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THE ISLAMIC EDUCATION PARADIGM OF IQBAL’S PHILOSOPHY

Suripto Sekolah Tinggi Agama 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. , peny., (Jakarta: Grafiti Press, 1987), 13. 2 Tobroni dan Syamsul Arifin, Islam Pluralisme Budaya dan Politik: Refleksi Teologi Untuk Aksi Dalam Keberagamaan dan Pendidikan, (: 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. However, the fall here shows more about the awakening of humans who have managed to get out of the primitive conditions that are shackled in their animal instincts to their self-awareness or potential which is capable of being doubtful and defiant. The fall does not mean moral decline, but a transition from simple awareness to the first glimpse of self-awareness, as if jolted from a natural dream by the pulsating of individual causation in one's own form.10 Iqbal further said that the Qur'an does not consider the earth to be a field of torture, a place where humans who are evil by nature, are imprisoned due to original sin.11 The first act of defiance by man was his first act of free choice and that is why according to the Qur'an, Adam's first offense was forgiven. Kindness is not a matter of compulsion; it is the free submission of oneself to moral ideals and arises from the cooperation desired by the free egos. To be able to realize a goodness, it requires freedom or freedom in humans. So that the granting of independence or freedom is

6 Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, pent., Osman Raliby, (Jakarta: Bulan Bintang, 1983), 128. 7 Ahmad Syafi’i Ma’arif dan Muhammad Diponegoro, Percik-Percik Pemikiran Iqbal, (Yogyakarta: Shalahudin Press, 1983), 42. 8 Ibid.,43. 9 Muhammad Iqbal, The Reconstruction of Religious in Islam, Op.cit, 130. Lihat juga K.G. Sayidaun, Iqbal’s Education Philosophy, pent., M.I. Soelaeman, (Bandung: C.V. Diponegoro, 1986), 42-43. 10 M. Laily Mansur, Pemikiran Kalam Dalam Islam, (Jakarta: Pustaka Firdaus, 1994), 116. 11 Mohammad Iqbal, The Reconstruction of Religious Thought in Islam, Loc.cit. 155 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

expected to deepen human individuality and grow into a creative and innovative personality or personality. 2. The concept of the ego Until now, thinkers have not been able to provide answers to all questions about human beings. Even that question will never be answered until it is as old as humanity itself. If opinions about the answer are gathered, there are still sharp differences here and there. The scope of human speech is the human self, but what is revealed is not man as a physical form, but his metaphysical structure, the human essence of his nature. In a discussion of this issue, Iqbal explained in depth in his paper entitled Asrar-i Khudi (Personal Secrets) and then perfected in his next paper entitled Rumuz-i Bekhudi (The Mystery of Self-Sufficiency). Even the concepts that were not contained in the two works were further developed in his monumental work entitled The Reconstruction of Religious Thought in Islam. In these works, Iqbal clearly describes the concept of human individuality or in other terms he also used to call it khudi or ego alternately. The word khudi comes from the Parsi Khud language which means self (self) or person (person),12 while khudi literally means selfhood and individuality,13 which etymologically have the same meaning as ego. In discussing this problem, Iqbal seems to have encountered a terminological difficulty in finding an expression that can describe a unique I (a unique I), creative and always moving forward. As Harold H. Titus, Marilyn S. Smith, and Richart T. Nolan also admitted, until now the definition of me is difficult to describe. Terms such as being, I (self), and God (God) are difficult to explain; any attempt to explain the meaning of these terms is likely to change their nature and limit their implications.14 Because according to the dictionary the word khudi has a completely negative meaning, khudi means selfishness, arrogance, and egoism. In the end he was forced to use the word khudi to give a positive meaning. According to Nazir Miyasi's interview with Iqbal in 1937, the word khudi ethically means self reliance, self respect, self confidence, self reservation, even self assertion. In English khudi (ego) can be translated personality, which

12 A. Syafi’i Ma’arif, Peta Bumi Intelektualisme Islam di , (Bandung: Mizan, 1994),70. 13 Djohan Effendi, Insan Kamil, Op.cit, 17. 14 Harold H. Titus, et. al., Living Issues in Philoshopy, pent., Rasyidi, )Jakarta: Bulan Bintang, 1984), 56-57. The Islamic Education....., Suripto 156

in philosophy means "central fact in the universe" and "central fact in the human constitution".15 Apart from the various references to the basic concepts of Iqbal's philosophy on which all of his thought structures are supported, which are clearly called khudi, ego, individuality and other designations for the human self, all of them have the same meaning and meaning. As a comparison in understanding Iqbal's concept of ego, below the writer will present the views of the psycho-analytic figure Sigmund Freud (1858-1939). According to Freud, understanding the ego must begin with an analysis of consciousness which according to him consists of the structure of the id (das es), ego (das ich), super ego (das uber ich), ideal ego, and inner voice.16 Based on the division of the structure of human consciousness, Freud emphasized that the ego is the determinant of the motion of the actions taken by a person. This working mechanism, the ego is always driven by forces from outside itself. Then the ego must first wait for the victory of the struggle between the super ego, the ideal ego, and the inner voice. The result of this struggle, which one wins, has the right to continue to the id, then to the ego, which spontaneously triggers action.17 However, according to Freud, ego cannot explain the changing personality. It can only be described under conditions of appropriate behavior. That is, behavior that does not contain unpleasant negative experiences in a psychological sense is not moralist.18 Here it seems clear that Freud's ego is as if it were a separate substance and that it must be subject to the most powerful other influences in the structure of consciousness. Whereas Iqbal's ego is a unity of mental states and it is not subject to other influences that are most powerful in the structure of human consciousness. Instead, he becomes the leader of inner experience which gives a certain direction.19 Muhammad Iqbal in muqadimah Asrar-i Khudi who after the first note of this muqadimah was omitted, and also in a paper as quoted

15 A. Syafi’i Ma’arif, Peta Bumi Intelektualisme Islam di Indonesia, Op.cit.,71. 16 Danusiri, Epistimologi Dalam Tasawuf Iqbal, (Yogyakarta: Pustaka Pelajar, 1996), 94-95. Lihat juga Muhammad Noor Syam, Filsafat Pendidikan dan Dasar Filsafat Pendidikan , (Surabaya: Usaha Nasional, 1986), 158-160. 17 Danusiri, Op.cit., 95. 18 Ibid 19 Ibid. 157 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

by Abdul Wahhab Azzam which was translated into Indonesian by Ahmad Rofi 'Usman about ego explained: "Intuitive unity and the point of enlightening consciousness which illuminates human thoughts, feelings and desires, is a matter which is enveloped in secrets and organizes an infinite variety of abilities. This we call me or khudi or min, it appears in actions, but the reality does not appear ”.20 The center of human life is a person (khudi) or person. I mean that life at the time it manifests itself is called a person. The human personality, from a psychological perspective, is a restless state. The survival of the personality is dependent on these circumstances. When this state disappears, it creates a state of relaxation which is harmful to the person. In this restless state lies human perfection. The first imperative for this restless state to persist is to try not to create a relaxed atmosphere. And anything that allows us to remain restless is what allows us to live forever. In this conception of personality, there is a norm about the value of something.21 The meaning that can be taken from Iqbal's explanation above is that ego (khudi) is a light that illuminates human thoughts, feelings and desires; ego (khudi) organizes various abilities in humans. Based on this understanding, it can be said that the ego (khudi) is a leader and director who leads and directs human thoughts, attitudes and actions. We must see, interpret, understand and respect a person based on his considerations, attitudes, desires, goals, aspirations, and practices.22 We should not see, interpret, understand and respect someone's self as merely an object in space. In short, ego (khudi) has meaning and is the center of the foundation of the entire organization of human life.23 Basically, Iqbal's philosophy of ego is a criticism and at the same time a correction to views and attitudes that do not pay attention to the importance of individuality. These views and attitudes are due to certain reasons (political and philosophical elements) that have hit the East and especially the Islamic world during Iqbal's lifetime. Based on the Qur'an, through his philosophy of ego Iqbal desires to straighten

20 Abdul Wahhab Azzam, Filsafat dan Puisi Iqbal, pent., Ahmad Rofi’ Usman, (Bandung: Pustaka, 1985), 45. 21 Ibid, 52. 22 Muhammad Iqbal, The Reconstruction of ReligiousThought in Islam, Op.cit., 152. 23 K.G. Sayidain, Iqbal’s Education Phylosophy, pent., M.I. Soelaiman, (Bandung: CV. Diponegoro, 1985), 24. The Islamic Education....., Suripto 158

these views and attitudes. According to Iqbal, the Al-Qur'an in a simple but firm way emphasizes the individuality and uniqueness of humans and the fate of humans as a unity of life.24 However, Iqbal said it is very surprising to see that the unity of consciousness which is the center of the human personality has never been a point of concern in the history of Muslim thought. If we look at Iqbal's works, there are actually two forms of human indifference to his individuality that Iqbal wants to correct through his thoughts and especially through his thoughts about ego. First, man's indifference to his individuality which is reflected in the attitude of life wanting to immerse himself in God. Also, the outlook and attitude of life that views this world is not reality but only a shadow. Both cause humans to pay less attention to worldly aspects. Attitudes like this were often found in the East and also the Muslim world, especially during Iqbal's time. Second, human ignorance of individuality which is reflected in an attitude of life that exaggerates matter. Such an attitude to life results in the human being a slave to material things and therefore his human value is no more valuable than exalted material objects. Such attitudes of life are often found in the Western world where civilization rests on the philosophies of materialism and rationalism. According to Iqbal, everything in this universe has its own living individuality. The stars in the sky and the objects on earth are all individuals that cannot be fused with one another. Each individual is autonomous, but each individual is not equal to one another. The elevation of the degree of each individual depends on the level of development of his individuality, or in other words the state levels of each being are basically degrees of individuality or self.25 The criterion for determining the self-quality of each form is how far it can live itself in a steady manner. Iqbal is a humanist who believes in the human ability to develop in order to reach a high level of self. Even though every being has its individuality or self, it is the human self that is the center of its attention. Naturally, although Iqbal uses the terms ego, individuality, self or khudi interchangeably to refer to each form, he tends to use these terms more for humans.26 However, even though the title is intended for humans, before Allah,

24 Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, Op.cit., 142. 25 Ahmad Syafi’i Ma’arif dan Mohammad Diponegoro, Op.cit., 27. 26 Ibid., 28. 159 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

man is a small ego who has creativity and is not static to improve his quality. Meanwhile, Allah is a big ego at an ideal point that humans need to emulate. This shows that the ultimate reality is the ego and it is from that final ego that the egos originate. The final ego creative force, where behavior and thought are identical, functions as the entities of the ego. The world with everything in it, from the mechanical movement - what we call the atom of matter - to the free thought movement in the human ego, is the circulation of the great me. Every atom of uluhiyat energy, however small the scale of existence, is an ego. Only the degree and degrees distinguish the statement of egoism. The universe of existence is like a sound field, where there is a treaded, increasing tone, the tone of selfishness which finally reaches the level of perfection in humans. Basically, the ego has the ability to relate to other egos, it is self- centered, and has a special sphere of individuality, which excludes all egos which are not itself. Therefore man, the place where selfishness attains relative perfection, occupies a true place at the heart of God's creative force, and thus has a much higher level of reality than the things around him. Only humans among God's creations are able to consciously participate in the creative life of their creators, with the power to change the world for the better, to change what is into what it should be. This power of creativity places humans in constant motion as well as being the subject of change itself. In Iqbal's view, the ever-expanding ego is an inexhaustible source, no matter how great and tremendous the abilities and energies it pours out. To develop ego optimally, individuals must be open and ready to face all challenges and experiences in any form. For Iqbal, individuality or self is not a datum, but rather a result achieved through persevering and resistance to various forces that emerge from outside, as well as various tendencies of self-destruction that exist within the human being himself. According to Iqbal, individuality is a creative process in which means are developed which enable humans to control the universe. For this reason, it is argued that khudi is a real and meaningful entity, which is the center and foundation of the entire organization of human life. Iqbal is of the opinion that all living organizations strive for a more complex and more perfect level of individuality. By strengthening the individuality which is constantly moving forward and ascending to the higher level of life, he will truly become a real The Islamic Education....., Suripto 160

human being and in turn, in that human being, he becomes a person (ego). When this ego has been formed, then it will be able to conquer the environment and space on the one hand and conquer time on the other. And in the same opportunity the ego will also be able to approach the big ego (God) with its characteristics. It is in this way that what we call a perfect human can come into existence. 3. Insan Kamil Talking about the concept of ego in the context of Iqbal's thought will not be separated from his view of the ideal human being or better known as insan kamil (perfect human being). This happens because the creative and innovative ego is constantly moving forward to reach the point of perfection. The creative process of the ego in climbing the ladder of life will eventually come to the highest ego level in humans. So that it is from the highest ego that what Iqbal calls insan kamil is born. The concept and thought of insan kamil have actually been studied by thinkers other than Iqbal, both from non- Muslim circles and from Muslim thinkers themselves. Frederich Nietzsche, a German philosopher, has a concept of human beings which he calls ubermensch (superman).27 This view is based on Nietzsche's basic idea that God is dead.28 These deaths result from humans themselves who have the instinct and will to power (the will to power)29 along with the forces that are in him. And in turn he must become ubermensch. In other words, ubermensch is a kind of substitute for God who has been killed by humans. Iqbal's views on insan kamil seem to have been influenced by Nietzsche's thoughts. In one sense, the concept of insan kamil Iqbal has similarities with Nietzsche's concept of ubermensch, namely in terms of emphasizing the importance of deeds or efforts for its attainment; the rest is different and even contradictory. Ubermensch Nietzsche was motivated by the death of God, while insan kamil Iqbal was motivated by longing for God. Ubermensch has no love, on the other hand, our human being is always filled with love. Ubermensch is not bound by norms in society or in other words there are separate norms that regulate and bind Ubermensch, Iqbal only recognizes one moral norm for all mankind.

27 S.T. Sunardi, Nietzsche, (Yogyakarta: LKiS, 1996), 94. 28 Chairul Arifin, Kehendak Untuk Berkuasa: Frederich Nietzsche, (Jakarta: Penerbit Erlangga, 1987), 16. 29 S.T. Sunardi, Op.cit., 35. 161 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

Other thinkers who also have views about insan kamil include Muslim Sufi thinkers before Iqbal namely Muhyidin Ibnu Arabi and Abdul Karim Al-Jilli. For Ibn Arabi insan kamil is the true micro cosmos, because he actually manifests all divine attributes and perfection, and these manifestations are imperfect without the full manifestation of the essential unity of God. He emphasized that the human being is a miniature of reality.30 Furthermore, in his book Insanul Kamil fi Ma'rifatil Awakhiri wal Awaail (Perfect Man in Knowledge of the First and Last Things) as Djohan Effendi cites, Al-Jilli emphasized that humans are a complete form and are manifestations of God and the universe. Man is the image of God and in reality, he is the chain that unites God and the universe. Humans are the main goal behind the creation of nature, because no other creation has the true divine attributes.31 In principle, Iqbal's views on human beings are lifted and refined from the views derived from three figures, namely Ibn Arabi, Al-Jilli and Jalaluddin Rumi, but at the same time they are different. The difference lies in the way Iqbal understands the concept of the relationship between humans as khudi and Allah as khuda. Iqbal is not trapped in a pantheistic outlook like the three Islamic thinkers above. Instead, he emphasized the relationship between khudi and khuda in a pantheistic perspective. Humans and God are both active, so the relationship goes both ways. The direction from humans moves towards self-perfection, while the direction from Allah is in the form of giving guidance.32 Iqbal's concept of insan kamil is not intended as a concept that is presented as mere ideality. His philosophy does not offer a abstract mind that cannot be conceived of. It aims to offer practical concepts for a more precise attitude to life. Therefore, Iqbal talked more about the problem of the process, towards the kamil people rather than talking about the results.33 For him insan kamil will emerge from a search full of power and enthusiasm. Iqbal revealed:34

30 Djohan Effendi, dalam Insan Kamil, Op.cit., 24. 31 Djohan Effendi, dalam Insan Kamil, Loc. Cit. 32 Muhammad Fahmi Muqoddas, Op.cit., 47. 33 Miss Luce Claude Maitre, Introduction To The Thought of Iqbal, pent., Djohan Effendi, (Bandung: Mizan,1992), 36 34 Damardjati Supadjar, dalam J. Sudarminta, Filsafat Proses: Sebuah Sistematika Filsafat Alfret North White Head, (Yogyakarta: Kanisius, 1991), 8. The Islamic Education....., Suripto 162

Humans are destined to participate intensively in the motion of the universe that surrounds them, participate more intensively to form their ultimate goal as well as the purpose of the universe. In this last case the individual must adapt himself to the various forces and forces of the universe, and he must devote all his energies to harnessing the power and power of the universe for his own hopes and ends. In this process of progressive change, he works with the blessing of Allah, with the note that in this case humans must take the initiative: "Surely Allah will not change what is in a group, so that they themselves change what is in themselves. " (Surah Ar-ro'du: 11).35 The concept of insan kamil Iqbal cannot be achieved just like that, but must go through a process where one must try to do and follow carefully the life of the Prophet. Even though humans cannot achieve prophecy, but their position as a caliph who becomes God's representative to organize the earth and society based on the moral, intellectual and spiritual sources in the form of the Qur'an, humans will be able to reach the level of the kamil through certain phases that must passed by way of education. So, the concept of the perfect man Iqbal is a man who has the attributes of God in him, so there is a closeness between the small ego (khudi) and the big ego (khuda). The small ego is individual and does not dissolve in other individuals. However, there is always a distance between the small ego and the big ego, so that the perfect man Iqbal is more pan-entheistic, meaning that everything is in God.

Islamic Education Objectives Basically, every activity carried out intentionally by humans must have certain goals to be achieved. Without a clear and mature goal formula, the activities that a person does will get lost and lose direction. Once the importance of the problem of objectives is, in the ushuliyah principle there is a term known as al al umur bimaqoshidiha, which means that every action must be oriented towards a predetermined goal or plan.36 Likewise with education, the goal will direct and at the same time serve as the standard for the overall pedagogical activity. In addition, goals can limit the space for activities

35 K.G. Sayidain, Op.cit., 34. Lihat juga, Mohammad Iqbal, The Reconstruction of Religious Thought in Islam, Op.cit., 45. 36 Abdul Hamid Hakim, Mabadi’u Awwaliyyah fi al Ushul al Fiqh wa al Qawa’idul al Fiqhiyyah, (Jakarta: Sa’adah Putra, ), 22. 163 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

to focus on the ideals that have been formulated on the goals. Therefore, the formulation of clear and mature educational goals is one of the core ideas of the concept of education in general and especially Islamic education. The term goal in English is often used with the designation aims, goals, objectives and purposes.37 The purpose referred to here is something that is expected to be achieved after the business or activity is completed.38 Because education is a business and activity that is in progress, education has specific goals and objectives. This goal is closely related to the problem of norms. The norm itself is a matter of philosophy, especially the philosophy of human nature and its position in the middle of the world with all its hopes, both secular (das sein) and secular (nachwelthich es sein).39 This means that the goals of education are rooted in philosophy. Meanwhile, Iqbal's philosophy is the philosophy of self. He emphasized all philosophical teachings on self or individuality. As Sayidain said that self (khudi) is one of the basic concepts of Iqbal's philosophy as well as the foundation for all of his thought structures. Individuality itself is not a thing, it is an act.40 This means that an action has a purpose. If education is a purposeful action, then the objectives of Islamic education according to Iqbal are: “Hence in Iqbal's view the highest or ultimate aim of all education effort as well as other social effort is to develop and strengthen the individuality of all person. In other words, the ultimate aim of man in his life as well as in education is the actualization and realization of the open, infinitive possibilities whitin, without and before him”.41 In Iqbal's view, the ultimate or ultimate goal of educational and other social endeavors is to develop and strengthen the individuality of all people. In other words, the final goal of humans in life and education is self-actualization and self-realization of certain and open possibilities both within and outside of themselves.

37 Abdurrahman Saleh Abdullah, Educational Theori a Quranic Outlook, pent., M. Arifin dan Zainuddin, (Jakarta: Rineka Cipta, 1994), 131-132. 38 Zakiah Daradjad, dkk., Ilmu Pendidikan Islam, (Jakarta: Bumi Aksara, 1996), 29. 39 Kartini Kartono, Quo Vadis Tujuan Pendidikan, Harus Sinkron Dengan Tujuan Manusia, (Bandung: Mandar Maju, 1991), 17. 40 A. Syafi’i Ma’arif , Islam Kekuatan Doktrin dan Kegamangan Umat, (Yogyakarta: Pustaka Pelajar, 1997), 20. 41 Mian Muhammad Tufail, Iqbal’s Philsophy and Ecucation, (: The Bazm-i Iqbal, 1966), 102-103. The Islamic Education....., Suripto 164

For Iqbal to achieve the ultimate goal of any educational endeavor, humans have been provided with the means of senses, intellect and accuracy. Therefore, the inculcation of various forces such as reason, intellect and reason in a person is not a goal in education but only as a tool for sustainable ideals and life enrichment. In Asrar-i Khudi Iqbal writes as follows: “Nose, hands, brain, eyes and ears Ideals, superstitions, memories and understanding All of this becomes a weapon for personal incarnation On him who rides the horse of life The goal of science and art is not knowledge The purpose of taman sari is not pistil and flower Science is a tool for filming life Science is a tool to create a person”.42 The statement of the ultimate goal and also the description of its various aspects which are the means to achieve the final goal such as having health, perfection, power, knowledge, virtue, outlook, good creativity and original activities for the development of individuality according to Iqbal is not sufficient. He further emphasized that there is still a need for more precise and quick goals to achieve the final goal. Because the development of individuals can only be accelerated by the formulation of new creative goals which always determine the direction of activity in human evolution. With these means of encouraging never-ending and creative hopes and aspirations, the individual builds his own place of residence, culture and institutions. Education will weaken the development of a free, creative and distinctive personality if the education system does not support the formation of new ideals and goals.43 These goals grow dynamically, the activities that move forward of the individual are closely related to the environment, cultural heritage, ongoing experiences and expected ideals. These goals also depend on the student's environment, community habits (customs), contemporary life with the activities of children and adults in the development of their personalities, character and work preparation. Departing from his own philosophy, Iqbal further emphasized that the right type of educational goals is not something certain, static

42 Muhammad Iqbal, Asrar-i Khudi, Op.cit., 122. 43 Mian Muhammad Tufail, Op.cit., 104. 165 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

and immutable, but these goals should be flexible.44 In the life of a universe that is constantly changing and evolving, the goals of education should be relative and always change according to the changing views of individuals and society. Therefore, Iqbal's educational goal was not to maintain the status quo. He did not recommend living with aspirations and hopes and efforts that never stop to be realized. To realize the goals and values of education formulated by Iqbal, teachers must make specific plans for classroom activities. Of course, the goals and values must be spelled out in the curriculum itself. To determine this goal there should be a democratic attitude, meaning that between teachers and students are free to choose, make and receive.45 In other words there is a sense of mutual understanding between the two, Iqbal does not agree that there is goal setting imposed by an individual or group on another individual or group, because he has great concern for the individuality of each person and even encourages him to make goals and ideals. his own image. These goals give rise to actual and concrete situations which the teacher and students then choose from a variety of alternatives. Thus the goals and ideals that are carefully selected will provide insights or insights in directing them to achieve their goals and determine the means or tools to be used.

Phase of Islamic Education Conceptually philosophically, Iqbal's view of Islamic education departs from the concept of individuality (ego). This happens because Iqbal's philosophy is the philosophy of the ego, so that his entire building of thought is always based on that ego. For Iqbal individuality (ego) is not a datum, not a thing, but rather a result achieved through painstaking and persevering struggle.46 It cannot just be obtained without hard work and constant efforts to attain a more perfect and eternal ego. In the context of this discussion, the effort to achieve ego perfection is what we call education. In connection with the above, if education is understood as an effort to strengthen one's individuality, then education must be carried out continuously in accordance with the development of each

44 Ibid., 106. 45 Ibid., 105-106. 46 K.G. sayidain, Op.cit., 33. The Islamic Education....., Suripto 166

person's individuality. Because humans are both the subject and the object of education that have different individuality development plans. So that every effort to implement education must pay attention to the individuality development of its students. In Islamic educational discourse, Iqbal argues that to achieve a perfect degree of individuality, students must go through the following stages:47 1. Obedience of the Law (Obedience to the Law) In this phase Iqbal argued that the implementation of education must be emphasized on the aspect of obedience to the law. While the law in question is none other than the source of all sources of law for Muslims, namely in the form of the Qur'an and the Sunnah of the Prophet. Before entering the next stage of education, it seems that Iqbal wants to equip students with the habits of obeying Allah's law as the most basic guideline in life in this world. Because the life of the world is a life that is full of obstacles, obstacles, distractions and tests. To deal with this, a person must have high loyalty to Allah's provisions, so that what is done is according to what Allah wants. Islam teaches that all life activities in this world are fully in the form of worship to Allah alone. Worship is meant to worship and submit to Allah as the motion and nature of the universe which always obeys and submits absolutely to Him. According to Iqbal, the universe and everything in it including humans, giant objects such as the earth, moon, sun, stars and various animals, plants, solids, liquids and gases have all been Islamic. Because they have obeyed and fully submitted to sunnatullah, the law of Allah that is enforced on each of them. As important as education is to practice this obedience, Iqbal in Asrar-i Khudi said that people who do not obey laws and obligations are careless people and will not get independence. Before Allah that person is worthless and humiliated. 2. Self Control (Master yourself) Islamic Education Iqbal emphasized that in this second phase education must be oriented towards mastery and self-control. This means self-control which is the highest form of self-awareness of the person or selfishness. This is intended to maintain obedience to God's law that has been obtained by students in early stage education. According to Iqbal, educational efforts that try to train a person to be able to control and control himself will not be realized except by eliminating fear and lust. A person who has been enveloped in the

47 Abdul wahhab Azzam, Op.cit., 33. 167 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

above, will lose control and cannot control himself. So that all attitudes, actions and behavior do not know the direction and limits set by religious norms. According to Iqbal, to be able to control oneself and get rid of the feeling of giving in to fear and temptation, one must have absolute tauhid.48 He must hold on to the doctrine of monotheism as the only principle of life which is summarized in the concept that there is no God but Allah. To say that there is no God means to negate all forms of belief, while words other than Allah are to exclude one belief in truth. By negating it, it is intended that humans are only subject to one absolute truth and have values. This means submitting to Allah, God Almighty, the creator of everything that exists, including humans. Submitting submission is called Islam. Iqbal's explanation of self-control with the concept of tawhidnya Laa illaaha illallah, among others, can be found in his verse as follows: “As long as you are in control there is no God but Allah You will break every symbol of fear A person to whom God is like a soul to his body To Him do not bow to any pride There is no fear and worry in his chest His heart was not afraid but at Allah alone”.49

3. Divine Caliphate Entering the last stage, according to Iqbal, education at this stage is a divine representative or more precisely it can be called the education of the caliphate on earth. In connection with this caliphate Allah said in the Al-Qur'an Surat Al-An'am (6: 165) which means: "And Allah, who made you a caliph on the face of the earth and Allah has raised the degrees of some of you over some of the others to test what Allah (reason) has given you. some (another) some degree, to test you of what He gives you. Surely your Lord is very quick to torture, and indeed He is All-Forgiving, Most Merciful. " The verse implies that Allah raised the degree of man by making himself a caliph on earth. The problem is whether humans can carry out such a heavy mandate. The answer depends on each individual, the extent to which humans are able to actualize the potential of his caliphate. So not everyone should be able to become a caliph if they

48 Abdul Wahhab Azzam, Op.cit., 79. 49 Ibid. The Islamic Education....., Suripto 168

do not try to hone the potential that has been mandated by Allah to him. The Caliphate requires four interrelated sides: (1) the assignor, in this case Allah SWT; (2) recipient of the task, in this case human, individual or group; (3) the place or environment where humans are located; and (4) assignment materials they must carry out.50 In Iqbal's view, this third stage is the highest stage, and a person who can reach this stage is the condition that a person must have the qualities of Allah in him. Especially regarding this final stage, Iqbal said that the divine caliph was achieved by the Prophet Muhammad. He is the most complete khudi in the goal of humanity, the peak of life, both spiritual and physical, in which our mental life is lame to achieve harmony. The highest faculty merges in him with the highest knowledge. In his life thought and deed, instinct and reason unite. It is the last fruit of the tree of humanity, and all efforts of painful evaluation are justified, because in the end it must become incarnate. He is the true master of man; his kingdom is the kingdom on earth. Representation in this world is the highest form of human development. And the representative of Allah is the caliph of Allah on earth. He is the perfect person expected by humanity and he is mi'raj of spiritual life. In the life of God's representative there are various contradictory elements of the soul. The elements are held together by the strength and work of the highest education. Thus memory, imagination and work of reason and temperament characteristics are integrated into them. In turn, by entering this stage of education, the aspirations of the perfect human will be realized. Finally, the stages that must be passed in Iqbal's education above are actually an educational process that must be passed according to the level of development of the amnuman ego. Education at each of these stages will be very influential and determine the subsequent development of the ego. So that the success of each stage of education means success for the next stage, and conversely the failure of each stage results in failure in the next stage.

Islamic Education Materials And Methods 1. Materials Islamic education as an effort to instill value in addition to the transfer of knowledge to students, requires educational material that

50 M. Quraish Shihab, Membumikan Al-Qur’an, Fungsi dan Peran Wahyu dalam Kehidupan Masyarakat, (Bandung: Mizan, 2004), 173 169 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

becomes material in the educational process. The goals of educational targets will not be achieved if the material is not selected properly and accurately. Among educational experts there are differences of opinion about the arrangement and organization of the curriculum based on psychological rules. For Iqbal, the most important thing in curriculum preparation is efficiency and capacity to achieve goals and realize them in actual situations. Iqbal does not agree with a curriculum that is entirely based on subjects alone. Because of this, all student activities are determined by the teacher, so that it will ignore student interests, generate indoctrination, limit the workings of intelligence choices, stifle originality and creativity. On the other hand, Iqbal also disagrees with a curriculum that is entirely based on student interests. For Iqbal, an acceptable curriculum is a curriculum that includes activities in various aspects that provide experience and are acceptable for individuality growth.51 Therefore the subject matter comes from the condition of students and the environment which is always changing. Between the curriculum (material) and the goals have a close relationship, the two cannot be separated. Educational material must refer to educational goals, not the other way around the goal leads to a material. Therefore, educational material should not stand alone apart from the control of its objectives. If the formulation of Iqbal's educational goals is always carried out continuously as a result of scientific advances, social changes, changing needs and interests of the community, including students, then the selection of the curriculum must be adjusted continuously as well. The formulation of educational goals and curricula is essentially the work of science and culture that has not been completed and is final. Science and culture are human products that are in a situation of being and in an atmosphere as a process. Therefore, the substance of both is change.52 Based on these changes, Iqbal emphasized that the content and materials of the curriculum should be changed, improved and reconstructed. Teachers should organize and pay attention to choosing the right curriculum before teaching. Each subject must always be improved, adjusted again and made back from what was previously determined before being applied in the actual situation.

51 Mian Muhammad Tufail, Op.cit., 105. 52 Abdul Munir Mulkhan, Runtuhnya Mitos Politik ; Strategi Kebudayaan Dalam Islam, (Yogyakarta: Sipress,1994),186. The Islamic Education....., Suripto 170

Here Iqbal emphasized every teacher to learn something new in order to improve the determination of the content and curriculum material that will be applied to students. Because it is the teacher who interacts a lot with the students while teaching at school. Furthermore, Iqbal did not agree with the use of text books as a means of determining curriculum or subjects, because depending too much on books means too emphasizing indirect experiences and sacrificing direct experience to students. For Iqbal, the curriculum is described as a program of all student activities and experiences that are needed as a means of developing individuality in schools. It represents a social set from which the individual manifests himself. The curriculum is dynamic, just as science, information and lessons that contain social heritage occupy a secondary position. To define a sustainable curriculum, Iqbal will start according to his pragmatic values and use it for the development of individuality. But that does not mean that he rejects certain lessons, because for Iqbal lessons have utility value as a means for individual development. In relation to what materials should be included in the Islamic education curriculum, Iqbal emphasized the incorporation of religious studies, cultural history, natural and physical sciences, psychology, metaphysics, social sciences and literature for the development of individuality.53 In principle, Iqbal's education concept offers the need for knowledge as an important factor in the content of the curriculum so that Islamic education is able to improve the decline of the ummah and build a scientific character in each individual. In this modern life, Iqbal also realizes the importance of practical science, but for him religion must be used as a guide for life and applied in science. Because the aim of science is to seek absolute truth. When we find the truth, we will make it a living guide in doing and acting in everyday life. The relationship between science and religion as a source of truth can never be separated. Religion will not be understood without knowledge and on the other hand science will not be able to find the ultimate truth without religious guidance. To reinforce this explanation, it would be more interesting to pay attention to Einstein's opinion which said that religious qualification from science or vice versa knowledge from religion would only result in blindness and

53 Mian Muhamad Tufail, Op.cit., 114. 171 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

paralysis (religion without science is blind; science without religion is lame). The virtue of science in Iqbal's Islamic education curriculum seems to be understood that he wants to revive Muslims who have experienced intellectual sleepiness. He wants to rebuild a new civilization of Islamic law based on knowledge, faith and charity. These basic values will be able to liberate human individuality that is in his own restraint. So that the education path is the most effective means of liberating this individuality. 2. Method Every scientific activity including education, discussion of methodological issues is a very urgent topic. In this connection, the Arabic proverb says al-tariqatu ahammu min al-madah (the method of approaching a problem is much more important than the subject matter).54 This means that if the methodology of the approach to the subject matter is not correct, it is likely that the substance of the problem itself will not be touched, and even suffer distortion. Iqbal's configuration of the form of Islamic education methods is adapted to individual conditions. He wants to educate each individual to be someone with an independent, courageous and creative personality. So that Iqbal's educational method is adapted to the psychological view of children. The methods of Islamic education in Iqbal's view are as follows: a. Experimental Method The term experiment in English is known as experiment and in Latin it is experimented which means to try or investigate.55 In a broad sense of the word experiment is a method used in scientific investigation by conducting experimental activities to see a result.56 Basically, this method has been widely used by experts for scientific investigations in laboratories. One devotee who has focused a lot on this experimental method is Joh Stuart Mill.57

54 M. Amin Abdullah, Studi Agama: Normativitas atau Historisitas?, (Yogyakarta: Pustaka Pelajar, 1996), 61. Lihat juga, M.Amin Abdullah, Etika dan Dialog Antar Agama: Perspektif Islam, Ulumul Qur’an, No. 4, Vol. IV, 1993. 55 Loren Bagus, Kamus Filsafat, (Jakarta: PT. Gramedia Pustaka Utama, 1996), 188. 56 Winarno Surakhmad, Pengantar Penelitian Ilmiah; Dasar Metode Teknik, (Bandung: Tarsito, 1990), 149. 57 Ibid., 148. The Islamic Education....., Suripto 172

For Iqbal, the experimental method can also be used as a method in education in general and especially Islamic education. Because Iqbal's education concept is dynamic, creative and innovative education. So that the individuality which is the target of his education always gets freedom. Each individual can only develop his full potential if he is in a truly free and independent condition. With this freedom, there will be opportunities for individuals to experiment in their environment.58 According to Iqbal, every child has a tendency (instinct) to be interested in activities. Armed with reason and choice, a person must act and react in a sustainable manner by experimenting in his life. For that in carrying out educational tasks according to Iqbal must use methods that are in accordance with the scientific attitude and reasoning power of students in an environment. b. Trial and Error Method The trial-and-error method was originally known in the field of psychology. In subsequent developments, this method is also popular in various scientific disciplines, including education.59 The term trial and error is actually a combination of two types of definitions, namely trial and error. Because this term has been used as a common language in science, it has a unified meaning which is used as a method of seeking truth. So, what is meant by the trial-and-error method is a method of achieving success or success by going through various trials or errors that may be experienced.60 According to Iqbal, the life of the mortal ego is in an environment full of obstacles. To free the ego from these obstacles, it must be pursued by continuous mastery of science based on actual experience through the educational path. The mortal ego is open to all possibilities. It can only develop to a large extent if educated using trial and error methods.61 So that by using this method new experiences will be obtained even though sometimes they have to deal with inevitable mistakes. Avoiding mistakes altogether is a mistake in itself. Because in addition to being completely unavoidable, mistakes serve

58 K.G. Sayidain, Op.cit., 41. 59 Winarno Surakhmad, Op.cit., 21. Lihat juga, Ali Mudhofir, Kamus Istilah Filsafat, (Yogyakarta: Liberty, 1992), 162-163. 60 K.G. Sayidain, Op.cit., 45. 61 Ibid. 173 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

to confirm or confirm the truth. Then only those who dare to face the possibility of wrong will finally find the truth.62 The trial and error method teaches students to have an intellectual wanderlust spirit that can enrich experiences and gain original experiences. Therefore, through the spirit of trial and error and proper search, one's mind can make genuine and valuable contributions to enrich knowledge and experiences in this life. Furthermore, Iqbal warned readers of his works not to be satisfied with the knowledge he had acquired. This will result in intellectual boredom. He advocated spurring freedom of thought to seek new insights and knowledge even though we had to deal with established and strong institutions and practices. c. Project Method Iqbal's educational method emphasizes the existence of open opportunities for children's own activeness (self-activity) and learning by doing (learning by doing).63 The method used by Iqbal is an educational method that exposes students to new situations and problems that encourage them to work with full awareness of the goals that are extracted from their environmental resources. This way of working will lead students to choose the right tools and goals, believe in their own efforts and learn in their own way in overcoming / solving various difficulties that may be faced. The idea of Iqbal's educational method above, seems to have something in common with John Dewey's project method. The similarity lies in the similarity of psychological interpretations of learning and experience. According to Iqbal, the movement of life is determined by the goal, and the formulation of that goal is the result of reasoning. So, life and experience that are directed precisely according to the goal are a partner that always accompanies human existence. Based on this explanation, although the project method is authoritatively under the authority of John Dewey's idea, the similarities between the method and Iqbal's educational method, so Iqbal who lived ahead of Dewey was the originator of the embryo of the project education method. This can be traced from the confusion of Iqbal and Dewey's thoughts in the field of education which

62 Nurcholis madjid, Memberi Respon yang Wajar pada Perkembangan Bangsa, Jawa Pos, Sabtu 17 Agustus 1996 63 K.G. sayidain, Op.cit., 47. The Islamic Education....., Suripto 174

emphasizes intellectual curiosity and the search for truth which is more important than the truth itself. Iqbal really wants someone to always learn to find the truth in his own way and way without being quite satisfied with the truth claims he has obtained. To train intellectually, students should be raised to be critical and radical, keep asking questions and not just accept a view on the basis of mere belief. Such a method of education is compatible with Dewey's project method some years later. d. Social Structure Method Education as a social institution is essentially an effort to develop individual potential in order to be able to establish communication and social contacts around them. Because humans were created by Allah as individual beings and at the same time social creatures who experience interdependence in their lives in the midst of society. Living in isolation and contemplation will distance yourself from environmental stimuli that encourage the creation of egocentric and limited in terms of interest and sympathy. So important is the environment and social structure in education, Iqbal made it a method in education. According to Iqbal, the educational method which is based on the social structure method emphasizes that the student learning process takes place more in the social environment and social contacts. He further said that the social environment provides materials and methods for learning. Because changes in the social context will also affect individual changes.64 Social structure as an educational method aims to form democratic students through student government (class) and the teaching and learning process in the classroom by sharing experiences with teachers in program planning, implementation, and evaluation.65 This method is closely related to learning from life. Iqbal's emphasis on the world of phenomena emphasizes schools which should teach intellectual, aesthetic and moral points in a balanced proportion according to interests, and directed at the world of work. Because knowledge that is divided from real activities and situations becomes dead and schools should educate children in a changing and dynamic environment. Excursions, observations and experiments outside the school walls that relate to the community are scientific methods that

64 Mian Muhammad Tufail, Op.cit., 112. 65 Ibid. 175 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

can be used in the implementation of education. So that students face and learn directly from real situations witnessed in everyday life in the community.

Constructive Paradigm: Values of Islamic Education Iqbal If we look closely, Iqbal's philosophical thought always pays high attention to the values he holds as a Muslim. So based on the values extracted from the Al-Qur'an, Iqbal philosophy is often referred to as the philosophy of the Qur'an. This is where there is a point of contact that Islam Iqbal's paradigm of educational thought can be categorized as a constructive paradigm. In the constructive paradigm, the issue of values gets a very dominant portion of the conversation. Philosophically, the term value is often associated with a philosophical theory represented by axiology, which is a branch of philosophy that investigates value.66 In ethics, the term values is known primarily as spiritual values, namely the good, the right and the beautiful.67 According to the Big Indonesian Dictionary, values are attributes (things) that are important or useful to humanity; we need to develop traditional ways that can encourage development. According to Sidi Gazalba, they are as follows: “Value is something that is abstract, it is ideal, it is not a concrete object, not a fact, not only a matter of right and wrong according to empirical evidence, but a matter of living that is desired and unwanted, liked and disliked.”68 Whereas what the author means here is a series or set of theories and concepts contained in an object that is appreciated in the form of positive things and are related to each other into a system. Judging from the cultural process approach as stated by Abdullah Sigit, values can be grouped into seven types, namely: scientific values, economic

66 uhammad Noor Syam, Filsafat Pendidikan Pancasila, (Surabaya: Usaha Nasional, 1986), 34-35. 67 Team Penyususn Ensiklopedi, Ensiklopedi Umum, (Jakarta: Penerbitan Yayasan Kanisius, 1973), 894.

68 M. Chabib Thaha, Kapita Selekta Pendidikan Islam, (Yogyakarta: Pustaka Pelajar, 1996), 61. The Islamic Education....., Suripto 176

values, beauty values, political values, religious values, familial values, religious values.69 The focus of attention that the authors study in this section is the problem of scientific values related to Islamic education. Departing from the reconstruction of Iqbal's Islamic education thoughts, this section finds paradigmatic answers contained in Iqbal's Islamic education thoughts. To get a clear picture of the field of Islamic education, Ali Khalil Abu 'Ainaini divides Islamic education into several types, namely: Physical education, intellect education, monotheistic education, moral / moral / moral education, mental / spiritual education, beauty education. aesthetics and social / community education.70 Based on the classification of the field of Islamic education, if education is understood as a transfer of knowledge and at the same time as a transfer of value, then both must be pursued optimally so that education can build and cultivate the skills of its students based on knowledge and values. In this case Robert Ulich emphasized: “Education is the organized attemp of mankind to develop skills and criteria, knowledge and value, that will help us not only to discriminate between good and evi, freedom and bondage, but to decide actively for the positive and to reject the negative”.71

Conclusion Based on the description above, the following conclusions can be drawn: 1. Construction of Islamic education thought Iqbal was inspired by his thoughts about humans, especially his views on the story of Adam, the concept of ego and insan kamil. Based on this, fundamental problems in humanitarian studies can be found in relation to education, namely: innate potential, freedom and human substance. According to Iqbal, humans are small egos (khudi) who have self-awareness, are active, creative and dynamic. So that education seeks to develop this ego towards the big ego (ultimate ego), namely Allah SWT.

69 Ibid., 64. 70 Ali Khalil Abu ‘Ainaini, Filsafat at Tarbiyah al Islamiyah fi al Qur’an al Karim, (Mesir: Dar al Fiqri al Arabi, 1980), 158-159. 71 Robert Ulich, Philosophy of Education, (New York: American Book Company, 1961), 18. 177 Edukasi, Volume 08, Nomor 02, November 2020 : 150 - 182

2. Conceptually philosophically, Iqbal does not have a detailed formulation of the concept of Islamic education. However, implicitly, based on his basic view of man, especially his philosophical thought about the ego, a dynamic, innovative and full of vitality, a concept of Islamic education can be reconstructed. a. The essence of Islamic education in Iqbal is all efforts or processes that are carried out continuously to help develop one's individuality so that they are ready to enter a world of civilization that is full of dynamics and changes based on Islamic teachings. b. The goal of Islamic education is to achieve the perfection of a person's individuality (learners) through a meeting between a small ego and a large ego, so that the divine qualities are embedded in him (insan kamil). Because individuality is constantly developing, according to Iqbal the goals of Islamic education must be constantly changed and reformulated in accordance with the changing practical situation. c. The phases of Islamic education are carried out continuously according to the development stage of each person's individuality. According to Iqbal the phases of education are; first, obeying the laws, second, self-control, and the third stage which is the stage of perfection, namely the divine caliphate. d. Iqbal's Islamic education material is directed at developing scientific factors and thoughts that can accelerate the development of student individuality. Learning materials must be taken from the condition of students and the environment which is constantly changing. Each subject must always be improved, adjusted again and made back. In this material, Iqbal emphasized the incorporation of religious studies, cultural history, natural and physical sciences, psychology, metaphysics, social sciences and literature. e. The educational methods offered by Iqbal are methods that can spur creativity and development of student individuality. These methods are the experimental method, the trial-and-error method, the project method and the social structure method. The Islamic Education....., Suripto 178

3. The paradigm used in Iqbal's philosophical thought is a constructive paradigm, so that in seeking the truth about a social reality it is always influenced by the values adopted by Iqbal. Based on this constructive paradigm, in the construction of Iqbal's Islamic education thought there are values, namely: the values of monotheistic education, the values of moral education, the values of intelligence education (intelligence) and the values of social education. All of these educational values also originate from Iqbal's view of an independent ego that is always in a process towards perfection, namely Allah SWT. From that point of view finally produced a divine concept, and from it the educational values mentioned above are contained therein.

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