Togetherness in History: Character
Educational Activities
Abstract:
This paper explains that in terms of process, education is a mature effort that marks the success or generation of its success including a change of behavior. But in terms of sociology, education is the effort of a generation and pass on cultural traditions and ways to develop the successor generation. In this regard it isessentially the same education history with the history of cultural inheritance between generations. This applies to various levels of humans, whether individuals, groups, communities, tribes, or nations. Tradition and culture in generalrely on view live together. In Indonesia with a view of life so it is Pancasila. Proportionally when the history of education in Indonesia since independence, and instead of before, until now, various factors and educational activities are always associated with religious values.
Key Words: Sunnatullah, History, Education
A. Introduction
Togetherness history as a record of events that originate in the collective life of humans, in essence only records things that are big and meaningful for the life of mankind. Although it is unavoidable that big meaningful events are sometimes only according to a small group of people in power, and therefore sometimes harm other large groups of people, but the idea behind these small groups according to them or at the time the event takes place, is considered an act of kindness for others or outsiders. the group. Of course doing and maintaining virtue, must intersect with the unwholesome or unwholesome, which is then recorded as well. There are various reasons why humans do virtuous. The lowest motivation is because of the desire to commit a crime, while the best motivation is because the virtuous is objectively good. In Islamic belief, Allah is the source of goodness and truth, therefore the best motivation is actually a reflection of faith in the goodness and truth of Allah SWT. This is the essence of what it means to live with God.
The indicator of Allah's togetherness with taqwa and doing good is marked by several things. But the most important of them is the existence of faith in God which is reflected in the form of personality integrity, namely personal morals in the form of consistency of heart beliefs with words and actions, which is commonly called faith. Then it is followed by social integrity, namely public morals in the form of optimal efforts for the implementation of personal values in social life, which is usually called virtuous charity, while still being accompanied by reminding each other of the truth continuously with full steadfastness, tenacity without knowing despair, or tawashau bil haqqi tawashau bishshabri (Qur'an 104:1-4).
B. DISCUSSION
1. Historical Objects
There are two main targets of historical material objects as the foundation of Islamic education. The first target is the concept and nature of history according to the Qur'an. The concept and nature of history is then transformed into the concept and nature of educational activities. Thus, a common thread of the concept and nature of history according to the Qur'an will appear at various levels of education, both philosophical, theoretical, and practical. Second, the Islamic education system which is recorded in the history of the life of Muslims. This description of the education system from the time of the Prophet to the era of Globalization and Post Modernism will provide a wealth of extraordinary experiences for Muslims and present various patterns, characteristics and forms of educational activities to choose the best and most suitable to be applied in the educational environment of each group. ummah.
2.Sunnatullah, Certainty belongs to Allah, Allah's Authority
The Koran is very concerned about history. In addition to history being functioned as a 'ibrah for mankind, the Qur'an also emphasizes the existence of historical certainty laws in social and civilized life called sunnatullah (Qs 48:23; 35:43). The mention of sunnatullah in the Qur'an is almost certainly related to the principle of glory when humans accept the truth and the principle of destruction when opposing the truth.[1]. Because of that it can also be said that the main principle of sunnatullah is the law of cause and effect of humanity which is very exact, full of certainty, as part of the nature of God whose provisions are full of definite measurements.[2]. Sunnatullah is Allah's law of certainty, Allah's authority. In the category of cause there are illat, conditions, elements or factors, each of which has a certain level or rank. Each level or rank of requirements, both in qualitative and quantitative dimensions has different consequences. The more levels and ranks of illat, terms, elements or factors that are known and controlled, the more flexible humans will be in determining the consequences or choices they want, both quantitatively and qualitatively.
3. Sunnatullah and historical sanctions are a must in itself
Determining the best desired choice is what is called ikhtiyar, namely choosing the best result, based on the creation or fulfillment of known and controlled causes. Therefore, the more mastery of knowledge about causes, the more open options for determining the best desired effect, both in quality and quantity.
Effort (looking for the best) is a human authority, into which the moral dimension is entered. Humans with good morals will engineer causes that produce good results, while humans with bad morals will engineer causes that result in the destruction of human dignity. The moral level is closely related to the level of faith or commitment to the value of truth. The higher the faith, the stronger the moral ties, on the contrary, the lower the ties to the value of truth, the looser the moral ties. The bond to the truth is not only influenced by faith but also by knowledge of destiny and sunnatullah, as well as the atmosphere of the social environment. A believer (with good intentions) who is stupid (with his ignorance of the causal linkage that exists in destiny and sunnatullah) is more open to the opportunity to deviate from the truth than a smart and intelligent believer. When the ignorant believer lives in a bad social environment, his faith tendency is affected by his evil environment so that it becomes more open. Meanwhile, people with strong faith and high knowledge tend to be able to influence their social environment.
For this reason, the strength of faith or morals of community leaders has a very strategic function in social change. It can be said that social change is basically capitalized by the level of faith and moral bonds of community leaders. Characters or leaders with strong faith and morals are the main elements for social change for the better. On the other hand, a character or leader who has weak faith and moral ties will lead the community to an unstable community atmosphere, easily influenced by issues or even other beliefs. When a choice is carried out, with or without knowledge, the consequences of that choice must occur according to the sunnatullah. The speed at which it is fast, the size or the quality of the resulting effect depends on the level of fulfillment of the related causes.
The guarantee of the standard of sunnatullah is emphasized by the Qur'an, among others, when explaining the wicked Jews of Allah's provisions, turning away from their promises to Allah. Why are they disobedient to Allah, isn't everything in the heavens and the earth all submissive to the sunnatllah?, Allah affirms in His word in QS 3:81-83.
In connection with the
assertiveness of the sunnatullah (that the victorious is the one who holds the
truth of Allah), it can be seen that history according to the Qur'an is not
neutral, in the sense that it always sided with the strong group holding the
truth. However, God's partisanship in the sense of the formation of changes or
the destruction of falsehood, is still related to time in the sense that it is
in accordance with the fulfillment of the elements of cause that will result in
change. When the elements of cause are fulfilled, the law or historical
sanctions are a separate necessity, are objective, both in a positive and
negative direction, social integration or disintegration, following the laws of
social mechanics which ultimately displays moral superiority in history.
[3].
4. Sunnatullah Struggle to Mature Ummah
Listening to the sunnatullah law in history, education should be pursued as part of human engineering to fulfill causes that are directed to achieve certain effects on students. The extent to which the ranking of quality and the number of causes is, to that extent will the ranking of effects be produced by the educational process. In this regard, the task of managers and implementers of education is to fulfill the elements of cause that condition the birth of the desired result. This is where the importance of educators mastering psychology, sociology, philosophical anthropology and environmental cultural anthropology of students. Everything is in order to complete the educational and teaching instruments for the achievement of educational goals. It should be emphasized that the success of the education of the Prophets in their community, does not mainly lie in the instruments and infrastructure. perseverance, exemplary, honesty, and intelligence of the Prophet, saw the character, habits, origins of the life of the people he guided. This is the affirmation of the Qur'an which states that the prophets were sent from among their own people.
5. History of Siding with the Truth Selection System
As an engineer of the history of human life, Allah reveals the history of past forces with a "historical ending" of victory for those who believe, are knowledgeable, physically strong, patient (QS2:153,246-249; 8:66) people who are pious and do good (QS. 9:36,123; 16:128). Patient people are always accompanied by Allah anytime and anywhere. Because of that his life will be successful, regardless of the amount of initial capital he controls. This means that in the slightest amount of initial capital, when accompanied by the nature of patience, it will definitely succeed. Humans who have the nature of patience will naturally have other commendable qualities such as endurance, strong conviction even in an atmosphere full of fear, hunger, lack of sympathizers, lack of wealth and lack of supplies. Patient people are people who are constantly trying to improve themselves, overcome various difficulties and various sufferings. In a very specific way, Allah states that the character of forbearance is the quality of the great people who determine the history of the world (42:43; 46:35).
Meanwhile, the Qur'an gives a sign of human boredom having a patient nature. That's why the victory was rotated. There are times when believers have good patience and therefore in the slightest amount they can win the struggle. But then after getting the victory, there is a shift in nature so that the next generation is less grateful for the efforts of the previous generation. As a result, the enemy of the believer, who has been waiting for an opportunity, has the opportunity to destroy the believer (Surah 3:140). This shows that the nature of forbearance can be possessed by non-Muslims and non-believers.[4]
On the other hand, Allah expressly states that it is not permissible to take sides with wrongdoers (Qur'an 2:124), even if that person is the father, son or wife of the Prophet. In this regard, the believers are prohibited from taking their side, or handing over power to them even though these people have kinship ties and or even their own parents (9:23). Thus, the sunnah of Allah that applies in the matter of social leadership tends to show that a person or society who is ethically qualified is low, immoral and unable to uphold justice, from the sunnatullah point of view it is impossible to lead mankind. The question is how does it proceed? To what extent is time tolerance a measure of the certainty of the victory of truth and the defeat of evil? How does history select this?
The Qur'an tells of the system of truth selection. The emergence of truth in the sphere of falsehood is likened to the selection of seawater from its foam in the trajectory of space and time. The Qur'an emphasizes that truth has an eternal endurance, while falsehood has a very fragile endurance (Surah 13:17). Like the foam on the sea or the melting of lead, falsehood can cover the truth, but it cannot last long. On the other hand, the sea water or the tin smelted itself, even though it is closed at close range, but at a distance and especially for a long time, it is the sea water or tin smelted that is clearly visible. Because it is very possible in one place, the truth is hidden but when viewed from another place the truth will appear clearly and will continue to have an influence on the course of history. The historical process will make truth as a force that can last a long time increasingly surface and vice versa falsehood whose power is temporary will increasingly disappear. Is it true that truth has lasting power? The answer depends on the quality of the pillars supporting the truth.
The two main pillars of ensuring the victory of truth. First, the human conscience as the source or seed for the emergence of a worldview, and second, the physical power which is essentially the practical implication of the beliefs of the heart that change, develop and become public opinion. The two pillars are synergistic. Therefore, Muslims have the obligation to continuously form opinions of truth in order to strengthen the human conscience, or train the conscience to be strong in its stance so that its statements or stances are able to influence the world view, in various levels of the environment. Strengthening the two pillars of truth in the synergy of forming a social atmosphere is very important, because the human heart which is back and forth, up and down, turns right and left is easy to change at times that are actually very critical. The formation of a truth opinion must not only be neat, it must also be systemic, there is an organization. A strong conscience holds a firm stance, that is what will emerge as a winner. On the other hand, the attitude of tyrants, hypocrites, weak Muslims, hypocrites will sink into defeat.
The second pillar, in the form of physical or material strength, has a very strong position and at certain times is very decisive. There are signs of the Prophet that confirm the truth of the above statement. He stated that it is possible for a believer to become a disbeliever because of material or physical weakness, besides that there is a statement that Allah is superior love the strong believer over the weak believer. In the historical trajectory, the truth that has been awaited by the ummah has taken a very long time to appear. This is due to the weak physical or material strength of the followers of the truth. However, it should be emphasized immediately, however weak the physical/material supporting the truth, they will win in the end. This is because other than believers, they should not fall on the same stone twice and because of that various failures will make them the best teachers for their future improvement, on the other hand, human nature or nature is basically longing and tends to seek and act towards the truth. It is recognized that in a state of suffering, difficulty, depression and oppression, time is so fast in terms of the trajectory of history, he will feel very slow. The long feeling of living a short time, is generally accepted by people who are suffering or getting into trouble. But once again it should be emphasized that the believer is a person whose life is always trying to lead and lead to a better atmosphere.
As for the timing of the victory of truth, it will depend on the fulfillment of the conditions for change, which are articulate in the form called good deeds. A pious life is basically a life in accordance with the laws of destiny and sunnatullah. As stated earlier this is required by adequate knowledge of the field of work that is the target of pious deeds. The more qualified the knowledge possessed, the greater the chance of the quality of a charity's piety. On the other hand, the lower the level of knowledge, the greater the chance of failure. However, in the trajectory of history, the piety of the charity is closely related to motivation. Good deeds that are driven by bad motivation, will not stand before the court of history in a relatively short time. In a "taken for granted"[5]Because it is a good pious deed, its sunnatullah is charity as a result of a healthy faith which will surely bring victory as a condition for holding power on earth (Surah 24:55; 21:105).
It should immediately be added that the faith and righteous deeds that can achieve this power are the faith and righteous deeds of the group (jama'ah piety), which can be capitalized on the strength of faith and righteous deeds of certain people who have high personality qualities. This needs to be stated because when faith and good deeds are private property, its power functions more as a personal defense, and the power it achieves is more individual. This means that in terms of personal safety, not to be affected or not to do anything wrong, it is possible, but when it is meant to be To create social safety, faith and good deeds together are still needed. Togetherness in social life is an important factor in the span of history, because according to Islam, society is a field of embodiment of the level of moral quality, and therefore what happens in society is a representation of the morals of its people. This is very different from the concept of society according to Christianity, Hinduism or Utilitarianism. Christianity and Hinduism minimize the dimensions of social life by placing all ethical values in the subjective personal aspect. Meanwhile, Utilitarianism argues that society arises from the need to exchange economic goods, to overcome common needs such as defense, transportation and so on.[6]
6. Implications for Educational Activities
Educators are of course obliged to continuously motivate their students to behave correctly and honestly, whatever the risks that will be faced, lest students be accustomed to profit without honesty and truth. Because in the span of history dishonesty will produce extraordinary regret. In the learning process, when they take exams without honesty, there will definitely be prolonged regrets, although it is possible that by being dishonest, they will get the advantage of faster graduation and higher grades. Likewise, in pursuing the struggle for life, it is necessary to emphasize the dangers of dishonesty in social life, especially when it is carried out by officials who have the authority to decide public policy.
Education is an activity of inheriting good and true values for generations of educators. The alignments of educators on true and honest values must be continuously stated, touted. However, life that continues to develop, (with the implication of more and more facts and data on life) will result in more opportunities for differing opinions about the form and type of goodness and factual truth. For example, normatively humans must be honest (have not eaten yet have not eaten). However, the actual honest behavior of certain types and environments of society is in accordance with the customs of courtesy and mutual trust of the community (children who have not eaten do not want to say they have not eaten because they are considered impolite according to their family ethics). very likely to be different from actual honest behavior in other types and environments (children who loudly say they haven't eaten when they haven't eaten). For educators, the main principle of educating an educated person is the normative, while the actualization should be adjusted with the cultural realities of the local community. Even so, the nature and indicators of universal honesty must of course be conveyed to students in a straightforward and firm manner.
7. The Bridge Between Cause and Purpose
Changes in history are related to the accumulation of causes for the implementation of change. In social life, these causes accumulate slowly. Therefore, changes in social structure or forces usually occur over a long period of time, during which time is sufficient for the causes of change to accumulate. There is a difference in the calculation of the length of time that changes between the count of humans and the count of Allah (Surah 22:47-48). Humans calculate and feel a very long period of time which according to the view of historical law (read: sunnatullah) is a short time. This is the mistake of the disbelievers and the wrongdoers. They assume that Allah's punishment is not hastened when they do injustice, they will be forever safe and then consider the Quran's threat to be a lie. Whereas in the sunnatullah paradigm, the years of crimes without spontaneous punishment from Allah are very short, like one day compared to a thousand years.
In the world of education, the target audience is the growing young generation. Their growth is very fast. Their physical and psychological changes measure in a matter of days. This requires careful attention from educators. Without carefulness, educators will lose the opportunity to direct them to the values and norms of divine truth. The search for values at their age stage is very dynamic. However, this dynamic movement is closely related to the situation conditioned by educators. The students themselves, may feel that these periods are felt to be very long. Regardless of the subjective element, the laws of history in this case must apply. Educated learning behavior six, nine or fifteen years is an accumulation of elements or conditions for the formation of educated behavior in society. In the short term and in small quantities, the behavior of the results of education in society will not be felt, but in the long term and especially if in large quantities, it will greatly affect the changes in people's lives. Educated humans will be better trained to move towards the future with directed goals, clear stages and targets. Have a goal will be better trained to move towards the future with targeted goals, clear stages and goals. Have a goal will be better trained to move towards the future with targeted goals, clear stages and goals. Have a goal is the hallmark of the historical movement. Because each stage of the movement has a purpose, each movement must be related to the previous period. The connecting bridge between the cause and the goal is the idea or will, which is the infrastructure and is the dominant factor for the change in its superstructure, namely that individual outward behavior is the hallmark of historical movements. Because each stage of the movement has a purpose, each movement must be related to the previous period. The connecting bridge between causes and goals is the idea or will, which is the infrastructure and is the dominant factor for the change in the superstructure, namely the outward behavior of both individuals.
A change in the situation and
condition of a community or nation, it can only be realized by an inner change in the community
or nation, which must be like a tree that produces new fruits every day.
Therefore, only the psychological changes of a nation as a whole that are
displayed by the spiritual condition of the majority of that nation alone are
capable of causing fundamental changes in the historical character of a nation.
Changes in the spirit of a person, two people or a few individuals alone will
not be able to bring about change.
[7]
In the case of Indonesia, there are actually quite a lot of actual examples in this regard. The proclamation of independence 17-8-45 is one example. After tens and hundreds of years the Indonesian nation was colonized by the Dutch, and after social explosions here and there occurred supported by the increasing accumulation of the nation's educated youth, both through Western education and Middle Eastern education, a tremendous change in the form of the proclamation took place. Likewise, the change of the old Order to the New Order or from the New Order to the Reformation Era. Everything is an accumulation of elements of change that explode after sufficient conditions for change to occur. Historical changes occur very slowly and imperceptibly. above the surface,[8].
Could the explosion of change be held back? Very likely. The trick is that every element of change is addressed as early as possible. This is very possible, because time is a very open field for all possibilities to occur. If the behavioral consequences that lead to catastrophic change are corrected, then social solidarity will be re-established and change will be restrained. On the other hand, if warnings, reprimands, greetings, amar ma'ruf nahi munkar are considered deserted, then the consequences of mistakes will accumulate to eventually break out in the form of social explosions or political defeats that will shake the foundation of a society and wipe out the wrongdoers.
Based on the description above, in general the process of change is described by the Qur'an as a struggle between two forces. Victory will be achieved by the truth as the power to destroy injustice, when the truth is accompanied by patience. Shabar is the qualitative aspect of the group that is very decisive, even though they are small in number. In front of the patient believers, the large number of dholim groups is not something to be concerned about (Qur'an 2:249). The problem is, how is the form of this patient action so that it can bring victory to a small group? By looking at the story of Thalut's victory over Jalut, patient behavior can be detailed to the traits of being careful in the struggle, sincere, not greedy in bringing supplies, as well as leaders who are knowledgeable, physically strong,
8. Belief in the Truth of a Sunnatullah
True belief in the truth is the most basic capital in determining the history of human civilization and social change. Such belief, in addition to elevating the spiritual quality of humans, can also defeat forces in physical and material form. This is where the importance of faith education is conveyed in the early stages of children's growth. From this we can also understand why many social changes are sponsored by the nation's youth. They are people who are still clean to hold the norms without being polluted by the interests of maintaining material pleasures which have become part of everyday life in the established old age group. Although the Qur'an does not contrast spiritual progress with material progress, it is recognized that the two are not the same, not commensurate. There is an inverse correlation between the two in dealing with each party. People who are spiritually noble, may be rich or may be poor. But even in poor circumstances, those who have a noble spirit will not underestimate, underestimate or glorify the physical/material and its functions. On the other hand, people who have a lot of wealth and high power tend to underestimate spiritual values.
Wealth and power often make people unresponsive to views that are noble, true and honest. Furthermore, it tends to deceive the truth, deceive fairness and betray honesty. Power and wealth are not accompanied by the right belief system that accompanies proper and dignified attitudes and actions, then destruction will inevitably come. Such is the sunnatullah in history that is revealed in the Qur'an. That's why there are so many verses of the Qur'an that warn the reader about it. Among the examples that can be given are related to the story of the people of Aad, Thamud and the Egyptian King Pharaoh. Told wealth, greatness of the building without a match and unlimited power in front of other humans,
How does Islam teach people to believe that the truth comes from God? First of all, Islam awakens people to understand the gift of hearing and sight as a supporter of thinking activities (Surah 16:78). Then Islam encourages to be grateful for the three kinds of gifts by using them as optimally as possible. The more you use God's grace, the more you will feel the pleasure of having the gift of hearing and seeing that thought. Synergistically the results of hearing and seeing thoughts will sharpen the sensitivity of the three and then enhance the quality of the results of their use. Based on human nature which tends to the truth (naivety nature) and teachings that demand efforts to increase the quality of self-control, then the sunnatullah conditions are fulfilled for the human being to get guidance from Allah SWT.[9]. In reality, of course, life is not as simple as described above.
9. Science Through Historical Approach
As stated above, the characteristic of the historical movement is that it has a purpose. However, if you think about it further, it is actually humans who are historical actors. The purpose of life is the content of the human mind, which is the infrastructure of human selfhood and personality. While the superstructure is the behavior. The superstructure that does not have a strong infrastructure support will be fragile, easily destroyed.
Likewise, human behavior that is not supported by a mind that has a healthy, rational and correct purpose, this behavior will be easily swayed by other forces outside of itself. From the purpose of life, the ideals of future life are born. Based on the ideals of humans need a vision or insight into the environment, the world in which to struggle and its future. From the ideals, a purposeful movement was born. Successively then the vision gave birth to the mission. The mission gave birth to a strategy which then gave birth to tactics and tips for the movement of human life. The purpose of life that makes all the aspirations, memories, directions and movement strategies aimed at him, seizes all attention and forces a person to adapt to all his demands, then the purpose of life is called ilah (literally bond, worship).
In a situation where a house (for example) confiscates all one's mind, attention, memory (eg when we eat, pray, wake up or sleep) and all demands to own it (even if it is contrary to religious teachings) are attempted to be fulfilled, then the house can be entered. god category. Likewise, other desires, when these desires take up all of the mind, memory, attention when, where and however, then these desires occupy the position of gods.
Based on the narrative above, it is known that the purpose of life that gives birth to the ideals of life is the engine that triggers all the tactics and tips of the life movement. The higher a person's ideals, the wider and greater the movement. On the other hand, when the ideals are low, the ripples of the movement they cause will be low. People whose ideals are limited to things that are physical in nature, then their activities will revolve around these physical and material things. On the other hand, when the ideals are noble and not only limited to things that are physical in nature, but break through to things that are value, human spiritual norms, then in addition to the area of the movement will be wide, also things that are physically material will automatically be exceeded. /retrieved.
The question is, why do people choose ideals that are limited to something that is physically and materially in nature? This is related to the world view known as Materialism.[10]View which was initiated by Karl Marx states that the level of welfare of human life is related to the level of ownership of wealth / amount of material. The more material that is mastered, the higher the welfare that will die early. Islamic teachings themselves do not deny the importance of property, physical strength and material accumulation. Several statements of the apostle confirm this. Among other things, the phrase "sometimes poverty brings people closer to disbelief", or "God loves the strong believer more than the weak believer". However, Islamic teachings deny that human welfare depends on the mastery of things that are physical/material.
In Islam, mastery of the material is only one of the achievements of prosperity. Another element that is more important and even determines the peace and welfare of mankind is spiritual strength. This is because in Islamic teachings the ability of the material is positioned more as an accessory and not a substance. Welfare and or happiness according to Islamic teachings are not measured by the amount of material but are measured by human attitudes towards material things. The terms nafs muthmainnah qalbun saliim, zuhud or qana'ah for example, all indicate that the core of the welfare of life is in the dimension of spiritual not on the physical / physical / material.
10. Thinking History Think Periodization
It is almost certain that when we read history books, whatever the material object (religion, state, economy, management, technology, communication, etc.) will always use a periodization approach. Likewise in the world of Islamic education which must also be transformed in daily educational activities. Although determining the periodization, the authority of scholars who write through a historical approach, but they usually use objective measures to make the periodization. Therefore, in view of their objectivity, the ahi still have differences in making the division of periods in a scientific field.
Periodization in Islamic education activities can be exemplified. Hasan Langgulung divides Islamic education activities into four periods, namely the period of Guidance (from the emergence of Islam to the end of the Umayyads), Golden (the period of the Abbasid caliphate), Collapse and Destruction (the period of the Ottoman Turks) and four periods of Renewal and Destruction. Rebuilding (since the release of the Arab kingdom from Turkish rule until now)[11]. Periodization thinking will be closely related to the structure of thinking (paradigm) and the amount of information or knowledge regarding the material object. It is not surprising when scholars make different categories regarding the periodization of one field of study, this is related to the paradigm and the amount of information they master.
The categorization of the periodization of Sirah Rasul can be used as an example. Categorization based on the paradigm of place and revelation divides it into the Meccan period and the Medina period. The categorization based on the Islamic paradigm divides it into the period of qabla treatise and the period of ba'da treatise. Meanwhile, other date experts can categorize based on the family system, namely the period of being raised by a mother, raised by a grandfather, raised by an uncle, first married, secondly married, third married and so on. In periodization thinking, what is important is the ability to classify the similarity of a number of information and based on the similarity of several The fact data is categorised.
D. CLOSING
Effort (looking for the best) is a human authority, into which the moral dimension is entered. Humans with good morals will engineer causes that produce good results, while humans with bad morals will engineer causes that result in the destruction of human dignity. The moral level is closely related to the level of faith or commitment to the value of truth
True belief in the truth is the most basic capital in determining the history of human civilization and social change. Such belief, in addition to elevating the spiritual quality of humans, can also defeat forces in physical and material form. This is where the importance of faith education is conveyed in the early stages of children's growth. From this we can also understand why many social changes are sponsored by the nation's youth
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Nurcholish Madjid, Understanding the Qur'an Encyclopedic. (Jakarta: Paramadina 1996)h. 3-4.
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Mahzherudin Siddiqi, Concepts of the Qur'an About History, (Jakarta, Pustaka Firdaus, 1986). p.1-49
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[1] Nurcholish Madjid, Understanding the Qur'an Encyclopedic. (Jakarta: Paramadina 1996)h. 3-4.
[2] ? Kurniawan, MA (2022). THE CONCEPT OF CHARACTER EDUCATION IN THE QUR'AN. Al Mumtaz: Journal of Religious Education and Social, 1(1), 1-12.
[3] Mahzherudin Siddiqi, Concepts of the Qur'an About History, (Jakarta, Pustaka Firdaus, 1986). p.1-49
[4] Kurniawan, MA (2021). SYI'IR TANPO WATON RECONSTRUCTION OF LOCAL CULTURE IN THE CONTEXT OF TASAWUF. Riayah: Social and Religious Journal, 6(2), 201-216.
[5] Kurniawan, MA (2017). Multicultural: Discourse on Unstandardized Islamic Education. Riayah: Social and Religious Journal, 2(02), 105-119.
[6] Ismail R Faruqi. Islam and Culture. (Bandung, Mizan: 1984) p 59.
[7] Baqir Ash Sadr, M. History in the Perspective of the Qur'an. (Jakarta. Hidayah Library: 1993) h. 123-124.
[8] Mazheruddin, Op Cit, pp. 16-17.
[9] Ahmad Mustafa al Maraghi (1365H). Tafsir Al Maraghiy. Beirut, Darul Fikr, I:35-36).
[10] Indonesian EncyclopediaVolume 4, Jakarta Pt Ichtiar Baru- Van Hoeve. h. 2172
[11] Hasan Langgulung, Principles of Islamic Education. (Jakarta, Al Husna Library: 1987) h. 65-66.
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