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The Islamic Education Paradigm of Muhammad Iqbal’S Philosophy

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The Islamic Education Paradigm of Muhammad Iqbal’S Philosophy 10 THE ISLAMIC EDUCATION PARADIGM OF MUHAMMAD IQBAL’S PHILOSOPHY Suripto Sekolah Tinggi Agama Islam Muhammadiyah Tulungagung Email: [email protected] Abstract: Mohammad Iqbal is a Muslim of modern philosopher which greatly affects the world of education up to now. His concept about ego is the basic stand for his all of concept building. In addition, the Muhammad Iqbal’s basic of Islamic education concept are creative, dynamic, innovative and full of vitality. Based on his basic view about human especially his philosophy concept about ego, a thought about Islamic education is dynamic, innovative, and full of vitality. a). The essence of Iqbal’s Islamic education is all power or process done continually. They help to improve one’s individuality based on Islamic teaching in order to be ready in entering the world’s civilization which is full of dynamics and changings. b). The aim of Islamic education is the realization of one’s individuality perfectness to be an insan kamil. c). According to Iqbal the phases of Islamic education are obey upon the laws, self authority and God leadership. d). The material of Iqbal’s Islamic education emphasizes on the fusion of religion studies, cultural history, science and physics, psychology, metaphysics, social studies and literature. e). The education methods offered by Iqbal are experiment, trial and error, project and social structure. The paradigm used within Iqbal’s philosophy concept is constructive paradigm. Meanwhile the values within the construction of Iqbal’s Islamic education are: God oneness, moral, intelligence, and social education values. Keywords: Reinvention, Islamic Education Thought, Iqbal Philosophy. 151 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182 Introduction The sociological history of the implementation of education cannot be separated from the effort to discover the dynamics of the process of human empowerment in facing the future. This problem has occurred as old as human civilization and has emerged as one of Ancient Greek philosophy. Therefore, when talking about educational problems, the author assumes that the problem of education is not a strategic problem of a country, but also for everyone, be it or the person in charge. Such a perspective on the issue of education must be all dimensions of humanity and the state at once. A nation with an advanced level of education will have the advantage of science and technology that will allow the country to speak in global competition because of its productivity, efficiency, and being able to take advantage of economic resources that live (long life investment). Broadly speaking, education is not only formal through teaching and learning process which takes place mechanically within the walls of the school, but also through learning from the natural surroundings, training and learning by doing, which knows no boundaries of spatial dimensions and time. In intellectual discourse, Mohammad Iqbal is a modernist Muslim philosopher whose thoughts have been widely discussed today both in the West and in the East. Iqbal's constructive thoughts have inspired and provided new horizons for the reformulation of the concept of Islamic education. The main points of his thoughts, especially the general framework for the concept of Islamic education, can be found in his poetry work "Asrar-i Khudi" and his monumental work "Religious Reconstruction of Thought in Islam. ". In the book, it is clear that Iqbal is very concerned about the future of Islamic thought and efforts to achieve the degree of insan kamil which emphasizes his ego. In detail, Iqbal did not have the concept of education in general and especially Islamic education. As a Muslim thinker throughout the ages or better known as the philosophical process, Iqbal has used the basic values of philosophy which then gave birth to the concept of education that is dynamic, creative and full of vitality. Poor education is in the learning process in the sense of mere school, but education must be seen as a cultural system that affects people's lives. This means that education has a broad arable scope, even as broad as the humanitarian problem itself. This fact is what led Ivan Illich to declare free from school in his "Deschooling Society". Because it turns out that The Islamic Education....., Suripto 152 human experience is not much obtained from formal education in schools, but rather from within the community. Educational issues have a broad scope, especially when viewed from a philosophical point of view. So, to reveal Iqbal's thoughts on education must be done through a philosophical approach, especially epistemology and paradigm and functional approaches. Because of the depth of his knowledge of philosophy, Iqbal also thought comprehensively and integrated combining Eastern and Western thoughts while still adhering to the Qur'an. through philosophical analysis. None of his abilities in this field could match, so that when he rose to expose Western philosophy and thought, the enchanting shine of Western civilization began to fade. In this case Abul A'la Al- Maududi. Iqbal's efforts in the field of reform and education are valuable testimonies from people who were at him and knew him. Meanwhile, to reveal the relevance or thought of Iqbal's thoughts for Islamic education, we must depart from his 626 philosophy of ego or individuality. As Muhammad Diponegoro put it, Iqbal's concept of ego or individuality is very important to discuss, because it is the basis of his other thoughts. It was emphasized again by Abdullaah Wahhab Azzam that Iqbal's biggest contribution to education and education was his ego philosophy. Because by placing the ego as the fulcrum in education, it is hoped that the goal of education to lead students to become human beings will be achieved. Discussion Reinvention of Islamic Education Thought Iqbal Studying Islamic education in the context of Iqbal's thought, the study of humans occupies a very central position. As Dr. Taseer stated that the central theme of Iqbal's philosophy is human, so in expressing his views on Islamic education, he must start from a basic view of humans.1 This problem must be answered philosophically, given the central theme and basic orientation of education is wanting to deliver humans.2 Likewise with the position of man as the subject and object 1 Djohan Effendi, Adam Khudi dan Insan Kamil: Pandangan Iqbal , dalam Insan Kamil: Konsepsi Manusia Menurut Islam, M. Dawam Rahardjo, peny., (Jakarta: Grafiti Press, 1987), 13. 2 Tobroni dan Syamsul Arifin, Islam Pluralisme Budaya dan Politik: Refleksi Teologi Untuk Aksi Dalam Keberagamaan dan Pendidikan, (Yogyakarta: Sipres, 1994), 149. 153 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182 of education at the same time, the basic view of man will greatly influence the style of education. The concept of human Iqbal basically originated from the caliphate on earth, in an effort to find the secret of personality (asrar-i khudi) to build an idea of superior human (insan kamil) as the basis for the development of a new society.3 The text of the Al-Qur'an only tells us that Adam was the first human to bring down humans afterward. He also suggests that Allah has created humans in the phases of events. There are three important issues that must be addressed in discussing the human problem, which are considered to be closely related, namely the innate potential, freedom and substance of the human being.4 The study of these three things can be traced to Iqbal's interpretation of the story of Adam, the concept of ego and insan kamil.5 1. Adam: The Beginning of the Resurrection and the Meaning of Human Creation To understand Iqbal's concept of humans, especially those related to the innate potential and freedom of humans, it can be seen in his interpretation of the story of Adam in the Al-Qur'an. Among non-Muslim thinkers there are two controversial points of view about the innate potential of humans in terms of good and bad. One argument is that humans are inherently bad, with historical arguments that Adam erred. If Adam was basically not a bad person, of course he would not have committed immorality with his God. Meanwhile, other opinions say that humans are basically good. An understanding of the issue of whether human innate potential is good or bad according to Islam can be found in Iqbal's interpretation of Adam's story in the Qur'an (Surat ash-Shaad: 71-72, al-Baqarah: 30-39, al-Hijr: 32 -35 and various other letters). In contrast to the views of jumhur or most Muslims, Iqbal interprets the story of Adam in the Qur'an in a very different way. According to him, the story of Adam in the Al-Qur'an is not a true story in the history of mankind nor is it a historical event, but only a legend or fairy tale. 3 M. Dawam Raharjo, Etika Ekonomi Dalam Al-Qur’an, dalam Al-Qur’an dan Tantangan Modernitas, Ahmad Syafi’i Ma’arif & Said Tuhuleley, peny., (Yogyakarta: Sipress, 1990), 53. 4 Aisyah Abdurrahman (Bintusy-Syathi’), Manusia Sensitivitas Hermeneutika Al- Qur’an, pent., M. Adib al-Arief, (Yogyakarta: LKPSM, 1997), 27. 5 Roihan Achwan, Prinsip-Prinsip Pendidikan Islam Versi Mursi, dalam Jurnal Ilmu Pendidikan Islam….., Op.cit., 45. The Islamic Education....., Suripto 154 Therefore, Adam is not a historical figure, but a human symbol.6 In Iqbal's view, the use of the word Adam in the Al-Qur'an is not meant to refer to a concrete human individual's name, but rather a concept, or a name that represents all humans.7 Departing from the above interpretation, Iqbal views that the story of Adam's exit from jannah is not a story of man's fall, but rather a symbol of human resurrection.8 Here Iqbal does not interpret jannah conventionally to mean heaven, but here jannah is more of a description of a primitive state in human history.9 According to him, the legend of Adam's fall from Jannah in the Al-Qur'an was not at all the beginning of the appearance of the first humans on earth.
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