Download Citation on ResearchGate | DIALEKTIKA PENDIDIKAN ETIKA DALAM ISLAM (Analisis Pemikiran Ibnu Maskawaih) | p> Bahasa. View the profiles of people named Ibnu Maskawaih. Join Facebook to connect with Ibnu Maskawaih and others you may know. Facebook gives people the. Ahmad ibn Muhammad ibn Ya`qub, surnamed Miskawaih, is also called Abu ‘Ali al-Khazin. It is yet undecided whether he was himself Miskawaih or the son of.
|Published (Last):||5 July 2018|
|PDF File Size:||8.32 Mb|
|ePub File Size:||13.35 Mb|
|Price:||Free* [*Free Regsitration Required]|
Miskawayh Abu ‘Ali Ahmad b. Here again he follows the corresponding parts in Aristotle’s Nicomachean Ethics. This was one part of his thinking to realize his aim; consequently he made use of one of the books available and well known in his academic environment, and indicated it with exceptional confidence. Love of gold and silver is a disaster, and the boy must be advised to avoid them and not to use them in any shape or form .
These can all be detailed as follows. For his treatment of philosophy, he owes much to al-Farabi, particularly in his effort to conciliate Plato, Aristotle, and Plotinus. For more detail on the life of Miskawayh, see pp. He affords an instance also of the fact that the most sagacious minds of his time were not disposed to follow Farabi into the region of Logico-Metaphysical speculation. This may be born out by the fact that Miskawayh’s talking about training young boys was only one part of his ethical thinking, and was not one of his precisely intended aims.
He considers that religion retains man in his state of childhood and boyhood, where the faculty of the intellect is weak, while philosophy and supreme happiness remain for the human being’s youth and manhood, where his intellect is mature and he knows how to use it towards the highest virtues and most perfect aims . If it is necessary to reproach the boy for what he has done, so that he will not revert to it, then this should be done in secret; because disclosing these matters might lead the boy to be impudent, and he would think little of hearing blame, and consequently indulging in detestable pleasures to which his nature incites him.
History is not an amusing tale about the royal personages, but a mirror of the politico-economic structure of society in a particular age.
That is because the boy’s soul is simple, and as yet without imprint, and is ready and receptive to training, fit to be taken care of; when it finds itself in a bad social milieu, this leads to its being influenced by those around, and consequently its corruption: By reference to his words about the necessity of linking learning with action, the action meant jbnu seems to be human conduct in general, maskaeaih not productive work from the economic angle as we understand it today.
The date-palm is therefore considered the highest among the trees and resembles the lowest among animals. Nadawi, Hukama’-i IslamAzamgarh,Vol.
The Ethical Theory of Education of Ahmad Miskawayh
Topkapi Saray Museum, Istanbul Inv. Religion is a moral training for the people. This research was in depth exploration of the concept of communication ethics and its relevance for the solving of the problems of Indonesian Moral formulated by IbnMiskawaih in his work The Tahdzib Al-Akhlak.
He even felt it necessary to reform himself morally before writing his Tahdhib al-Akhlaq. Man is man by the first. It is only a kind of good and has no distinctive and autonomous essence. The boy must not drink during the meal, and must beware of wine and any kinds of intoxicating drinks, for these are harmful to both body and soul.
This period of time is well known for the Muslims’ concentration on translating the sciences from other languages, and it witnessed also a flourishing of writing in Arabic, once the translation process had yielded its results. But this motion is eternal and non-spatial, and so iibnu is immutable. In the study of communication science, these two things are interrelated.
Firstly, moral degradation was changed through the education. So he did not hesitate to rewrite these in his own language, Arabic.
The Ethical Theory of Education of Ahmad Miskawayh | Muslim Heritage
Maybe it has been said also that he did acknowledge the existence of women in his mqskawaih, yet the evil opinions widespread about them, masmawaih influenced by the new cultures, caused him not to give any concern to them. He may even stretch out his hand to other people’s possessions, or may transmit stories which he hears, and may be overinquisitive.
In supporting some ideas which he expounds, he very often quotes the Qur’an, traditions ahadith of the Prophet, sayings of Ibn Abi Talib and al-Hasan al-Basri, besides Arabic poetry. Miskawaih, like Aristotle, 25 gives a classification of happiness but adds more details, perhaps taken from Porphyry’s commentary.
But happiness or well-being is a relative good – good for an individual person.
The foregoing clarifies, to a great extent, how Miskawayh remained one of the Muslim thinkers most devoted to Greek philosophy. This is the date-palm.
Chapter 24: Miskawaih
maskawqih The prophet, in the end, completes the circle of Being by imbibing the celestial soul within him. So his soul is ready for training, fit to be taken care of, and must not be neglected. Historical Dictionary of Islam. The soul perceives simple and complex things, present and absent, sensible and intelligible.
Their highest form being mirjan coral. Miskawayh does not confine himself to this view of Aristotle, but deduces it also from the reliable laws that are the way God deals with His creation . For mazkawaih same reason it is msakawaih and not eternal.
He makes maaskawaih specific mention of the love of man for God, of disciple for teacher, and of son for his parents in a graded series, as pointed out earlier. Meat should be infrequent, and going without it most of the time is better, together with abstention from sweets and fruit. Miskawayh ends his discussion of this opinion by explaining his view that every person can be changed; having done this, he indicates its influence on young men and boys, and the necessity to train them.
Why does not Miskawaih mention Muhammad ibn Zakariya al-Razi? All the substance of the book was oriented to the communication ethics. So it is useful to extract from this discussion some detail on: Secondly, the first form cannot go elsewhere, because motion in place applies only to bodies, and accidents cannot go from one place to another. Amedroz, Egypt, Matba’at sharikat altamaddun al-sina’iyya, In addition, Miskawayh is very clearly distinguished from others who worked in science and maskadaih, within Islamic civilization, by the fact that he indicated clearly and distinctly the sources on which he drew; something which proves his scientific reliability, and lbnu emphasizes his patent admiration for the branches of learning which he studied, well known and widespread throughout the Islamic community.
In the end, Miskawaih speaks of remedies for the diseases of the soul. So he spent the whole of his life within the period of the Abbasid empire, ibhu rule of which extended from to H CE. Therefore, the soul comes nearer to God by the first motion, and maakawaih farther by the second.
Miskawayh’s scientific output is not restricted precisely to the field of philosophy and ethics, but he made a distinguished contribution to history; he also busied himself with chemistry, and was concerned with literature and other subjects.
The main meal is best taken at supper, so that it will not lead him to sleep during the day, for this is not approved.