Minggu, 27 November 2011

Paper of Islamic Philosopher [Ibn Maskawaiyh, Ibn Kholdun, IAl-Ghazali]


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-Ă‚lam, 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:
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.














REFERENCES

Al-Naquib,Syed Muhammad .1992.Konsep Pendidikan dalam Islam:suatu rangka pikir pembinaan Filsafat Pendidikan Islam,.Bandung:Mizan
Mariba,Ahmad D.1989.Pengantar Filsafat Pendidikan Islam.Bandung:Al-Ma’rifat
Mursi,Muhammad Munir.1977.Al-Tarbiyah al-Islamiyah:Ushuluha wanTthawwuruha fi al –Bilad al Arabiyyah.Kairo:Alam al-Kutub
Qutb,Muhammad.1984. Sistem Pendidikan Islam, alih bahasa Harun,Bandung:Al-Ma’arif
Al-Abrasyi,M Athiyah.1993. Dasar Dasar Pokok Pendidikan Islam,Alih Bahasa Bustami A.Ghoni and Djohar Bahry. Jakarta:Bulan BIntang
Maskawaih Ibnu, Tahdzib al-Akhlak wa Tathhir al-A’raq, Terjemah: Helmi Hidayat, Bandung, 1995, PT. Mizan

 




[1] Syed Muhammad Al –Naquib, Education Concept in Islam:Suatu rangka pikir pembinaan filsafat Pendidikan Islam, alih bahasa Hidar bagit;Bandung mizanm1992,page 67
[2] Hasyimsyah, Filsafat Islam, page. 62
[3] Iqbal, Metafisika Persia, page. 55
[4] Iqbal, Metafisika Persia, page. 56
[5]  Ibn Miskawaih, Menuju Kesempurnaan Akhlaq; Buku Daras Pertama Tentang Filsafat Etika, terj. Helmi Hidayat, (Bandung: Mizan, 1997), page. 35-37.