FAITH EDUCATION, ITS INFLUENCE
TOWARDS MORALITY
T H E S I S
Submitted to The Board o f Examiners in Partial Fulfillment o f The Requirement for The Degree o f Educational Islamic Studies (S. Pd. I)
in The English and Education Department
by:
AM IR C H O IR l DIN STUDENT NUMBER : 113 97 036
ENGLISH DEPARTMENT OF ISLAMIC EDUCATIONAL FACULTY STATE OF ISLAMIC STUDIES INSTITUTE (STAIN)
The Lecture of Educational Faculty State Islamic Studies Institute Salatiga
ATTENTIVE COUNSELOR NOTES Salatiga, 28 th of July 2003
Case : Amir Choiruddin's Thesis
I
Dear,
The Head of State Islamic Studies Institute Salatiga
After reading and correcting Amir Choiruddin's thesis entitled "IBNU QOYYIM ALOAUZIYAH'S CONCEPT OF
FAITH EDUCATION, ITS INFLUENCE TOWARD
MORALITY", I have decided and would like to propose that if could be accepted by the educational faculty, I hope it would be examined as soon as possible.
«oil
pSCip
jConsultant
Drs. Sa'adi, M. Aa.
STATE ISLAMIC STUDIES INSTITUTE (STAIN) SALATIGA
Jl. Stadion 03 phone (0298) 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
IBNU QOYYIM AL-JAUZIYAH’S CONCEPT OF FAITH EDUCATION ITS INFLUENCE TOWARDS MORALITY
AMIR CHOIRUDDIN 113 97 036
Has been brought to the board of examiners at August 9th 2003 M / 10 Jumadil Akhir 1424 and hereby considered to completely fulfilled the requirements of the Degree of Sarjana Pendidikan Islam (S.Pd.I) in English and Education Department
Salatiga, A ugust 9th 2003 M 10 Jumadil Akhir 1424 H
I will dedicated this small work to :
* The first j ust for my parent
(Mr. Muh. Djakun and Mrs. Sutarmi at home), who have educated me,
dearfully and patiently.
* The second for my brothers ;
MR. Asyef and family, MR. Tris and family, MR. Haramain and family, Mr.
Imam and family ; and my sister, Eny and family. From all to you, I get the
unforgettable advice. May all of us be the united family, sakinah, mawadah
wa rahmah.
* The third only for my girl friend in love
Mis Niendhartie “Az Zahra”. Although we are far, we, however, are near in
heart. My we be always in ukhuwah Islamiyah. May Allah protect us. Amiin.
* The fourth for my friendship :
My friends in Darul Amal Mosque Club, Rizqy Camp Group. May all is us
remain be the one sharing the same fate.
* The fifth for my friends :
Team of Nasheed “FASAS VOICE”, KAMMI, FSI REFLEKSI, PM
WALISONGO, AL MUJADID, Safira, Tsabita, and all friend in Salatiga.
From you, I learn much about the beauty of the familiarity and the
togetherness.
* The sixth:
All friends and all who have helped me finishing this scription. I can not
mention one by one. There is no saying uttered except “Jazakumullah katsir”.
T IT L E ... i
ATENTIVE COUNSELOR NOTES ... ii
PAGE OF CERTIFICATION ... iii
DEDICATION ... iv
M O TTO ... v
ACKNOWLEDGEMENT... vi
TABLE OF CONTENT ... vii
CHAPTER I : INTRODUCTION... 1
A. The Background of the Study ... 1
B. The Statement o f Problem ... 3
C. The Objectives and Benefit of the Study ... 3
D. Methodology of R esearch... 4
E. The Organization of the Paper of R esearch... 5
CHAPTER II : THE SOCIO-CULTURAL SETTING OF 1BNU QOYYIM AL JAUZIYAH... 8
A. The profile of Ibnu Qoyyim A1 Jauziyah... 8
1. The Biography of Ibnu Qoyyim A1 Jauziyah... 8
2. The Knowledge of Ibnu Qoyyim A1 Jauziyah ... 10
B. The Life of Ibnu Qoyyim A1 Jauziyah and the Social
2. Ibnu Qoyyim A1 Jauziyah’s D ea th ... 14
C. The Works of Ibnu Qoyyim A1 Jauziyah ... 15
1. His Works are Collected Into 97 B ooks... 15
2. His Works can be Grouped Disciplines ... 20
D. The View of Ibnu Qoyyim About Human ... 22
1. The Existence of H um an... 25
2. The Objectives of Creating Hum an... 26
3. Human is the Noblest Creature ... 27
4. The Essence o f Human Perfectness ... 28
E. The Thoughts of Ibnu Qoyyim A1 Jauziyah About the Essence Education... 28
1. The Objectives of the Faith Education... 30
2. The Integrity and the Stack Faith ... 34
3. The Results Hoped From Faith Education... 39
CHAPTER III : THEORETICAL REVIEW OF FAITH AND MORAL EDUCATION ... 42
A. The Definition o f Faith Education ... 42
B. The Sources of Faith and Moral Education ... 45
C. The Content of Faith and Moral Education ... 48
D. The Relation of Faith and Moral Education... 50
ESTABLISMENT OF MORALITY... 53
A. The Elements of Moral Building... 53
1. The View of Morality Education ... 55
2. The Goodness and the Badness of Morality ... 58
B. The Criterion of the Good D eed... 60
C. The Objectives of Morality in Ibnu Qoyyim A1 Juziyah’s V iew ... 62
1. The Morality Towards A llah... 62
2. The Morality Towards Other People ... 64
3. The Morality Towards the Environment... 65
D. The Effect of Faith Education in the Establishment of the Good M orality... 66
1. Faith, Knowledge and Morality ... 66
2. The, Effects of Felling and Thinking Senses (Syu ’uriyah and F ikriya h )... 67
3. Between the Sense and the Heart Intention ... 68
4. The Effect of Faith Education... 69
CHAPTER V : CLOSURE ... 71
A. Conclusion ... 71
B. Suggestion... 73
BIBLIOGRAPHY
APPENDIX
INTRODUCTION
A. The Background of the Study
When someone tries to memorize the events he experienced in his life,
both the suffering and the feeling of fear, he must be jerked at the happy
memory which wipes out his tear, makes him calm and forgets his suffering.
For a “mukmin” (believer), the life is not counted with the sum o f years or
days he passes, but it is counted by the achievement he reaches in the
replacing of the time. Does he thank to Allah when he feels safe or does he
defend his honor when he faces the feeling of fear, or does he effort to get
Allah’s blessing when he is barred to get it ?
With the faith education, someone can feel the sweet of Iman (faith) as
every good deed has to have a principle and clear objective, so that it can be a
faith and effort to approach Allah. In other word, the faith (Iman) he has can
become an inspiration o f the good deed realization. It is not inspired by the
passion, tradition, or by seeking the others’ praise or to reach a certain
position. The basic principle of good deed is iman (faith), and the objective is
to seek the merit and bless of Allah. This is called Al-lhtisaab or seeking the
blessing of Allah.* 1
Iman (faith) closely to relates with the intellect and revelation. The
iman (faith) which is based on the revelation is called tasdiq, that is receiving
and making true what be hears. While the iman (faith) which is based on the
intellect is called m a’rifat, that is truly knowing what he believes. Tasdiq is
based on the news, but m a'rifat is based on the deep knowledge. For Shaikh
Muhammad Abduh, it is not only tasdiq, but also ma 'rifat or deed, that is
action.2
This is based on the statement of Ibnu Qoyyim Al-Jauziyah as follows:
“Heart and body of human do need the education, so they can develop and
increase up to reach the completeness and goodness,”3 and so what is believed
in the heart is suitable with what is done by the body (jawarih).
Faith education is an effort to follow the direction o f Prophet
Muhammad peace be upon him. It is suggested by Ibnu Qoyyim as follows,
“Following the direction o f Prophet Muhammad consists o f 2 cases; making
true his treatises without any hesitation which can destroy the believe, and
making his instruction without being barred by passion which can prevent
someone from doing the instruction”.4
Based on the point of view above, the writer wants to describe how far
the influence of Faith Education on the forming of morality. In this case, the
writer takes the description from the works collection of Ibnu Qoyyim Al-
Jauziyah, and other works relating with the topic.
: Darmuin, & Rafi’udin, Konsep Integralistik Ibnu Pengetahuan dalam A! Qur'an, Mutiara Sumber Widya, 2001, page 100
3 Hasan bin AJi Al-Hijazy, Manlwj Tarbiyah Ibnu Qoyyim, Pustaka al Kautsar, 2001, page 110
Based on the background of the study above, the writer describes the
problems as follows ;
1. What is Faith Education in the view of Ibnu Qoyyim A1 Jauziyah ?
2. How is the essence of akhlak (moral) in forming the good personality ?
3. How is the influence of Faith Education on the forming of morality in the
view of Ibnu Qoyyim ?
C. Objectives and Benefit of the Study
The objectives of the study are as follows :
1. To describe what Faith Education is in view of Ibnu Qoyyim A1 Jauziyah.
2. To describe how the essence of akhlak (moral) in forming the good
personality is.
3. To describe how the influence of Faith Education on the forming of
morality in the view of Ibnu Qoyyim is.
The benefits of the study are as follow :
After reading this study, it is hoped that the readers are able to :
1. Understand about the essence of iman (faith).
2. Understand the objectives of Faith Education.
3. Understand the description of Faith Education.
4. Know the influence of Faith Education on the forming of morality in the
D. Methodology of the Research
To facilitate the steps o f the systematic work in this research, the
writer orders the frameworks as follows :
1. The kind of the research
The point o f the research in this writing takes the objects on the
aspects of the thoughts of Ibnu Qoyyim al Jauziyah as a philosophical
analysis an someone’s thought in a certain time. Methodologically, this
research uses historic factual research.5 To manage the data resulted
and gotten from the source books, this research uses qualitative
analysis.
In this research, the writer tries to follow the direction and the kind
o f the thoughts of Ibnu Qoyyim al Jauziyah. For the need, the writer will
begin with the “library research”, that is collecting the works of Ibnu
Qoyyim al-Jauziyah which of course will be suited with the topic of the
discussion. The writer will also collect the other works which are related
both with the figure and the topic discussed.
2. The Technique of Analysis and Approach
To manage the data resulted from the source books, the writer
will use the qualitative analysis, while the approaches used are as
follow :
a. The Historical Method
It is a method which is used to know the development of a
figure, both relates with the historical surrounding and the influences
he experienced and the journey of his life.6
b. The Description Method
This research describes orderly all conceptions of the books.
Thus, the writer will describe the thoughts of Ibnu Qoyyim dealing
with Faith Education in his books.
c. The Induction Method
Based on the analysis of the books content, the writer will
make some conclusions with the induction method, that is analyzing
all parts of the main conceptions, one by one, and from the relation of
each other, so that it can be made some synthetic understanding.
E. The System of Paper Presentation
To facilitate managing the problems which are discussed, the writer
will use the systematization as follow :
Chapter I : Introduction
A. The Background of the Study B. The statement of the Problem
C. The Objectives and Benefit of the Study D. Methodology of Research
E. The organization of the Paper of Research
Chapter II
Chapter III
Chapter IV
: The Socio-Cultural Setting of Ibnu Qoyyim A1 Jauziyah
Before talking Further about Faith Education, in this capter,
the writer will describe :
A. The profile of Ibnu Qoyyim A1 Jauziyah.
B. The life o f Ibnu Qoyyim A1 Jauziyah and the social setting
surounding him.
C. The works of Ibnu Qoyyim A1 Jauziyah.
D. The view of Ibnu Qoyyim A1 Jauziyah about human.
E. The thoughts of Ibnu Qoyyim A1 Jauziyah about the
essence of faith education.
: Theoretical Review of Faith and Moral Education
This chapter consists of the view of Ibnu Qoyyim about
Education. The discussions of this chapter are as follows :
A. The definition of faith education
B. The sources of faith and moral education
C. The content of faith and moral education
D. The relation of faith and moral education
: The Influence of Faith Education in the Establisment of
Morality.
This chapter consists o f analysis study of Faith Education
influence on the forming o f morality. This chapter
includes :
B. The criterion of the Good Deed.
C. The objectives of morality in Ibnu Qoyyim A1 Jauziyah’s view.
D. The effect of faith education in the establishment of the good morality
Chapter V : Closure A. Conclusion B. Suggestion Bibliography
THE SOCIO CULTURAL SETTING OF IBNU QOYYIM AL-JAUZIYAH
A. The Profile of Ibnu Qoyyim Al Jauziyah
1. The Biography of Ibnu Qoyyim Al Jauziyah
His complete name is Muhammad bin Ayub bin Sa’ad bin Haris
Az Zarri Ad Dimasyqi.1 He is more known with the call of Ibnu
Qoyyim Al-Jauziyah.
Al-Jauziyah is the name of one of schools in Damaskus which
was built by Muhyidin bin Ibn Faraj Abdurrahman Al-Jauzi, and Ibnu
Qoyyim Al-Jauziyah’s father was one of the manager of the school.2 In
this school, he started his education under the direct control of his
father.
Imam Ibnu Qoyyim was born in Damaskus, Suriah, in 691 H /
1292 M. 3 He died in Rajab 13, 751 H and he was buried in the
graveyard of Al Bab Ash Shahir, Damaskus.4
, 1 Hasan bin Ali Hasan al-Hijazy, A l I'ikruj 1'arbawy Indu Ibnu Qoyyim, Translation, Pustaka Al Kautsar, Jakarta, 2001, Page. 1
2 Ibnu Qoyyim Al Jauziyah, Thoriqul Hijratim wa Babn As Sa 'adai aim, Translation Pustaka Azzam, Jakarta, 1999, Page. IX
3 Ensiklopedi Islam, Djambatan, Jakarta, 1992, Page. 374 4 Ibnu Qoyyim Al Jauziyah, Al Fawaid, op. cii., Page.
He was bom in the era of Mamalik dynasty, exactly, one year
after Baybars and Qolawun, as the fight leaders of Moslems, who
succeeded to seize Akka City from Salib Army leaded by Frederic II in
1291 M. He lived in the Islamic era declining after khalifah Baghdad was
conguered by Hulagu Khan in 1258 M.
Since he was a child, as described by Mustofa al Maraghi in his
book “A l Fath A l Mubin”, he had been known as a firm and an
intelligent person in facing problem. People in this decade knew him as a
faithful man. He performed the obligatory prayers and all the elective
prayers well and liked reading Qur’a n .5
In his youth, he was known as a teenager who was always
curious to know knowledge so he always studied hard. He was a great
scientist and was diligent to uphold the elective midnight prayer
“tahajud”. He was crystalized in the situation of “d zik if' (engaging in
such a form of worship), to love to engage to Allah and “inabah” to
Allah, so several “ulamas” (Islamic scholars) claimed that Ibnu Qoyyim
Al Jauziyah was a sufi.6
5 Ensiklopedi Islam, Djanbatan, Jakarta, 1992, Page. 375
2. The Knowledge of Ibnu Qoyyim A1 Jauziyah
Since he was a child, he was always curious to look for any
knowledge and to associate with the Islamic leaders. He had many
teachers. Some of them were Syekh Sihabuddin An-Nablusi, Abul Hajja
Al- Maziji, Syihab al-Abid, al-Qadli Taqiyudin Sulaiman Ibnu Hamzahi,
Abu Bakar Ibn Abdud, Daim, Abu Nasr Asy Syirzi, Isa Al-Mu’tashim,
Al-Majid al-Huram, and Fathimah bin Jauhar. He got the most
knowledge from Syaikhul Islam Ibnu Taimiyah.7 8
Ibnu Qoyyim didnot only master a kind of knowlege, but as said
by his pupil, Zainuddin Ibn Rajab, he was a pious man in the fields of
Tafsir, Ushuluddin (Tauhid), Hadits, Fiqih, Ushul Fiqih, Arabic,
Kalam, Ettiquette, and Tasawuf. 8 He learned Tafsir, Ushul Fiqih and
Kalam from Syaikhul Islam Asy Syaf i al Kindi and The Famous Islamic
leaders at that time like Majduddin Al Harami, Ibnu Syaitrazi and
Kamaluddin Az Zamlakani. 9
There were many students who got some knowledge from Ibnu
Qoyyim Al Jauziyah like : Ibnu Katsir (the writer of book Al Bidayat wa
al Hanabillah ; Syamsuddin Muhammd bin Abdul Al Qahar Al Nablisi
7 Ibnu Qoyyim Al Jauziyah Shifaatu Ahli Noor, Translatain, CV. Pustaka Mantiq, Solo, 1994, Page. 11
8 Ibid., Page. 12
(the writer of Mukhtasyar Tabaqatal Hanabilah Abi Ya ’la ); Ibnu al
H adi; Taqiyuddin as Subkhi; al Hafizh adz Dzahabi; etc. 10
Some of the proofs of his great ideas are as follow :
a. He aks for returning to the Al Qur’an and Prophet tradition
(Hadits) the Islamic leaders of Salaf to return, and to leave / avoid
the difference among and to the fight the religion.
b. He asks for the Islamic leaders to think independently by
understanding the essence of syari ’ah, and to wast leave taqlid, not
only in the field of Fiqih, but also in the field of Kalam and
Tasawuf.
c. In the case of aqidah, he has independent principle; he doesnot
follow any theological sects, like about the nature of Allah, the form
of Allah, the mutasyabihat verses, the R u ’yat of Allah, the
goodness and badness, and so on. (see Madarijus Salikin).
d. He talks very much about the tosan’///issues. He says that tasawuf
is a part of the essence way, that is purifying and nurturing the self
to help up to Allah. He suggested that tasawuf is based on
Al-Qur ’an, Sunnah, A tsar Sahabat, the opinion of Ibnu Taimiyah and
the Sufis before him.
e. Ibnu Qoyyim also opposes the sect of Wihdatul Wujud. The reasons
1. Wihdatul Wujud rejects what has been determined by religion
about the form, qodim of Allah and the nature hadits.
2. Wihdatul Wujud causes rejects cancel the ta klif as it says that
the direction and the prohibition o f Allah to the human are
impossible. It views that the nature is the place of the God
Orising.
3. Wihdatul wujud rejects the character of al-Nubiyat and
al-Khalq, as it views that the God is impossible to be a caretaker
without any caretaker and to be the creator without any
created.
f. He suggests that the way to devout towards Allah passes several
terminals (muqamat), like muhasabah, taubat, ma 'rifat,
mahabbah, etc. 11
B. The Life of Ibnu Qoyyim A! Jauziyah and the Social Setting
Surrounding Him
situation o f the religion and the intelectual. It was clearly known how
the influence of Baghdad ruin, the announcement of Syuriah chalip
leading in, and the leaders who among others. There were still many
other negative effects toward the life of the society at that time.
The religion and the civilization competition between moslems
and Christians in one hand and the emergence of religious fanaticism, on
the other hand caused the religious internal conflict among moslems.
Each sect considered its ideas are the most appropriate ones while the
others arenot and the sect felt superior than the other. For the reason,
the Islamic religious leadres thought they should remind and direct the
people by passing their message imediately, although He tended to judge
them based on their perpective rather than to sit together to discuss and
to solve the appearing problems. The ways of expressing their views
were like imprisonig, isolating, and torturing.
Then, at that time, Ibnu Qoyyim proposed to the other Islamic
deries to thinking freedom, since in his view the situation of Islamic
world, especially in his country, had dived on the obstinacy which was
caused by the taglid tradition to the Islamic cleric doctrine or ”madzab
He, therefore, called upon moslems to return to and underlay all the rule
norms to fight the movement of sufi, philosophy, and b id ’ah.
He gave a great attention to the religious disfortion occured. So,
Finally the groups who were againts him felt angry and revenged
and consequently Ibnu Qoyyim got some sanctions, as received by his
teacher Ibnu Taimiyah. He was imprisioned together with his teacher in
a jail in Damaskus. They were insulted and tortured before finally
isolated in a place in the city. Ibnu Qoyyim was released after his teacher
was death. 12
2. Ibnu Qoyyim al-Jauziyyah’s Death
His death was on Wednesday night, Rajab 14 th, 751 H. His
merits were truly acquainted by the people, belonged the people of
Qodhi, whether they were leaders or the pious people. They believed
very much is him and they lost him. The people performed corpse prayer
“shalat jamaah" for him after midday prayer “sholat dhuhur” at the
mosque “jam i ’atul Umawi al Kabir”, Damaskus. The mosque is located
near the complex of al Bab Ash S\haqir Graveyard. It seemed that he
was buried besides the burial of his mother in Damaskus. 13
May Allah honor him in His Heaven and trasform his ideas for all
of us.
12 Ibnu Qoyyim Al Jauziyah, Masyaahid al-Khalq f t al M a’syiyah, Translation, Pustaka Azzam, Jakarta, 2001, Page. 18, 23, 24
T»---C. The Works of Ibnu Qoyyim Al Jauziyah
1. His Works are collected into 97 books. Some of them are as Follow :
1. The book of At-Tahbir Lima Yuhillu wa Yuhramu min Libasit Tahrir.
2. The book ofM iftahu Daris s a ’adahwaM ansuru Wilayati Ahli Ilmu
wa Iradah.
3. The book of Tahdzib Sunan Abi Dawud.
4. The book of Aimanul Qur 'an.
5. The book of Ijtim aul Juyus Al-lslamiyah Ala Harbi Mu 'atthilah wa
Jahmiyah.
6. The book of Ma 'rifatur Ruh wa Nafs.
7. The book of At-Ta 'liq Ala Ahkam.
8. The book of Tuhfatu Nazilin Bijiwari Rabbil ‘Alamin.
9. The book of Al-ljtihad wa Taklid.
10. The book of Fi Ahkami Ahli Milal.
11. The book of Safaru Hijrataini wa Babu Sa 'adataini.
12. The book of Marah Hi Sairin Baina Manazili (Mada-rijus Salikin)
lyyaka Na ’budu wa lyyaka Nastain.
13. The book of Akdu Muhkamil Ahibba’ Baina Kalimi Thayyibwa
Amal Shalih Al-Marfu ila Rabbis Sama ’.
14. The book of Syarhu Asmai Kitabil Aziz.
16. The book of ZadulM a 'a d fi Hadyi Khairil Ibad.
17. The book of Jalaul Afinam f i Dzikri Shalati Wassalam ala Khairil
Anam wa Bayam Ahaditsiha wa Illalihaa.
18. The book of Bayam D alil ala Istighnai Musabaqoh Anit Tahlil.
19. The book of NakdulM ankul wa Muhki Mumayyiz BainalM ardudu
wa Makbul.
20. The book of 7llamul Muwaqiin an Rabbil A lamin.
21. The book of Badaiul Fawaid.
22. The book of As-Syafiyatus Kafiyah M l Intishari lil Firqah
ati-Naziyah.
23. The book of Ash-Shawaiq al-Munazzalah alal Jahmiyah wo
Muatthilah.
24. The book of Arwah ila Biladil Arab.
25. The book of Nuzhatul Mustaqim wa Raudhatil Muhibbin.
26. The book of Ad-Da "wad Dawa ’.
27. The book of TuhfatulM aududfi Ahkamil Maulud.
28. The book of Mashayidus Syaithan.
29. The book of At-Turuq al-Hukumiyah.
30. The book of R af'ul Yadain fis Shalat.
31. Kitab Nikahul Muhrim.
34. The book of Uddatus Shabirin.
35. The book of Al-Kabair.
36. The book of Hukmu Tariki Shalat.
37. The book of Nural Mukmin wa Hayatuhu.
38. The book of Ighmami Hilali Ramadhan.
39. The book of Jawabat Abidi Shalban wa anna Ma hamma Alai hi
D iem s Syaithan.
40. The book of B uslam l Kimiyai Min Arbaina Wajhan.
41. The book of Al-Farqu Baina Khullah wa Mahabbah wa
Munadhiratul Khalil Lilqaumihi.
42. The book of Al-Kalimatul Thayyib wa Amal Shalih.
43. The book of Al-Fathul Qudsy.
44. The book of At-TuhfatulM akkiyah.
45. The book of Asmaul Our 'an.
46. The book of Syarhu Asmaul Husna.
47. The book ofM asail At-Tharabilisiyah.
48. The book of Ash-ShiratulM ustaqiem fi Ahkamil Ahlil Jahiem.
49. The book of Kitabut Tha ’un.
50. The book of Ar-Risalah Al-Halabiyah Fit Thariqah
al-Muhammadiyah.
51. The book of Al-Furusiyah Al-Muhammadiyah.
53. The book of Iqtidhau Dzikir bi Hushuli Khair wa D a f’i Syar ’i.
54. The book of Kasyful Ghitha 'an Hukmi Simail Ghina.
55. The book of Ar-Risalah As-Syafiyah f i AsrarilMuawwidzataini.
56. The book o fM aaniynl Adawat wa Huruf.
57. The book of Asmaul M uallafati Ibnu Taimiyah.
58. The book of Ushulut Tafsir.
59. The book of Al-Alam bit Tizait Turuqil Ahkam.
60. The book of Ighatsatul Lahfan f i Hukmi Thalqil Ghadban.
61. The book of Al-ljaz.
62. The book of Tadbiru Riasah f t l Qawaid A l-Hukmiyah Bid Dzakai
Al-Fatihah.
63. The book of Al-Jami Baina Sunan wa Atsar.
64. The book of Al-Jawabus Syafii liman S a ’ala Ani Tsamratil D u ’ai
Idza kana ma Qad Quddira Waqiun.
65. The book of Al-Hamil Hal Tahidhu Am La ?
66. The book of Al-Hawy.
67. The book of Hukmu Tafdhil Ba 'dil Aulad Ala Ba 'di f i Athiyah.
68. The book of Dawaul Qulub.
69. The book of Rabiul Abrarfits Shalati Alan Nabiyi Mukhtar.
70. The book of Risalati Ibnu Qayyim lla Ahadi Ikhwani.
11. The book of Ar-Risalah At-Tabukiyah.
73. The book of Ar-Ruh.
74. The book of As-Sunnah wal Bid'ah.
75. The book oiSyifa yl ‘A lii f i M asail Qadha wa Qadar wal Hikma wal
Ta 'lil.
76. The book of Ash-Shabr was Sakan.
77. The book of Tibbul Qulub.
78. The book of At-Tibbun Nabawy.
79. The book of Thariqatul Bashair ila hadiqati Sarair f i Nudzumil
Kabair.
80. The book o f Thalaqul Haid.
81. The book of Al-Fatawa.
82. The book of Al-Falhu Makkiy.
83. The book of Al-Furusiyah.
84. The book of Al-Furusiyah Asy-Syar 'iyah.
85. The book of Fadlul Ilm i wa Ahluhu.
86. The book of Fawaidun f i Kalam Ala Hadits Ghumamah wa Haditsi
Ghuzalah Wadh-Dhabbi wa Ghairihi.
87. The book oiAl-Fctwaid.
88. The book of Qurratu 'Uyunil M uhibbin wa Raudhatul Qulubil
‘Arifin.
89. The book o f Kafiyatus Shafiyatun fi nahwi.
91 .The book of Al-M anarul M uniffi Shahih wa Dhaif.
92. The book o f Muqiadha Siyasahfi Syarhi N ikatil Hamasah.
93. The book of Al-Mauridus Shaft wa D hilli Wafte.
94. The book o f Maulidun Nabi Shallallahu Alaihi wa Sallam.
95. The book of Al-Mahd.
96. The book of Al-Muhaddzab.
97. The book of Hidayatul hayari f t Ajwabati Yahudi wa Nashara.
Besides that there are still many other works of him in the forms
of essay and paper. 14
2. His works can be grouped into these following disciplines :
a. In the field of Kalam science :
1) Syifa al \alii f t masail al Qadha ’ wal A l Qadar Kairo 1323 H
2) A l Ruh, Hiderabad 1318 H
3) A l Shawa ’i/c al M ursalat ‘ala al Jam iat wa A l
M autalaf
4) Ijma 'al jususy al Ismaliyat 'ala Gasw al mu 'athalat wa al
Jami 'at.
5) A l Syafiyat al Kafiyat al Ihtishan li al Firwat al Wahiyat.
6) Hadi al Arwah ila Bilad al Ifrah.
b. In the field of Fiqih science Ushul Fiqih :
1) I 'lam al Nuqi 'in ‘an Rabit 'al ‘lamin, juz 1 - 4
2) A l Thuruq al Hukmiat f i al Siyasat al Syari’at, Kairo,
1318 H.
3) A l Shalat wa Ahkam Tarikuha
4) Bayan al dalil ala Istiqn al Musabaqat ‘an at Tahlil
5) R a f’u al yadain di al Shalat
6) Nikah al Muhrim
7) Hukum Iman H ilal Ramadhan
8) A l tahrir fm a yahilu wa yahrumu min libus al Hari r.
9) A l G ha t sah al Latifan fi H u km Thalaq al Gadban Kairo
1318 H.
c. In the field of tasaw uf:
1) Madarij al Salikin Syaih Kitab M anzail al Sairinjuz 1, 2, 3,
Kairo, 1331 H.
2) Iddat a l Shabirin
3) Zakhirat al Syakiron
4) A l Fawaid
5) Raudhat a l Muhibbin wa Nazhat al Musytaqin
d. In the field of History :
1) Akhbar al Nisa
D. The View of Ibnu Qoyyim about Human
By searching the thoughts of Ibnu Qoyyim al Jauzivah about
human, it can be said clearly that human is the object of tarbiyah
(educational) undertaking it self, in which it consists of several elements
relating to among others. The ideal education is that which can fullfill
every need of the elements. The elements are soul heart, mind, and
physic.
By describing the view of Ibnu Qoyyim al-Jauziyah about human,
we will get a lot of help to respond and justify several thoughts of the
educational experts about human because in fact they have different
thoughts and views, since they view human from different paradigms
based on their own philosophy and belief.
a. The Views of Ibnu Qoyyim Al Jauziyah about human are as follow :
1) Ibnu Qoyyim says, “Human was created by Allah from a
handful of soil, “while the creation which can be seen, he is
from a drop of water”. It is the sign of the grandeur of Allah
showing Allah’s existence, hegemony, wisdom, science, and
the perfectness of His character. Allah is the creator (of
human) and the place return”. 15
2) Human was created by Allah from a clump of the soil elements
which has good, bad, dirty, contemtible, and noble aspects.
That happened when Allah directed the angels Jibril to hand
the clump, then angel covered the clump until became “the soil
in it”. The soul was blowed into the soil clump and it formed,
into blood clot, flesh clot, and became the creature which could
speak. Then Allah instructed the angels to honor “sujud”
(perform the bow) him. And Allah taught him about what he
knew not or science and the ’’name” of everything.
This process shows the pecualiarity and the superiority of
human. It is also expressed by Ibnu Qoyyim in his book, “Allah
regards human as a special creature than the others on the earth. It
is because Allah created human directly from Allah’s own hand and
blows the soul into him, teachers the names of all creatures honor
and instructs all angels to him”. 16
This is also said in the commandment of Allah :
’’That makes everything which Allah creats as well as possible and that begins the creation of human from soil. Then Allah makes human’s descendent from the essence of water, that is sperm. Then Allah perfects the human and winds the soil and makes you sense of hearing, eyesight, and heart; but just little o f you who would thank”. 17
From the statements above it can be concluded th a t:
1) Human becomes noble because of his intelligence, knowledge,
understanding, and his ability in speaking.
2) Human has the ability to learn as he is given the devices of
learning.
3) Human has some pecularities because of having the tendency
and character which can help him in doing his good deeds.
Ibnu Qoyyim’s ideas which justify the previous statements
are as follows :
’’The evilness striking down to human is something which is just happened and is not the natural creation it is indeed.,
However, if there is character in the human’s soul the evill
will disappear easily and he will return to be kind and safe since the
evil is caused by his misfortune. 18
17 Ibid., Page. 12
1) Human has the strength of passion and genitals
Ibnu Qoyyim al Jauziyyah says, “notice how Allah unites the
man and woman and makes them fall in love each other, and
directs them into the passion and endearment, which becomes
the means of children creation and their forming. 19
2) Human has speculiarity in form and face.
Ibnu Qoyyim r. a. says, “Indeed, Allah has given His
endowment by creating the human in the best form”. 20
3) The commands of Allah go on until the human faces Allah.
4) Human is a unity which cannot be devided. He consists of
heart,mind,and physic.
1. The Existence of Human
According to Ibnu Qoyyim, the essence o f human is the unity of
several elements which relate among others, and it is impossible to part
thorn. The elements are heart, mind, and physic. It can be seen from one
of his elements : ”The essence of human existence is on his heart and
mind and not, in his physical body”. 21
19 Hasan bin Ali Hasan al-Hijazy, Al F ikrufTurbaw ylnda Ibnu Qoyyim, Translation, Pustaka Al Kautsar, Jakarta, 2001, Page. 1
20M u ’assasahA rRisalah, op. cit., Page. 73
However, it does not mean that every element can work alone
and be parted. It is as the essence of human does not only consists of the
body which has any relation with the soul. The essence of human is in his
body structure in which the elements are united and related among other.
That is called Tarhib I/ahiyah (the arrangement / the structure
from Allah). It is mentioned in Qur’an in Sura A1 Infithar 7 - 8 :
’’Allah has created you then completes your happening and
makes your body structure balanced. In any from Allah intends,
then Allah organizes your body”. 22
2. The Objectives of Creating Human
Human is the main object of educational framework, so an ideal
education can be the objective of the creation. Then, what is human
created for ? Ibnu Qoyyim answers this question as his saying “They are
created in order that he knows the essence of their God, acknowledges
oneness o f God, devouts to God, loves Good and is willing to Allah, and
undertakes all His directions and avoids all His prohibition. That is the
objective of human creation. All his fortunates will be nothing except
returning to human himself’. 23
22 R. H. A. Soenaijo, op. cit., Page
In Quran Allah commands.
”1 do not creat genie and human except to devout to Me”. )In
Sura Adz Dzariyat : 256) 24
Thus, it is clear that the main objective of human creation is to
devout to Allah, and the devouting needs the knowledge about the
essence, names and characters o f Allah, and about His directions as well
as His prohibitions.
3. Human Is The Noblest Creature
Ibnu Qoyyim al Jauziyyah describes about Allah’s glory given to
human; Allah gives human the joy and ability to seek knowledge. Allah
also gives the ability to communicate through two means, those are oral
and written. Allah creates human in very good form and in balanced
body measurement. This differs from the other creaturs. Human has the
ability to seek knowledge and ability to think and furnish himself with
the good and noble moral. 25
He also mentions that Allah’s glory given to human is that
human is created as the calipah of earth. Allah teaches human
knowledge, so equipped with the knowledge human can manage
whatever which is on the earth for being used by him. 26
24 R. H. A. Soenarjo, op. tit., Page.
The ability of having knowledge is a bless of Allah for human.
Having sense of hearing, eyesight, and intelligence is also the glory of
Allah given to human. 27
4. The Essence of Human Perfectness
Making human as the creature having perfect personality is the
main objective which will be realized in the field of education. While the
essence of the perfectness is kept in the ubudiyah attitude to Allah. If
human has had such attitude (always devout to Allah), he will get the
perfectness. Allah commands :
’’Please devout to Me, as this is the stright way”. (Q. S. Yaasin :
6 1 )28
Ibnu Qoyyim himself says that the main objective of education is
to plant the ubudiyah atitude just to Allah, because by Allah’s help,
human is able to reach the perfectness, happiness and safety. 29
E. The Thoughts of Ibnu Qoyyim A! Jauziyah about the Essence of Faith
Education
In the view of Ibnu Qoyyim, the objects of Faith Education, is human
behavior. To discuss the matter, the writer will review the meaning of faith to
know his view about the human’s behavior which becomes the object of
education and the human prototypes which will be embodied in the
educational framework.
27 Ibid., Page. 74
28 R. H. A. Soenaijo, op. cit., Page, 712
Imun (faith), lexically, is At-Tashdiq (to correct), Ats-Tsiqoh (to
believe) and to receive the rules. While according to its terminology, the
creed is an oral expression, planted in the innermost heart, and proved
physically. He says, ”It is indeed that creed is the innermost belief in heart
and spoken verbally, while the utterance consists of the utterance of heart
and oral, and the hart and physical deeds”. 30
The role of heart is the most important for the existence of human.
The existence and the function of heart is clearly affirmed by the prophet
Muhammad SAW, as follow :
5
’’Please remember that in the human body, there is a blood clot of blood, in which if it is good, all body will be good ; and if is broken, all body will be broken. Please know that the blood clot is heart”. (Affirmed the Prophet Muhammad)
The concept of faith expressed by Syaikh Muhammad Abduh, that is
that the real faith is gotten through the valid argument and the trustworthy
knowledge (a/ ilm) as there is a valid integration among faith, knowledge,
and good deed.31
30 Hasan bin Ali A1 Hijazy, Manhqj Tarbiyah Ibnu Qoyyim, Pustaka Al Kautsar, 2001, Page. 105
1. The Objectives of the Faith Education
After comprehending the of essence education, that is a set of
activities accomplished by an educator to keep the pupil’s faith in order
that what is believed and what is concealed in his heart is suitable with
what is done by his body. Let us now observe the objectives of faith
education. The objectives are as follow :
a. The human’s serving towards Allah Ta’ala is in order that the
human makes himself servant of his God (Allah), as human is not
created except to devout to Allah as Allah’s saying :
/ ^ / / X
”1 do not create the genie and human except to devout to
Me”. (Adz Dzariyat: 56)
This education has notified to the human about his responsibility
burdened for him.32
b. To create the personals who believe only to Allah ta’ala and who
have the useful knowledge which is then proved with the good
deed. He claims to the human to do good deed and they are to be
patient to suffer in the way of the mission. All the human’s activities
must be done based embodiment of Allah’s sayings.
c. To discharge that all the deeds undertaken based on the deep
obidience and the innermost self reliance and based on the love to
Allah belongs to one of the God deed directions. Ibnu Qoyyim
suggests : ’’The form of devout is built on two foundations namely :
the improved love and obidience which belong to Allah deed
directions”. 34
The improved soul covers two dimensions, they are :
1) The improved soul must be framed in the improved and
definite state.
2) The improved soul must characterize the innermost improved
d. To keep and protect the oral, and physical attitude and heart trigger
from everything which elicits Allah’s anger, in order that every deed
done by the parts of body remain in the way of the love and the
bless of Allah, and it is controlled by the feeling of shame to Allah.
33 Ibid., Page. 112 34 Jawabul Kafie, Page. 95
35 Ibnu Qoyyim Al Jauziyah, Mendulang Faidah dari Lautan Ilmu, Pustaka Al Kautsar, 1999, Page. 204
believe, perform good deeds, to be patient and advise each
other”. 33
Ibnu Qoyyim says that the oneself reliance about the autonomy of
Allah in making fortunate and misfortunate, in giving and
preventing the bless, in creating and giving the livelihood, in
giving life and making death, will result the resignation to Allah in
his heart, and the result o f the resignation will appear in his life.36
The fortress of the oral attitude is by saying something
eliciting some benefits, like chanting repeatedly, apologizing to
Allah, reading Allah’s Book, advising each other, and talking
based on the useful knowledge.37
e. To make all one’s activities suitable to the bless of Allah. For this
purpose, Allah instructs the prophet and reveals His book and His
rules in order that all activities discharged by the servants (human)
are suitable to the bless and the love to A llah.38
The smile o f the relation between “faith” and “Allah’s
bless” is absolutly fundamental, that is, the faith is the foundation
o f the good deed realization and the factor making the case.39 It is
said by the saying of the prophet Muhammad SAW in this
tradition :
36 Hasan Ali AI Hijazy, Manhaj Tarbiyah Ibnu Qoyyim, Page. 114 37 Ibnu Qoyyim Al Jauziyah, Siraman Ruhani, Lentera Bastitama, Jakarta, 1992, Page. 12
j jJ j U ^ (3 ^y>
’’Whoever performing ’’shalat” in lailulul qodar might because of the faith and hoping the bless of Allah”. (Experienced by Bukhori)
What does ’’Faith” mean here is the believ that human is
responsible to perform good deeds and Allah is the only actor
giving the responsibility.
f. To create the humans comfort in their life in thie world as well as
in the hereafter, by keeping and educating them, therefore they
may regard Allah ta’ala as the only Dzal to be loved and the only
destination of all their activities. This is suitable with Ibnu
Qoyyim’s statements as follow :
’’The cases of human life and the happiness, even the happiness of angel, genie, and all creatures having live and feeling, cannot be reached except by making Allah the only Dzal to be devouted and worshiped, and the aim of every activity”. 40
The saying of Allah in Quran :
’’Please look for what is given for you (the happiness) of hereafter, and don’t forget your happiness from the world joy, and behave well to other people as Allah has behaved well to you, and don’t do the damage on the earth, and actually Allah doesn’t like the people who do the damage”. (A1 Qashash: 77)
The revelation was revealed to prophet Muhammad to
guide and direct human in order to undertake good deed, to make
the earth prosper and to avoid the deed which causes the ruin of the
earth and to trigger human to perform the good deed beside
remaining to perform deed useful for life in here after and to
devout to Allah.41
2. The Integrity and the Stack of Faith
The soul of is created by Allah Ta’ala equipped with spirit and
ability to apply the benevolent service and disavowal, even it has the
freedom to choose and determine its own way of life.
Islam teaches that one’s belief or faith must be proved by
worshiping and obeying Allah’s rules which have been explained
through His commandments which were revealed to the prophet
Muhammad. Thus, the embodiment of the devotion and of the rules is
manifestation of one’s faith.42
a. The Integrity of a Moslem Faith
One’s faith integrity may be entailed through the deep
devotion tc Allah and the obeyance to His instruction which is
underlayed on the innermost faith. This is the faith whic bears the
charity.43
41 Ibid., Page, xxiii
Allah says:
exactly comprehend, the essence and the purpose of their creation.
They are created only to devout to Allah ; besides they do
understand the goal of the devotion. In addition they also realize
that in achieving their goals, they will encounter any bothers and
band which are unpredictable. The obstacles are the desires which
deeply implated within their heart.
Therefore, they should always take care it purely as well as
control their passion, so they are prompted to devout to Allah and
may control their own desires..44
Human has responsibility to direct and guide himself and
the others based on the rules having been prescribed by Allah.
Consequently their life will be appropriate with His regulations
which is comprehensive and completed. Therefore, His rules must
be followed. 45
44 Abdul Hamid Al Bilali, Penyucian Jiwa, Metode Tabi’in, Pustaka Al Kautsar, 2000, Page. 13
They might not neglect each of he God’s gift and His bless,
and they also could not under estimate the God’s endowment in this
world. All the merit given to them must be used appropriately since
life in the earth is not the final purpose. They should make use of
everything given accordance with his way to reach the eternal life in
the here after. Allah says :
’’And the life in this world is just the joke and the play, but
the true life is the life in thereafter, if you they know”. (A1
Ankabut: 64)
Humans, then should perform good deed as a way to thank
Allah, for he has been giving anything they need. They should
end.ervour to avoid and perform all ill gotten deeds because they do
understand that the God is not willing to them. All his gifts are to be
enjoyed and thanked and should be made used of performing merit
to all His creatures in the w orld46
If the integrity of faith has been truly affirmed in heart there
is no opportunity anymore to undertake all gotten deeds. It is
different from person whose faith is still up and down or tends to
down. Tauhid (the witness of the the oneness of God) is the only
way for the Sunatullah (law of Allah) for the human. This can put
the violence away except the tauhid (the acknowledgement the
oneness of God). It can save us from any misfortunaty. It is the
place for all creatures to depend on, and it is the form of fortress.
b. The Stack of Faith
According to the writer, the stack o f faith is because human
is covered by the illness of proud in himself, so that he forgets the
essence of life, that is to devout to Allah ta 'ala. 47
Human depends on his passion. It may control their all acts.
He is bent down and obeys under the passion proud, and he always
does anything according to the instruction and the eager of his
passion. He is unlucky in the world and in hereafter. For him, there
will be hell for his final place. It is also for the people who hope the
hereafter safety, but they under estimate to follow the way which
will direct them to the hereafter safety.48
Imam A1 Hafidz Adz Dzahabi, in his book Sairu I ’laam An
Nubalaa, Juz 4, page 601, suggests that piety depends on the
merit ; and the merit depends on the one’s comprehension and it
follows the true way. All of them, however, will be meaningless if
they are not performed sincerely.49
47 Ibnu Qoyyim Al Jauziyah, M endulang Faidah dari Lautan Ilmu, Pustaka Al Kautsar, 1999, Page. 32
48 Abdul Hamid Al Bilali, op. cit., Page. 13
Faith will not be firm except if it is based on our love to the
directions of Allah and the willingness to leave His prohibitions. It
means that we have to release off two troubles from our soul. The
two troubles are as follows :
1) The deminuttion of hostility and the fack of being forced, so
our passion is parallel with Allah’s rules.
2) The spiritual low desease, wasting time, and lazyness.30
As said by the prophet of Allah :
’’The faith of someone is not perfect until his passion
follows what I bring”.
The basis of merit and happiness of all people is the
perfectness of the life and the gleam. Thus, life and gleam is the
basis of all merits.* 51
With Allah’s bless, someone has to protect himself from
Allah’s misfortune. He has to request Allah’s protection. He is
aware, if he keeps him self away from Allah, he will get troubles,
there is no way to repent, except because of Allah’s bless and help.
All everything is the power the of Allah, not the power of
human.52
Ibid., Page. 15
Ibnu Qoyyim Al Jauziyah, Keajaiban Hati, Pustaka Azzam, 2000,
3. The Results Hoped From Faith Education
After describing the integrity and the stackness of the faith, here,
the writer will suggest several results of the faith education. They are as
follows :
a. Someone who endevours to perform the faith education will get the
reply of merit from Allah and the bless of Allah, and will enjoy the
heaven which is never seen, never heard, and never thought in his
mind. It is described in Hadits quoted by Abu Hurairah r. a, and
said in Quran :
’’There is none knowing what is hidden for them, that is, kinds of enjoyment freshing the sight of eyes as the reply of what they have done”. (As Sajdah : 17)53
b. Someone who performs the faith education will get relieved and
will feel the beauty of life in the world, and will get the enjoyment in
hereafter. Ibnu Qoyyim says that the people who do the good deed
will be in the eternal enjoyment although they have the difficult life
in the world. While the people who do bad deed will be in the hell,
although they get the excitement in the world. The beauty is not
determined by the wealth of materials, children and family, it is
determined by how someone receives the gift of Allah. 53 54
The saying of Allah :
^ ..
”If Allah is eager to give a direction to someone, of Allah will make him patient to (have Islam religion); and if Allah is eager to give the digression to someone, so Allah makes him inpatient and narrow as if he was climbing the sky. That’s how Allah gives the fortune to the unbelievers”. (A1 An’am : 125)
Actually, the beauty of life is the heaven in the world ; it cannot be
reached except with the patience. So, what is comfort better than
the patience ? And what is fortune narrower than the impatience ? 55
c. The people who do the faith education will have the gleamface.
Their life will be happy and they will reach the heaven comfort in
the hereafter. Allah says :
’’And Allah gives the reply to them because of (their)
patience with the heaven and (the cloth) of silk”. (A1
Insaan: 12)
Ibnu Qoyyim suggests : ’’The people who are always patient will
get two comforts : the beautiful body (that is the face which is
always gleam), and the beautiful life (that is the happiness of the life). This reprisal is suitable with their deed in the world, because
they always purify their heart by following Islamic regulations and discharge internal purification by shaping the essence o f faith” . 56 d. Their heart will be safe from the hesitancy and suspicion and from
the other heart troubles. The heart will be full o f the gleam, thank and always remember to Allah. Ibnu Qoyyim says : ’’W hen the heart has been critalized w ith the faith, it will be full o f thank and fear to Allah. So it becom es the true alive w ith the real tranquality” . 57 e. They who perform the faith education, will have the peace in and
tranqual soul as they repent. It is because in the repentance, there is the tranquality as the oponent o f d ep ressio n ..58
57 Ibnu Qoyyim, Manhaj Tarbiyah Ibnu Qoyyim, Page. 129 58 Ibid., Page. 222
59 Look, Jawabul Kcifie Ibnu Qoyyim,Page. 75
THEORETICAL REVIEW OF FAITH AND MORAL EDUCATION
A. The Definition of Faith Education
After describing the essence of faith, now, the writer will talk about
the meaning of faith education. It is a set of activities and job which is done
by murobbi (educators) to the pupils in keeping their faith.
Thus, the faith education is ”an effort to make the pupil to obey all
directions of Allah and to follow the prophet Muhammad SAW”. 1
It is like the saying of Allah in Qur’an as follow
urii
Ci
W / ^ ^
(•-■
O-ujj
’’Please obey to Allah and obey to the prophet and be careful. If you
turn away, so please know that the duty of our is only delivering the
clear message of Allah” . (A1 Maidah : 92)
There are many kinds of human which are the objects of the faith
education. Their nature and character differ each other according to the level
and the volume of their faith. Among them directly receive the directions just
by being informed the news to them about the truth of the prophet of Allah
without being given the proofs showing the truth, like Abu Bakar Ash
Shiddiq r. a. He directly received the directions / the truth of Allah’s prophet.
1 Hasan bin Ali A1 Hijazy, M anhaj Tarbiyah Ibnu Qayyim, Pustaka Azzam, Jakarta, 2001, Page. ilO
The soul can be pure by obeying all Allah’s directions and it can
also be dirty by doing the sins. It is as mentioned in Quran As Sura Asy
Syams : 9 - 10 :
”Be lucky for the people who empire their soul and be unlucky for the
people who make is dirty”. (Asy Syams : 9 - 10) 2
But actually, these kinds of human types and characters do help the
job of an educator, as an educator who has known the character of the pupil
will easily determine the form of education which is suitable with the
character. He will also easily lift the pupil to the higher and the better level
Human is dealt with his faith and it goes along with the difference in
doing the requirements of the four cases ; those are science, utterance,
delivering news, and must. They have Islam belief (faith) as in Islam the deed
follows I'iiqod and requires it, and the faith (iman) is I ’tiqod and it is
followed by the deed and I'tiq o d on the both (iman and Islam)”. 3
Then no Dzohir (externally) deed, whereas there is no band, the
proof of the break of the internal or the proof that there is no faith. The lack
of deed shows the lack of faith and the strenght of deed shows the strenght of
faith. Faith is the heart and the core of Islam.4
2Ibid., Page. 111
3 Syaikh Sholeh Syadi, M enggapai Manisnya Iman, Pustaka Azzam, 2001, Page. 67
By describing the faith education like that, which is suitable with the
pattern o f the prophet education, it is clear for us that he is the first and the
best educator. He has educated his community with the save, balanced and
comprehensive education which makes them able to perform their roles in
this world and develop his sayings in the life. So, it is proper that they get
the degree given by Allah as in Quran :
’’You are the best community born for human, direct to the goodness
and prevent the badness and believe to Allah”. (Ali Imron : 110)5
The prophet Muhammad educator the individuals in his community
and directs with the direction which he explains in his saying :
”Say that 1 believe to Allah, and then hold on the directions firmly”.
So that, if someone performs it, there must be, in himself, a faith
level which is the logical consequence of these duties, that will cause the
global correctness which becomes the source o f the faith light, also result
the growth and light which becomes the base of the development of the faith
brances in the heart of believer, If someone performs (does) the deed
suitable with the direction, it will consequently cause of the growth o f faith
in his heart. 6
B. The Sources of Faith and Moral Education
After discussing about the definition of faith education, the writer
will describe about the sources of faith and moral education. It is rather
same with the discussion of the bless level of someone, he sources of
human’s knowledge are Quran, the prophet’s sayings, and sciences. If there
was no prophet delegated by Allah, there would not be any useful sciences.
The sciences which are from the prophet become the need o f human, as the
need towards the prophet is the primary need, even it is the need over other
primary needs.
Allah revealed (gave) to Prophet Muhammad two revelations which
have to be believed and done by all people. The two revelations are The
Book (Quran) and The wisdom (Al Hikmah).7 It is in the saying of Allah
below :
( \ \ Y' I
’’And Allah has revealed The Book (Kitab) and the Wisdom
(Hikmah) for your”. (An N isa: 113)
With the potency of intellect (mind), human can seek the truth,
although the intellect is not the only source o f the truth. The truth can be
reached through the scientific and philosophical approach. Then it is needed
the revelation to guide the truth. It is believed as the source of the truth from
Allah. It includes the wide space consisting of anjus and ajfuq. The truth of
the revelation is got through the faith approach which is between intellect
and is the source of science. The both relate each other and are never
contrasted. The intellect, with its power, is able to open the science which is
rational, while the revelation completes it with the object not only rational
but also symrational.8
So, the sources o f the faith education have two tracks which explain
and estimate each other. The two tracts are
(1) The words of Allah , and
(2) The works of Allah.
The science is developed in order to perform the belief o f God in
controlling the nature and its content, so that the more the science of
someone us, the more the guidance of God is. The higher science of
someone has, the more he knows about his position as God’s human.
Therefore, science can give the pragmatic value if it can thicken the faith of
someone and grow the creativity and productivity in his life as the caliph of
Allah on the earth.9
R Abdurrahman Saleh Abdullah, Education Theory a Qur 'anie Out Look, Mekah Mukaromah Umul Quro University, 1992, Page. 101
The saying of Prophet Muhammad SAW which is referring of the
moral education towards the good morality is as follow :
LU-ibjl j*
’’Whoever whose science is more, but the direction of God to him isnot more, he is farer and faree from Allah”. (Experienced by Dailami
from Ali)10
We can not say whether a bearing baby has good or bad moral. The
moral education occured through the experience and habit, which is planted
from chilhood by the parents It has to be occustomed in the life, it has to be
suitable with the moral values, which is limited from the educator and the
child has to get the exercises of it.
In the moral education, the religion plays the important role, as the
moral values which come from the religion must be fix, never changed. It
must be remembered, however, the understanding of religion is not
automatically. It is different from morality. There are many people
understanding religion but the moral is bad, and there are many people not
understanding religion but the moral is good.11 For it, the writer will quote
the opinion of two famous experts about the source of faith and moral
education. Those are as follows :
10 Abdurrahman Saleh Abdullah, Education Theory a Qur 'anie Out Look, Mekah Mukaromah Umul Quro University, 1992, Page. 101
1. Opinion of Albert Einstein, “Science without religion is lame, religion
without science is blind”. 12 *
2. Opinion of Imam Syafi’i :
’’whenever my science is added, I know more and more about my
stupidness”. 11
From the opinions above, it can be known that the faith and moral
education, need each other, and the combination of the both will form a
wisdom. It is because the faith and moral education only comes from Allah
in the form of Quran and Sunatullah.
C. The Content of Faith and Moral Education
Before talking about the content of faith and moral education, the
writer will express the aim of the faith education first. The main aim is to
help the purity o f the human nature and the protect it in order not to fall into
the evils and to realize himself to be the servant of Allah Ta 'ala.
12 Zakiah Daradjat, Ilm u Jiwa Agama, Bulan Bintang, Jakarta, 1973, Page. 84
13
So that, in every education, there must be moral education and the
education of the healthy personality. The foundation and the objective of the
moral education must be firm. Education is a process to take care and
develop those potencies. It efforts to whom the actualization of the
potencies owned by the pupils. The potency is as the human “nature”.
The content of the faith and moral education consist of severall
aspects which are important to educate and perfect the pupil’s personality.
The first aspect is which is proposed to the soul and the forming of the
personality, which gives the awareness to the pupil to custom doing the
directions of Allah, and leaving the prohibitions, and which is appropriate
with the religion doctrines, so the pupil will have pure religious soul. 14
The second aspect is planting of good morality in oneself of the
pupil and which erases and fights bad morality and which creats happiness.
The third one is hat he faith education is a process to reach a level of
perfectness, that is the level of having faith and deep knowledge while doing
good deed.
The fourth’s that the faith education is to direct the way of
interacting with the other people politely and of having good morality.
The fifth aspect is the educational principle to help and educate the
pupil on the level of faith and piety with good morality which is described
into education of competency of faith, Islam and ikhsan.
