials, in the real world and

cyberspace (social media) shows the same moral decadence.

As happened at November 2018, detik.com reported about the number of

teenagers who are trying to use a sanitary napkin as a tool to get drunk because

they have similar compounds with narcotic. Corruption is increasingly in serious

condition, Liputan6.com 29 December 2018 reported that 480 Civil Servants were

dishonorably dismissed by the Personnel Development Officer (PPK) for

being involved in a criminal act of corruption. Even some hospitals also set up

special poly for failed legislative candidates. The attitude crisis and mental

weakness are classic problems that have not yet been completed. In social media,

there are many netizens (social media users) who show their free attitude by

posting status and commenting without any limits and considerable manner,

speech without thinking the worst effects.

Every human being has a problem, the difference is how they behave in

responding and solving the problem. Sigmund Freud in his psychoanalytic theory

says that attitude is driven by the human soul which consists of id,

ego and superego. So the problem can be solved only by controlling these 3 things

until the religion is born. For example, Islam is a religion sent down by Allah, not

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the result of id, ego and superego controlled by humans . This argument was

conveyed by Hamka, he mentioned that Freud's weakness was in his research

sample which was limited to problematic humans, but humans who remained

calm in dealing with problems were not investigated. But actually Islam has

explained perfectly how to be able to be positive in facing problems, namely by

purifying the soul. Because when the soul is dirty, it tends to negative

behavior. Whereas when the soul is clear, it will guide to a positive attitude.

Al-Qur'an as the main source in regulating human life, especially Muslims,

does not only pay attention to the soul and leave the physic. Unfortunately in

today's modern era, body repairs are more get attention, so they ignore the soul

itself and cause crucial problems. For example, humans are preoccupied with

improving their appearance to gain human praise, they want to steal or corrupt for

the sake of personal prosperity and hope for glory in the eyes of society because

of their high social status then ignoring religious rules.

Regarding mental education, Adian Husaini as a Chairman of the Islamic

Educational Program Doctor The Institute for the Study of Islamic Thought and

Civilization (INSIST) mentions that this discussion had long been discussed in

Indonesia as a fragment of Indonesia national anthem, "Rise up his soul, his

body build." So, if the human wants to be the whole human is not enough to

build his body but also his soul. Because a creature is called by a human when he

has a soul or mind. Even the atheis scientist, like the discoverer of the theory of

Darwinism (humans originating from apes) saw humans as consisting of material

(fossils) only, so the purpose of his life was only to find food to survive.

Islam itself mentions that the most important core of man is his soul.

Whereas an independent soul (strong mentality) is with the tazkiyatunnafs as

mentioned in QS. Asy-Syams [91]: 8-10. Imam Ghazali in Ihya 'Ulumuddin said

that mental illness must be purified, so it will not infect to humans. Among

of them is kufr, hypocrisy, idolatry, self-pride, riya', arrogant, envy, loving the

world, loving good position and the others. Muhammad Nur A. H. Suwaid in his

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book Mendidik Anak Bersama Nabi in the chapter on mental education for

children explains the factors that can reduce the glory and dignity of children and

destroy their personality and existence caused by envy, resentment, hatred, and

pessimism, inferiority, cowardice, inferiority ,envy (desires), and anger.

But, if we want to see a real example of the perfect man is a prophet, the

human choiced and he was good exemplary in human life especially when faced

a problem. The reason why the story of Prophet Yusuf was raised up as the

concept of mental education because in the Al-Azhar Interpretation researched

how exams in Yusuf’s life can be passed well with education of Yusuf’s father

(Ya’qub) when childhood and the role of Al-Aziz when he grew up. In

addition, related to the 'problem', Surah Yusuf is also descended with regard to the

hard times of the Prophet Muhammad when he was abandoned by two counselors

and advocates preaching (Khadijah, his wife and Abu Talib, his uncle) in Mecca,

this incident means Muhammad lost a figure mental boosters in improving the

ummah. This point is what the author will discuss in order to find out what

the contents of the mental education concept was related in solving the

problems through a psychological approach.

This research is expected to be able to explain the concept of mental

education for each individual in facing the different problems of life based on

Yusuf’s story in the Al-Azhar Interpretation. Because of many interpretations that

exist, the interpretation of birra 'yi (Hamka's idea) extends a lot about mental

development.For limitting the discussion not to be wider and keep specific, the

author limits the problem points as follows:

a. What is the concept of mental education in Surah Yusuf according to Al-

Azhar Interpretation?

b. What is the description of the implementation of mental education based on

Surah Yusuf in the world education today?

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The purpose are:

a. Describing concept of mental resilience education in Surah Yusuf by Al-

Azhar Interpretation.

b. Decribing the implementation of mental resilience education for world

education today.

The benefits are:

a. Add treasure to science and theory development in Islamic education.

b. Provide benefits to the development of Islamic education even in institutional,

regional and national levels.

2. METHOD

In this research, the researcher uses library research by reviewing Al-Azhar

Interpretation and some existing theories of mental education. This research was

carried out by collecting many of data and information from the literatures in the

library and online data sources (journals, theses, articles) as an argument

reinforcer then reducing it. The researcher using a qualitative approach by

psychological worldview, because the research related to the sub-themes in the

study of the psychology of mental health, especially in the facing of

pressure (resilience).

3. RESULT AND ANALYSIS

3.1 Result

Because this study only discusses the story of Yusuf relating to the mental

education process, then to make it easier to understand, the researcher classifies

Yusuf's story into 2 parts according to the phase of mental education that he

obtained: Yusuf born to adolescent (with father), Yusuf adolescent to adulthood

(with Al-Aziz).

3.1.1 Phase 1: Yusuf Born to Adolescent

Hamka does not explain Yusuf's story when he was a toddler in detail. Only there

is an explanation that his father took care of himself until he reached adolescence.

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So Yusuf's attitude when born to adolescence will be a proof of success (positive

adaptation) from the process of imitating the attitude of Ya'qub by Yusuf before

mature or as a good deed (positive action) produced by the instilling the faith from

his father since childhood as described in theoritical review.

Table 1. Phase 1: Yusuf born – adolescent

Case Response Shown

Yusuf have a

dream

Telling about his dream to his

father first

Children who fitrah and

their faith grow well,

sharp intuition of father

and son, the close

relationship between

father and son.

Obeying father's order not to

tell the dream to his brother.

Children focus on

problems and begin to be

able to control themselves

Shut up after his father

explained the reason why it was

forbidden to tell a story (Yusuf

did not ask about the meaning

of dreams).

Yusuf's brother

was envious and

arrogant (calling

themselves many

and strong)

Brother: Making worst trick,

ignoring Father's intuition,

lying

A dirty soul results in poor

self control

Father: feeling, trying to

prevent, give permission, pray

for Yusuf, be patient and

optimistic

Pure soul, democratic

family,

understanding facial

expressions of the speaker,

give confidence to the

family, to be role of

children in, positive

thingking, patient,

optimistic.

Yusuf: Not rebelling when

thrown out and sold

Positive thinking to

Allah’s plan.

In Al-Azhar Interpretation mentions that dreams do not show

up by themselves. Al-Qurthubi said of dreams that,

7

"Dreams are a noble thing and high placement. He can happen

to prophets and messnger and also happens to righteous people.”

Meanwhile, Ibn Qayyim explained the dream in his

book Madaarijussaalikiin that,

"Whoever wants his dream to be right, let him train himself in honesty, tell

the truth, do not lie, and should eat lawful property, and always keep God's

commands and prohibitions."

The emergence of prophetic dreams shows the success of Ya'qub in

educating his children in growing the fithrah of Islam, Ya'qub succeeded in

instilling the actualization of faith, namely good deeds in the form of honesty, not

eating forbidden food and keeping the commands and avoiding the prohibitions of

Allah. Yusuf telling first about the confusion of his dream to Ya'qub, this shows

that father managed to establish a close relationship with the child. He managed to

make himself a person who has a solution for children and be comfortable person

to listening complaints. In addition, little Yusuf was very familiar with his father's

expertise so he asked father as the expert compared to the older brother who often

played with him.

Another indication of the closeness was marked by the smell of Yusuf's

body, Ya'qub remembering although he had not met for 25 years. Ya'qub said that

he smelled Yusuf when his ten sons brought Yusuf's shirt. Even after smelling

Yusuf's clothes, Ya'qub got his vision again as stated in verse 93.

Ya’qub did his obligations as a father by giving confidence in children

(possitive thinking) that the child is able to do the orders well, he took the time to

accompany the child. Father has to be a role mode for copying how to solve the

problems well and showing the patience and optimism, forbidding by giving

explanation before (until Yusuf became focused on the problem), having

attention to the conditions and needs of each child, be sensitive and democratic.

Tawakkal (submit to Allah) has become the last effort, this is

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shown by Ya'qub with many deeds and submitting to Allah for all of Allah’s plan

that occured to his family. So Yusuf tried to practice all of the above in dealing

same with the problem. The conclusion of phase 1 is that in addition to all the

roles of father as an educator and reinforcer of supporting factors in the formation

of resilience. Mental education is the result of a combination of the process of

resilience, growing fithrah, instilling the faith and tazkiyatunnafs. Because of

Yusuf's brother failure in the tazkiyatunnafs process (jealousy and

arrogance) results in to be a negative person. While Yusuf, his soul was pure, so

he succesed to become a positive resilient.

3.1.2 Phase 2: Yusuf Adolescent to Adultshood

At 19-29 verse tells us that the group of people sold Yusuf by cheap prices to

the Ruler of Egypt. Different from Musa’s era that called the Egyptian Ruler by

Fir’aun title, in the story of Yusuf, the Egyptian Ruler was called Al-Aziz (from

the Hyckson or Hyksos nation, the Arabs who wandered until they succeeded in

taking control of Egypt).

Al-Aziz (at the level of the Prime Minister who served as Treasurer/Grand

Vizier) saw Yusuf in the market, then he had a feeling (intuition) that Yusuf

would bring good for him. Al-Aziz bought little Yusuf and handed him to his

wife. The sentence "Makkanna" in verse 21 is not merely interpreted as a place of

residence, but also means strengthening his position, he is not disturbed anymore,

no one hates him (because of his noble position), and gets a peaceful life as

adopted son of the Prime Minister to adulthood

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Table 2. Phase 2: Yusuf Adolescent - Adult

Case Response Show

Sadness Test:

Being servant,

getting flattery,

getting slander,

throwed into the

jail, meet his

brothers again.

Clean soul, fair, democratic,

wise (the deep of knowledge),

giving support to Yusuf

(giving a good life, teaching

science, showing how to

control emotions)

Al-Aziz: Possitive thinking

on Yusuf, caring for and

educating Yusuf well, not

easily emotional (when he

found Yusuf with his wife,

and knew his wife was

lying)

Al-Aziz: feeling well on

Yusuf, caring for and

educating Yusuf well, not

easily emotional (when he

found Yusuf with his wife,

and knew his wife was lying)

Pure soul, fair,

democratic, wise (the deep

of knowledge), giving

support to Yusuf (giving a

good life, teaching science,

showing how to control

emotions)

Pleasure Test:

Appointed as a PM

child, living in a

palace, becoming a

science expert, free

from prison,

appointed

as prime minister,

his dream came

true.

Yusuf: Not arrogant, simple

life, reciprocate by not

betraying his master (self-

conscious), forgiving his

brother, friend in prison, and

wife of Al-Aziz,

practice their knowledge

fairly, clear the name of

slander without dropping

the accuser .

Pure soul, good adaptation,

wise in thinking and acting,

his hunch was sharp so

the decision was right,

actualization of knowledge

he obtained, understanding

of self-identity

The two types of cases above show that pleasure and sadness are tests.

Yusuf attitude shows his ability to adapt well as process immitation (searching a

role mode) as a tools of problem solving Yusuf received from his adobtive

father (Al-Aziz) in how to control emotions, doing good (ihsan), forgiveness,

wise, democratic, optimistic and maximizing self potential. When viewed from

phases 1 and 2, the support and imitation model which Yusuf receives are almost

same, it was mental education from a believer who always has right intuition. But,

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when Yusuf together with Al-Aziz, He learned more about science, so his

potential grew rapidly (experts in interpreting dreams and economic policies),

while when he was with Ya'qub, Yusuf was taught more about faith. Both

education produce a positive and strong mentality in facing each test.

As Hamka concludes that the lesson that will be gained from the story of

Yusuf is that human life in this world is a chain of the eye and there is no

coincidence, everything has been arranged by the Creator (believing in Allah’s

plan). Because humans are just walking on the tracks that are determined by God

to them, so the humans task is to be worrious and keep their souls purify, then

they will not far from The God who has arranged their lives.

Suppose Ya'qub kept holding out Yusuf at home, suppose Yusuf refused to

become a slave, suppose Yusuf was not imprisoned for slandering Al-Aziz's wife,

surely the dream of the King would not be interpreted, then 7 year of drought

would be experienced by the entire population of Egypt and its surroundings. This

shows how humans should behave on every problem that exists and realize that

everything that happens must have a great lesson that can be taken in the future.

Picture 1. The Concept of Mental Resilience Education in Verses

احب الى أبين منا • عصبة و نحن

(pride)

عشاء يبكون•(liar)

cruel) اقتلواه•temptetion)

bad) شغفها حبا•desire)

Moral Decadence

القوه في غيابة • ) الجب

راودته•

كيدهن•

فأنساه الشيطان•

قد سرق اخ له • من قبل

Pressure/Test

ال تقصص رءياك•

ليحزنني أن تذهبوا•

صبرا جميل•

هللا المستعان•

أكرمي مثواه•

مكين امين•

شهد شاهد•

ال تدخلوا من باب•

Accompanying

يا أبت اني رأيت•

معاذ هللا•

السجن احب ألي•

المحسنين•

من فضل هللا علينا•

ال تعبدوا اال اياه•

الصديق•

اجعلوا بضاعتهم • في رحالهم

ال تثريب عليكم • اليوم

Mental Resilience

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3.2 Analyisis

3.2.1 Definition and Purpose of Yusuf's Mental Education

The art process of educating children in a planned manner, training all elements of

the soul (soul, spirit, spirit, heart, mind, taste, emotions) in order to be a person

who is able to respond with positive actions and look at things according to

the fithrah he created upon is called by mental education. So the effort made by

Ya'qub and Al-Aziz in accompanying Yusuf to face his destiny which is full of

tests (even in adaptation and self-development process) until he becoming Prime

Minister and saving Egypt from famine is a form of physical and

spiritual success in mental education.

3.2.2 Responsibility and Period of Mental Education

The main educator in the story of Yusuf is his biological father (Ya'qub) and his

adoptive father (Al-Aziz). Both of them are figures who always accompany Yusuf

(his father since Yusuf born and Al-Aziz since Yusuf adolescents) gave advice

and support so much were giving influenced for Yusuf's mental condition even

though the environment (Yusuf’s brothers) was less supportive and being source

of problems, but Yusuf could solve all of them well. This explains that the most

influential or responsible figure in mental education Yusuf is his parents,

especially his father, followed by his environment (Al-Aziz as his adobtive

father).

Its different with Yusuf's brother and Al-Aziz's wife, even though both of

them were under the guidance of good people, the environmental conditions

affected more than their own father or their own husband. When Yusuf's brothers

heart grew envious and when Al-Aziz's wife grew lust (bad desire) and controled

her brain, there was no figure of Ya'qub or Al-Aziz beside them. While Yusuf was

always consulted when he was facing problem, even the shadow of father’s advice

always keeping him. It shows the success of the relationship that was built by

Ya'qub with Yusuf and explains that the main strength in mental education is

when children are still in elementary school age (small-teenagers).

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3.2.3 Health Indicators of Yusuf Mentallity

a. Children - Adolescent:

1) Fithrah and his faith grew well: knowing God.

2) His soul is pure: honest, obedient to parents, produces a hunch (dream/right

intuition).

3) Possitive thinking to Allah’s plan.

4) Resilient: Children focus on problems and begin to be able to control

themselves (understand what to do ).

Formation:

a) Sharp father's intuition.

b) Build closeness with children.

c) Democratic family.

d) Understanding people faces infront.

e) Giving trust in the family.

f) Being role in prossitive thinking to child, patient, optimistic.

b. Adolescent to Adults

1) Pure soul: Possitive thinking, rejecting cruel invitations (prostitution), not

despair, patience, calm soul, not arrogant, humble, live simply, forgiving

(forgiving his brother, friends in prison, and Al-Aziz's wife), his hunch is sharp

so his decision is right.

2) Recognizing self-identity: Obeying orders as long as they do not violate

religious rules, still helping family, praying (conscious that he is a servant),

preaching monotheism in prison, remembering father’s advice (aware of being

a pious child), nice gratitude (self-conscious, so he is not betraying his master

and clearing the name of slander without dropping the accuser).

3) Resilient: The development of self-potencial such as being innovative in an

effort to detain his brother, produce a positive attitude as the form of good

adaptation (being ihsan to fellow prisoners), actualizing knowledge wherever,

whenever, to anyone, wise in thinking and behaving.

13

Formation:

a) The purify of Al-Aziz's soul makes his hunch is correct: positive thinking (to

Yusuf), honest, fair, ihsan, wise (because of the deep of knowledge), calm (not

be emotional easily).

b) Democratic: ready to listen to opinions/suggestions from other people.

c) Giving a good life, trust and support to adopted children.

d) Educating Yusuf well: teaching economics and ihsan.

4. CONCLUSION

From the analysis of the story of Yusuf that is on Al-Azhar Interpretation of the

process of mental resilience education and how it is actualized in education today,

it can be concluded that: The moral decadence can be reduce by educating people

to be mental resilience. Then the education of mental resilience is a process of

educating children with a planned art, practicing all elements of soul (spirit, soul,

spirit, heart, mind, taste, emotion) to become personally capable of adaptive

positive and look at things in accordance with fithrah which human created on it.

The concept of mental resilience education in Surah Yusuf is some verses show

moral decadences which make a pressure for Yusuf, even in sadness or pleasure

test. Then by good accompanying from Ya’qub and Al-Aziz (resilience education

by adding Islamic education) Yusuf be able to be individual resilience so he can

do what he must to do perfectly. But, the problem in today life that had to be faced

and solved its too much. So, the author just limiting mental resilience education in

3 common problems (family, technology and academic). The implementation is

by combining main component and supporting factors of resilience by: a) Making

children aware that they have supporter and potency to try solving the problems

by giving good advices, good title, good litening, and good real interaction; b)

Push and improving the knowledge, even in religiousity (growing fithrah and

instilling by introducting God and make childern loving in worship, purifying

their soul with teaching about praying and its requirement and keeping their mind

from danger thought (secular, atheism, polytheism, and liberal), danger food,

danger views and feeling; arrogant, envy, lust. etc), science, or people experience

14

about 3 common problems; c) Giving good accompanying in implementating

awareness children’s skill and supporter then improving their knowledge by

democratic ways and togetherness. If all of them can be run by parents (especially

father) and environment (especially schools as an educator second) well in every

step of human development, then the children will have a physically and mentally

healthy as the effects of mental healthy. So they were able to escape from negative

attitudes and traits then emerges to positive actions that continue to develop in the

face of the pressures problems, it means that the main goal of mental education

based on Surah Yusuf is achieved.

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