Midtern Test

Science Of Islamic Education

Name : VIONETA KHAERA NOUR S

Class : TBI B
NIM : 18381032179
 BASICS ISLAMIC EDUCATION
A. DEFINITION BASICS ISLAMIC EDUCATION
Islamic education is the epistemological bases itself on a certain paradigm in
this case is Islam as the main reference. Traditionally the word Islam implies two
 things: al quran and hadith. The second source is the primary source of epistemic in
the construction of Islamic education. This paper has mapped the al-Quran and Hadith
as an authentic source for the sustainability of Islamic education. This article uses text
analysis considering the verses and hadiths are used as justification in establishing its
existence. The results showed that there was significant difference between the
Islamic and western education system (secular). If the Western education system
bases itself only in the framework of rationality, the Islamic educational system
basing himself on al quran and hadith.1
Basically, Islamic education is the most important means for bring humans to
their destiny. By going through education bring someone's life into a person who is
able to stand alone and interact constructively together with others. To achieve this
requires a long time, even already put forward a concept that justifies that education
takes placea lifetime (wayoflife). This is supported by the potential brought by
humans from birth, vizpotential can educate (homo educaudum) and can be educated
(homo educaudus), which by zakiyah daradjat is termed "human beings as creatures
pedagogic ". With this human potential, it will be able to realize the essence of being
created as a human being, especially if it is grown develop optimally. Therefore,
education for humanity is a necessity and needs not just as inheritance culture, but
basic needs for humans.2
The basic concept of Islam about education is essentially an initial mission
Rasulullah SAW. This is in accordance with the first verse revealed by Allah SWT,
through His revelation it starts with which means "read". Urgency of orders this is
understood by the repeat of the command contained in surah alAlaq: 1-5, meanwhile
the object is not mentioned in detail, so give understanding that the reading order
must be done in a manner comprehensive, not partially. Therefore, education is wrong
one of the most important parts of human life, because it is the main factor in terms of
developing human resource potential. Effort Strategic towards this is none other than
through education. Education is one of the fields that has received much attention
from scientists, because of its very strategic role in order to improve quality human
Resources. Through the process of education, humans as the main core of the
caliphate on earth which is based on the nature inherent in him. In this connection,
then very urgent to highlight early on the basics of education based on some reviews.

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In the perspective of the Qur'an the sunnah provides bargaining value high related to
the material or terms about education. Accordingly philosophically lead to the
adoption of various kinds of concepts or terms originating from other fields of
science. In a formal juridical review provides a policy review boundary that regulates
the achievement of objectives education, while in psychological and sociological
perspectives will be more emphasizes the level of operationalization of interests in all
dimensions human life, both institutional and non-institutional.
Basics of Islamic Education in the Perspective of the Qur'an and Hadith The
Qur'an was revealed to the Prophet Muhammad as a guide to mankind, 8 in order to
regulate his life and lives, its presence as a guide does not make it the only alternative
for humans but placing it as a motivator, so humans can race positively in his life,
therefore it is natural to talk about human needs from all sectors of life. Therefore
verses of the Qur'an are found that speak of many things that complement sector of
human life. 10 Both the instructions are global and those already detailed, where both
require acceptance of faith, aside requires aqli approach as an effort to function all
things lead people to better life goals, including business improved education.
Rasulullah SA as al-tarbiyah al-ula '(first educator) at the time the beginning of the
growth of Islam has made the Qur'an as the basis of education Islam in addition to his
own sunnah. 11 So that the existence of the Qur'an has a vast treasury for the
development of human civilization become the main barometer in understanding the
concepts of education in various dimensions, both at the social, moral and spiritual
level, as well as material in this universe. The verses about the basic concepts of
Islamic education are contained in surah alAlaq: 1-5, as follows:
1(Read in the name of your Lord) O Muhammad, begin your reading in the name of
your Lord. Another opinion says: that is, read by asking for help in His name. (Who
created, He created man from a clot of blood) Starting from semen, then by the power
of God into a clot of frozen blood. (Zubdatut Tafsir). Who has created man from a
piece of solid blood after previously in the form of semen. (Tafsir al-Mukhtashar) 1-2.
Begin, O Muhammad, recite your Qur'an by saying the name of your Lord, or ask
Him for help, that is the One Who has created everything. Creation is the earliest
favor. He created man from a blood clot, which is a blood clot which is condensed
(Tafsir al-Wajiz) iqra` wa rabbukal-akram Read it, and your Lord is the Most
Gracious, - Quran Surat Al-'Alaq Verse 3 3. Read -wahai Rasul-what is God has
revealed to you, and your Rabb is Mahamulia, there is no glory approaching His
 glory, He has done a lot of charity and goodness. (Tafsir al-Mukhtashar) 3. Read: as
the first "Iqra" confirmation. You believe and believe that your Lord is the most noble
among the noble people. Among his glory is making you able to read, while you are
the prophet Ummi (not able to read) (Tafsir al-Wajiz) 3. (Read, and your Lord is the
Most Gracious) And including from His mercy is that you are able to read even
though you are 'ummi'. (Zubdatut Tafsir) allażī 'allama bil-qalam Who teaches
(human) with the delivery of kalam, - Quran Surat Al-laAlaq Verse 4 4. Who has
taught writing and how to write with a pen. (Tafsir al-Mukhtashar) 4. (Who teaches
(human) with the delivery of kalam) Namely teaches humans to write with a pen.
Allah started the da'wah of Islam with a call and invitation to read and write, because
in it contained enormous benefits. (Zubdatut Tafsir) 'allamal-insāna mā lam ya'lam He
teaches man what he does not know. - Quran Surat Al-laAlaq Verses 5 1-5. Read (O
Prophet), what was revealed to you, by beginning with the name of your Lord who is
one in creation. Who created man from a lump of thick, red flesh. Read (O prophet)
what is revealed to you, indeed the goodness of your god is abundant, His mercy is
abundant, Who teaches His creatures to write with a pen, Teaches humans what they
do not yet know, and moves it from the darkness of ignorance to the light of
knowledge. (Tafsir al-Muyassar) 5. Teach people what they did not know before.
(Tafsir al-Mukhtashar) 4-5. Essence that teaches humans to write with a pen, and that
is a great pleasure from Allah SWT. God teaches humans with pens that they have
never known before. (Tafsir al-Wajiz) 5. (He taught man what he did not know) Allah
taught man with a pen something he did not know before. (Zubdatut Tafsir) 3
In the verses above, it gives an understanding that one of the goals of the Qur'an is to
educate humans through reasoning methods and be loaded with activities. reading,
researching and observing, commonly known by the term tadabbur. Therefore, the
implementation of Islamic education must always refer to it on understanding the
basic concepts that humans must believe themselves as God's noble creation, and
through a process of belief and endeavor, then humans will get a clear education
pattern. Al-qur'an as a source of education, also known through the concept of al-qur
'an itself. QS. Al-Nahl (16): 64, as follows: the translation "And we do not send you
this Book, but so you can explain to them what they are in conflict with that and be
guidance and mercy for those who believe "In the above verse, there is the "giving"
clausemeaning that the Qur'an as an explanation of various things that became a
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source of disagreement among scientists. It means by trying know and understand the
use of appropriate methods and delivery right will be able to mediate between the
differences among scientists, and make his heart to submit and obey the truth it
contains. While in other verses it provides confirmation of involvement God is in the
process of searching for knowledge so that humans become educated as in QS. (38):
29, as follows Translation: "This is a Book that we send down to you full of blessings
so that they pay attention to His verses and so get a lesson people who have thoughts”
Humans basically have the main factors that become a reference in education process.
These main factors always accompany and give its own character for someone. It's
hard to deny that heredity or trait has an influence in the formation of one's
personality. In this, although does not determine that heredity (inheritance) and
environment as the main factor influencing human growth, but there is no lack of
sources which explain and acknowledge both factors this is in the growth of character
and behavior. Among them are in the QS. alnahl (16): 78 Translation: And Allah
takes you out of your mother's stomach in a state not know anything, and he gives you
hearing, vision and heart, so that you are grateful Then in surah QS. al-Insan (76): 2,
Allah says: Translation: "Indeed we have created man from a drop of sperm say we
want to test it (with orders and prohibitions),Therefore we made him hear and see
"The two verses above, explain that hearing, vision and heart in the above verse is the
nature of human beings from birth, all elements this trait can affect the human
stupidity, in this case make humans knowledgeable or educated. Therefore
increasingly clear that Islamic education will achieve the right target if humans have a
good disposition, even though that's not all ensure. Besides al-Qur'an, al-Hadith
functions as bayan al-tafsildan bay altakhsis against al-qur 'an. Al-Hadith also
provides a clear foundation about basic pattern of Islamic education. The existence of
al-sunnah is a source of inspiration science which contains the prophet's decisions and
explanations from messages the divine which is not mentioned in detail in the Qur'an.
In line with the above concept, al-Qur'an (QS. Al-Ahzab (33): 21, explains as follows:
Translation: "Indeed, in the Prophet you can get a role model the good, whoever
makes God and the hereafter as believe everything then let the name of Allah be many
as much as possible" The Prophet practiced good deeds and deeds to his wife and
friends, and so on practicing also as practiced by the Prophet and also teach others. In
this context the pattern is very clear which is in line with the expected learning
success system. Good at family environment and in the wider community. Problem
 The sunnah of the prophet as manifestation of the values of the Qur'an is a legacy the
validity of humanity is no longer in doubt. Of course both as basic principles. As the
saying: Meaning: "I leave you two things that will not lead you astray forever and
ever, as long as you hold fast to both, that is the book of Allah and the sunnah of the
Prophet " In line with the texts of the Qur'an which have been stated, especially
concerning coaching pattern, complete education (insan kamil), begins in the
environment family. How much influence the environment and education have on
child development, this can be understood from the Hadith of the Prophet, which
reads: Meaning: "Every baby is born in a state of nature, only two people it was his
parents who caused him to become Jewish, Nahsrani, or Magi ". Through the hadith
above, it is clear that Islam recognizes heredity (talent, trait) and environmental
factors (experience and education) affect the development of children's education.
Therefore, one of the basics which must be tackled is to provide equal education for
children. One of the hadiths illustrates thus, as follows:
Meaning: "From al-Nu'man bin Basyir ra. He said "I have been given a gift by my
father, but my mother „Amrah binti Rawahah did not approve of it, so that the gift
was witnessed to the Messenger of Allah. Then father I went to the Prophet and said:
"I have indeed give my child which one of amrah bintawah rawahah as a giving. Then
he (Amrah) told me to witness the gift I am before you (Rasulullah). Then the
Messenger of Allah answered: do you give all your children like you do to your other
child? then my father answered: no. He also said: then fear Allah and do justice to
your children ".
4
The basic word in Arabic is principle, in English, foundation, etymologically
means the base, fundament, principal or base of everything opinions, teachings,
rules.4 In terminology, basic implies as the source of the most common things and
propositions and the broadest meanings which is used as a source of knowledge,
teachings, or law covering a part of economics and accounting, budgeting and
planning can help in more ideal investments, more services satisfying, and higher
ability. Fourth, the political and administrative principles that give it an ideological
frame (aqidah) from which he departs to achieve the goals and aspirations the plan
that was made. This principle covers a part of administration and science
organizations, laws and legislation that can interpret the structure of the educational
organization and directs its movements. Fifth, psychological principles that give him
4
Hery Nur Aly, ilmu Pendidikan Islam (Jakarta:Logos Wacana Ilmu, 2009), h. 19.
information about character students, teachers, good ways in practice, achievement
and assessment, and measurement and guidance. This principle covers some of the
science behavior, biology and physiology, and communication appropriate for
understanding teaching and learning process, development and growth, maturity,
abilities and intelligence, individual perceptions and differences, interests and
attitudes. Sixth, the principle of philosophy which always tries to give it the ability to
choose better, give direction to a system, control it, and give direction to all the other
principles. This principle covers some of the science ethics and aesthetics, ideology
and logic to give direction to teaching and harmonize the interactions of each,
formulate the system after research and criticism, analyzed and made systematicist.6
Opinions on the basis and principles of Islamic education are seen already so
complete, but not perfect, because it has not entered the basis or the principle
(religion) of Islam which actually becomes the character of Islamic education the. The
basis in Islamic education can be divided into three categories: 1. Basic principle; 2.
Additional basis; and 3. Operational basis Based on the Qur'an and Sunnah, Islamic
education is not will only find various cues about the importance of building systems
complete Islamic education: vision, mission, goals, curriculum, and others, but also
found principles that must be held firm in developing Islamic education. Through the
study of al-Qur'an and Sunnah can found several principles that are closely related to
the development of education Islam. Al-Qur'an As-Sunnah offers the principle of
close, harmonious relations and balanced with God, humans and nature, education for
all Hasan Langgulung in the principles of Islamic Education states that with regard to
the principles intended, namely the principles of education Islam, can be described in
six principles as follows: First, the historical principle that perceives the educator with
results past educational experience, with laws and regulations, limits and
shortcomings. These historical principles includes some of the history of science and
archeology, documents and written objects that can help interpret education in terms
of history and civilization. Second, the social principle which gives it a cultural
framework from which education it departs and moves, moves the culture, chooses,
and develops it. This principle covers a part of sociology and population science,
anthropology, and ethnology that can interpret society and society, milieu and
population, socialization and breakdown, and others. Third, economic principles that
give him perspective on human potential and financial and material and preparations
that govern their sources and are responsible for their sp ending.
1. Acts of Educating itself, what is meant by the actions of educators are all activities,
actions or actions and attitudes carried out by educators when dealing with / caring for
students. Or in other terms that is the attitude or action that guides, guides, provides
help from someone educator to students towards the goals of Islamic education. In the
act of educating often referred to as tahzib.10
2. Educational Actors
a. Educator
As is known that the ultimate goal of Islamic education is the creation of
human beings. According to Muhaimin, our people are human beings who have
the face of the Quran, the creation of insane which has a religious, cultural and
scientific dimension.
To actualize these goals in Islamic education, educators are responsible for
delivering humans towards these goals. Thus, the existence of educators in the
world of education is crucial, because its obligation is not only to transform
knowledge, but also to internalize values (volluelqimah) among students. Forms
of value which are internalized at least include: ethical values (morals), aesthetics,
social, economic, political, knowledge, pragmatic, and divine values.
Factually, the implementation of the internalization of values and the
transformation of knowledge among students is an integral task in the midst of
complex community life, especially in the era of globalization and modernization.
That heavy duty is compounded by the views of some people who harass the
existence of educators in schools, outside of school and in the social life of the
community. This is because the teaching profession is materially less profitable
because some people in the globalization era are influenced by the understanding
of materialism that causes them to be materialistic.
In contrast to the description of educators in general Islamic educators, are
people who are responsible for the development of students in developing their
potential, and in achieving the goals of educators both in cognitive, affective and
psychomotor aspects.
Educators in Islamic education are every adult who, due to their religious
obligations, is responsible for the education of themselves and others.
While those who give up the responsibility and mandate of education are
religion, while those who accept responsibility and mandate are every adult. This
means that educators are inherent in everyone because of their responsibility for
education.
In the context of Islamic education, educators are called murabbi, muallim and
muaddib. These three terms have different meanings, according to the context of
the sentence, although in certain situations they have the same meaning.
In the concept of Islamic education, Allah SWT. Placed as an educator who is
Supreme, who then educates the Apostle of Allah SWT with the best education
system, thus placing himself Rasulullah SAW in the position as the first educator
figure. That task and authority is delegated to both parents by giving it a load of
religious values. The task and authority are then delegated again to the
professional staff, namely the educators.
For this reason, according to Abd al-Rahman al-Nahlawi in Jalaluddin, said
the requirements of an educator include the nature and behavior such as: (1) must
have the nature of Rabbani, (2) perfect the nature of Rabbani with sincerity, (3)
have a sense of patience, (3) 4) have honesty by explaining what is taught in
personal life, (5) increasing insight and study, (6) mastering variations and
teaching methods, (6) being able to be assertive and put things according to their
place (proposition) so that he will be able to control self and students, (8)
understand and master the psychology of children and treat them according to
intellectual abilities and psycho-logical readiness, (9) able to know the phenomena
of life so as to understand various world trends and the impact that will be caused
by students, and (10) are required to have fair nature (objective) towards students.
b. Participants
Students are a component in the Islamic education system. Learners
are "raw materials" in the process of transformation called education. It is
different from other components in the education system because receiving
this "material" is already half-done, while other components can be formulated
and arranged according to the state of the existing facilities and needs.
Students formally are people who are in a phase of growth and
development both physically and psychologically, growth and development is
a characteristic of an educator. Growth involves physical, psychological
development.
Syamsul Nizar, in H. Ramayulis describes the six criteria of students:
1. Students are not miniature adults, but have their own world.
 2. Students have a period of development and growth.
3. Students are God's creatures who have individual differences
caused by both innate factors and the environment in which they
are.
4. Students are the two main elements of physical and spiritual,
physical elements have physical power and spiritual elements have
the power of conscience and lust.
5. Students are humans who have the potential or nature that can be
developed and developed dynamically.

In the process of educating students aside from being objects as well as subjects.
Therefore, for an educator to be successful in the education process, he must understand
students with all its characteristics. Among the aspects that must be understood by educators
are: (1) their needs, (2) their dimensions, (3) their intelligence, (4) their personality.

Islamic education understands students on the basis of an approach to the nature of

human events that places them as a noble creature of God. The glory that bears humanity
must be respected, and the treatment of it must be distinguished from the treatment of other
beings. Glory itself can not be realized by self-control, without the efforts of education and
formation that truly covers the development of physical and spiritual aspects, material
physical and mental and spiritual. Criteria for students from the formal aspect are children
who are growing and developing, both physically and psychologically, to achieve educational
goals a formal educational institution is needed .. these criteria begin at the age of 7 years,
when the child is able to accept the existence of gezag, to enable him to realize and obey
discipline. Informally. Islamic education explores the concept lifelong education (life long
education). During the life span, humans need guidance, formation, direction, and practice,
both through direct intervention from the educator and from their own efforts. Everything is
carried out in stages and differently, tailored to the needs at each level of development.

Islamic education refers to the potential that exists in humans. The latent potential in
the concept of Islamic education is called fitrah, which means the original power that is
hidden in the human being that he carries from birth.17 Which will be the driving force and
determinant of his personality, as well as being used as a tool for devotion and ma'rifatullah.
So guidance on the development of fitrah, must lead to a clear direction.
 Based on the potential of its creation, human development encompasses all aspects
needed by humans in their lives both as godly human beings, individual beings, social beings,
moral beings, civilized beings and so on. This aspect of development is a potential that
supports the development of human beings into fully human beings, optimally and in balance,
in order to be able to carry out the mandate in their status as servants of Allah and His
Khafila. Thus the new human development will be perfect (insane kamil) if the development
of his potential that includes all aspects of development is carried out in total and maximum.

Hadith as a source of Islamic education:

- Hadith is a mubayyin (complement) for al-qur’an
Because of that, anyone can not understand the Qur'an without understanding
and mastering the hadith. Likewise using the hadith without the Qur'an, will lose
direction, because the Qur'an is the first legal basis, which contains an outline of
Islamic law. Thus, between al-Qur'an and hadith have a reciprocal relationship
that can not be separated

The importance of education has been stressed repeatedly in the Koran and Hadith.
The Prophet's hadith also emphasizes the value of knowledge. In the Qur'an and Hadith, the
importance of education is explicit; in Islam searching for education is compulsory, and that
knowledge is considered a path to greater closeness to Allah. In terms of educational hadith
or tarbiyah can be found as Ta'līm, from the root of 'alima (to know, to realize, to understand,
to learn), Tarbiyah, from the roots of touch (to improve, to grow, to rear), Ta'dib , from root
addaba (to be cultivated, purified, polite). The hadith also confirms that there are two
important elements that are important ingredients in the formulation of the philosophy of
Islamic education, namely, the purpose of education and educational factors.
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