Edukasi Islami: Jurnal Pendidikan Islam, VOL: 09/NO: 02 Agustus 2020 P-ISSN: 2614-4018

DOI : 10.30868/ei.v9i02.1569 E-ISSN: 2614-8846

Concept Of Islamic Education Psychology

*Correspondence: [email protected]

ABSTRACT
The concept of Islamic education psychology in Al-Ghazali's Ihya' 'ulum al-din is a tazkiyah an-Nafs
effort that is taken through learning. This study aims to analyze the concept of Islamic education
psychology in the book Ihya' 'ulum al-din through modern educational psychology theories and the
impact of their application on the psychology of Islamic education today. This research uses a
qualitative approach with a literature study method. Analysis, data sources and testing the validity of
research data through reference materials (scientific). The results of this study indicate that the
results of this study indicate that (1) the psychological concept of Islamic education contained in the
book Ihya 'Ulum al-Din hints at the integrity and balance between science, educators and students as
potential "spirits" to change one's behavior or character. (2) the psychology of Islamic education in
the book Ihya 'Ulum al-Din has an influence on the world of psychology in general. This is tested
through analysis of modern theories, namely behaviorism, psychoanalysis, humanistic and
transpersonal. (3) The potential of the book Ihya 'Ulum al-Din and its contribution to contemporary
psychology is considered to be very large. This can be seen from the efforts to balance and the
principle of integrity between science, educators and students and help analyze the phenomena of
Islamic education from the beginning in a psychological perspective. This is tested through analysis of
modern theories, namely behaviorism, psychoanalysis, humanistic and transpersonal. (3) The
potential of the book Ihya 'Ulum al-Din and its contribution to contemporary psychology is
considered to be very large. This can be seen from the efforts to balance and the principle of integrity
between science, educators and students and help analyze the phenomena of Islamic education from
the beginning in a psychological perspective. This is tested through analysis of modern theories,
namely behaviorism, psychoanalysis, humanistic and transpersonal. (3) The potential of the book Ihya
'Ulum al-Din and its contribution to contemporary psychology is considered to be very large. This can
be seen from the efforts to balance and the principle of integrity between science, educators and
students and help analyze the phenomena of Islamic education from the beginning in a psychological
perspective.
Keywords: Ihya 'Ulum al-Din, Science, Educators, Students, Educational Psychology.

ABSTRAK
Konsep psikologi pendidikan Islam dalam ihya’ ‘ulum al-din karya Al-Ghazali merupakan upaya
tazkiyah an-Nafs yang ditempuh melalui belajar. Penelitian ini bertujuan untuk menganalisa konsep
psikologi pendidikan Islam dalam kitab ihya’ ‘ulum al-din melalui teori-teori psikologi pendidikan
modern dan dampak penerapannya terhadap psikologi pendidikan Islam pada masa kini. Penelitian ini
menggunakan pendekatan kualitatif dengan metode studi kepustakaan. Analisis, sumber data dan uji
keabsahan data penelitian melalui bahan referensi (ilmiah). Hasil penelitian ini menunjukkan bahwa
Hasil penelitian ini menunjukkan bahwa (1) Konsep psikologis Pendidikan Islam yang terdapat dalam
kitab Ihya’ Ulum al-Din mengisyaratan keutuhan dan keseimbangan antara ilmu, pendidik dan
peserta didik sebagai “ruh” potensial mengubah perilaku atau karakter seseorang. (2) psikologis
pendidikan Islam dalam kitab Ihya’ Ulum al-Din memberi pengaruh pada dunia psikologi secara
umum. Hal ini teruji melalui analisis teori modern, yakni behaviorisme, psikoanalisis, humanistik dn
transpersonal. (3) Adanya potensi kitab Ihya’ Ulum al-Din dan kontribusinya terhadap keilmuan
psikologi masa kini dipandang begitu besar. Hal ini terlihat dari upaya keseimbangan dan prinsip
keutuhan antara ilmu, pendidik dan peserta didik dan membantu menganalisa fenomena-fenomena
pendidikan Islam sejak awal dalam perspektif psikologi.
Kata Kunci: Ihya’ Ulum al-Din, Ilmu, Pendidik, Peserta Didik, Psikologi Pendidikan.

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A. PRELIMINARY occurred in the world of education in
Education is a human effort in Indonesia, including underage sex workers
developing the potential of piety (Al- (among children) (News, 2017), a
Qur'an, 2009) and avoid the fujur aspect professor in Makassar became a suspect in
(Al-Qur'an, 2009) within, so that it leads to possession of shabu-shabu (News, 2014),
the sanctity of the soul at-Tazkiyah an- Enno Farihah's murder (News, 2016), the
Nafs (Sarwoto, 2013; Nurrohim, 2016). murder of a Taruna Nusantara High School
Potential in humans (Ningrum, 2009; student in Magelang (News, 2017), Deputy
Yumnah, 2016: 22-34), developed to hone Dean III of the Faculty of Dentistry
the ability to control oneself (Arumsari, UNAIR was named a suspect in a
2016), have intelligence (Alindra, 2018; pedophile crime and most recently a
Abidin, 2017: 120-131; Sukring, 2016), suicide phenomenon by a student of SMK
good personality and intact (Subqi, 2016), Negeri 3 Padang Sidempuan, North
as well as benefit the community Sumatra. It becomes homework for all
(Efianingrum, 2007). In the process, parties to intervene in resolving what has
education has many components that are happened and preventing things that have
actively involved in the whole concept and not happened. What actually happened to
context of education (Hasmori, et.al., our educators and students who
2011: 350-356), including educators and incidentally are knowledgeable people?
students. One alternative education that is able to
Educators and students are solve the above phenomena is Islamic
components of education that have an education.
inseparable relationship (Ramli, 2015). Islamic education is an effort to
Educators are responsible for maintaining, maintain nature in humans (covering
educating and directing students in an physical, psychological, social and
effort to develop their potential (Farhan, spiritual aspects). Thus, it is understood
2018). The students are individuals who that Islamic education educates people as a
are helped to develop their potential whole. For this reason, Islamic education
through education (Harahap, 2016). is said to be the formation of a true
Likewise, the current phenomenon Muslim character. Humans themselves
does not fully reflect the complete concept according to the terminology of the Qur'an
of educators and students in the can be seen from various points of view.
community. This is like what happened in First, humans are called al-Basyar, that is,
the last 5 (five) years, where irregularities humans are seen from their biological
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aspects. From this point of view, humans The stretch of Islamic education in
are seen as biological beings who have Indonesia is increasingly being felt. This is
primary drives (eating, drinking, sexual evident from the emergence of Islamic
intercourse) and generative beings educational institutions that offer many
(generation). Second, humans are called competencies that will be possessed by an
al-Insan, which describes the function of alumni. For example, being able to
humans as the bearer of God's caliph memorize 30 juz of the Qur'an, speak
which is associated with the process of Arabic well, understand the books of
creation and growth and development. hadith and so on.
Third, humans are called al-Nas One source of Islamic teachings
which is generally seen from the point of contained in Islamic education is ijtihad
view of the social relations he does. Apart ulama. Al-Ghazali is one of the scholars
from being social beings, humans are also who have thoughts about Islamic
burdened with social responsibilities, both education. Al-Ghazali said in his
in the form of the smallest social introduction in the book Ihya' 'Ulum al-
environment (family) and larger ones such Din that people who have knowledge are
as society, ethnicity and nation (Danim & guides in the way of Allah swt. This is
Khairil, 2011). Humans with all their because those who are knowledgeable are
potential confirms that they are capable of the inheritors of the prophet, namely the
implementing education and are also given messenger of truth. The number of people
education. Its development potential can who are negligent and engrossed in the
be optimized through education itself. pleasures of the world make the good view
Islamic education itself even bad, and vice versa the bad will turn out to
though its name is labeled as Islam, but in be good, and people who have knowledge
practice it is not fully Islamic. That is not become part of them (Al-Ghazali, 2017:
yet imbued with the values of Islamic 10).
teachings. So, in order to catch up with Islamic education is the best
Islamic education from other education in education for future generations in
the 21st century, the attention of Muslims Indonesia. With a majority Muslim
towards Islamic education research both population, Indonesia needs an education
normatively, historically, philosophically system that is truly rooted in the needs of
and empirically began to be carried out human nature. Because human life in this
(Nata, 2013: 1-3). Likewise with Islamic world is looking for and continues to look
Education in Indonesia. for what is in accordance with the needs of
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his nature. Education must be able to Ghazali. In line with this, the educational
deliver humans to find the basic needs of ideas of a religious adherent whose scope
this nature. Everything becomes is the relationship between educators and
meaningless in life, if it turns out that what students and one of the goals is a change in
is obtained is contrary to the needs of educated attitudes and behavior is a field
nature. Islam teaches that every human of study in Islamic educational
being is born from the womb of a mother psychology. In Islam, there are many
into this world in a state of fitrah. So works of Muslim scientists with a
consistent education based on Islamic psychological nuance, especially the
teachings is Islamic education (Makbuloh, psychology of Islamic education, one of
2016: 19). which is Ihya' 'Ulum al-Din the work of
Education is a conscious effort Imam Al-Ghazali.
made by humans in order to change their Considering the discussion above,
behavior from bad (unknowledgeable) to the researcher feels it is important to write
good (knowledgeable). So then, a dissertation with the title: "Psychological
psychology as a science that studies the Concepts of Islamic Education in Ihya'
soul provides an important role in efforts Ulum al-Din by Al-Ghazali". The research
to change human behavior Danim & focus will be given to the psychological
Khairil (2011: 5) said that if psychology concepts of Islamic education, namely;
was combined with education, it would be science, educators and students.
related to the application of psychology in
B. LITERATURE REVIEW
student learning and various related
1. The birth of al-Ghazali
aspects, such as managing conditions so
Abu Hamid, Muhammad ibn
that their effectiveness could be increased.
Muhammad ibn Muhammad ibn Ahmad
Thus, the psychology of Islamic
al-Ghazali al-Tusi, al-Imam al-Jalil Hujjat
education as a study of awareness and
al-Islam, born in Tus in 450 H/1058 or
educational experience through a
1059 AD Al-Ghazali's life history is
psychological approach will also be
divided into two periods , where the first
different. One of the efforts that must be
general period is referred to as the pre-Sufi
made is to review the various works of
period and the second period is called the
Islamic scientists, which when studied in
Sufi period, and in each period consists of
depth have psychological concepts, and
several phases.
one of them is Ihya' 'Ulum al-Din by Abu
Hamid Muhammad bin Muhammad Al-
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 Al-Ghazali's father was a poor according to his admission he was a genius
honest man, living on his own business, and critical since childhood, so he wanted
weaving feathers and he often visited the to continue his studies to a wider level. In
houses of the ulema. He often prays to the madrasa, al-Ghazali studied Fiqh from
Allah to give him intelligent and Ahmad bin Muhammad ar-Razikani and
knowledgeable children. However, not studied Sufism from Yusuf an-Nasaj for
having had the chance to witness God's 20 years. Then al-Ghazali entered the
answer to his prayer, he died when his son Nizamiyah high school, and it was here
was still a child. When al-Ghazali's father that he met Imam Haramain.
died, he entrusted the education of his two Al-Ghazali with a group of youths
sons, namely al-Ghazali and Ahmad, to a from Tus continued his studies in
trusted friend who was a Sufism Neshapur at Imam al-Haramain. This
(mutasawwif) from among good people. phase lasted for 5 years from 437 H until
So, the foster father carried out his the death of Imam al-Haramain in 478 H.
obligations until the inheritance was This was a very important phase in al-
exhausted. Because he was poor and could Ghazali's intellectual development, with
no longer bear the cost of living for both of extraordinary intelligence and critical
them, they were forced to enter the analysis power and strong memorization,
madrasa "as if to seek knowledge". His he showed activity serious study and with
upbringing and family situation and that of admirable achievements. Imam al-
his foster father's family where he learned Haramain also dubbed al-Ghazali the
to read and write and was educated on the "Drowning Ocean", appointed him to be
values of Sufism. This is the basic an assistant professor in 483H/1090M in
education that first formed the soul of al- giving lectures and guidance to students,
Ghazali. Then he studied jurisprudence at the total number of which was 400 people
Ahmad ibn Muhammad al-Razakani, in in Nizamiyah Neshapur. Here he was able
addition to other sciences such as nahwu- to ijtihad and compose books and become
sharaf, namely at the Nizamiyah madrasa a reference for people so that his
in Tus. popularity skyrocketed.
2. Al-Ghazali Pendidikan Education The students were very fond of al-
Al-Ghazali is strongly suspected Ghazali's lectures because of the depth and
that he entered the madrasa at the age of breadth of his knowledge. Students and
10 years. At that time, al-Ghazali began to scholars of no less than 300 to 500 people
feel a great inclination to science. Because are often fascinated by the lectures
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delivered. Even the scholars and the public He studied these sciences, perhaps to
follow the development of his thoughts dispel the doubts that had arisen since he
and views, so it is not surprising that he taught. But apparently these sciences did
became very famous and popular in a not give him peace of mind. The
relatively long time. restlessness of his soul was even more
After the death of Imam al- tempestuous to the point of making him
Haramain, 25 Rabiul Akhir 478 H, al- afflicted with a chronic psychic crisis.
Ghazali left Neshapur for the Vizier Nizam As a result of this crisis, al-Ghazali
al-Mulk in Mu'askar, a beautiful city as if then left his position as a professor at the
created by magic power, became the al-Nizamiyah school and then lived a
residence of the Seljuq dignitaries solitary life. In fact, by teaching at the
surrounded by scholars, prominent college, he became so famous and
politicians and poets. He received an achieved positions and powers that are
extraordinary response from the vizier, difficult to achieve for ordinary people.
even excessive, especially after his The high priest's thoughts then turned to
superiority was proven in routine scientific the pursuit of spiritual heights. The
discussions and debates at the vizier's circumstances and reasons that led his
palace which was attended by prominent mind to turn to the effort are written in his
scholars, politicians and poets, so that his book Minqidz min adh-halal (apart from
popularity rose to the top and became a misguidance).
byword in the world. everywhere. Here he The actions taken by al-Ghazali
lived with his wife and three children for arose because he wanted to be honest with
approximately 6 years from the death of himself. Because he realized that his
Imam al-Haramain until moving to motivation in teaching the sciences was
Baghdad, Jamada 484 H with three main nothing but to get a position and make him
activities debate. famous. Because of that, he now realized
Nizam al-Mulk appointed al- how low his motivation was and tried to
Ghazali as a professor and Chancellor of rid himself of that self-effacing attitude.
the Nizamiyah Baghdad at the age of 34 Regarding the crisis that befell him, al-
years. At that time, al-Ghazali's superiority Ghazali contemplated his condition,
appeared over other scholars. So his name feeling that he had been immersed in
became famous. During this period of his worldly pleasures. He feels that his deeds,
life, al-Ghazali studied and studied many especially teaching, only accept useless
branches of science, as well as philosophy. knowledge. His intention was not because
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of Allah, but only driven by position and when there is an obstacle, He does not do
fame, so that he felt that he had it and (sometimes) returns to seclusion,
experienced destruction. and continues to do so for 10 years. Until
His old ideas receded and he began his children called him to return to his
to live in doubt and restlessness. Then he homeland and continue to pray, because he
was inclined to Sufism. However, here, was so captivated by seclusion and
practical practices are more required than cleansing of the heart for remembrance.
mere belief. Inspired by this idea, he left However, the events of the times, the
his prominent position in Baghdad, interests of the family and the primary
dressed in Sufi clothes and sneaked out of needs for life obscure the face and
Baghdad one night in 488 H. He went to interfere with the clarity of seclusion, so
Damascus and then isolated himself in a that the situation is no longer clear, except
mosque room, and earnestly performed at intermittent times. seclusion, so that
worship, meditation and remembrance. when there is an obstacle, He does not do
Here he spent two years in solitude and it and (sometimes) returns to seclusion,
solitude. Regarding this, al-Ghazali and continues to do so for 10 years. Until
explained that he entered Syria and lived his children called him to return to his
for almost 2 years. Every day He entered homeland and continue to pray, because he
the dome of al-Sakhrah and locked the was so captivated by seclusion and
door. Then, after visiting al-Khalil, His cleansing of the heart for remembrance.
heart was moved to perform Hajj and take However, the events of the times, the
some of the blessings of Mecca and interests of the family and the primary
Medina and make a pilgrimage to the needs for life obscure the face and
Messenger of Allah. Then, He went to the interfere with the clarity of seclusion, so
Hejaz. Until his children called him to that the situation is no longer clear, except
return to his homeland and continue to at intermittent times. seclusion, so that
pray, because he was so captivated by when there is an obstacle, He does not do
seclusion and cleansing of the heart for it and (sometimes) returns to seclusion,
remembrance. However, the events of the and continues to do so for 10 years.
times, the interests of the family and the Al-Ghazali is a thinker who is
primary needs for life obscure the face and productive in his work and broad in his
interfere with the clarity of seclusion, so knowledge. He compiled many books and
that the situation is no longer clear, except treatises, and these covered various fields,
at intermittent times. seclusion, so that such as fiqh, ushul fiqh, kalam science,
669
logic, philosophy and Sufism. Many education of the whole person, mind and
scholars and researchers from the West heart, spiritual and physical, morals and
have expressed their admiration for al- skills. Therefore, Islamic education
Ghazali, in his position as the originator of prepares people to live in both peace and
thoughts that are still alive today. Al- war, and prepares them to face society
Ghazali is one of the thinkers who has with all its good and evil, sweet and bitter.
many thoughts that are still relevant to be Langgulung (1980: 94) formulating
applied today. Islamic education as "the process of
3. Science Concept preparing the younger generation to fill
Science has advantages over other roles, transferring knowledge and Islamic
things,just as horses have advantages over values that are aligned with human
other animals. Knowledge is an advantage functions to do charity in the world and
in itself and is absolute without being reap the rewards in the hereafter". All of
associated with other things. As it is the above meanings are more global, more
known that something valuable and technically Ansari in Marimba (1980:23)
desirable is divided into three groups, provides an understanding of Islamic
namely sought to get something else, education as "a process of guidance
sought for something itself, and sought to (leaders, demands, proposals) by student
get something else as well as something subjects on the development of the soul
itself (Al-Ghazali, 2017: 25-26). (thoughts, feelings, will and intuition) and
4. Islamic education the body of the object of learning with
Education, this word is also certain materials, at a certain period of
attached to Islam, has been defined time, with a certain method, over a certain
differently by various groups, which are period of time. certain time, with certain
heavily influenced by their respective methods and with existing equipment
world views (weltanschauung). But towards the creation of a certain person
basically, all the different views meet in a accompanied by evaluation in accordance
period of preliminary conclusions; with Islamic teachings.
Education is a process of preparing the In the social context of society,
younger generation to run life and fulfill nation and state, this pious person can
their life goals more effectively and become rahmatan li al-'alamin, both on a
efficiently (Azra, 2014: 4). small and large scale. The purpose of
Al-Qardhawi (1997: 157) gives the human life in Islam is what can be called
understanding, "Islamic education is the the ultimate goal of Islamic education
670
(Azra, 2014: 8). In an Islamic education al-Din, these psychological concepts are
seminar on 7-11 May 1960 in Cipayung the concepts of science, educators and
Bogor, he stated that the purpose of students. Islamic education is monotheism.
Islamic education is to instill taqwa and The concept is with Iqra 'bi Ismi Rabbika
morals and uphold the truth in order to al-ladzi Khalaq. This is aimed at the task
form human beings who are personal and of humanity, namely managing nature
virtuous according to Islamic teachings (caliphate) and worship. Therefore, science
(Arifin, 1991: 41). is a message in Islamic education through
Adian Husaini in his notes two paths, namely the knowledge of the
delivered in a Saturday discussion at world and the science of the hereafter.
INSIST, June 12, 2010 said that this is the Educators as directors, custodians and
essence of the purpose of education, teachers and students are human beings
namely to produce good human beings, as who are directed, nurtured and educated
formulated by Prof. SM Naquib al-Attas in together towards the direction of
his book, Islam and Secularism, “The monotheism which is also human nature.
purpose for seeking knowledge in Islam is The concepts of science, educators
to inculcate goodness or justice man as and students that have been described
man and individual self. The aim of above are studied and discussed with a
education in Islam is therefore to produce psychological approach. This is done so
a goodman the fundamental element that these concepts have a soul so that they
inherent in the Islamic concept of are meaningful when implied in Islamic
education is the inculcation is the education. This is the focus of the author
inculcation of adab” (Alim, 2014: 42). to be able to answer the phenomenon of
5. Islamic Educational Psychology educators or students who are recognized
Islamic Educational Psychology is as knowledgeable people but are unable to
here to answer the phenomena that occur internalize their knowledge into
in the midst of society, ensuring that themselves, so that things happen that
Islamic educational psychology is a actually deviate and even harm others.
science that studies human behavior
C. METHOD
involved in the Islamic education process.
This research uses a qualitative
The author tries to present the
approach with a literature study method.
psychological concepts of Islamic
The objects of this research study are
education by exploring the psychological
books, final assignments, scientific
concepts contained in the book Ihya' 'Ulum
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articles, and sources of scientific literacy in-depth research is needed, and through
related to the concept of Islamic education this research, the truth can be obtained to
psychology in al-Ghazali's Ihya' 'Ulum al- the object, so that the belief arises that the
Din. Data analysis was carried out results of the research are correct. So this
comprehensively by analyzing the level of belief is the level of truth. Or in
psychological concepts of Islamic other words, that al-Ghazali's view of
education in the book through modern science is undergoing a long process in
psychological theories and their impact on order to achieve true knowledge as
the psychology of Islamic education today. follows:
Furthermore, checking the data in this a. Knowledge that has a clear truth,
study can be done using reference namely the science of religion (Islam)
materials (Assingkily, 2021). which leads to the hereafter. Such
D. RESULTS AND DISCUSSION knowledge can be known with the
1. Al-Ghazali's View of Science perfection of reason and wisdom of
Al-Ghazali can separate truth and thought. The noblest human trait is
falsehood that is mixed between existing reason. Because they have reason,
systems of understanding, belief and humans accept the mandate of Allah,
doctrine, he must answer a question that is and with reason (science), humans will
fundamental and fundamental to the arrive at the presence of Allah swt.
system of investigation, namely the b. Science is judged by its benefits for
authority of a competent person to humans in general. There is no doubt
understand and assess the object of that science guides humans to achieve
knowledge. and statements. Therefore al- happiness in this world and the
Ghazali has established a definition of hereafter.
what is called definite knowledge, he c. Science, judged by the glory of its
states that the meaning of knowledge or place, is something that can improve
knowing is the disclosure of something and control the human heart. The
clear without doubt and error. Errors must noblest being is man, and the most
be reinforced by conviction. noble part of the human body is the
Knowledge or knowledge heart. The pious always perfect, purify
according to al-Ghazali not only keeps and guide the human heart to approach
away from all doubts, but also avoids all Allah SWT. Teaching knowledge is the
possibilities for error and misguidance. In most important act of worship. Allah
seeking the truth to the object he is facing, opens the hearts of the knowledgeable
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 with His knowledge. Knowledge is the must carry out the following duties and
attribute of a noble servant of Allah. responsibilities:
Therefore, what degree is more noble a. He must show kindness, sympathy and
than being an intermediary between even empathy to his students and treat
God and his creatures to draw closer to them like his own children. A teacher
Him and take him to heaven? should have the intention and purpose
When described, the concept of science is of protecting his students from hellfire.
displayed in the form of the following While parents save their children from
scheme: the fires of misery in this world,
teachers should try to save their
students from the torments of hellfire.
The task of the teacher is heavier than
the task of the parents. A father is the
immediate cause of life, but a teacher
is the cause of eternal life. It is because
of the teachings of spiritual masters
that people know and remember the
Imam Ghazali's Concept Scheme of afterlife. The teacher I mean here is the
Islamic Educational Psychology. teacher of the sciences of the hereafter
2. The Concept of Educator According or the sciences of the world with the
to Al-Ghazali aim of the hereafter. A teacher is
Al-Ghazali used the term educator judged to be destroying himself and
with various words such as, al-Mu'allim also his students if he teaches for the
(teacher), al-Mudarris (teacher), al- sake of this world.
Muaddib (educator), and al-Walid (parent). b. The second duty of a teacher is to
Therefore, this study covers all of these follow the example and example of the
educational terms, namely educators in a Prophet Muhammad. In other words,
general sense, who are in charge of and he should not seek rewards and wages
responsible for education and teaching. from his work other than closeness to
3. Teacher's Obligations According to Allah swt.
Al-Ghazali c. The third obligation of a teacher is not
A person who sets himself up and to hide advice or teachings to give to
is determined to take a job as a teacher, he his students. After finishing conveying
the outer sciences, he must teach the
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 inner sciences to his students. A g. The seventh duty of a teacher is to
teacher should say that the goal of teach retarded students only that which
education is to be close to Allah, not is clear and which corresponds to his
power or wealth and say that Allah limited level of understanding. People
created ambition as a means of often think that his wisdom is perfect,
preserving the knowledge which is the and the stupidest people are those who
essence of these sciences. are content with knowledge and think
d. The fourth duty is to try to prevent his that their reason is perfect. In short, the
students from having evil dispositions door of debate should not be opened in
and behavior with great care and in a front of the common people.
satire. With sympathy is not harsh and h. The eighth obligation is that the
harsh, for if so it means that he teacher himself must first practice what
eliminates fear and encourages is taught and must not lie with what is
disobedience in his students. conveyed. Knowledge can be
e. The fifth obligation of a teacher is not perceived with the inner eye and
to demean other knowledge in front of charity can be seen with the outer eye.
his students. Teachers who teach Many people have outer eyes but few
language usually look down on the have inner eyes. So if a teacher's
science of fiqh, and teachers of fiqh actions are contrary to what he
despise the science of hadith and so on. recommended, it means that he is not
These actions are despicable. The helping to give instructions and
teacher of a certain science should guidance but poison. The teacher can
prepare his students to learn other be likened to a stamp on clay and
sciences and then he should follow the students like the clay. If the stamp does
rules of gradual or tiered progress from not have a solid character, then there
one stage to the next. will not be a single footprint on the
f. The sixth obligation that must be clay.
fulfilled by a teacher is to teach his 4. The Concept of Learners According
students to the limit of their to Al-Ghazali
understanding ability. They should not a. Duties of a Student
be taught things or things that are This etiquette consists of ten
beyond the limits of that capacity for obligations, namely:
understanding. First, The first obligation of a
student is to keep away from low moral
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habits and despicable behavior. Efforts to advice of his personal doctor. Rasulullah
acquire knowledge and knowledge is the SAW said, "The habit of a believer is not
practice of the heart. Knowledge cleanses to humble himself in front of others except
hidden impurities (heart) and leads to the when he is studying". Knowledge cannot
Creator. Prayers performed by the external be attained except with simplicity and
organs, and also the worship of the heart, humility.
the source for gaining knowledge, cannot Fourth, The fourth duty of a
be achieved without getting rid of bad disciple is, first of all he should not pay
habits and evil qualities. The human heart too much attention to the difference
is like a house, the abode of angels, where between worldly and hereafter knowledge,
they move. Disgraceful qualities such as because it can cleanse his heart so that he
anger, lust, revenge, envy, arrogance, ujub can lose his passion for studying science.
and so on are like dogs. If the dog resides He, first of all, must heed the words of his
in the heart, is there a place for angels? teacher and must not make a fuss about
Allah pours the secrets of knowledge into various schools or sects.
the hearts of men through the angels. They Fifth, The fifth obligation is that a
do not instill the secret of knowledge student should not leave any branch of
except into a clean soul, a pure heart. knowledge. He must try to become an
Second, The second obligation of a expert in various branches of knowledge
student is to reduce his attachment to because each branch of science helps each
worldly affairs and try to find a place far other and some branches of science are
from relatives and hometown because closely related. If someone does not get
knowledge is impossible to obtain in such something, then that something is often
an environment. For that reason, an expert hostile.
in wisdom said "Allah does not give two A person's intelligence determines
hearts in a person". For that reason another the results of good knowledge acquisition.
expert in wisdom said, "All knowledge Good knowledge leads humans to Allah or
will not be given to you until you submit helps humans to live their lives well in this
your whole heart to it." world. Every branch of science has got its
Third, The third obligation of a fixed position. Whoever escorts him, he
student is to be humble or not exalt can be likened to a patrol officer patrolling
himself in front of his teacher. He should the jihad border area. Everyone gets a
entrust all his affairs to the teacher and certain degree in it and everyone gets a
submit to his advice like a patient to the reward in the hereafter according to that
675
degree. The only requirement is that the Eighth, The eighth duty of a
object of seeking knowledge must be disciple is to know the causes of
pleasing to Allah. knowledge beginning to be known. A
Sixth, The sixth obligation of a noble science can be recognized from two
student is that he may not study or explore things, namely the nobility of its fruit
some or all branches of knowledge at one (results) and the authenticity (strength) of
time. He must first learn the most its principles. Take, for example, religion
important knowledge for his life because and medicine. The fruit of religious
life is not enough to master all branches of knowledge is getting eternal life and the
knowledge. A little knowledge if obtained fruit of medical science is gaining
with passion and passion, God willing, temporary life in the world. From this
will perfect the science of hereafter, the point of view, religious knowledge is
science of muamalat and the sciences of nobler because the results are nobler. Now,
revelation. The purpose of obtaining take the example of mathematics and
muamalat knowledge is to acquire spiritual astrology. The former is nobler because
knowledge. The purpose of spiritual the foundations are more authentic, solid
knowledge is to know God. Our goal with and certain. From this it is clear that
that knowledge is not to have that belief knowledge with fruit in the form of
passed down from generation to knowing Allah, His angels, His books and
generation. Our goal with this knowledge His messengers is the most noble
is to get the light that emanates from the knowledge, as well as the supporting
trust that God instills in our souls. branches of knowledge.
Seventh, The seventh obligation of Ninth, The ninth duty of a disciple
a student is that he is not allowed to is to beautify his heart and actions with
explore a new branch of knowledge until virtue, reach close to Allah and His angels
he has mastered well the previous branch and make friends with people who are
of knowledge, because usually knowledge close to Allah. The aim of a student's life
is a prerequisite for the new knowledge. should not be to acquire worldly things,
One branch of science generally becomes amass wealth and wealth, argue with fools
an introduction and guide for other and flaunt arrogance and arrogance. A
branches of knowledge. In other words, a person who aims to gain closeness to Allah
person will not study in depth a science should seek knowledge that can help him
before he has mastered the previous achieve that goal, namely the knowledge
knowledge.
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of the hereafter and the sciences that become skills and work skills to take
support it. advantage of God's gifts on earth and in
Tenth, the tenth obligation is that the sky, as a means to worship Him
students must remain focused on the main (devotion to him, to the Creator). Second:
goal of science. It is not your power and the psychic aspect which contains
authority to be able to enjoy the delights of countless potentials, which, if true and
this world and the happiness of the both in education and development, will
hereafter at the same time. The world is form humans who think scientifically,
our temporary abode. The body becomes work scientifically and act scientifically in
the 'vehicle' to the goal and charity order to seek the ultimate truth, as well as
becomes the 'path' to the goal, which is human beings with moral character.
Allah and there is none but Him. In Him glorious, strong personality and fear of
all pleasure and happiness resides. Allah swt. (God the Creator of man and his
Therefore, pay greater attention to the nature).
sciences that lead you to the ultimate goal. c. Student Ethics towards Educators
b. Student Development According to Al-Ghazali explains the ethics of
al-Ghazali students towards these educators in detail
Al-Ghazali explained that the body in his book "Bidayatul Hidayah", which
was not created by Allah in a perfect state, includes 13 rules, namely:
but little by little the body becomes strong 1) If you visit the teacher, you must
and sturdy after experiencing the evolution respect and say hello first.
of growth and obtaining food intake and 2) Don't talk too much in front of the
others. So it is with the soul. Initially, it teacher.
was lacking, but by providing education of 3) Don't talk if the teacher doesn't talk to
noble character, noble character and filling you.
it with various useful knowledge. 4) Don't ask if you haven't asked
The explanation above explains permission first.
that the element of life is in humans and 5) Never rebuke the teacher's words.
equipped with nature, so humans 6) Do not signal to the teacher, which can
experience development and changes in give a feeling of error with the
two aspects. First: the physical aspect, the teacher's opinion. If so, it considers the
physical aspect that has the potential and student to be greater than him.
abilities of physical energy which, if
properly and properly developed, will
677
7) Don't confer with your friend in his 2) pay attention to the concentration and
seat, or talk to the teacher while atmosphere of teaching and learning in
laughing. the classroom.
8) If you sit in front of the teacher, don't 3) manners and etiquette in everyday life.
look away, but sit with your head d. Duties and Obligations of Students
bowed and tawadlu 'as when praying. Al-Ghazali explains the duties and
9) Don't ask too many questions when the obligations of the students in a special
teacher looks bored or uncomfortable. section of his book "Ihya' 'Ulum al-Din."
10) When the teacher stands, the student The discussion of this chapter is described
must stand while paying respects to the as follows:
teacher. 1) Prioritizing the purity of the soul
11) When the teacher is standing and is Al-Ghazali explained that the
about to leave, don't stop, you need to sanctity of the soul from low morals and
ask questions. despicable traits must take precedence.
12) Never ask the teacher something in the This is because science is a devotion of the
middle of the road, but be patient later heart, prayer of the soul and bringing the
when you get home. mind closer to Allah.
13) Never su'dlon (preference, think badly) Learning and teaching are the same
of the teacher regarding his actions that as praying, so prayer is invalid except by
seem ungodly or displeasing to Allah eliminating hadas and najis, so also in
in the eyes of the students. Because the terms of seeking knowledge, first of all,
teacher better understands the secrets we must eliminate despicable traits.
contained in the action." However, if there are students whose
Al-Ghazali's view, if implemented character is bad and despicable but gains
as well as possible, will create positive knowledge, then he only gets it on the skin
norms and values that will affect success and in appearance, not the content and
in the education and teaching process, essence so that it is not beneficial for
which include: himself and others.
1) pay attention to the glory, honor and 2) Willing to wander in search of
authority of the teacher, so that the knowledge.
relationship between teacher and Al-Ghazali explained that a student
student can run harmoniously. must reduce his relationship with worldly
activities and distance himself from his

678
family and hometown. Because both the glory of the result. Second, the belief
influence and turn the heart on the other. and the strength of the argument.
The explanation above is to devote A student must prioritize the most
all energy, soul, body and mind in order to basic and noble knowledge, then important
concentrate fully on science. Because a knowledge, then science as a complement
divided mind and soul will not have the and so on, because science is very close to
maximum ability to know the nature of the one another and helps each other.
truth of a science. Therefore, if the concept On the other hand, it is explained
of wandering is carried out as well as that according to the West, science is
possible, it will increase experience and obtained from human sensory experiences,
knowledge by actually increasing not the brain, because the brain is like a
friendship and increasing brotherhood, blank white paper. So it can be understood
maturing oneself and broadening thinking that science is in accordance with human
horizons, as well as developing the reason which is subjective. So, science
functions of human life. continues to grow and will continue to
3) Do not boast about his knowledge and change. New experiences will be new
oppose his teacher. knowledge as well. Meanwhile, according
Al-Ghazali explained that a student to Islam, knowledge comes from Allah
is not arrogant about the knowledge he SWT through the Qur'an and hadith. So, if
has, so that he opposes his teacher. you pay close attention, the first verse that
However, respect and obey his opinions was revealed in the Qur'an is Surah al-
and advice. 'Alaq verse 1-5 which describes the source
The teacher is someone who has of knowledge by means of iqro' bi ismi
high expertise and extensive experience, Robbika, which is sourced from Allah swt.
has carefully investigated the condition of Educators in the Western concept
the student so that he knows his weakness state that through educational activities
and illness, after that he only gives advice, determine the direction of students in
instructions and treatment to his students obtaining knowledge, this is because
according to the situation and conditions students are like blank paper, then
and needs for students. education is the one who directs. In
4) Knowing the position of science another explanation, it was revealed that
Al-Ghazali advises that a student students are children who have self-
must know the cause and position of potentials that can be developed. So the
knowledge. This is due to two things, first, role of the teacher is not more than just
679
giving and instilling a set of knowledge "spirits" to change a person's behavior or
but guiding students according to their character. (2) the psychology of Islamic
needs. On the other hand, the Islamic education in the book Ihya' Ulum al-Din
concept offers that educators in Islamic has an influence on the world of
education can be interpreted as someone psychology in general. This is tested
who has a responsibility in influencing the through analysis of modern theories,
soul of students in terms of growth, namely behaviorism, psychoanalysis,
knowledge, skills in an effort to develop humanistic and transpersonal. (3) The
self-potential in accordance with the potential of the book Ihya' Ulum al-Din
values of Islamic teachings, This is by and its contribution to contemporary
realizing that students carry their nature psychology is considered to be very large.
from birth. So it can be concluded that This can be seen from the efforts to
education in the Western concept is based balance and the principle of integrity
on experiences (effort) and human reason. between science, educators and students
On the other hand, Islamic education and help analyze the phenomena of Islamic
offers human efforts (experiences) that are education from the beginning in a
in line with divine values. psychological perspective.
Al-Ghazali himself views
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