Tafsir Tarbawi: The Verse Of Education As A Basis For The Concept Of Ethical Education Of Ibn Miskawaih And Al-Ghazali (Comparative Analysis)

Main Article Content

junaedi rosyid

Abstract

Tafsir Tarbawi is a subject at the Faculty of Tarbiyah and Faculty Teacher of Training that
seeks to find educational concepts in interpreting educational verses in the Qur'an. This article rests on
educational verses examining the history of the development of moral education, which found a
crossroads between Ibn Miskawaih and al-Ghazali, where the tradition inherited by the first figure is
commonly referred to as the rational tradition. In contrast, the second figure is referred to as the mystical
tradition. To obtain clarity on the format of Ibn Miskawaih's thinking pattern, which some parties call a
driver of progress and vice versa, al-Ghazali, whom some parties accuse as one of the causes of the
stagnation of the dynamics of intellectual movement in the Muslim world, the author tries to dialogue
the thoughts of moral education of the two figures. This study is carried out by analyzing the
comparative thinking of the concept of moral education both in aspects: basic concepts, human
existential structure, moral virtues, and components of moral education

Article Details

How to Cite
rosyid, junaedi. (2024). Tafsir Tarbawi: The Verse Of Education As A Basis For The Concept Of Ethical Education Of Ibn Miskawaih And Al-Ghazali (Comparative Analysis). Jurnal Edusci, 2(2), 89–104. https://doi.org/10.62885/edusci.v2i2.504
Section
Articles

References

Abdullah, M. Amin. 1992. The Idea of Universality of Ethical Norms in Ghazali and Kant.

Ankara: Turkiye Diyanet Vakfi.

------------ 1996. Studi Agama: Normativitas atau Historisitas. Yogyakarta: Pustaka Pelajar.

Arifin, M. 1989. Ilmu Pedidikan Islam. Jakarta: Bina Aksara.

Aritoteles. 1982. Nicomachean Ethics in the Work of Aristotle. ter. W. N. Ross, Chicago: The

University of Chicago, 1982.

Camilleri. 1976. A Civilization in Crisis: Human Prospects in a Changing World. London:

Cambridge University Press.

Fakhry, Madjid. 1996. Etika dalam Islam, ter. Zakiyuddin Baidhawy. Yogyakarta: Pustaka

Pelajar.

Al-Gazālī, Muhammad ibn Muhammad. 1964. Mizān al-‘Amal, ed. Sulayman Dunya, Mesir:

Dār al-Ma„ārif.

____________. 1961. al-Munkīdh min al-Dalāl. Kairo: Silsilāt alTsaqofah al-Islamiyyah.

____________. tt. Ihya’ ‘Ulūm al-Dīn, Kairo: „Isa al-Baby alHalaby, juz II, III.

____________. 1957. Tabafūt al-Falāsifah, ed. Sulaiman Dunya. Mesir: Dār al-Ma‟ārif.

____________. 1968. Ma’ārij al-Quds fi Madarij Ma’rifat al-Nafs, Kairo: Maktabat alJundidat.

____________. 1964. Mi’raj al-Sālikīn, Kairo: al-Thaqafat alIslāmiyyah.

____________. 1960. Mi’yār al-‘Ilm, ed. Sulaiman Dunya. Kairo: Dār al-Ma„ārif.

Ma‟arif, Syafi‟i. “Qur‟an Agama dan Pembangunan Corak Masyarakat Islam Masa Depan”,

Ulum Al-Qur‟an, Vol. III, No. III, No. 1 Thn. 1992.

Marcuse, Herbert. 1992. One Dimensional Man. Landan: Abacus.

Madjidi, Busyairi. 1997. Konsep Kependidikan Para Filosof Muslim, Yogyakarta: Al-Amin

Press.

Mahmūd, „Abd. Hilmī. 1982. al-Tafkir al-Falsafi fi al-Islam, Bayrūt: Dār al-Kitāb al-„Ulbani.

Miskawayh, Ibn. 1938. Tabdhib al-Akhlāq wa Tathir al-‘Araq, ed.

Hasan Tamim. Bayrūt: Manshūrat Dār al-Maktabah alHayat.

____________. 1994. Menuju Kesempurnaan Akhlak. ter. Helmi Hidayat. Bandung: Mizan.

____________. “Kitab al-„Aql wa al-Ma‟qul”, dalamArabica, Leiden: Swetz & Zeitlinger B.

V., vol. XI, 1964.

Mūsā, Muhammad Yūsuf. 1963. Falsafah al-Akhlāq fi al-Islām wa Silatuhu bi al-Falsafah alIgriqiyyat. Kairo: Mu‟assasah al-Kanji.

Nasution, Harun. 1983. Akal dan Wahyu dalam Islam. Jakarta: UI Press.