THEORY OF ISLAMIC EDUCATION
(FORMATION OF KAMIL INSAN CHARACTER)
By:
Asrul Rahman
Andi Iskandar
Group 1
Department of Islamic Religious Education
Postgraduate Program UIN Alauddin Makassar
Email: athayarrahman86ael@gmail.com
Abstract
Islamic education is an attempt to make the offspring can inherit the science of Islamic nuance so as to provide an Islamic color for growth and development. The basis of Islamic education is the Qur'an and Sunnah, which is the parent book for Muslims that contains various concepts and orders for Muslims to conduct educational and teaching processes in accordance with the guidance of Islam. The purpose of the formation of Islam is to bear the character of human beings of Islamic personality in accordance with the values of the Qur'an. Allah SWT chose humans as a creature that has excellence (tafadhul) or ahsani taqwim (the most perfect creation) according to the term al-Qur'an. It is understood that the characteristics of human beings lies in the behavior that is shown as the result of the ruhaniyah of a human by displaying the fundamental characteristics of optimal functioning of mind, functioning intuition, able to create culture, adorn themselves with the characteristics of divinity, noble and balanced .
Keywords: Education, Islam, Insan Kamil
I. Introduction
Man is a creation that is most perfect than any other creation, man equipped with the mind and heart as the difference between the haq and the vanity. It is very unique when we examine humans because full of mystery, especially in terms of self-achievement or achievement as Insan Kamil, although it is difficult to achieve but we are not as easy to surrender, provided with the advantages that exist in human beings it is not possible to achieve .
Murtadha Motahhari says that man is a miniature of the universe. If in the universe there are three levels of nature, namely: spiritual, fictional, and physical, then in humans the three realms are also manifested in the form of spirit, nafs (self), and jism (body).
Keep in mind that Insan (human) is a creature God created with the best of creation. Although in practice humans can not be perfect but humans still strive to be individuals who always try and do the best for others.
By him that, how the concept of Islamic education on the formation of character Insan Kamil? how is the character of Insan Kamil? will the author elaborate further below.
II. Islamic education
A. Understanding of Islamic Education
The word "education" commonly used today, in Arabic is "tarbiyah", with the verb "rabba". The word "teaching" in Arabic is "ta'lim" with the verb "alama". Education and teaching in Arabic "tarbiyah wa ta'lim" while "Islamic education" in Arabic is "tarbiyah islamiyah". The verb rabba (educate) has been in use at the time of the Prophet Muhammad SAW.
Atang Abd. Judge and Jaih Mubarak, expressed his opinion that Islamic education is a conscious Muslim effort to consciously direct and guide the growth and development of the nature (basic ability) of students through the teachings of Islam to the point of maximum growth and development.
M. Arifin in more detail argued that education theoretically contains the notion of "feeding" (opvoeding) to the soul of the students so as to obtain spiritual satisfaction, also often interpreted by "cultivate" basic human capabilities.
Thus, it can be understood that Islamic Education is an attempt to make the offspring can inherit the science of Islamic nuances that provide an Islamic color for growth and development. Any deliberate effort and action to achieve the goal must have a foundation or foundation of a good and strong footing ground.
B. The Basic of Islamic Education
For Muslims, religion is the main foundation of the necessity of education because Islamic teachings that are universal contain rules that govern all aspects of human life both ubudiyyah (regulate human relationship with God), or muamalah (regulate human relationships with others).
The fundamentals of Islamic education are:
1. The Qur'an
According to the most powerful opinion, as revealed by Subhi Shaleh, the Qur'an means reading, which is a derivative word (masdar) of fiil madhi qara'a with the meaning of ism al-maful ie maqru 'which means to be read.
Qs. Al-'Alaq [96]: 1-5.
Translate:
Read by (naming) the name of your Lord Who Created, He has creating man from a clot of blood. Read, and your Lord is the Merciful, who teaches (human) with the gift of kalam, He taught man what he did not know. The verse is a command to humans to learn in order to improve their knowledge and abilities including in learning, digging, and practicing the teachings that exist in the Qur'an itself which contains aspects of human life. Thus the Qur'an is the main basis in Islamic education.2. As-Sunnah After the Qur'an the basis of Islamic education is as-Sunnah, as-Sunnah is a word, any acts of Rasulullah SAW's acknowledgment, what is meant by the acknowledgment is the actions of others who are known by the Prophet and he let the incident run . Sunna is the source of the second teaching after the Qur'an, Sunnah also contains about aqidah, shari'ah, and contains the guidelines for the benefit of human life completely. Thus, it can be concluded that the basis of Islamic education is the Qur'an and Sunnah, which is the parent book for Muslims containing various concepts and orders for Muslims to conduct educational and teaching processes in accordance with the guidance of Islam.C. The purpose of Islamic Education The goal of Islamic education is to create leaders who are always amar ma'ruf nahi munkar. The purpose of education can be seen from various aspects, in terms of gradisnya final goals and temporary goals. When viewed from the nature there are general and specific objectives, in terms of its implementation is divided into formal and non formal, there are national and institutional goals.Achmadi argue that the purpose of Islamic education based on its role as a servant of God. a. Being a pious servant of Allah. This purpose is in line with the purpose of life and the creation of man, that is, solely to worship God. With such an understanding of worship, the implications in education are divided into two kinds: 1) Education enables people to understand their god correctly, so that all actions are framed with devotional devotion to His Esaan.2) Education must mobilize all human potential ( human resources), to understand the sunna of God on earth. b. Delivering the subjects to khalifatullah fil ard (deputy of God above the earth) who is able mengakmurkannya (cultivate the natural surroundings). c. Gain the prosperity, happiness of life in the world to the Hereafter. These three supreme goals are based on the experience of human history and in the experience of activity from time to time, have never been achieved fully both individually and as a social creature. Ahmad D. Marimba argues that the ultimate goal of Islamic education is the formation of Muslim personality. Omar Muhammad al-Thaumy Athiyah al-Arbasy argues that the ultimate goal of Islamic education is the creation of perfect morals and virtues that are divided into three basic areas namely: a. Individual goals relating to individual learning, and with their persons, and what relates to the individuals to the desired changes in their behavior, activities, and accomplishments, and to the growth desirable in their personal, and in the preparation that is preserved to them, on the life of the world and the Hereafter. Social objectives related to the life of society as a whole with the behavior of society generally, with what is related to life, enrich the experience and progress desired. Professional goals related to education and teaching as a science, as an art, as a profession and as an activity among community activities. Based on various understanding about the purpose of Islamic education, it can be concluded that the purpose of the formation of Islam is to bear the character of human beings of Islamic personality in accordance with the values of the Qur'an or in other words the goal of Islamic education is the birth of humanity Insan Kamil the berkater strong in accordance with the values of the Qur'an and Sunnah.III. Character Insan KamilA. Understanding KamilInsan Kamil Persan berarasal from arabic language, which is of two words: insan and kamil. Harfiyah, insan means man, and kamil means perfect. Thus, kamil man means perfect man. Kamal or kamil is used for something intact and complete, in a higher degree or degree, even from this high one is higher and so on. Kamal or kamil is the nature of something vertically, while taam is the nature of something horizontally. When something has come to an end or finished horizontally, it can be said to be ta'am, and when something moves vertically, it has gained
il.Insan Kamil in general, is a ta'am man who began to step vertically, so that we become kamil, more kamil again and so on until the final limit of perfection when no one can reach his position. The man who has reached that level is the most perfect man. Understanding kamil man is not as simple as that as long as it is understood by the scholars, the model man by pointing to the figure of Prophet Muhammad SAW. For Sufis, we are the most perfect locus of appearance (madzhar) of God, including His names and attributes. Allah chooses man as a superior being (tafadhul) or ahsani taqwim (the most perfect creation) in terms of the Qur'an. It is so called because among all the creatures of the God of man are most ready to receive the names and attributes of God. Other creatures can only reveal certain parts. Compare with minerals, plants, animals, even angels can not accommodate all of His names and attributes. B. Characteristics of Insan KamilAdapun characteristics of Insan Kamil is as follows: a. Optimal Function of Sense, Optimal function of the mind can be found in the opinion of Mu'tajzilah. According to a man whose mind optimally function can know that all good deeds such as fair, honest, morally in accordance with his essence and feel obliged to do all of that although not commanded by revelation. Man who functioned already feels obliged to do good deeds. And human beings that can approach the level of human kamil.Dengan so kamil wal can recognize good deeds and bad deeds because it has been contained in the essence of the act. b. Functioning Intuition, Insan Kamil can also be characterized by the functioning of intuition in him. This intention in the view of Ibn Sina called the human soul (rational soul). According to him if the influential in man is his human soul, then that person almost resembles an angel and approaches perfection. c. Able to Create a Culture, As a form of practice of the various potentials that exist in itself as human beings, the perfect human is a human being capable of utilizing all his spiritual potentials optimally. According to Ibn Khaldun human beings are thinking creatures. These properties are not owned by other creatures. Through the ability to think that, humans not only make his life, but also pay attention to various ways to obtain meaning in life. Such processes give rise to civilization. But in Ibn Khaldun's point of view, human completeness and perfection is not born out of grace, but through a certain process. The process is now known as the revolution. d. Adorning Himself with Divine Attributes, Manusai is a creature who has a divine instinct (fitrah). He tends to the things that come from God, and believe it. These qualities make him a representative of God on earth. Man as such a caliph is the ideal image. That is the man who seeks to determine his own destiny, both as a society and as an individual. That is a man who has a great responsibility, because it has a free will power. The Noble One, the Insan kamil is also a man of noble character. This is in line with Shari'ati's opinion that the perfect man has three aspects, namely the aspect of truth, virtue and beauty. In other words he has knowledge, ethics and art. All this can be achieved with awareness, independence and creativity. The ideal human being is a man who has briliyanic brains and has a tenderness of heart. The Kamil with his ability to create a high civilization with the advancement of science and technology, also has a depth of feeling towards everything that causes suffering, poverty, ignorance, and weaknesses. Balanced Balanced, the essence of humanity lies in the aspect of depth, which is permanent, immortal nature that is now being existed as part of the journey of his life is very long. But unfortunately, most of the merk forget the essential immortality earlier. Modern humans ignore their most basic needs, which are ruhiyah, so that they will not gain inner tranquility, which means not only the balance of self, even more so when the pressure on material needs grows, the balance will be further damaged. The quote implies the need for a balanced attitude in life, which is balanced between the fulfillment of material needs with spiritual or ruhiyah.Ini means the necessity of implanted Sufistic souls coupled with the practice of Islamic Shari'ah, especially worship, zikr, tafakkur, muhasabah and so on
Thus, it can be understood that the characteristics of human kamil lies in the behavior that is shown as a result of the ruhaniyah of a human by showing the fundamental characteristics of functioning Optimal Intellect, functioning Intuition, able to create culture, adorn themselves with the Characteristics of God, morals noble, and well-balanced. IV. Concluding Remarks Based on the discussion in the previous chapter, the following conclusions can be drawn: 1. Islamic education is an attempt to make the offspring can inherit the science of Islamic nuance so as to provide an Islamic color for growth and development. Every effort and deliberate action to achieve the goal must have a foundation or foundation of a good and strong ground. The basis of Islamic education is the Qur'an and Sunnah, which is the parent book for Muslims containing various concepts and orders for Muslims to conduct educational and teaching processes in accordance with the guidance of Islam.3. The purpose of the formation of Islam is to bear the character of human beings of Islamic personality in accordance with the values of the Qur'an or in other words the goal of Islamic education is the birth of human Insan Kamil a powerful blessing in accordance with the values of the Qur'an and Sunnah .4. Insan kamil is the most perfect God's sighting locus (madzhar), including His names and attributes. Allah SWT chose man as a creature that has excellence (tafadhul) or ahsani taqwim (the most perfect creation) according to the term al-Qur'an.5. It is understood that the characteristics of human beings lies in the behavior that is shown as the result of the ruhaniyah of a human by displaying the fundamental characteristics of optimal functioning of mind, functioning intuition, able to create culture, adorn themselves with the characteristics of divinity, noble and balanced . REFERENCES. Azizy, A. Qodri. 2003. Religious Education To Build Social Ethics: Educating Children of Success in the Future: Smart and Helpful, Cet. II; Semarang: Aneka IlmuAbd. Judge, Atang and Jaih Mubarok. 2000. Islamic Study Methodology. Bandung: Teens Rosda KaryaAchmadi. 2005. Ideology of Islamic Education: The Paradigm of Humanism Thosocentric. Yogyakarta: The Aka Student Library, Hawari. 2012. Strong Master, Jakarta: Laksana Ali, Fachry. Human Reality: The Sociological View of Ibn Khaldun. Islamic Journal; Vol 2 of 2005Al-Syaibany, Omar Muhammad al-Taumy. 1989. Tarbiyah al-Islamiyah Philosophy, Hasan Langgulung's translation. Philosophy of Islamic Education (Jakarta: Bulan Bintang Arifin, M. 1991. Islamic Educational Science A Theoretical and Practical Overview Based on Interdisciplinary Approaches Jakarta: Earth aksaraAzra, Azyumardi 1987. Between human freedom and compulsion: Islamic thinking about human actions, in Dawam Rahardjo (ed.), Insan Kamil Human Conception by Islam Cet XI: Jakarta: Grafiti PersDrajat, Zakiah 2000. Islamic Educational Science Jakarta: PT Bumi AksaraKuli Relama RI, 2012. Al-Qur'an and Terjemahnya Jakarta: PT Synergy Pustaka Marimba, Ahmad D. 1989. Introduction to Islamic Education Philosophy Bandung: Al-ma'arif Muthahari, Murtadha 2003. Perfect Man, M. Hashem Jakarta: LenteraPartedeja, M. Literature Culture and Religion. Journal of Islam, Volume 3 Year 2001Saimima, Iqbal Abdul Rauf 1983. Philosophy and Mysticism in Islam Jakarta: Thoha Star Month, Chabib 1996. Kapita Selekta Islamic Education Cet I. Yogyakarta: Student LiteratureYunus, Mahmud.1990 Dictionary Ar ab Indonesia. Jakarta: Hida-Zuhairini's work, Et. All. 1993. Methodology of Religious Education. Solo: Ramadhani
(FORMATION OF KAMIL INSAN CHARACTER)
By:
Asrul Rahman
Andi Iskandar
Group 1
Department of Islamic Religious Education
Postgraduate Program UIN Alauddin Makassar
Email: athayarrahman86ael@gmail.com
Abstract
Islamic education is an attempt to make the offspring can inherit the science of Islamic nuance so as to provide an Islamic color for growth and development. The basis of Islamic education is the Qur'an and Sunnah, which is the parent book for Muslims that contains various concepts and orders for Muslims to conduct educational and teaching processes in accordance with the guidance of Islam. The purpose of the formation of Islam is to bear the character of human beings of Islamic personality in accordance with the values of the Qur'an. Allah SWT chose humans as a creature that has excellence (tafadhul) or ahsani taqwim (the most perfect creation) according to the term al-Qur'an. It is understood that the characteristics of human beings lies in the behavior that is shown as the result of the ruhaniyah of a human by displaying the fundamental characteristics of optimal functioning of mind, functioning intuition, able to create culture, adorn themselves with the characteristics of divinity, noble and balanced .
Keywords: Education, Islam, Insan Kamil
I. Introduction
Man is a creation that is most perfect than any other creation, man equipped with the mind and heart as the difference between the haq and the vanity. It is very unique when we examine humans because full of mystery, especially in terms of self-achievement or achievement as Insan Kamil, although it is difficult to achieve but we are not as easy to surrender, provided with the advantages that exist in human beings it is not possible to achieve .
Murtadha Motahhari says that man is a miniature of the universe. If in the universe there are three levels of nature, namely: spiritual, fictional, and physical, then in humans the three realms are also manifested in the form of spirit, nafs (self), and jism (body).
Keep in mind that Insan (human) is a creature God created with the best of creation. Although in practice humans can not be perfect but humans still strive to be individuals who always try and do the best for others.
By him that, how the concept of Islamic education on the formation of character Insan Kamil? how is the character of Insan Kamil? will the author elaborate further below.
II. Islamic education
A. Understanding of Islamic Education
The word "education" commonly used today, in Arabic is "tarbiyah", with the verb "rabba". The word "teaching" in Arabic is "ta'lim" with the verb "alama". Education and teaching in Arabic "tarbiyah wa ta'lim" while "Islamic education" in Arabic is "tarbiyah islamiyah". The verb rabba (educate) has been in use at the time of the Prophet Muhammad SAW.
Atang Abd. Judge and Jaih Mubarak, expressed his opinion that Islamic education is a conscious Muslim effort to consciously direct and guide the growth and development of the nature (basic ability) of students through the teachings of Islam to the point of maximum growth and development.
M. Arifin in more detail argued that education theoretically contains the notion of "feeding" (opvoeding) to the soul of the students so as to obtain spiritual satisfaction, also often interpreted by "cultivate" basic human capabilities.
Thus, it can be understood that Islamic Education is an attempt to make the offspring can inherit the science of Islamic nuances that provide an Islamic color for growth and development. Any deliberate effort and action to achieve the goal must have a foundation or foundation of a good and strong footing ground.
B. The Basic of Islamic Education
For Muslims, religion is the main foundation of the necessity of education because Islamic teachings that are universal contain rules that govern all aspects of human life both ubudiyyah (regulate human relationship with God), or muamalah (regulate human relationships with others).
The fundamentals of Islamic education are:
1. The Qur'an
According to the most powerful opinion, as revealed by Subhi Shaleh, the Qur'an means reading, which is a derivative word (masdar) of fiil madhi qara'a with the meaning of ism al-maful ie maqru 'which means to be read.
Qs. Al-'Alaq [96]: 1-5.
Translate:
Read by (naming) the name of your Lord Who Created, He has creating man from a clot of blood. Read, and your Lord is the Merciful, who teaches (human) with the gift of kalam, He taught man what he did not know. The verse is a command to humans to learn in order to improve their knowledge and abilities including in learning, digging, and practicing the teachings that exist in the Qur'an itself which contains aspects of human life. Thus the Qur'an is the main basis in Islamic education.2. As-Sunnah After the Qur'an the basis of Islamic education is as-Sunnah, as-Sunnah is a word, any acts of Rasulullah SAW's acknowledgment, what is meant by the acknowledgment is the actions of others who are known by the Prophet and he let the incident run . Sunna is the source of the second teaching after the Qur'an, Sunnah also contains about aqidah, shari'ah, and contains the guidelines for the benefit of human life completely. Thus, it can be concluded that the basis of Islamic education is the Qur'an and Sunnah, which is the parent book for Muslims containing various concepts and orders for Muslims to conduct educational and teaching processes in accordance with the guidance of Islam.C. The purpose of Islamic Education The goal of Islamic education is to create leaders who are always amar ma'ruf nahi munkar. The purpose of education can be seen from various aspects, in terms of gradisnya final goals and temporary goals. When viewed from the nature there are general and specific objectives, in terms of its implementation is divided into formal and non formal, there are national and institutional goals.Achmadi argue that the purpose of Islamic education based on its role as a servant of God. a. Being a pious servant of Allah. This purpose is in line with the purpose of life and the creation of man, that is, solely to worship God. With such an understanding of worship, the implications in education are divided into two kinds: 1) Education enables people to understand their god correctly, so that all actions are framed with devotional devotion to His Esaan.2) Education must mobilize all human potential ( human resources), to understand the sunna of God on earth. b. Delivering the subjects to khalifatullah fil ard (deputy of God above the earth) who is able mengakmurkannya (cultivate the natural surroundings). c. Gain the prosperity, happiness of life in the world to the Hereafter. These three supreme goals are based on the experience of human history and in the experience of activity from time to time, have never been achieved fully both individually and as a social creature. Ahmad D. Marimba argues that the ultimate goal of Islamic education is the formation of Muslim personality. Omar Muhammad al-Thaumy Athiyah al-Arbasy argues that the ultimate goal of Islamic education is the creation of perfect morals and virtues that are divided into three basic areas namely: a. Individual goals relating to individual learning, and with their persons, and what relates to the individuals to the desired changes in their behavior, activities, and accomplishments, and to the growth desirable in their personal, and in the preparation that is preserved to them, on the life of the world and the Hereafter. Social objectives related to the life of society as a whole with the behavior of society generally, with what is related to life, enrich the experience and progress desired. Professional goals related to education and teaching as a science, as an art, as a profession and as an activity among community activities. Based on various understanding about the purpose of Islamic education, it can be concluded that the purpose of the formation of Islam is to bear the character of human beings of Islamic personality in accordance with the values of the Qur'an or in other words the goal of Islamic education is the birth of humanity Insan Kamil the berkater strong in accordance with the values of the Qur'an and Sunnah.III. Character Insan KamilA. Understanding KamilInsan Kamil Persan berarasal from arabic language, which is of two words: insan and kamil. Harfiyah, insan means man, and kamil means perfect. Thus, kamil man means perfect man. Kamal or kamil is used for something intact and complete, in a higher degree or degree, even from this high one is higher and so on. Kamal or kamil is the nature of something vertically, while taam is the nature of something horizontally. When something has come to an end or finished horizontally, it can be said to be ta'am, and when something moves vertically, it has gained
il.Insan Kamil in general, is a ta'am man who began to step vertically, so that we become kamil, more kamil again and so on until the final limit of perfection when no one can reach his position. The man who has reached that level is the most perfect man. Understanding kamil man is not as simple as that as long as it is understood by the scholars, the model man by pointing to the figure of Prophet Muhammad SAW. For Sufis, we are the most perfect locus of appearance (madzhar) of God, including His names and attributes. Allah chooses man as a superior being (tafadhul) or ahsani taqwim (the most perfect creation) in terms of the Qur'an. It is so called because among all the creatures of the God of man are most ready to receive the names and attributes of God. Other creatures can only reveal certain parts. Compare with minerals, plants, animals, even angels can not accommodate all of His names and attributes. B. Characteristics of Insan KamilAdapun characteristics of Insan Kamil is as follows: a. Optimal Function of Sense, Optimal function of the mind can be found in the opinion of Mu'tajzilah. According to a man whose mind optimally function can know that all good deeds such as fair, honest, morally in accordance with his essence and feel obliged to do all of that although not commanded by revelation. Man who functioned already feels obliged to do good deeds. And human beings that can approach the level of human kamil.Dengan so kamil wal can recognize good deeds and bad deeds because it has been contained in the essence of the act. b. Functioning Intuition, Insan Kamil can also be characterized by the functioning of intuition in him. This intention in the view of Ibn Sina called the human soul (rational soul). According to him if the influential in man is his human soul, then that person almost resembles an angel and approaches perfection. c. Able to Create a Culture, As a form of practice of the various potentials that exist in itself as human beings, the perfect human is a human being capable of utilizing all his spiritual potentials optimally. According to Ibn Khaldun human beings are thinking creatures. These properties are not owned by other creatures. Through the ability to think that, humans not only make his life, but also pay attention to various ways to obtain meaning in life. Such processes give rise to civilization. But in Ibn Khaldun's point of view, human completeness and perfection is not born out of grace, but through a certain process. The process is now known as the revolution. d. Adorning Himself with Divine Attributes, Manusai is a creature who has a divine instinct (fitrah). He tends to the things that come from God, and believe it. These qualities make him a representative of God on earth. Man as such a caliph is the ideal image. That is the man who seeks to determine his own destiny, both as a society and as an individual. That is a man who has a great responsibility, because it has a free will power. The Noble One, the Insan kamil is also a man of noble character. This is in line with Shari'ati's opinion that the perfect man has three aspects, namely the aspect of truth, virtue and beauty. In other words he has knowledge, ethics and art. All this can be achieved with awareness, independence and creativity. The ideal human being is a man who has briliyanic brains and has a tenderness of heart. The Kamil with his ability to create a high civilization with the advancement of science and technology, also has a depth of feeling towards everything that causes suffering, poverty, ignorance, and weaknesses. Balanced Balanced, the essence of humanity lies in the aspect of depth, which is permanent, immortal nature that is now being existed as part of the journey of his life is very long. But unfortunately, most of the merk forget the essential immortality earlier. Modern humans ignore their most basic needs, which are ruhiyah, so that they will not gain inner tranquility, which means not only the balance of self, even more so when the pressure on material needs grows, the balance will be further damaged. The quote implies the need for a balanced attitude in life, which is balanced between the fulfillment of material needs with spiritual or ruhiyah.Ini means the necessity of implanted Sufistic souls coupled with the practice of Islamic Shari'ah, especially worship, zikr, tafakkur, muhasabah and so on
Thus, it can be understood that the characteristics of human kamil lies in the behavior that is shown as a result of the ruhaniyah of a human by showing the fundamental characteristics of functioning Optimal Intellect, functioning Intuition, able to create culture, adorn themselves with the Characteristics of God, morals noble, and well-balanced. IV. Concluding Remarks Based on the discussion in the previous chapter, the following conclusions can be drawn: 1. Islamic education is an attempt to make the offspring can inherit the science of Islamic nuance so as to provide an Islamic color for growth and development. Every effort and deliberate action to achieve the goal must have a foundation or foundation of a good and strong ground. The basis of Islamic education is the Qur'an and Sunnah, which is the parent book for Muslims containing various concepts and orders for Muslims to conduct educational and teaching processes in accordance with the guidance of Islam.3. The purpose of the formation of Islam is to bear the character of human beings of Islamic personality in accordance with the values of the Qur'an or in other words the goal of Islamic education is the birth of human Insan Kamil a powerful blessing in accordance with the values of the Qur'an and Sunnah .4. Insan kamil is the most perfect God's sighting locus (madzhar), including His names and attributes. Allah SWT chose man as a creature that has excellence (tafadhul) or ahsani taqwim (the most perfect creation) according to the term al-Qur'an.5. It is understood that the characteristics of human beings lies in the behavior that is shown as the result of the ruhaniyah of a human by displaying the fundamental characteristics of optimal functioning of mind, functioning intuition, able to create culture, adorn themselves with the characteristics of divinity, noble and balanced . REFERENCES. Azizy, A. Qodri. 2003. Religious Education To Build Social Ethics: Educating Children of Success in the Future: Smart and Helpful, Cet. II; Semarang: Aneka IlmuAbd. Judge, Atang and Jaih Mubarok. 2000. Islamic Study Methodology. Bandung: Teens Rosda KaryaAchmadi. 2005. Ideology of Islamic Education: The Paradigm of Humanism Thosocentric. Yogyakarta: The Aka Student Library, Hawari. 2012. Strong Master, Jakarta: Laksana Ali, Fachry. Human Reality: The Sociological View of Ibn Khaldun. Islamic Journal; Vol 2 of 2005Al-Syaibany, Omar Muhammad al-Taumy. 1989. Tarbiyah al-Islamiyah Philosophy, Hasan Langgulung's translation. Philosophy of Islamic Education (Jakarta: Bulan Bintang Arifin, M. 1991. Islamic Educational Science A Theoretical and Practical Overview Based on Interdisciplinary Approaches Jakarta: Earth aksaraAzra, Azyumardi 1987. Between human freedom and compulsion: Islamic thinking about human actions, in Dawam Rahardjo (ed.), Insan Kamil Human Conception by Islam Cet XI: Jakarta: Grafiti PersDrajat, Zakiah 2000. Islamic Educational Science Jakarta: PT Bumi AksaraKuli Relama RI, 2012. Al-Qur'an and Terjemahnya Jakarta: PT Synergy Pustaka Marimba, Ahmad D. 1989. Introduction to Islamic Education Philosophy Bandung: Al-ma'arif Muthahari, Murtadha 2003. Perfect Man, M. Hashem Jakarta: LenteraPartedeja, M. Literature Culture and Religion. Journal of Islam, Volume 3 Year 2001Saimima, Iqbal Abdul Rauf 1983. Philosophy and Mysticism in Islam Jakarta: Thoha Star Month, Chabib 1996. Kapita Selekta Islamic Education Cet I. Yogyakarta: Student LiteratureYunus, Mahmud.1990 Dictionary Ar ab Indonesia. Jakarta: Hida-Zuhairini's work, Et. All. 1993. Methodology of Religious Education. Solo: Ramadhani
No comments:
Post a Comment