BIOGRAPHY AND THOUGHTS AHMAD TAFSIR EDUCATION OF ISLAM
CHAPTER II
BIOGRAPHY AND THOUGHTS AHMAD TAFSIR
EDUCATION OF ISLAM
A. Biography Ahmad Tafsir and his works
1. Background Ahmad Tafsir
Prof.Dr. H. Ahmad Tafsir, MA
Professor and Lecturer UIN Bandung
Tafseer Ahmad, born in Bengkulu 19 April 1942. His education began at the Elementary School (now SD) in Bengkulu, continue school in the PGA (Religious Teacher Education) 6 years in Yogyakarta. Further study at the Faculty of MT IAIN Yogyakarta, and completed the General Education Department in 1969. In 1975-1976 (9 months) taking philosophy courses at IAIN Yogyakarta. 1982 took the S2 program at IAIN Jakarta. 1987 has completed S3 in IAIN Jakarta as well. Since 1970, teaches at the Faculty of MT Tafsir IAIN Bandung, until now. In 1993, Professor of Education Sciences pioneered the establishment of the Islamic Association of Graduate Education. (ASPI). Since January 1997 appointed Professor at the Faculty of MT IAIN Bandung (Ahmad Tafsir, Islamic Philosophy of Education, 2012, p. 343).
2. The works of Ahmad Tafsir
Papers that have been made into books and has been published,
including:
a. Philosophy of Islamic Education, (Bandung: PT Young Rosdakarya, 2012).
This book contains ten chapters, and the chapters among which is laid down as the first chapter is about human nature. Why serve first chapter is because, according to Ahmad Tafsir should be discussed in advance of who the man really is. Which means also have to talk about human nature. A good education should be designed in accordance with our understanding of human nature. What is human nature? The best explanation of the nature of man is an explanation of the human creator. Explanation by the ratio of man has a weakness because it limited his ability sense. The best evidence of the limitations of the intellect is the mind that does not know what the reason is.
a. Teaching Methodology Islam, (Bandung: PT. Young Rosdakarya, 2011).
The book consists of ten chapters. In this book described the notion of "methodology" associated with "the teaching of the Islamic religion." According to Ahmad Tafsir that from his experience, many people translate or equate the term "method" with "the way." This is not entirely wrong. Indeed, the method can also be interpreted the way. To know the exact definition of the method, can see the use of words in the English language method. In English there is no word waydan said method. These two words are often translated into Indonesian way. Actually, a more feasible way is translated wayitu word, not the word method.
b. Parse Philosophy Ontology, Epistemology and Axiology of Knowledge, (Bandung: PT Young Rosdakarya, 2012).
This book consists of four chapters. In this book described Ahmad Tafsir that people who learn the Arabic language had a little confusion when facing the word "science". In the Arabic word al-'ilmberartipengetahuan (knowledge), while the word "science" in the Indonesian language is usually the translation of science. Science in the sense scienceitu only part of al-'ilmdalam Arabic. The word translated scienceseharusnya science alone. It means that people who understand the Arabic language does not confuse the word science (science) with the word al-'ilmyang means knowledge.Dalam book is described not only the knowledge of science (science), also described the entire so-called knowledge including knowledge that is "weird "such as pellets, immune, witchcraft, saefi, and others. What does that knowledge? According to Ahmad Tafsir, knowledge is all that is known. According to the Koran, when the man in the belly of his mother, he does not know anything. When he was a newborn was perhaps he had not know anything. Even if the newborn was crying, perhaps in shock, it might feel dazzled his eyes, or his body felt cold. No glare in the womb and not cold, and then he cried. When the child becomes an adult, say when he was 40 year old, has a lot of knowledge. So many, to the extent that he does not know yet how much knowledge and do not know what she knew, and sometimes he does not know what exactly that knowledge. The human lifespan is increasing more and more knowledge. In terms of motive, knowledge was gained through two ways. First, the knowledge acquired for granted, without intention, without motive, without curiosity and without effort. No wonder then he knew, knew. An ongoing, suddenly hit by a pedicab. Without curiosity he knew, knew that was hit by a pedicab, sick. Second, knowledge based motif curious. The knowledge gained as cultivated, usually because learning.
d. General Philosophy of Mind and Heart From Thales To Capra, (Bandung: PT Young Rosdakarya, 2012).
The book's five chapters. In this book explained that humans carry from birth (innate) heart (conscience) which is imperative. The inner voice is a voice that is always invited into a good person. The peak of goodness that is God. So, people should be godless. Most philosophers assume this theory is weak, feeling obliged to which Kant called conscience, which is imperative Kant said, is not inborn. The moral sense is not the creation of God implanted in human beings. Sense of moral imperative it is actually a product of evolution. No moral absolutes. The moral is that the rules do vary according to variations in community groups. In other words, they want to say that the moral imperative that actually emerged after the man hanging out with people (the environment). Moral was shaped by environmental influences. They said. This issue can be seen in the way the liver lain.Suara a third antenna humans. Humans have three antennas: the senses, mind, and heart or taste. The third area is inaccessible by the second antenna (sense), especially by the first antenna (senses). When science from entering the area, he will be lost in the antinomy. When philosophy comes in, he will be lost in paralogism. It says Kant. It is true. However, not Kant who first says so. Al-Ghazali who lived in the 1100s have expressed the same thing. Even Al-Ghazali has stated further. Kant was at the statement that there suprarasional area, which can not be penetrated by philosophy and science, which can only be understood by the liver. Al-Ghazali has stated further when he talks about how to turn on the conscience so that he is able to understand the secrets of the occult area. How to turn on the sound of the heart, according to Al-Ghazali, is to stop the sin (repentance), doing good, contemplation, and stop logic work. This is called thariqah or methods of Al-Ghazali.
In addition to the above books are still many books that have been written by Ahmad Tafsir are:
1. General Philosophy (college textbooks), Bandung, Young Rosdakarya, mold 1st, 1990, the 16th, 2008;
2. Philosophy of Science (college textbooks), Bandung, Young Rosdakarya, molds to-1, 2004, the 4th, 2008;
3. Education in the Perspective of Islam (college textbooks), Bandung, Young Rosdakarya, mold 1st, 1992, the 8th, 2009;
4. Theories of Education (college textbooks), Bandung, Bandung IAIN Faculty of MT, mold 1st, 2001;
5. Philosophy of Islamic Education (college textbooks), Bandung, Young Rosdakarya, mold 1st, 2007, the 4th, 2010; 5th, 2012;
6. Methodology of Teaching Islam (college textbooks), Bandung, Young Rosdakarya, molds to-1 in 1995, 8th in 2007;
7. Strategy for Quality Improvement in Schools Islamic Education, Bandung, Maestro, mold 1st 2008;
8. Epistemology of Islamic Education (college textbooks), as an editor and writer, Bandung, Bandung IAIN Faculty of MT, mold 1st 1995;
9. Sufism Road to God (public readings), as an editor and writer, Tasikmalaya, IAILM, mold 1st 1995;
10. Model Mysticism According to Shariah, application in treatment of victims of Narcotics and Spiritual Diseases (public readings), Tasikmalaya, IAILM, molds to-1 in 1995.
B. Education History Ahmad Tafsir
Levels Name School Program
SR / SD SR / SD Bengkulu
Yogyakarta PGA PGA Teacher of Religious Education
Strata 1 IAIN Yogyakarta General Education
Strata 2 IAIN Jakarta Islamic Educational Sciences
Strata 3 IAIN Jakarta Islamic Educational Sciences
C. Thought Ahmad Tafsir in the World Islamic Education
Basically Ahmad Tafsir is a man of education and propaganda. Educational experience, work, and social life as someone puts a rich experience with the broad milieu through the boundaries. His educational background Salafi departing from boarding school, but then follows a formal education up to S3. He invited many seminars and boldly explores issues beyond science discipline of Sufism in the context of the issue of building a perfect man. No wonder if the paper was published in book form, for example in Sufism towards the establishment of perfect man, he claimed the development of Sufism has a special meaning when it appears Sufi teachers. Thus, according to Ahmad Tafsir that in the first stage, walk Sufism in the sense of asceticism and worship Sunnah. This happens roughly since the time of the Prophet. In the second stage, appearing Sufi teachers who have reached high levels. They teach wirid and congregation. Before Al-Ghazali also the types of institutes that already exist. Then there is a very significant development in the era of Al-Ghazali that runs quite long. At this time, Sufism is different from the previous. Therefore, Sufism is mixed with philosophy (Sukardi, 2000: 19).
According to Ahmad Tafsir, among the Shi'a, Sufi strong, coupled with the philosophy and jurisprudence orthodox too strong. Shiites mind it is rather odd. Shiite Jurisprudence sometimes seem rational and sometimes looked very stiff. Their philosophy also sometimes rational once and sometimes is mixed with 'irfan that no longer seem rational characteristics. Meanwhile, according to Ahmad Tafsir that he had seen so far in Indonesia, all three mutually exclusive. Rarely, a jurist is also a philosopher or a mystic. And vice versa. In fact, Sufism colors that are mixed with philosophy and jurisprudence existing at the time of Mulla Sadra who started Al-Ghazali. Once someone asked Ahmad Tafsir ,: possible to Shiite Iran to Indonesia? In the past, in the days of Imam Khomeini, and it could probably be impossible. One possibility is caused such a strong congregation in Indonesia. Because the Shia are the congregation, he might be able to enter Indonesia without the need to be Shiites. However, it may also be impossible if the Shiite sect is seen as politically extreme. Therefore, the character of Indonesian people is not extreme, but peaceful. If Shiite Iran could turn into a moderate extreme nature, likely nature of Islam as it will be widespread in Indonesia, without the need to be Shiites (Sukardi, 2000: 19).
According to Ahmad Tafsir that parts of Islam and the breadth of the field of studies do exist in the Shiite, not Sunni. Rather heavy in fact account for this statement, but it is so in fact. They have a broader study than Sunnis. The merger between the rational philosophy, Sufism emotional, and fiqh, which is in the middle, carried out by the Sunni Al-Ghazali. However, it turns out, the next is Shi'ites all. Sunni why people are not interested? They just said that Islamic philosophy has ended after Al-Ghazali. However, there is a philosophy after Ibn Rushd, and that's the philosophy that has been synthesized by Sufism. How can it be, is still a problem that is difficult to answer. Only by Ahmad Tafsir, though little that philosophers and Sufis reflected composite of person who likes to think; happy remembrance; and also happy fasting (Sukardi, 2000: 19).
According to Ahmad Tafsir, human mëmpunvai three "antenna." First senses. Senses should be trained to be able to obtain a high level of knowledge. Senses should be assisted by the scientific method in order to be able to produce a useful and good science. Secondly, sense. Intellect also have to be trained, not undermined. Intellect can be trained to always think in order to be able to produce human logical thinking when solving the problems of life. Third, the liver. Hearts also have to be trained, however, in reality, there is now a lack of balance between the three "antenna" is. Science and philosophy we are tall, but the knowledge of the unseen is often low.
Pembinan heart in an education is very important because the heart or the heart is the core of the curriculum. Many people talk about the shortcomings of our education. They said we were less successful educational Karen was not able to produce graduates ready to use. Our education does not comply with the requirements. Maybe there are people who think this is the biggest problem in our education. This is a way of thinking as a pragmatic way of thinking. What is true of education failed because it was unable to produce graduates ready to use, so it is considered a major problem? Does not seem that we are able to lie graduate education, depriving the rights of others, the heart of corruption, wants to correct itself, does not respect the opinions of others, are not sensitive to the rabble, unable to coexist with others. Is this not a bigger issue? Why education is to produce graduates like war, can kill a fellow human being, dare to rob, plunder, rape? Yes why? Is not this a bigger problem in education? Much bigger than the not ready? (Ahmad Tafsir, 2012: 129)
The author is very interested in the statement put forward by Prof. Dr Ahmad Tafsir above, as this is the concept of how an education can make man was not just smart, intelligent, ready to use but also can coexist with the community to spread piety personal piety beings academics and piety-social piety as a reflection of fruit education has been established. School or education can not be seen with the eye again this case, because at the moment a lot of authentic evidence of how someone who has reached a high level of education can not afford to become a model dimasyarakatnya as the best model of a man who has been educated. On the contrary, many people who are educated but they instead showed lack terdidikannya by way of corruption, humble commoners, bermewah-luxuries, are not sensitive to the orphan, to do riya when doing a favor in order to gain the sympathy of the common people. Surat al Ma'un provide an explanation bahwasannya Muslims who are already of legal age who are not sensitive to the circumstances surrounding (social) and not being able to stimulate others to do good to the common people, the poor, orphans with their sincere intentions that are labeled as people who reject religion of Allah.
In simple terms the purpose of education of children in the family is that the child becomes a goodly child. A goodly child that reasonable child proud. Another goal is the opposite, namely that the child was later not become the enemy of his parents, which would harm their parents (Ahmad Tafsir, Education in Islamic Perspective, hlm.163).
A goodly child can lift both his parents' names. Children are a family decoration. Virtuous son would pray for his parents. When not praying for his parents, his piety it has been quite an evidence of good deeds of their parents. Anyway, everyone is happy to have a virtuous son. Therefore, parents educate their children to become child saleh.Anak can also be an enemy of their parents. That can happen when children are not educated properly. Often the parents is very hard because of his naughty. Parents who occupy respectable positions in society, as a formal or informal leader, will fall because of his naughty authority. A leader, when his son was involved in delinquency, engaged in the buying and selling drugs, for example, will fall dignity in the public eye, even possible that the old man was fired from his post because of his son's delinquency. It was one of hostility children against parents (Ahmad Tafsir, Education in Islamic Perspective, hlm.163-164).
BIOGRAPHY AND THOUGHTS AHMAD TAFSIR
EDUCATION OF ISLAM
A. Biography Ahmad Tafsir and his works
1. Background Ahmad Tafsir
Prof.Dr. H. Ahmad Tafsir, MA
Professor and Lecturer UIN Bandung
Tafseer Ahmad, born in Bengkulu 19 April 1942. His education began at the Elementary School (now SD) in Bengkulu, continue school in the PGA (Religious Teacher Education) 6 years in Yogyakarta. Further study at the Faculty of MT IAIN Yogyakarta, and completed the General Education Department in 1969. In 1975-1976 (9 months) taking philosophy courses at IAIN Yogyakarta. 1982 took the S2 program at IAIN Jakarta. 1987 has completed S3 in IAIN Jakarta as well. Since 1970, teaches at the Faculty of MT Tafsir IAIN Bandung, until now. In 1993, Professor of Education Sciences pioneered the establishment of the Islamic Association of Graduate Education. (ASPI). Since January 1997 appointed Professor at the Faculty of MT IAIN Bandung (Ahmad Tafsir, Islamic Philosophy of Education, 2012, p. 343).
2. The works of Ahmad Tafsir
Papers that have been made into books and has been published,
including:
a. Philosophy of Islamic Education, (Bandung: PT Young Rosdakarya, 2012).
This book contains ten chapters, and the chapters among which is laid down as the first chapter is about human nature. Why serve first chapter is because, according to Ahmad Tafsir should be discussed in advance of who the man really is. Which means also have to talk about human nature. A good education should be designed in accordance with our understanding of human nature. What is human nature? The best explanation of the nature of man is an explanation of the human creator. Explanation by the ratio of man has a weakness because it limited his ability sense. The best evidence of the limitations of the intellect is the mind that does not know what the reason is.
a. Teaching Methodology Islam, (Bandung: PT. Young Rosdakarya, 2011).
The book consists of ten chapters. In this book described the notion of "methodology" associated with "the teaching of the Islamic religion." According to Ahmad Tafsir that from his experience, many people translate or equate the term "method" with "the way." This is not entirely wrong. Indeed, the method can also be interpreted the way. To know the exact definition of the method, can see the use of words in the English language method. In English there is no word waydan said method. These two words are often translated into Indonesian way. Actually, a more feasible way is translated wayitu word, not the word method.
b. Parse Philosophy Ontology, Epistemology and Axiology of Knowledge, (Bandung: PT Young Rosdakarya, 2012).
This book consists of four chapters. In this book described Ahmad Tafsir that people who learn the Arabic language had a little confusion when facing the word "science". In the Arabic word al-'ilmberartipengetahuan (knowledge), while the word "science" in the Indonesian language is usually the translation of science. Science in the sense scienceitu only part of al-'ilmdalam Arabic. The word translated scienceseharusnya science alone. It means that people who understand the Arabic language does not confuse the word science (science) with the word al-'ilmyang means knowledge.Dalam book is described not only the knowledge of science (science), also described the entire so-called knowledge including knowledge that is "weird "such as pellets, immune, witchcraft, saefi, and others. What does that knowledge? According to Ahmad Tafsir, knowledge is all that is known. According to the Koran, when the man in the belly of his mother, he does not know anything. When he was a newborn was perhaps he had not know anything. Even if the newborn was crying, perhaps in shock, it might feel dazzled his eyes, or his body felt cold. No glare in the womb and not cold, and then he cried. When the child becomes an adult, say when he was 40 year old, has a lot of knowledge. So many, to the extent that he does not know yet how much knowledge and do not know what she knew, and sometimes he does not know what exactly that knowledge. The human lifespan is increasing more and more knowledge. In terms of motive, knowledge was gained through two ways. First, the knowledge acquired for granted, without intention, without motive, without curiosity and without effort. No wonder then he knew, knew. An ongoing, suddenly hit by a pedicab. Without curiosity he knew, knew that was hit by a pedicab, sick. Second, knowledge based motif curious. The knowledge gained as cultivated, usually because learning.
d. General Philosophy of Mind and Heart From Thales To Capra, (Bandung: PT Young Rosdakarya, 2012).
The book's five chapters. In this book explained that humans carry from birth (innate) heart (conscience) which is imperative. The inner voice is a voice that is always invited into a good person. The peak of goodness that is God. So, people should be godless. Most philosophers assume this theory is weak, feeling obliged to which Kant called conscience, which is imperative Kant said, is not inborn. The moral sense is not the creation of God implanted in human beings. Sense of moral imperative it is actually a product of evolution. No moral absolutes. The moral is that the rules do vary according to variations in community groups. In other words, they want to say that the moral imperative that actually emerged after the man hanging out with people (the environment). Moral was shaped by environmental influences. They said. This issue can be seen in the way the liver lain.Suara a third antenna humans. Humans have three antennas: the senses, mind, and heart or taste. The third area is inaccessible by the second antenna (sense), especially by the first antenna (senses). When science from entering the area, he will be lost in the antinomy. When philosophy comes in, he will be lost in paralogism. It says Kant. It is true. However, not Kant who first says so. Al-Ghazali who lived in the 1100s have expressed the same thing. Even Al-Ghazali has stated further. Kant was at the statement that there suprarasional area, which can not be penetrated by philosophy and science, which can only be understood by the liver. Al-Ghazali has stated further when he talks about how to turn on the conscience so that he is able to understand the secrets of the occult area. How to turn on the sound of the heart, according to Al-Ghazali, is to stop the sin (repentance), doing good, contemplation, and stop logic work. This is called thariqah or methods of Al-Ghazali.
In addition to the above books are still many books that have been written by Ahmad Tafsir are:
1. General Philosophy (college textbooks), Bandung, Young Rosdakarya, mold 1st, 1990, the 16th, 2008;
2. Philosophy of Science (college textbooks), Bandung, Young Rosdakarya, molds to-1, 2004, the 4th, 2008;
3. Education in the Perspective of Islam (college textbooks), Bandung, Young Rosdakarya, mold 1st, 1992, the 8th, 2009;
4. Theories of Education (college textbooks), Bandung, Bandung IAIN Faculty of MT, mold 1st, 2001;
5. Philosophy of Islamic Education (college textbooks), Bandung, Young Rosdakarya, mold 1st, 2007, the 4th, 2010; 5th, 2012;
6. Methodology of Teaching Islam (college textbooks), Bandung, Young Rosdakarya, molds to-1 in 1995, 8th in 2007;
7. Strategy for Quality Improvement in Schools Islamic Education, Bandung, Maestro, mold 1st 2008;
8. Epistemology of Islamic Education (college textbooks), as an editor and writer, Bandung, Bandung IAIN Faculty of MT, mold 1st 1995;
9. Sufism Road to God (public readings), as an editor and writer, Tasikmalaya, IAILM, mold 1st 1995;
10. Model Mysticism According to Shariah, application in treatment of victims of Narcotics and Spiritual Diseases (public readings), Tasikmalaya, IAILM, molds to-1 in 1995.
B. Education History Ahmad Tafsir
Levels Name School Program
SR / SD SR / SD Bengkulu
Yogyakarta PGA PGA Teacher of Religious Education
Strata 1 IAIN Yogyakarta General Education
Strata 2 IAIN Jakarta Islamic Educational Sciences
Strata 3 IAIN Jakarta Islamic Educational Sciences
C. Thought Ahmad Tafsir in the World Islamic Education
Basically Ahmad Tafsir is a man of education and propaganda. Educational experience, work, and social life as someone puts a rich experience with the broad milieu through the boundaries. His educational background Salafi departing from boarding school, but then follows a formal education up to S3. He invited many seminars and boldly explores issues beyond science discipline of Sufism in the context of the issue of building a perfect man. No wonder if the paper was published in book form, for example in Sufism towards the establishment of perfect man, he claimed the development of Sufism has a special meaning when it appears Sufi teachers. Thus, according to Ahmad Tafsir that in the first stage, walk Sufism in the sense of asceticism and worship Sunnah. This happens roughly since the time of the Prophet. In the second stage, appearing Sufi teachers who have reached high levels. They teach wirid and congregation. Before Al-Ghazali also the types of institutes that already exist. Then there is a very significant development in the era of Al-Ghazali that runs quite long. At this time, Sufism is different from the previous. Therefore, Sufism is mixed with philosophy (Sukardi, 2000: 19).
According to Ahmad Tafsir, among the Shi'a, Sufi strong, coupled with the philosophy and jurisprudence orthodox too strong. Shiites mind it is rather odd. Shiite Jurisprudence sometimes seem rational and sometimes looked very stiff. Their philosophy also sometimes rational once and sometimes is mixed with 'irfan that no longer seem rational characteristics. Meanwhile, according to Ahmad Tafsir that he had seen so far in Indonesia, all three mutually exclusive. Rarely, a jurist is also a philosopher or a mystic. And vice versa. In fact, Sufism colors that are mixed with philosophy and jurisprudence existing at the time of Mulla Sadra who started Al-Ghazali. Once someone asked Ahmad Tafsir ,: possible to Shiite Iran to Indonesia? In the past, in the days of Imam Khomeini, and it could probably be impossible. One possibility is caused such a strong congregation in Indonesia. Because the Shia are the congregation, he might be able to enter Indonesia without the need to be Shiites. However, it may also be impossible if the Shiite sect is seen as politically extreme. Therefore, the character of Indonesian people is not extreme, but peaceful. If Shiite Iran could turn into a moderate extreme nature, likely nature of Islam as it will be widespread in Indonesia, without the need to be Shiites (Sukardi, 2000: 19).
According to Ahmad Tafsir that parts of Islam and the breadth of the field of studies do exist in the Shiite, not Sunni. Rather heavy in fact account for this statement, but it is so in fact. They have a broader study than Sunnis. The merger between the rational philosophy, Sufism emotional, and fiqh, which is in the middle, carried out by the Sunni Al-Ghazali. However, it turns out, the next is Shi'ites all. Sunni why people are not interested? They just said that Islamic philosophy has ended after Al-Ghazali. However, there is a philosophy after Ibn Rushd, and that's the philosophy that has been synthesized by Sufism. How can it be, is still a problem that is difficult to answer. Only by Ahmad Tafsir, though little that philosophers and Sufis reflected composite of person who likes to think; happy remembrance; and also happy fasting (Sukardi, 2000: 19).
According to Ahmad Tafsir, human mëmpunvai three "antenna." First senses. Senses should be trained to be able to obtain a high level of knowledge. Senses should be assisted by the scientific method in order to be able to produce a useful and good science. Secondly, sense. Intellect also have to be trained, not undermined. Intellect can be trained to always think in order to be able to produce human logical thinking when solving the problems of life. Third, the liver. Hearts also have to be trained, however, in reality, there is now a lack of balance between the three "antenna" is. Science and philosophy we are tall, but the knowledge of the unseen is often low.
Pembinan heart in an education is very important because the heart or the heart is the core of the curriculum. Many people talk about the shortcomings of our education. They said we were less successful educational Karen was not able to produce graduates ready to use. Our education does not comply with the requirements. Maybe there are people who think this is the biggest problem in our education. This is a way of thinking as a pragmatic way of thinking. What is true of education failed because it was unable to produce graduates ready to use, so it is considered a major problem? Does not seem that we are able to lie graduate education, depriving the rights of others, the heart of corruption, wants to correct itself, does not respect the opinions of others, are not sensitive to the rabble, unable to coexist with others. Is this not a bigger issue? Why education is to produce graduates like war, can kill a fellow human being, dare to rob, plunder, rape? Yes why? Is not this a bigger problem in education? Much bigger than the not ready? (Ahmad Tafsir, 2012: 129)
The author is very interested in the statement put forward by Prof. Dr Ahmad Tafsir above, as this is the concept of how an education can make man was not just smart, intelligent, ready to use but also can coexist with the community to spread piety personal piety beings academics and piety-social piety as a reflection of fruit education has been established. School or education can not be seen with the eye again this case, because at the moment a lot of authentic evidence of how someone who has reached a high level of education can not afford to become a model dimasyarakatnya as the best model of a man who has been educated. On the contrary, many people who are educated but they instead showed lack terdidikannya by way of corruption, humble commoners, bermewah-luxuries, are not sensitive to the orphan, to do riya when doing a favor in order to gain the sympathy of the common people. Surat al Ma'un provide an explanation bahwasannya Muslims who are already of legal age who are not sensitive to the circumstances surrounding (social) and not being able to stimulate others to do good to the common people, the poor, orphans with their sincere intentions that are labeled as people who reject religion of Allah.
In simple terms the purpose of education of children in the family is that the child becomes a goodly child. A goodly child that reasonable child proud. Another goal is the opposite, namely that the child was later not become the enemy of his parents, which would harm their parents (Ahmad Tafsir, Education in Islamic Perspective, hlm.163).
A goodly child can lift both his parents' names. Children are a family decoration. Virtuous son would pray for his parents. When not praying for his parents, his piety it has been quite an evidence of good deeds of their parents. Anyway, everyone is happy to have a virtuous son. Therefore, parents educate their children to become child saleh.Anak can also be an enemy of their parents. That can happen when children are not educated properly. Often the parents is very hard because of his naughty. Parents who occupy respectable positions in society, as a formal or informal leader, will fall because of his naughty authority. A leader, when his son was involved in delinquency, engaged in the buying and selling drugs, for example, will fall dignity in the public eye, even possible that the old man was fired from his post because of his son's delinquency. It was one of hostility children against parents (Ahmad Tafsir, Education in Islamic Perspective, hlm.163-164).
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