PART I
INTRODUCTION
1.1
Background
Learning is a special activity that is carried out in order to optimize the
function of the human mind. By optimizing the function of sense, then little by
little one's behavior and thought patterns will lead to better things. This
change causes the study are extremely vital in advancing the process of
civilization of a nation. Because of the importance of learning function, then
a lot of learning and learning theory formulated by scientists. Particularly in
the Islamic world, the characters that have a lot of good theories to be
applied. The application of these theories is helpful to achieve excellence in
teaching and learning process.
Among
the Islamic leaders who contributed a lot of thought in the field of education
is Al-Ghozali. He has a great attention to the spread of science and teaching.
This is because, according to him, science and teaching is a means for the
dissemination of the main properties, refining the soul and draw closer to
Allah SWT. Theories about education Al-Ghozali very comprehensively. That
includes ways to acquire knowledge, about curriculum, instruction and student.
The hallmark of his thoughts on education is, the emphasis on the purpose of
education itself. Al-Ghazali made Islam and Sufism as the foundation of all his
thoughts.
1.2
Problem Formulation
In order for our discussion in this paper is not run of the subtitles, it helps
authors formulate the issues to be discussed, among others:
ü
A brief biography of al-Ghazali
ü
intellectual work of al-Ghazali
ü
The idea of education
CHAPTER
II
DISCUSSION
2.1
A Brief Biography of Imam al-Ghazali
Al-Ghazali
is eminent thinkers whose life history and his views have been widely exposed
and examined by the author both in Arabic, English, and other world languages,
including Indonesian. It is appropriate for the subsequent generation of
thinkers, because by examining the ideas of the JV terdahululahdapat discovered
and developed new ideas.
His
full name is Abu Hamid Muhammad ibn Muhammad ibn Muhammad al-Ghazali Ath-Tusi
al-Naysaburi. [1] He was born in Tus, a city in Khorasan Persia in 450 H or
1058 AD in her accumulated expertise as a philosopher, Sufi, and educators.
Al-Ghazali arrange some tome to revive the religious sciences. Al-Ghazali was
the son of a Sufi who wara 'who worked as a wool mill and sold themselves in
the characters in Tus. [2]
In
his childhood, Al-Ghazali studied the science of jurisprudence in his own
country at the Sheikh Ahmad bin Muhammad Al-Razikani. Then he went to the area
Jurjan and learn to Imam Abu Nasar Al Ismaili. After studying some science in
the country, Al-Ghozali then went to Naisaburi and studied at Imam Haramain. It
was there began to appear signs of brain exceptional sharpness. He can master
the basic science of the time, such as logic of science, philosophy and
jurisprudence Madzhab Shafi. Imam Haramain very heartened to have students like
Al-Ghozali. So that at one point he said: "Al-Ghozali is the endless ocean
....". [3] and give the title as one who has a very broad knowledge like
"nan drown in the sea". [4] where the imam al-Ghazali start his
career as a writer and here precisely he studied theory and practice of Sufism
to Abu 'Ali al-Fadl ibn Muhammad ibn' Ali al-Farmadhi. [5]
Al-Ghazali's
participation in a discussion with a group of scholars and intellectuals in the
presence of Al-Mulk Nidzam bring huge profits for him. Al-Mulk Nidzam promised
to lift Al-Ghazali as a professor at the University, which he founded in
Baghdad in 484 or 1091 AD After four years at the university, he decided to
quit teaching and left Baghdad. After that he went to Sham, live in Jami Umawi
with total life filled with worship, proceed to the desert to leave the
luxuries of life and steeped in religion.
From
there, he returned to Baghdad to return to teaching. In addition to teaching,
he also diligently writing a book or books. Authored the first book is
"Al-Munqidz min al-Dhalal". After ten years in Baghdad, he went to
Naysaburi and busy teaching there. In a time not long after that he died in Tus
city kelahiranya on Monday, 14 Jumada End H. 505 or 1111 AD [6]
2.2
The intellectual work of Imam al-Ghazali
Many intellectual works written by the priest al-Ghazali. Such works are
concrete evidence will be intelligence and breadth of his knowledge imam
al-Ghazali. According Daudi quoted by al-caliphs, al-Ghazali's intellectual
works include philosophy, metaphysics, physics, human, moral theory, and the
theory ma'rifah. [7] Al-Ghazali authored many books in various disciplines.
Essay-essay includes Fiqh, Usul Fiqh, Kalam Science, Theology The Salaf, a
refutation of the Inner, Debate Science, Philosophy, and in particular
explaining the purpose of philosophy as well as a refutation of the
philosophers, logic, Sufism, morality and psychology.
Kitab
Al-Ghazali's works most is Ihya 'Ulumuddin (Turning Religious Sciences), this
essay several years studied carefully in the Sham, Jerusalem, Hajaz, and Tus.
His work contains a beautiful blend between jurisprudence, mysticism and
philosophy; famous not only among Muslims but also in the Western world.
Another
book, Al-Munqidz min al-Dhalal (Rescue of Heresy) contains the history of the
development of the mind and the latter reflects his attitude towards some sort
of science as well as the way to reach God. Among the many modern writers who
follow in the footsteps of Al-Ghazali in his autobiography wrote. [8]
The works of al-Ghazali there are divide as follows:
Ø
In the field of philosophy; Maqasid al-Falasifah, Tafahut al-Falasifah,
Al-Ma'rif al-'Aqliyah.
Ø
In the field of religion; Ihya 'Ulumuddin, Al-Munqidz min al-Dhalal, Minhaj
al-Abidin.
Ø
In The Morals of Sufism; Mizan al-Amal, Kitab al-Arbaeen, Mishkat al-Anwar,
Al-Adab al-Din fi, Ar-Risala al-Laduniyah.
Ø
In The State of the Union; Mustazhiri, Sirr al-Alamin, Advice al-Muluk, Suluk
al-saltanat.
In
addition to the above works, actually there are many other works, such as
al-'ilm Mi'yar, Fatihat al-Kitab, Jawahir al-Qur'an, al-Qisthas al-Mustaqim,
and others. Since the number of intellectual works of Imam al-Ghazali, he later
dubbed the Hujjah al-Islam (proof of the truth of Islam), Zayn al-Din
(religious ornaments). [9] And there is also a dub him with Shaykh al Suffiyin
and Imam al-Murabin . [10] They were extolling the comment, "Without his
presence, religious sciences, morals and tasauf the past century has long faded
light. [11]
2.3
Thinking about the Imam al-Ghazali Education
Systematically thought al-Ghazali has its own style. He clearly and completely
disclose education as a system consisting of several components. The totality
of his views include the nature of the purpose of education, educators,
learners, materials, curriculum, and methods of education. [12]
Actually thinking about the imam al-Ghazali education and learning can be seen
from at least three books essay, namely Fatihat al-Kitab, Ayyuha al-Walad and
Ihya 'Ulum ad-Din. Al-Ghazali was a figure of scholars who are very attentive
to the process of spreading knowledge and pendidikann. He argues that the
spread of knowledge and education are the main means to broadcast virtue,
nourishes the soul, and taqarrub to God. [13]
2.3.1
Objectives of Education and Learning According to Imam al-Ghazali
The purpose of education and learning and mental development by Al-Ghazali
there are two, namely: human perfection which leads to the approach to God, as
well as human perfection which leads to the happiness of the world and the
hereafter. That's why he wants to teach people to keep them up to the targets
which is the ultimate goal and purpose of education. [14]
In
another editorial stated, that the purpose of education according to al Ghozali
is to draw closer to God, not to seek kedududukan and splendor of the world
alone. Because, if the purpose of education is not geared towards God, it can
lead to envy, hatred and hostility. [15] This formulation such purpose in
accordance with the Word of God about the purpose of the creation of man, which
reads:
وما خلقت ٱلجن وٱلإنس إلا ليعبدون ۞
"Tidakalah
I created the jinn and mankind except to worship Me." [16]
A
teacher can formulate an objective activity well, if he understood the
underlying philosophy. The formulation will further define aspects of the
curriculum, methods, and others. From the results of a study of Al-Ghazali's
ideas can be seen clearly that the ultimate goal to be achieved through
education, there are two, namely:
· The achievement of human perfection
which leads to the approach to God.
· Human perfection which leads to the
happiness of the world and the hereafter.
Therefore,
he aspires to teach people that they arrive at the target which is the ultimate
goal and purpose of education. That goal seemed nuanced religious and moral,
without neglecting worldly problems. However, in addition to the religious
character of which is a specific characteristic of Islamic education with
emphasis on keruhanian side. The trend is in line with the philosophy of
Al-Ghazali patterned Sufism. It is not wrong if the educational goals is the
perfection of the human world and the hereafter. Humans will arrive at this
level only by mastering keutamaam nature through science. The virtue that will
make happy in the world and closer to Allah so happy in the Hereafter.
Therefore, for his master of science including educational purposes, given the
content of the value and enjoyment of human derived from it. [17]
The
purpose of education according to Al-Ghazali should lead to the realization of
religious and moral goals with an emphasis on the acquisition of virtue points
and takarrub (closer) to God [18], not only to achieve a high position or gain
worldly grandeur.
According
to Al-Imam al-Ghazali Rasyidin classify the purpose of education and learning
to three main orientations, namely:
· The purpose of studying ppengetahuan
solely to science that alone, that if a person holding an inquiry into science,
then he will see her delicacy. Therefore knowledge is sought for science
itself.
· The purpose of education and learning
is to form a noble character.
· The purpose of education is to
achieve happiness in this world and hereafter. Because of the Hereafter and
happiness erta way to draw closer to God was not able to be passed except by
science. [19]
2.3.2
pendangan Imam al-Ghazali about the Educator
According
to al-Ghazali educators are those who have sought to educate, enhance, refine
and purify the heart so as to be close to khaliqnya. [20] Therefore, it appears
that in general, the teacher in charge and responsible as the Apostle, which
deliver students and making educated man that is capable of performing the
duties of humanity and divinity tasks. He does not simply pass on the subject
matter, but also responsible also provide insight to the students in order to
become a man who is able to assess the backwardness, explore science and create
an interesting and enjoyable lingkungna. [21]
In an educational process any educator is a must. Highly meritorious educators
and role in a process of education and learning that Al-Ghazali formulate
properties owned by educators including teachers should be smart, perfect
sense, and both her virtues; with perfection sense a teacher can have in-depth
knowledge and with good morals he can set an example and role model for his
students.
According
to Al-Ghazali, who can be entrusted with the task of teachers to teach in
addition to intelligent and perfectly good minds too strong moral and physical.
With the perfection of reason he can have a variety of science in depth, with a
sociopathic can be an example and role model for the students, and the teachers
have the physical strength to carry out the task of teaching, educating and
directing his children. [22]
Al-Ghazali put educator or teacher in a high position. According to him,
teaching job is a job that most muliasekaligus greatest task. In his
explanation, al-Ghazali said: "Being noble on earth is the human, and the
core part of the noblest man is his heart. The teacher in charge of refining,
decorate, purify, and escorted to draw closer to Allah. Because it teaches is
another form of servitude to Allah. [23]
In
addition to understanding and common properties kendaknya educators also have
special characteristics and specific tasks including:
· The nature of love.
· Teaching with sincerity and not
expect from his wages.
· Using subtle language when teaching.
· Directing students in something that
suits their interests, talents, and abilities of students.
· Respect other people's opinions and
abilities.
· Know and appreciate the difference
potential of students.
In
line with the importance of achieving the goal of education as mentioned above,
al-Ghazali also describes the characteristics that educators should implement
education. These characteristics are:
• Teachers must love his own kandungnay
like love child.
• Teachers do not expect material
(wage) as the main purpose of teaching.
· Teachers should remind his students
that the goal in studying not for pride or to seek personal gain, but to draw
closer to God.
· Teachers should encourage his
students to search for useful sciences
· Teachers should teach lessons in
accordance with the intellectual and comprehension protege.
· Teachers should be able to instill
faith into personal protege, so that the mind of the students will be inspired
by the faith, and others.
2.3.3
Students according to Imam al-Ghazali
In Islam, seeking knowledge is an obligation for every Muslim, both men and
women. Therefore, according to the imam al-Ghazali, seeking knowledge is a must
for every Muslim. That means that every Muslim is essentially a learner or
student of knowledge. [24] Al-Ghazali very stressed on the importance of moral
and ethical quality of students. He expects to students in order to rid itself
of the behavior of low and evil deeds. Because knowledge is the heart of
worship and divine nature, and science that can only be entered into a child
who has a clean heart.
In line with the principle that science demands it as worship and draw closer
to God, then to the desired pupil as the following:
· Glorifying teacher and be humble.
· Feeling a building with other
students is a building that love each other and help and compassion.
· Keep away from studying the various
schools which can lead to error.
· Learning is not just one type that is
not useful alone, but studying various sciences.
The characteristics of these students seem also still be seen from the
perspective of Sufism. These characteristics to the present would still need to
be supplemented with more traits leads to creativity and excitement in
learning. [25]
In
relation to learners, more Al-Ghazali explained that they are servants of God
who has provided potential or disposition to believe in Him. Nature was
deliberately prepared by God in accordance with human events, which essentially
matches the character does tend to Islam. [26]
2.3.4
Curriculum and Learning Materials according to Imam al-Ghazali
The curriculum in question is the curriculum in the strict sense, ie
seperanngkat knowledge provided by educators to students. Al-Ghazali's opinion
of the curriculum can be seen from the view of knowledge he shared in several
viewpoints. Al-Ghazali divides knowledge into three parts, namely:
*
Science reprehensible, is the science that there is no benefit in this world
and in the hereafter, as augury, magic, and science shamanism. When this
knowledge learned will bring harm to those who have it and others and will
doubt the existence of God.
*
Science is commendable, for example, the science of monotheism and religion.
When this knowledge learned will bring people to the holy spirit of humility
and evil net, and can draw closer to Allah SWT.
*
Science is commendable to some extent and should not be explored because it can
lead to shock faith, like philosophy.
Of
the three groups of science, Al-Ghazali divides into two parts as seen from its
interests, namely:
· Science fard (obligatory) which
should be known by all Muslims, which is the science of religion.
· Science fardhu kifayah learned by
some Muslims to facilitate the worldly affairs, such as: arithmetic, medicine,
engineering, agricultural science and industry. [27]
2.3.5
Learning Method according to Imam al-Ghazali
Al-Ghazali
very stressed on the importance of preparation of teaching materials by
teachers. He also stressed that teachers must practice the teachings
dijarkannya. Another point regarding the importance of a teacher in order to
draw attention to develop and teach a lesson by working with the students in
this way, the teacher has to provide facilities and opportunities for students
to understand the lesson materials diajarakan.
Al-Ghazali further reminded the teachers in order to avoid the presentation of
learning materials are complicated and difficult for beginning students, and
asked the teachers to start the lesson of the easiest and simplest to the
kemata difficult and complex subject. Al-Ghazali further reminded that teachers
pay attention to the power level of the child's mind, explain the lesson in a
way that clearly, and teach science in a way gradually.
In the teaching of science, an educator must put pressure on the business
guidance and habituation that science which teaches not only understood,
dominated or dimili by learners, but the knowledge was practiced in their life.
Al-Ghazali strongly emphasize the importance of changes in behavior, especially
behavior. [28]
Al-Ghazali's attention to the teaching method is more devoted to the teaching
of religious education for children. For this he has cited an exemplary method
for children's mental, moral development, and cultivation of virtue in the
properties themselves. Teaching methods according to Al-Ghazali can be divided
into two parts between religious education and moral education. [29]
Method
of religious education according to Al-Ghazali in principle starts with
memorizing and understanding, then proceed with confidence and justification,
after the enforcement of the arguments and extensive details particulars
strengthen creed. Al-Ghazali argued that religious education should begin to be
taught to children as early as possible. For in these years, a child has
received the preparation of religious beliefs solely with mengimankan only and
are not required to seek their argument. While it is related to moral
education, teaching should lead to the formation of a noble character.
Al-Ghazali said that morality is an attitude that is rooted in the soul that
will give birth to a variety of good deeds with a simple and easy without the
need of thought and consideration. [30]
CHAPTER III
PROBLEM
ANALYSIS
Educational
thinking promoted by Al-Ghozali more emphasis on the aspect of character
development and teacher education role model to his students. As for how to get
the science, Al-Ghozali have two kinds of approaches, namely: education with
human guidance (Ta'lim Humanities), and education that directly receive
guidance from Allah (Ta'lim Rabbani).
In
the human study groups there are two kinds of approaches, namely: external. In
this external approach a man can acquire knowledge from a teacher, from a variety
of information and news that he had, from the literature or books that he has
read and so forth. While the internal approach, an attempt can gain knowledge
by thinking about something intensely and continuously. When applied in the
fields of science, for example: science is divided into two, namely: dhoruri
science (the science that no longer requires thinking long), and nadhori
science (the science that still require research, hypothesis and others). Then
it can be concluded that the field covered in the external approach is science
dhoruri, and Internal approach is nadhori science.
This
is what distinguishes the position of Muslims who have knowledge with
unbelievers who have knowledge. Muslims who have knowledge, to be closer to God
because in addition to getting the science they also get guidance from Allah.
As with the unbelievers, even though they were blessed with science very much
by God, but they are not given Hidayah by Him, so that they stay on the path
error. This is in accordance with the words of the Prophet, which means:
"An
increased knowledge but does not increase the prompts, then that person will be
farther away from God".
Al-Ghazali
has given ideas perfect education. So that, if practiced will be able to
improve the quality of education. All studies were carried out by Al-Ghozali
about education very comprehensively. However, when viewed from the absence of
clear learning theory, it would be nice if it was applied to a method of
learning that is relevant to the times that have been developing this. However,
by not eliminating the theories that have been established and good, so small
flaws in the methods of learning can be improved.
CHAPTER
IV
CLOSING
4.1
Conclusions
From the above, it can take several conclusions authors:
ü
The nature of the purpose of education
According
to him, education in the process should lead to the approach to God and leads
people to achieve his goal in life is a happy world and ahirat.
ü
Educators
According
to al-Ghazali educators are those who have sought to educate, enhance, refine
and purify the heart so as to be close to khaliqnya.
ü
Learners
Al-Ghazali
very stressed on the importance of moral and ethical quality of students. He
expects to students in order to rid itself of the behavior of low and evil
deeds.
ü
Curriculum
Unravel
the curriculum according to al-Ghazali, there are two. First, the
classification of the sciences and the second, his thoughts on the following
human innate potential.
ü
educational method.
Al-Ghazali
very stressed on the importance of preparation of teaching materials by
teachers. The importance of a teacher in order to draw attention to develop and
teach a lesson. Avoiding the presentation of learning materials are complicated
and difficult for beginning students.
4.2
Criticism & Suggestions
From
this short paper we hopefully can benefit us all we generally private. The good
comes from God, and the arrival of our poor. And we are aware that our paper is
far from perfect, is still a lot of errors from various sides, so we harafkan
his suggestions and constructive criticism, for further improvement papers.
REFERENCES
1.
Al-Karim Qur'anul and Terjemahnya
2.
Al-Ghazali. Pearls Ihya` Ulumuddin, trans by Irwan Kurniawan, Bandung: Mizan,
2001.
3.
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011.
4.
Fathiyah Hassan Sulaiman Al-Ghazali Education Concepts, trans by Ahmad Hakim
and M. Imam Aziz, Jakarta: To Script, 1986.
5.
Al-Rasyidin and H. samsul Nizar, Filasat Islamic Educational Approach
Historical, Theoretical, Practical, Jakarta: Chester Press, 2005.
6.
Zainuddin Dkk, intricacies of education Al-Ghazali.penerbit Earth Literacy
Jakarta in 1991.
7.
Abudin Nata, Philosophy of Islamic Education, Jakarta: Logos Discourse Studies,
1997, p: 158
[1]
Al-Ghazali. Pearls Ihya` Ulumuddin, trans by Irwan Kurniawan, Bandung: Mizan,
2001, p: 9
[2]
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011, p: 71, see also in Nata Abudin, Philosophy of
Islamic Education, Jakarta: Logos Discourse Studies, 1997, p: 150
[3]
Al-Ghazali, p: 11
[4]
Fathiyah Hassan Sulaiman Al-Ghazali Education Concepts, trans by Ahmad Hakim
and M. Imam Aziz, Jakarta: To Script, 1986, p: 8; see also al-Rasyidin and Wahyudin
Nur Nasution, p: 72
[5]
Al-Rasyidin & Wahyudin Nur Nasution, p: 72
[6]
Fathiyah Hassan Sulaiman Al-Ghazali Education Concepts, trans by Ahmad Hakim
and M. Imam Aziz, Jakarta: To Script, 1986, p: 16, see also al-Rasyidin and
Wahyudin Nur Nasution, p: 73
[7]
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011, p: 73
[8]
Ibid, p 73
[9]
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011, p: 74
[10]
Abudin Nata, Philosophy of Islamic Education, Jakarta: Logos Discourse Studies,
1997, p: 159-163
[11]
Drs. Zainuddin. The intricacies of education Al-Ghazali.penerbit Earth Literacy
Jakarta 1991
[12]
Al-Rasyidin and H. samsul Nizar, Filasat Islamic Educational Approach
Historical, Theoretical, Practical, Jakarta: Chester Press, 2005, p: 87
[13]
Al-Rasyidin & Wahyudin Nur Nasution, p 74
[14]
Fathiyah Hassan Sulaiman Al-Ghazali Education Concepts, trans by Ahmad Hakim
and M. Imam Aziz, Jakarta: To Script, 1986, p: 18
[15]
Abudin Nata, Philosophy of Islamic Education, Jakarta: Logos Discourse Studies,
1997, p: 158
[16]
Al-Qur'anul Karim, adh-Dzariyat sura, verse: 56
[17]
Abudin Nata, p: 159
[18]
Fathiyah Hassan Sulaiman Al-Ghazali Education Concepts, trans by Ahmad Hakim
and M. Imam Aziz, Jakarta: To Script, 1986, p: 19
[19]
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011, p: 75
[20]
Ibid, p 76
[21]
Al-Rasyidin and H. samsul Nizar, Filasat Islamic Educational Approach Historical,
Theoretical, Practical, Jakarta: Chester Press, 2005, p: 88
[22]
Zainuddin Dkk, intricacies of education Al-Ghazali.penerbit Earth Literacy
Jakarta 1991, p: 56
[23]
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011, p: 76
[24]
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011, p: 79
[25]
Abudin Nata, Philosophy of Islamic Education, Jakarta: Logos Discourse Studies,
1997, p: 156-157
[26]
Al-Rasyidin & Wahyudin Nur Nasution, p: 79
[27]
Zainuddin Dkk, intricacies of education Al-Ghazali.penerbit Earth Literacy
Jakarta 1991, p: 56
[28]
Al-Rasyidin & Wahyudin Nur Nasution, Theory of Teaching and Learning,
Medan, Prime Publishing, 2011, p: 83
[29]
Al-Rasyidin and H. samsul Nizar, Filasat Islamic Educational Approach
Historical, Theoretical, Practical, Jakarta: Chester Press, 2005, p: 91
[30]
Fathiyah Hassan Sulaiman Al-Ghazali Education Concepts, trans by Ahmad Hakim
and M. Imam Aziz, Jakarta: To Script, 1986, p: 30
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