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10.41 by Taufiq Affandi Simon · 10

Fiqih Jinayat Lengkap

Fiqih Jinayat Fuqoha Version

Sebelum memulai belajar tentang Fiqih jinayat, ada baiknya agan meluangkan waktunya sebentar saja karena ada info penting tentang tempat kursus bahasa inggris di Malang yaitu Malang English School. kursusan ini memberikan fasilitas camp dan sistem seperti yang ada di Pare Kediri. Agan bisa langsung klik link nya untuk meninjau lebih lanjut. Jangan lupa, komentar dari agan sangat membuat ane bahagia. Selamat belajar.
  
BAB I

PENDAHULUAN


1.1 Latar Belakang Evect

الجنا يا ت jamak kata yang جنا ية, menurut bahasa yang signifikan dalam hal kejahatan terhadap jiwa seseorang atau kekayaan atau kehormatan [1] Yang dimaksud dengan jinayah meliputi beberapa hukum:. Membunuh, melukai, memotong anggota badan , menghilangkan manfaat seperti menghilangkan salah satu dari indera tubuh.

I.2. Perumusan masalah dalam makalah ini

1. Apa pengertian Jinayat Fiqih dalam makalah ini?

2. Bagaimana hukum dalam Fiqh Jinayat?

I.3. Tujuan Menulis makalah ini

1. Mengetahui pemahaman Fiqh Jinayat.

2. Mengetahui hukum di  Fiqh Jinayat
3. mengetahui hikmah mempelajari fiqih jinayat

BAB II

PENJELASAN


2.1 Definisi Jinayah

 الجنا يا jamak ت kata yang جنا ية, menurut bahasa yang signifikan dalam hal kejahatan terhadap jiwa seseorang atau kekayaan atau kehormatan [2] Yang dimaksud dengan jinayah termasuk hukum beberapa:. Membunuh, melukai, memotong anggota badan, menghilangkan seperti menghilangkan salah satu dari indera tubuh manfaat.

Membunuh membagi 3, yaitu:

1. Pembunuhan disengaja

Ini adalah merencanakan pembunuhan seseorang yang dipelihara dan melestarikan jiwa dan darah. Kemudian dia membunuhnya bersama dengan keyakinan bahwa ia akan mati di tangannya.

Dari cara di atas, kita tahu bahwa pembunuhan yang disengaja tidak terjadi kecuali sesuai dengan persyaratan di bawah ini:

a) Rencana pembunuh dari keinginan untuk melakukan pembunuhan.

b) Ia harus tahu bahwa orang yang akan dibunuh adalah orang yang terbangun darah dan jiwa.

c) Alat yang digunakan untuk membunuh adalah alat yang biasanya bisa berakibat fatal, apakah perangkat yang terbuat dari besi atau tidak.

Jika salah satu kondisi diatas tidak terpenuhi, maka pembunuhan tidak termasuk dalam kategori pembunuhan yang disengaja. Karena tidak ada rencana, maka harus dihukum. Dan jika itu terjadi maka hukum adalah wajib dalam qisas, itu berarti si pembunuh juga juga telah dibunuh, kecuali keluarga terbunuh untuk mengampuni dan tunduk membayar diyat (denda) atau sepenuhnya diampuni.

2. Murni disengaja

Itu inadvertencesomeone hanya seperti melempar sesuatu dengan tidak salah telah di orang mati atau dia telah jatuh pada satu sama lain sehingga seseorang yang ditimpanya sudah mati.

Para ulama telah menyebutkan definisi kelengahan terjal di membunuh mengatakan bahwa "seseorang yang dengan sengaja melakukan kejahatan di umumtidak mematikan, tetapi ternyata korban bisa mati. Apa yang dilakukan dengan baik dilakukan karena kebencian dan permusuhan atau hanya memberikan pelajaran.

Pendapat Ibnu Rusdy, "dia yang seseorang memeukul sengaja, tapi biasanya tidak pukulan mematikan kepada seseorang, hukuman itu di tengah-tengah antara pembunuhan sengaja dan tidak disengaja. Ini tindakan menyerupai tindakan pembunuhan yang disengaja. Karena dalam situasi ini atau melakukannya dengan cara memukul tanpa sengaja dengan alasan bahwa ia tidak berniat sama sekali untuk membunuh. [3]

Sebagai contoh, ia telah memukul dan menampar seseorang dengan tangan yang biasanya tidak mengakibatkan kematian, tetapi orang yang mati setelah dia memukulnya. Jadi yang tidak sengaja hukum pembunuhan tidak diqisas wajib, hanya diwajibkan membayar (diyat) halus yang ringan. Denda diresepkan untuk keluarga saya yang membunuh, bukan untuk membunuh. Mereka membayar dengan cicilan dalam jangka waktu tiga tahun, setiap akhir tahun keluarganya terpaksa membayar ketiga. Dan jika mereka tidak dapat membayar maka ia harus berpuasa selama dua bulan berturut-turut sebagai pembunuhan bersalah atau tidak disengaja. Dan sesuai dengan firman Allah dalam surat An-Nisa: 92

Yang berarti: "Barangsiapa yang membunuh seorang mukmin karena kesalahan, maka biarkan dia memedekakan budak percaya (kafarat) dan membayar (diyat) baik untuk ahli yang terbunuh." Dan dalam paragraf di atas diperlukan diyat (denda), tidak qisos .

3. Seperti disengaja

Tidak kepada seseorang disengaja untuk memukul ringan, tetapi dengan alat (biasanya tidak membunuh orang) sebagai jarum, ranting dan kemudian orang tersebut meninggal dengan itu. Dan itu tidak terlalu diqisas, hanya diwajibkan membayar diyat (denda) yang berat terhadap keluarga yang membunuh, dikumpulkan dalam tiga tahun.

14.48 by Taufiq Affandi Simon · 5

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

CHAPTERI

INTRODUCTION

I.1 Background

All of studies has utility in our activity, because without scienceand knowledge we will uncontrolled in this world. So, studies are important onein our life and we have to try to search knowledge and apply in our activity.

Such as Islamic Education Thought, it has relation to Philosophybecause in this subject has explanation about scholars opinion in IslamicEducation. So we can know about the point of Islamic Education according to thescholars

We can’t far from thought of scholars, because their thought can bereference to us if want to explain about Islamic Education, Islam was developin 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 IslamicEducation 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, andalso in our friend outside the class. So, we can get some information aboutthat 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 TheAim 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

CHAPTERII

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 thoughtjust used their mind, ratio and logic. So, the thought can will be false ormistake 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 inpresent. Islamic Philosopher has advantage, that is if they thought aboutsomething, they are always look at the Pure resources, they are Quran andProphet tradition (hadist). So, the thought is not only base on mind, but alsobase on Quran and al –Hadist. It make the thought more strong than westphilosopher.

Ibnu Rusyd, Al – khindy, al –faraby, Ibnu Sina, Ibnu tufail, Al –ghazaly and Ibnu Maskawih. Above are Islamic Philosopher, and their though hasaccepted by west scholars, so the philosopher, has two name. that are Islamicname 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 wantto give explanation  about IslamicEducation 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 fromteachers to students to know about something. So Education has purpose toeducate 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 someoneto be god men. What does it mean? God men is the people who know about theirGod 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 someonehas good character and nature. Its mean, Islam has libration between Naturescience 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 characterin order that all science has gotten by them self can be benefit science totheir self and other.  

Education In Islamic perspective is “something special to humanbeing” that is according Syed Muhammad Al –Nuquib Al Atos.[1] Thisstatement has indication that Islam Education has concept about human beingclearly. If Islamic education to human only, so which human that can get byIslamic education? Marimba said that the human being who can get IslamicEducation is someone who has muslim personality. Muhammad Munir Mursi has otherform that is “insan kamil” and Muhammad Quthb by theme “Pure Human”. Inother side, Al – Abrasiy has opinion that the human who want to make by IslamicEducation is human who get perfect behavior. From all of above, M.Natsir getconclusion that the real Islamic Education is to realize the aim of Muslim lifeits self that is worshiping. It has relation to Surah Al-Dzariyat (51) verses56, that explore about the aim of human created is ‘Ibadah’ I generalperspective to Allah.

II.2Ibnu Maskawaiyh

II.2.1 Biography of Ibnu Maskawaiyh

The complete name of Ibnu Maskawaih is Abu Ahmad bin Muhammad binYa’qub bin Maskawaih. He was born in Rayy near Teheran at 320 H/932 M andpassed away on 4 Shafar 412 H/16 February 1030 M. Ibnu Miskawaih life inDinasti Buwaihi era( 320-450 H./932-1062M.) who majority of people use Syi’ah sect.

Ibn Miskawaih was multitalented person, because he has capabilityand ability in each science. Many people knew that he is a big Historian morefamous than before, At-Thabari(w.310H/923M). He also was Doctor, poet andmaster of Language. He has many work, they are 41 book and article inparticular Field. From 41 works, 18 book was lose, 8 are still manuscript, and15 book has printed out. They are 9 title ; Tahdzib al-Akhlak wa Tathhiral-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 fiMahiyyat al-‘Adl, Kitab al-Aql wa Al-Ma’qul, dan Washiyyat Ibn Miskawaih.

Ibnu Miskawaih study history from his teacher Abu Bakar Ahmad binKamil al –Qadli, study philosophy with Ibnu al Akhmar and study chemistry withAbu toyib. In the field of work, it was noted that the main work of IbnMiskawayh is treasurer, secretaries, librarians and educators in buwaihidynastic. Besides familiar with the rulers, he was also a lot of hanging outwith scientists such as Abu Hayyan at-Tauhidi, Yahya ibn 'Adi and Ibn Sina.

II.2.2 Ibnu Maskawaih Thought ofHuman Soul Nature

Nature of the Human Soul, Accordingto ibnu Miskawaih, Human has similarities with universe because that, ifuniverse as macrocosms, so human as microcosms. In addition to having fivesenses, human beings have common sense. This shared sense acts as binder fellowsenses. It has a characteristic common sense. The characteristics of thiscommon sense are that common sense can receive sensory images simultaneously,without time, place, and division. Then, the images are not mixed with eachother and urged each other. This shared sense of the power switch to the levelof imagination, a power that was in front of the brain. From this hypotheticalpower switch to thinking power. Power to think this may be associated with theActive Intellect to know things divine. [2]

According to Ibn Miskawayh, on human beings are body and soul. Thesoul 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 ofthe forms and the circumstances. An object whose color variety of course, inhis own demeanor, not colored. The soul, in perceiving external objects,assuming, as it were, the various forms and circumstances, and therefore, thesoul cannot be regarded as one of the forms. Second. These attributes wereconstantly changing; certainly there, outside the scope of changes, somepermanent substratum which became the foundation of personal identity. [3]

Because the soul cannot be considered as a function of thematerial, then Ibn Miskawayh trying to prove that the soul is not material. Thereasons are as follows:

1.     Sense, after perceiving a strong stimulus, for some time, no longerable to perceive a weaker stimulus. However, this is different is the mentalact of intuition.

2.     If we think of a subject is abstruse, we strive to fully cover bothsides of our eyes to the objects around us, which we regard as so manyobstacles for spiritual activities. If the essence of the soul is material,then that activity was inhibited, the soul does not need to escape from thematerial world.

3.     Perceive a strong stimulus to weaken and sometimes detrimental tothe senses. On the other hand, developed into a powerful intellect to know theideas and ideology-public schools.

4.     Physical weakness caused by old age does not affect mentalstrength.

5.     The soul can understand certain propositions that have no affinitywith sensory data. Sense for instance, unable to understand that twocontradictory 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. Theprinciple of unification which thoughtful pondering the matter was broughtbefore him through the sensory channels, and which carries evidence (proof)each of the senses, this is what determines the character of rival states, thenthe soul itself must be above the material environment. [4]

According to him, the soul is not part of the body and not theaccidents 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 andeternal, and can reach the perfection of life in the world. Furthermore, heargues, the difference between the human soul from the soul of animals is apotential reason. The human soul has the potential sense. Potential will be thepotential to have theoretical knowledge and practical knowledge.

Complete, Ibn Miskawayh write his thoughts on the soul in his book tahzibal akhlaq. In this book, ibn Miskawayh wrote that human beings consist of twoelements 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. Thebody in desperate need of his senses. The body is also very passionate aboutthings like sensual bodily pleasure, desire revenge, and the ego to win.Through this, the body's strength will increase and the body will continue toexperience perfection. The perfection of the existence of the human body isclosely related to things like that. Meanwhile, the soul is not body, not partof the body, and nor material. The human soul is not compatible with bodilythings. When the soul can be away from bodily things, then the soul will bemore perfect. The soul has a tendency to other than bodily things. The soulwants to know the reality of the Divine. Soul is longing for something moreprecious than physical things. The soul wants to distance himself from physicalpleasures, and hoping to get a sense of pleasure. From this aspect, clearly thesoul is more noble than the bodily objects.[5]

According to Ibn Miskawayh, life got a lot of scientific principlesthrough the senses. However, the soul itself has another principle as well asother behaviors as well. Unlike the senses because the senses only know theobject of the senses, the soul capable of knowing the causes of harmony andcontrast of all the things that can be sense earlier. In addition, the soul canfind out faults and validity of the senses, but this is not the soul knowledgeof the senses, but of the soul's own conclusions. Additionally, the soul canknow 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 essenceand the substance itself that is reasonable. That way, the soul does not needanything to know anything but himself. Based on this, the intellect, thethinking, and objects are thinking that a single entity. In a bit-depth can beconcluded 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 toitself, namely science, while not inclined to the behavior of the body. Virtuesof the soul is measured from the extent to which the soul seek virtue anddesire it. These virtues will continue to increase when people pay attention tohimself and tried hard to get rid of all obstacles to achieving this level ofvirtue. Nevertheless, Ibn Miskawayh realized that the achievement levels ofthese virtues have constraints. This constraint is nothing but all things arephysical, sensory, and all things associated with them. When the constraint issuccessfully encountered by the soul, and soul is pure from all evil deeds (bodilydesire 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 andanimal passions.

In general, Ibn Miskawayh dividing soul force into three kinds,namely al-al-Natiqah Quwwah, al-Quwwah Syahwiyyah, and al-al-GhadabiyyahQuwwah. Is al-al-Natiqah Quwwah a faculty that relates to thinking, seeing, andconsidering all things. This faculty is called the faculty of the king. Facultyuses of organs of the brain. While al-Quwwah Syahwiyyah a faculty that relatesto anger, courage, courage to face danger, want power, self respect, and want avariety of honors. The faculty is referred to as faculty animals. Organ is theliver uses. Finally, al-al-Ghadabiyyah Quwwah as a faculty with regard to lustand food, the desire on the delicious food, drink, sex, and other sensorypleasures. All of faculty is different from one another. The faculty is calledthe faculty of the beast. Faculty is using the organs of the heart.

II.2.3 Education Moral According toIbn Miskawaih

As a moral philosopher, Ibn Miskawayh give serious attention tomoral education of children. According to Ibn Miskawayh, the soul of a child wasdescribed as the link between animal and human soul sensible. In these childrenthe 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 tosequence the forces which exist in children, namely the power of desire, powermad, and thinking power. With the power of desire, the children educated incivilized eating, drinking, dressing, and others. While power is applied todirect power dare upset. Then trained with the reasoning power of thinking, soit will be able to govern all behavior.

Major life children need two conditions, namely psychiatricconditions and social conditions. The first requirement is summed up in fosterlove of good character. This can be done by a gifted young child either. Forchildren with no talent, then this could be done with the exercises method thattend to get used to the good. The second condition can be achieved by choosinggood friends, keep the child from the association with his friends who badmorals, feeling confident in himself, and keep the children from the familyenvironment at certain moments, and insert them into conducive place.

Furthermore, Ibn Miskawayh stated that many people in accepting themorality level. In the context of children, Ibn Miskawayh mention that themorality or character they appear since the beginning of their growth. Childrendo not cover up deliberately and consciously, as do adults. A child sometimesfeel reluctant to improve his character. Their characters range from the hardcharacter to character shyly. Sometimes children's character is good, sometimesbad as too stingy, stubborn, spiteful, and so on. The existence of the variouscharacters of children is evidence that children do not have the same characterlevel. Not only that, some of them respond and others do not respond, some ofthem soft and some hard, some of them good and others bad. But some of them arein middle position between these two camps. As educators, the parents shoulddiscipline their character. If nature-nature is ignored, not disciplined, andin the correction, then they will grow followed by temperament. During hislife, his condition will not change. They will satisfy it in accordance withwhat it deems appropriate according to its natural taste, and so on.

Not limited to that, Ibn Miskawayh looked Shari'ah religion can bea factor in order to straighten out the teenage characters. Shari'ah religionis important because it can get them to do good deeds. Shari'ah religion canprepare themselves to receive the wisdom, virtue and strive to achievehappiness through thinking and reasoning are accurate. In this context, aseducators, 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 theyhave to get used to this behavior, and this condition continues long, then theywill see the results of their behavior. They will even know the path of virtueand they arrived at their destination in a good way.

According to Ibn Miskawayh, this moral purpose of education is tocreate good human behavior, so that people can behave perfectly laudable and inaccordance with the substance as a human being, and aims to raise people fromthe most reprehensible degree as the degree to which cursed by Allah SWT.Strictly speaking it can be said that according to Ibn Miskawayh that moraleducation 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 andpractical perfection. Perfection realized if human cognitive gain knowledge insuch a way that perception, insight, and the framework of think  be accurate. While perfection is theperfection of a practical character. According to Ibn Miskawayh, theoreticalperfection (cognitive) with respect to practical perfection. Theoreticalperfection is not complete without practical perfection, and vice versa. Thisis because knowledge is the beginning and the deed was finally. True perfectionis achieved if the two intertwine has good relation. On the other hand, for IbnMiskawayh that human perfection lies in the enjoyment of spiritual, notphysical pleasure.

Ibn Miskawayh has written about the methods that a man can achieveperfection. That a man must know the deficiencies of the body and soul and theprimary needs to eliminate the deficiencies of it and fix it. In the context ofthe body, then a man must know the physical deficiencies and primary needs toeliminate the deficiencies it and fix it. Physical needs are food, clothing,intercourse, and others. Therefore, a man must fetch only when necessary toeliminate imperfections and for survival. Then, the man must not exceed the limitin meeting the needs of his body. In the context of the soul, then a man mustknow the physical deficiencies and primary needs to eliminate the deficienciesit and fix it. needs of the soul is knowledge, get the mind objects, provingthe truth of opinions, accept the truth, and so on. A human being should beable to meet the needs of this soul, and know the shortcomings and eliminatethese deficiencies.

Ibn Miskawayh give great attention to moral education for children.It is intended that the child can have perfect manners and immediately reachingfor perfection. Moral education can be achieved by doing the following :

1.     An educator should be to educate people from childhood to followthe religious Shari'ah so used to doing religious duties, reading the books in ordermoral and exemplary quality permeates itself through rational arguments, andstudy mathematics so accustomed to the words and arguments true and correct. Ifall this is done, then one can achieve a perfect human level, as describedabove.

2.     If a child is educated with physical pleasure and enjoyment, sobody and soul has been accustomed to things that are physical, then shouldparents or other educators to teach the boy to the boy looked at all the funand physical pleasure such as misery and loss, not as happiness and luck. Alsowant the child taught to the child's distancing himself from such pleasuresslowly.

3.     Parents must understand the soul of children in general. Ingeneral, it is said that a little boy shyly. He will bow his head down. She wasscared and did not dare look at the face of adults. This indicates that thechild has started to be able to distinguish good and bad. It is anembarrassment of self-restraint that occurred because the child was concernedif there is ugliness that comes from him. Such souls are ready to receiveeducation and suitable to be cultivated.

4.     Parents should choose friends who has good morals for his son. Achild should not be allowed to associate with people who bad moral, becausepeople like that would destroy his soul. Because young children are stillsimple soul and has not received any images and do not have opinions that willchange from one state to another. If the soul of the child has received acertain image, then this child will grow in accordance with the soul like theimage it receives. Therefore, the soul of a child must be pursued in order tolove goodness and hate evil.

5.     Parents should teach children to be well dressed. Children shouldbe 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 andnoble 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 thesake of pleasure alone, but for the sake of health. Eating should not beexcessive and beyond. Parents must give a lot to eat at night, because if theparents to feed during the day, the children become lazy, sleepy, and his brainbecomes sluggish.

10. Parents should teach their children so that children should not behiding something. Because he may not do so, except to ensure that their badmoral.

11. Parents should teach their children so that children did not sleeptoo long, as a result make a child's brain becomes dull and off his mind. Donot let her get used to napping. Do not let him sleep soft and luxurious placethat he used to live simply.

12. Parents should teach their children so that children were oftenwalking, moving, riding, and sports. Children are taught that the road shouldnot be hasty, being arrogant, but that the child was often put the hand to hischest.

13. Parents should teach their children that the child should notlengthen the hair (if male), should not be wearing clothes that do notcorrespond to their gender, should not wear rings, should not be proud of bothparents, should not be arrogant and hard-hearted.

14. Parents should teach their children so that children should not bespitting, yawning, and blowing your nose when you're with someone else. Itshould not be propped her chin and leaned her head on his hands, because itshows 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 tonot talk much and just answer the question. The child should listen to thewords silently before parents and adults. Children are taught not to say dirty,vile, profanity, accuse, and do not speak profanity. Familiarize him with thewords 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 wasbeaten by his teacher, then he should not complain and should not ask theprotection 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 toothers. Encourage them that they hate to jewelry and to make them more afraidof them than the fear of wild animals.

18. Parents have to get used to the child obedient to both parents, andeducators. Let him play with the game well.

According to Ibn Miskawayh, all thethings mentioned above are very useful, not only for small children, but alsofor children. This is useful because attitudes like that educating children tothe love of virtue and glory, and to grow in virtue and glory. As a result, hewill easily avoid humiliation and ugliness, and easy to follow the teaching ofphilosophy. He'll get used to restrain himself from the passions that alwaysteased her, and could keep himself from drifting by carnal pleasures. Goodattitude that will take him to the dignity of the high

II.2.4 Education Human Soulaccording to Ibn Miskawayh

According to Ibn Miskawayh, the soul of education as well as physicaleducation that is healthy and maintain their health while choose it if sick. Inhis work, Ibn Miskawayh wrote a number of methods to educate people to stayhealthy, namely:

1.     Not associating with people whose souls are not good andunwholesome. If someone wants to educate his soul should stay away from nastypeople who like the bad pleasures, like sin, pride, and sunk in sin. Minglingwith people like they would make a dirty soul so it cannot be cleaned exceptthrough a very long time. Man must get along with the owners of good andvirtuous soul, the soul who likes to look good and want to have it, the soul islonging for true science and knowledge are valid.

2.     Solemn duty with respect to knowledge and practice, a task thatshould never be ignored, so that it can serve both the soul. Therefore, onemust 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, seseungguhnyasomeone is keeping a glorious incomparable favors as a gift for his soul.

4.     One must feel pretty if it has obtained external happiness and notliving excessively. For external happiness has no limits. If someone is stilltrying to get an external happiness that much more, then that person willexperience an endless danger.

5.     Someone recommended to not inflame the passions and the facultiesof 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 theorgans of the body and soul that will be used to carry out his plans, so he didnot use it according to the custom that deviate from his mind.

7.     One must always look inward. He must know what contained blemish inhim is.

8.     Someone should be able to distance themselves from mental illnessand even be able to identify various mental illnesses and how to cure. Theperson 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 oropposite of the virtues mentioned above. Diseases of the soul is like afoolish, greedy, cowardly, and despotic. But Ibn Miskawayh subdivide the crimeand disgrace into eight parts. This amount is two times the amount of the fourvirtues. Eighth part of it is reckless and cowardly as the two ends of amidpoint in the form of courage. Then indulge in the passions and lusts ignorethe two ends of a midpoint of a simple form. Then dumb and stupid as the twoends of a midpoint in the form of 'wise. And despotic and servility as two endsof a midpoint in the form of fair. The eight types of mental illness is incontrast to the four virtues which is a sign of mental health. Actually, underthese mental illnesses have other types of disease are boundless. Details canbe seen a few examples below:

1.     Angry

Accordingto Ibn Miskawayh, anger is also one form of mental illness. The cause of thisanger is arrogant, tig, implores, joke, jest, mocking, treacherous, makingmistakes and looking for things that brought fame and a competing self-mademan. The nature of this mad cause bad things like regret, hope punished sooneror later, changes in temperament as well as pain. The nature of this anger canbe cured by removing the causes of anger, weaken the power of anger, anger andsubstance menyabut protect themselves from the consequences. In addition, thenature of anger can be cured by means beyond the stop position.

2.     Fear

Asone mental illness, the nature of fear caused by a number of things, ie feelingthat 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 cannotoccur. Therefore do not set in the heart that it must happen, because it makesus afraid. This is the way of treatment. Besides the nature of fear caused bybad choices and sin itself. It can be cured by self-restraint to not repeat theact, did not do harm, and leave all the despicable acts that we worry about theconsequences. Ibn Miskawayh mention that sometimes the old man was afraid andscared to death. For the case of an old fear, then one must realize that ifpeople want longevity, meaning he would be old age and anticipated that it willhappen. For the case of fear of death, that causes fear of death is the persondoes not know the nature of the soul, do not know the nature of death, suspectthat the soul will be destroyed along with the bodies, suspect there issuffering 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 andthe nature of death.

3.     Sad

Asone mental illness, the nature of the liver caused by sad loss of somethingloved and failed to get what they need. This is because someone greedy toproperty, bodily lust thirsty pad, and feel the loss when one of it's all lostor failed to obtain. Healing can be done through providing an understanding ofthe nature of himself and explained that the entire universe will be destroyedbecause it is not eternal. If this had been done, then someone who is affectedby sorrow of heart disease will not be sad anymore. If it is so, then thatperson will direct the aim was not to the physical stuff anymore, but rather toholy purposes, and only the eternal search for goodness alone.

II.3Imam Ghozali

II.3.1 Biography Imam Ghozali

Fullname is Abu Hamid Muhammad ibn Muhammad al-Ghozali in the was born in Thus, acity in Khorasan, Persia, at the 450 H or 1058 C. And the father choose nameMuhammad Ghozali hujjatul Because his respect for Islam, Imam Abu Hamidal-Ghozali and interest in the Sufi world.

ImamMuhammad Al-Ghozali is the first son of eight children. Therefore, expect a bigfamily to him. Because since his father died, his father commanded the loyalfriend 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 andthey are advised to continue seeking knowledge as best-inability.

Ghozaliknown since childhood as a young lover of science and find the essential truth,though buffeted by sorrow, joy, grief-stricken farrago sorrow and misery. Andfrom the event occurrence time of his way home he was confronted by a bunch ofrobbers who robbed priests Ghozali bag containing books of philosophy andscience are desirable. Then he hopes to return to the robber's bag. Because he wanted to get the knowledge contained inthe book. And in the end the robbers pity the hearts and restore bagGhozali priest. So from the incident can beconcluded that he was diligently studying his book and tried to practice it.

Hecame to town Naisabur and learn to Imam Al Haramain Juwayni with greatearnestness. So successfully mastered so well Shafi fiqh and fiqh mistake,science debate, usul, manthiq, wisdom and philosophy. He also understood thewords of the expert knowledge and refute those who menyelisihinya. Preparewriting that impressed his teacher, Al Juwayni (See Adh Dzahabi, Siyar Nubalaknows best 'and As Subki 19/323, Ash Thabaqat Syafi'iyah 6 / 191).

After the deathof Imam Haramain, Imam Ghazali went to camp Nidzamul Malik Wazir. Because of his association gathering place forscientists, so he challenged the scholars to debate and defeat them. ThenNidzamul Malik appointed lecturer in madrassas in Baghdad and ordered him tomove there. So in the year 484 H, he went to Baghdad and taught at Madrasah AnNidzamiyah in their thirties years. This is where he developed andbecame famous. Achieve a very high position

II.3.2 Al-Ghozali Concept of Knowledge

Knowledge has always been a fundamental concept in Islam andscholars from different periods and different fields have developedconsiderable attention to topics pertaining to it. Muslim discussion aboutknowledge are so marked by controversies that there is no agreement on itsdefinition. Al-Ghozali develops his own concept will be devided into threeparts :

1.     The role of aql (intellect)

2.     The merit of knowledge

3.     Classification of the sciences

Like others, he admits that isalmost impossible to have a single simple definition of knowledge. Al-Ghozali’smajor 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 notingthat al-Mustfa represents al-Ghozali thingking in his last day, since it wasnot finished until 503/1109., that is two years only before his death. Various definitionsapplicable to knowledge are cited in this work. In a very simple way al-ghozalidefines it as cognition (ma’rifah). It can also be defined as identifiying anobject known as it really is (‘ala ma huwa bih). Knowledge cn also mean aquality (wasf) that enabls its owner to act in an orderly fashion. Notherdefinition says that knowledge is the arrival of true images of things in themirror of the intellect (‘aql). Elsewhere, in an earlier work on logic, alGhozali suggest that “there is no meaning to knowledge except that of its beingan image.. that arrives in the soul, which conform to that which is an image insense perception, namely, the object known. Despite these possible definitions,al-ghozali puts more stress, it seems to me, on the fact that knowledge cannotbe defined in a single way, because of its complexity and subtlety. The only wayto define knowledge, al-ghozali suggest, is through devidion (taqsim) andillustration (mithal), as he does in the ihya’, fatihah and in a more general way.

II.3.3 The Role of ‘aql (Intellect)

The centralposition of aql in education and earning would seem to be self evident.Nevertheless, scholars differ on some details concerning the definition andnature of aql, as well as its function in the process of “knowing”. Al-ghozalihimself pays great attention to different question pertaining to aql anddevotes long discussion to them in many of his works. As a matter of fact heprovides an independent chapter in the kitab al-ilm (the book of knowledge) ofhis ihya ‘ulum al-din to ‘aql, its nature and its devisions.

The importanceof aql and its noble nature is something very obvious that needs hardly anyproof or explanation. Al-ghozali makes it clear that this is so because of itsclose relation with man’s knowledge and experience. His demonstration of thenoble 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 establishedthrough the use of aql itself, i.e. by reasoning. It is aql, observesal-ghozali, that distinguishes human beings from animals and other creatures;it is ‘aql that makes it possible for them to become the steward (khalifah) ofGod, and it is through the use of aql that one can gain success both in thepresent world and in the world to come. It naturally follows that with theseimportant roles to play, it is just inconceivable that aql is not noble.Thirdly, its noble nature can be perceived instinctively. Al-ghozali goes sofar as to say that even animals which lack aql can still perceive its noblenature. Here we have an interesting illustration; even the physically largestand strongest animal, al-ghozali says, would fear a human being because it instinctivelyperceives that man’s ‘aql enables him to put the animals in danger.

Al-ghozalisuggests four different definitions of aql in the ihya. The first definitionsuggests that aql quality (wasf) by which man is distinguished from all animalsand through which he can comprehend speculative sciences al-ulum al-nazariyah)and becomes aware of mental operations within himself. Here al-ghozali citesal- Muhasibi, who defines aql as an inborn (ghazariyah) faclty that is like alight shed into the heart by which the perception of speculative sciences andthe understanding of things are possible. In its second meaning, aql denotesthe necessary truths (al-ulum al-daruriyah) which mak their appearance at thetime of adolescence when the intellect is fully developed. This al-ghozalisays, consists, for example of the awareness of the possibility of the possible(jawaz al-ja’izat) and the possibility of the impossible (istihalatal-mustahilat), such as the knowledge that two is more than one and that aperson cannot be in two places at one time. The third meaning of aql isattained through experiences and the interrelation of man with his environment,different events and changing conditions. In this particular sense, one who possessesrich experiences is usually called an aqil (experienced person) and he wholacks these experiences is usually called a jahil (inexperienced layman).Lastly the word aql is used to denote the situation in which the inborn powerhas developed “to such an etent that its owner will be able to tell what theend will be, and consequently he will conquer and subdue his appetite whichhankers for immediate pleasures. The owner of such developed inborn power isalso called ‘aqil.

Havingcompleted hi exposition of the multiple meaning of aql, al-ghozali proceeds tosay that the first, i.e the inborn intellect is the fountain and the foundationof the other three. The second is the closets branch of the first. The third isa result of the combination of the first and the second, because al-ghozaliargues empirical science( ‘ulum l-tajarub) are acquired thought the use of theinborn intellect (ghazariah) and axiomatic knowledge. The fourth is the supremeaim and ultimate result. He then notes that the first two are inheritedproperties (bil-tab) and the other two are acquired (bil-ikhtisab)

These meaningand devisions of aql by no means exhaust al-ghozali’s complete conception ofit. More complicated definitions and classification of aql can be found in hisother works. In the Miyar for example he provides a full analysis of aql andgives various meaning as it was seen by ordinary people (al-jamahir), thephilosophers (al-faksafah) and the theologians (al-mutakallimun). Here onefinds a much more detailed treatment and classification of aql, each with itsown definition. However since these definition seem to have been speciallyformulated by al-ghozali for philosophical discussion, they will not detain usthe present context.

Before goingany further it is necessary to note that the term aql in al-ghozali writings isclosely associated with three other term : qalb, ruh, and nafs. Here we need todefine them briefly, not only because they are closely associated with aql butalso because at times they are equated with it. This will be clear from theirdefinitions as given by al-ghozali. Qalb (heart) has two meaning: 1. Thephysical 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 perceivesand 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 everypart of the human body and on which one’s life depends and 2) a subtle thingthat knows and perceives (the same as qalb). There are also two meaning of theterm nafs (soul) 1) An immaterial entity in which the blameworthy traltsm suchas anger and passion in here and 2) the essence of man which function as thelocus of the intelligible. The condition of this essence my change from time totime (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 theperceiver of knowledge (al-mudrik lil-ulum).

In this paper the word aql is taken to denote the faculty of man by whichhe is able to perceive things and to understand certain concepts: moreprecisely aql is considered to be a means of knowing or understanding. In theihya’ al-ghozali himself uses this term mainly with this meaning. He divides theperceiver (al-mudirik) of knowledge.

 Into aspect 1. The outward aspect, which isrepresented by the five senses : hearing, seeing, smelling, touching andtasting 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 samediscussion under his elaboration of the animal soul. Here the perceptivefaculty is divided into two parts also : external, the five senses and theinternal. The internal part is futher divided into five, using slightlydifferent term from that of the ihya : they are : the imaginative power, theretentive power, the retentive power, the estimative power, the recollectivepower and the thinking power.

II.3.4 Education of Character (Ta’dibal-Akhlaq)

As it is clearfrom the discussion about childhood education, character (akhlaq) lies at theheart of al-ghozali’s educational thinking. And as we have seen in the previouschapter, this influences his classification of sciences in that emphasizes theethical more than the intellectual of sciences. It is not surprising thereforethat in the ihya he provides an independent section for the exposition ofcharacter and its education. In this particular section he covers, among othersubjects, the essence of good and bad character, the possibility of change incharacter, as well as the way of changing it. Curiously, this section is basedon the presumption of the failure of the early stage of education. In otherwords. It deals with those whose character has been flawed because of faultyupbringing in childhood.

Al-ghozalidefines character as a well established state of the soul from which actionsproceed easily without any need for reflection and deliberation. If this stateis such that good actions that are good according to reason and religionproceed from it, it is called good character. If the actions which proceed fromit are evil, the state from which they proceed is called evil character.

Al-ghozali saysthat 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) becausethey had tried very hard and yet had failed to change their own character.

                                                

II.3.5 Thinking about Educational-Ghozali

Education system strongly influencedthe extent of knowledge under their control, so called philosophers who areexperts Sufism (al-Mutasawwifin failasuf). Two shades of science that has beenintegrated in him were later to influence the formulation of the components inthe education system.

Hallmark of al-Ghozali educationsystem lies in the moral instruction without ignorance religious with worldaffairs.

II.3.5.1 The Purpose of Education

According to al-Ghozali which shouldlead to the realization of religious goals and morals, with emphasis on theacquisition of virtue points and taqorrub to God and not to seek high positionsor get the grandeur of the world. Thus the purpose of education is directed tobecome closer to God.

Formulation of educationalobjectives based on the word of God about the creation of man in the lettersaz-dzariat: 56 which means "not ask jinn make humans as only to worshipGod. Be affects above objectives are mastered by mysticism, Sufism view theworld 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 sensibleperson is one who can use your world for the hereafter, so that God's handranks higher, and more happiness in the afterlife. So education is not samegoals 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, heargues, educators are a must. Educator’s existence is absolutely necessary forthe success of a child's educational process. Educators can be said that on oneside 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 andtreated well like his own son.

b.     In carrying out the task, educators should not expect reward orpraise, but just expect the pleasure of Allah and oriented to draw closer toHim.

c.      Educators should take advantage of every opportunity for memberadvice and guidance to students that the purpose of studying is to make closer theyto God, not to obtain a position in the life of the pesantren world.

d.     Against students who behave badly, should be admonished educatorsas much as possible by satirical and affectionate, not straightforward anddenounced.

e.      No fanatic on the subject that fosterage, and denounce the field ofstudy that cared for other educators.

f.      Noting the development of learners think in order to conveyknowledge in accordance with the capacity to think.

g.     Noting the weak learners by giving lessons in an easy and clear anddo not haunt him with the things that difficult and may lose the love oflearning.

h.     Apply their knowledge

II.3.5.3 The Fundamental Requirement For students

a.        Learners and educators should glorify humilityor not takabbur

b.      Learners haveto find a building with other students is by loving and helping each other aswell as love each other.

c.       Learners shouldstay away from studying the various madhab can caused confusion in the mind

d.      Learners mustlearn not only one type of useful knowledge, but must be learning othersciences.

II.3.5.4 Methods and Means

Used in the learning process,according to al-ghozaliharus viewed in psychological, sociological andpragmatic in order to successful learning Teaching methods should not bemonotonous, so did the media or teaching tools.

In the opinion of al-Ghozali aboutteaching methods and media. For example, methods of using the "method andriyadlah mujahadah, education discipline practices, conditioning andpresentation of arguments and aqli naqli, as well as guidance and advice. Whilethe media / tools used in teaching. He agreed to the praise and punishment, inaddition to the necessity to create conditions conducive to the realizationthat mukia morals.

II.3.5.5 Learning process

Regarding the learning process,alghozali proposed the concept of integration between the materials, methodsand media or teaching tool. All components should be pursued as much aspossible, so as to cultivate all the potential nature of the child, so thatlater became amnesiac who live with virtue. Teaching materials provided shouldbe in accordance with the child's developmental level, both in age,intelligence, and interests and talents. Do not let the children are giveneducational materials that would damage the faith depraved. Standard conditionof children in immature minds should be given educational materials that canlead to the noble spirit. The science is best administered at the first stageis the science of religion and Shari'a, especially Al-qur'an. Similarly publishedby media should also support both psychological, sociological or pragmatic, forthe success of the teaching process.

II.3.5.6 The Practical Sciences

First all, al-ghozali divides thepractical sciences according to the legal status of their acquisition. By thisscience 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 communitydoes not have enough people knowledgeable in sciences fundamental to its wellbeing. 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 hasto make oneself knowledgeable in those which are fard ayn before getting intothe fard kifayah science. Among the latter too, priorities have to be setaccording to the needs of a community. One has to start with science alreadystudied by a sufficient number of people in that community.

1.     The fard ayn sciences

The first category the fard ayn sciences is basically the knowledgeof tree things

a.      The faith (al-I’tiqad). It is obligatory for every muslim to learnthe basic articles of the faith. When one reaches puberty, he ought to learnthe meaning of the words of confession (al-shahadah), that is to confess thatthere is no god but Allah and tthat Muhammad is his messenger. Al-ghozali is ofthe opinion that is sufficient  that onelearns and accepts this throught authority (taqlid).

b.     Action. Next to the professions of faith, it is then oblig isobligatory for every muslim to learn how to perform the obligatory worship andrituals according to individual needs, which might be vary from one person toanother. For example, when the time of prayer as well as its prerequisites,like ablution. One is not obliged, however to learn something unless it isrequired in the near future. Thus there is no need to learn about fasting untilthe month of Ramadhan approaches. The same is true about learning aboutalmsgiving(zakat) for one who is not wealthy.

c.      Prohibition (al-tark). The acquisition of knowledge about thereligious prohibition is obligatory. However, this does not mean that oneshould know about all of them. It is sufficient for one to be aware ofprohibited things that are presents in his community, so that he can avoidthem. One is not obliged to acquire knowledge of prohibitions to which he isnot likely to be exposed. This is most significant when changes happen in acommunity. Everyone must determine whether the changes involve the knowledgableto warn those warn those who seem to be unaware.

These are things whose acquisitionis deemed fard ayn. Apparently what is considered by al-ghozali as theindividually obligatory education is simple in its nature and appears toinvolve only the most basic teaching of islam. He does not consider it to beobligatory for everyone to persue a deep and detailed study of belief asembodied in the science of scholastic theology (kalam). Nor does he oblige oneto spend time on the hair splitting science of the jurists. As a matter offact, he takes a contrary stand to that of the jurists and wants to make thestudy of religion simpler yet connected more closely to the practical life ofthe individual.

The simplicity of what is consideredby al-ghozali as obligatory education by no means his invention. Educatorsbefore him had set more or less the same subject in this category. Thethird/ninth century muslim educator. Ibn sahnun (d. 256/869) was of the opinionthat only al-qur’an and the basic Islamic rituals are obligatory subjects forevery muslim. Other subject are deemed supplementary and voluntary.

2.     The fard kifayah science

The sciences whose acquisition isfard kifayah are two kinds : religious (syariah) and non religious(ghayr-shariyah). What al-ghozali means by the religious sciences are “thosewhich have been acquired from the prophets. The rest are deemed non religious.

1.       The religious science

The religious science are then classified according to theirimportance in undrstanding and practicing relligious teaching.

a.      The fundemental(usul). They are the science pertaining to al-qur’anand sunnah of the prophet Muhammad, the consensus of the muslim (ijma) and thesaying of the companions of the prophet. Indeed these are the sources of thereligious teaching of islam without which correct understanding could not beensured.

b.     The brances (furu’). These include the sciences resulting from theunderstanding and rational commentary of the fundamentals. They might be putinto two further devisions: the first is that which deals with the presentworld, such us fiqh. By this, however al-ghozali does not mean that fiqh iscompletely disconnected from religion. It does relate to religion, but onlyindirectly. Fiqh, he says deals mostly with the inner dimension of religiousduties. It is however related to religion in the same way the present world isthe preparation for and thus is closely related to the world to come. Thesecond comprises science that relates to the world to come, that is the sufiscience of the conditions of the heart and its good or evel character.

At this point al-ghozali seems tohave taken the risk of characterizing fiqh a science that at his time was verypopular and highly esteemed, as a science whose main concern was the presentworld. Accordingly, he provides an answer should question arise from itsexponent. Besides avoiding a complete separation between fiqh and religion, hemakes it plain that the meaning of fiqh had undergone a change it used to meanknowledge of the way to the hereafter and of things related to the secret ofthe heart. Only later was it used to denote the science mainly of externalmatters and occupied its scholar in hair spitting arguments over non-essentialand often unrealistic question. It is in this sense that we find al-ghozalireacting to fiqh by saying: “ if you knew that your live would not be prolongedmore than a week, certainly you would not busy yourself with the sciences ofjurisprudence and disputation.

Let us not forgot, however, thatthis view represents al-ghozali’s thoughts after his conversion to Sufism.Earlier in his career he was indeed an earnest student of and productive writeron fiqh. He himself acknowledges this iin al-mustafa, a work that happens to beon usul fiqh (the principles of jurisprudence). He says : “in my early time ofyouth… I wrote several works on jurisprudence and its principles, then I turnedto the science of the hereafter and acquaintance with the inner secrets ofreligion. His objection to fiqh focuses mainly on methodological question andon the fact that jurist pay too much attention to unreal cases. Even after hisconversation to Sufism and in spite of his criticism, we find al-ghozalicontinued his study of fiqh and the teaching of it when he assumed the chair ofthe nizamiyah in Nishapur. As a matter of fact, it was in this period that hewrote his al-mustafa, which contains his final thoughts on usul fiqh.

The way al-ghozali sees fiqh inrelation to other sciences appears not to have been particularly influential.About a century after al-ghozali, the noted muslim educator, al-zarnudi held anentirely different opinion. Citing a certain Muhammad ibn al-Hasan , he says :

1.     Learn, for learning is an adornment for him who prossesess it. Avirtue and preface to every praiseworthy action

2.     Profit each day by an increase of learning and swim in theseas  of knowledge

3.     Give yourself up to the study of jurisprudence, for the knowledgeof jurisprudence is the best guide to piety and fear of God and it is thestraightest path to the goal

4.     It is the sign leading on the ways of proper guidance. It is thefortress which saves (one) from all hardships.

5.     Verily, one godly person versed in jurisprudence is more powerfulagainst Satan than a thousand (ordinary) worshippers.

However, it is interesting to notethat by the early tenth/sixteenth century the scholar al-Suyuti appraised thewhole of the religious learning and come up with fourteen sciences which heconsidered 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 wouldneed no more (la yahtaj al-talib ma a-ha ila ghayrl-ha).

c.      The auxiliaries (muqaddimat). Included in this group are linguisticsciences and the science of writing, which are intrinsically not religious. Nevertheless,since their services are needed by fundamentals, they become indispensable. Theunderstanding of Al-qur’an and the sunnah, for examples requires knowledge ofArabic and its derivatives, just as the preservation of them necessities theart of writing.

d.     The supplementaries (mutammimat). These science supplement thefundamentals and relate generally to study of Al-qur’an and the sunnah, such asthe science of pronunciation, different readings, the classifications of theverses into general (‘amm), particular (khass), abrogating (nasikh) orabrogated (mansukh) in their relation to al-qur’an. In the case of the sunnah,this would include the science that distinguishes valid tradition from othersand the science relating to the biography the transmitter.

Elsewhere al-ghozali gives a kindabridged version of this classification where religious sciences are classifiedinto only two : the fundamentals and the branches. The auxiliary andsupplementary sciences are included in either. Linguistics and its sub-divisions,for example are incorporated in the fundamentals and those related to worshipare incorporated in the branches.

The non-religious sciences

Al-ghozali classification of thenon-religious sciences seem to have been based on a different basis from thatof the classification of the religion sciences. Here, he relates the sciencesto 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 religioussciences are praiseworthy). This can be further explained as follows

1.     Praiseworthy science. That is any science essential to the welfareof a community, such as medice, arithmetic, agriculture, weaving, politics andthe 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 ofpeople whose professions relate to these sciences.

2.     Blameworthy science. That is any science which has no benefit tothe community in either religious or secular term : one should thereforerefrain from acquiring them. A science becomes so for one or a combination ofthree reasons a. it harms people, either its practitioners or other like magicand talismanic science b. it is generally (fi ghalib al-amr) hazardous, such asastrology and c. it has no scientific advantage.

3.     Permissible science included in this kind are all sciences that areneutral that is they do not bring benefits like the praiseworthy sciences: yetthey also do not harm people as do the blameworthy sciences. Poetry, history,biography and similar sciences belong on this group

In addition tothis al-ghozali seems to have taken philoshophy as a discipline quite apartfrom the rest of the science. It one is put philosophy into his wholeclassification of sciences, however it is most likely to belong to thenon-religious sciences under the third category, i.e the permissible. Accordingto al-ghozali, philoshophy is not a single science, but rather a term thatcovers six sciences

1.     Mathematic, which includes arithmetic and geometry. The study ofthese is permissible.

2 and 3 logic methaphysic. Besidesbeing parts of philosophy both logic and metaphysics are also included byal-ghozali under scholastic theologhy (kalam).

4.     Natural sciences. Some of the natural sciences are considered byal-ghozali as contradictory to religion.

5.     Politics. Al-ghozali seems to find no objection against politicssince according to him it is derived from divine scriptures and the teaching ofthe early prophets and saints. As a matter of fact the includes politics in thepraiseworthy sciences.

6.     Ethics. According to al-ghozali ethnics is derived from theteaching of the sufis, although the philosophers have incorporated materials oftheir own into it.

II.4Ibn Khaldun

II.4.1 Brief Historyof Ibn Khaldun's Life

A typicalbackground to Ibn Khaldun's life is that he comes from a family of political,intellectual and aristocrat. A background of life that is rarely encounteredpeople. His family, before crossing to Africa, is the political leaders in theMoorish, Spain, for several centuries. In this kind of elite family he was bornon 27 May 1332 in Tunisia. By his father he was named Abdur Rahman Abu Zayd ibnMuhammad ibn Khaldun.

Familybackground, and when he was born and lived his life seems to be a decisivefactor in the development of his thinking. His family had inheritedintellectual traditions into itself, while the period when he lived is markedby the rise and fall of dynasties-sinasti Islamic, Umayyad and Abbasiddynasties mainly provide a framework of thinking and theories of social scienceand philosophy.

Aswith other Islamic thinkers, childhood education is traditionally lasts. Thatis, he must learn to read the Koran, Hadith, Fiqh, literature, and Nahwu sharafwith renowned scholars at that time. At the age of 20 years he has worked as asecretary for the Sultan of Fez in Morocco.

Thefall of al-Almohads Dynasty had influenced the process of life. Conflict andcivil war broke out here and there. The atmosphere was characterized by theoccurrence of a power struggle between the crown and the sons of landlords whothink Isawi, its cities the power to move from one hand to another hand withastonishing speed. Hasut incite, murder, and rebellion is a common scene.Khaldun, despite two years of imprisonment, he was forced to live in the midstof catastrophe.

Later in theyear 1362 Ibn Khaldun crossed into Spain and the king of Granada. In Granada hebecame envoy to negotiate content of Predo king, the king of Granada, KingCastila, while in Sevilla, as incredible abilities, he was offered work byChristian rulers. In return, the land belonged to his family in return to IbnKhaldun. But Ibn Khaldun chose the same offer from the king of Granada. That'swhere he brought his family from Africa.

Khaldun was notlong in Granada. Skills and achievements have shown that long envied the PrimeMinister. That is why he re-crossed the Gibraltar to return to Africa, then hewas appointed prime minister by the Sultan of Algeria, Bongi. However, betweenthe years 1362-1375 is not a quiet period in the life of Khaldun, in those daysof political upheavals that often marked by assassinations and the overthrow ofpower has led to his independent lord, loyalty, and the nomads in Morocco andSpain, living with tribes -Bedouin tribes in Algeria, and several times led thetroops in battle.

Peace of thenew life he encountered after releasing all his official positions. And at thistime that he created his works are monumental, the Prolegomena and the bookHistory of the Universe. After that he returned to Tunisia. However, because hefaced the same problem as experienced in Granada, so he decided himself topilgrimage. And in 1382, he went to Alexandria. But in his pilgrimage hestopped in Egypt. King and people of Egypt are quite familiar with thereputation of Khaldun which has caused him not to continue his pilgrimage. Inthis area offered a professorship then chairman of the Supreme Court under therule of the Mamluk dynasty.

With the latterposition, he not only had worked with problem such as those in Granada and theface in Algeria, but also has led to his lost family and property. Accidents ofthis kind, in addition to making it increasingly obey, also has revived theintention 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 vastMamluk Sultan been invited to use it. Together with the judges and other legalexperts he brought to the Sultan of Damascus, a city threatened army onslaughtof Timur. Damascus cannot be maintained and the Sultan along with his army backto Egypt. However, Khaldun and several other prominent people still did notcome home. He was entrusted with the task of negotiating the surrender of thecity's hands of Timur. Timur Lenk in ladder, Damascus was destroyed. ButKhaldun 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 of74 years, with positions that job. Now known as Ibn Khaldun besidesphilosophers, as well as a sociologist who has great attention to education.This is among others looking from his experience as teachers move from oneplace to another.

II.4.2 Ibn Khaldun's Concept of Education

While Ibn Khaldun thought about educationcurriculum can be seen from the concept of epistemology. According to him,science in Muslim culture can be divided to two parts, namely; syar'iyyahscience and philosophical science. Syar'iyyah science regarding the laws andteachings of Islam. Science of which this is about the Koran, the Hadith, theprinciples of sharia, fiqh, theology, and mysticism. While the philosophicalsciences include: logic, natural science (physics), metaphysics, andmathematics. Philosophical science is also often called natural science. Thisis due to the potential intellect, each person has the ability to master itwell.

Syar'iyyah and philosophical knowledge isknowledge of the occupied people (learners) and interact with each other,either in the process of acquiring or obtaining a process or to working. Thisconcept is then a pillar in the reconstruction of educational curriculum thatcan deliver the learners who have the ability to form and build thecivilization of mankind.

II.4.2.1 Views on Human Learners

The concept of human beings according to IbnKhaldun was because he was a Muslim. He has had previous assumptions ofhumanity through the knowledge he gained in the teachings of Islam. Therefore,the conceptions of humanity are the result of intellectual effort devirikasiKhaldun to prove and understand the assumptions of the Koran via a signal andhumanitarian activities. Ibn Khaldun saw man is a different creature with avariety 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 havedifferences with other creatures, especially animals. This difference is partlybecause humans in addition to having thoughts that may help him to produce thenecessities of life, also has the attitude of living in a society which thencan form a society which then can form a community of between one and anothermutual 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 thefive senses. Such a science must be obtained from others who had already beeninformed. Those that came to be called teachers. In order for the process ofachieving such a science, it is necessary to organized educational activities.

 On theother hand, Ibn Khaldun argues that in the process of learning or to seekknowledge, besides humans should really also have to have talent. According tohim, in get diverse knowledge that one does not just require persistence, butalso talent. The success of a skill in one field of science or disciplinerequires teaching.

According to Ibn Khaldun, the human is not aproduct of his ancestors, will be the product of history, social environment,natural environment, customs. Therefore, the social environment is the ultimateresponsibility and provides a pattern of human behavior. This give sense, thateducation occupies a central position in order to form the desired ideal man.

Khaldun's view of Islamic education is groundedin the concept and philosophical-empirical approach. Through this approach,giving direction to the vision of the ideal Islamic educational objectives andpractical. Although he not expecially a chapter or a discussion of theobjectives of Islamic education, but from his description gives a conclusion tothe 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 ofproficiency (al-malakah or skill) in a particular field.

b.            Mastery ofprofessional skills in accordance with the demands of the times (link andmatch).

c.             Fostering goodthinking.

An educator should have the proper knowledge aboutthe psychological development of students. This knowledge will greatly help himto get to know each individual learner and simplify in carrying out the processof teaching Study abroad.

II.4.2.2The View of Sciences.

IbnKhaldun argued that the growth of education and science are influenced bycivilization. For example in the area Qairawan and Cordova are both civilizedAndalusia and the Problem too broad and heterogeneous. Where there is growth ofscience, factories, markets are arranged neatly. Then thissituation will affect the pattern of education.

Inaddition, the difference arising from the social layer of intelligence that areprocessed through teaching. Some say the difference is basically rooted in human nature itself.

IbnKhaldun divides science into three parts:

a.      OralSciences (language) ie about grammar (grammatical) literary or poetic languagearranged (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 andits interpretation, and hadith that tashihof sanad and istimbat about the rules of fiqh. With this knowledgecan 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 ofphilosophy and all science. Included in this science is mantiq (logic), naturalsciences, divinity, science tehknik, and others. Regarding augury, Ibn Khaldunregard it as an imperfect science, because science can be used to predict allthe events before they occur on the basis of astrology.

 
Among the sciences, there should be taught to thestudents, namely:

1. Shari'ah Sciences with all types.

2. Philosophyof science such as natural science and the science of divinity.

3. Science tool that helps religious knowledge such aslinguistics, grammar, and so on.

4. Science toolthat helps science mantiq philosophy as science.

Moreover, Ibn Khaldun also argues that the Koranwas first is science should be taught to children, because it teaches the Koranto children, including the Islamic shariah is firmly held by scholars ofreligion and upheld by every Islamic country.

Also Ibn Khaldun argues that the Koran is ascience that must first be taught to children, because it teaches the Koran tochildren, including the Islamic Shari'ah experts cling to religion and upheldby every Islamic State . Al-Quran which has been inculcatedin students will be the handle of his life, for teaching in childhood easybecause the brain is still clear.

II.4.2.3 Teachingmethods.

According to Ibn Khaldun, teaches students theknowledge to be useful only if done gradually, step by step and little bylittle.

To students who are in early stages ofWildfire, Ibn Khaldun advised Ta'lim (learning) is given by the method ofal-qurb wa al-mulayanah (affectionate and gentle). Ibn Khaldun rejected themethod of al-syiddah wa al-ghilzhah (hardness and roughness) in the teaching ofWildfire. The reason is that those who used to be educated by force, he willalways be influenced by the violence. In addition, he will always feel crampedheart, 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 likecheating and lying, these properties will become a habit and temperament. Worseyet,shattered sense of humanity in him.

The method of teaching according to IbnKhaldun, namely:

First he must be taught a lesson about theproblems of every branch of the discussion he had studied. If the discussion ofthe subject it has not achieved very well, it must be repeated again untilmastered correctly.

Secondly, educators are encouraged to teachscience to their students with a good method to know avail and it uses and soon. In this case the firstly Ibn Khaldun to educators using effective andefficient methods, such as those cited by Scheleifer-put-6 (six) main principleof educators to consider: (1) The principle of habituation, (2) the principletadrij (gradually ), (3) the principle of a general introduction(generalistic), (4) the principle of continuity, (5) attention to the talentand Traffic learners, (6) avoid violence in teaching.

The third, Ibn Khaldun encourage educators tobe polite and refined in his students. This includes also the attitude ofparents towards their children, because parents are the first educators.Furthermore, if circumstances force should be hitting the child, then the blowmay not be more than three times.

Although Ibn Khaldun Wildfire recommendsagainst al-qurb method wa al-mulayanah, but Ibn Khaldun also emphasizes thatchildren should not be too educated to be gentle, especially if he was beinglazy and relaxed life. If the child has this attitude, so-so action is a littlehard 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. Whereverpossible fix him with compassion and gentleness. If he does not want it thatway, you must use force and curtness ". What is said Harun al-Rashid,according to Ibn Khaldun was among the best methods of teaching methods (minabsan madzahib al-study groups) that is too weak to be moderate between softand act rough and hard.

As to the learner’s muta'allim, Ibn Khaldunsuggested 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.

CHAPTERIII

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 hasrelation, because Education object is Human being and The aim of Islamiceducation is make a good man its mean have a good moral. So, if the 2 point canbe apply in our life, its can gift good effect in our life.

-         Thinking about education al-Ghozali which should lead to therealization of religious goals and morals, with emphasis on the acquisition ofvirtue points and taqorrub to God and not to seek high positions or get thegrandeur of the world. Thus the purpose of education is directed to becomecloser to God. For that he example anexemplary method for children's mental, character development and cultivationof the virtue of the properties themselves. In Al-Ghozali teaching methodsemphasize more on the establishment of good morals and in accordance with therules of religion.

REFERENCES

Al-Naquib,Syed Muhammad .1992.Konsep Pendidikan dalam Islam:suaturangka 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:UshuluhawanTthawwuruha fi al –Bilad al Arabiyyah.Kairo:Alam al-Kutub

Qutb,Muhammad.1984. Sistem Pendidikan Islam, alih bahasaHarun,Bandung:Al-Ma’arif

Al-Abrasyi,M Athiyah.1993. Dasar Dasar Pokok Pendidikan Islam,AlihBahasa 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

 

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[1] Syed Muhammad Al –Naquib, Education Concept in Islam:Suatu rangka pikirpembinaan filsafat Pendidikan Islam, alih bahasa Hidar bagit;Bandungmizanm1992,page 67

[2] Hasyimsyah, Filsafat Islam, page. 62

[3] Iqbal, Metafisika Persia, page. 55

[4] Iqbal, Metafisika Persia, page. 56

[5]  Ibn Miskawaih, MenujuKesempurnaan Akhlaq; Buku Daras Pertama Tentang Filsafat Etika, terj. HelmiHidayat, (Bandung: Mizan, 1997), page. 35-37.

08.15 by Taufiq Affandi Simon · 0