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(Qadariyah) Oleh Aqlania: Jurnal Filsafat dan Teologi Islam Vol. 10 No. 1 (Januari-Juli) 2019, p. 35-45. Capaian Pendidikan Dalam Pendekatan Prinsip Theologi (Qadariyah) Oleh: Abdul Qodir UIN Sultan Maulana Hasanuddin Banten Sanusi IAIN Kudus Abstrak: Paham Qadariyah lahir sebagai respon atas rekayasa sosial keagamaan yang dibangun di bawah hegemoni kekuasaan yang cenderung menindas dan tidak lagi berpihak kepada kepentingan rakyat kecil. Agama dipandang sebagai alat untuk memapankan sistem yang dibangun oleh kepentingan penguasa. Manusia sendirilah yang melakukan baik atas kehendak dan kekuasaan sendiri dan manusia sendiri pula yang melakukan atau menjauhi perbuatan jahat atas kemauan dan dayanya sendiri. Atas dasar tersebut, dijadikan sebagai bantahan terhadap kekuasaan yang menindas atas nama agama. Pembahasan mengenai teologi Qadariyah dan aspek pendidikan tidaklah berhubungan secara erat, bahkan tidak berhubungan sama sekali. Namun dalam hal ini, Qadariyah dijadikan penulis hanya sebatas tempat pengambilan i’tibar dan prinsip mengenai upaya dan kerja keras manusia dalam meraih sesuatu. Dalam konteks capaian pendidikan, berdasarkan pendekatan prinsip Qadariyah yang menekankan adanya kebebasan berkehendak dalam diri manusia untuk melakukan perbuatan-perbuatannya, maka capaian pendidikan tersebut ditentukan oleh sejauh mana manusia melakukan usaha dan kerja keras dalam kegiatan pembelajaran untuk memperoleh pengetahuan. Dengan demikian, capaian pendidikan melalui pendekatan prinsip teologi qadariyuah dengan tegas membantah adanya istilah “ilmu laduni” sebagai ilmu yang dianggap pemberian langsung dari Tuhan, tanpa melakukan proses pembelajaran dan proses pemikiran. Tetapi ilmu laduni dipahami sebagai ilmu yang diperoleh dengan tetap melalui proses belajar (mendengarkan.melihat) namun hal tersebut tidak disadarinya sebagai proses belajar. Jadi, ilmu sebagai capaian pendidikan yang meliputi tiga ranah (kognitif, afektif, dan psikomotor) tidak terlepas dari proses belajar dan usaha keras. Kata kunci: Capain Pendidikan; Kebebasan Berkehendak; Potensi Dasar Manusia Pendahuluan Kajian ilmu pengetahuan sepanjang sejarah peradaban manusia selalu menempati porsi kedudukan tersendiri yang secara khusus menjadi pusat perhatian di setiap zamannya. Pencapaian ilmu pengetahuan menjadi bukti sekaligus sebagai saksi sejarah peradaban umat manusia. Kemajuan yang dihasilkan dwi tunggal “ilmu” dan “teknologi” seolah telah mengalami 35 Abdul Qodir: Capaian Pendidikan Dalam Pendekatan Prinsip Theologi (Qadariyah) puncaknya. Apa yang dianggap mustahil di zaman lalu, kini menjadi kenyataan yang menakjubkan1. Makin maju peradaban, makin besar ilmu pengetahuan dan teknologi dan dalam banyak hal ia menggeser peranan takhayul, kekuatan supranatural, dan pengetahuan tradisional suatu masyarakat2. Dengan kemajuan ilmu pengetahuan dan teknologi sebagai produk yang dihasilkan, manusia mampu menjawab berbagai asumsi yang pada mulanya tidak terbayangkan sama sekali dan dianggap sebagai sesuatu yang mustahil. Puncak kejayaan ilmu pengetahuan adalah sebagai muara dari proses ikhtiar manusia dengan berbagai potensi yang dimilikinya. Dalam pandangan Islam, setiap manusia dilahirkan dengan membawa fitrah serta dibekali dengan berbagai potensi (pendengaran, penglihatan dan hati)3. Dengan bekal potensi tersebut selanjutnya proses belajar terjadi melalui beberapa tahapan, mulai dari proses panca indra (pandangan dan penglihatan) bekerja sebagai alat untuk memperoleh pengetahuan sampai pada tahapan selanjutnya, yaitu transformasi dari panca indera (yang dapat dilihat dan didengar) kepada yang dapat dipahami. Tahapan tersebut mencerminkan hakikat manusia sebagai makhluk yang dinamis dan bertumbuh kembang menuju tingkat kematangan dan kedewasaan. Proses pendewasaan tersebut disebut dengan istilah pendidikan4. Hal ini senada dengan pernyataan Nursid Sumaatmadja, menurutnya pendidikan merupakan kegiatan mengubah perilaku individu ke arah kedewasaan dan kematangan5. Memahami pengertian pendidikan di atas setidaknya dapat ditarik kesimpulan bahwa proses pendidikan merupakan upaya yang dilakukan dalam rangka mencapai tujuan-tujuan tertentu, yaitu suatu perubahan dalam hal kognitif (pengetahuan), afektif (sikap) dan psikomotorik (keterampilan). Tujuan tertentu akan dicapai dengan melalui proses latihan atau biasa kita sebut dengan istilah belajar. Berdasarkan rumusan di atas, dengan jelas digambarkan bahwa pencapaian dalam proses pendidikan ditentukan oleh pelaku pendidikan itu sendiri melalui proses belajar. Manusia dalam hal ini mendominasi peranannya sebagai penentu capaian pendidikan melalui proses belajar. Potensi yang dimiliki dan usaha keras yang dilakukan manusia menentukan sejauhmana capaian yang akan didapat. Muhammah Hamid al-Fandi memberi penjelasan bahwa pendidikan Islam memberikan kesadaran akan betapa pentingnya usaha dan kerja keras6. Singkatnya, capaian pendidikan tidak mungkin akan didapatkan tanpa usaha dan kerja keras untuk belajar. Tuhan dalam hal ini akan memberikan sesuatu kepada hambanya sejauh dari usaha dan kerja keras yang dilakukan olah manusia itu 1 Cecep Sumarna. Rekonstruksi Ilmu: dari empirik rasional ateistik ke empirik-rasional teistik. (Bandung: benang Merah Press. 2005) h. 5 2 T. jacob. Menuju teknologi berperikemanusiaan: pikiran-pikiran tentang Indonesia masa depan. (Jakarta: Yayasan Obor Indonesia. 1995) h. 17 3 Depag RI. Al-Quran dan Terjemahnya (surat an-Nahl ayat 78). Surabaya: UD Mekar. 1998. h. 413 4 Jamali sahrodi. Filsafat Pendidikan islam (cirebon: nurjati IAIN Publishr). h. 66 5 Nursid Sumaatmadja. Pendidikan pemanusiaan manusia manusiawi. (Bandung: Alfabeta.2002) h. 40 6 Muhammad hamid al-fandi (esensi pendidikan islam) dalam H.A.R. tilaar, dkk. 0ntologi pendidikan islam. (yogyakarta: pilar edukasia.2010). h. 60 36 Aqlania: Jurnal Filsafat dan Teologi Islam, Vol. 10 No. 1 (Januari-Juli) 2019, p. 35-45. sendiri. Tuhan hanya sebatas memberi bekal potensi yang kemudian sepenuhnya dikelola oleh kehendak manusia. Berkaitan dengan penjelasan di atas mengenai pandangan tentang kebebasan manusia untuk berkehendak dalam menentukan dan mengelola segala potensinya, khususnya dalam proses pencapaian pendidikan, tampaknya ini senada dengan pandangan suatu paham aliran teologi7 yang menekankan bahwa manusia mempunyai kebebasan dan kekuatan untuk mewujudkan perbuatannya8. Paham teologi tersebut yang dimaksud adalah paham aliran Qodariyah9. Tema ini menarik kiranya untuk kita kaji sebagai bahan refleksi sekaligus memaparkan salah satu pemahaman dari dua arus besar pemikiran yang berlawanan, dua arus pemikiran yang dimaksudkan adalah penolakan sekaligus penerimaan antara pemahaman tentang kekuasaan Tuhan yang mengintervensi dan kehendak manusia, sebagai dua subjek yang dipandang mempunyai peran penting dalam penentuan segala hal khususnya dalam proses pencapain pendidikan. Namun perlu disampaikan bahwa dalam pembahasan ini bukan bermaksud membahas secara detail mengenai konsep qadariyah, melainkan ini sebatas dijadikan sebagai dasar yang menginspirasi dari makna yang terkandung di dalamnya. Term Pendidikan Pendidikan merupakan usaha sadar yang dilakukan oleh manusia secara terus menerus untuk memperoleh tujuan tertentu yang dibarengi dengan proses belajar. Nursid Sumaatmadja, mengartikan pendidikan sebagai proses kegiatan mengubah perilaku individu ke arah kedewasaan dan kematangan10. Muhibbin Syah mengartikan pendidikan sebagai sebuah proses dengan metode-metode tertentu sehingga orang memperoleh pengetahuan, pemahaman 7 Joesoep sou’yb memberi penjelasan mengenai makna theologi sebagai berikut: Theologi dalam bahasa Indonesia berasal dari theology (Inggeris) ataupun theologie (Perancis, Belanda) dan dua sebutan terakhir itu berasal dari theologia dalam bahasa Latin dan bahasa Grik Tua. Terhadap setiap kata dalam berbagai bahasa di Eropah itu orang senantiasa mencari akarnya pada bahasa Latin, sedangkan bahasa Latin itu berakar pada bahasa Grik Tua. Theology itu terdiri dari dua suku kata yaitu theo dan logia. Kata theo (kata tunggal) dan theos (kata banyak) sepanjang mithologi Grik Tua maupun mithologi Roma adalah panggilan bagi dewata dan para dewa-dewa. Akan tetapi kata theo itu dalam terjemahan ke dalam bahasa Indonesia dinamakan dengan Tuhan. Kata logia itu, yang dalam bahasa Grik tua berasal dari kata logos (akal), bermakna: ajaran pokok (doctrine) atau teori (theory) atau ilmu (science). Justru theologia itu bermakna sebuah ajaran pokok ataupun sebuah teori ataupun sebuah teori ataupun sebuah ilmu tentang permasalahan tuhan dalam pengertian yang seluas-luasnya. Joesoep sou’yb. Perkembangan theology modern. 1987. Medan: Rinbow. h. 1-2 8 Harun nasution. Teologi islam: aliran-aliran sejarah analisa perbandingan.jakarta: UI Press. 2002. h. 33 9 Qodariyah dalam pengertian terminologi yaitu suatu aliran yang percaya bahwa segala tindakan manusia tidak di intervensi oleh Tuhan. Abd. Rozak dan Rosihon Anwar. Ilmu kalam. Bandung. Pustaka Setia. 2006. h.70 10 Nursid sumaatmadja. Pendidikan pemanusiaan manusia manusiawi. (bandung: alfabeta.2002) h.40 37 Abdul Qodir: Capaian Pendidikan Dalam Pendekatan Prinsip Theologi (Qadariyah) dan cara bertingkah laku yang sesuai dengan kebutuhan11. Menurut Lawrence A. Cremin dalam Masdudi, mengartikan pendidikan sebagai sebuah upaya yang cermat, sistematis, berkesinambungan untuk melahirkan, menularkan dan memperoleh pengetahuan, nilai-nilai, keterampilan dan perasaan dalam setiap kegiatan belajar yang dihasilkan dari kegiatan tersebut baik langsung maupun tidak langsung, baik sengaja maupun tidak12. Berdasarkan UU
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