Full transcript
0:00In the name of Allah , the Most Gracious
0:01, the Most Merciful . Peace be upon you ,
0:02and Allah's mercy and blessings .
0:04Welcome back to the Masim Dewi channel .
0:06In this video , I will explain the basic
0:08concepts of Islamic educational
0:10philosophy . Let's start with the
0:12meaning of Islamic educational
0:13philosophy . Etymologically , philosophy
0:22comes from the Greek words " philos " and
0:24" sophos , " which mean love of wisdom .
0:30Then , terminologically , philosophy is
0:32an art of thinking that attempts to
0:34explore problems or questions while
0:36seeking answers to attain the essence
0:39of truth . Yes , that is philosophy . Next
0:50, education is an effort made to
0:52develop potential , build a learning
0:54atmosphere , and stimulate curiosity ,
0:57which are concrete efforts to mature
0:59oneself and so on . And there are indeed
1:07many definitions for this , friends . You
1:11can refer to several references , such
1:13as the KBBI or the National Education
1:16System Law for more complete
1:17definitions . Meanwhile , Islam is a
1:22complete religious teaching that is the
1:24most truthful in the sight of Allah
1:26Subhanahu wa ta'ala . Yes . So , if we
1:32combine them , Islamic educational
1:35philosophy is a scientific study that
1:37focuses on organizing education based
1:39on comprehensive and holistic Islamic
1:42teachings and values to uncover
1:44occurring problems and find the best
1:46alternative solutions . Yes , that is the
1:52meaning of Islamic educational
1:54philosophy . Okay , regarding the scope
2:02of Islamic educational philosophy , when
2:05we discuss philosophy , we cannot escape
2:07from three things . The first is , of
2:10course , the ontological aspect , the
2:13second is the epistemological aspect ,
2:15and the third is the axiological aspect
2:18. Now , within Islamic educational
2:21philosophy , the studies developed
2:23certainly do not depart from those
2:25three things . I will discuss the
2:28ontological aspect first . From an
2:30ontological perspective , what is
2:32discussed is , of course , the essence .
2:35So , if the object of study is Islamic
2:38education , we must thoroughly examine
2:40the essence of Islamic education itself
2:42. So , ontologically , Islamic education
2:47cannot be separated from three things
2:49as well . The first is related to the
2:53transfer of knowledge . Islamic
2:57knowledge , in this case , is a content
3:00that cannot be separated from Islamic
3:02education . Whatever the field of
3:04education , for example , biology
3:06education or physics education , they
3:08each have their own scientific core .
3:11Therefore , the transfer of knowledge
3:13must be carried out . Then , the second
3:17one is the transfer of value . Transfer
3:21of value is the internalization of
3:23Islamic values . This is what becomes
3:26the distinction of Islamic education
3:28that differentiates it from other forms
3:30of education . Yes , so besides the
3:33knowledge aspect , there are certainly
3:35values that will be passed down .
3:40Whether these are spiritual , emotional ,
3:42social values , and so on , all of which
3:45are based on Islamic teachings and
3:47values . Then , no less important , the
3:51third is the transfer of methodology .
3:54Methodology transfer . This Islamic
3:57methodology also possesses a uniqueness
4:00that cannot be , what is it ? Equated
4:03with other scientific disciplines . Yes ,
4:06so Islamic methodology certainly does
4:09not only dwell on the cognitive realm ,
4:11but also the affective and psychomotor .
4:15So , of course , besides the transfer of
4:17knowledge , there must also be a
4:19transfer of values , and no less
4:21important is the transfer of
4:22methodology . How we go about helping
4:28students understand the methodology or
4:30the correct ways of practicing Islam or
4:32how to carry out Islamic teachings in
4:34accordance with Sharia is part of the
4:36transfer of methodology . Now , that is
4:41the ontological aspect , right . Then
4:44moving on to the epistemological aspect
4:46. If it is epistemology , then surely
4:49what is being discussed are the
4:51foundations or also the boundaries , yes
4:53. So if our object of study earlier was
4:57Islamic education , then its
4:58epistemology certainly leads us to
5:00discuss the foundations and boundaries
5:03of implementing Islamic education . Now ,
5:07so what are its foundations ? Of course ,
5:09we must refer to Islamic teachings . In
5:12this case , it is the sources , the
5:15sources of evidence , yes . So the Qur'an
5:18and Hadith are the sources of Islamic
5:20teachings , the naqli ( scriptural )
5:22evidence . Now , of course , this must
5:24later be supported by appropriate aqli
5:26( rational ) evidence that is synergistic
5:29with the contextualization of those
5:31pieces of evidence . Yes , those are the
5:33first foundations and boundaries . Then
5:37the second one , because we live in
5:39Indonesia , of course , the nation's
5:41ideology must also be a foundation and
5:43a boundary . In this case , it is
5:46Pancasila . The ideology of the
5:47Indonesian nation is Pancasila . If we
5:50examine it from the first to the fifth
5:52principle , not a single one contradicts
5:54Islamic teachings and values . Starting
5:57from the first principle , Belief in the
5:59One and Only God , to the fifth
6:00principle , social justice for all the
6:02people of Indonesia . All of this indeed
6:05reflects how those Islamic teachings
6:07and values are . So we must not detach
6:11from and must not forget the roots of
6:13our nation's ideology , which is
6:15Pancasila . Then the third one is
6:17related to the constitution , yes .
6:20Because we live in a country of law ,
6:22the constitution must certainly become
6:24the benchmark . Now , what underlies the
6:28implementation of education in
6:30Indonesia , including Islamic education ,
6:33is certainly the Constitution , followed
6:35by Laws , government regulations ,
6:38presidential regulations , ministerial
6:40regulations , and so on . There are many
6:45technical regulations that attempt to
6:47regulate this national education system
6:49so that it can be carried out as
6:51optimally as possible . Those must also
6:55be a guide regarding the foundations
6:57and boundaries of the implementation of
6:59Islamic education in Indonesia . Then ,
7:02no less important is the culture and
7:04character of the nation . We live in an
7:07Eastern country , yes . This means that
7:11even though today everything seems to
7:13look toward the Western world because
7:15science and technology are indeed
7:17developing rapidly there . But in our
7:22country , the culture and character of
7:24the nation have a uniqueness , have a
7:26distinct characteristic that
7:27differentiates between the Western
7:29world or civilization and Eastern
7:31civilization . That is why Indonesia is
7:38often known by foreign nations as a
7:40friendly and tolerant country , full of
7:42social values , and so on . Yes , we must
7:49continue to develop this , just as the
7:51Ministry of Education and Culture has
7:53planned . There are at least four
7:57foundations and boundaries for the
7:59implementation of Islamic education in
8:01Indonesia . The first is the teachings
8:03and values of Islam . The second is
8:05Pancasila as the nation's ideology . The
8:08third is the constitution , which
8:10includes the Basic Law , statutes , and
8:12so forth ; it is legally formal . Then
8:15the fourth is the nation's culture and
8:17character . Now , the axiological aspect
8:21is also no less important . Axiology
8:25talks about what the importance of
8:27Islamic education actually is . What is
8:29its function , that is the question .
8:31This is also included in the scope of
8:33study of Islamic educational philosophy
8:35. So , within this axiological aspect ,
8:38the first thing that emerges is
8:40self-awareness . That Islamic education
8:44serves as a self-awareness for all of
8:46us , especially Muslims , that we are in
8:48the position of being created beings .
8:54Because we subscribe to the theory of
8:56creation , that Allah Subhanahu wa
8:58ta'ala is the Creator , and humans are
9:01His creatures , our duty is , of course ,
9:03to serve , to be His servants , and to be
9:06beings obedient to Him . Besides that ,
9:12we must not forget our life's mission .
9:17We must not forget our mission in life ,
9:19which is to be a caliph . Now , the
9:21meaning of caliph must be interpreted
9:23broadly . It is not just as a leader or
9:27an heir , but also as a maintainer , a
9:29guardian , and a preserver . With such a
9:34comprehensive meaning , we will
9:36naturally have many responsibilities .
9:40And this cannot be achieved without
9:42education first . That is one of the
9:45urgencies of Islamic education . Then
9:48the second is maturation of the
9:50physical and spiritual self . Why is
9:52Islamic education so closely related to
9:54physical and spiritual maturity ? Yes .
10:01Because Islamic education does not only
10:03focus on the side of knowledge , Islamic
10:05knowledge in this case , but also on how
10:08our inner self possesses empathy and
10:10maturity in making decisions , for
10:12example . And this will certainly
10:19manifest in physical aspects as well .
10:24Behavior and speech will also determine
10:26whether someone can be considered
10:28mature or not . Islamic education has a
10:32logical implication toward that , which
10:35is physical and spiritual maturation .
10:39Then the third is the development of
10:40human potential . Remember that every
10:44human being has uniqueness . Even
10:47something like fingerprints . There are
10:49no two fingerprints that are the same .
10:51From one person to another all over the
10:53world , none are identical . Therefore ,
10:56this development of potential becomes a
10:59necessity . Even in Islamic education ,
11:03it is just the same . So , it won't just
11:06cover the cognitive side , but also the
11:08affective and psychomotor sides . In
11:15fact , the Ministry of Education and
11:17Culture's regulations have explained
11:19that the affective side , beyond
11:21spiritual development , also requires
11:23the development of social aspects .
11:31Therefore , it is not just about
11:33religious knowledge , but also about
11:35spirituality , social-emotional
11:37development , and , of course , skills .
11:42Yes , this is very important because
11:44Islamic education must not focus solely
11:47on the cognitive side . That is what we
11:50need to underline . From my previous
11:55explanation , if we summarize , there are
11:57at least three urgencies for Islamic
12:00education . The urgency of Islamic
12:05education lies in at least three things
12:07: self-awareness , as we are creatures
12:10and also caliphs on this earth . Then ,
12:14as a means for physical and spiritual
12:16maturity , and as a development of
12:18potential , whether cognitive , affective
12:20, or psychomotor . So , what is the
12:28importance of studying the philosophy
12:30of Islamic education ? As I mentioned
12:33earlier , philosophy deals with problems
12:35and seeks the essential truth of the
12:37subject being studied . Is that right ?
12:43So , the first urgency of studying the
12:45philosophy of Islamic education is to
12:47diagnose the problems occurring in the
12:50implementation of Islamic education in
12:52Indonesia . Now , once the problems are
13:00identified , we will try to discuss them
13:02using relevant references to find an
13:04appropriate solution . Yes , even if we
13:10cannot find one perfect alternative
13:12solution . At least we have several
13:16proposals to offer . Can these solutions
13:19effectively resolve the aforementioned
13:21problems ? Yes . So , besides diagnosing
13:26the problems occurring in the
13:28implementation of Islamic education , we
13:30will also offer or seek several
13:32alternative solutions to resolve those
13:34issues . Yes , that is the importance of
13:38studying the philosophy of Islamic
13:40education . Especially for you , my
13:43friends . Since we are in the Faculty of
13:47Tarbiyah , you will certainly be at the
13:49forefront of providing proper Islamic
13:51education . Yes , because you will act as
13:56educators , as this Tarbiyah faculty
13:59produces reliable future educators .
14:06Therefore , you must understand the
14:08problems related to the implementation
14:10of Islamic education while having ideas
14:12and innovations to offer alternative
14:14solutions for the problems that occur .
14:26There are at least five prominent
14:27problems in the implementation of
14:29Islamic education in Indonesia . The
14:32first is the blurred vision of Islamic
14:34education . The vision of Islamic
14:36education is considered unclear or not
14:39very visible . Why ? We can see for
14:42ourselves that Islamic education seems
14:45to be a copy-paste of the Western ,
14:47European , or American versions of
14:49education . So there are classrooms ,
14:53many classrooms , then benches , tables ,
14:56chairs , and so on . This one is
14:58certainly very rigid . This is not
15:02something bad , but it implies something
15:04that is mechanical in nature . Now , this
15:07is what then makes the vision of
15:09Islamic education seem as if it lacks a
15:11clear spirit . This is the first problem
15:14. The second problem is that Islamic
15:17education is often claimed to be more
15:19oriented toward individual piety . If
15:24people talk about or learn the
15:26teachings of Islam , study or follow
15:28Islamic education , then the target is
15:31to be pious individually . So the
15:37measure is that if one can pray , is
15:39able to pay zakat routinely , is
15:41diligent in fasting , and can perform
15:43the Hajj well — what you call from
15:45beginning to end , everything is good
15:48individually — then Islamic education
15:50is considered successful . Whereas that
15:57individual aspect should also imply
15:59social piety . Yes , in our terms , there
16:03is * hablum minallah * and there is * hablum
16:06minannas * . If the * hablum minallah * is
16:08good , then surely the * hablum minannas *
16:10should also be good . So , Islamic
16:14education must not only revolve around
16:16individual piety related to our affairs
16:19with Allah Subhanahu wa ta'ala , but
16:21must also have positive implications
16:23for social life , that * hablum minannas * .
16:27Now , * muamalah * in this case must
16:29certainly be discussed as well ; even if
16:31we are in an Islamic Religious
16:33Education study program , for instance ,
16:36we must also discuss the * muamalah *
16:38aspect . Then the third is technological
16:42backwardness . Many people claim that
16:49spiritual matters seem to contradict
16:51worldly life . Thus , science and
17:00technology , which are said to be
17:02Western products , even though I do not
17:04fully agree that spiritual things tend
17:06to abandon technology . We know
17:11ourselves that Islamic education or the
17:14Islamic worlds , yes . So , this Islamic
17:17world is often claimed to be something
17:19that is indeed lagging in civilization
17:22compared to the Western world in terms
17:24of scientific and technological
17:26achievements . So , why does this
17:29technological backwardness happen like
17:31that ? Because indeed , if I observe ,
17:35Islamic education does not really
17:37consider things related to worldly
17:39matters as important . Everything is
17:42just oriented toward the afterlife .
17:45Because the eternal life is the
17:47afterlife , we must be oriented toward
17:49the afterlife first , and the world is
17:51just discussed a little bit , right ? Now
17:55, this is what causes Islamic education
17:57to begin to leave behind technology .
17:59This is also serious ; this is a problem
18:02too . Then the fourth is an
18:03epistemological problem because it
18:05relates to the dichotomy of knowledge .
18:08Have you friends studied madrasas or
18:10not yet ? If not , then I will tell you a
18:13little bit . The Nizamiyyah Madrasa is a
18:18formal institution , an Islamic
18:20education that prioritizes religious
18:22values or religious sciences . So it is
18:28more oriented toward religious studies
18:30and of course , it focuses on the
18:32happiness of the afterlife . Now , this
18:35then becomes a what , exactly ? It has
18:39become a trend . This trend suggests
18:43that Islamic education is oriented
18:45solely towards the afterlife . In fact ,
18:48at that time , Islamic education was
18:50considered a fard al-ayn to be studied .
18:53Meanwhile , instrumental sciences and
18:55worldly sciences were considered fard
18:58al-kifayah . So , it was enough for just
19:00one person to study them , and the
19:02obligation was fulfilled . This is a
19:04scientific dichotomy , a
19:06compartmentalization . So , religious
19:08knowledge is more important , while
19:10worldly knowledge is just something we
19:12should know , no need to delve deep .
19:16This kind of scientific dichotomy
19:18inevitably limits the scope of Islamic
19:20education . This is also a problem .
19:24Finally , there is another problem :
19:27Islamic education is still tied to
19:29normative-deductive thinking traditions
19:31. What does that mean ? Well , let's put
19:34it this way . The Islamic education we
19:38encounter today is mostly oriented
19:40towards the cognitive side , just
19:42knowledge . Even the tests are written
19:46exams . Islamic education should be more
19:49oriented towards the affective .
19:53Behaviors , manners , attitudes , and
19:55actions based on Islamic values are
19:57actually measured by written tests . So ,
20:02it remains oriented only towards
20:04knowledge and cognition . Therefore ,
20:07such textualist , normative-deductive
20:10thinking must be broken down and
20:12contextualized . That is how it should
20:15be , right ? So , this is actually the
20:17task and realm of Islamic educational
20:20philosophy studies . Okay , so I offer
20:24those five problems to you all . Out of
20:30those five , what are your arguments or
20:32opinions ? Please , for instance , if you
20:37want to solve the individual errors
20:39mentioned earlier , what would be the
20:41solution ? So , please present your
20:45arguments , comments , and opinions
20:47regarding those five problems . We will
20:52discuss them together in class so we
20:53can find the answers . I think that is
20:56all for my brief explanation regarding
20:58the basic concepts of Islamic
21:00educational philosophy . Stay cool , stay
21:02motivated , and always stay healthy .
21:04Peace be upon you , and Allah's mercy
21:06and blessings . H