CHAPTER
I
INTRODUCTION
I.1 Background
All of studies has utility in our activity, because without science
and knowledge we will uncontrolled in this world. So, studies are important one
in our life and we have to try to search knowledge and apply in our activity.
Such as Islamic Education Thought, it has relation to Philosophy
because in this subject has explanation about scholars opinion in Islamic
Education. So we can know about the point of Islamic Education according to the
scholars
We can’t far from thought of scholars, because their thought can be
reference to us if want to explain about Islamic Education, Islam was develop
in past time, so there were many scholars was establish in Abbasiah Period,
namely The golden Age .
So, base on the reason above, we try to make a paper about Islamic
Education according 3 scholars, they are Ibnu Miskawaih, Ibnu Kholdun and Al
–Gazaly, because both has contribution to Islamic education in this world.
We hope this paper can be benefit in our discuss specifically, and
also in our friend outside the class. So, we can get some information about
that in our paper.
I.2 the Objective of Research
Base on the background, We have some Question such as :
1.
What Ibnu Maskawwaih’s thought about Islamic Education?
2.
What Al- Gazaly’s Thought about Islamic Education?
3.
What Ibn Khaldun Thought about Islamic Education?
I.3 The
Aim of Problem
1.
To know about Islamic Education according to Ibnu Miskawaih
2.
To know about Islamic Education according to Al –Gazaly
3.
To know about Islamic Education according to Ibn Khaldun
CHAPTER
II
DISCUSSION
II.1 Islamic Philosopher
In the world there are many philosophers, like Plato, Aristoteles,
Augus Comte, and other. They were west philosopher, so all of their thought
just used their mind, ratio and logic. So, the thought can will be false or
mistake because our mind has limited power to think.
Besides that, Islam has many philosophers also. They has many work
(creation), and the work still exist and be reference to all of scholars in
present. Islamic Philosopher has advantage, that is if they thought about
something, they are always look at the Pure resources, they are Quran and
Prophet tradition (hadist). So, the thought is not only base on mind, but also
base on Quran and al –Hadist. It make the thought more strong than west
philosopher.
Ibnu Rusyd, Al – khindy, al –faraby, Ibnu Sina, Ibnu tufail, Al –
ghazaly and Ibnu Maskawih. Above are Islamic Philosopher, and their though has
accepted by west scholars, so the philosopher, has two name. that are Islamic
name and western name. That’s mean; Islam has Contribution in philosophy world development.
So, we must know about our scholars and their thought. In this paper, we want
to give explanation about Islamic
Education according to Al Gozaly and
Ibnu maskawaih. We will give their thought about Islamic Education.
II.1.2 Islamic Education
Education is process transform the knowledge or science from
teachers to students to know about something. So Education has purpose to
educate human being to know and be clever.
Islam has different perspective, In Islam, Education (at Tarbiyah)
is educate someone to be god man. So the output from Islamic Education Is make someone
to be god men. What does it mean? God men is the people who know about their
God and Do all of God’s instructions and leave all of God’s prohibition. So,
education in islam is not only make someone to be clever but also make someone
has good character and nature. Its mean, Islam has libration between Nature
science and religion science. Islam isn’t forbid the Muslim to know about math,
physic, chemistry, and other. But the main of education is has good character
in order that all science has gotten by them self can be benefit science to
their self and other.
Education In Islamic perspective is “something special to human
being” that is according Syed Muhammad Al –Nuquib Al Atos.[1] This
statement has indication that Islam Education has concept about human being
clearly. If Islamic education to human only, so which human that can get by
Islamic education? Marimba said that the human being who can get Islamic
Education is someone who has muslim personality. Muhammad Munir Mursi has other
form that is “insan kamil” and Muhammad Quthb by theme “Pure Human”. In
other side, Al – Abrasiy has opinion that the human who want to make by Islamic
Education is human who get perfect behavior. From all of above, M.Natsir get
conclusion that the real Islamic Education is to realize the aim of Muslim life
its self that is worshiping. It has relation to Surah Al-Dzariyat (51) verses
56, that explore about the aim of human created is ‘Ibadah’ I general
perspective to Allah.
II.2
Ibnu Maskawaiyh
II.2.1 Biography of Ibnu Maskawaiyh
The complete name of Ibnu Maskawaih is Abu Ahmad bin Muhammad bin
Ya’qub bin Maskawaih. He was born in Rayy near Teheran at 320 H/932 M and
passed away on 4 Shafar 412 H/16 February 1030 M. Ibnu Miskawaih life in
Dinasti Buwaihi era( 320-450 H./932-1062M.) who majority of people use Syi’ah sect.
Ibn Miskawaih was multitalented person, because he has capability
and ability in each science. Many people knew that he is a big Historian more
famous than before, At-Thabari(w.310H/923M). He also was Doctor, poet and
master of Language. He has many work, they are 41 book and article in
particular Field. From 41 works, 18 book was lose, 8 are still manuscript, and
15 book has printed out. They are 9 title ; Tahdzib al-Akhlak wa Tathhir
al-A’raq, Kitab al-Sa’adat, al-Hikmat al-Khalidat, Kitab al-Fauz al-Ashghar,
Maqalat fi al-Nafs wa al-Aql, Risalat fi al-Ladzdzat wa al-Âlam, Risalat fi
Mahiyyat al-‘Adl, Kitab al-Aql wa Al-Ma’qul, dan Washiyyat Ibn Miskawaih.
Ibnu Miskawaih study history from his teacher Abu Bakar Ahmad bin
Kamil al –Qadli, study philosophy with Ibnu al Akhmar and study chemistry with
Abu toyib. In the field of work, it was noted that the main work of Ibn
Miskawayh is treasurer, secretaries, librarians and educators in buwaihi
dynastic. Besides familiar with the rulers, he was also a lot of hanging out
with scientists such as Abu Hayyan at-Tauhidi, Yahya ibn 'Adi and Ibn Sina.
II.2.2 Ibnu Maskawaih Thought of
Human Soul Nature
Nature of the Human Soul, According
to ibnu Miskawaih, Human has similarities with universe because that, if
universe as macrocosms, so human as microcosms. In addition to having five
senses, human beings have common sense. This shared sense acts as binder fellow
senses. It has a characteristic common sense. The characteristics of this
common sense are that common sense can receive sensory images simultaneously,
without time, place, and division. Then, the images are not mixed with each
other and urged each other. This shared sense of the power switch to the level
of imagination, a power that was in front of the brain. From this hypothetical
power switch to thinking power. Power to think this may be associated with the
Active Intellect to know things divine. [2]
According to Ibn Miskawayh, on human beings are body and soul. The
soul cannot be a function of the material. This is because of two things.
First. One thing different forms and circumstances, by itself cannot be one of
the forms and the circumstances. An object whose color variety of course, in
his own demeanor, not colored. The soul, in perceiving external objects,
assuming, as it were, the various forms and circumstances, and therefore, the
soul cannot be regarded as one of the forms. Second. These attributes were
constantly changing; certainly there, outside the scope of changes, some
permanent substratum which became the foundation of personal identity. [3]
Because the soul cannot be considered as a function of the
material, then Ibn Miskawayh trying to prove that the soul is not material. The
reasons are as follows:
1.
Sense, after perceiving a strong stimulus, for some time, no longer
able to perceive a weaker stimulus. However, this is different is the mental
act of intuition.
2.
If we think of a subject is abstruse, we strive to fully cover both
sides of our eyes to the objects around us, which we regard as so many
obstacles for spiritual activities. If the essence of the soul is material,
then that activity was inhibited, the soul does not need to escape from the
material world.
3.
Perceive a strong stimulus to weaken and sometimes detrimental to
the senses. On the other hand, developed into a powerful intellect to know the
ideas and ideology-public schools.
4.
Physical weakness caused by old age does not affect mental
strength.
5.
The soul can understand certain propositions that have no affinity
with sensory data. Sense for instance, unable to understand that two
contradictory things cannot exist together.
6.
There is a certain power in us who manage the physical organs,
correct the errors of the senses, and brings together all the knowledge. The
principle of unification which thoughtful pondering the matter was brought
before him through the sensory channels, and which carries evidence (proof)
each of the senses, this is what determines the character of rival states, then
the soul itself must be above the material environment. [4]
According to him, the soul is not part of the body and not the
accidents of the body. In its form, the soul does not need the power of the body.
The soul is a simple substance and cannot be captured by the five senses.
Between the soul and life is not the same. The soul is an essence of life and
eternal, and can reach the perfection of life in the world. Furthermore, he
argues, the difference between the human soul from the soul of animals is a
potential reason. The human soul has the potential sense. Potential will be the
potential to have theoretical knowledge and practical knowledge.
Complete, Ibn Miskawayh write his thoughts on the soul in his book tahzib
al akhlaq. In this book, ibn Miskawayh wrote that human beings consist of two
elements ie, body and soul. The human body is the material (embryo) and shape
('Aradh). The human body and science faculties to know through the senses. The
body in desperate need of his senses. The body is also very passionate about
things like sensual bodily pleasure, desire revenge, and the ego to win.
Through this, the body's strength will increase and the body will continue to
experience perfection. The perfection of the existence of the human body is
closely related to things like that. Meanwhile, the soul is not body, not part
of the body, and nor material. The human soul is not compatible with bodily
things. When the soul can be away from bodily things, then the soul will be
more perfect. The soul has a tendency to other than bodily things. The soul
wants to know the reality of the Divine. Soul is longing for something more
precious than physical things. The soul wants to distance himself from physical
pleasures, and hoping to get a sense of pleasure. From this aspect, clearly the
soul is more noble than the bodily objects.[5]
According to Ibn Miskawayh, life got a lot of scientific principles
through the senses. However, the soul itself has another principle as well as
other behaviors as well. Unlike the senses because the senses only know the
object of the senses, the soul capable of knowing the causes of harmony and
contrast of all the things that can be sense earlier. In addition, the soul can
find out faults and validity of the senses, but this is not the soul knowledge
of the senses, but of the soul's own conclusions. Additionally, the soul can
know himself. If people know that they (people) understand ma'qulat his own,
then the soul knows not from other sources, but from himself. This is normal,
because the soul knows all things either himself or otherwise, of the essence
and the substance itself that is reasonable. That way, the soul does not need
anything to know anything but himself. Based on this, the intellect, the
thinking, and objects are thinking that a single entity. In a bit-depth can be
concluded that the behavior of the soul itself can be said of science. [24]
Ibn Miskawayh explain the virtues of the soul. According to him,
the virtue or the virtues of the soul lies in the tendency of the soul to
itself, namely science, while not inclined to the behavior of the body. Virtues
of the soul is measured from the extent to which the soul seek virtue and
desire it. These virtues will continue to increase when people pay attention to
himself and tried hard to get rid of all obstacles to achieving this level of
virtue. Nevertheless, Ibn Miskawayh realized that the achievement levels of
these virtues have constraints. This constraint is nothing but all things are
physical, sensory, and all things associated with them. When the constraint is
successfully encountered by the soul, and soul is pure from all evil deeds (bodily
desire and animal passions), then the virtues will be achieved. In other words,
the primacy of the holy spirit was born when the soul from bodily lust and
animal passions.
In general, Ibn Miskawayh dividing soul force into three kinds,
namely al-al-Natiqah Quwwah, al-Quwwah Syahwiyyah, and al-al-Ghadabiyyah
Quwwah. Is al-al-Natiqah Quwwah a faculty that relates to thinking, seeing, and
considering all things. This faculty is called the faculty of the king. Faculty
uses of organs of the brain. While al-Quwwah Syahwiyyah a faculty that relates
to anger, courage, courage to face danger, want power, self respect, and want a
variety of honors. The faculty is referred to as faculty animals. Organ is the
liver uses. Finally, al-al-Ghadabiyyah Quwwah as a faculty with regard to lust
and food, the desire on the delicious food, drink, sex, and other sensory
pleasures. All of faculty is different from one another. The faculty is called
the faculty of the beast. Faculty is using the organs of the heart.
II.2.3 Education Moral According to
Ibn Miskawaih
As a moral philosopher, Ibn Miskawayh give serious attention to
moral education of children. According to Ibn Miskawayh, the soul of a child was
described as the link between animal and human soul sensible. In these children
the soul, the soul of animals end up as the human soul began to emerge.
According to him, the children must be educated began to adjust its plans to
sequence the forces which exist in children, namely the power of desire, power
mad, and thinking power. With the power of desire, the children educated in
civilized eating, drinking, dressing, and others. While power is applied to
direct power dare upset. Then trained with the reasoning power of thinking, so
it will be able to govern all behavior.
Major life children need two conditions, namely psychiatric
conditions and social conditions. The first requirement is summed up in foster
love of good character. This can be done by a gifted young child either. For
children with no talent, then this could be done with the exercises method that
tend to get used to the good. The second condition can be achieved by choosing
good friends, keep the child from the association with his friends who bad
morals, feeling confident in himself, and keep the children from the family
environment at certain moments, and insert them into conducive place.
Furthermore, Ibn Miskawayh stated that many people in accepting the
morality level. In the context of children, Ibn Miskawayh mention that the
morality or character they appear since the beginning of their growth. Children
do not cover up deliberately and consciously, as do adults. A child sometimes
feel reluctant to improve his character. Their characters range from the hard
character to character shyly. Sometimes children's character is good, sometimes
bad as too stingy, stubborn, spiteful, and so on. The existence of the various
characters of children is evidence that children do not have the same character
level. Not only that, some of them respond and others do not respond, some of
them soft and some hard, some of them good and others bad. But some of them are
in middle position between these two camps. As educators, the parents should
discipline their character. If nature-nature is ignored, not disciplined, and
in the correction, then they will grow followed by temperament. During his
life, his condition will not change. They will satisfy it in accordance with
what it deems appropriate according to its natural taste, and so on.
Not limited to that, Ibn Miskawayh looked Shari'ah religion can be
a factor in order to straighten out the teenage characters. Shari'ah religion
is important because it can get them to do good deeds. Shari'ah religion can
prepare themselves to receive the wisdom, virtue and strive to achieve
happiness through thinking and reasoning are accurate. In this context, as
educators, parents must educate them to obey Shari'ah, in order to do well.
This can be done through advice, provision of rewards and punishments. If they
have to get used to this behavior, and this condition continues long, then they
will see the results of their behavior. They will even know the path of virtue
and they arrived at their destination in a good way.
According to Ibn Miskawayh, this moral purpose of education is to
create good human behavior, so that people can behave perfectly laudable and in
accordance with the substance as a human being, and aims to raise people from
the most reprehensible degree as the degree to which cursed by Allah SWT.
Strictly speaking it can be said that according to Ibn Miskawayh that moral
education is intended to be a perfect human being human beings.
According to Ibn Miskawayh, has a degree of human perfection and substance.
For him there are two kind human perfection, the perfection of cognitive and
practical perfection. Perfection realized if human cognitive gain knowledge in
such a way that perception, insight, and the framework of think be accurate. While perfection is the
perfection of a practical character. According to Ibn Miskawayh, theoretical
perfection (cognitive) with respect to practical perfection. Theoretical
perfection is not complete without practical perfection, and vice versa. This
is because knowledge is the beginning and the deed was finally. True perfection
is achieved if the two intertwine has good relation. On the other hand, for Ibn
Miskawayh that human perfection lies in the enjoyment of spiritual, not
physical pleasure.
Ibn Miskawayh has written about the methods that a man can achieve
perfection. That a man must know the deficiencies of the body and soul and the
primary needs to eliminate the deficiencies of it and fix it. In the context of
the body, then a man must know the physical deficiencies and primary needs to
eliminate the deficiencies it and fix it. Physical needs are food, clothing,
intercourse, and others. Therefore, a man must fetch only when necessary to
eliminate imperfections and for survival. Then, the man must not exceed the limit
in meeting the needs of his body. In the context of the soul, then a man must
know the physical deficiencies and primary needs to eliminate the deficiencies
it and fix it. needs of the soul is knowledge, get the mind objects, proving
the truth of opinions, accept the truth, and so on. A human being should be
able to meet the needs of this soul, and know the shortcomings and eliminate
these deficiencies.
Ibn Miskawayh give great attention to moral education for children.
It is intended that the child can have perfect manners and immediately reaching
for perfection. Moral education can be achieved by doing the following :
1.
An educator should be to educate people from childhood to follow
the religious Shari'ah so used to doing religious duties, reading the books in order
moral and exemplary quality permeates itself through rational arguments, and
study mathematics so accustomed to the words and arguments true and correct. If
all this is done, then one can achieve a perfect human level, as described
above.
2.
If a child is educated with physical pleasure and enjoyment, so
body and soul has been accustomed to things that are physical, then should
parents or other educators to teach the boy to the boy looked at all the fun
and physical pleasure such as misery and loss, not as happiness and luck. Also
want the child taught to the child's distancing himself from such pleasures
slowly.
3.
Parents must understand the soul of children in general. In
general, it is said that a little boy shyly. He will bow his head down. She was
scared and did not dare look at the face of adults. This indicates that the
child has started to be able to distinguish good and bad. It is an
embarrassment of self-restraint that occurred because the child was concerned
if there is ugliness that comes from him. Such souls are ready to receive
education and suitable to be cultivated.
4.
Parents should choose friends who has good morals for his son. A
child should not be allowed to associate with people who bad moral, because
people like that would destroy his soul. Because young children are still
simple soul and has not received any images and do not have opinions that will
change from one state to another. If the soul of the child has received a
certain image, then this child will grow in accordance with the soul like the
image it receives. Therefore, the soul of a child must be pursued in order to
love goodness and hate evil.
5.
Parents should teach children to be well dressed. Children should
be taught to dress according to gender, wearing white clothes, and others.
6.
Parents should get children to perform the duties of religion.
7.
Parents should praise a child when the child is doing good and
noble morality.
8.
Parents should instruct a child to memorize the good traditions,
poems that made him accustomed to do morally praiseworthy.
9.
Parents should teach their children about the way of good eating.
Parents should teach their children that the purpose of eating is not for the
sake of pleasure alone, but for the sake of health. Eating should not be
excessive and beyond. Parents must give a lot to eat at night, because if the
parents to feed during the day, the children become lazy, sleepy, and his brain
becomes sluggish.
10.
Parents should teach their children so that children should not be
hiding something. Because he may not do so, except to ensure that their bad
moral.
11.
Parents should teach their children so that children did not sleep
too long, as a result make a child's brain becomes dull and off his mind. Do
not let her get used to napping. Do not let him sleep soft and luxurious place
that he used to live simply.
12.
Parents should teach their children so that children were often
walking, moving, riding, and sports. Children are taught that the road should
not be hasty, being arrogant, but that the child was often put the hand to his
chest.
13.
Parents should teach their children that the child should not
lengthen the hair (if male), should not be wearing clothes that do not
correspond to their gender, should not wear rings, should not be proud of both
parents, should not be arrogant and hard-hearted.
14.
Parents should teach their children so that children should not be
spitting, yawning, and blowing your nose when you're with someone else. It
should not be propped her chin and leaned her head on his hands, because it
shows that he is lazy. Familiarize children do not lie and should not be sworn.
15.
Parents should teach their children so that children get used to
not talk much and just answer the question. The child should listen to the
words silently before parents and adults. Children are taught not to say dirty,
vile, profanity, accuse, and do not speak profanity. Familiarize him with the
words graceful, sweet-faced to others, do not say bad words in front of others.
Teach your child the child should learn self-serving.
16.
Parents should teach their children so that when the child was
beaten by his teacher, then he should not complain and should not ask the
protection of others, because it is only appropriate action done by slaves.
17.
Parents should not scare small children. Give children the spirit,
give a gift to him if they do well, so that children do not beg for it to
others. Encourage them that they hate to jewelry and to make them more afraid
of them than the fear of wild animals.
18.
Parents have to get used to the child obedient to both parents, and
educators. Let him play with the game well.
According to Ibn Miskawayh, all the
things mentioned above are very useful, not only for small children, but also
for children. This is useful because attitudes like that educating children to
the love of virtue and glory, and to grow in virtue and glory. As a result, he
will easily avoid humiliation and ugliness, and easy to follow the teaching of
philosophy. He'll get used to restrain himself from the passions that always
teased her, and could keep himself from drifting by carnal pleasures. Good
attitude that will take him to the dignity of the high
II.2.4 Education Human Soul
according to Ibn Miskawayh
According to Ibn Miskawayh, the soul of education as well as physical
education that is healthy and maintain their health while choose it if sick. In
his work, Ibn Miskawayh wrote a number of methods to educate people to stay
healthy, namely:
1.
Not associating with people whose souls are not good and
unwholesome. If someone wants to educate his soul should stay away from nasty
people who like the bad pleasures, like sin, pride, and sunk in sin. Mingling
with people like they would make a dirty soul so it cannot be cleaned except
through a very long time. Man must get along with the owners of good and
virtuous soul, the soul who likes to look good and want to have it, the soul is
longing for true science and knowledge are valid.
2.
Solemn duty with respect to knowledge and practice, a task that
should never be ignored, so that it can serve both the soul. Therefore, one
must train yourself to think and learn the mathematical sciences. In addition,
exercise is necessary to maintain a healthy body.
3.
Always do the things above. Because in doing so, seseungguhnya
someone is keeping a glorious incomparable favors as a gift for his soul.
4.
One must feel pretty if it has obtained external happiness and not
living excessively. For external happiness has no limits. If someone is still
trying to get an external happiness that much more, then that person will
experience an endless danger.
5.
Someone recommended to not inflame the passions and the faculties
of his anger by reminding himself of what he gets from each faculty earlier.
6.
One must consider the entire action and plans, as well as the
organs of the body and soul that will be used to carry out his plans, so he did
not use it according to the custom that deviate from his mind.
7.
One must always look inward. He must know what contained blemish in
him is.
8.
Someone should be able to distance themselves from mental illness
and even be able to identify various mental illnesses and how to cure. The
person must know the causes, consequences and how to cure diseases of the soul.
According to Ibn Miskawayh, diseases of the soul is nothing but the inverse or
opposite of the virtues mentioned above. Diseases of the soul is like a
foolish, greedy, cowardly, and despotic. But Ibn Miskawayh subdivide the crime
and disgrace into eight parts. This amount is two times the amount of the four
virtues. Eighth part of it is reckless and cowardly as the two ends of a
midpoint in the form of courage. Then indulge in the passions and lusts ignore
the two ends of a midpoint of a simple form. Then dumb and stupid as the two
ends of a midpoint in the form of 'wise. And despotic and servility as two ends
of a midpoint in the form of fair. The eight types of mental illness is in
contrast to the four virtues which is a sign of mental health. Actually, under
these mental illnesses have other types of disease are boundless. Details can
be seen a few examples below:
1.
Angry
According
to Ibn Miskawayh, anger is also one form of mental illness. The cause of this
anger is arrogant, tig, implores, joke, jest, mocking, treacherous, making
mistakes and looking for things that brought fame and a competing self-made
man. The nature of this mad cause bad things like regret, hope punished sooner
or later, changes in temperament as well as pain. The nature of this anger can
be cured by removing the causes of anger, weaken the power of anger, anger and
substance menyabut protect themselves from the consequences. In addition, the
nature of anger can be cured by means beyond the stop position.
2.
Fear
As
one mental illness, the nature of fear caused by a number of things, ie feeling
that something bad would happen, afraid of a trap events occurred. Actually,
this incident is merely the possibility of it so that it can happen and cannot
occur. Therefore do not set in the heart that it must happen, because it makes
us afraid. This is the way of treatment. Besides the nature of fear caused by
bad choices and sin itself. It can be cured by self-restraint to not repeat the
act, did not do harm, and leave all the despicable acts that we worry about the
consequences. Ibn Miskawayh mention that sometimes the old man was afraid and
scared to death. For the case of an old fear, then one must realize that if
people want longevity, meaning he would be old age and anticipated that it will
happen. For the case of fear of death, that causes fear of death is the person
does not know the nature of the soul, do not know the nature of death, suspect
that the soul will be destroyed along with the bodies, suspect there is
suffering painful after death, and the belief there is punishment after death.
Healing can be done by providing an understanding of the nature of the soul and
the nature of death.
3.
Sad
As
one mental illness, the nature of the liver caused by sad loss of something
loved and failed to get what they need. This is because someone greedy to
property, bodily lust thirsty pad, and feel the loss when one of it's all lost
or failed to obtain. Healing can be done through providing an understanding of
the nature of himself and explained that the entire universe will be destroyed
because it is not eternal. If this had been done, then someone who is affected
by sorrow of heart disease will not be sad anymore. If it is so, then that
person will direct the aim was not to the physical stuff anymore, but rather to
holy purposes, and only the eternal search for goodness alone.
II.3
Imam Ghozali
II.3.1 Biography Imam Ghozali
Full
name is Abu Hamid Muhammad ibn Muhammad al-Ghozali in the was born in Thus, a
city in Khorasan, Persia, at the 450 H or 1058 C. And the father choose name
Muhammad Ghozali hujjatul Because his respect for Islam, Imam Abu Hamid
al-Ghozali and interest in the Sufi world.
Imam
Muhammad Al-Ghozali is the first son of eight children. Therefore, expect a big
family to him. Because since his father died, his father commanded the loyal
friend to his two sons are nurtured and enhanced educational completion, i.e.
with and educate their children sent to school, because their father's gone and
they are advised to continue seeking knowledge as best-inability.
Ghozali
known since childhood as a young lover of science and find the essential truth,
though buffeted by sorrow, joy, grief-stricken farrago sorrow and misery. And
from the event occurrence time of his way home he was confronted by a bunch of
robbers who robbed priests Ghozali bag containing books of philosophy and
science are desirable. Then he hopes to return to the robber's bag. Because he wanted to get the knowledge contained in
the book. And in the end the robbers pity the hearts and restore bag
Ghozali priest. So from the incident can be
concluded that he was diligently studying his book and tried to practice it.
He
came to town Naisabur and learn to Imam Al Haramain Juwayni with great
earnestness. So successfully mastered so well Shafi fiqh and fiqh mistake,
science debate, usul, manthiq, wisdom and philosophy. He also understood the
words of the expert knowledge and refute those who menyelisihinya. Prepare
writing that impressed his teacher, Al Juwayni (See Adh Dzahabi, Siyar Nubala
knows best 'and As Subki 19/323, Ash Thabaqat Syafi'iyah 6 / 191).
After the death
of Imam Haramain, Imam Ghazali went to camp Nidzamul Malik Wazir. Because of his association gathering place for
scientists, so he challenged the scholars to debate and defeat them. Then
Nidzamul Malik appointed lecturer in madrassas in Baghdad and ordered him to
move there. So in the year 484 H, he went to Baghdad and taught at Madrasah An
Nidzamiyah in their thirties years. This is where he developed and
became famous. Achieve a very high position
II.3.2 Al-Ghozali Concept of Knowledge
Knowledge has always been a fundamental concept in Islam and
scholars from different periods and different fields have developed
considerable attention to topics pertaining to it. Muslim discussion about
knowledge are so marked by controversies that there is no agreement on its
definition. Al-Ghozali develops his own concept will be devided into three
parts :
1.
The role of aql (intellect)
2.
The merit of knowledge
3.
Classification of the sciences
Like others, he admits that is
almost impossible to have a single simple definition of knowledge. Al-Ghozali’s
major discussion of the definition of knowledge is found in his al-Mustafa min
‘ilm al-usul (the selected from science of the principles of jurisprudencel),
which, as its title suggest is a work on the principles of jurisprudental
(ushul al-fiqh). But the first part of this work is devoted to discussion about
‘ilm and its definition, among other things. Perhaps, it is also worth noting
that al-Mustfa represents al-Ghozali thingking in his last day, since it was
not finished until 503/1109., that is two years only before his death. Various definitions
applicable to knowledge are cited in this work. In a very simple way al-ghozali
defines it as cognition (ma’rifah). It can also be defined as identifiying an
object known as it really is (‘ala ma huwa bih). Knowledge cn also mean a
quality (wasf) that enabls its owner to act in an orderly fashion. Nother
definition says that knowledge is the arrival of true images of things in the
mirror of the intellect (‘aql). Elsewhere, in an earlier work on logic, al
Ghozali suggest that “there is no meaning to knowledge except that of its being
an image.. that arrives in the soul, which conform to that which is an image in
sense perception, namely, the object known. Despite these possible definitions,
al-ghozali puts more stress, it seems to me, on the fact that knowledge cannot
be defined in a single way, because of its complexity and subtlety. The only way
to define knowledge, al-ghozali suggest, is through devidion (taqsim) and
illustration (mithal), as he does in the ihya’, fatihah and in a more general way.
II.3.3 The Role of ‘aql (Intellect)
The central
position of aql in education and earning would seem to be self evident.
Nevertheless, scholars differ on some details concerning the definition and
nature of aql, as well as its function in the process of “knowing”. Al-ghozali
himself pays great attention to different question pertaining to aql and
devotes long discussion to them in many of his works. As a matter of fact he
provides an independent chapter in the kitab al-ilm (the book of knowledge) of
his ihya ‘ulum al-din to ‘aql, its nature and its devisions.
The importance
of aql and its noble nature is something very obvious that needs hardly any
proof or explanation. Al-ghozali makes it clear that this is so because of its
close relation with man’s knowledge and experience. His demonstration of the
noble nature of aql involves a threefold argument. First of all, it is clear,
he says, from several qur’anic verses and hadith (tradition). Secondly it is established
through the use of aql itself, i.e. by reasoning. It is aql, observes
al-ghozali, that distinguishes human beings from animals and other creatures;
it is ‘aql that makes it possible for them to become the steward (khalifah) of
God, and it is through the use of aql that one can gain success both in the
present world and in the world to come. It naturally follows that with these
important roles to play, it is just inconceivable that aql is not noble.
Thirdly, its noble nature can be perceived instinctively. Al-ghozali goes so
far as to say that even animals which lack aql can still perceive its noble
nature. Here we have an interesting illustration; even the physically largest
and strongest animal, al-ghozali says, would fear a human being because it instinctively
perceives that man’s ‘aql enables him to put the animals in danger.
Al-ghozali
suggests four different definitions of aql in the ihya. The first definition
suggests that aql quality (wasf) by which man is distinguished from all animals
and through which he can comprehend speculative sciences al-ulum al-nazariyah)
and becomes aware of mental operations within himself. Here al-ghozali cites
al- Muhasibi, who defines aql as an inborn (ghazariyah) faclty that is like a
light shed into the heart by which the perception of speculative sciences and
the understanding of things are possible. In its second meaning, aql denotes
the necessary truths (al-ulum al-daruriyah) which mak their appearance at the
time of adolescence when the intellect is fully developed. This al-ghozali
says, consists, for example of the awareness of the possibility of the possible
(jawaz al-ja’izat) and the possibility of the impossible (istihalat
al-mustahilat), such as the knowledge that two is more than one and that a
person cannot be in two places at one time. The third meaning of aql is
attained through experiences and the interrelation of man with his environment,
different events and changing conditions. In this particular sense, one who possesses
rich experiences is usually called an aqil (experienced person) and he who
lacks these experiences is usually called a jahil (inexperienced layman).
Lastly the word aql is used to denote the situation in which the inborn power
has developed “to such an etent that its owner will be able to tell what the
end will be, and consequently he will conquer and subdue his appetite which
hankers for immediate pleasures. The owner of such developed inborn power is
also called ‘aqil.
Having
completed hi exposition of the multiple meaning of aql, al-ghozali proceeds to
say that the first, i.e the inborn intellect is the fountain and the foundation
of the other three. The second is the closets branch of the first. The third is
a result of the combination of the first and the second, because al-ghozali
argues empirical science( ‘ulum l-tajarub) are acquired thought the use of the
inborn intellect (ghazariah) and axiomatic knowledge. The fourth is the supreme
aim and ultimate result. He then notes that the first two are inherited
properties (bil-tab) and the other two are acquired (bil-ikhtisab)
These meaning
and devisions of aql by no means exhaust al-ghozali’s complete conception of
it. More complicated definitions and classification of aql can be found in his
other works. In the Miyar for example he provides a full analysis of aql and
gives various meaning as it was seen by ordinary people (al-jamahir), the
philosophers (al-faksafah) and the theologians (al-mutakallimun). Here one
finds a much more detailed treatment and classification of aql, each with its
own definition. However since these definition seem to have been specially
formulated by al-ghozali for philosophical discussion, they will not detain us
the present context.
Before going
any further it is necessary to note that the term aql in al-ghozali writings is
closely associated with three other term : qalb, ruh, and nafs. Here we need to
define them briefly, not only because they are closely associated with aql but
also because at times they are equated with it. This will be clear from their
definitions as given by al-ghozali. Qalb (heart) has two meaning: 1. The
physical qalb, that is the flash situated in the left side one’s breast and 2.
The spiritual qalb, that is the very essence of a human being that perceives
and knows (haqiqat al-ihsan al-mudrik al-a’lim). Ruh (spirit) has meaning too:
1) A subtle thing originating in the heart and brought by the blood to every
part of the human body and on which one’s life depends and 2) a subtle thing
that knows and perceives (the same as qalb). There are also two meaning of the
term nafs (soul) 1) An immaterial entity in which the blameworthy traltsm such
as anger and passion in here and 2) the essence of man which function as the
locus of the intelligible. The condition of this essence my change from time to
time (thus there is for example the tranquil soul (al-nafs al-mutma’innah).
Although aql has several meaning as shown above, they can be reduced to two 1)
knowledge of things (regardless of the nature of the knowledge) and the
perceiver of knowledge (al-mudrik lil-ulum).
In this paper the word aql is taken to denote the faculty of man by which
he is able to perceive things and to understand certain concepts: more
precisely aql is considered to be a means of knowing or understanding. In the
ihya’ al-ghozali himself uses this term mainly with this meaning. He divides the
perceiver (al-mudirik) of knowledge.
Into aspect 1. The outward aspect, which is
represented by the five senses : hearing, seeing, smelling, touching and
tasting and 2) the inward, also five in number : common sense, imagination
(takhayyul), thinking (tafakkur), recollection (tadhakur) and retention(hifz).
These he calls the soldier of the heart. In the mizan, he includes the same
discussion under his elaboration of the animal soul. Here the perceptive
faculty is divided into two parts also : external, the five senses and the
internal. The internal part is futher divided into five, using slightly
different term from that of the ihya : they are : the imaginative power, the
retentive power, the retentive power, the estimative power, the recollective
power and the thinking power.
II.3.4 Education of Character (Ta’dib
al-Akhlaq)
As it is clear
from the discussion about childhood education, character (akhlaq) lies at the
heart of al-ghozali’s educational thinking. And as we have seen in the previous
chapter, this influences his classification of sciences in that emphasizes the
ethical more than the intellectual of sciences. It is not surprising therefore
that in the ihya he provides an independent section for the exposition of
character and its education. In this particular section he covers, among other
subjects, the essence of good and bad character, the possibility of change in
character, as well as the way of changing it. Curiously, this section is based
on the presumption of the failure of the early stage of education. In other
words. It deals with those whose character has been flawed because of faulty
upbringing in childhood.
Al-ghozali
defines character as a well established state of the soul from which actions
proceed easily without any need for reflection and deliberation. If this state
is such that good actions that are good according to reason and religion
proceed from it, it is called good character. If the actions which proceed from
it are evil, the state from which they proceed is called evil character.
Al-ghozali says
that some people think that character cannot be changed for two reason 1)
because God has created man his character, as well as his body and 2) because
they had tried very hard and yet had failed to change their own character.
II.3.5 Thinking about Education
al-Ghozali
Education system strongly influenced
the extent of knowledge under their control, so called philosophers who are
experts Sufism (al-Mutasawwifin failasuf). Two shades of science that has been
integrated in him were later to influence the formulation of the components in
the education system.
Hallmark of al-Ghozali education
system lies in the moral instruction without ignorance religious with world
affairs.
II.3.5.1 The Purpose of Education
According to al-Ghozali which should
lead to the realization of religious goals and morals, with emphasis on the
acquisition of virtue points and taqorrub to God and not to seek high positions
or get the grandeur of the world. Thus the purpose of education is directed to
become closer to God.
Formulation of educational
objectives based on the word of God about the creation of man in the letters
az-dzariat: 56 which means "not ask jinn make humans as only to worship
God. Be affects above objectives are mastered by mysticism, Sufism view the
world as it is not a major thing that is not eternal and exalted be damaged,
while death may decide at any time pleasures.
For al-Ghozali, said that sensible
person is one who can use your world for the hereafter, so that God's hand
ranks higher, and more happiness in the afterlife. So education is not same
goals once outraged the world, but the world was only as a means to an end.
II.3.5.2 Educator
In the process of learning, he
argues, educators are a must. Educator’s existence is absolutely necessary for
the success of a child's educational process. Educators can be said that on one
side has more service than both parents.
Al-Ghozali set the properties to be owned by educators:
Al-Ghozali set the properties to be owned by educators:
a.
Educators should look at the students like his own son, loved and
treated well like his own son.
b.
In carrying out the task, educators should not expect reward or
praise, but just expect the pleasure of Allah and oriented to draw closer to
Him.
c.
Educators should take advantage of every opportunity for member
advice and guidance to students that the purpose of studying is to make closer they
to God, not to obtain a position in the life of the pesantren world.
d.
Against students who behave badly, should be admonished educators
as much as possible by satirical and affectionate, not straightforward and
denounced.
e.
No fanatic on the subject that fosterage, and denounce the field of
study that cared for other educators.
f.
Noting the development of learners think in order to convey
knowledge in accordance with the capacity to think.
g.
Noting the weak learners by giving lessons in an easy and clear and
do not haunt him with the things that difficult and may lose the love of
learning.
h.
Apply their knowledge
II.3.5.3 The Fundamental Requirement For students
a. Learners and educators should glorify humility
or not takabbur
b. Learners have
to find a building with other students is by loving and helping each other as
well as love each other.
c. Learners should
stay away from studying the various madhab can caused confusion in the mind
d. Learners must
learn not only one type of useful knowledge, but must be learning other
sciences.
II.3.5.4 Methods and Means
Used in the learning process,
according to al-ghozaliharus viewed in psychological, sociological and
pragmatic in order to successful learning Teaching methods should not be
monotonous, so did the media or teaching tools.
In the opinion of al-Ghozali about
teaching methods and media. For example, methods of using the "method and
riyadlah mujahadah, education discipline practices, conditioning and
presentation of arguments and aqli naqli, as well as guidance and advice. While
the media / tools used in teaching. He agreed to the praise and punishment, in
addition to the necessity to create conditions conducive to the realization
that mukia morals.
II.3.5.5 Learning process
Regarding the learning process,
alghozali proposed the concept of integration between the materials, methods
and media or teaching tool. All components should be pursued as much as
possible, so as to cultivate all the potential nature of the child, so that
later became amnesiac who live with virtue. Teaching materials provided should
be in accordance with the child's developmental level, both in age,
intelligence, and interests and talents. Do not let the children are given
educational materials that would damage the faith depraved. Standard condition
of children in immature minds should be given educational materials that can
lead to the noble spirit. The science is best administered at the first stage
is the science of religion and Shari'a, especially Al-qur'an. Similarly published
by media should also support both psychological, sociological or pragmatic, for
the success of the teaching process.
II.3.5.6 The Practical Sciences
First all, al-ghozali divides the
practical sciences according to the legal status of their acquisition. By this
science fall into two groups
1.
Sciences whose acquisition is fard ‘ayn( individual obligation)
2.
Those whosse acquisition is fard kifayah (communal obligation).
Under certain circumstances,
however, a science that is fard kifayah may become fard ‘ayn when a community
does not have enough people knowledgeable in sciences fundamental to its well
being. While both the fard ayn and the the fard kifayah sciences are important,
people should follow a line of priorities in their study. First of all, one has
to make oneself knowledgeable in those which are fard ayn before getting into
the fard kifayah science. Among the latter too, priorities have to be set
according to the needs of a community. One has to start with science already
studied by a sufficient number of people in that community.
1.
The fard ayn sciences
The first category the fard ayn sciences is basically the knowledge
of tree things
a.
The faith (al-I’tiqad). It is obligatory for every muslim to learn
the basic articles of the faith. When one reaches puberty, he ought to learn
the meaning of the words of confession (al-shahadah), that is to confess that
there is no god but Allah and tthat Muhammad is his messenger. Al-ghozali is of
the opinion that is sufficient that one
learns and accepts this throught authority (taqlid).
b.
Action. Next to the professions of faith, it is then oblig is
obligatory for every muslim to learn how to perform the obligatory worship and
rituals according to individual needs, which might be vary from one person to
another. For example, when the time of prayer as well as its prerequisites,
like ablution. One is not obliged, however to learn something unless it is
required in the near future. Thus there is no need to learn about fasting until
the month of Ramadhan approaches. The same is true about learning about
almsgiving(zakat) for one who is not wealthy.
c.
Prohibition (al-tark). The acquisition of knowledge about the
religious prohibition is obligatory. However, this does not mean that one
should know about all of them. It is sufficient for one to be aware of
prohibited things that are presents in his community, so that he can avoid
them. One is not obliged to acquire knowledge of prohibitions to which he is
not likely to be exposed. This is most significant when changes happen in a
community. Everyone must determine whether the changes involve the knowledgable
to warn those warn those who seem to be unaware.
These are things whose acquisition
is deemed fard ayn. Apparently what is considered by al-ghozali as the
individually obligatory education is simple in its nature and appears to
involve only the most basic teaching of islam. He does not consider it to be
obligatory for everyone to persue a deep and detailed study of belief as
embodied in the science of scholastic theology (kalam). Nor does he oblige one
to spend time on the hair splitting science of the jurists. As a matter of
fact, he takes a contrary stand to that of the jurists and wants to make the
study of religion simpler yet connected more closely to the practical life of
the individual.
The simplicity of what is considered
by al-ghozali as obligatory education by no means his invention. Educators
before him had set more or less the same subject in this category. The
third/ninth century muslim educator. Ibn sahnun (d. 256/869) was of the opinion
that only al-qur’an and the basic Islamic rituals are obligatory subjects for
every muslim. Other subject are deemed supplementary and voluntary.
2.
The fard kifayah science
The sciences whose acquisition is
fard kifayah are two kinds : religious (syariah) and non religious
(ghayr-shariyah). What al-ghozali means by the religious sciences are “those
which have been acquired from the prophets. The rest are deemed non religious.
1.
The religious science
The religious science are then classified according to their
importance in undrstanding and practicing relligious teaching.
a.
The fundemental(usul). They are the science pertaining to al-qur’an
and sunnah of the prophet Muhammad, the consensus of the muslim (ijma) and the
saying of the companions of the prophet. Indeed these are the sources of the
religious teaching of islam without which correct understanding could not be
ensured.
b.
The brances (furu’). These include the sciences resulting from the
understanding and rational commentary of the fundamentals. They might be put
into two further devisions: the first is that which deals with the present
world, such us fiqh. By this, however al-ghozali does not mean that fiqh is
completely disconnected from religion. It does relate to religion, but only
indirectly. Fiqh, he says deals mostly with the inner dimension of religious
duties. It is however related to religion in the same way the present world is
the preparation for and thus is closely related to the world to come. The
second comprises science that relates to the world to come, that is the sufi
science of the conditions of the heart and its good or evel character.
At this point al-ghozali seems to
have taken the risk of characterizing fiqh a science that at his time was very
popular and highly esteemed, as a science whose main concern was the present
world. Accordingly, he provides an answer should question arise from its
exponent. Besides avoiding a complete separation between fiqh and religion, he
makes it plain that the meaning of fiqh had undergone a change it used to mean
knowledge of the way to the hereafter and of things related to the secret of
the heart. Only later was it used to denote the science mainly of external
matters and occupied its scholar in hair spitting arguments over non-essential
and often unrealistic question. It is in this sense that we find al-ghozali
reacting to fiqh by saying: “ if you knew that your live would not be prolonged
more than a week, certainly you would not busy yourself with the sciences of
jurisprudence and disputation.
Let us not forgot, however, that
this view represents al-ghozali’s thoughts after his conversion to Sufism.
Earlier in his career he was indeed an earnest student of and productive writer
on fiqh. He himself acknowledges this iin al-mustafa, a work that happens to be
on usul fiqh (the principles of jurisprudence). He says : “in my early time of
youth… I wrote several works on jurisprudence and its principles, then I turned
to the science of the hereafter and acquaintance with the inner secrets of
religion. His objection to fiqh focuses mainly on methodological question and
on the fact that jurist pay too much attention to unreal cases. Even after his
conversation to Sufism and in spite of his criticism, we find al-ghozali
continued his study of fiqh and the teaching of it when he assumed the chair of
the nizamiyah in Nishapur. As a matter of fact, it was in this period that he
wrote his al-mustafa, which contains his final thoughts on usul fiqh.
The way al-ghozali sees fiqh in
relation to other sciences appears not to have been particularly influential.
About a century after al-ghozali, the noted muslim educator, al-zarnudi held an
entirely different opinion. Citing a certain Muhammad ibn al-Hasan , he says :
1.
Learn, for learning is an adornment for him who prossesess it. A
virtue and preface to every praiseworthy action
2.
Profit each day by an increase of learning and swim in the
seas of knowledge
3.
Give yourself up to the study of jurisprudence, for the knowledge
of jurisprudence is the best guide to piety and fear of God and it is the
straightest path to the goal
4.
It is the sign leading on the ways of proper guidance. It is the
fortress which saves (one) from all hardships.
5.
Verily, one godly person versed in jurisprudence is more powerful
against Satan than a thousand (ordinary) worshippers.
However, it is interesting to note
that by the early tenth/sixteenth century the scholar al-Suyuti appraised the
whole of the religious learning and come up with fourteen sciences which he
considered most important and fiqh was
not one of them. These sciences, he further argues, he further argues,
constitute the complete range of religious learning with which student would
need no more (la yahtaj al-talib ma a-ha ila ghayrl-ha).
c.
The auxiliaries (muqaddimat). Included in this group are linguistic
sciences and the science of writing, which are intrinsically not religious. Nevertheless,
since their services are needed by fundamentals, they become indispensable. The
understanding of Al-qur’an and the sunnah, for examples requires knowledge of
Arabic and its derivatives, just as the preservation of them necessities the
art of writing.
d.
The supplementaries (mutammimat). These science supplement the
fundamentals and relate generally to study of Al-qur’an and the sunnah, such as
the science of pronunciation, different readings, the classifications of the
verses into general (‘amm), particular (khass), abrogating (nasikh) or
abrogated (mansukh) in their relation to al-qur’an. In the case of the sunnah,
this would include the science that distinguishes valid tradition from others
and the science relating to the biography the transmitter.
Elsewhere al-ghozali gives a kind
abridged version of this classification where religious sciences are classified
into only two : the fundamentals and the branches. The auxiliary and
supplementary sciences are included in either. Linguistics and its sub-divisions,
for example are incorporated in the fundamentals and those related to worship
are incorporated in the branches.
The non-religious sciences
Al-ghozali classification of the
non-religious sciences seem to have been based on a different basis from that
of the classification of the religion sciences. Here, he relates the sciences
to their social significance, from which he determines the moral value of each.
Thus he divides the non religious sciences into praiseworthy (Mahmud),
blamewhorthy (madhmum) and permissible (mubah). (By this category all religious
sciences are praiseworthy). This can be further explained as follows
1.
Praiseworthy science. That is any science essential to the welfare
of a community, such as medice, arithmetic, agriculture, weaving, politics and
the like al-ghozalli regards the acquisition of these sciences as fard kifayah,
therefore a given community has to ensure that it has a reasonable number of
people whose professions relate to these sciences.
2.
Blameworthy science. That is any science which has no benefit to
the community in either religious or secular term : one should therefore
refrain from acquiring them. A science becomes so for one or a combination of
three reasons a. it harms people, either its practitioners or other like magic
and talismanic science b. it is generally (fi ghalib al-amr) hazardous, such as
astrology and c. it has no scientific advantage.
3.
Permissible science included in this kind are all sciences that are
neutral that is they do not bring benefits like the praiseworthy sciences: yet
they also do not harm people as do the blameworthy sciences. Poetry, history,
biography and similar sciences belong on this group
In addition to
this al-ghozali seems to have taken philoshophy as a discipline quite apart
from the rest of the science. It one is put philosophy into his whole
classification of sciences, however it is most likely to belong to the
non-religious sciences under the third category, i.e the permissible. According
to al-ghozali, philoshophy is not a single science, but rather a term that
covers six sciences
1.
Mathematic, which includes arithmetic and geometry. The study of
these is permissible.
2 and 3 logic methaphysic. Besides
being parts of philosophy both logic and metaphysics are also included by
al-ghozali under scholastic theologhy (kalam).
4.
Natural sciences. Some of the natural sciences are considered by
al-ghozali as contradictory to religion.
5.
Politics. Al-ghozali seems to find no objection against politics
since according to him it is derived from divine scriptures and the teaching of
the early prophets and saints. As a matter of fact the includes politics in the
praiseworthy sciences.
6.
Ethics. According to al-ghozali ethnics is derived from the
teaching of the sufis, although the philosophers have incorporated materials of
their own into it.
II.4
Ibn Khaldun
II.4.1 Brief History
of Ibn Khaldun's Life
A typical
background to Ibn Khaldun's life is that he comes from a family of political,
intellectual and aristocrat. A background of life that is rarely encountered
people. His family, before crossing to Africa, is the political leaders in the
Moorish, Spain, for several centuries. In this kind of elite family he was born
on 27 May 1332 in Tunisia. By his father he was named Abdur Rahman Abu Zayd ibn
Muhammad ibn Khaldun.
Family
background, and when he was born and lived his life seems to be a decisive
factor in the development of his thinking. His family had inherited
intellectual traditions into itself, while the period when he lived is marked
by the rise and fall of dynasties-sinasti Islamic, Umayyad and Abbasid
dynasties mainly provide a framework of thinking and theories of social science
and philosophy.
As
with other Islamic thinkers, childhood education is traditionally lasts. That
is, he must learn to read the Koran, Hadith, Fiqh, literature, and Nahwu sharaf
with renowned scholars at that time. At the age of 20 years he has worked as a
secretary for the Sultan of Fez in Morocco.
The
fall of al-Almohads Dynasty had influenced the process of life. Conflict and
civil war broke out here and there. The atmosphere was characterized by the
occurrence of a power struggle between the crown and the sons of landlords who
think Isawi, its cities the power to move from one hand to another hand with
astonishing speed. Hasut incite, murder, and rebellion is a common scene.
Khaldun, despite two years of imprisonment, he was forced to live in the midst
of catastrophe.
Later in the
year 1362 Ibn Khaldun crossed into Spain and the king of Granada. In Granada he
became envoy to negotiate content of Predo king, the king of Granada, King
Castila, while in Sevilla, as incredible abilities, he was offered work by
Christian rulers. In return, the land belonged to his family in return to Ibn
Khaldun. But Ibn Khaldun chose the same offer from the king of Granada. That's
where he brought his family from Africa.
Khaldun was not
long in Granada. Skills and achievements have shown that long envied the Prime
Minister. That is why he re-crossed the Gibraltar to return to Africa, then he
was appointed prime minister by the Sultan of Algeria, Bongi. However, between
the years 1362-1375 is not a quiet period in the life of Khaldun, in those days
of political upheavals that often marked by assassinations and the overthrow of
power has led to his independent lord, loyalty, and the nomads in Morocco and
Spain, living with tribes -Bedouin tribes in Algeria, and several times led the
troops in battle.
Peace of the
new life he encountered after releasing all his official positions. And at this
time that he created his works are monumental, the Prolegomena and the book
History of the Universe. After that he returned to Tunisia. However, because he
faced the same problem as experienced in Granada, so he decided himself to
pilgrimage. And in 1382, he went to Alexandria. But in his pilgrimage he
stopped in Egypt. King and people of Egypt are quite familiar with the
reputation of Khaldun which has caused him not to continue his pilgrimage. In
this area offered a professorship then chairman of the Supreme Court under the
rule of the Mamluk dynasty.
With the latter
position, he not only had worked with problem such as those in Granada and the
face in Algeria, but also has led to his lost family and property. Accidents of
this kind, in addition to making it increasingly obey, also has revived the
intention to perform the pilgrimage. Intention was only done three years later,
in the year 1387. But for the quiet life at home from the pilgrimage Kairo,
after sodium absorption ratio is achieved. Therefore, the ability of the vast
Mamluk Sultan been invited to use it. Together with the judges and other legal
experts he brought to the Sultan of Damascus, a city threatened army onslaught
of Timur. Damascus cannot be maintained and the Sultan along with his army back
to Egypt. However, Khaldun and several other prominent people still did not
come home. He was entrusted with the task of negotiating the surrender of the
city's hands of Timur. Timur Lenk in ladder, Damascus was destroyed. But
Khaldun was able to save not only himself, but also some prominent persons,
members of the negotiating team to Egypt. In Egypt, he remains a major. For,
not long after he returned in its original position, as chef Supreme Court. He died in 1406 at the age of
74 years, with positions that job. Now known as Ibn Khaldun besides
philosophers, as well as a sociologist who has great attention to education.
This is among others looking from his experience as teachers move from one
place to another.
II.4.2 Ibn Khaldun's Concept of Education
While Ibn Khaldun thought about education
curriculum can be seen from the concept of epistemology. According to him,
science in Muslim culture can be divided to two parts, namely; syar'iyyah
science and philosophical science. Syar'iyyah science regarding the laws and
teachings of Islam. Science of which this is about the Koran, the Hadith, the
principles of sharia, fiqh, theology, and mysticism. While the philosophical
sciences include: logic, natural science (physics), metaphysics, and
mathematics. Philosophical science is also often called natural science. This
is due to the potential intellect, each person has the ability to master it
well.
Syar'iyyah and philosophical knowledge is
knowledge of the occupied people (learners) and interact with each other,
either in the process of acquiring or obtaining a process or to working. This
concept is then a pillar in the reconstruction of educational curriculum that
can deliver the learners who have the ability to form and build the
civilization of mankind.
II.4.2.1 Views on Human Learners
The concept of human beings according to Ibn
Khaldun was because he was a Muslim. He has had previous assumptions of
humanity through the knowledge he gained in the teachings of Islam. Therefore,
the conceptions of humanity are the result of intellectual effort devirikasi
Khaldun to prove and understand the assumptions of the Koran via a signal and
humanitarian activities. Ibn Khaldun saw man is a different creature with a
variety of other creatures. Humans, says Ibn Khaldun was thinking beings.
Therefore he is able to bring the science (knowledge) and technology.
According to Ibn Khaldun, humans have
differences with other creatures, especially animals. This difference is partly
because humans in addition to having thoughts that may help him to produce the
necessities of life, also has the attitude of living in a society which then
can form a society which then can form a community of between one and another
mutual help. Of the human condition so that then arises of science and society.
Thought at one time needed to produce something that cannot be achieved by the
five senses. Such a science must be obtained from others who had already been
informed. Those that came to be called teachers. In order for the process of
achieving such a science, it is necessary to organized educational activities.
On the
other hand, Ibn Khaldun argues that in the process of learning or to seek
knowledge, besides humans should really also have to have talent. According to
him, in get diverse knowledge that one does not just require persistence, but
also talent. The success of a skill in one field of science or discipline
requires teaching.
According to Ibn Khaldun, the human is not a
product of his ancestors, will be the product of history, social environment,
natural environment, customs. Therefore, the social environment is the ultimate
responsibility and provides a pattern of human behavior. This give sense, that
education occupies a central position in order to form the desired ideal man.
Khaldun's view of Islamic education is grounded
in the concept and philosophical-empirical approach. Through this approach,
giving direction to the vision of the ideal Islamic educational objectives and
practical. Although he not expecially a chapter or a discussion of the
objectives of Islamic education, but from his description gives a conclusion to
the direction of the desired educational goals. According to him at least,
there are 3 (three) levels of the objectives to be achieved in the educational process.
That is:
a.
Development of
proficiency (al-malakah or skill) in a particular field.
b.
Mastery of
professional skills in accordance with the demands of the times (link and
match).
c.
Fostering good
thinking.
An educator should have the proper knowledge about
the psychological development of students. This knowledge will greatly help him
to get to know each individual learner and simplify in carrying out the process
of teaching Study abroad.
II.4.2.2
The View of Sciences.
Ibn
Khaldun argued that the growth of education and science are influenced by
civilization. For example in the area Qairawan and Cordova are both civilized
Andalusia and the Problem too broad and heterogeneous. Where there is growth of
science, factories, markets are arranged neatly. Then this
situation will affect the pattern of education.
In
addition, the difference arising from the social layer of intelligence that are
processed through teaching. Some say the difference is basically rooted in human nature itself.
Ibn
Khaldun divides science into three parts:
a.
Oral
Sciences (language) ie about grammar (grammatical) literary or poetic language
arranged (sya'ir).
b.
Naql science,
the science which is taken from the holy book and Sunnah. This science of reading the holy book the Qur'an and
its interpretation, and hadith that tashihof
sanad and istimbat about the rules of fiqh. With this knowledge
can know law in the compulsory law of God to man.
c.
Sciences'
aqli, the science that can show people the power to think or intelligence of
philosophy and all science. Included in this science is mantiq (logic), natural
sciences, divinity, science tehknik, and others. Regarding augury, Ibn Khaldun
regard it as an imperfect science, because science can be used to predict all
the events before they occur on the basis of astrology.
Among the sciences, there should be taught to the students, namely:
1. Shari'ah Sciences with all types.
2. Philosophy
of science such as natural science and the science of divinity.
3. Science tool that helps religious knowledge such as
linguistics, grammar, and so on.
4. Science tool
that helps science mantiq philosophy as science.
Moreover, Ibn Khaldun also argues that the Koran
was first is science should be taught to children, because it teaches the Koran
to children, including the Islamic shariah is firmly held by scholars of
religion and upheld by every Islamic country.
Also Ibn Khaldun argues that the Koran is a
science that must first be taught to children, because it teaches the Koran to
children, including the Islamic Shari'ah experts cling to religion and upheld
by every Islamic State . Al-Quran which has been inculcated
in students will be the handle of his life, for teaching in childhood easy
because the brain is still clear.
II.4.2.3 Teaching
methods.
According to Ibn Khaldun, teaches students the
knowledge to be useful only if done gradually, step by step and little by
little.
To students who are in early stages of
Wildfire, Ibn Khaldun advised Ta'lim (learning) is given by the method of
al-qurb wa al-mulayanah (affectionate and gentle). Ibn Khaldun rejected the
method of al-syiddah wa al-ghilzhah (hardness and roughness) in the teaching of
Wildfire. The reason is that those who used to be educated by force, he will
always be influenced by the violence. In addition, he will always feel cramped
heart, less active work, and have a lazy nature, causal he lie and do bad things,
for fear of being reached by the hands of cruel. This in turn will make it like
cheating and lying, these properties will become a habit and temperament. Worse
yet,shattered sense of humanity in him.
The method of teaching according to Ibn
Khaldun, namely:
First he must be taught a lesson about the
problems of every branch of the discussion he had studied. If the discussion of
the subject it has not achieved very well, it must be repeated again until
mastered correctly.
Secondly, educators are encouraged to teach
science to their students with a good method to know avail and it uses and so
on. In this case the firstly Ibn Khaldun to educators using effective and
efficient methods, such as those cited by Scheleifer-put-6 (six) main principle
of educators to consider: (1) The principle of habituation, (2) the principle
tadrij (gradually ), (3) the principle of a general introduction
(generalistic), (4) the principle of continuity, (5) attention to the talent
and Traffic learners, (6) avoid violence in teaching.
The third, Ibn Khaldun encourage educators to
be polite and refined in his students. This includes also the attitude of
parents towards their children, because parents are the first educators.
Furthermore, if circumstances force should be hitting the child, then the blow
may not be more than three times.
Although Ibn Khaldun Wildfire recommends
against al-qurb method wa al-mulayanah, but Ibn Khaldun also emphasizes that
children should not be too educated to be gentle, especially if he was being
lazy and relaxed life. If the child has this attitude, so-so action is a little
hard and rough. Ibn Khaldun by quoting the opinion of Harun al-Rashid said:
"Do not be soft nor too weak, if for example he accustoms relaxed life. Wherever
possible fix him with compassion and gentleness. If he does not want it that
way, you must use force and curtness ". What is said Harun al-Rashid,
according to Ibn Khaldun was among the best methods of teaching methods (min
absan madzahib al-study groups) that is too weak to be moderate between soft
and act rough and hard.
As to the learner’s muta'allim, Ibn Khaldun
suggested that education was conducted by the notice conditions of students,
both psychic and physical.
II.4.2.4 Specialization
According to Ibn Khaldun, the person who gets one of skill in carpentry rarely experts in other carpentry. Basically it is a skill or trait pattern soul cannot grow in unison.
Ibn Khaldun was a figure who put great attention to education. He presented the concept seems heavily influenced by its view of human beings who must be as educated, in order to carry out its social function in the midst of society. Education is a tool to help a person to community life as well.
CHAPTER
III
Conclusion
III.1 Conclusion
-
Islamic Education according to Ibnu Miskawaih there are 2 pont.
First is the Nature of Human Soul and Second is Morals Education. Both has
relation, because Education object is Human being and The aim of Islamic
education is make a good man its mean have a good moral. So, if the 2 point can
be apply in our life, its can gift good effect in our life.
-
Thinking about education al-Ghozali which should lead to the
realization of religious goals and morals, with emphasis on the acquisition of
virtue points and taqorrub to God and not to seek high positions or get the
grandeur of the world. Thus the purpose of education is directed to become
closer to God. For that he example an
exemplary method for children's mental, character development and cultivation
of the virtue of the properties themselves. In Al-Ghozali teaching methods
emphasize more on the establishment of good morals and in accordance with the
rules of religion.
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