TAFSIR BILMAKTSUR

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TAFSIR BILMAKTSUR

Terjemahan Manuskrip Kitab al- Tafsir Warijaluhu

Karangan Fadzilatul Ust. al- Syekh Muhammad al- Fadzil Bin `Asyur

Tentang Tafsir Bilmaktsur

Oleh                : Ilyas Bin Ibrahim

No Matric        : IGB 110065

Fakulti             : Pengajian Islam

Jabatan                        : AQH

E-mail              : ilybasriah@yahoo.com

Halaman          : 14 - 21

No Hp             : 0163532729

            Dorongan untuk mencari berita yang akurat mengenai penafsiran  bilmaktsur sebenarnya sudah ada semenjak masa Rasulullah s.a.w, apalagi pada masa Shahabat setelah wafatnya Nabi s.a.w, yang mana hal itu sudah menjadi perkara utama diantara berita yang para Shahabat sama-sama mempelajarinya, seiring dengan wasiat Rasulullah s.a.w tentang penyampaian ilmu yang sudah mereka pahami kepada generasi stelah mereka, sebagaimana pesan beliau yang mulia dalam sabda-NYA;      

“Hendaklah yang hadir supaya dapat menyampaikannya kepada yang tidak hadir “, (kata-kata ini Beliau sampaikan dalam khutbah haji Wada`di padang `Arafah) dan Sabda-Nya juga:“Hafal dan sampaikanlah kepada generasi setelah kamu”, dan Sabda-Nya lagi:           “Allah akan mengindahkan seseorang yang mendengar ucapanku lalu ia memahminya kemudian ia menyampaikannya sesuai dengan apa yang ia fahami”.

            Maka pada saat memasuki abad ke dua Hijhriyah, semua perkara yang berkaitan dengan penafsiran al- Qur`an berada dalam genggaman semua orang secara umum, sama ada yang berhubungan dengan al-hadith ataupun sejarah para Nabi, yang tidak jauh kemungkinan akan adanya perbezaan dan percampuran, pemalsuan dan pembohongan, ataupun akan pula terjadi hal sebaliknya, kepastian dan kesungguhan (periwayatan secara tepat dan pasti), kebenaran dan penjagaan dengan baik (kehati-hatian). Maka oleh kerana itu, terbentuklah metode kritik(al-Naqd) yang akan menjadi tolak ukur dalam penilaian berita yang ada/datang secara umum, terbentuklah tingkatan para muhadditsin, sehingga dapat diketahui sesiapa diantara mereka yang tertuduh sebagai pemalsu dan bersifat  dzaif dalam periwayatan, akhirnya segala sesuatu yang berkaitan dengan Hadith Nabi s.a.w akan selalu terjaga dengan diperkuat antara satu dengan yang lainnya, dan ditolak sebahagian dengan sebahagian yang lainnya, penolakan terhadap hadith-hadith dza`if dan mungkar, dikeranakan ada hadith yang masyhur yang telah diriwayatkan oleh para ulama yang autantik(tsiqah) dan adil yang terkenal dengan keujuran dan keamanahannya.

Melalui metode kritik dan ketelitian itulah, lahirlah para generasi yang memiliki akal pikiran yang sangat cemerlang yang tangguh dan menjadi pahlawan dalam penyebaran agama yang haq sesuai dengan apa yang dibawakan oleh Rasulullah s.a.w; Para ahli dalam ilmu periwayatan (sama adasecara riwayah ataupun dirayah) dan ketelitian dalam pemberitaan (al- Zabt), dan pentashihan hadith-hadith, sehingga mereka menjadi rujukan dalam mencari kebenaran tentang penafsiran al- quran, yang mana mereka menjadi wasiat dan tujuan para pelajar, sekalipun mereka membutuhkan kepada pengorbanan dan kesusahan yang amat berat dalam menuntut ilmu.

Sebagaimana ketenaran para ahli hadith dengan kejujuran dan kematangan ilmu dalam keseluruhan hadith-hadith dan sejarah kehidupan para Nabi, seperti halnya para mujtahid dan ahli fiqih, sehingga mereka menjadi panduan sesuai dengan keahlian mereka, sama ada dalam perkara atsar maupun dalam perkara pandangan pendapat ijtihadnya, terdapat pula para ahli dalam bidang  kebenaran dalam penyampaian akhbar dan menjadi dalil sandaran terhadap atsar dari Rasulullah s.a.w, yang merupakan bahagian yang terpisah daripada hadith-hadith Rasulullah s.a.w, yang mempunyai kelebihan tersendiri yang berkaitan dengan pemahaman al- qur`an, iaitu bagian pengumpulan hadith-hadith yang berkenaan dengan penafsiran al-quran atau yang dinamakan dengan penafsiran bilmaktsur, yang mana tertumpu kepada dua katagori; iaitu, ilmu tentang sebab-sebab turunnya ayat-ayat  al-quran (asbab al- Nuzul) dan yang berkaitan dengan kesamaran dalam al-quran (mubhamaat al- Qur`an).

Syekh  al- Islam al- Imam al- Sayuthi telah merangkum para ahli dalam penafsiran al-quran dari kalangan para shahabat, sebagaimana perangkuman kepada para ahli mujtahid yang menjadi rujukan kepada mereka dalam berfatwa, seperti yang telah beliau sebutkan didalam “Kitab al- Itqan;” bahawasanya sahabat yang paling alim dalam tafsir dibandingkan dengan para sahabat yang lain ditinjau dari segi pengikraban mengenai makna al- Qur` secara keseluruhan diantara para sahabat yang lain yang semasa dengannya, iaitu para Khulafa` al- Rasyidin(Shahabat yang empat); Abu Bakr, Umar, Utsman dan `Ali, semoga Allah meridzai mereka semuanya. Kemudian `Abdullah bin Mas`ud, Zubair bin `Awam, Zaid bin Tsabit, `Ubay bin Ka`ab, Abu Musa al- Asy`ari dan `Abdullah Bin `Abbas, semoga Allah meridzai mereka semuanya.

            Disebabkan Sembilan orang sahabat yang pertama lebih dahulu meninggalkan dunia, sehingga tidak banyak dapat berinteraksi dengan generasi selanjutnya dikalangan para Tabi`in, maka membuat sahabat yang terakhir dan terkecil diantara para Shahabat yang sepuluh tersebut, iaitu Ibnu `Abbas; beliau merupakan seorang Shahabat yang paling menonjol dikalangan para genersi selanjutnya,  iaitu generasi para Tabi`in, sehingga beliau mendapat kedudukan yang tinggi di dalam menyampaikan keilmuannya kepada mereka, yang mana pada saat itu orang-orang tidak mendapatkan keraguan dan kegelisahan sedikitpun dalam masalah penafsiran al- Qur`an, sampai beliau dijuluki dengan “Tinta Ummah dan Penerjemah al- Qur`an” (hibr al-ummah wa turjuman al-qur`an). Keilmuan beliau sudah terakreditasi, buktinya; tidak ada seseorang sahabatpun atau lainnya yang hidup pada pertengahan abad pertama hijriah yang tidak menjadikan Ibn Abbas sebagai landasan dalam penafsiran al-Quran, dikeranakan kemampuan dan ilmu yang melimpah ruah tentang penafsiran al-qur`an.

            Adapun metode penafsiran al-Qur`an menurut Ibn Abbas, selain daripada dua unsur yang telah digunakan oleh para shahabat sebelumnya, iaitu ;mengetahui Asbab al-nuzul dan Kemubhaman al-Qur`an, beliau juga menambahkan metode lain, iaitu dengan menggunakan segi Bahasa dalam memahami sesebuah kata atau kalimat yang terkandung didalam al-quran, dengan berpandu kepada syair-syair jahiliah, apabila beliau ditanyakan sesuatu hal yang berkaitan dengan sesebuah kalimat, maka beliau sering mengulang-ngulangi jawabannya itu; “tidakkah kamu mendengar penyair fulan berkata!”. Lalu bliau membaca syair tersebut sebagaimana diriwayatkan oleh Ibn Saad dalam kitab al- Tabaqaat.

            Imam al- Tabari meriwayatkan bahawasanya Ibn Abbas berkata; apabila terasa ada sesuatu yang bersifat akjami didalam al- Qur`an, maka lihatlah penafsirannya didalam syair jahiliyah, karena syair itu bahasa Arab asli, kebanyakan penafsiran kepada sesebuah kalimat dengan menjelaskan bahawa kalimat itu berasal dari bahasa lain, lalu ia kembali kepada bahasa trsebut untuk menjelaskan kata-kata itu, hal-hal seperti ini banyak sangat terdapat didalam kitab Shahih al- Bukhari.

            Adapun metode lain yang Ibn Abbas tambahkan, sebagaimana yang diriwayatkan darinya melalui referensi yang terpercaya yang berkaitang dengan penafsiran al- Qur`an ialah; item pemberitaan(sejarah) yang belum teriwayatkan(tidak terdapat Hadith)daripada Rasulullah s.a.w menyangkut dengan penjelasan kepada Mubhamat al- Qur`an. Itu diketahui dengan cara merujuk kepada landasan yang muktabar yang ada pada masa itu, baik melalui sejarah secara umum maupun melalui cerita-cerita para ummat terdahulu(cerita israiliyaat), khususnya ummat yahudi dan kristiani.

            Secara dzahir, kedua unsur tersbut, sekalipun terdapat didalam sebahagian pendapat ibn Abbas ada yang tidak sah untuk dianggab sebagai penafsiran bilmaktsur, kerana berlandaskan pemikiran(pemahaman) dan pengetahuan secara umum yang dapat menimbulkan perbezaan perspektif seseorang sesuai dengan pemahamanya masing-masing tergantung kepada cara ia memahaminya yang bertolak belakang dengan apa yang diingikan oleh Ibn Abbas sendiri, berpegang kepada sesuatu dalil yang berbeza daripada apa yang dipedomani oleh Ibn Abbas, kecenderungan dalam pentakhrijan kepada sesebuah pengaturan peribahasa yang berbeda dengan Ibn Abbas, atau kontroversi juga akan terjadi pada seseorang yang mempunyai pengetahuan tentang latar belakang kitab-kitab samawi yang terdahulu yang berbeza dengan pengetahuan Ibn Abbas, maka dari situlah mulai timbul perbezaan-perbezaan dalam bentuk yang bermacam ragam terhadap penafsiran bilmaktsur, yang timbul dari perbezaan pemahaman, perbezaan kemampuan dan perbezaan hasil ijtihad dalam memberikan makna kepada sesebuah kalimat sesuai dengan kapasitas keilmuan seseorang, sama ada dalam pemahaman bahasa ataupun pengetahuan tentang sesebuah sejarah yang belum terdapat didalam al- Sunnah al- Nabawiyah.

            Sebagaimana dalam penafsiran Ibn Abbas sendiri sudah terdapat perbezaan diantara yang maktsur dengan yang bukan maktsur, maka hal yang sama juga terdapat pada sahabat yang lain yang mempunyai kalebihan khusus dalam penafsiran al- Qur`an, mereka saling berbeza antara yang berdomisili di Madinah, Kuffah, Basrah dan Syam, yang mana setiap individu/ kelompok diantara mereka saling menetap ditempat kediaman mereka masing-masing, sebagaimana Ibn Abbas telah menetap di Makkah. Tetapi periwayatan melalui Ibn Abbas lebih meluas dibandingkan dengan yang lainnya, dikeranakan kelebihan-kelebihan yang dimiliki oleh Ibn Abbas itu sendiri, sebagaimana yang telah kita senaraikan diatas.

            Di Makkah; Ibn Abbas telah membentuk dan melahirkan para Tabiin yang meriwayatkan secara khusus tentang tafsir seperti periwayatan Ibn Abbas, yang mana para ahli hadith melihat kepada mereka seperti mereka melihat kepada sesama mereka dalam periwayatan hadith dan periwayatan akhbar dengan pandangan yang berbeza. Sebagaimana dikalangan para sahabat Ibn Abbas sendiri terdapat orang-orang yang masyhur dengan kejujuran, autantik (tsiqah) dan terpercaya ,yang membuat para ahli hadith menjadikan mereka sebagai sandaran dalam pengambilan akbar, seperti: Mujaahid, Ikrimah, Thaaus, `Ataak bin Abi Rabaah dan Said bin Jubair, sehingga al- Imam al- Bukhari menjadikan mereka sebagai sandaran dalam periwayatan al- Hadith, sebagaimana yang telah beliau riwayatkan dalam sahihnya tentang tafsir yang disandarkan kepada Ibn Abbas. Maka terdapat pula diantara sahabat Ibn Abbas orang-orang yang ahli hadith sangat diwaspadainya terhadap apa yang telah mereka riwayatkan, seperti: Zahhaak, `Athiyyah bin Saad dan Suday seperti yang diriwayatkan darinya oleh Muhammad bin Saaib al- Kalbi, mereka berdua dikatagorikan kedalam golongan orang-orang yang zaif dalam meriwayatkan hadith, sehingga para ahli hadith memberikan komentar: “Sesungguhnya silsilah sanad(mata rantai) yang paling baik adalah melalui: Maalik dari Naafi` dari `Abdullah bin Umar”. Silsilah ini dinamakan dengan: ‘Silsilah Zahabiyah’ (Rantai Emas). Dan serendah-rendah silsilah adalah melalui: ‘al- Kalbi dari Suday dari Ibn Abbas’. Silsilah ini dinamakan dengan: ‘Silsilah al- Khazf (Rantai Rendah/Lemah).

            Namun demikian, semua itu bukan berarti kelemahan yang berpunca daripada Ibn Abbas, tetapi bersumber dari para perawi yang mengada-ngadakan atasnya,  sebagaimana terjadi perbezaan penilaian kepada para sahabat Ibn Abbas , terjadi pula terhadap pengikut para sahabat yang lain diantara sahabat-sahabat yang terkenal dengan periwayatan melalui mereka, sama ada dari kalangan ahli Hijaz, Irak dan Syam. Ini semua dikeranakan ketenaran Ibn Abbas dalam tafsir, seperti yang telah disenaraikan diatas. Maka memberi kesempatan kepada para Wazzaaiin(pemalsu) dan para penipu untuk mengada-ngadakan terhadap Ibn Abbas melalui sandaran-sandaran bohong kepadanya, namun Ibn Abbas sungguh terlepas darinya. Ini merupakan lazimnya perilaku para pendusta dipelbagai permasalahan yang terkenal didalam sesebuah perkara yang kita dapatkan kebohongan didalamnya, makanya kebanyakan apa yang disandarkan kepada Ibn Abbas lebih banyak yang diada-adakan daripada yang sebenarnya(sahih), sehingga para ulama hadith berkata, sebagaimana yang dikutip dari al- Imam al- Syafi`I; bahawasanya tidak terbukti periwayatan dari Ibn Abbas tentang tafsir kecuali hanya sekitar seratus hadith sahaja.

Oleh kerananya, haruslah dalam berpedoman kepada kitab-kitab yang musyhur –sebahagiannya telah dicetak- yang meliputi tentang tafsir yang kebanyakannya disandarkan kepada Ibn Abbas, menurut para ulama, itu bukanlah sebagai landasan yang akurat dalam tafsir, adapun tafsir yang akurat yang dinisbahkan kepada Ibn Abbas adalah apabila telah dilalui oleh kritik dan koreksi (tahqiq), maka memadalah dengan apa yang telah disebutkan dalam kitab yang akurat tentangnya, seperti Shahih al- Bukhari, Sahih al- Muslim dan kitab-kitab Sihhah yang lainnya(kutub al-sittah).

Mengingat banyaknya percampuran yang telah merasuki tafsir bilmaktsur, sama ada dari apa yang terdapat didalam periwayatan Ibn Abbas itu sendiri maupun dari para sahabat yang lain, maka para ulama hadith pada akhir abad pertama masih selalu mengawasi dan mengikuti reputasi hadith tersebut yang telah beredar dikalangan orang-orang awam, sebagaimana al- Imam al- Muslim berkomentar dalam sahihnya; hal itu, untuk menjelaskan mana yang termasuk kedalam katagori hadith sahih dan tidak/ cacat, kehati-hatian terhadap perawi yang autantik(tsiqah) dengan yang tercela. Maka terjadilah terhadap hadith-hadith yang pada pertengahan abad pertama diriwayatkan dengan cara syafahi (mulut ke mulut) terpaksa harus dilatar belakangi oleh kaedah pengkritikan yang berhubungan dengannya, sesuai dengan apa yang telah disenaraikan oleh para ahli kritik dari golongan para imam hadith.

Maka tatkala memasuki abad kedua, ilmu-ilmu islam telah mulai dibukukan, tumbuhlah seorang ulama ahli hadith yang autantik, iaitu; Abdul Malik bin Jaraih(w: 149H) yang mulai mengumpulkan semua hadith/ akhbar tersebut dalam sebuah buku, maka beliau merupakan orang yang pertama yang membukukan tentang tafsir. Ketsiqahannya itu disaksikan oleh Ibn Saad dan para ulama setelahnya dari ulama-ulama Rijal al- Hadith. Namun beliau tidak memilahnya, tetapi beliau nukilkan semua pendapat yang ada tentang tafsir al-Qur`an bersama illah-illahnya, sehingga setiap opini yang datang dilalui dengan ilmu Jarh dan Ta`dil, maka mulai saat itu mulailah ilmu tafsir dibukukan dalam buku-buku, sesuai dengan apa yang ada daripada percampuran antara yang sahih dan yang tercela, yang namun memungkinkan untuk dibedakan antara apa yang telah dinukilkan semenjak abad pertama.  maka untuk membezakan antara keduanya dengan apa yang telah diriwayatkan semenjak abad pertama, dibutuhkanlah kepada penelesuran dengan cara keritik(naqd) terhadap teks-teks yang ada didalam kitab-kitab tersebut dengan mengeluarkan melalui sanad-sanad yang benar dengan tidak mengesampingkan tiga item yang telah menjadi rujukan tafsir kepadanya, iaitu; latar belakang hadith (atsar),tata bahasa dan keilmuan(metode). Ketiga hal tersebut telah memberi bekas dalam mengkeritik hal-hal yang lain, inilah metode yang telah menjalar dalam kitab-kitab tafsir mulai pertengahan abad kedua hijriah.

Analisis dan Kesimpulan:

1. Pembicaraan dan perbincangan tentang tafsir bilmaktsur telah terjadi sejak zaman Rasulullah s.a.w masih hidup.
2. Diantara para sahabat yang paling berpengaruh dalam tafsir bilmaktsur adalah Abu Bakr al-siddiq, Umar bin Khattab, Usman bin Affan, Ali bin Abi Thalib, Abdullah bin Mas`ud, al-Zubair bin al-Awam, Zaid bin Tsaabit, Ubay bin Ka`ab, Abu musa al-Asy`ari dan Abdullah bin Abbas, namun dikeranakan Sembilan sahabat yang pertama lebih duluan meninggalkan dunia selain Ibn Abbas, maka Beliau menjadi orang yang paling terkenal dikalangan generasi berikutnya, iaitu generasi para Tabi`in, sampai beliau dijuluki dengan “Tinta Ummah atau Turjuman al-Qur`an” dikeranakan keilmuannya dalam memhmi al-Qu`an dengan berkat doa Rasulullah s.a.w.
3. Terdapat penambahan metode yang digunakan oleh Ibn Abbas dengan para sahabat yang terdahulu, iaitu; asbab al-nuzul, mubham al-qur`an dan dengan penambahan dua item yang lain; dari segi bahasa dan akhbar ummat-ummat yang terdhulu, khususnya ahli kitab, iaitu yahudi dan nasrani.
4. Sebagaimana terdapat percampuran antara tafsir bilmaktsur dengan yang bukan didalam tafsir Ibn Abbas, hal yang sama juga terdapat pada sahabat yang lain sesuai dengan tempat  mereka berdomisili.
5. Dikeranakan penambahan metodelogi yang telah digunakan oleh Ibn Abbas, maka ulama tidak mengelompokkan hasil penafsiran dari  dua penambahan tersebut sebagai tafsir bilmaktsur, kerana itu berlandaskan dari hasil pemahaman dan pengetahuan secara umum yang akan menimbulkan perbezaan dalam pemahaman sesuai dengan tingkatan ilmu dan kemampuan.
6. Sebagaimana ada diantara sahabat Ibn Abbas yang terkenal dengan kejujuran dan autantik dalam penukilan akhbar, seperti Mujahid, Ikrimah, Thawus, Atak bin Abi Rabah dan Said bin Jubair, maka ada juga diantara mereka yang harus diwaspadai, seperti Zahhak, Atiyyah bin Said dan Suday.
7. Terjadi pemalsuan dan penipuan terhadap kesahihan sanad dalam penisbahan kepada Ibn Abbas sebagaimana terjadi terhadap ilmu-ilmu lain, khususnya al- Hadith. Sehingga para ulama hadith tidak menjadikan silsilah yang diriwayatkan oleh Muhammad bin Saib al-Kalbi dari Suday dari Ibn Abbas sebagai silsilah yang teratas atau yang disebut dengan “Rantai Emas”, akan tetapi yang menjadi rujukan mereka adalah silsilah yang diriwayatkan melalui Malik dari Nafik dari Ibn Umar. Ini semua disebabkan ketenaran dan kelebihan Ibn Abbas dalam tafsir al-Qur`an, sehingga membuat wazzain mengambil kesempatan untuk mengada-ngadakannya kepada beliau.
8. Pembukuan ilmu-ilmu islam terjadi pada abad kedua Hijriah, maka dalam ilmu tafsir, yang pertama membukukannya adalah Abdul Malik bin Juraih (w149 H), dengan mengumpulkan semua pendapat yang berkenaan dengan tafsir semenjak abad pertama dengan tanpa menyaringnya, namun setelah beliau lalui dengan komentar beliau, sama ada Tajrih ataupun Ta`dil.
9. Oleh kerana demikian, untuk memperoleh kesahihan berita diperlukan tanqih dan kritikan telbih dahulu dengan tidak mengesampingkan tiga metode yang telah menjadi rujukan dalam tafsir.

Wallahu Aklam Bissawab………………………………………………………………………

Mohon kritikan, saran dan arahan dari Prof atas segala kesalahan dan kekurangan dalam terjemahan ini, kerana keterbatasan ilmu saya dalam memahami bahasa Arab. Wallahu al-muwaffiq ila aqwami al- thariq.

Penterjemah;

Ilyas bin Ibrahim

PHILOSOPHY OF EDUCATION COMPARATIVEPERSPECTIVE

by: Arifin Jamil, AcehPHILOSOPHY OF EDUCATION COMPARATIVE PERSPECTIVE

1. IntroductionPhilosophy is the study of all phenomena of human life and thinking critically and has been described (explain) the fundamental concepts. Philosophy not only be explored by conducting experiments and trials, but with the express precisely the problem, seeking solutions to those problems, giving arguments and the exact reasons for a particular solution.The word philosophy comes from ancient Greek, philos meaning love and sophia meaning wisdom or policy. Philosophy means love of wisdom or profound policy. There are three terms of the introduction of philosophy, namely: ontology Aspect, Aspect Aspect aksiolog and epistemology.Philosophy Ontology: The study of wisdom or truth learned is the real object.Actual object:?? Object material: All the facts true, for example: man, nature, etc.?? Formal Object: Field studies of all knowledge, eg biology, physiology, medicine, and others.Philosophy Axiology: It is to seek the truth about the facts / reality. Usefulness:1. Finding the truth2. Raises confidence3. Finding ideasEpistemologikarena philosophy is: the desire to find truth with berfalsafah: use ratio-logos-reason. Asked why so forth, correct because discussed, analyzed with the ratio to find the truth.
In ancient Greece the tamandunnya began about 2500 years old, experts falsfah as reputable as Socrates, Plato and Aristotle tried to Cuba sentiasa thinking, judging, interpreting life and human experience with the aim of seeking the truth and value hidupyang perfect. For example, Socrates (469-399) had berkataa: "human life is not considered a useless life."


2. Definition of General Education Philosophy
Etymologically, the term philosophy comes from the Arabic, the philosophy or also from the Greek philosophia - philien: love and sophia: wisdom. So you can understand that philosophy means love of wisdom. And a philosopher is a seeker of wisdom, lovers of wisdom in the sense of nature.Understanding the terminology is very different philosophy. The philosophers to formulate the philosophy of understanding in accordance with the trend of thought kefalsafahan owned. A Plato says that: philosophy is the knowledge who are interested in achieving genuine knowledge of the truth. While his student Aristotle argued that philosophy is the science (knowledge) which includes the truth contained in the sciences of metaphysics, logic, rhetoric, ethics, economics, politics, and aesthetics. As with the Al-Farabi who argues that philosophy is the science (knowledge) about the nature of how the nature of actual entities.
 So, philosophy is an activity / results of thought / reflection as well as investigating the underlying everything that focuses on the meaning behind the fact / theory is to be spliced ​​in a system of rational knowledge. From the definition above can be formulated pengrtian philosophy of education in general as follows:"Education is a process or an attempt to develop aktiviti fizikal, intellectual, social and individual emotions and adds finesse, skill, knowledge and experience in order to give joy, benefit and advancement in life, helped and encouraged him to act in a rational for avail themselves of the community, nation and State. "(Soon Sang Mok, 2010).Philosophy of education contains its own characteristics. Soalan principle of the philosophy of education is "What is Education?" So, income rather than the philosophy of education is the result of effort rather than an intellectual study of educational goals, objective reality, the principle of principles and values. (Soon Sang Mok, 2010). E. D.Miller, in his book That question metter (1984), menginterfrestasikan philosophy as an attempt to think rationally and critically important matters.Thus, the philosophy of education may diertikan an attempt to think rationally and critically to education.

3. Definition of Philosophy of Islamic EducationIn amnya, philosophy of Islamic education is berasaskan teachings of al-Quran and al-Hadith. The philosophy of Islamic education is part of the science of philosophy, then in studying the philosophy of education need to understand first about the understanding of philosophy, especially its relationship to the issue of Islamic education, especially education. The philosophy of Islamic education by Tajul Arifin in his book "Perspectives Philosophy and Education in Malaysia" concluded bahawa rigorous and systematic thinking by the Muslims who performed in a state of pure soul of man, nature and metafizik fizikal, within the limits justified by the Koran and al-Sunnah with the aim of achieving makrifatullah hath so good in the world and the hereafter. So the philosophy of Islamic education is a business that berterusan in conveying knowledge, skills and foster appreciation of form of Islam based on Quran and as-Sunnah lifetime. He was a man of learning bermatlamat birth, noble personality, and be positive berkemahiran kebaiakn to achieve lasting prosperity in the world and the Hereafter.
 Menrut Langgulung Hassan (1979) matters which form the basis of Islamic education is:1. Oneness of God (tawhid).2. Janitor-messenger belief.3. Trust in God's revelations to the prophets.4. Humans have the potential of moral development and kerohnian.5. Each individual is responsible for their own actions.6. Worldly life and hereafter.7. Similarities and universal brotherhood among all Muslims.
4. The general objective of National Education Philosophy (aspect JERIS)
Philosophy may difahamkan as a thought or idea which is correct, rational and pithy.Thought or view this dihasilakan than usuha study philosophy in a way that expert scientific, systematic and logical. Digubal national education philosophy than a rational effort and critical thinking, based on ideology rather than the State as has been stated in the Country Report and Basic Education, including the pillars of the State.The main Matlamat national education philosophy is not far Beza with the philosophy of Islamic education namely to produce a knowledgeable Muslim, faith, skilled, pious and noble charity based al-Quran and As-Sunnah towards the servant of God and the pious caliphs. Matlamat is in accordance with the will of a portion of Education, Teachers who want to bear a noble teacher, holds a progressive, scientific, mastering the use of technological tools, are willing to uphold the aspirations of the State and the State's cultural heritage, ensuring development of the individual adviser and so on into the community cohesive, democratic , progressive and disciplined.

5. Specific aspects of conversation (one of your topics)
Socialization is the process that helps individuals and individuals learn to adapt, how to live, and thinks his group so he can play a role and function with a group (Charlotte Bühler, 1992)While the social philosophy is a lifelong process of how an individual study habits that include ways of life, values, and social norms contained in the community to be accepted by society.Firdaus M. Jonah, one of philosophy at the University IAIN pencarah Banda Aceh explain bahawa social philosophy is a branch of philosophy that studies the social problems of society as a critical, radical and comprehensive. Since Plato, and Aristotle's study of social problems have become the object of research itself. Further, he stated the community composition reflects the composition of the cosmos is eternal, man is obliged to adjust to it and obey the order for the sake of safety, otherwise he will destroy himself.
Actually social philosophy has been around since the days of Plato and Aristotle, which is however not discussed specifically. Social philosophy is a branch of philosophy that studies social issues are critical, radical and comprehensive. Since the birth of social philosophy has been deconstructed understanding of society that is not always what is in the heavens has been directly governed by the power of God for ever and ever.Dismantling of public understanding on a large scale occurred precisely as the birth of the French revolution that brought down the feudal social order and initiated a process of democratization by giving birth to a spectacular surprises. Because never before people imagine that a social order that seems unchangeable and forever blessed by God's will, has been overhauled and replaced by the human mind its own business. It is then further amplified by the school of Frakfurt through the dynamic development of the social sciences developed critical then gradually spread to all parts of the world. To map the sociological community of a country, then the grounding of social theory and philosophy into its own needs in analyzing a society koprehensif, the efforts of the social sciences pribumisasi critically undue swallow western social theory, but the important thing is how to create a theory new social conditions that correspond to rill a society.


6. Comparative aspects (your topic) than the western and Islamic perspectives.
Basically, social comparison in the view of Islam and the West are the same, even highly prioritizes western social norms, but they are not against the religious norms. Mereeka think everything is a da IslamHumans are social creatures, it is highly unlikely if the man lived alone and did not need another person. Indeed we can not rely on others but we can not possibly live without other people. In fact, sometimes there are questions (about) to someone who does not like socializing, Do you want to go to heaven itself?
 WestHumans are always associated with the social relations that gave birth to history. Humans are social creatures, who move, involved in a production process. Human nature is working (laborans homo, homo Faber). So, there is close connection between philosophy, history and society.

- Aspects of the equation (along with examples / evidence)Bahawa there are important similarities between Western and Islamic philosophy which can not be denied. This is for example in terms of sources and methods of knowledge, which includes the rational-empirical way of knowing; combination of realism, idealism, and pragmatism as the basis for the philosophy of cognitive science, and science and about the process. But this equation is only related to the external aspects and not altogether deny the distinction, fundamental distinction arising from the distinction perspective and understanding of reality. Muslim faith of Revelation as a source of knowledge about ultimate reality and truth about the creature and the Creator to enable the establishment of a framework metafizik pengelaborasian philosophy of science is to explain the reality and truth that does not allow the involvement of the methods of philosophical rationalism and philosophical empiricism of modern philosophy and science.

- Aspects of the distinction (along with examples / evidence)
Falsafaha Islam is also called the Arab philosophy because the characters are good Muslims who were born in Arab or Arab, but that comes from living in the West.This philosophy emerged during the 15th century, or about the reign of Harun Rashid (786 M), because in those days a lot of science books in the Greek translated into Arabic, such as natural sciences, Falaq and science of medicine.So at that activity affects the philosophy of monotheism problem, because the clergy mnggunakan rational methods in solving problems monotheism.


Western philosophy is a term used to thinking philosophy in the Western world. Western philosophy is different from Eastern or Oriental philosophy. The beginning of Western philosophy is the title of a desire to lead to a thought or philosophy of Western civilization.Period initially started with Greek philosophy in Ancient Greece. At this time most of the Earth was covered include North America and Australia

7. Your critical analysis of this comparison as well as certain reserves.
socio-cultural practices to analyze three things: economics, politics (with particular regard to issues of power and ideology) and culture (with particular regard to the philosophy, values ​​and identity) that also affect istitusi media, and discourse. Discussion of socio-cultural practices include three levels namely: Level situational, related to production and level of institutional context of the situation, with regard to the influence of institutions internally and externally. Social level, associated with a more macro level, such as political systems, economic systems, and cultural system of society as a whole. We shall see how the placement and function of language in social relations, especially in the power of philosophy and ideology. We argue that critical discourse analysis is, how language causes that fight social groups and ask each ideology
8. FormulationFrom the above description can be drawn a conclusion that philosophy (either Islam or the West) is to think systematically, radical and thorough about the nature of things based on the teachings of each. However bezanya Islamic philosophy is a philosophy that refers to the Qur'an, seek answers about human rights issues based on God's revelation to His Messenger diuturunkan. Philosophy is the mother of all sciences, as the mother of all science, the philosophy affect other sciences, such as the science of fiqh, the science of kalam, tafsir and so on. Necessary to understand the mind and the use of reason. Thus a very large influence on the philosophy of science.
9. References
 Aroft Abdul Rahman (1994), Philosophy and Concept of Education, Fajar Bakti Sdn.Bhd.., Selangor. Son Sang Mok (1942), Memorandum Digest of Education: Philosophy of Education, Curriculum & Professionalism Teacher Training, Multimedia Sdn. Bhd.. Bandar Center Pucong, Malaysia. Che 'Nor Mohamed Noh Ph.D. (1990), Principles of Education One Introduction, Flo Enterprise Sdn. Bhd.., Damansara Utama. Soon Sang Mok (2010), Philosophy of Education, Curriculum, and Professional Teaching, Multi Media Sdn. Bhd.. Alwiyah Alsagoff (1984), Philosophy of Education, Word Art Printing Sdn. Bhd.. Kuala Lumpur. Tajul Arifin Noordin, (1993), perspectives of Philosophy and Education in Malaysia, Language and Library Board of the Ministry of Education Malaysia. Intensational Dictionary of Educational, Gerry Page & JB Thomas Kogam Page Limited, London. Charles J. Braunes & Hobert W. Burns. Problems in Education and Philosophy. New York: Prentice-Hall Inc.., 1965. P.H. Hirst & R.S. Peters. The Logic of Education. London: Routledge & Kegan Paul, 1972.

philosophy

By: Jamil Arifin

Biography of Confucius
Abtract
This paper analyzes the epistemological problem of the two figures on the western and eastern philosophies, Confucius and Rene Descartes (1596-1650). Comfucius is a great thinker who has much to contribute thoughts on the progress of science since ancient eastern world berzaman until now. While Rene Descartes was a big thinker who was also severely affected in the world of western education. Thought they were again a source of reference for dealing cabaran contemporary era. Various big idea has never been stopped from growing.
 Problems that were examined concerning the problems of philosophy of education, and matlamat and methodology of education, and changes brought on by Confucius and Rene Descartes is memorable as an alternative to completing the educational system which emphasizes Modern edict technology, and communications.
The student now faces a spiritual crisis, and moral values ​​that are less pleasing many in the community. Depth or spiritual strength must be prioritized to achieve brilliance stage those students who seek knowledge. Melaluia Sejarahlah we should adopt the spiritual values ​​that can give impact to students.

A. INTRODUCTION

Every event that happens in our lives sometimes just passing through and flowing away, without any attempt to make a move reflective so that it becomes meaningless events.Supposedly, people can attempt to provide or apply a meaning to history, only then can human actions are arranged hook-mengkait and can be directed to the next day (Misnal Munir, 1997; 126).
As for Sartono Kartodirdjo (1900: 204-205) has a history of functionality, meaning that history has meaning not only a documentary, but also implies apresiasif, which embody the collective consciousness. Experience as a deposition process results in the form of a cultural subjectivity of internalization of the subject, while the externalization of objectivity is the result. Objectivity will constantly produce a collective experience.

Kees Bertens in his book "Panorama of Modern Western Philosophy (1987: 193-198)" states there are at least four aspects contained in history. First, human history can only take place in the harmonious development between the elements of spirituality and materiality. Second, history can continue if humans are free to realize themselves. Third, history is always related to time or temporality is always continuous. Fourth, history can only happen if people work together with other human beings.

In this paper the authors want to try to explore the theme of the history of educational philosophy of Confucius and Rene Descartes as a comparison in applying the concept of education. Speaking of Confucius, he was among those who wanted their minds have greater influence in social life. Within the framework of historical understanding he was studying history and interpret it to discover the laws of its development. In fact he still preserve what is considered good in the past culture, but also create a new culture in accordance with the development of the situation and condition. Confucius thought more people to discuss as well as individual social beings. Life of Confucius himself is certainly a good example for his teachings. He has a great obsession to change the world (Fung Yu Lan, 1990: 57). Likewise with Rene Descartes, he is a philosopher, scientist, the famous French mathematician in the days of his youth. As a man who likes to be alone, Descartes many secret items peribadinya life. In fact he also has tried to conceal the birth tarkh so that astronomers can not make any speculation about him (Azmi Aziz, 2002).


A. 1. Know Confucius

Philosophy Komfusianisme diasaskan by Confucius or Confucianism. The real name was Kong Qiu but more recognizable as Kong Fuzi, or Master Kong or Kongzi. He was born in the area of ​​Lu (now better known as the Shantung) in the year 551 BC, and died in the year 479 BC (Cheu Hock-Tong, 2000). Confucius comes rather than the nobility. His father, Tse Shu Le had served as a soldier and died before Confucius was born. After the death of his father, the life of Confucius with his mother increasingly difficult in the various trials which took him ripen (Hsu, Leonardo Shahlien, 1975)
Confucius received a good education since childhood. He also had a low ranking official in the court of the country as police Lu. Not long after he stopped and menempukan full-time as a great teacher as well as worldly philosophy underpinning pentadbir (Azmi Aziz, 2002). However, when aged about 30 years, he has become a famous scholar and first opened her own school to promote his teachings. Since approximately 500 years before Christ, Confucius had a visit to some of the many countries to promote his political theory.However, his theory was not getting the attention of the kings in most countries at that time.So, in 484 BC, he returned to the land of Lu and devote his efforts to the things of culture and education and to formulate the classical books that have been produced earlier.Confucius died in 479 BC (Budisutrisna, 1998)
With expertise in the fields of philosophy, politics and education that is so famous in his day, the flow based on the teachings of Confucius are ditubuhkannya "virtue" and "tact" has brought tremendous influence on Chinese society in the period of 2000 years selepasnya (Budisutrisna, 1998)
In politics, Confucius pentadbiran against cruel and hope King can not love people. He argues bahawa virtues can guide people's behavior and improve their morale. This is the principle to perpetuate the stability of society in the long run. The king needs to be a moral example of the various terms to its people.
In the field of education, Confucius also give priority to moral education and also incorporates political theory into educational theory. He believes the purpose of education is to guide students into a selfish virtue.
In addition, Confucius also formulate many classic books. After he left the world, students to formulate their treatment, when the record of his words became Confucian classic book, namely "Lun Yu", which brought a record mean-Katan said Confucius.

A. 2 The concept of education of Confucius

Confucius was a thinker who is very prominent in the eastern world and is renowned as an expert philosophy. One of the things that got the attention of Confucius is the field of education. this paper also aims to study in depth the teachings of Confucius about learning, teaching and influence of Confucianism in ancient China's education system. The concept of education which practiced Confucian philosophy is the concept that consists of By instilling positive values, and values ​​of pure, then one can play a role, and act more rationally. From the analysis the author shows that according to Confucian education is very important in the development of human life. Education aims to establish a moral man, intelligent, responsible to the nation and state, as well as to prepare the cadre of leaders of nations and countries. Confucius teaching concepts that are used include the concept of discussion, dialogue, and problem solving. Confucius emphasized the dimensions of cognitive, affective, and psychomotor in education. Confucian influence in the education system in China is the use of the teachings of Confucius are in the education curriculum.This relates to the demands bahawa to become a royal bureaucrat Berjaya then required in classical Confucian exams. However, Confucius recognized that the success of human effort can not be separated from the Ming, the decision of the divine nature. Human effort can not be separated from the role of God. (Budisutrisna, 1998: 27-28). Confucius saw education as a teacher have a role
important role in cultural development. Even in a lunge
education of his life he made his cultural strategy. Culture everywhere
are always in a state of change and affected by cultural influences from outside. According to Confucius the essence of culture is Jen. As for the present, for Confucius reflected in education as a cultural strategy. In the field of education he felt that the main function to give interpretation to the legacy of the past, also gave a new interpretation terhadapanya based on moral conceptions (Fung Yu Lan, 1990, 51). For Confucius to plan and engineer the future role of education is very important anymore. And humans in a continuous course of time should be patient and learn
constantly. Similarly, the views of Confucius in the concept of education.



B. Know Rene Descartes

Rene Descartes was born on 31 Mac 1596 in La Haye, a small pecan in France. This chronicle is obtained through the action while Lewa a painter who recorded announcement at the bottom of a portrait of Descartes (Azmi Aziz, 2002). His mother died he was born as our other features. So he raised his grandmother in the fields adjacent to the La Haye. His father a wealthy and working peguam dibrittany. When he was young Jesuit school, College La Fleche. As a student, Decartes appreciate the doctrine of spirits together other cases had been taught. With it he became the best student in her school. He became the best student in a school the best in the country (Azmi Aziz, 2002). Once the age of twenty he was able jurist degree from the University of Poitiers despite never practicing science at all. Although Descartes get good education, but he was convinced there was no science what could be trusted without mathematics. Therefore, instead he continued his formal education, but wandering around Europe take decisions and see the world with their own eyes. Thanks are basically derived from the family, it is possible he wandered to and fro freely and loosely, no money problems. From 1616 until 1628, Descartes really jumping to and fro, from one country to another. He entered the army three differing-Beza (Holland, Bavaria and Hungary), although it seems he has never fought at all. Also visited Italy, Poland, Denmark and other countries. In these years, he gathered what it thinks is a common method to find the truth. When he was thirty-two years, Descartes decided to use his method in an attempt to build a picture of the real world. He then settled in the Netherlands and lived there for not less than twenty one years. The choice of the Netherlands as the country was considered to provide greater intellectual freedom than other countries, and because he wanted to distance himself from the Parisian social life does not provide enough peace.

Around the year 1629 he meulis a book Rules for the Direction of the Mind which gives the outlines of the method. However, this book is not complete and it seems he did not intend to publish it. Published for the first time in more than fifty years after Descartes no (Michael H. Hart, 1978).

B.1 Rene Descartes' concept of education
Descartes' influence on the intellectual development in Europe through the school of thought propounded by him namely rationalism, mechanical concept of nature and mind body dualism.