06TD3009685.01
THE CONCEPT OF INTELLECT (.
AQL)
IN QURANIC PERSPECTIVE AND
ITS IMPLICATION FOR EDUCATION
Submitted to the Board o f Examiners in Partial Fulfillment
o f the Requirements for the Degree o f Sarjana Pendidikan Islam (S.Pd.I) in the English and Education Department
H A N IK S U L IS T Y O W A T I NIM. 113 01 036
ENGLISH AND EDUCATION DEPARTMENT
STATE ISLAMIC STUDIES INSTITUTE (STAIN)
SALATIGA
Jl. Tentara Pelajar 02 Telp. (0298) 323706, 323433 Fax 323433 Salatiga 50721 Website : www.stainsalatiga.ac.id E-mail: administrasi@stainsalatiga.ac.id
D E K L A R A S I
Bismillahirrahmanirrahim
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Demikian deklarasi ini dibuat oleh peneliti untuk dapat dimaklumi.
Salatiga, Desember 2005 Penulis
ATTENTIVE COUNSELOR NOTES
Case : Hanik sulistyowati’s Thesis Salatiga, January 24th 2006
Dear
The Head of State Islamic Studies Institute of Salatiga
Assalamu’alaikum Wr. Wb.
After reading and correcting Hanik Sulistyowati’s thesis entitled “THE CONCEPT OF INTELLECT (AQL) IN QURANIC PERSPECTIVE AND ITS IMPLICATION FOR EDUCATION, I have decided and would like to propose that if it could be accepted by the educational faculty, I hope it would be examined as soon as possible.
Wassalamu’alaikum Wr. Wb.
Con ‘ '
HammarouS.Pd Dr.H.Muh. Saerozi. M.Ag
NIP. 150 024 7014
SALATIGA
Jl. Stadion 03 Phone (0298) 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
THE CONCEPT OF INTELLECT (AQL)
IN QURANIC PERSPECTIVE AND ITS IMPLICATION FOR EDUCATION
HANIK SULISTYOWATI NIM. 113 01 036
Has been brought to the board of examiners in February 28th, 2006/Muharram 29th 1427 H to completely fulfill the requirement of the Degree of Sarjana Pendidikan Islam (S.Pd.I) in English and Education Department.
" i l j i l
(Read in the name o f your Lord who created
<Everything has a name and each o f them has a meaning and every meaning open our firmament o f knowledge a6out the Cife, the man, and the wise creator
(Inspiredfrom IteCCen Keder’s Case)
This study’s conferral for :
- My highly valued parents, my father and mother
- My beloved brothers; Misbah, Budi, Gunawan, and Sohir - My sweet sister, mbak Nur
- My sweet friends; Aisyah, Eni, Asma and Fitria
- My self; makes your written and your spoken as the reflection of your soul and personality
The blessings only for Allah SWT, the wise creator and governor, the all merciful, the owner of the heavens and the earth and what are exist in both of them, who has created everything with His knowledge that unlimited and unrecalled for the mankind and also for all of His creature.
He is Allah SWT, the only one who permits the happened all of things, as like this thesis will never be completely done without His permit. Thanks to Allah who has given the writer patience, who has affirmed the writer’s intention and accompanied the writer to the sources of sciences that are needed in writing’s arrangement and also brings the writer to the consultants. The writer’s praises always go to the prophet Muhammad s.a.w. an old love servant of Allah, the chosen man, the model of the mankind, the bearer of treatise’s mission who has brought the mankind from the darkness of ignorance to the lightness of Islam.
However, the writer realizes that success of writing this thesis can be achieved well because of the support, guidance, help and encouragement from the others. Therefore, the writer would like to express special gratitude to :
1. Drs Badwan, M.Ag, as the chief of State Islamic studies Institute (STAIN) of Salatiga.
2. Drs. Sa’adi, M.Ag, as the head of English Department.
3. Dr. H. Muh. Saerozi, M.Ag, as the consultant of the writer. Thank’s for giving guidance, suggestion and useful advise.
grammar reparation.
5. All of lectures of English Department of STAIN Salatiga who are always give knowledge patiently.
6. All of my friends of TBI ’01, especially for; Anik, Lina, Heni, and mbak Susi. 7. My sweet friends; mbak Nung, pak Tri, Sekar, Aisyah, Asma’, Eni, Fitria,
Alfi, and also pak Ali, All of you are the writer’s inspiration. 8. Sahabat Comp., where the writer finished this thesis arrangement 9. And all of sides who have help the writer in this thesis arrangement
At least, the writer realize that this graduating paper is unperfected, but the writer expect it will be useful not only for the writer self but also for the reader all. For this reason, the writer do hope suggestion, constructive, criticism and thoughtful from them who really want to make this thesis better improved, then my gratitude is addressed to them.
Salatiga, January 2006 The writer
Title Page... •
Deklarasi... ii
Attentive Counselor... iii
Certification P ag e... iv
M o tto ... v
Dedication ... vi
Acknowledgement... vii
Table of Content... ix
CHAPTER I INTRODUCTION A Background of the Problem ... 1
B. Statement of the Problem... 4
C. Objectives and the Benefits... 4
D. Clarification of the Key Terms... 5
E Research Methodology... 6
F. Outline of Thesis... 7
CHAPTER II THE THEORETICAL FRAME WORK THE CONCEPT OF INTELLECT (AQL) A Verses of Intellect (Aql)... 8
B. Concept of Intellect {Aql)... 16
C. Aspects of Intellect (Aql)... 30
A. The verses of Education... 46 B. The Concept of Education in Quranic Perspective... 48 C. The Essence of Education in General... 55 CHAPTER IV THE IMPLICATION OF INTELLECT (AOI.) CONCEPT
FOR EDUCATIONAL CONCEPT
A. The Aspects of Intellect ( aql) and its Implication for Education...;... 63 B. The Reasons of using Quranic Method in
Teaching-Learning Process in Education ... 72
CHAPTER V CLOSURE
A. Conclusion ... 79 B. Suggestion ... 81 BIBLIOGRAPHY
CURICULUM VITAE APPENDIX
In this chapter the writer presents the background of the problem, the statement of the problem, the objective and benefit of the problem, the clarification of the key terms, the research methodology, and the outline of thesis.
A. Background of the Problem
The Qur'an as the guidance for humans being contains teachings that by them, will guide humans to find their happiness in the world and the hereafter.1 2 It is believed because the content of The Qur'an’s teachings appropriate with the nature of human (fitrah). The Qur'an is the Holybook for humans being, not only for the moslems but also for all humanity. The Quran’s teaching is relevant with the life since at the beginning of the religion until the end of the world. There is no change in the teachings of the Quran as said in verse Ar Rum : 30, saying;
Therefore set your face in devotion to the true faith, the upright nature with which Allah has endowed man. Allah ’s creation cannotchanged.
This is surely the true religion, although most men do not know it 2
1 Qs. A t Baqarah (2) : 28
Allah SWT has decided humans to posses wish, desire, and demand in their life and everything of these is the part of the ego of humans being that they cannot lose from those. It can damage, if they contradict with the nature of human.3 Thus, it can be concluded that teaching in The Quran has a purpose to return the human being to their nature (fitrah).
Allah SWT has placed humans being as the highest creature among the others, that is, by making them as the vigerent (khalifah) in the earth. By the role, Allah has made everything in the universe just for humans and gives them the potential of knowledge about it.4 5 The Qur'an as the mediation of learning is the sources of all of sciences and knowledge in the universe. Every science has been covered in the Quran implicitly or explicitly.3 It shows that humans depend upon the Quran, because people need learning in their life. And there is no learning without the Qur’an. It is suitable with the literal translation from the Qur'an that has meaning, “ perfect reading”, in a history when Rasulullah saw received the first divine revelation those are verses Al Alaq (1 - 5), saying:
'ijJ L ^ I» 1
Read in the name o f your lord who created, created man from clots of congealed blood, read ! your lord is the most Bountiful one, who taught by the pen, taught man what he did not know 6
The word "iqra" is taken from the root of word that has meaning “essemble”, it means that, the word “iqra" not always means reading a written text with a sure script. However, From the word “essemble”, it had bom various meaning, such as, extending, analyzing, researching, understanding, examining about the characteristics of something, and reading a textual written and contextual also.7 Therefore, the learning mediation is given by the Quran is so wide, it covers everything in the universe. Reading the Qur’an means reading the universe, by extending, analyzing, researching, understanding, examining etc. In other words, it means reading the Qur’an, as long as the activity is carried out only for Allah SWT like was mentioned in the previous verses.
It can not be denied that the civilization is the manifestation of the process of “iqrd\ Consequently, the advance of technology, is the result of reading process. If an obligation of scintiest is reading, finding, and exploiting the essential of regularity His creation, it means that knowledgeable is glorify the creator (Al khaliq) by exploiting the regularity of the universe for all of creature.8 Recently, there are many intellects who had bom their inventions and theories. Since Einstein until Habibie’s era, they were intellects in the
6 Mahmud Y zayid, The Quran, Dal Al Chaura, Beirut, Lebanon ,1980, page 457 7 Dr M. Quraish Shihab, MA, Wawasan A l Qur'an, Tafsir Maudhu’i atas Pelbagai persoalan umat, Mizan, Bandung, 1999, page 5
worldview but are they intellectuals in Quranic perspectives ? An intellectual is educated and those who have high knowledge.9 So, knowledge is the principal requirement for intellectual. While, knowledge is not what is received from teaching-learning process but Allah’s light that is shown by the lord to the heart of human that He want. Knowledge or know about something according Rasulullah saw, limited on the capability to express in their utterance and also touching the heart up to express activity suitable with Allah’s guidances.10 So the writer has an assumption that intellectual is a someone who has deep propinquity with Allah SWT and it causes him to get guidance.
From the explanation above, the writer wants to analyze who is intellectual based on the Qur'anic perspective.
B. Statement of the Problems
Based on the background of the study above, the writer describes the problem, as follows :
1. How is the concept of intellect (aql) in Quranic perspective? 2. How is the concept of education in Quranic perspectives?
3. What is the implications of intellect conception for educational conception?
C. Objectives and Benefits
The objectives of the study as follows :
1. To explain the concept of intellect ( aql) in Quranic perspective.
9 Mas’ud Khasan Abdul Qohar dkk, Kamus Istilah Pengetahuan Populer, CV Bintang Pelajar, ”YO” page 111
2. To explain the concept of education in Quranic perspectives
3. To describe the implication of intellect conception for educational conception.
The benefit of the study as follows ; 1. Theoretically
Theoretically, this thesis gives the theoretical discourse, about the concept of intellectual in the Qur’an perspective, besides, it also gives contribution to the Islamic science that relates with educational discourse. 2. Practically
The writer hopes, the research will be able to give contribution, especially for STAIN Salatiga and Moslem generally. The writer hopes it will be reference to looking for approach or methods in Islamic education in the effort to create the intellectual’s moslems.
D. Clarification of the Key Terms
1. Concept
Concept is mental’s impression, thinking, concrete idea or abstraction that is used in abstract thinking.11 12
2. Intellect ( aql)
Intellect is power of the mind to reasoning and to understanding
12
conceptually and relate what is known
The word intellectualism is often used in the same meaning with rationalism but it is different, intellectualism signify the superiority of soul and reasons without restrict only on the concepts and discursive thinking that proper for human’s reasons. For that reason, intellectualism contains of soul, Ulahi.13
3. Education
Education is a process of change of man or group habit in order to make man adult by learning and exercising.14 15
E. Research Methodology
1. The method of Collecting Data
The method of collecting data that the writer used is library research or study of the library.13 Clearly, the writer uses books as literature related to this title.
The data sources which the writer uses is derived from the Qur’an. Besides, the writer uses some Quranic interpretation’s book.
2. Criticism method a. Postulats method
According to Saerozi, postulats method is collecting all or some of the verses that talk about the topic at first, then, looking for its interpretation base on the Quran, and clarified by scientific diciplines and knowledge research.
13 ibid, page 258
14 Depdikbud, Kamus Besar Bahasa Indonesia, Balai Pustaka, 1991, Page 204
b. Analytic method
It is the data collecting method by collecting the data, arranges, manipulate, and abbreviate the data that easy to be read16
F. Outline of Thesis
This thesis will consist of five chapters. Each chapter has different elements. In chapter one, the writer starts by presenting introduction, consisting of general background of the problem, statement of the problem, objective and benefits, clarification of the key term, research methodology, and outline of thesis.
In the second chapter, the writer will present review of related literature which consist of the verses about intellect, the essence of intellect and the aspects of intellects.
In the third chapter, the writer will present the concept of educational essence, which consist of the verses of education, the Quranic perspective of education , and the essence of education generally.
In the fourth chapter, the writer will present the implication of intellect (aql) conception for educational conception.
In the five chapter, is closure that consist of conclusion and suggestion.
The last part is bibliography and appendix.
THE THEORETICAL FRAMEWORK OF
THE CONCEPT OF INTELLECT (AQL)
In this chapter the writer confers the review of related literature of intellect (aql). It consist of the verses, the essence, and the aspects of intellect (aql).
A. The Verses of Intellect
The word aql comes from the Arabic word al aql in nouns from. But this word can not be found in the Qur’an. It is only used in verb form, that
'aqaluh in 1 verses, la'qilun (q j\j i m) 24 verses, na 'qil ( JjLo) 1
verses, ya 'qiluha ( l^JuLw) 1 verses and ya 'qilun (\^ Sm) 22 verses. It means
•* «*
sense and understand.1 For example the verses about intellect as follow :
Do you then hope that they will believe in you, when some of them have already heard the word o f Allah and knowingly perverted it, although they
'Harun Nasution, Akal dan Wahyu dalam Islam, Universitas Indonesia, Jakarta, 1982, page 5
2Mahmud Y. Zayid, The Qur'an, Dal Al Choura, Beiurt, Lebanon, 1980, page 8 1. Al Baqarah (2): 75
understood its meaning?2
2. Al Aivaam (6): 32 to come fo r those who are righteous, will you no! understand?
3. A1 Afraaf (7): 169
s / B / ^ / / r f
j j A j j l j v i i j . . . ... surely the world to come is a better prize fo r those that guard themselves against evil. Have you no sense ? 1
4. Yusuf (12): 2
/ ? .* ' , V > * s s s , S'»*- S f X a t j & U W / , \ Z y \ U
li e have revealed it in the Arabic longue so that voir mar understand''
5. Ar Ra d ( 13) : 4
S
... Surely in this there are signs for men o f understanding
6. An Nahl (
7. An Nahl (16): 67 derive intoxicants and wholesome food. Surely in this there is a sign for men o f understanding.*'
The words are used in the Qur’an to describe the deed of thought not
only ‘aqala (JjiP) but also the words as follows :
a. Qaaf (50): 6 - 7 fluid that issues fro m between the loins and the ribs.
2. Tadabbara ( y S>) means to ponder, it can be found on some verses might ponder its revelations atu! take warning.1' * 15
,2Mahmud Y Zayid, op. cit., page 385 11 thiil.. page 450
''Harun Nasution, op. cit., page 40
contain : all is fro m Him. Sure/v these arc signs in this for All creatures celebrate His praise. Yet you cannot understand their praises. Benignant is He and forgiving2"
15 Ibid, page 570
Tazakkara ( f ' X means lo remember, to get remembrance, to learn and to heed. All of those contains deed of thinking and it contained in more than 40 verses. ~ tor example : :
a. An Nahl (16) : 17
/ S’!?*?,'' \ °' ' s ' °
j j y Si y iy S J o ’sl
/s Hz, then who has wrought the creation, like hint who has created nothing? Will you not take heed■) 24
b. Az Zumar (39) : 27 6 / r °
ijjjA -A j X * JjA^y> j lt-yiW 1 A-A jJilj " ' r/ f ' f -/
lie have given mankind in this Quran every kind o f parable. So that they may lake heed""
Besides, it contained in the Qur'an the designations that identified
of Moslem’s thinker, those are u/u a! a! hah (e.->
A A j)
j \ ) men of sense,ulu at ihni (p—Ldlljijl) men of learning, u/u al absar
clear sighted men, ulu a! nuha Ijijl) men of understanding.* 25 26 For example the verses those are :
22 Harnn Nasution, op. cit., page 42 Mahmud Y. Zayid, op. cit., page 191 25 Ibid, page 340
2f’Harun Nasution, op. cit., pac 45
a. Ali Imran (3) : 190
Allah makes the night and the day succeed one another : Sure!',' in this there is a lesson fo r clear-sighted men27 * 29 *
d. Tha - Ha (20) : 128
l)o they not see how many generations, in whose dwellings they go about, we destroyed before them? Surely in this there are signs for men o f understanding '0
27 Mahmud Y. Zayid, op. c i t, page 32 2S Ibid, page 36
B. The Concept of Intellect (Aql)
1. The Essence of Intellect in Quranic Perspective
The word aql that only relate with practical intelligence and having purpose “fastening and restraining” at the beginning, gaining compaction meaning in the Quran. It called 49 times in 28 sura, 31 times in 19 sura was revealed in Mecca when the life of Moslems in cautious situation and 18 times in 9 sura was revealed in Medina when Moslem’s cultural life structure has been established. The words type are not change but the content. The Quran gives learning that in changing the world view precedes by changing the meanings that before is agreed.31
Izutsu32 explained in his book, “Ethico Religious Concept in the Qur’an” stated that concept of the naming of a certain object usually subjective, especially in looking for the synonym of one word in others language. Arabic language as the Quran language has complex vocabulary. It shows the nation whose uses has isolated more release from all of reality than of them who are poor in vocabulary. So, it is important to explore how the words are used in the Qur’an. It has a purpose to understand the Weltansauung or world view the society that is used by the word, not only as a tool of thinking or talking, but also, more important about the interpretation and the conception toward the world and the surrounding. “By Semantically Analytic” it will be understands the society point of view toward the reality that is shown by the word. 33
3'lbid, page 200-201
V2Toshihiko Izutsu, Etika Beragama dalam Qur'an, terj. Mansurdin Djoely, Pustaka Firdaus, Jakarta, 1993, page 14
The word is symbol of meaning. If someone uses two words, it proved two meaning. Indeed, there are two words equivalent or identical that indicates same meaning. However, when the both of them are used as terminology, then, by used different words, therefore, it has a purpose to distinguish the meaning. For that reason, if the Quran uses two words differently, truly, It indicates different meaning.34 For example, the word aql that is used to mention activity such as:to understand, to realize, to remember, and to reflect, semantically has similar meaning with dabbara (to ponder), faqiha (to understand), fahima (to realize), nazhara (to observe, to reflect), dzakara (to heed), fakkara (to think) and ‘alima (clearly to understand), but it is different. Besides, there are still other words that from the function side indicates similarities. It goals: 1) The deep of the Quran intention toward the using of human thought, and 2) The wide of objectification on fact. The first goal, aims to the human it self especially how is the thought process faced the facts. The second goal, the Quran wants to clarify that knowledge objects are not limited on the facts that are observed by human senses.33
In Quraish Shihab’s interpretation book, especially in verse Al Baqarah : 73 - 74, sayings: “We said: 'strike him with a piece of it. Thus Allah restores the dead to life and shows you His signs, that you may grow in understanding. Yet after that your hearts became a hard as rock or even harder, for from some rocks rivers take their course: some break asunder and 14 *
water gushes from them; and other tumble down through fear o f Allah. Allah is not unaware o f what you do 36 37
Aql (that you may grow in understanding) in verses above, in his opinion means that you may understands Allah signs. Thus, it can make you
I T
prevented from contemptible behavior and plunged into sin. Moreover, in advanced verses, the word aql interrelates with qalb (heart). It means aql is used not only to think rationally but also the knowledge that has acquired should fortify from sin. In this case, heart has a function as Allah’s light where He gives guidance and knowledge, or as Ari Ginanjar38 39 said in his book “ESQ” as “God spot”, then, aql is follow up the knowledge become action. In fact, it proved of the important role of aql in human life.
In other verses, inverse A1 Baqarah : 171 sayings :
“The unbelievers are like that whom one calls, but hears nothing except a shout and a cry. Deaf dumb and blind, they understanding nothing,39
“aqF in verse above is interrelated with sense; Deaf, dumb and blind indicate of senses action. However, the most important should be attended is
36 Mahmud Y. Zayid, The Quran, Dal A1 Choura, Beirut, Lebanon, 1980, page 7 -8 37 Quraish Shihab, Tafsir A l Misbah;pesan,kesan dan keserasian ayat-ayat Alquran Volumen /, Lentera Hati, Jakarta, 2002, page 221 - 225
38 Ari Ginanjar Agustin, Rahasia Sukses Membangun Kecerdasan Emosi dan Spiritual, ESQ Emotional spiritual Quotient berdasarkan 6 rukun iman dan 5 rukun Islam, Arga, Jakarta, 2001
the disablement sense meants not physically but psychologically. Consequently, it is clear that aql is meant by the verses not as an organ, but the Quran describes on the function. Is not something called exist if there are clearly its proved by the function? Existence is on the function. More clearly, Quraish shihab40 explained the word not explicitly expounded in the Quran, but from the verses context is used from the root of the word, was understands means; 1) The effort to understand and to describe of thing (Al Ankabut (29): 43), 2) The morals motivation (QS Al An 'am (6): 151), and 3) The effort to take learning, conclusion and wisdom (QS. Mulk (67): 10).
On the other hand, from the very latest research proved that human’s brain has three functions : 1) rational-logic function, 2) intuitive emotional function and 3) spiritual function. The third function are enable the brain become the determiner of human self quality.41
Intelligence or quotient for a long time was understands just interrelated with cleverness. So it impressed only on the “intellectuality” and knowledge measurements. If then interrelates with spiritual, it just substantial. Whereas, generally, basically and determinably, the goal of the sent down of the Quran is makes someone become intelligent in order to life in His guidance. Rasulullah saw and the prophets are the model of intellect, so, the measurement of person was called intellect is as far as they can actualized the Quranic values in their life as Rasulullah saw and the prophets.42 About their
40 Quraish Shihab, Wawasan A l Qur'an : Tafsir M audhu’i atas Belbagai Persoalan Untah, Mizan, Bandung, 1999, page 294-295
41 Taufik Pasiak, op. c it, page 204
predicate, Allah called them in some terms : ulu al albab (men of sense) ulu al dm (men of learning), ulu a! abshar (clear-sighted men) and ulu a! nuha (men of understanding).
Ulu al albab, is the one who almost mentioned and has deep intention
It called 16 time in the Quran. According to the Qur’an ulul albab is a certain group of people are given peculiarity by Allah SWT. Among of it, they were given hikmah, wisdom and knowledge beside empirical knowledge, as said in sura al baqarah (2): 269 :
“He gives wisdom to whom He will; and he that receives the gift of wisdom is rich indeed. Yet non except men of sense bear this in mind”**
In the verses above, the word albab is plural. It comes from the word al lub that means brain, thought, intellect. So ulu! albab is those who have thought more than others either it causes of the intelligent or the intensity. In other words, they are thinker, intellectual and philosopher that well grounded in knowledge.43 44 45 *
43 Jalaludin Rakhmat, Islam Alternatif; Ceramah-ceramah di Kampus, Mizan, Bandung,
45 M Dawam Raharjo, Intellectual, Intelligensia and Perilaku Politik Bangsa, Mizan, bandung, 1993, page 76
in the Quran. Jalaludin Rakhmat4 ’ dubs them as an intellectual Muslim profile.
1986, page 211
44
In Quraish Shihab46 stand point, al lub means the essence of a certain, for example, peanuts has leather that covers it. The contents is called lubb. UIul albab is who have natural intellect and it uncovered by “leather”, that is the mist idea that causes confusion in thought. This term is used by the Quran to beckon that the important things in human is their natural intellect that uncovered by their desire. They are not only have bright thinking capacity, but also has accompanied by the heart purity and causes them gaining the truth, applied and dodged from sin and denial. It is the essence of human whereas the body just the “leather” that cover it.
In sura Ali Imran (3) : 7, called al rasihun fi al i/m (who are well grounded in knowledge). Actually, they are much leam and grounded in thought in looking for the essential meanings or central meanings, then it is only done if someone thought radically into the roots. Only from this activity someone becomes wisdom. In the Qur’an, there are essential and basically verses. Anyone who are well grounded in thought will really to look for the essence of various verses in the variety. The important things is the activity carried out not to be directed to the things that obscure the truth.47 48
Among of the characteristics of ulul albab as follows : 4K
1. Seriously in gaining knowledge (QS. Ali Imran (3): 7), included seriously in gaining knowledge is amusement to be reflective the God creating. (QS. Ali Imran (3): 190)
2. They have capability to distinguish the bad and the good, then chose the good although must be alone defended such as the opposite (A1 Maidah (5): 100).
3. Critical on judge talking, smart on consider utterance, theory, proposition or theorem and argumentation (QS. Az Zumar (39): 18). 4. Be ready extended his knowledge with others to improve the society;
gives remembrance and treatment if there is occur imbalance and unfair (QS. Ibrahim (14): 52) and (QS. Ar Rad (13): 19-22)
5. Only afraid of Allah (A1 Baqarah (2): 197), and (QS. At Thalaq (65): 10) etc.
2. The Essence of Intellect (Aql) in scientific perspective
thinking is a human special activity that treats human differently from others. In other words, the magnificence of human located on thinking activity. It is suitable with Ibn Miskawaih statement in his book that had been translated in Indonesia “Menuju Kesempurnaan Akhlak” be stated that the best human is those who the best can do exact activity, most pay attention the quality of their substance and treats themselves differently from others.49
Kamus Besar Bahasa Indonesia (KBBI)50interprets the word ‘aql by 4 meaning : 1) Though power, thinking, imagination, 2) The way to do something, efforts, initiative, 3) Trick, cleverness, cunning and 4) the capability to see or the ways to understands environment.
In Arabic dictionaries the word aqola means “fastening and restraining”. The turban fastener rope that to be worn in Arab Saudi is
called Iqal and restraining person in the jail is called i 'taqala
the place of resistance is calledmu'taqal
<JZ~>
In detailed,Harun Nasution51 copied in Lisan al arab ( u » > s t a t e d that al aql
means al hijr that is restraining. And Al Aqil means the person who restrained his desire. It is explain too that al aql means wisdom Al nuha the antonym of low thinking ( al humq-^y^ - \ ).
Furthermore,it called that al aql means heart ( al qalb . More advance, was explained that the word 'aqola means understands.
The mysticism’s understanding the position of aql in “fastening”, attaching and “limiting” context. The choice of this meaning relates with the creating of the universe by the God. The God regarded unlimited and unrecalled, but, when the person in tajalli, everything of the creation
50 Depdikbud, Kamus Besar Bahasa Indonesia, edisi ke-2, Jakarta. Balaipustaka, 1991, page 15
always limited. It is “fastening” the God dimension that unlimited. So, Aql inclined interrelates with all of the God creation not the God itself. More detailed, Taufik pasiak borrows the Moslem’s thinker opinions Syed Muhammad Naquib A1 Attas stated that Aql is the active and aware organ that “fastening and restraining” the object of science by
words or signs. It shows on the same fact from what that are shown by
organ are active and aware. A1 Ghozali has an opinion that the fourth words have same meaning. All of the words shows the multistoried reality.52
In Prof Izutsu understanding, the word aql in jahiliyah era, was used in the meaning practical intelligence. In psychological term was
have capacity to solve the problem and find the way out in every situation. “Practical intelligence” or “fastening and restraining1'are the meaning base word such was used by Arab person in pre-Islam. It is closer to intellectual or reasoning activity, the way of thinking that rely on the fact and rational steps. For this meaning it is closer by means reason (English), ratio (Latin), verstand (Germany) and diaonia (Yunani). Still in his book, Taufik Pasiak takes some opinions from Islamic scientist;
52 Taufik Pasiak, Revolusi IQ/EQ/SQ; Antara Neuresains dan A l Qur'an, Mizan, Bandung, 2002, page 193-194
53 Harun Nasulion, op. c i t, page 7
The most important is the fourth
according to al Raghib A1 Isfahani, the word aql shows the potential in human being, that was prepared to acquire the science. This potential is the tool for human to manifest him self in the world life. The measurement of success of its using is determined by as large as the potential was actualized. In Toshihiko Izutsu opinion, from linguistic side the word aql is “semitransparent” word, that is a word that not clearly yet the real meaning. So it must be transparent. The word nous in Yunani language was regarded can to be represent. It means intellectual and spiritual. The other words that have similar meaning are intellectus (Latin) and vernmfl (Germany). The words above are suitable to mention the frame work of right brain that has intuitive and lateral character. Lateral thinking according Edward de Bono is alternatively thinking by look for as large as the alternatives answer. It is divergent and makes people to be creative: It is relevant if someone speculatively analyze the meaning of heart (qalb) through exploration of the work of right brain. The words shows more than logical reasoning activity. If the practical intelligence, and reason show on logically reasoning capacity by systematic steps and actually needs fact and involvement the five sense. So, aql in intellect meaning (nous) is more than all of that.54
Harun Nasuiton55 divided aql in two; 1) practical intelligence^ received meaning from material through reminder in animal’s spiritual
sense; 2) theoretical intelligence^ caught the real meanings, and it is immaterial such as the God, soul and the angles.
Practical intelligence, if to be connected with animal desire, it will be causes shy, sad, etc; if to be connected with the deeper power from animals spiritual sense, it will be able to distinguish the good and the bad, and for human being it can produce capacity to create. If to be connected with theoretical intelligence it will be causes someone to be able to suggest famous opinions, such as “lie is bad”, “unfair is bad”, etc. Practical intelligence has to control and lead the animal spiritual, if it succesfully, the person will have good morals. In the practical intelligence depends the caused of the good deeds and the evil in human’s being life.
Theoretical intelligence has four level: a. Material intelligence
It just potential, the capacity just catches real meanings b. Talents intelligence
Naturally, it can be thinking abstractly.
It has to be able to catch the meaning and universal theorem such as all is bigger than half.
c. Actual intelligence
d. Intelligence acquire
The abstract meanings that has to be permanent and easy to produce overtime
In the Qur’an, the word aql has religions qualification as faith and intellectual. Sayyed Hossein Nasr56 called aql (in head) as projection or reflection of heart (qalb), where the faith and believe of human were exist. For that reason, it is not only instrument to know but also to be a container for “unification” the God and human. Others definition about aql as be quoted by Drs. H. Syukriadi57 from A1 Juijani says :
^ 3 \_1> A jli ^ 3 ioLU simultaneously in the behavior. The spiritual substance has to be created by Allah relates with the human body (organism). The heart light to know what is the true and the wrong. The intact substance from the material that related with the body (organism) in the regularity and alteration relation, and the power o f the spiritual thought”
5hSayyed Hossein Nasr, Pengetahuan dan Kesucian, Yogyakarta, Pustaka Pelajar, CHS, 1997
The definition above appropriates with Rasulullah saw statement about aql, he said “aql is light (nur), in heart of human that can distinguish between the true and the untrue. Thus, Iqbal in his book “reconstruction” as be quoted by Danusiri58 59 stated that thought and intuition are organically related and thought must be necessarily simulate finitude and inconcluveness because of its alliance with serial time. Apparently, there is difference opinion about the place of aql. From his statement Iqbal believed that aql places in head, while A1 Juijani that be reinforced by Rasulullah statement believed that the places is in heart. Besides, Miskawaih39 said the first is created by Allah is first aql that is called as active intelligence and spiritual base of it. Clearly he divided of human spiritual in three faculty; 1) Animal desire {an nafs bahimiah), that is the faculty that making humans have eat, drink and sex desire. 2) Wild animal desire (An nafs as sabu ’iyah), expressed on angry, brave on faced the danger, etc. 3) thought faculty (an nafs an nathiqah) expressed on seeing and considering the all of reality. Furthermore, he explained that thought faculty is the control and its organ is Brain. Whereas, the animal faculty its organ is heart and wild animal faculty its organ is liver (jantung)60
58 Danusiri, Epistemologi dalam Tasawuf Iqbal, Yogyakarta, Pustaka Pelajar, 1996, page 64
59 KH. Ahmad Azhar basyir, Refleksi atas Persoalan Keislaman, Seputar Filsafat, Hukum, Politik dan Ekonomi, Mizan, Bandung, 1993, page 97
In “science hierarchy” al Farabi said that human has "a natural character” that is called as “potential intellect”. It has capacity received the understands types of knowledge or universals. It actualized occurred if the potential intellect was illuminated by active intellect. Clearlv he identified active intellect with the holy spirit (ruh al Ouds) or jibnl. It is the source of knowledge type.61 62 63 In this case, he distinguished the using of terminology intellect and reasons. According to him, intellect is reasons principle. It means that reasons is the result of intellect. In Moslems intellectual tradition, it is understandable, intellect is like the sun rising in human whereas reasons is like the reflection in human thought. Intellect is the tool that is used intuitive understanding to reach out the transcendent
62
truths. Reasons is discursive thinking instrument.
In “Ihya Ulumudin”, Al Ghozali6' defined term aql in four definition. The first definition was defined by Al Hants bin Asd Al Muhasibi said that Aql is gharizah (natural human instinct) where human s potential implied to apprehend various of knowledge based on thinking it is like the light that is penetrates to the heart and makes human has readiness to respond everything. The second definition, aql is knowledge that hidden in mumayyiz children, that is a half of axiomatic knowledge The third, aql is knowledge that is acquired from experiences about
61 Osman Bakkar, Hierarki Ilmu; Membangun Rangka-Pikis Islamisasi Ilmu Mtnunti A l Farabi, A l Ghazali, Quthb A l Din A l Syirazi, Mizan, Bandung. 1997, page 74-75
62 Ibid., page 98
various of event in life journey and the last,it defined aql is gharizah (natural human instinct) that was strong in human self that can estimates the consequences and have capability conquered his desire. It can be taken conclusion that the first and the second definition are acquired naturally. While, the third and the fourth are empirically. Actually, it is almost similar with A1 Farabi opinion.
In other side, the mysticism regard ‘aql has low status because it worked based on knowledge, mind, memory and it has desire. In this case the mysticism just regard the definition of aql is rationalism. So, that to be lowered by the mysticism not aql in the truly definition but in senses/’4
Apparently, there is difference in using of terminology of aql (intellect) in Moslem’s scientists. Actually, it can be influences of some literatures and the mistaken will caused misunderstanding of some interrelated concepts. For that reason, it is important to explore the aspects of intellect.
C. The aspects of intellect
As such was mentioned in previous that there are three function of brain as the place of aql ( intellect), those are; rational- logic function, intuitive emotional function and spiritual function. Therefore, the all three of them are the indicator of the aspects of intellect; those are, as follows;
1. An intellectual is the learned man
Intellectual is naturally implied in human. In sura A1 Baqarah (2) : 31 - 33 explained that Allah SWT taught Adam the names all of things and secrets of the universe and it is not taught by Him to the angels. When Allah SWT commands to the angles and Adams to mention the names, apparently the angles can not mentioned whereas it can be done by Adam. Actually, it indicates that knowledge and science are the determiner of human quality.
intelligence and thought capacity, that all of them are the gate of science and knowledge.
There are two problems which relate with all of names that is taught by Allah to Adam and did not teach to the angles; First, if the names only related with intellect, reason, saints capacity, is that means whether the angles have not this capacity? Second, what is causes the angles was ready to grovel Adam after they can not mention the names? The both of problems base on the event that uncovered in the Quran sura A1 Baqara’n (2) : 30 - 34, those are about the planning of Adam’s creation and the objection of the angles. The God taught Adam all of names of things and the angles are not capable to mention. Then, Allah commands them to grovel Adam. The first problem, in sura A1 Baqarah (2) : 30 was revealed a kind of “protest” of the angles when Allah SWT inform them that, it will be a vigerent in the Earth:
“They replied: will you put there one that will do evil and shed blood when we have for so long sung your praises and sanctified your name? ”65
The revealing above, is evaluation of the angles toward the Earth citizen (mankind), that in their opinion, as destroyer and blood shedder and evaluation to their self as servant who are always respect of Allah. In human level, evaluation is the highest intellectual activity after knowledge, comprehension, application, analyze and synthesis, in bloom’s arrangement, a scientist philosophy. So, It can be concluded that the angles have capacity and intellectual behavior as human.
the names that has taught by Allah SWT to Adam? Is that only the names of things and natural event or things of human’s creation that reflected of technology? Is that enough reason for the angles to grovels Adam? Even though, they are as the one and only creature that respect and pious of Allah? Whereas, Allah and the prophets only taught someone to worship of Allah.* 6 66 Besides, in connection with knowledge’s acquisition, the Quran requires the mankind in order relates their activity with Him, in the sense, the knowledge's acquisition is alw ays in abidance’s frame work of Him.
Read in the name of your Lord who created,67
In connection with the case, Mahdi Ghulsyani in his book entitled “The Holy Quran and the sciences of nature” suggested the criteria of beneficial sciences, among them;68 First, it can rise up its knowledge of Allah, as Rasulullah saw' stated;
“Actually, Allah is obeyed and worshiped by science, likewise the goodness o f the world and the hereafter together with science as wickedness the world and the hereafter because of ignorance
66 Hanna Djumhana Bustaman, Integrasi Psikologi dengan Islam; Menuju Psikologi Islami, Pustaka Pelajar, Yogyakarta, 1997, page 66 - 6S
1,7 Mahmud Y. Zayid, op. cit., page 457
Second, it is effectively helped growing Islam society and realized its purpose.
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‘'"And exalted the word of Allah”69 70 And hadith from our great prophet:
“Anyone who died when looking for science to revived Islam, in heaven he is o f the same under the prophets”
Third, it can be guided others, as Rasulullah statement;
“Allah will attached to those who carry on me. He is asked; ‘who are carry on you?’ He answered : ‘They are who revived my prescribes and taught to Allah ’s server.
Fourth, it can be problem solving in human society. Rasulullah saw., stated :
“everyone is Allah‘s family, and those who most in loved by Him is those who most beneficial for His family'’
Therefore, as the nature of science is good for human, so its implementation should produce goodness for human it self. Because it is Allah’s light that is showed by the Lord to the heart of human that He want. It is the intellectual quotient of man. Actually, someone is called intellectual if he or she possess a good motivation always gaining knowledge and science.
69 Mahmud Y. Zayid, op. c it, page 136
have uniqueness and superiority among others. In other words the perfection of human places on their capacity to realize them “sell" as the creature that different from others through their attitude or behavior. In Quraish ShihabV1 research, the Quran uses three words that shows human being; 1) the words that consist of letter a!if, nun and sin such as
insan, ins, nas or imas. 2) Used the word Basyar and 3) used words
Ham Adam or Zuriyal Adam.
The word Basyar is taken from the root of word that in first means appearance of something kindly and beautify. From the same root of word born the word basyarah that means leather. Human namely basyar because their leather different from others. The Quran used this word 36 times in singular and once in dual. It shows human from physical side and its similarity with all of mankind. Sura Al-Kahfl (18): 110
‘7 am but a mortal like your selves’"11
In other side, there are many verses of the Quran used the word to beckon that human creation process as basyar through the steps up to reach adulthood levels : Sura Ar- Rum(30):20 * *
Quraish Shihab, Wawasan A t Qur'an : Tafsir Maudhu V atas Pelbagai Persoalan Umat, Mizan, Band"i'‘\ 1999, page 278 -280
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“A nd o f His signs is that He created you from dust and behold;
you became men and multiplied throughout the earth” ™
Multiplied here means multiply as causes of sexual activity or spread around to seek a living. Both of them are not done by the mankind except they are who have adulthood and responsibility. From that reason, Maryam a.s. expressed her miracle when she gaining children even though never be touched by basyar (adulthood person who have capacity hold sexual activity)73 74 75 the word basyirunna that is used by the Quran 2 times in sura A1 Baqarah (2): 187 means sexual activity.
Therefore, it seems that the word basyar is relates with adulthood in human life and it became able to bears responsibility. Indeed, the vigerent duties was burdened to basyar
*
“Your lord said to the angles : 7 am creating man from dry clay, fro m black molded loam”™
731bid., page 297 74 Ali Imran (3) . 47
“When your lord said to the angles: ‘I am placing on the earth one that shad he my deputy ’ 76
Clearly, that the both of verses above contains announcement from Allah SWT towards the angles about the mankind. Whereas, the word insan is taken from the root of word that means tame, harmonious and appear. This opinion, from Quranic side is more exact than them who are stated that it taken from word nasiya (forget) or nasayanusu (fluctuate).
The word insan used by the Quran to shows mankind with all totality, soul and body. Human different from others because physical, mental and intelligence differential. From those reasons almost appears questions about differential cf human and animal or other creatures that caused Allah SWT giving rights and impose upon the duty and more responsibility to the mankind. The superiority seems in some of commandment of Allah SWT among of them as follow sura A1 Isro verse 70 : sayings :
76
“We have bestowed blessings on Adam 's children and carried them by land and sea. We have provided them with good things and exalted them above many o f our creatures ”77
Sura An Nahl (16) : 5, sayings :
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the cattle He created fo r you. In them, you have warm
78
clothing and (other) benefit. And o f them you eat
Sura Yasiin (36): 71-73, sayings,
“Do they not see how among the things Our hands have made. We have created fo r them the cattle o f which they are master ? We have subjected these to them, that they may ride on some and eat the flesh o f others, and they draw other benefits and (diverse) drinks from them. Will they not give thanks?”19
Based on the perfect creation, there are gradual and principal differential between human and animal, it as follows :80
1) Gradual differential
a) Structural differential shaped on vertical arrangement of human body. Whereas in animal, generally, it arranged more similar. * 11
77 Ibid., page 207 7X Ibid., page 191 11 Ibid, page 326
K<) Hadari Nawawi, Hukekat Manusia Menurut Islam, Al
It can be found on monkey or gorilla but in move incline done horizontally.
b) Functional differential between foot and hand, that supported by harmonious hinge that had been enable to do coordinate moving and directed. Besides, the structural fingers that line up and the thumb that faced with fourth of fingers enable to handle and to use tools for seek a living. This structural supported by differential psychological quality, making human as cultured and civilized creature
c) Psychological quality differential, human have high quality more then animal, especially in thinking capacity. Even, there is an opinion said that animal is unlooses intellect creature. By their intellect or mind, human manage and control their life. In one side, it is done by creates abstractly life norms that appropriate and fulfill their dignity as human. In other side, it is done by created completeness life’s tools either institutional or material. Base on the psychological capacity, human become cultured and civilized creature in through their life individually and socially or do together.
2) Principal differential
V •> ' ' 'a ' ‘- ' A ' S “When your Lord brought fo rth descendants from (he loins o f adam 's children, and made them testify against themselves, (He said): ‘Am I not your Lord?' (hey rep lied : ‘We bear synthesis between the thinking capacity and the faith potential. Indeed, the implementation in human life, it can be found variation. The thinker men with straight conception will always rise their faith to Allah SWT. The other way, it will be loss from who that think to reluctant Him.
On the other hand, in sura al Baqarah (2): 30, Allah SWT explained about the Adam’s creation and He making him as His deputy (kholifah), it shows that human has high level than others. In this verse contains two sights about human. The first sight shows that Adam as the first mankind was made and created directly by Allah SWT, it means meaning of human life had better to seek in
its relation, those are Allah as the creator who is worshiped and human as the creature has a mission to worship of Him, as said in sura Adz Dzariat : 56, ‘7 only created mankind and the jinn that they might worship me The second sight shows Adam was given function as the vigerent in the earth. Besides, he was trusted to carry out a special instruction that the earth and mountains reluctant to received it.82 Even, the angles are ever commanded by Allah to grovel him. It is the highest dignity of human.83
Human being, those who are combines of soul and body has deep meaning philosophical. Ali Shariah as be quoted by Hanna Djumhana Bastaman, explained that the both of elements as though the opposite poles: Dust is physical elements, static, numb and its position “low”, under, whereas soul is metaphysical, dynamic, revive, and “glorious”. Dust element signs physical dimension while soul is spiritual elements of human. The poles shows that in human self contains two possibilities, there are: they can reach the highest level or plunged themselves into lowest level. In this case, human, in one side they can directed them selves considerably to glorious spiritual level but in other side they can give their physical passion that completely low free rein.84 as said in sura at-tin (95): 4-5, sayings;
82 QS. A1 Ahzab (33). 72
82 Hanna Djumhana Bostaman, Integrasi Psikologi dengan Islam; Menuju Psikologi Islami, Pustaka Pelajar, Yogyakarta, 1997, page 63
“We created man with the most noble linage and the end we shall reduce him to the lowest of the low”
The verses above explained that human have the freedom of will. They really have freedom to brought their self closer to the soul or the dust pole. The freedom of will is the special nature of human and it can not be found in others. Therefore, the superiority of human depend upon their “choosing” to act or to bear base on their knowledge. In other word when someone has decided to do a certain act, he has know exactly what the consequences. Thus, it means that the freedom is responsibilities freedom, as said in the Quran. Sura Al-Mudatsir (74): 38, sayings;
“Each soul is held in pledge for what it earns,”85 86
Therefore, it can be concluded that the best man is those who are most able to do a certain action that exactly for him, the most watched their substance requirements and distinguished from others creature. In other word, they are have emotional quotient.
\ An intellectual, the reflection of righteous man
Al-Ghazali, as be quoted by Hanna Djumhana bustaman, stated that aql (intellectuality) is human nature character It has become the control of human act. The good or the bad of human depend upon it. In human self has a congealed meat, if it is good, good its owner but if it is bad, bad its owner such was said by Rasulullah. The congealed meat is human brain, why it is brain not heart like was understand for along time? The latest research has proved that human brain has three functions: 1) rational logic function, 2) emotional intuitive function and 3) spiritual function. The third function have possibilities the brain to be determiner of human self quality. Besides, functionally, aql (intellect) has functions; analyzing, understanding, and taking learning for all of phenomena, it has function as morals motivation and its causes became distinctive between the good and the bad. The invention about regio temporalis and regio frontalis in human brain, especially its function to distinguish the good and the bad, was enable to see the harmonious relation between brain and human intellectually (aql)™ Due to that case, Allah SWT said in several verses, among of them, those are; sura ar Rad (13): 4, sura A1 Mulk (67): 10 and etc. 87 88
87 Hanna, Djumhara bostamen, op. c i t, page 81
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“/4 nd in the land, there are adjoining plots : gardens of vines and corn and palm -trees, the single and clustered. They are watered with one water. Yet we make some excel others in taste. Surely in this there are signs for men understanding ”89
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‘And they will say: “if only We listened and understood. We should not know> be among the people of hell. ”90
Besides, Allah SWT tells them (an intellectual) as righteous man,
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“The life o f this world is but a spot and a pastime. Surely better is the life to come for those who are righteous. Will you not understand?.”
“No soul can have faith except by the will o f Allah. He will visit His scourge upon the senseless”
“Have they never journeyed through the land so that they may have hearts to reason with, or ears to hear with? It is not the eyes, but the hearts in breasts that are blind”
In verses above, clearly explained that righteous man is those who have perfect intellectual that always follow their conscience which is brighten by Allah’s light (science) and it guide them choosing what is good for their life either in the world or and the hereafter. It is the spiritual quotient of man and yhe great power that possess by the mankind. Such was Allah mentioned in sura An Nur (24): 34 - 35
“We have sent down to you revelations showing you the right path, and a story about those who have gone before you and an admonition to righteous men. Allah is the light of the heavens and the earth. His light may be compared to a niche that enshrine a lamp, the lamp within a glass which (looks) as if it were a brilliant star. (It is) lit from a blessed olive tree. Neither eastern nor western. Its very oil would almost shine forth, though no fire touched it. Light upon light; Allah guides to His light whom He will. Allah sets forth parables for men He has knowledge of all things ” 91
Ibid., page 257 - 258
THE CONCEPT OF EDUCATIONAL ESSENCE
In this chapter the writer presents the concept of education a! essence which consist cf the verses of education, the Quranic perspective of education and the essence of education generally.
A. The Verses of Education
In Arabic, the words that indicates meaning of education is that;
rubba, is the verb form of furhiyah; allama, is the verb form of la 'inn: and
addaha is the verb form of la'dih. The Quran only used the words rabbet and
allama in explaining about education.1
The verb rahha means to train, to educate, and to protect. Among them, as follows;
1. Ali Imran ( 3): 51
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Allah is my God and your God: therefore serve him that is the straight path"
2. A1 Maidah (5) : 72
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1 Achmadi, Islam Sebagai Paradigma lima Pendidikan, Adilya Media, Yogyakarta, 1992, pa»e 14-15.
‘ Mahmud Y Zayid, The Quran, Dal A1 Choura, Beirut, Lebanon. 1980, page 39
Unbeliever are those that say: Allah is A!-Masih, the son o f Maryam: h'or Al- Masih him self said" 'Children o f Israel', serve Allah, my lord and your lord : He that worships other gods besides Allah shall he forbidden paradise by Allah, and his abode shall be in the fire. The evil- doers shall have no helpers
3. Al Maidah (5): 2X
"If you stretch your hand to kill me, I shall not lift mine to slay vou; for l fe a r Allah , the lord o f creation ”4.
4. Asy syu'araa (26): 77
“They are enemies to me, not so the Lord a ft he creation
5. An Nam! (27): 26
“Allah; there is no god but Him, the Lord o f the glorious throne”6.
The verb 'a! lama means to teach7. For example., the verses as follows: 1. Al Baqarah (2): 31
J Ibid, page 83 4 Ibid, page Ti
[bid, page 270 6 Ibid, Page 27^ n
He taught Adam the names all o f things and then set them before the angles, sayings; tel! Me the names all o f these, i f what von say he true " f
2. A! Baqarah (2): 151
Indeed. IVe have sent forth to you an apostle o f your own people who \. ill recite to you Our revelations and purify of your s<n, who will instruct you in the hook and in wisdom and teach you that o f which you have no knowlwdge ’
3. Ar Rahman (55) : 2
“....and taught him articulate speech"* 9 10 11
4. A1 ‘alaq (96) : 4-5
Who taught by the pen, taught man what he did not know 1
B. The Concept of Education in Quranic Perspective 1. The Definition of Education in Quranic Perspective
Education places important position in Islam. The Quran as the guidance of Moslems gave totally description about this case. Among of the words that indicated the meaning of education such as; rabha, it is the
s Mahmud Y Zayid, op. cit.. Page 4 9 Ibid, Page 16
verb form from tarbiyyah, 'allama, the verb form ta ’lim and addaba, the verb form from la 'dih.
In Arabic, the words rabba, allama, and addaba contains meanings as follows.1'
a. The word rabba (^ y j) has several meaning, among of them; to train,
to educate and to protect. The word rabba (e-Jj) means to posses, to
lead, to repair and to add; rabbaa (A>j) means to grow or to develop.
The word at tarbiyah is the masdar from rabba C yj)-According to Imam Baidawi (W. 675 H)
in his book, Anwarut tanzil wa asrarvt ta ’wil as be quoted by Achmadi, the word means delivery of thing to perfection step by step. According to Al Asfahani (W. 502) in his book, mufradatur ragib, it means make into or develop of thing through the step by step by maximally process. Furthermore, Abdur Rahman Al Bani explained explicitly, that observed from the root of language, the term at larbiyah covers of four elements.
1) To protects the growing of human nature
2) To develops all kind of potential and human comprehensiveness (especially the intelligence)
3) To addresses the human nature and potential in perfection
