IBNU QOYYIM AL-JAUZIYAH’S CONCEPT OF FAITH EDUCATION, ITS INFLUENCE TOWARDS MORALITY
IBNU QOYYIM AL-JAUZIYAH’S CONCEPT OF
FAITH EDUCATION, ITS INFLUENCE
TOWARDS MORALITY T H E S I S
Submitted to The Board o f Examiners in Partial Fulfillment
o f The Requirement for The Degree o f Educational Islamic Studies (S. Pd. I)
in The English and Education Department
by:AM IR C H O IR l DIN STUDENT NUMBER : 113 97 036
ENGLISH DEPARTMENT OF ISLAMIC EDUCATIONAL FACULTY
STATE OF ISLAMIC STUDIES INSTITUTE (STAIN)
S A L A T I G A2003
Drs. Sa'adi, M. Ag.
The Lecture of Educational Faculty State Islamic Studies Institute Salatiga ATTENTIVE COUNSELOR NOTES
Salatiga, 28 th of July 2003 Case : Amir Choiruddin's Thesis
I Dear,
The Head of State Islamic Studies Institute Salatiga After reading and correcting Amir Choiruddin's thesis entitled "IBNU QOYYIM ALOAUZIYAH'S CONCEPT OF
FAITH EDUCATION,
ITS
INFLUENCE TOWARD
MORALITY", I have decided and would like to propose that if could be accepted by the educational faculty, I hope it would be examined as soon as possible.
«oil pSCip
j
Consultant Drs. Sa'adi, M. Aa.
NIP : 150 526 821
DEPARTMENT OF RELIGIOUS AFFAIRS STATE ISLAMIC STUDIES INSTITUTE (STAIN) SALATIGA
Jl. Stadion 03 phone (0298) 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
IBNU QOYYIM AL-JAUZIYAH’S CONCEPT OF FAITH EDUCATION
ITS INFLUENCE TOWARDS MORALITY
AMIR CHOIRUDDIN
113 97 036
Has been brought to the board of examiners at August 9th 2003 M / 10 Jumadil Akhir 1424 and hereby considered to completely fulfilled the requirements of the
Degree of Sarjana Pendidikan Islam (S.Pd.I) in English and Education Department
Salatiga, A ugust 9th 2003 M
10 Jumadil Akhir 1424 H Drs. Sa’adi, M.Ag
DEDICATION
I will dedicated this small work to : The first j ust for my parent * (Mr. Muh. Djakun and Mrs. Sutarmi at home), who have educated me, dearfully and patiently.
The second for my brothers ; * MR. Asyef and family, MR. Tris and family, MR. Haramain and family, Mr. Imam and family ; and my sister, Eny and family. From all to you, I get the unforgettable advice. May all of us be the united family, sakinah, mawadah
wa rahmah.
The third only for my girl friend in love * Mis Niendhartie “Az Zahra”. Although we are far, we, however, are near in heart. My we be always in ukhuwah Islamiyah. May Allah protect us. Amiin.
The fourth for my friendship : * My friends in Darul Amal Mosque Club, Rizqy Camp Group. May all is us remain be the one sharing the same fate.
The fifth for my friends : * Team of Nasheed “FASAS VOICE”, KAMMI, FSI REFLEKSI, PM WALISONGO, AL MUJADID, Safira, Tsabita, and all friend in Salatiga.
From you, I learn much about the beauty of the familiarity and the togetherness. The sixth: *
All friends and all who have helped me finishing this scription. I can not
TABLE CONTENT
B. The Life of Ibnu Qoyyim A1 Jauziyah and the Social
E. The Thoughts of Ibnu Qoyyim A1 Jauziyah About the
CHAPTER III : THEORETICAL REVIEW OF FAITH AND MORAL
CHAPTER IV : THE INFLUENCE OF FAITH EDUCATION IN THE
C. The Objectives of Morality in Ibnu Qoyyim A1
D. The Effect of Faith Education in the Establishment of
2. The, Effects of Felling and Thinking Senses
BIBLIOGRAPHY
CHAPERI
INTRODUCTION
A. The Background of the Study
When someone tries to memorize the events he experienced in his life, both the suffering and the feeling of fear, he must be jerked at the happy memory which wipes out his tear, makes him calm and forgets his suffering. For a “mukmin” (believer), the life is not counted with the sum o f years or days he passes, but it is counted by the achievement he reaches in the replacing of the time. Does he thank to Allah when he feels safe or does he defend his honor when he faces the feeling of fear, or does he effort to get Allah’s blessing when he is barred to get it ?
With the faith education, someone can feel the sweet of Iman (faith) as every good deed has to have a principle and clear objective, so that it can be a faith and effort to approach Allah. In other word, the faith (Iman) he has can become an inspiration o f the good deed realization. It is not inspired by the passion, tradition, or by seeking the others’ praise or to reach a certain position. The basic principle of good deed is iman (faith), and the objective is to seek the merit and bless of Allah. This is called Al-lhtisaab or seeking the blessing of Allah.*
1
2 Iman (faith) closely to relates with the intellect and revelation. The
iman (faith) which is based on the revelation is called tasdiq, that is receiving
and making true what be hears. While the iman (faith) which is based on the intellect is called m a’rifat, that is truly knowing what he believes. Tasdiq is based on the news, but m a'rifat is based on the deep knowledge. For Shaikh
Muhammad Abduh, it is not only tasdiq, but also ma 'rifat or deed, that is action.2 This is based on the statement of Ibnu Qoyyim Al-Jauziyah as follows:
“Heart and body of human do need the education, so they can develop and increase up to reach the completeness and goodness,”3 and so what is believed in the heart is suitable with what is done by the body (jawarih).
Faith education is an effort to follow the direction o f Prophet Muhammad peace be upon him. It is suggested by Ibnu Qoyyim as follows, “Following the direction o f Prophet Muhammad consists o f 2 cases; making true his treatises without any hesitation which can destroy the believe, and making his instruction without being barred by passion which can prevent someone from doing the instruction”.4
Based on the point of view above, the writer wants to describe how far the influence of Faith Education on the forming of morality. In this case, the writer takes the description from the works collection of Ibnu Qoyyim Al- Jauziyah, and other works relating with the topic.
: Darmuin, & Rafi’udin, Konsep Integralistik Ibnu Pengetahuan dalam A! Qur'an, Mutiara Sumber Widya, 2001, page 100
B. The Statement of the Problem
Based on the background of the study above, the writer describes the problems as follows ;
1. What is Faith Education in the view of Ibnu Qoyyim A1 Jauziyah ?
2. How is the essence of akhlak (moral) in forming the good personality ?
3. How is the influence of Faith Education on the forming of morality in the view of Ibnu Qoyyim ? C.
Objectives and Benefit of the Study
The objectives of the study are as follows : 1. To describe what Faith Education is in view of Ibnu Qoyyim A1 Jauziyah.
2. To describe how the essence of akhlak (moral) in forming the good personality is.
3. To describe how the influence of Faith Education on the forming of morality in the view of Ibnu Qoyyim is. The benefits of the study are as follow : After reading this study, it is hoped that the readers are able to : 1. Understand about the essence of iman (faith).
2. Understand the objectives of Faith Education.
3. Understand the description of Faith Education.
4. Know the influence of Faith Education on the forming of morality in the view of Ibnu Qoyyim in the discussion of this study.
4
D. Methodology of the Research
To facilitate the steps o f the systematic work in this research, the writer orders the frameworks as follows :
1. The kind of the research The point o f the research in this writing takes the objects on the aspects of the thoughts of Ibnu Qoyyim al Jauziyah as a philosophical analysis an someone’s thought in a certain time. Methodologically, this research uses historic factual research.5 To manage the data resulted and gotten from the source books, this research uses qualitative analysis.
In this research, the writer tries to follow the direction and the kind o f the thoughts of Ibnu Qoyyim al Jauziyah. For the need, the writer will begin with the “library research”, that is collecting the works of Ibnu Qoyyim al-Jauziyah which of course will be suited with the topic of the discussion. The writer will also collect the other works which are related both with the figure and the topic discussed.
2. The Technique of Analysis and Approach To manage the data resulted from the source books, the writer will use the qualitative analysis, while the approaches used are as follow :
s Anton Bckkcr and Ahmad Cliaris, Metode Penelitian Filsafat. Kanisius, Yogyakarta, page 61
5 a. The Historical Method
It is a method which is used to know the development of a figure, both relates with the historical surrounding and the influences he experienced and the journey of his life.6
b. The Description Method This research describes orderly all conceptions of the books.
Thus, the writer will describe the thoughts of Ibnu Qoyyim dealing with Faith Education in his books.
c. The Induction Method Based on the analysis of the books content, the writer will make some conclusions with the induction method, that is analyzing all parts of the main conceptions, one by one, and from the relation of each other, so that it can be made some synthetic understanding.
E. The System of Paper Presentation
To facilitate managing the problems which are discussed, the writer will use the systematization as follow :
Chapter I : Introduction A. The Background of the Study B. The statement of the Problem C. The Objectives and Benefit of the Study D. Methodology of Research E. The organization of the Paper of Research Ibid., page 71
6
: The Socio-Cultural Setting of Ibnu Qoyyim A1 Jauziyah
Chapter II Before talking Further about Faith Education, in this capter,
the writer will describe : A. The profile of Ibnu Qoyyim A1 Jauziyah.
B. The life o f Ibnu Qoyyim A1 Jauziyah and the social setting surounding him.
C. The works of Ibnu Qoyyim A1 Jauziyah.
D. The view of Ibnu Qoyyim A1 Jauziyah about human.
E. The thoughts of Ibnu Qoyyim A1 Jauziyah about the essence of faith education.
Chapter III : Theoretical Review of Faith and Moral Education This chapter consists of the view of Ibnu Qoyyim about Education. The discussions of this chapter are as follows : A. The definition of faith education B. The sources of faith and moral education C. The content of faith and moral education D. The relation of faith and moral education
Chapter IV : The Influence of Faith Education in the Establisment of
Morality. This chapter consists o f analysis study of Faith Educationinfluence on the forming o f morality. This chapter includes : A. The elements o f moral building.
7
B. The criterion of the Good Deed.
C. The objectives of morality in Ibnu Qoyyim A1 Jauziyah’s view.
D. The effect of faith education in the establishment of the good morality
Chapter V : Closure A. Conclusion B. Suggestion Bibliography Appendix
CHAPTER II THE SOCIO CULTURAL SETTING OF IBNU QOYYIM AL-JAUZIYAH A. The Profile of Ibnu Qoyyim Al Jauziyah
1. The Biography of Ibnu Qoyyim Al Jauziyah
His complete name is Muhammad bin Ayub bin Sa’ad bin Haris Az Zarri Ad Dimasyqi.1 He is more known with the call of Ibnu Qoyyim Al-Jauziyah.
Al-Jauziyah is the name of one of schools in Damaskus which was built by Muhyidin bin Ibn Faraj Abdurrahman Al-Jauzi, and Ibnu Qoyyim Al-Jauziyah’s father was one of the manager of the school.2 In this school, he started his education under the direct control of his father.
Imam Ibnu Qoyyim was born in Damaskus, Suriah, in 691 H / 1292 M. 3 He died in Rajab 13, 751 H and he was buried in the graveyard of Al Bab Ash Shahir, Damaskus.4
, 1 Hasan bin Ali Hasan al-Hijazy, A l I'ikruj 1'arbawy Indu Ibnu Qoyyim, Translation, Pustaka Al Kautsar, Jakarta, 2001, Page. 1
2 Ibnu Qoyyim Al Jauziyah, Thoriqul Hijratim wa Babn As Sa 'adai aim, Translation Pustaka Azzam, Jakarta, 1999, Page. IX
3 Ensiklopedi Islam, Djambatan, Jakarta, 1992, Page. 374
9 He was bom in the era of Mamalik dynasty, exactly, one year after Baybars and Qolawun, as the fight leaders of Moslems, who succeeded to seize Akka City from Salib Army leaded by Frederic II in 1291 M. He lived in the Islamic era declining after khalifah Baghdad was conguered by Hulagu Khan in 1258 M.
Since he was a child, as described by Mustofa al Maraghi in his book “A l Fath A l Mubin”, he had been known as a firm and an intelligent person in facing problem. People in this decade knew him as a faithful man. He performed the obligatory prayers and all the elective prayers well and liked reading Qur’a n .5
In his youth, he was known as a teenager who was always curious to know knowledge so he always studied hard. He was a great scientist and was diligent to uphold the elective midnight prayer “tahajud”. He was crystalized in the situation of “d zik if' (engaging in such a form of worship), to love to engage to Allah and “inabah” to Allah, so several “ulamas” (Islamic scholars) claimed that Ibnu Qoyyim Al Jauziyah was a sufi.6
5 Ensiklopedi Islam, Djanbatan, Jakarta, 1992, Page. 375
6 Ibnu Qoyyim Al Jauziyyah, Thoriqul Hijrotaini wa Babis As Sa 'adataini,
loc. cit., Translatain
10
2. The Knowledge of Ibnu Qoyyim A1 Jauziyah
Since he was a child, he was always curious to look for any knowledge and to associate with the Islamic leaders. He had many teachers. Some of them were Syekh Sihabuddin An-Nablusi, Abul Hajja
Al- Maziji, Syihab al-Abid, al-Qadli Taqiyudin Sulaiman Ibnu Hamzahi, Abu Bakar Ibn Abdud, Daim, Abu Nasr Asy Syirzi, Isa Al-Mu’tashim,
Al-Majid al-Huram, and Fathimah bin Jauhar. He got the most knowledge from Syaikhul Islam Ibnu Taimiyah.7 8 Ibnu Qoyyim didnot only master a kind of knowlege, but as said by his pupil, Zainuddin Ibn Rajab, he was a pious man in the fields of
Tafsir, Ushuluddin (Tauhid), Hadits, Fiqih, Ushul Fiqih, Arabic, Kalam, Ettiquette, and Tasawuf. 8 He learned Tafsir, Ushul Fiqih and Kalam from Syaikhul Islam Asy Syaf i al Kindi and The Famous Islamic
leaders at that time like Majduddin Al Harami, Ibnu Syaitrazi and Kamaluddin Az Zamlakani. 9
There were many students who got some knowledge from Ibnu Qoyyim Al Jauziyah like : Ibnu Katsir (the writer of book Al Bidayat wa al Hanabillah ; Syamsuddin Muhammd bin Abdul Al Qahar Al Nablisi
7 Ibnu Qoyyim Al Jauziyah Shifaatu Ahli Noor, Translatain, CV. Pustaka Mantiq, Solo, 1994, Page. 11
8 Ibid., Page. 12
11 (the writer of Mukhtasyar Tabaqatal Hanabilah Abi Ya ’la ) ; Ibnu al H adi; Taqiyuddin as Subkhi; al Hafizh adz Dzahabi; etc. 10
Some of the proofs of his great ideas are as follow :
a. He aks for returning to the Al Qur’an and Prophet tradition (Hadits) the Islamic leaders of Salaf to return, and to leave / avoid the difference among and to the fight the religion.
b. He asks for the Islamic leaders to think independently by understanding the essence of syari ’ah, and to wast leave taqlid, not only in the field of Fiqih, but also in the field of Kalam and Tasawuf.
c. In the case of aqidah, he has independent principle; he doesnot follow any theological sects, like about the nature of Allah, the form of Allah, the mutasyabihat verses, the R u ’yat of Allah, the goodness and badness, and so on. (see Madarijus Salikin).
d. He talks very much about the tosan’///issues. He says that tasawuf is a part of the essence way, that is purifying and nurturing the self to help up to Allah. He suggested that tasawuf is based on Al-
Qur ’an, Sunnah, A tsar Sahabat, the opinion of Ibnu Taimiyah and the Sufis before him.
e. Ibnu Qoyyim also opposes the sect of Wihdatul Wujud. The reasons are as follows :
12
1. Wihdatul Wujud rejects what has been determined by religion about the form, qodim of Allah and the nature hadits.
2. Wihdatul Wujud causes rejects cancel the ta klif as it says that the direction and the prohibition o f Allah to the human are impossible. It views that the nature is the place of the God Orising.
3. Wihdatul wujud rejects the character of al-Nubiyat and al-
Khalq, as it views that the God is impossible to be a caretaker
without any caretaker and to be the creator without any created.
f. He suggests that the way to devout towards Allah passes several terminals (muqamat), like muhasabah, taubat, ma 'rifat,
mahabbah, etc. 11
B. The Life of Ibnu Qoyyim A! Jauziyah and the Social Setting
Surrounding Him1. The Living of Ibnu Qoyyim al-Jauziyyah
13 situation o f the religion and the intelectual. It was clearly known how the influence of Baghdad ruin, the announcement of Syuriah chalip leading in, and the leaders who among others. There were still many other negative effects toward the life of the society at that time.
The religion and the civilization competition between moslems and Christians in one hand and the emergence of religious fanaticism, on the other hand caused the religious internal conflict among moslems. Each sect considered its ideas are the most appropriate ones while the others arenot and the sect felt superior than the other. For the reason, the Islamic religious leadres thought they should remind and direct the people by passing their message imediately, although He tended to judge them based on their perpective rather than to sit together to discuss and to solve the appearing problems. The ways of expressing their views were like imprisonig, isolating, and torturing.
Then, at that time, Ibnu Qoyyim proposed to the other Islamic deries to thinking freedom, since in his view the situation of Islamic world, especially in his country, had dived on the obstinacy which was caused by the taglid tradition to the Islamic cleric doctrine or ”madzab He, therefore, called upon moslems to return to and underlay all the rule norms to fight the movement of sufi, philosophy, and b id ’ah.
He gave a great attention to the religious disfortion occured. So, !J—•
14 Finally the groups who were againts him felt angry and revenged and consequently Ibnu Qoyyim got some sanctions, as received by his teacher Ibnu Taimiyah. He was imprisioned together with his teacher in a jail in Damaskus. They were insulted and tortured before finally isolated in a place in the city. Ibnu Qoyyim was released after his teacher was death. 12
2. Ibnu Qoyyim al-Jauziyyah’s Death
His death was on Wednesday night, Rajab 14 th, 751 H. His merits were truly acquainted by the people, belonged the people of
Qodhi, whether they were leaders or the pious people. They believed
very much is him and they lost him. The people performed corpse prayer
“shalat jamaah" for him after midday prayer “sholat dhuhur” at the
mosque “jam i ’atul Umawi al Kabir”, Damaskus. The mosque is located near the complex of al Bab Ash S\haqir Graveyard. It seemed that he was buried besides the burial of his mother in Damaskus. 13
May Allah honor him in His Heaven and trasform his ideas for all of us.
12 Ibnu Qoyyim Al Jauziyah, Masyaahid al-Khalq f t al M a’syiyah, Translation, Pustaka Azzam, Jakarta, 2001, Page. 18, 23, 24
15 C. The Works of Ibnu Qoyyim Al Jauziyah
1. His Works are collected into 97 books. Some of them are as Follow : 1. The book of At-Tahbir Lima Yuhillu wa Yuhramu min Libasit Tahrir.
2. The book ofMiftahu Daris s a ’adahwaM ansuru Wilayati Ahli Ilmu wa Iradah.
3. The book of Tahdzib Sunan Abi Dawud.
4. The book of Aimanul Qur 'an.
5. The book of Ijtimaul Juyus Al-lslamiyah Ala Harbi Mu 'atthilah wa Jahmiyah.
6. The book of Ma 'rifatur Ruh wa Nafs.
7. The book of At-Ta 'liq Ala Ahkam.
8. The book of Tuhfatu Nazilin Bijiwari Rabbil ‘Alamin.
9. The book of Al-ljtihad wa Taklid.
10. The book of Fi Ahkami Ahli Milal.
11. The book of Safaru Hijrataini wa Babu Sa 'adataini.
12. The book of Marah Hi Sairin Baina Manazili (Mada-rijus Salikin) lyyaka Na ’budu wa lyyaka Nastain.
13. The book of Akdu Muhkamil Ahibba’ Baina Kalimi Thayyibwa Amal Shalih Al-Marfu ila Rabbis Sama ’.
14. The book of Syarhu Asmai Kitabil Aziz.
" u^ rh ri Y h n irtm il *
16 16. The book of ZadulM a 'a d fi Hadyi Khairil Ibad.
25. The book of Nuzhatul Mustaqim wa Raudhatil Muhibbin.
32. The book of Tafdhilul Makkah alal Madinah.
31. Kitab Nikahul Muhrim.
30. The book of R af'ul Yadain fis Shalat.
28. The book of Mashayidus Syaithan.
27. The book of TuhfatulM aududfi Ahkamil Maulud.
26. The book of Ad-Da "wad Dawa ’.
24. The book of Arwah ila Biladil Arab.
17. The book of Jalaul Afinam f i Dzikri Shalati Wassalam ala Khairil Anam wa Bayam Ahaditsiha wa Illalihaa.
23. The book of Ash-Shawaiq al-Munazzalah alal Jahmiyah wo Muatthilah.
22. The book of As-Syafiyatus Kafiyah M l Intishari lil Firqah ati- Naziyah.
21. The book of Badaiul Fawaid.
20. The book of 7llamul Muwaqiin an Rabbil A lamin.
19. The book of NakdulM ankul wa Muhki Mumayyiz BainalMardudu wa Makbul.
18. The book of Bayam Dalil ala Istighnai Musabaqoh Anit Tahlil.
29. The book of At-Turuq al-Hukumiyah.
17 34. The book of Uddatus Shabirin.
35. The book of Al-Kabair.
36. The book of Hukmu Tariki Shalat.
37. The book of Nural Mukmin wa Hayatuhu.
38. The book of Ighmami Hilali Ramadhan.
39. The book of Jawabat Abidi Shalban wa anna Ma hamma Alai hi D iem s Syaithan.
40. The book of B uslam l Kimiyai Min Arbaina Wajhan.
41. The book of Al-Farqu Baina Khullah wa Mahabbah wa Munadhiratul Khalil Lilqaumihi.
42. The book of Al-Kalimatul Thayyib wa Amal Shalih.
43. The book of Al-Fathul Qudsy.
44. The book of At-TuhfatulM akkiyah.
45. The book of Asmaul Our 'an.
46. The book of Syarhu Asmaul Husna.
47. The book ofM asail At-Tharabilisiyah.
48. The book of Ash-ShiratulMustaqiem fi Ahkamil Ahlil Jahiem.
49. The book of Kitabut Tha ’un.
50. The book of Ar-Risalah Al-Halabiyah Fit Thariqah al- Muhammadiyah.
51. The book of Al-Furusiyah Al-Muhammadiyah.
52. The book of Tafsir Al-Fatihah.
18 53. The book of Iqtidhau Dzikir bi Hushuli Khair wa D a f’i Syar ’i.
54. The book of Kasyful Ghitha 'an Hukmi Simail Ghina.
55. The book of Ar-Risalah As-Syafiyah f i AsrarilMuawwidzataini.
56. The book o fMaaniynl Adawat wa Huruf.
57. The book of Asmaul M uallafati Ibnu Taimiyah.
58. The book of Ushulut Tafsir.
59. The book of Al-Alam bit Tizait Turuqil Ahkam.
60. The book of Ighatsatul Lahfan f i Hukmi Thalqil Ghadban.
61. The book of Al-ljaz.
62. The book of Tadbiru Riasah f t l Qawaid A l-Hukmiyah Bid Dzakai Al- Fatihah.
63. The book of Al-Jami Baina Sunan wa Atsar.
64. The book of Al-Jawabus Syafii liman S a ’ala Ani Tsamratil D u ’ai Idza kana ma Qad Quddira Waqiun.
65. The book of Al-Hamil Hal Tahidhu Am La ? 66. The book of Al-Hawy.
67. The book of Hukmu Tafdhil Ba 'dil Aulad Ala Ba 'di f i Athiyah.
68. The book of Dawaul Qulub.
69. The book of Rabiul Abrarfits Shalati Alan Nabiyi Mukhtar.
70. The book of Risalati Ibnu Qayyim lla Ahadi Ikhwani.
1 1. The book of Ar-Risalah At-Tabukiyah.
72. The book of R a f’ul Tamil.
19 73. The book of Ar-Ruh.
74. The book of As-Sunnah wal Bid'ah.
75. The book oiSyifa yl ‘A lii f i M asail Qadha wa Qadar wal Hikma wal Ta 'lil.
76. The book of Ash-Shabr was Sakan.
77. The book of Tibbul Qulub.
78. The book of At-Tibbun Nabawy.
79. The book of Thariqatul Bashair ila hadiqati Sarair f i Nudzumil Kabair.
80. The book o f Thalaqul Haid.
81. The book of Al-Fatawa.
82. The book of Al-Falhu Makkiy.
83. The book of Al-Furusiyah.
84. The book of Al-Furusiyah Asy-Syar 'iyah.
85. The book of Fadlul Ilm i wa Ahluhu.
86. The book of Fawaidun f i Kalam Ala Hadits Ghumamah wa Haditsi Ghuzalah Wadh-Dhabbi wa Ghairihi.
87. The book oiAl-Fctwaid.
88. The book of Qurratu 'Uyunil M uhibbin wa Raudhatul Qulubil ‘Arifin.
89. The book o f Kafiyatus Shafiyatun fi nahwi.
90. The book of Al-Lamhah f i Raddi Ala Ibnu Thalhah.
20 91 .The book of Al-Manarul M uniffi Shahih wa Dhaif.
92. The book o f Muqiadha Siyasahfi Syarhi N ikatil Hamasah.
93. The book of Al-Mauridus Shaft wa Dhilli Wafte.
94. The book o f Maulidun Nabi Shallallahu Alaihi wa Sallam.
95. The book of Al-Mahd.
96. The book of Al-Muhaddzab.
97. The book of Hidayatul hayari f t Ajwabati Yahudi wa Nashara.
Besides that there are still many other works of him in the forms of essay and paper. 14
2. His works can be grouped into these following disciplines :
a. In the field of Kalam science : 1) Syifa al \alii f t masail al Qadha ’ wal A l Qadar Kairo 1323 H
2) A l Ruh, Hiderabad 1318 H 3) A l Shawa ’i/c al M ursalat ‘ala al Jam iat wa A l
M autalaf
4) Ijma 'al jususy al Ismaliyat 'ala Gasw al mu 'athalat wa al Jami 'at. 5) A l Syafiyat al Kafiyat al Ihtishan li al Firwat al Wahiyat. 6) Hadi al Arwah ila Bilad al Ifrah.
21
b. In the field of Fiqih science Ushul Fiqih : 1) I 'lam al Nuqi 'in ‘an Rabit 'al ‘lamin, juz 1 - 4
2) A l Thuruq al Hukmiat f i al Siyasat al Syari’at, Kairo, 1318 H. 3) A l Shalat wa Ahkam Tarikuha
4) Bayan al dalil ala Istiqn al Musabaqat ‘an at Tahlil 5) R a f’u al yadain di al Shalat
6) Nikah al Muhrim 7) Hukum Iman H ilal Ramadhan 8) A l tahrir fm a yahilu wa yahrumu min libus al Hari r.
9) A l G ha t sah al Latifan fi H u km Thalaq al Gadban Kairo 1318 H.
c. In the field of tasaw uf: 1) Madarij al Salikin Syaih Kitab M anzail al Sairinjuz 1, 2, 3, Kairo, 1331 H.
2) Iddat a l Shabirin 3) Zakhirat al Syakiron 4) A l Fawaid 5) Raudhat a l Muhibbin wa Nazhat al Musytaqin
d. In the field of History : 1) Akhbar al Nisa
2) Za’ad al Ma’ad Kairo 1324 H
22 D. The View of Ibnu Qoyyim about Human By searching the thoughts of Ibnu Qoyyim al Jauzivah about human, it can be said clearly that human is the object of tarbiyah
(educational) undertaking it self, in which it consists of several elements relating to among others. The ideal education is that which can fullfill every need of the elements. The elements are soul heart, mind, and physic.
By describing the view of Ibnu Qoyyim al-Jauziyah about human, we will get a lot of help to respond and justify several thoughts of the educational experts about human because in fact they have different thoughts and views, since they view human from different paradigms based on their own philosophy and belief.
a. The Views of Ibnu Qoyyim Al Jauziyah about human are as follow : 1) Ibnu Qoyyim says, “Human was created by Allah from a handful of soil, “while the creation which can be seen, he is from a drop of water”. It is the sign of the grandeur of Allah showing Allah’s existence, hegemony, wisdom, science, and the perfectness of His character. Allah is the creator (of human) and the place return”. 15
23 2) Human was created by Allah from a clump of the soil elements which has good, bad, dirty, contemtible, and noble aspects.
That happened when Allah directed the angels Jibril to hand the clump, then angel covered the clump until became “the soil in it”. The soul was blowed into the soil clump and it formed, into blood clot, flesh clot, and became the creature which could speak. Then Allah instructed the angels to honor “sujud” (perform the bow) him. And Allah taught him about what he knew not or science and the ’’name” of everything.
This process shows the pecualiarity and the superiority of human. It is also expressed by Ibnu Qoyyim in his book, “Allah regards human as a special creature than the others on the earth. It is because Allah created human directly from Allah’s own hand and blows the soul into him, teachers the names of all creatures honor and instructs all angels to him”. 16
This is also said in the commandment of Allah :
16 DR. Hasan bin Ali Hijazy, A l Fikrut Tarbawy Inda Ibtii Qoyyim, Trahsiation, Muzaidi Hasbullah, Pustaka Al Kautsar, Jakarta, Page. 4 - 6
24 ’’That makes everything which Allah creats as well as possible and that begins the creation of human from soil. Then Allah makes human’s descendent from the essence of water, that is sperm. Then Allah perfects the human and winds the soil and makes you sense of hearing, eyesight, and heart; but just little o f you who would thank”. 17 From the statements above it can be concluded th a t:
1) Human becomes noble because of his intelligence, knowledge, understanding, and his ability in speaking. 2) Human has the ability to learn as he is given the devices of learning. 3) Human has some pecularities because of having the tendency and character which can help him in doing his good deeds.
Ibnu Qoyyim’s ideas which justify the previous statements are as follows : ’’The evilness striking down to human is something which is just happened and is not the natural creation it is indeed., there is not exist or is ‘“ adam” It is indeed and there is also evil which is basically “w ujud" (present). It is indeed kindness of human lays on the beneficial knowledge and good deeds. Therefore, there is no soul having foul instinct”. However, if there is character in the human’s soul the evill will disappear easily and he will return to be kind and safe since the evil is caused by his misfortune. 18
17 Ibid., Page. 12
18 Ibnu Qoyyim A1 Jauziyyah. Miftahu Daris Sa ’adah, Translation, Pustaka
25 1) Human has the strength of passion and genitals
Ibnu Qoyyim al Jauziyyah says, “notice how Allah unites the man and woman and makes them fall in love each other, and directs them into the passion and endearment, which becomes the means of children creation and their forming. 19
2) Human has speculiarity in form and face.
Ibnu Qoyyim r. a. says, “Indeed, Allah has given His endowment by creating the human in the best form”. 20 3) The commands of Allah go on until the human faces Allah. 4) Human is a unity which cannot be devided. He consists of heart,mind,and physic.
1. The Existence of Human According to Ibnu Qoyyim, the essence o f human is the unity of several elements which relate among others, and it is impossible to part thorn. The elements are heart, mind, and physic. It can be seen from one of his elements : ”The essence of human existence is on his heart and mind and not, in his physical body”. 21
19 Hasan bin Ali Hasan al-Hijazy, Al F ikrufTurbaw ylnda Ibnu Qoyyim, Translation, Pustaka Al Kautsar, Jakarta, 2001, Page. 1
26 However, it does not mean that every element can work alone and be parted. It is as the essence of human does not only consists of the body which has any relation with the soul. The essence of human is in his body structure in which the elements are united and related among other.
That is called Tarhib I/ahiyah (the arrangement / the structure from Allah). It is mentioned in Qur’an in Sura A1 Infithar 7 - 8 : ’’Allah has created you then completes your happening and makes your body structure balanced. In any from Allah intends, then Allah organizes your body”. 22
2. The Objectives of Creating Human
Human is the main object of educational framework, so an ideal education can be the objective of the creation. Then, what is human created for ? Ibnu Qoyyim answers this question as his saying “They are created in order that he knows the essence of their God, acknowledges oneness o f God, devouts to God, loves Good and is willing to Allah, and undertakes all His directions and avoids all His prohibition. That is the objective of human creation. All his fortunates will be nothing except returning to human himself’. 23
22 R. H. A. Soenaijo, op. cit., Page
27 In Quran Allah commands.
”1 do not creat genie and human except to devout to Me”. )In Sura Adz Dzariyat : 256) 24 Thus, it is clear that the main objective of human creation is to devout to Allah, and the devouting needs the knowledge about the essence, names and characters o f Allah, and about His directions as well as His prohibitions.
3. Human Is The Noblest Creature
Ibnu Qoyyim al Jauziyyah describes about Allah’s glory given to human; Allah gives human the joy and ability to seek knowledge. Allah also gives the ability to communicate through two means, those are oral and written. Allah creates human in very good form and in balanced body measurement. This differs from the other creaturs. Human has the ability to seek knowledge and ability to think and furnish himself with the good and noble moral. 25
He also mentions that Allah’s glory given to human is that human is created as the calipah of earth. Allah teaches human knowledge, so equipped with the knowledge human can manage whatever which is on the earth for being used by him. 26
24 R. H. A. Soenarjo, op. tit., Page.
28 The ability of having knowledge is a bless of Allah for human. Having sense of hearing, eyesight, and intelligence is also the glory of Allah given to human. 27
4. The Essence of Human Perfectness
Making human as the creature having perfect personality is the main objective which will be realized in the field of education. While the essence of the perfectness is kept in the ubudiyah attitude to Allah. If human has had such attitude (always devout to Allah), he will get the perfectness. Allah commands :
’’Please devout to Me, as this is the stright way”. (Q. S. Yaasin : 6 1 )28 Ibnu Qoyyim himself says that the main objective of education is to plant the ubudiyah atitude just to Allah, because by Allah’s help, human is able to reach the perfectness, happiness and safety. 29
E. The Thoughts of Ibnu Qoyyim A! Jauziyah about the Essence of Faith
EducationIn the view of Ibnu Qoyyim, the objects of Faith Education, is human behavior. To discuss the matter, the writer will review the meaning of faith to know his view about the human’s behavior which becomes the object of education and the human prototypes which will be embodied in the educational framework.
27 Ibid., Page. 74
28 R. H. A. Soenaijo, op. cit., Page, 712
29 Ibnu Qoyyim, M iftahu Daris Sa 'adah, op. cit., him. Page. 13-14
29 Imun (faith), lexically, is At-Tashdiq (to correct), Ats-Tsiqoh (to believe) and to receive the rules. While according to its terminology, the creed is an oral expression, planted in the innermost heart, and proved physically. He says, ”It is indeed that creed is the innermost belief in heart and spoken verbally, while the utterance consists of the utterance of heart and oral, and the hart and physical deeds”. 30
The role of heart is the most important for the existence of human. The existence and the function of heart is clearly affirmed by the prophet Muhammad SAW, as follow :
5
’’Please remember that in the human body, there is a blood clot of blood, in which if it is good, all body will be good ; and if is broken, all body will be broken. Please know that the blood clot is heart”. (Affirmed the Prophet Muhammad) The concept of faith expressed by Syaikh Muhammad Abduh, that is that the real faith is gotten through the valid argument and the trustworthy knowledge (a/ ilm) as there is a valid integration among faith, knowledge, and good deed.31
30 Hasan bin Ali A1 Hijazy, Manhqj Tarbiyah Ibnu Qoyyim, Pustaka Al Kautsar, 2001, Page. 105
31 Darmu’in, Rofi’udin, Konsep Integralistik Ilmu Pengetahuan dalam AU
30
1. The Objectives of the Faith Education
After comprehending the of essence education, that is a set of activities accomplished by an educator to keep the pupil’s faith in order that what is believed and what is concealed in his heart is suitable with what is done by his body. Let us now observe the objectives of faith education. The objectives are as follow :
a. The human’s serving towards Allah Ta’ala is in order that the human makes himself servant of his God (Allah), as human is not created except to devout to Allah as Allah’s saying :
/ ^ / /
X
”1 do not create the genie and human except to devout to Me”. (Adz Dzariyat: 56)
This education has notified to the human about his responsibility burdened for him.32 b. To create the personals who believe only to Allah ta’ala and who have the useful knowledge which is then proved with the good deed. He claims to the human to do good deed and they are to be patient to suffer in the way of the mission. All the human’s activities must be done based embodiment of Allah’s sayings.
”By Allah sake, the people are unlucky, except who believe, perform good deeds, to be patient and advise each other”. 33
c. To discharge that all the deeds undertaken based on the deep obidience and the innermost self reliance and based on the love to Allah belongs to one of the God deed directions. Ibnu Qoyyim suggests : ’’The form of devout is built on two foundations namely : the improved love and obidience which belong to Allah deed directions”. 34
The improved soul covers two dimensions, they are : 1) The improved soul must be framed in the improved and definite state.
2) The improved soul must characterize the innermost improved soul.35 d. To keep and protect the oral, and physical attitude and heart trigger from everything which elicits Allah’s anger, in order that every deed done by the parts of body remain in the way of the love and the bless of Allah, and it is controlled by the feeling of shame to Allah.
33 Ibid., Page. 112
34 Jawabul Kafie, Page. 95
35 Ibnu Qoyyim Al Jauziyah, Mendulang Faidah dari Lautan Ilmu, Pustaka
32 Ibnu Qoyyim says that the oneself reliance about the autonomy of Allah in making fortunate and misfortunate, in giving and preventing the bless, in creating and giving the livelihood, in giving life and making death, will result the resignation to Allah in his heart, and the result o f the resignation will appear in his life.36
The fortress of the oral attitude is by saying something eliciting some benefits, like chanting repeatedly, apologizing to Allah, reading Allah’s Book, advising each other, and talking based on the useful knowledge.37 e. To make all one’s activities suitable to the bless of Allah. For this purpose, Allah instructs the prophet and reveals His book and His rules in order that all activities discharged by the servants (human) are suitable to the bless and the love to A llah.38
The smile o f the relation between “faith” and “Allah’s bless” is absolutly fundamental, that is, the faith is the foundation o f the good deed realization and the factor making the case.39 It is said by the saying of the prophet Muhammad SAW in this tradition :
36 Hasan Ali AI Hijazy, Manhaj Tarbiyah Ibnu Qoyyim, Page. 114
37 Ibnu Qoyyim Al Jauziyah, Siraman Ruhani, Lentera Bastitama, Jakarta, 1992, Page. 12
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