Sunan Kalijaga

International Journal on Islamic Educational Research (SKIJIER), vol. 1, No. 1, 2017

EDUCATION THOUGHT OF IBNU MISKAWAIH

Asriana Harahap
Postgraduate Student at Faculty of Tarbiyah and Teacher Training
UIN Sunan Kalijaga Yogyakarta
[email protected]

Abstract: This study aims to know about education based on Ibnu

Miskawaih thought. In its analysis, it uses library research approach,
analyzing science sources. In this journal, all data are treated and probed
from several books, articles, magazines, as well as data from internet which
have a relation with the main analysis. Ibnu Miskawaih believes that ethics
education is a prime education for human (anna ṣina’ah al-akhlāq afḍal al-
shinā’at kullihā), and it is because someone’s ethics can be said as a human
(bi tajdīd af’āl al-insān bi mā huwa insān). Education is a process of an
establishment process from human’s character towards a virtue, a correction
of badness, and improvement process to be better. As Syauqi Beik said in his
wisdom words, “Indeed, the people and the nation is very dependent on
morals, if good, then the nation will be strong, if it is damaged it will destroy
the nation”. It is a strong reason why Ibnu Miskawaih more emphasizes
moral education for human development. Literally, human development is
soul development with virtue (ahsan taqwīm), it is comparable with physical
pleasure, wealth, and power. Human’s life is not life of zuhud and rejection,
but it is about compromise and canalization, between body and spirit
demands. A Wiseman does not put his priority on world pleasure, but relate
it into spiritual pleasure with ethics as the guard. So that, based on Ibnu
Miskawaih education thought, he states if someone’s education is higher so
his character will be better too.
Keywords: thought, education, Ibnu Miskawaih

INTRODUCTION
Education is a process of character changing and behavior of someone or a
group in human maturing through a teaching, training, process, manner, and
educational act.1 From the definition of education universally and then related to

1
Pusat Bahasa Departemen Pendidikan Nasional, Kamus Besar Bahasa Indonesia, (Jakarta:
Balai Pustaka, 2002), hlm. 263.
1
Islam as a system of religion results in new terms, implicitly it explains about its
characteristics. The definition of education totality in the inherent Islamic context
in connotation term “Tarbiyah”, “Ta’līm” and “Ta’dīb” which is understood
entirely. 2 Al-Ghazali formulates, education omits less manner and grows good
manner. From the definition above, it is clear that education is a medium to make
progressive alterations on human’s behavior.3
Hence, Islamic education is an effort or a process of education which is
implemented to guide human’s behavior over an individual or social. For aiming
potency, a basic potency (fiṭrah) as well as teach which is appropriate with its fiṭrah
(natural tendency) through an intellectual process and spiritual process based on
Islamic value to achieve world happiness and hereafter happiness.4
In education world recently, moral is something that is really needed and
applied. Moral must be owned and practiced because it cannot be separated from
human’s life. The reason is it is something which differentiates human with other
creatures in this world. This case is because human is provisioned with mind that
is useful for differentiating between right and wrong, good and evil, and black and
white of this world.5
Some phenomena happen on character and behavior of new generations
recently cannot be released from moral education that has been served for them.
Observing that condition, then Indonesia has to endeavor for stepping out from
this moral crisis because the nation is impossible to be better if behavior and moral
from the new generations are bad.
From the explanation above, it can be seen clearly that Muslim’s thought about
is not monotetic. Thoughts about education which have been presented on classic
figure not close the possibility that there is still suitable and it needs to be
implemented. In the middle of situation Muslims are searching a model of
education that is excellent and cohesive as an effort to answer society’s
requirement. Slightly, here are the thoughts from Ibnu Miskawaih that will be
investigated by the writer in this journal.

2
Azyumardi Azra, Pendidikan Islam Tradisi dan Modernisasi Menuju Milenum Baru,
(Jakarta: Logos Wacana Ilmu, 2002), hlm. 78.
3
Al-Ghazali dalam Tim Dosen Fakultas Tarbiyah UIN Maulana Malik Ibrahim Malang,
Pendidikan Islam dari Pendidikan Klasik hingga Kontemporer, (Malang: UIN Malang Press.
2009), hlm. 166-167.
4
H.M. Suyudi, Pendidikan dalam Perspektif Al-Qur’an, (Yogyakarta:Mikraj, 2005), hlm. 34.
5
Anshory al Mansor, Cara Mendekati Diri Kepada Allah, (Jakarta: PT Raja Grafindo Persada
2012), hlm. 152.
2
 Sunan Kalijaga
International Journal on Islamic Educational Research (SKIJIER), vol. 1, No. 1, 2017

IBNU MISKAWAIH BIOGRAPHY

Ibnu Miskawaih or Abu Ali Al-Khazin has a complete name Ibnu Muhammad
Ibnu Ya’qub. He was born on about 941 A.D. He passed away on 9 Ṣafar 421 Hijriah
or 16 February 1030 AD.6 In the Islamic encyclopedia, it is said Ibnu Miskawaih was
an expert of history and philosophy. In addition, he was also a moralist, poet and
alchemist. His full name was Abu Ali Ahmad bin Muhammad bin Ya’qub bin
Miskawaih. He was born on 330 Hijriah (941 A.D.) in Ray city (now Teheran), and
he passed away in 421 Hijriah/1030 AD.7
Miskawaih was a Shi’ah adherent. This indication was based on devotion on
sultan and viziers Shi’ah in Bani Buwaihi government era (320-448 AD). When
Ahmad ‘Adhud Al-Daulah sultan held the government, he had an important
position, as Khāzin, it was a big librarian and treasurer of the state.
Yakut said that in the beginning he was a Majusi then he converted his religion
into Islam. But, perhaps it was right for his father because Miskawaih was a name
that reflected a son from Muslim named Muhammad. Ibnu Miskawaih was a
physicist, philosopher and historian. He was also a treasurer and friend of Adhud
Al-Daulah.8
Different with other philosophers, Miskawaih learned philosophy first than
other subject matters. He learned about behavior and psychology, not about logic
theory of knowledge and its method, but he includes to a good thinker who was
expert in philosophy and previous science perfectly.9
Miskawaih learned about history especially Tarikh at-Ṭabāry from Abū Bakar
Ibnu Kāmil al-Qādị (350 H/960 A.D.). He also learned much about philosophy
from Ibnu al-Khammar and introduced Aristotle’s works. Besides he studied
chemistry from Abu at-Tayyib ar-Rāzi, an alchemist. His discipline in knowledge
constituted medical field, language, history and philosophy. However, he was a
prominent figure as a behavior philosopher than a divinity philosopher. Perhaps,
it was triggered by society confusion in this age.10

6
Thawil Akhyar Dasoeki, Sebuah Kompilasi Filsafat Islam, (Temanggung: Dimas, 1993),
hlm. 47.
7
Mahmud, Pemikiran Pendidikan Islam, (Bandung: Pustaka Setia, 2011), hlm. 277.
8
T. J. De Boer, The History Of Philosophy in Islam, (New York: Dover Publication, 1998),
hlm. 128.
9
Thawil Akhyar Dasoeki, Sebuah Kompilasi Filsafat Islam, (Temanggung: Dimas, 1993),
hlm. 47.
10
Zar, Sirajuddin, Filsafat Islam: Filosof dan Filsafatnya, (Jakarta: PT Raja Grafindo Persada,
2010), hlm. 127-128.
3
 As seen from his birth date and death date, Ibnu Miskawaih lived in Bani Abbas
era which was influenced by Bani Buwaih. The peak of achievement or the golden
age of Bani Buwaih was in ‘Adhud ad-Daulah era. It was about 367 until 372 H. In
this era, Ibnu Miskawaih accepted a belief to be a treasurer and in this era, he also
rose as a philosopher of physician, scientist and poet.11
Ibnu Miskawaih is a representative person in ethical philosophy in Islam/moral.
Indeed, he was influenced by foreign culture, especially Greek, but his work was
very success in harmonizing between philosophy thought and Islamic thought,
especially in moral sphere.12
And yet, there was an unpleasant thing his heart, it was the moral degeneration
which knocked the society down. Hence, he was interested to focus on Islamic
ethic. After Mu’izz’s death, he had been inducted to be a chief of library. It had
opened an opportunity for Ibnu Miskawaih to improve his knowledge because he
had an opportunity reading many books which were written by Islam and Greek
scientists. After that, he was inducted as Chief of the Trustee Khazānah that was
obedient on keeping Malik Adhud Daulah.
Because of that, the result of his perseverance and diligence in searching
knowledge gave a good value to him at the end. Ibnu Miskawaih had been success
in guiding and proving his figure as a scientist that had a wide sight in various
fields.
His academic career was started by studying literature in Baghdad. After
studying many subjects and philosophy, finally he more focused on history and
ethic. His detail education biography is not too clear. He did not write his
autobiography and all writers also not giving the clear information about his
education background. Yet, some literatures can be found by the writer as follows:
he learned about history especially Tarikh at-Ṭabāry, from Abū Bakar Aḥmad bin
Kāmil al-Qāḍi (350H/960 AD). Ibnu al-Khammar, his teacher in philosophy was
Aristotle.
Miskawaih observed chemistry with at-Tayyib ar-Rāzi, an alchemist and he was
very pleasant observing its psychology and sociology aspect. Moreover, he was
known as a medical expert. Therefore, his thought was supported by the
unification of philosophy, psychology, and sociology view. Those combinations
were also completed by literature, history, and medicine.

11
Ahmad Azhari Basyir, Refleksi atas Persoalan Keislaman: Seputar Filsafat, Hukum, Politik
dan Ekonomi, (Bandung: Mizan, 1993), hlm. 92-93.
12
Ibnu Miskawaih, Tahzib Al-Akhlaq wa Tathir al-‘Araq. Tart. Helmi Hidayat, Menuju
Kesempurnaan Aklak, (Bandung: Mizan, 1994), hlm. 14.
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 Sunan Kalijaga
International Journal on Islamic Educational Research (SKIJIER), vol. 1, No. 1, 2017

In several things, there was similarity between his thought and al-Farabi
thought also al-Kindi thought because their thoughts were based on Greek
philosophy, especially Plato, Aristotle, and Neoplotinus tenet. In improving his
knowledge, Ibnu Miskawaih often did experiments to get the new one, such as an
experiment gold making through a chemistry process but he was failed.17
The difference with al-Ghazali was if al-Ghazali in ethic philosophy more
emphasized on ‘amaliah’ philosophy while Miskawaih more emphasized on moral
philosophy in terms of knowledge analysis. Miskawaih’s knowledge was very
prominent. It is because he read many books especially I history, philosophy, and
literature. His success was achieved when he was the chief of Ibnu al-‘Amid library.
Until now, his is known as a prominent historian and philosopher. As a
philosopher, Miskawaih was known as Father of Moral, because he stated and
wrote a book about moral.

IBNU MISKAWAIH PHILOSOPHY

Wisdom and Philosophy
Ibnu Miskawaih differentiates between the definition of wisdom and
philosophy. According to his notion, wisdom is a virtue of intelligent spirit
(‘āqilah) which is able to differentiate (mumayyiz). Wisdom is: that you know
everything that exists (al-Maujūdāt) as its exist; or if you want, you can say that its
wisdom is: that you know ilāhiyah matters (divinity) and insāniyah matters
(humanity), and as result from knowledge is you know the spiritual truth
(ma’qūlat), can differentiate which one has to be done or leaved.
About philosophy, Ibnu Miskawaih cannot give his definition. He only divides
philosophy into two parts, theoretical and practical. Theoretical part is a human
perfectness which fills his potency for knowing everything (al-quwwah al-‘alimah),
until his knowledge perfectness is right in his mind, his belief is right and not
hesitated towards a truth.
While practical part constitutes of human perfectness which fills his potency to
able doing moral actions. The final of moral perfectness is until controlling relation
between human to create harmony in togetherness. If human has two parts of
philosophy, theoretical and practical, it means that he has accepted a perfect
happiness.13

13
Ahmad Azhar Basyir, Miskawaih Riwayat Hidup dan Pemikiran Filsafatnya, (Yogyakarta:
Nur Cahaya, 1983), hlm. 7.
5
Metaphysics
Ibnu Miskawaih metaphysics includes discussion about evidences that God
exists, soul and prophetic (nubuwwah). The thought about metaphysics can be
found in his book entitled al-Fauz al-asghar. This book according to Badawi
constitutes of a common treatise which has same concept with the first part of al-
Farabi’s book, Ara’u al-madīnah al-faḍilah. As of it is not wrong if there is someone
says that in his philosophy, Ibnu Miskawaih owe much to al-Farabi, especially in
uniting Plato, Aristotle, and Plotinus tenets.14 Ibnu Miskawaih divides three parts
of metaphysics.
1. Divinity
God creates everything, creating from beginning of something that does
not exist (‘Adam), because it has nonsense if creates something that has
existed. If God stops creating or God holds creating this universe back, it will
be nothing. 15 It suits to Aristotle’s notion that this universe as a process of
creation. The essence of everything is capacity which processing towards
actual that constitutes of its final essence. The movement towards its final is
constant.16
Based on De Boer, Ibnu Miskawaih states that God is clear substance and
unclear substance. It is called as clear substance because it is right. Right is
bright. Otherwise, it is unclear substance because our weak mind to catch Him.
It is caused many walls or obstacle covering it. This notion can be received
because human and God have different shape. 17
Although Ibnu Miskawaih determines that universe is created by God
from nothing, he also follows Neo-Platonism emanation theory. It says that
universe happens through plentitude way from God as the first source. Ibnu
Miskawaih also says that the first plentitude from God is First Mind, which by
Ibnu Miskawaih called as Active Mind.
As a real religious philosopher, Ibnu Miskawaih states that universe is
created by Allah from nothing to exist because of creation from meaningless
material.18
2. Soul (an-Nafs)

14
M.M. Syarif, Para Filosof Muslim, (Bandung: Mizan, 1992), hlm. 86.
15
Ahmad Azhar Basyir, Miskawaih Riwayat Hidup...., hlm. 8
16
M.M. Syarif, Para Filosof Muslim...., hlm. 87.
17
T.J. De Boer, Tarikh al-Falsafat fi al-Islam, Terj. ke dalam bahasa Arab oleh Muhammad Abd
Al-Nady Abu Zaidah, (Kairo: Mathba’ah Taklif, 1962), hlm. 189.
18
M.M. Syarif, (Ed.), The History of Muslim Philosophy, (New York: Dover Publication, 1967),
hlm. 472.
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 Sunan Kalijaga
International Journal on Islamic Educational Research (SKIJIER), vol. 1, No. 1, 2017

Soul, according to Ibnu Miskawaih it is jewel of soul that cannot be broken

because of death. It is a unity that cannot be divided. It always will be alive. It
cannot be touched by five senses because it is not body and part of body. Soul
can catch its essence existence and it knows its activity. Argument that he
emphasizes that soul can catch shape of something that is opposite at the same
time, like black and white while a thing cannot be like that.19
Soul is not body, not part of the body, and not part of material (‘aradh).20
It is proved by Miskawaih if soul exists, it can accept images about something
opposites each other. Such as soul can accept the images of black and white
concept at the same time, while material can accept only in one time. It is black
or white only.
Thus, Ibnu Miskawaih explains that soul cannot be divided as something
has not element, while element is only contained in the material. However,
soul can absorb complex material and simple non-material.21
In this occasion, Ibnu Miskawaih also differentiates between soul
knowledge and five senses knowledge. Explicitly, he says that five senses
cannot catch something else but something that can be touched or sensed.
While soul can catch what the five senses can catch. It is something that can
be touched and also cannot be touched.22
About retaliation in hereafter as Al-Farabi notion, Ibnu Miskawaih also
states that soul will accept the retaliation (happiness or misery) in hereafter.
According to him, physical delicacy is not the real delicacy.23
3. Prophetic (al-Nubuwwah)
Like al-Farabi, Ibnu Miskawaih also interprets prophetic scientifically. His
effort can minimize the difference between prophet and philosopher. It also
can strengthen relationship and harmony between revelation and mind.
In accordance with Ibnu Miskawaih, prophet is a Muslim that gets
essences or truth because of the effect from active mind over his imagination.
This truth can also be obtained by philosophers. The difference only placed on
the technique how to obtain it. Philosopher gets the truth from bottom to top.
It is from sensory fetching into imagination and fetching again into thought
that can relate and capture the truth from active mind. Meanwhile, prophet

19
Ibnu Miskawaih, al-Fauz al-Ashgar, (Bierut: 1391 H), hlm. 66.
20
Ibnu Miskawaih, Tahzib Al-Akhlaq...., hlm. 36.
21
M.M. Syarif, (Ed.), The History of Muslim Philosophy..., hlm. 473.
22
Muhammad Yusuf Musa, Falsafat al-Akhlaq fi al-Islam, (Kairo: Dar al-A’arif, 1945), hlm. 71.
23
Muhammad Yusuf Musa, Falsafat al-Akhlaq fi al-Islam..., hlm. 71
7
 gets the truth from top to bottom directly. It is from active mind into prophet
as Allah’s mercy directly. From that, source of the truth that is got by prophet
and philosophy are same. It is active mind.24
4. Emanation
As al-Farabi, Ibnu Miskawaih also embraces emanation tenet. It explains
that Allah creates the universe as radiance. Nevertheless, its emanation is
different (contradiction) with emanation of al-Farabi. He states that the first
entity that radiates from Allah is ‘Aql Fa’al (Active Mind). This active mind is
without any mediator. He is a perfect Kadim and never changes. From its active
mind, it will appear soul and soul mediation that can appear planet. 25
Delegation or transmission that is continuously from Allah can keep structure
in this universe. Supposing, Allah holds His transmission or radiance back, so
this universe will stop its existence. For Ibnu Miskawaih, Allah creates this
universe emanating (radiance) from nothing to exist.
5. Moral
Ibnu Miskawaih is a famous moralist. Almost in every discussion about
moral in Islamic philosophy, his thought is the main focus. The special thing
in his writing is the discussion that is based on Islamic tenet (Holy Quran and
Hadith) and it is combined with other thoughts as the complement, such as
Old Greek philosophy and Persian thought. As the complement, it means that
another source will be taken if it is same with Islamic tenet. Otherwise, he will
refuse the source if it is not appropriate with Islam.26
Moral according to Miskawaih’s concept is a mental character or soul
condition that encourages him to act without thinking and considering first.
While human’s behavior is divided into two elements, it is instinctive character
and habit character.27
Miskawaih is not only as a thinker but also as a productive writer. In the book
entitled The History of Muslim Philosophy, it is written that he has several writings
as follows: Al-Fauz Al-Akbar, Al-Fauz Al-Asghar, Tajarib Al-Umam, Uns Al-Farid,
Tartib Al-Sa’adat, Al-Mustaufa, Jawidan Khirad, Al-Jami’, Al-Siya, On The Simple
Drugs, On The Composition Of The Bajats, Al-Ashribah, Tahzib Al-Akhlaq, Risalat
Fi Al-Lazzat Wa Al-Alam Fi Jauhar Al Nafs, Ajwibat Wa As’ilat Fi Al-Nafs Wa Al-

24
Muhammad Yusuf Musa, Falsafat al-Akhlaq fi al-Islam..., hlm. 70.
25
Majid Fakhry, Sejarah Filsafat Islam, Terj. Mulyadhi Kartanegara, (Jakarta: Pustaka Jaya,
1986), hlm. 266.
26
Muhammad Amin, Zuhr al-Islam, Juz II, (Beurit: Dar al-Kitab al-Araby, 1969), hlm. 177 dan
180.
27
Ahmad Daudy, Kuliah Filsafat Islam, (Jakarta: Bulan Bintang, 1986), hlm. 61.
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 Sunan Kalijaga
International Journal on Islamic Educational Research (SKIJIER), vol. 1, No. 1, 2017

‘Aql, Al-Jawab Fi Al-Masa’il Al-Salas, Risalat Fi Jawab Fi Su’al Ali Ibn Muhammad
Abu Hayyan Al-Shufi Fi Haqiqat Al-‘Aql, Thaharat Al-Nafs.28

CONCEPT OF ISLAMIC EDUCATION THOUGHT

Ibnu Miskawaih’s thought concept is more focused on moral education. That
matter is justified in his book Tahdzībul Akhlaq wa Tathhir al-A’raq. It means to
achieve an ambition ought to be armed with morality and has a good manner.29 It
can be seen clearly that because Ibnu Miskawaih’s basic thought in the Islamic
ethic sphere, so the concept of education which he builds more dominant about
ethic education of Islam. He says that moral is soul condition that is able to
encourage spontaneously to create an action.30 It can be good or bad action.
Moral in its substance has a natural characteristic and also habituation. It
means human’s moral literally can be coached through habituation and training
or education. Hence, actually Ibnu Miskawaih formulates that moral is not natural
(innate) but it is affected by environment, education or coaching and habituation.
Moral education based on Miskawaih’s notion is strived for realizing an inner that
is able to encourage spontaneously for creating a good behavior.31
Purpose
The style of Ibnu Miskawaih thought tends to ethical and moral. This matter
can be seen from his think about the aims of education as follows:

1. Achieved a noble character

2. Kindness, happiness, and opportunity
According to him, the purpose of education is identical with the aim
of human so with education human can achieve his goal. It is kindness,
happiness, and opportunity.32
3. Material

28
Zar Sirajuddin, Filsafat Islam: Filosof dan Filsafatnya, (Jakarta: PT Raja Grafindo Parsada,
2010), hlm. 128-129.
29
Safruddin Aziz, Pemikiran Pendidikan Islam: Kajian Tokoh Klasik dan Kontemporer,
(Yogyakarta: Kalimedia, 2015), hlm. 77
30
Ibn Miskawaih, Tahzib al-Akhlaq wa Tathir al-A’raq, (Beirut Mansyurat Dar Maktabah al-
Hayyah, t.th.), hlm. 62
31
Suwito, “Konsep Pendidikan Akhlak menurut Ibnu Miskawaih”, Disertasi (Jakarta: IAIN
Jakarta, 1996), hlm. 77-78.
32
Ibid., 282.
9
 In accordance to Ibnu Miskawaih that is quoted by Mahmud saying
education material more emphasizes on material which its creation of
noble character, and makes human suitable with his essence.33
About the sequence that has been given to students, first, it is about
shari’a obligations so the student is familiar practicing it. The second
material that relates to moral so moral and commendable quality has
been embedded in the student. The last is improving step by step on
other knowledge material so the student can reach a perfect level.
4. Method
a. Natural method (tabi’iy)
Ibnu Miskawaih says that point of this method is in work realization
or educating process based on growth and development of human
inner birth, and also body and soul.
b. Advice and pretension
Miskawaih states that advice and pretension are needed to make
student especially child obeys shari’a and act well.
c. Method of punishment
He indicates that so many things can be done in educating; one of it
is if a student disobeys a rule so he will be punished in many ways.
Thus, he obeys the rule.
d. Compliment as education method
According to him, if the student obeys the rule, he will get a
compliment.
e. Educating based on education principles
Based on Miskawaih, in educating, it has to follow education
principles. They are readiness, exemplary, habit, and habituation.34
f. Educator and student
The educator such as teacher, instructor, ustadz (Islam teacher) or
lecturer holds prime role in educating process to achieve rule that
has been applied. While student is an object in teaching and
educating process constituting the main point too. It is because the

33
Mahmud, Pemikiran Pendidikan Islam, (Bandung: Pustaka Setia, 2011), hlm. 286-288.
34
Ibid., 286-288.
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International Journal on Islamic Educational Research (SKIJIER), vol. 1, No. 1, 2017

difference in every student can cause the different material, method,

approach, etc.35
Those two aspects (educator and student) get main attention
from Ibnu Miskawaih. Based on his notion, parents are the first
media in educating their children with shari’s as the main guidance
in its education material. Because of their huge role in education
activity, so it is needed harmonious relation between parents and
children which is based on love. However, Miskawaih states that
loving towards their teacher must be huge than their parents.
Ibnu Miskawaih also explains that love has many types, causes
and its qualities. Generally, he divides love into four parts. First, love
can cling and also can be weak swiftly. Second, love can cling swiftly
but cannot be weak leisurely. Third, love can cling leisurely but can
be weak swiftly. Last, love can cling and be weak leisurely. Love
based on enjoyment is included the first category. While love based
on kindness belongs to the second type. Then, love based on
advantage counts on the third type. The last, love based on all the
types of kindness belongs to the fourth type.
According to Miskawaih, the term of teacher here is not only a
teacher officially formal but also everyone that is eligible such as: can
be trusted, smart, be loved, his biography is clear, and has good
image in society. Beside he has to be role model and also more noble
from his students.36

RELEVANCE OF IBNU MISKAWAIH ISLAMIC EDUCATION THOUGHT AND

MODERN EDUCATION
In accordance to Ibnu Miskawaih, systematic education can be realized if it is
based on knowledge about true soul. Hence, it is very important in education
process. Study about education concept from Ibnu Miskawaih hoped able to reveal
Islam education concept in special scale, especially moral education which is
necessary because every culture has ethical norm or deontology that has to be

35
Abdul Kholiq, dkk., Pemikiran Pendidikan Islam, Kajian Tokoh Klasik dan Kontemporer,
(Semarang: Pustaka Pelajar Offset, 1999), hlm. 16.
36
Ibid., hlm. 19-20.
11
obeyed. Thus, moral constitutes of a universal humanity phenomenon. It is only
in human.
From Miskawaih’s works, it cannot be found a book that has “education” theme
explicitly. Only some books have several discussions relating to education and
psychiatric, mind and also ethic. One of his books has many concepts of education
is Tahzib al-Akhlak wa Tathhir al-A’raq which has been become as scholars’
reference in education field.
Ibnu Miskawaih thought about education, it can be observed with
epistemology approach hierarchically, so this concept always refers to three
hierarchies that refer psychology condition and student readiness, which is
mapped as three levels. They are bayany for beginner, burhany for adult and ‘irfani
for them who is mature in soul and intellectual. In another hand, from material
side and its object are divided into three groups. They are empiric for beginner,
logic for mature and ethic for old one.
The application of coeducation system in Islam education for Al-Qabisy says
that it is not good if in a class the students or pupils are mixed. It is applied to
prevent a moral damaged. So, the separation between males and females has to be
applied for the sake of them of moral divergence. In opposite, Rasyid Ridha refuses
the coeducation system and regards that this system not only has weakness but
also can conduct misfortune especially for women.
Al-Qabisy clarifies the Islam education curriculum into two major parts. They
are compulsive science and not compulsive science. In this matter, the first aspect
is about Al-quran and Hadith material. It has to be taught and implemented in
education sphere basically. The second aspect is mu’amalah. It is given into
administrator or responsible person in that education.

CONCLUSION
Ibnu Miskawaih says that human can experience moral changing so it is needed
shari’a rules, advice, and ethics. Even he shows also education process of children.
In his view, children’s spiritual seems like a link from animalistic spirit and spirit
of human that has a mind.
While the main values that have to be the main focus is body and soul aspect.
It also has to give a priority over the children association. They have to be taught
about honesty, qona’ah, generous, humble, make others’ needed as priority, obey
the rules, respect to parents, etc.
In human’s spiritual or soul, Ibnu Miskawaih divides it into three levels, animal
lust, wild animal lust, and smart soul. It is explained with notion that every human
has a good basic potency and also an evil basic potency.

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 Sunan Kalijaga
International Journal on Islamic Educational Research (SKIJIER), vol. 1, No. 1, 2017

Ibnu Miskawaih sees the important meaning from education and environment
for human in its relation with moral education. Therefore, human with his moral
can choose and differentiate between good and bad things.
His thought in education cannot be separated from its concept about human
and moral. Ibnu Miskawaih views human as a creature that has three capacities.
From those capacities, two of them are from material unsure and the one of them
is from God’s soul.

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