THE EDUCATIO
Dr. phil. Asfa Widiyanto, MA.
Senoir Lecturer of Teacher Training and Education Faculty State Institute for Islamic Studies Salatiga
ATTENTIVE SUPERVISOR NOTES
Subject: Hanifah Risti Aini’s Graduating Paper
Dear Rector
of The State Institute for Islamic Studies Salatiga
Assalamu’alaikumWarahmatullahiWabarakatuh
After reading and correcting Hanifah Risti Aini’s graduating paper entitled “THE EDUCATIONAL THOUGHT OF IKHWAN AL-SHAFA IN THE AL-FIKR AT-TARBAWIY AL-ISLAMIY”, I have decided and would like to propose that it could be accepted by educational faculty and I hope it would be examined as soon as possible.
Wassalamu’alaikumWarahmatullahiWabarakatuh
Salatiga, September15th2016 Supervisor,
MOTTO
DEDICATION
This graduating paper is dedicated to:
1. My super woman, Siti Mahmudah and my lovely man Muryanto. Thanks for your praying, support, and everlasting love. You are the reason for me to finish this graduating paper.
2. My lovely auntNuzululRahmawati and uncle M. Abdul Haq, thanks for being second parent when I was stay away from home.
3. My sisters, Khoir, Tsalitsa and Salma, who always cheer me up and support me. 4. My beloved ones, Hade and Irma. Thanks for being a part of my life.
5. My big family of International Class Program of IAIN Salatiga, Ma’had Al
-Jami’ah IAIN Salatiga, GRAVART Salatiga, IKMAKSUTA Salatiga, GREAT
Indonesia, Syaamila Kid’s, who has spent the time together whether in happy or
difficult time.
ACKNOWLEDGEMENT
Thanks to Allah SWT, The Most Gracious and The Most Merciful because of His wonderful blessings and His Mercy, the writer can finish this graduating paper successfully. The writer hopes, as Allah allow, this paper can be blessing in the future. He always gives everything the writer need and makes everything possible. Praise and gratitude always be with Him.
Peace and salutation always be with our prophet Muhammad SAW, perfect person who has guided as from the darkness to the lightness. Hope we reach his blessing in Judgment day.
However, this success would not be achieved without supports, guidance, help, advice and encouragement both from individual and institution. Therefore, the writer would like to express the deepest gratitude to:
1. Mr. Dr. Rahmat Hariyadi, M.Pd. as the Rector of IAIN (State Institute for Islamic Studies) Salatiga.
2. Mr. Suwardi, M.Pd. as the Dean of Teacher Training and Education Faculty.
5. Mr. Dr. phil. Asfa Widiyanto, M.A. and Mr. Faizal Risdianto, M. Hum, as the writer supervisor who has patiently educated, supported, directed, and given the writer countless advices, suggestion and recommendation for this graduating paper from beginning until the end.
6. All the lecturers of IAIN Salatiga
7. All the staffs that have helped the writer in processing administration. 8. All of figures who cannot be mentioned in this limited paper.
From the bottom of her heart, the writer truly thanks to all individuals. The writer feels very fortunate because she has been surrounded by such amazing people who have helped her to accomplish her work.
Salatiga, September 15th2016
The Writer
TABLE OF CONTENTS
A. Background of the Research ..……… 1B. Problems of Study ……….. 5
C. Object of Study ……….. 6
D. Significance of the Study………... 6
E. Definition of the Key Terms………..7
F. Literature Review……….. 8
G. Methods of the Study……….... 11
H. Paper Outline ……… 15
CHAPTER II PROFILE OF IKHWAN AL-SHAFA A. Condition of Irak in 10 Century: Politic, Social Intelectual and Religiusness …….………... 17
B. Biography of Ikhwan Al-Shafa………... 18
C. Masterpiece of Ikhwan Al-Shafa………... 25
CHAPTER III EDUCATIONAL THOUGHT OF IKHWAN AL-SHAFA IN AL-FIKR AT-TARBAWIY AL-ISLAMIY
CHAPTER IV RELEVANCE OF IKHWAN AL-SHAFA’S THOUGHT OF EDUCATION ACCORDING TO MODERN EDUCATION IN INDONESIA A. Relevance of Human’s Truth ………43
C. Relevance of The Curriculum Of Education ……… 52 D. Relevance of Educator and Learner……….………...63 E. Relevance of Environment of Education……….………...65 CHAPTER V CLOSURE
A. Conclusions ...……….. 68 B. Suggestions...……….. 70
ABSTRACT
Aini, H. Risti. 2016. The Educational Thought of Ikhwan Al-Shafa in The Al-Fikr At-Tarbawy Al-Islamiyy. A Graduating paper.Teacher Training and Education Faculty.Islamic Department.State Institute for Islamic Studies (IAIN) Salatiga. Counselor: Dr. phil. Asfa Widiyanto, MA. and Faizal Risdianto, M.Hum.
Keywords:thought, education.
The thought of education can not be separated from Islamic civilization phenomenon. Because the dynamics of educational tought, while progressively or regressively, generally it is an integral part from Islamic civilization dynamics. Therefore, the
educational thought in reality submissive to the logic’s history. In Islamic education
especially, there are three principal schools of thought; conservative by Imam Ghazali, religious-rational by Ikhwan Al-Shafa, and pragmatic by IbnuKhaldun. This research focusing on what is the concept of Ikhwan Al-Shafa’s thought in
education and its relevance towards Indonesian modern education. Then the aim of this research is to know the concept of Ikhwan Al-Shafa’s thought in education and
its relevance towards Indonesian modern education.
In this research use research methodology: 1. Type of research: literature review. 2. Data resource : primary resource is Al-Fikr At-Tarbawiy Al-Islamiy’s book and
secondary resources are relevance literatures. 3. Method of study : descriptive.
CHAPTER I
INTRODUCTION
A. Background of the Research
Education in broad meaning has been implemented since human beings on earth. The development of human civilization, develops content and form also, including development of education. In line with human progress according educational thought, in a technical meaning education is the process of improving society through educational institutions (schools, colleges or other institutions), deliberately transforming cultural heritage, knowledge, values and skills from generation to generation. (Siswoyo in Ardiansyah, 2013: 1)
Marimba said that education is a guidance or conscious guidance by educators about physical and spiritual development of the students towards establishment of principal personality. (Tafsir, 2011: 24)
The different meanings and definitions of education as given above lead us to the conclusion that education may be defined as a purposive, conscious or unconscious, psychological,sociological, scientific and philosophical process, which brings about the development of the individual to the fullest extent and also the maximum development of society in such a way that both enjoy maximum happiness and prosperity. In short, education is the development of individual according to his needs and demands of society, of which he is an integral part.
In accordance to this, Ikhwan Al-Shafa is the association of philosophers that focus on the field of preaching and education. This group develops in the second century Hijria in the city of Basra, Iraq. This organizations include teaching about the basics of Islam which is based on Islamic Brotherhood (Ukhuwwah Islamiyyah),that is the attitude that sees the faith of a Muslim will not be complete unless he loves his brother like he loves himself. As an organization it has the spirit of preaching and sermons militance and very high concern for others. All the members of this association shall be teachers and preachers to others who are in the society. Herein the relevance talking about Ikhwan Al-Shafa in education. (Hidayatullah, 2003: 44)
political mission. But along with that there is also saying that the organization is a patterned myth. They prioritizes education and teaching relating to personal formation, soul and faith. (Nata, 2005: 231)
Ikhwan Al-Shafa say that the ultimate goal in education is to enhance human dignity for the good pleasure of Allah The Almighty. That is when an educated, according to the Ikhwan Al-Shafa, expected he has good morals in order to create quality human resources.
To create the goal of national education,the role of education is determine in the formation of an educated country, especially in the formation of mental attitude, because mental attitude is needed in order to process over generation.
The experts explained their views on the role of education and community demands for the implementation of quality education.
1. Sir Godfrey Thomson said that the role of education is a process of inheritance of values established from one generation to the next.
2. Al Qurtuby provide an interpretation to the demands of society in the development of science that science is a very dominant factor for maintaining religious knowledge, development and excavation also exaltating the Asma of Allah and the happiness that can be achieved with science.
3. Ibn Khaldun says that the role of education to express the communities power and work to preserve and improve the communities quality of life.
Based on the research background above, the writer interested to examine more deeply about the thought of Ikhwan Al-Shafa, especially in the field of education contained in the book Al-Fikr At-Tarbawiy Al-Islamiy and explore his thought if it is associated with the concept of todays modern education. The writer choose this book because of it has different characteristics. Discussed and develop through specific approach that is sociological-philosophical to derivate and develop thought of Islamic education based on sosio-historical Muslim’s life since the beginning era. It
means this book focusing on obsession of human education and also the aim want to achieved. Such as religious, ethic or social aim.
B. Problems of Study
This study will be focused on following problems;
1. What is the concept of Ikhwan Al-Shafa’s view of education in the Al-Fikr At-Tarbawiy A-Islamiy?
C. Object of the Study
From this research, the writer wants to achieve some objectives; they are as follows:
1. To describe Ikhwan Al-Shafa’s view of education in the Al-Fikr At-Tarbawy A-Islamiy?
2. To know the relevance of Ikhwan Al-Shafa’s view in Al-Fikr At-Tarbawy A-Islamiy towards Indonesian modern education.
D. Significance of the Study
The research can be beneficial as follows:
a. For the Writer
The findings of the research can be used as starting point in improving
writer’s comprehension about Ikhwan Al-Shafa and their thought especially in education.
b. For the Intellectual
c. For the Public
The findings of this research can be a reference for next research in the same topic.
E. Definition of the Key Terms
To clarify and keep clear of any mistakes in interpreting this research, it is necessary to explain the terms regarding with the study. To understand this study easier, the writer presents some description and explanation of related terms. They are as follows:
1. Thought is act of thingking about or considering something, an idea or opinion, or a set of ideas about a particular subject.
According to Marimba (as quote by Tafsir, 1962:19) education is the conscious guidance or leadership by educators to the development of physical and spiritual of student to form primaries behavior.
2. The Ikhwân Al-Shafa or Brethren of Purity, as their name is commonly translated, are the authors of one of the most complete medieval encyclopedias of sciences, antecedent at least two centuries to the best known in the Latin world. The encyclopedia is a collection of Epistles, the Arabic title of which isRasâ’il Ikhwân al-Safâ’ wa Khullân al-Wafâ’
(Epistles of the Pure Brethren and the Sincere Friends). Ikhwan Al-Shafa also well-known as a secret group of philosopher and mujtahidin focusing on preaching and education.
F. Literature Review
Zaid, Abu Sulaiman Muhammad ibn Masyhar al Bisti which is also known by al Maqdisi, Abu al-Hasan Ali ibn Harun al-Zanjani, Abu Ahmad al-Mihrajani, as well as al-Awqi. The names were believed to be key members of the Ikhwan Al-Shafa and author Rasa'il. An explanation is written in the epistles was revealed, this farternity is solid and has many members. Their existence is spread over a number of Islamic countries. The brothers come from a variety of professions, ranging from the royal visioner, governor, poets, merchants, nobles, scholars, lawyers, and others.
trap of hunter. Some historical sources mention that the Ikhwan is a group of thinkers expressing ideas in the realm of Islamic philosophy. This group has many names, among othersKhulan al-Wafa’, Ahl al-Adl, andAbna' al-Hamd, and build a branch in Baghdad, the capital of the Abbasid caliphate.
G. Method of the Study a. Design of the Study
According to the researchers, this study used a qualitative approach.In general terms, scientific research consist of an investigation that seek answers to a question, systematically uses a predefined set of procedures to answer the queston, collects evidence, produces findings that were not determined in advance, produces findings that are applicable beyond the immediate boundaries of the study.
And the type of research that is used is literature review, that collects data or scientific papers aimed to object of research or literature’s
data. Or a study to solve a problem that is essentially concentrated on critical and in-depth research on materials from relevant book.
depending on the situation, the literature review may evaluate the sources andadvise the reader on the most pertinent or relevant.
As for the reason researchers used a qualitative method because the method is suitable to the research to be conducted by the author, which is about the educational thought Ikhwan shafa in the book of Fikr al-att-Tarbawi Islamy. With this method the researchers expected to get an overview of educational thought Ikhwan al-sahfa and the implications for today's modern education.
b. Types of Data
There are two type of data in this study; primary data and secondary data.
Primary data source is the result of research or writings by the researchers or original theory, in this case primary data source that used by researchers is a book of Muhammad Jawwad Rida, Al-Fikr At-Tarbawiy Al-Islamiy.
thesis, survey results, historical studies, and so on. Researcher use this secondary data to strengthen and complement the discovery of information that has been collected.
c. Methods of Collecting Data
This study included literature review. Therefore the techniques of collecting data used is literary data, they are literature materials that koheran with the object discussion. The data in the literature are collected and processed in a way;
1. Collecting; collect some literature that relevant with research topic. 2. Editing; re-examination the obtained data especially in terms of
completeness, clarity and balancing of meaning between one another. 3. Organizing; organizes the data obtained with the framework that has
been needed.
d. Methods of Analyzing Data
Analyzing data in this literature review is content analysis. According to Krippendof that content analysis ia a technique to make repicable inferentions and valid depending on the context. This content analysis model is not only knowing the news content but how the news messages has been delivered till the hidden meaning ascertainable.
In accordance to Lan (2000: 42-43) mentioned research technique using analisys content method has three character impartiatly; objective, systematic and generality. Objective in this analyzing method imply a same result if this research doing by other. Systematic imply on this research categorize following the a rule already set in consistently. This requirements assuring of selection and data coding is not blur. And generalitas means that finding research has theoritic relevance.
The steps of content analysis;
1. Indentify problem of study
Problem of study is opening key word of research. There are three components; a thing investigated, certain medium and certain period. 2. Data resources
3. Operational definition
Operational definition related to analysis unit. Analysis unit determination is accordance to the topic or problem of study.
4. Code arranging and realbility check
Code doing as knowing main characteristic of categorize. 5. Determining sample and population
6. Determining method of collecting data 7. Determining analisys method
8. Analisys and data interpretation H. Paper Outline
This graduating paper will consist of five chapters. Each chapter will be discussed as follow;
Chapter I, presents introduction. In this chapter the researcher explain about the background of this research, which discusses the reasons why the researcher intends to conducting a library research of progressive assimilation pronunciation. This chapter also covers the limitation of the problem, statement of the problems, objectives of the study, definition of key terms and organization of the paper.
presented in this chapter is the explanation of figure’s biography Ikhwan Al -Shafa and the last is about their masterpiece in their era.
Chapter III, presents about educational thought of Ikhwan Al-Shafa in Al-Fikr at-Tarbawiy according to the meaning of education, aims, method, materials, students and educators.
Chapter IV, consists of analyzing Ikhwan Al-Shafa’s view in
education regarding challenge involved in modern education nowadays. Especially towards the concept of modern education in Indonesia.
CHAPTER II
PROFILE OF IKHWAN AL-SHAFA
A. Condition of Irak in 10 Century: Politics, Social Intelectual and Religiousity
In that era, developing of education categorize in second phase. Namely, phase of the development social-philosophical of islamic educational thought and still has a relevance with the establishment of Dar Al-Hikmah in the 217H /832C. The relevance can be seen by the presence of the formation of education theories in the muslim community, coincide with the emergence of Islamic school or madrassa as institution of higher education after the establishment of Dar Al-Hikmah. First madrassa was owned by Abu Hatim Bisti, who died in late of 4 H through educational theories of Ikhwan Al-Shafa.
A lot of popping movement translation also happened at that time. Translation of Greek philosophy, books of medicine, math and other discipline into Arabic. Dar Al-Hikmah spontaneity not only serves limited as an interpreter. This institution then develops into academic institution as colleges and research place. (Ridla, 2002: 30-31)
According to political issue, Basrah being in a down condition. Almost turmoil fluctuating-in and around Iraq. Abbasid caliphate at that time was centered in Iraq and headed by Al-Makmun which is in a collapse’s door.
kingdom being obsence because of political conflict and led to the insurgency, murder, rape, and pillaging who repeatedly happened and disturbing the whole community. This condition being more complicated while spread of deviated current. Basrah, as a vital town got annoyance and attack by the rioters, Zinj and Qaramithah. Moreover, because of this groups, in a day more than three hundred and thousand people was killed. (Alydrus, 2006: 261)
Insurgency that was happened is the effect of the violence and the cruelty for a long time then the stratification levelly. The community divided intofour stratum; first lining is king has authority, second lining is ministers who have ingenuity and wealth, educated middle class lining and underlining society. Uprising increasingly everywhere aggravate the situation and increase casualties. Final situation, the massive sending of a army to quell the rebellion Alawiyyin (clan who has blood relation with Prophet Muhammad) and Abbasiyyin(Abbasid followers) in Baghdad. In this incident a lot victims were died, falling drowned in the river. (Ridla, 2002: 32)
B. Biography of Ikwan Al-Shafa
According to Umar Farukh as quote by Ridla (2002: 146), this group appeared because of crisis occurring in Iraq. Some contemporer historian concluded that appearing of this group, consisting of the philosophical-moralist suppose that feud of social, political, and religion, found in diversities of religion, religious sect and ethnic in Abbasid caliphate era. They worked hard to break out the deprive variety strife and facility them in an inclusive school based on doctrine abstracted from all existing religions.
The brethren of purity or Ikhwan Al-Shafa is a group of secret muslim thinker, derived from Ismailiyyah sect and was born in the middle of Sunni communities around 4H /10C in basrah. This group existance is not totally clear because they conceal their activities. Although this group is unclear, their epistle as their masterpiece, according to Abu Hayyan Al-Tauhidi from their internal data, interferential it stems in between 347 H/958 C until 373H/983C or from quarter century of 4H. Their center activities is in Basrah, but there is also a branch of this group in Baghdad. From Basrah, Ikhwan Al-Shafa do expansion in some areas such as Iran and Quwait. This organization teach about basic of Islam based on Islamic fraternity (Ukhuwah Islamiyyah), that is loving and cares to other Muslim.
be able to uncover even reveal their identity that full of secrets. From that literature, Ikhwan Al-Shafa also defined as an organization that was founded by a group of people consisting of the philosophers. As a secret association or an organization, Ikhwan Al-Shafa focus on the field of preching and education. (Nata, 1997: 181)
Ikhwan Al-Shafa is a group of thinkers with liberal orientation whose activity is to explore and develop science and philosophy with the aim not merely for science itself, but to achieve others goals, such as forming ethical-religious community and unite many groups in a place that always ready to fight their aspirations. This ethical-religious community is the intergrating of heterogeneous Muslims. Heterogeneity characterizes this group, reflecting their common pluralistic characteristic, because consisting of elements and cross-sect or sects. (Izzati, Jurnal Al-Muta’aliyah, 2016: 99)
According to Hana Al Farukhi, name Ikhwan Al-Shafa expressed in the story of pigeon Kalillah wa Dhimmah translated by Ibn Muqaffa. As the name implies Ikhwan Al-Shafa means pure and clean brotherhood. This organization also teaches about the basics of Islam, which is based on Islamic fraternity (Ukhuwah Islamiyah) is an attitude of a Muslim will not be complete unless he loves his brother like he loves himself, fraternity solidarity, a pure court friend and also give an advice each other to reach
kitman (conceal) is one action to conceal the nature of belief which he believes or opinions that he hold and deeds to do. And thus he did not show anything to others who has different views, though in his heart what he is doing is not believed by him, so that he same with others according to their physic. (Republika, 31 Agustus 2010)
This secret group named their group as Khulan Al Wafa', Ahl al-Adl, and Abna' Al Hamdi, or also Auliya 'Allah. It may be because of political tendencies, and revealed after the authorithy of Buwaihi dynasty in Baghdad, 983C. There is a possibility of this secret group influenced by the taqiyanisme, because the base activities are around Sunni community. Perhaps, the secrecy is because they support Mu'tazila school which had been abolished by the Abbasid caliph also, Al-Mutawakil, as state school.
thought movements that arise. These conditions, causes Ikhwan Al-Shafa has limited members. They are very selective in accepting new members and only focus in some aspects. Some requirements they set in recruiting members are: have extensive in knowledge, has a big loyalty, has the sincerity, noble and all the members of this association shall be teachers and preachers to others who are in the community.
Preliminary information regarding their whereabouts was obtained from the personal diary of a scholar, Abu Hayyan al-Tauhidi. Who lived during Ikhwan gait (1023). In his book, al-Tauhidi, as quoted by Ismail and Lois Lamya al-Faruqi, lists five Ikhwan leaders. They are Rifa'ah Ibn Zaid, Abu Sulaiman Muhammad ibn al Bisti Masyhar which is also known as al-Maqdisi, Abu al-Hasan Ali ibn Harun al-Zanjani, Abu Ahmad al-Mihrajani, and Awqi. Those names were believed as a key member of the Ikhwan Al-Shafa and also author of Rasa'il.
However, some historians doubt that claim, one of them, namely al-Qifthi (1249). According to him, what is listed in the Rasa'il could invite debate. Because, the identity of the author of the epistles could not find. No wonder if it raising some speculation.
Regardless of the debate about the identity of the Brotherhood, we can not denied about their contribution to the development of the study of philosophy in the Islamic movement in the Middle Ages. The group was collecting thoughts and doctrine philosophy in the Rasa'il Ikhwan Al-Shafa that arranged like an overview or an encyclopedia of knowledge. Echoes of their work or creation is quite remarkable. This monumental creatin has influenced subsequent science encyclopedias and studied in many countries.
The emergence of Ikhwan Al-Shafa is to save society and held on the
road of happiness, is Allah’s way. According to them, the shariah has been
spotted by assortment of foolish and covered some errors. In this group there are four levels of members, namely:
2. Al-Ikhwan al-Akhyar, the group of aged 30-40 years old. At this level they've been able to maintain the brotherhood, merciful, affection, and ready to sacrifice for the sake of brotherhood (Teacher level).
3. Al-Ikhwan al-Fudhala 'al-Kiram,the group of aged 40-50 years old. In the state their position same with the sultan and the judge. They already know the rules of God as the level of the prophets.
4. Al-Kamal, the group aged 50 years and up more. They are called as the level of al-Muqarrabin min Allah, because they've been able to understand the nature of things that they have been over the nature of reality, the shari'ah and revelation as the Angel of al-Muqarrabun. (Ridla, 2002: 147)
Beside preaching and education Ikhwan Al-Shafa also pay attention to the science. According to them, knowledge and effort of looking for it, is a frontrunner among the various goodness. This is the main obligation after the recognition of the existence of Allah and the Prophet Muhammad.
This is the most important media for interpersonal relationship building morale. Teaching and educating or spread knowledge is the essence of good thing.
With this reasoning, Ismail and Lois Lamya al-Faruqi says, fraternity (Ikhwan Al-Shafa) is studying and reviewing almost all the branches of science. Then they arrange them into a single structure.
Thus, the epistle of Ikhwan Al-Shafa wrote all the fields of scholarly study. Starting from botany, genealogical, mineralogy, mathematics, geography, music law, religion, and others. Ikhwan Al-Shafa classifies
sciencebased on ethical meaning. And, from all of them, unify by Shari’a.
(Republika, 31 Agustus 2010)
C. Masterpiece of Ikhwan Al-Shafa
members of Ikhwan Al-Shafa. Through these scholars also, influence and thought of Ikhwan was brought to Andalusia.
A major theme of Ikhwan Al-Shafa in this epistle wants to restore primacy ethics of Islam. Ikhwan regard, most of human has been contaminat with the world perversity,so need to be guided to the right way.
And through philosophy, somebody can get closer to God. Therefore, Ikhwan Al-Shafa strongly encourages the establishment of a mix between Greek philosophy and sharia, as pioneered by Ibn Sina or Al-Farabi. If both of them can be fused, there will be a perfect formula. Only philosophy can provide the truth of doctrine and practical wisdom. As quote in Rasa'il. Talking about law and philosophy, this group has its own explanation. Shari'a is seen as a remedy for the sick. Similarly, a means for healing.
In other hand, philosophy also as a remedy for the healthy one, it means to keep their healthy. Philosophy also enable for humans to achieve godness and prepare for to eternity. Thus, both has a relevance. Philosophy of putting the Shari'a in its scheme, despite Shari'a reject philosophy.
According to Fakhry as quote by Izzati (2016: 104) the encyclopedia, generally, divided into four groups:
study the philosophy, because science number is the root of all science, the essence of wisdom, a source of cognition and forming elements of meaning. Epistle in this group consist (1)introduction, followed by (2)geometry, (3)astronomy, (4)music, (5)geography, (6)harmonic proportions, (7 and 8) about theoretical and practical arts, and (9) ethics.
Second group, consisting of seventeen epistles that discuss about the physical-material. All of the epistles deals with the physics of Aristotle's works. A little extra particulars psychology, epistemology, and linguistics that are not in the Aristotelian corpus.
Third group consisting of psychological-rational which discusses the principles of intellectual, intellect itself, things intelligibles, the nature of love ('ishq), the resurrection, and so on.
Fourth group, consist of fourteen epistles that discuss how to know Allah, faith and Ikhwan Al-Shafa’s way of life, nature of divine law,
prophecy, actions of ghosts, jinn and angels, political regime, and witchcraft, amulets.
min Rasail al-Ikhwan Al-Shafa (condensation of a comprehensive epsitles or the essence of Rasail Ikhwan Al-Shafa), which is also named Risalat al-Jami'ah.
Philip K. Hitti thought, the first of 52 epsitles is an introduction to the last epistles as the summary of all knowledge. These epistles using Arabic language. It shows that Arabic language at that time become a medium to spread scientific thinking. (Republika, 31 Agustus 2010)
Historians had noted that some prominent figures who are affected by the creation and the writings of Ikhwan Al-Shafa. One of them is al-Ghazali. Philosophers and scientists have even used the writings belonging to Ikhwan Al-Shafa carefully at some of the scientific literature.
CHAPTER III
EDUCATIONAL THOUGHT OF IKHWAN SHAFA IN
AL-FIKR AT-TARBAWIY AL-ISLAMIY
A. Truth of Human Being
Ikhwan Al-Shafa group has dualistic views about basic concepts of human. They made a conceptual formulation on the moral-ethical view of human. According to this group, humans were composed of physical-biological elements and elements Rohaniyah soul, then both these elements have different character and condition, but they have similarities in actions and behaviors coicidence. Because of physical-biological elements, human tend to have lasting duration in the world and live forever. While the element of soul, human tend to reach the afterlife and salvation there. Thus, human condition characterized by duality, such as life and death, sleep and wake, rememberance and ignorance, remember and forget, smart and dumb, healthy and sick, benignity and stinginess, good and evil, fear and courage, as well as sad and happy.
As quoted by Rasail Ikhwan Al-Shafa, things are already told is not solely related to the elements of physical-biological human, or merely associated with elements of spiritual soul, but with regard totality of the two elements that forming human life, think and death. Life and the ability to think caused by spiritual soul element, while deaths due to the physical-biological elements. In case,the human sleep due to physical-biological elements, conscious because of spiritual soul elements. In short, all the problems surrounding the opposite duality of human life, partly derived from physical-biological elements, others come from spiritual soul elements. That is why, things such as intelligence, knowledge, generosity, wisdom, honesty and kindness, as well as other positive things come from the clear spiritual soul, while the opposite of everything that comes from humans physical-biological elements.
Their admission about various potentials of cognitive and sensory affect the scope of moral-ethical potential toward people, as well as the diversity of cognitive-intellectual potential. Basically, morality which is based on the basic character of human beings tend to be stronger in the body, so it makes the soul easier to express in action or a particular work, more shrewd in political and so on. When somebody has basic character as the bold one, then he will find it light when faced scary things. Similiarly, when a person's has a good character on taking their self, then they will be easy to avoid restrictions. If a person is fair and has straight character, then it will be easy to arbitrate disputes, be fair and honest in their relation with others. But on the contrary, he need a lot of reflection and consideration in the foregoing, even feels hard and reluctant.
Ikhwan Al-Shafa raises their recognition about various psychomotor potential, cognitive and affective in every individuals. Ikhwan considers that social life such as functional complementary structure, in each genetic potential of human beings are systemic instruments that has function for uprighting structure or system. But unquestionable that the functions has top position and noble compared with other functions.
B. Aim of Education
Education is a process that a state preparing for youth generation to live the life and to fulfill life purpose effectively and effciently. Education is more than
awareness each individu. With that awareness, a nation heirs cultures or thought to the next generation then it can be an inspiration for them in every live aspects.
John Stuart as quote by Azra said that;
Not only does education include whatever we do our selves and whatever is done for us by others for the express purpose of bringing us nearer to the perpection of our nature; it does more in its largest acception; it comprehends even the indirect efforts produced on character on the human faculties by things of which the direct purpose are quite different.
Ki Hajar Dewantara as Indonesian figure said that education in board
meaning is an effort to develop moral, intellect, and children’s body, balance with
the nature and society.
Discussing about education in general. The writer want to explained also Islamic education according to some figures.
Dr. Yusuf al-Qardhawi give a definition about Islamic education that education for complete human; brain and heart, soul and body; moral and skill. Because isalmic education preparing for human to life to face society’s life
dynamics.
Dr. Hasan Langgulung said it’s a preparation for youth generation to
carrying forward knowledge and Islamic values balancing with the function of human for charity in the world and get the reward in the hereafter.
Both definition –education generally and Islamic education– shows differentiation. That differentiation related to the values transfered. If general education is moving a values from generation to the next generation then the values in Islamic education were from Islamic resources; Al-Qur’an, Sunna and
ijtihad(personal interpretation). (Azra, 1998: 3-5).
According to Al-Ghazali, the aim of islamic education is approaching to God, not to find a place for making money. Because if the aim of education directed not for approaching to God, it will cause malice, hatred and enmity. Similarly with Azzarnuji, argued that the aim of education must be directed to get happiness from the God, keep at a folly distance and for illiteracy to work for the sake of religion. (Alavi, 2003: 92)
According to Al-Qabisi, the aim of education is to form noble muslim. Formulation the cause of education are based on the utterance of the prophet
Muhammad SAW. “I have been sent to complete the attitude noble”. And the aim
of education according to Al-Qabisi is to make students has a good attitude and also has expertise.
According to Ibnu Sina, the aim of education ought to be directed the development of the potential owned by somebody at its perfect development, namely the development of physical, intellectual and a main character. (Nata, 2001: 67)
Meanwhile, according to Ikhwan A-Shafa, science is a description of knowledge of the soul who knew. Learning is take the potential out to be more actual as the aim of education is about moral. While the function of education is to help the student to realize the effort of self development. Totality of education is a moral activity, good moral, positive habit, convey responsibility, good at self control, respect to other, care to neighbor, feels love, empaty and others.
To know the aim of education, it can not be separted with the concept of human. Because they are subject of education. As a logical consequence, if we want to know what is the purpose of education according to Ikhwan Al-Shafa, then we need to know their definition about human. Human is in between of friendship and hostility, deficiency and sufficiency, youth and oldness, fear and hope, honesty and false, right and wrong, precision and mistake, good and bad, and duality from speech and other moral-ethic behavior.
But dualistic through human, it is not liberal, but bounded by multiform unique potential of the individu. It will be different one others. Although basic character of each individu is genetic-innate, but preference is ikhtiyari (the result of interaction with environment), so there are manydiversities between individuals, as there are talented individuals as trader, proselytizer,teachers and others.
action reflection. For example, someone with bravecharacter so he will feel lightly when he face scary moment. But if his character is timid, when he face scary moment he will think about it considerately.
Ikhwan Al-Shafa also admitted psychomotor, cognitive, and affective in each individual. They describe social life as complementary arrangement, which is every genetic-innate potential owned by human being as systemic tools that serves specific purpose because of the arrangement of its system. Undoubtedly functions of spiritual is at top hirarkhi and nobled than other functions.
Then, main point of educational goals are improving level angels, that get Allah willing. This could realize with a commitment of people behaviour, so then he was capable to reached over level of humanity approaching levels angels and approached to God. He will get the reward unexplained with words, as explained,
‘Soul do not know what is hidden to them such as pleasure, as the reason for what
they have done. Ikhwan Al-Shafa argue that the activity of education started since before the birth. Because, the condition of infants and the progress has influenced by the state of pregnancy and health condition of the mother. Thus, attention of education must be delivered since early fetal life in something intended.
islamiceducation is expected to produce a beneficial person for themselves and citizens and happy administered and develop the teachings of islam in God relationship and others. (Ridla, 1980: 155-159)
Likewise as quote by Widiyanto (2015: 61) that the concept of insan kamil (perfect human) also delivered by Hasan Langgulung as the aim of education. It is reflected to three behavior aspects; good relation between human and God, good realtion between each human, good relation with the world around. These are called educational interaction dimension as reflection of the model of complete human orinsan kamil.
C. Curriculum of Education
Mujib and Mudzakkir said that curriculum is a series of teaching strategy which used in schools to provide an opportunity of learning experience for students to achieve a result learning desired. While education curriculum of Islam is materials of Islamic education such as activities, knowledge and experience deliberate and systematic given to students in order to achieve the purpose of islamic education itself. (Izzati, 2016: 119)
Basic principles can used for arranging curriculum of Islamic education are;
a. Inculcation of the Islamic world-view in the Muslim students in Islamic or non-muslim states.
b. Provision of institutionalized educational opportunities the non-Muslim minorities in Muslim states to foster their own world-view.
c. Freedom for muslim and non-muslim to study subjects from a perspective different from their own traditional world-view. (Azra, 1993: 24-25)
Ikhwan is a group islamic scholars who devotes himself to increase education in the islamic world, by developing education program thoroughly in a series ofrasail. They firmly study science in their era and write 52 epistles that trying to connect curriculum to the philosophy sciences in islamic institute, and indeed this agroup has well-known ideology in education according to the principles of modern education. They invite to create fundamental theories in education. One of their theories is the requirement of begins on observation through five-senses before think rationally. Hence, they think that observation of five senses as a media to learn about materials of rational science that must be associated with theology.
Ikhwan Al-Shafa thought about curriculum collateral with and supported by Ibnu khaldun.
D. Educator and Learner
Ikhwan Al-Shafa put educators on strategic positioning and as main core of educational activities. They require intelligence, maturity, moral straightness, sincerity, clarity of thought, scientific ethos and not fanatic. Ikhwan al-Shafa considers that educating is the same as being a second parent, because educator is father keepers for growing and developing of student soul; as well as parents forming physical-biological, then teacher is such a mental and spiritual former. Because teacher has to feed the soul with knowledges and guiding the way of salvation and immortality, as well as what parents has done such as caring and teach how to full a necessity of living in this world. (Ridla, 2002: 169)
Accordance to the opinion of Ikhwan al-Shafa, educators in Islam are the one who responsible for developing learners potentials, which is potential affective (taste), cognitive (idea), psychomotor (intention). Educator also means adults who responsible for giving help to learners in the process of developing body and soul, in order to reach a level of maturity, capable being an independent in fulfilling its duties as the caliph of God, and be able to perform the task as socialist and individualist. (Tafsir, 2011: 74-75)
angel and teacher of angel, teacher of angel is universal soul and universal soul teacher is actual intellect, and finally Allah is the teacher of all the things. Teacher, ustadz ormu'addibin this case is in the third position.
For students (learners), Ikhwan Al-Shafa believes that every child is born with their aptitude, it means that their potential must be actualized. Then Ikhwan Al-Shafa’s thought evolved in education world that emotion and intelligence of the
educated should be developed optimaly. This is to spur learner to be more independent which is capable through everyday life until keeping tawhid in theirself.
Then will create an optimistic humans and not easily discouraged encounter of challenges. Thus creating human of long life education.
Therefore, teachers or educators have functions to help learners develop their potential optimally, either through the methodology used as well as through
science that is being studied. Educators do not have to fill learners’s brain by
educators ideas, but share with them to find a need and potential to be developed. (Ramayulis and Samsul Nizar, 2005: 103)
requires that teachers and parents set a good example, both in behavior and personality.
Ikhwan Al-Shafa argue, when a human is born their soul does not have the slightest knowledge. The process of acquiring knowledge is described Ikhwan Al-Shafa dramatically done through delegated (al-faidh). That devolution process stems from the universal soul (al-nafs al-kulliyah) to the human soul, after emanation process. In the beginning, human soul is empty, after sensory function, in proceeds humans began receiving stimulation of this sensory. All stimulation overflow into the soul. This process first entered contemplative faculties (Quwwah Hafizhat) and finally reached the narrative power ((Quwwah
Al-Nathiqat) to then be ready reproduced. (Nizar, 2002: 98-99)
Between concept of educator in Ikhwan Al-Shafa perspective and educators according to Islamic education in general equally requires that an educator is able to provide a good example (uswatun hasanah) for learner. According to An-Nahlawi human has been given a natural tendency to look for role models as a way of life.
E. Environment of Education
Environment in perspective Islam education is something that exists around children adapt. Therefore, the environment can include:
b. Social environment, such as: households, schools, and society at large.
Ki Hajar Dewantara interpret environment in simple and specific. Environment of education located in three educational institutions center. These three educational institutions are family environment, school environment, and youth organizations or social environment. (Izzati, 2016: 117)
Ikhwan Al-Shafa said that environment is very influential on moral formation and education. In Rasa'il Ikhwan Al-Shafa explained that there are two that affect a person's moral formation through innate and environmental influences.
Ikhwan Al-Shafa recommends that a child grow up in conducive environment with education, because the soul of the baby before it fills, such as clean white paper. When th soul have been filled a knowledge or belief, whether true or false, then some of them were written and difficult to be eliminated. Therefore, Ikhwan Al-Shafa demanding parents, caregivers and educators to understand the nature of sensory development of children and the steps.
accustomed to humans. With the right education, the human soul becomes sacred, not wallow sin of indulging in lust.
Ikhwan Al-Shafa’s view about baby soul like white paper. It almost same
with opinion of an empiricism figures that John Locke. John Locke well-known with theory of tabula rasa. Allah saying in Koran An Nahl verse 78;
َﻊْﻤﱠﺴﻟا ُﻢُﻜَﻟ َﻞَﻌَﺟَو ﺎًﺌْﯿَﺷ َنﻮُﻤَﻠْﻌَﺗ َﻻ ْﻢُﻜِﺗﺎَﮭﱠﻣُأ ِنﻮُﻄُﺑ ْﻦِﻣ ْﻢُﻜَﺟَﺮ ْﺧَأ ُ ﱠﷲَو
َن و ُﺮ ُﻜ ْﺸ َﺗ ْﻢ ُﻜ ﱠﻠ َﻌ َﻟ َة َﺪ ِﺌ ْﻓ َ ْﻷ ا َو َر ﺎ َﺼ ْﺑ َ ْﻷ ا َو
And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and nd intellect that perhaps you would be grateful.
Empiricism is a school that believes that humans were living and personal development is solely determined by the outside world (environment) while the influence of heredity, consider as a blank sheet, which describes that knowledge gained through experience and absorb it through our senses.
CHAPTER IV
RELEVANCE OF IKHWAN AL-SHAFA’S THOUGHT OF
EDUCATION ACCORDING TO MODERN EDUCATION IN
INDONESIA
F. Relevance of Human’s Truth
Ikhwan al-Safa views humans as intact and moral creature, composed of body and spiritual dimensions (spirit, mind, and nafs), served as khalifat Allah fi al-ardand was responsible to create community's dignity.
Ikhwan al-Safa views seems in line with the view of education that develop in Indonesia. Regarding the concept of human according to education applied in Indonesia can be seen in Law Number 20 Year 2003 on National Education System.
The truth of human according to Educational Law can be found in section 3 chapter II of National Education System of Law number 20 year 2003, which states that the functions and the aim of national education are:
Even if the section above discuss the aim of national education, but criteria of human by these aims must not be separated from his view of human itself. This is in the step mentioned in the previous section, that view of human nature would be the aim of education.
From that aim, it can be seen that national education wants to develop students' potentials to be an ideal human. The meaning of ideal human is the one whose personal integrity at least composed of 10 criterias, namely; 1) Faithful 2) fear of God The Almighty 3) noble 4) healthy 5) knowledgeable 6) skillful 7) creative 8) independently 9) democratic and 10) responsible.
Criteria of faith and fear show that humans have the essential dimensions, namely spiritual dimension. In spiritual dimension there are religious nature and human ought to live and develop in accordance with nature. Regarding religious nature implanted in human's spiritual can be seen in Al-Qur’an in Al-Araf verse 172:
ْﻢُﮭَﺘﱠﯾﱢرُذ ْﻢِھِرﻮُﮭُظ ْﻦِﻣ َمَدآ ﻲِﻨَﺑ ْﻦِﻣ َﻚﱡﺑَر َﺬَﺧَأْذِإَو
ُﺖْﺴَﻟَأ ْﻢِﮭِﺴُﻔْﻧَأ ٰﻰَﻠَﻋ ْﻢُھَﺪَﮭْﺷَأَو
َﻦﯿِﻠِﻓﺎَﻏاَﺬَٰھ ْﻦَﻋﺎﱠﻨُﻛﺎﱠﻧِإ ِﺔَﻣﺎَﯿِﻘْﻟا َم ْﻮَﯾاﻮُﻟﻮُﻘَﺘْﻧَأ ﺎَﻧْﺪِﮭَﺷ ٰﻰَﻠَﺑاﻮُﻟﺎَﻗ ۖ ْﻢُﻜﱢﺑَﺮِﺑ
And [mention] when your Lord took from the children of Adam–from their loins– their descendants and made them testify of themselves, [saying to
them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] lest you should say on the day of Resurrection, “Indeed, we were of this
Criteria of noble is a proof that human has a personality called nafs that allows humans to be good or bad then education is needed to direct it good or noble. It is needed for education humans to be good because the truth and origin of human itself is sacred. That purity shows that humans are good.
Criteria of healthy can be understood from two sides, namely physical and spiritual health. This is suggests that humans have physical dimensions that need health care and also spiritual. Physical and spiritual health is
necessary for human’s life.
Criteria of knowledgeable, skilled, and creative show that humans have a brain. By having brain it becomes, skilled and creative person. In contrast, with that knowledge, human brain has increased so the existence of theirself as a man becomes more perfect.
Criteria of independent indicate that human are individuals who should have life principle continuosly. Independent attitude does not mean individualistic, but do not have dependence in others for all things because it can lower self-esteem.
While responsible criteria can be understood in two ways, it shows that humans get a mandate being khalifat fil ardh that should be accountable for. Then these responsibilities can also be understood in its function as individual and social beings. Therefore humans are required to be responsible for all what they did either personally or to his Lord. (Kosim, 2012: 123-125)
Thus, from ten criteria written in the aim of the National Education System, explicitly is not exactly same as criteria for ideal human according to Ikhwan Al-Shafa. But in substance, these criteria does not have the distinction of opposites. Strictly, the concept of human implied in Sisdiknas has a relevance to the concept of human delivered by Ikhwan Al-Shafa.
First, Ikhwan al-Safa said that human is a creature that has a mind and has potential diversities. This view corelates with the concept of human according to National Education System, which is said that education should made human be more knowledgeable, skilled, and creative. Criteria knowledgeable, skilled and creative signifies that according to the National Education System humas as thinker who has a mind so they need and makes it possible to master knowledge, skills and creativity, thereby increasing the potential of his intelligence.
criteria of faith and fear and morality shows that the National Education Systems recognizes spiritual element because these are categorized into spiritual dimensions.
Third, according to Ikhwan Al-Shafa human besides being as individuals, they also beings social who interact with the environment. This concept is also relevant to the concept of human according to National Education System. Human independent shows that human are individuals, even if it needs others help, but should not excessive dependence to others. While humans democratic criteria according to National Education System suggests that humans are social creatures who need help, cooperation and recognition of the right of others.
G. Relevance of The Aim of Education
noble, skillful and creative. Relations between both of them has been described before in the discussion of the relevance of human truth.
Second, Ikhwan Al-Shafa argue for humans are zoon politicon, and education has function to educate people be able to live in a society well, so their knowledge and ability was able to create an advanced and moral society. In line with the National Education System requiring that education is expected to create an independent human as well as citizens of a democratic and responsible also good personality.
Third, Ikhwan Al-Shafa argue in terms of human function is the servant of God who was given the mandate to keep the earth or as the heir of the earth and also fulfill its obligations as a creature of God. As mentioned in the National Education System aims to create humans who believe and fear to Allah also trusted and responsibe with their tasks.
In the context of Indonesian-ness, relevance of ideal concept that still seems to be theoretical. Because in fact humans are seen partially. Finally, aim of educational that have been formulated are not fully achieved.
Implementation of education in Indonesia is more focused on cognitive aspects. Whereas cognitive aspects that represent potential intellect is only one part of the human personality. Finally, education is not successful to create human with noble and responsible as aspired by aim of education. In this discussion, Haidar Bagir, as quoted by Abdul Aziz (2000:16), said that religious education, which is till now delivered to students only concerned with aspects of intellectual-knowledge or cognition. This does not make the learners being humility, humble, godly human both individually and socially.
Even in Islamic schools given a knowledge, but the results are not capable enough of forming attitudes or morals learners. At school they learn about value, but when they live in outside the school, instead they found different things from what they had been learned. As if they were teach from the environment that human must live alone or invidualis, find a wealth by corruption, should talk with apology, develop business with manipulation and so on. So that these conditions slow down and kill potential in shaping a good personality. Therefore, there are extreme opinion from some people who consider that the destruction of moral or social morals of society –especially Muslim as majority in Indonesia–is concrete signs of failureness of Islamic education. Regarding to the contradiction between real conditions about Islamic education, was also deliver by Suyanto as quote by Kosim (2012:129)
“…We have claim as a religious nation. But the religiousity of the
claims was not able to make adherents have a behavior that reflects
their social piety, then there is relationships that are mutually
empowering, mutual benefit, includes tolerance, empathy and honesty
against moral values of human life as God's creatures that has the
highest rank among other creatures on this earth.”
back from the history, it will be found that acting as an agent of transformation of Western education to Indonesia is colonizers, especially the Dutch colonial. Their period of colonialize leave an understanding ingrained in Indonesian society, including Muslim communities especially in education.
Even we recognize that Western view of human contrary with views of Islamic education, the influence mostly difficult to avoid. Aside from the colonial heritage as described, until the current hegemony of Western culture that strong and recognized by many countries. When the country gets a legitimate of their progress in science, then spontaneity other nations will tend to imitate the culture, include of science development. This phenomenon was already happening at the time of Ibn Khaldun, as it is written in the book he wrote, Muqaddimah, the ones who conquered will always emulate the win.
Similarly happened in Indonesia. Developing countries are still relatively feel interested to make the West as references in a variety of issues, including education. One of the educational theories developed in the West is cognitive theory. In this theory states that cognition was the most decisive for
shaping learner’s attitude and personality. Implications of this understanding
Therefore, education in Indonesia needs to be reoriented towards the aim to be achieved. Known as reorientation because of basic concept of education about aim have been clear as well as view about human, has been described before. In this case needs to rebuilt holistic-integrative paradigm. This paradigm saw education as a way to develop human potential intact. Human is seen as unity, unity of body and spirit, unity-personal being God's creatures, establish unity, contrasts, and develop their life. With this paradigm, the aim of education will introduce formation of whole human and whole society. But the most important is educational policy and its implementation
must adhere to the basic concepts of human’s truth. This is where consistency
between theory and practice needed.
H. Relevance of The Curriculum Of Education
Classification of science has been formulated by Ikhwan Al-Shafa also occurred toward education in Indonesia. If Ikhwan Al-Shafa divide science into two groups, namely naqliyah science or religion science and aqliyah science or general science. Then so do education in Indonesia; science of religion and general science. Both become part of the curriculum in Indonesia.
tafsir, hadith, history of Islamic civilization, Islamic education and Islamic preaching.
While general sciences broadly divided into three parts; first is general science patterned and naturalist with the physical universe as the object of study. These are; physics, biology, medicine, astronomy, geology, botany and others. General science in this group are more commonly referred as science. Second is patterned sociological sciences with social or human behavior as an object of study. Include this science is anthropology, sociology, politics, economics, education, communication, psychology, and others. Third, general science patterned philosophical reasoning. Philosophy, logics, art and other humanities are categorize in this group science.
In Islamic education applied in Indonesia, known as the five aspects of subject, namely;
a. Aspects of the Qur'an and the Hadith, which is discuss things related to the Qur'an and Hadith.
b. Aspects of faith or belief, which is discuss various concepts of faith that included six points pillars of faith.
d. Aspects of Islam law, which is discuss some religious concepts related to the issue of worship and muamalah.
e. Aspects of Islamic history, which is discuss historical development of Islam and can take an advantage applied in the present.
Five aspects are set out in Regulation of the Minister of National Education number 23 year 2006 on Graduates Competency Standards for Primary and Secondary Education Unit, including Islamic elementary schools as primary education, as well as MTs and Madrassa Aliyah as secondary education. Despite the pressure of competence is different, but each of these levels discussed five aspects, namely the Qur'an and the Hadith, faith, sharia, Islamic morals and history.
But in public schools, such as elementary, junior high school and high school, those materials was incorporated into field of study of Islamic Education. While at madrassa, five aspects are grouped into Qur'an-Hadith, Aqidah Akhlak, Fiqh, History of Islamic Civilization and Arabic.
In pesantren or boarding, used curriculum of madrassa. But in grouping the materials are different. Balancing to boarding policy. Like
Qur’an and Hadith, can be developed into several areas of study such as
musthalah hadith. Also faith and moral (akidah akhlak) divided into two fields of study, Fiqh and Usul Fiqh. Arabic developed into Nahwu, Sharaf, Mantiq, Bayan, Badi ', and so on. Clearly, fifth aspect as mention in Regulation of The Minister of National Education 23, 2006 achieved.
It is the same also in the college level. In Public Higher Education (PTU) as well as primary and secondary education, five aspects of the Islamic subject combined in one field of study that is Islamic Education. While atIslamic Higher Education (PTAI), those five aspects developed based on each faculty and department.
Therefore, classification of religious sciences into a form of field studies are different between public educational institutions with Islamic educational institutions. However, those five aspects of the subject integrated in Islamic studies, it is just different in portion between Islamic educational institutions with public educational institutions. (Kosim, 2012: 131-132)
competency standard. As mentioned Subject Group Competency Standards (SK-KMP) consist of groups of subjects as follows:
a. Religion and Good Attitude b. Citizenship and Personality c. Science and technology d. Aesthetics
e. Physical, Sports, and Health
From that five groups, four groups included is categorize as general science, namely;
a. Citizenship, known as a field of study Civil Education (PKN).
b. Science and technology; including subject areas of language, mathematics, science (biology, chemistry, physics), social studies (history, economics, and geography), information and communication technology (ICT), and relevant local contents.
c. Aesthetics; including field study of art and culture, skills, and relevant local local contents.
d. Physical, sports, and health, which is known as the field of study Physical Education, Sports and Health.
institutions. Each group will develop into more specific categorize. The higher education level is reached, the more developed of following fields are also becoming more specialized. This is called as science specialties.
Theoretically there is a relevance between curriculum initiated by Ikhwan Al-Shafa with curriculum developed in Indonesia, especially in classification of science. However, in the developeding subject there are some differences. It seems Ikhwan Al-Shafa wants Islamic education introduce both science groups balanced. This balance does not mean to be equal, but Islamic students get to know the sciences and does not separates between each science. Then each student must explore the field of science so they became an expert in their field. Therefore, classification of sciences according to Ikhwan Al-Shafa does not pose a dichotomy between religious science and general science.
Western science often underestimate scientific status of religious sciences, which is not considered scientific because the objects are not empirical.
The emergence of a dichotomy explained has long historical. As mentioned earlier, this dichotomy emerged in tandem with Renaissance in the West. At first the socio-religious and Western intellectual controlled by the church. The doctrine of Christianity was institutionalized and became the determining scientific truth. As an effect, some scientific findings will be considered as valid if it gets legitimacy from the church. Conversely, when contrary to church doctrine, the scientific findings are canceled for supremacy of the church. However, this condition eventually back where scientists coalition with the king to subvert the power of the church then appear a renaissance. At this time appeared secularism –separation of worldly affairs and beyond affairs– and from this secularism then appear dichotomy of science in the Western.
Subsequently, post-renaissance Western’s nations do colonialism,
without reviewing the general sciences as develop by Dutch education. In this case, Mulyadi Kartanegara argued:
When secular positivistic sciences was introduced to Islamic world through West imperialism, there was a dichotomy between the religious sciences, it is defended and developed in traditional Islamic educational institutions (pesantren) in one side, and secular sciences, as taught in public schools, government-sponsored or other parties. Traditionalists assume that general sciences isbi'ahor forbid to study because it comes from the infidels, while proponents of general science assume that religious sciences as a pseudo-scientific, or simply as a mythology that will not reach the level scientific, because it does not talk about facts but about the meaning that is not empirical. At that time, this dichotomy already happened and has caused many acute problems in our educational system. In public schools, we still know a strict separation between general sciences such as physics, mathematics, biology, sociology and others. And religious science such as tafsir, hadith, fiqh and others. as if religious only exists in the field of religious subject. While the general sciences is profone and neutral seen from a religious aspect.
