Vous avez cherché: confuse (Anglais - Indonésien)

sorry if i confuse you
maaf jika aku membuatmu bingung

because i am so confuse the flood bridges and sewers, so i decided to pass on the right.
karena banjir saya jadi bingung membedakan jembatan dan selokan, jadi saya memutuskan untuk melewati yang sebelah kanan.

the concept of education in islam / syed muhammad naquib al-attas © naquib al-attas 1980. all rights reserved. excerpted with the permission of the author from the concept of islamic education, the keynote address delivered by professor naquib al-attas at the “first world conference on muslim education” held in makkatul mucaÀÀamah in march 1977. professor al-attas is former director of international institute of islamic thought and civilization (istac) and a member of the international advisory board of the muslim education foundation (mef). the concept of education in islam the meaning of education and of what it involves is of utmost importance in the formulation of a system of education and its implementation. supposing i am asked: what is education?, and i answer: education is a process of instilling something into human beings. in this answer ‘a process of instilling’ refers to the method and the system by which what is called ‘education’ is gradually imparted; ‘something’ refers to the content of what is instilled; and ‘human beings’ refers to the recipient of both the process and the content. now the answer given above already encompasses the three fundamental elements that constitute education: the process, the content, the recipient; but it is not yet a definition because those elements are deliberately left vague. furthermore, the way of formulating the sentence meant to be developed into a definition as given above gives the impression that what is emphasized is the process. supposing i reformulate the answer: education is something progressively instilled into man. now here we still encompass the three fundamental elements inherent in education, but the order of precedence as to the important clement that constitutes education is now the content and not the process. let us consider this last formulation and proceed in analyzing the inherent concepts. i shall begin with man, since the definition of man is already generally well known, and that is, that he is a ‘rational animal’. since rationality defines man, we must at least have some idea as to what ‘rational’ means, and we all agree that it refers to ‘reason’. however, in western intellectual history, the concept of ratio has undergone much controversy, and has become—at least from the muslim point of view—problematic, for it has gradually become separated from the ‘intellect’ or intellectus in the process of secularization of ideas that coursed through the history of western thought since the periods of the ancient greeks and romans. muslim thinkers did not conceive of what is understood as ratio as something separate from what is understood as intellectus; they conceived the aql as an organic unity of both ratio and intellectus. bearing this in mind, the muslims defined man as al-ÌaywÂn al-nÂtiq,1 where the term nÂtiq signifies ‘rational’. man is possessed of an inner faculty that formulates meaning dhÄ nutq and this formulation of meaning, which involves judgment and discrimination and clarification, is what constitutes his ‘rationality’. the terms nÂtiq and nutq are derived from a root that conveys the basic meaning of ‘speech’, in the sense of human speech, so that they both signify a certain power and capacity in man to articulate words in meaningful pattern. he is, as it were, a ‘language animal’, and the articulation of linguistic symbols into meaningful patterns is no other than the outward, visible and audible expression of the inner, unseen reality which we call caql. the term caql itself basically signifies a kind of ‘binding’ or ‘withholding’, so that in this respect caql signifies an innate property that binds and withholds objects of knowledge by means of words. caql is synonymous with qalb in the same way as qalb, which is a spiritual organ of cognition called the ‘heart’, is synonymous with caql.3 the real nature of caql is that it is a spiritual substance by which the rational soul (alnafs al-nÂtiqah recognizes and distinguishes truth from falsehood.4 it is clear from this, and many more references which we have not mentioned, that the reality underlying the definition of man is this spiritual substance, which is indicated by everyone when he says “i”. when we speak of education, therefore, it must pertain to this reality of man, and not simply to his body and his animal aspect.5 in defining man as a rational animal, where we mean by ‘rational’ the capacity for understanding speech, and the power responsible for the formulation of meaning—which involves judgment, discrimination, distinction and clarification, and which has to do with the articulation of words or expressions in meaningful pattern—the meaning of ‘meaning’ in our present context, and based on the concept of macnÂ), is the recognition of the place of anything in a system. such recognition occurs when the relation a thing has with other things in the system becomes clarified and understood. the relation describes a certain order. meaning, conceived in the way i have formulated above, is a mental image in which a word or expression is applied to denote it. when that word or expression becomes an idea, or a notion, in the mind (caql with reference to nutq) it is called the ‘understood’ (mafhÄm). as an intelligible form that is formed in answer to the question “what is it?”, it is called ‘essence’ (mÂhiyyah). considered as something that exists outside the mind, that is, objectively, it is called ‘reality’ (ÌaqÆqah: حقيق ة ). seen as a specific reality distinguished from the others, it is called ‘individuality’ or ‘individual existence’ (huwiyyah: 6.( هويي ه in this way and in the context of the present discussion we say that what constitutes meaning, or the definition of meaning, is recognition of the place of anything in a system which occurs when the relation a thing has with others in the system becomes clarified and understood. we say further that the relation describes a certain order. if every thing in any system were in the same place, then there could be no recognition, there could be no meaning, since there would be no relational criteria to judge, discriminate, distinguish and clarify. indeed, there would be no ‘system’. for recognition to be possible, there must be specific difference, there must be essential relation and, moreover, these must remain, for if the difference and the relation were not abiding but were in a state of constant change specifically and essentially, then recognition of things would be impossible, and meaning would perish. in this brief outline is already revealed the intrinsic connection between meaning and knowledge. the second important element inherent in education is its content, which is here indicated as ‘something’. this is done deliberately because even though we all know that it must refer to knowledge, we have still to determine what we mean by it. the teaching and learning of skills alone, however scientific, and no matter if what is taught and learned is encompassed in the general concept ‘knowledge’, docs not necessarily constitute education. the teaching and learning of the human, natural and applied sciences alone does not constitute education in the sense we are clarifying. there is a ‘something’ in knowledge which if it is not inculcated will not make its teaching and learning and assimilation an education. in fact the ‘some thing’ that we allude to here is itself knowledge; indeed, it is knowledge of the purpose of seeking it. at this point we are compelled to ask: what, then, is knowledge? or: what does knowledge consist of? in the beginning, i referred to the fact that in accordance with islamic tradition we understand definition as of two kinds: definition by Ìadd and definition by rasm. by the former is meant a precise or concise specification of the distinctive characteristic of a thing; and by the latter is meant a description of the nature of a thing. this distinction reveals that there are things which we can define specifically to its precise, distinctive characteristic—such as in the case of the definition of man—and there are things which we cannot so define, but can define only by describing its nature. knowledge comes under this latter category. there are many definitions describing the nature of knowledge, but what is of relevance here is the epistemological definition, since it is important to understand what the islamic epistemological context involves and implies. perhaps its greatest implication lies in its effect upon our vision of reality and truth and our methodology of research; our intellectual scope and practical application in planning for what is called ‘development’, which all bear upon our understanding of education. muslims are in concerted agreement that all knowledge comes from god, and we also know that the manner of its arrival, and the faculties and senses that receive and interpret it are distinctly not the same. since all knowledge comes from god and is interpreted by the soul through its spiritual and physical faculties, it follows that the most suitable definition would be that knowledge, with reference to god as being its origin, is the arrival (ÌuÈÄl: حصو ل ) in the soul of the meaning of a thing or an object of knowledge; and that with reference to the soul as being its interpreter, knowledge is the arrival (wuÈÄl: وصو ل ) of the soul at the meaning of a thing or an object of knowledge. very selves, is like a word in that great book that speaks to man about its author.8 now the word as it really is is a sign, a symbol; and to know it as it really is is to know what it stands for, what it symbolizes, what it means. to study the word as word, regarding it as if it had an independent reality of its own, is to miss the real point of studying it; for regarded as such it is no longer a sign or a symbol, as it is being made to point to itself, which is not what it really is. so in like manner is the study of nature, of any thing, any object of knowledge in creation, pursued in order to attain knowledge of it; if the expression ‘as it really is’ is taken to mean its alleged independent reality, essentially and existentially, as if it were something ultimate and subsistent—then such study is devoid of real purpose, and the pursuit of knowledge becomes a deviation from the truth, which necessarily puts into question the validity of such knowledge. for as it really is, a thing or an object of knowledge is other than what it is, and that ‘other’ is what it means. so just as the study of words as words leads to deviation from the real truth underlying them, in the same way the preoccupation in philosophy with things as things leads to the erroneous, ordinary level of experience belief in the existence of their alleged essences outside the mind, whereas in reality the so called essences are only mentally posited.9 a thing, like a word, is in reality ultimately a sign or a symbol that is apparent and is inseparable from another thing not equally apparent, in such wise that when the former is perceived the other, which cannot 8. for example: 41:53. 9. i refer here the ‘essentialist’ view of reality as opposed to the existentialist view. by ‘existentialist’, however, i do not in our present discussion refer to recent western philosophical speculation called by that name, but to the islamic view that existence (wujÄd وج و:د ) constitutes the real essences of things. be perceived and which is of one predicament as the former, is known. what we have outlined is in fact a summary exposition of the qurbanic concept of Âyah as referring to words and things.10 that is why we have defined knowledge epistemologically as the arrival in the soul of the meaning of a thing, or the arrival of the soul at the meaning of a thing. the ‘meaning of a thing’ means the right meaning of it; and what is considered to be the ‘right’ meaning is in this context determined by the islamic vision of reality and truth as projected by the qurbanic conceptual system. we may now recall our earlier reference to the relevance obtained between tafsÆr and tabwÆl as valid methods of approach to knowledge and scientific methodology respecting our study and interpretation of the world of nature, and its significance in our conception of knowledge and education. in the same way that tafsÆr and tabwÆl apply to the glorious qurbÂn, involving its entire conceptual system, its reflected meanings in the ËadÆth and sunnah and in the things of the empirical world; so is the book of the world of nature to be interpreted by scientific methods emulating those of tafsÆr and tabwÆl, treating the things of the empirical world as ‘words’, as signs and symbols operating in a network of conceptual relations that altogether describe an organic unity reflecting the noble qurbÂn itself. in this way also the noble qurbÂn is the final authority that confirms the truth in our rational and empirical investigations. what we are saying is that knowledge, as referring to meaning, consists of the recognition of the proper places of things in the order of creation, such that it leads to the recognition of the proper place of god in the order of being and existence. 8 • the concept of education in islam we said that there is a ‘something’ in knowledge which if it is not inculcated will not make its teaching and learning and assimilation an education, we said further that this ‘something’ is knowledge of the purpose of seeking it. now when knowledge, which is here defined as recognition of the proper places of things in the order of creation, such that it leads to recognition of the proper place of god in the order of being and existence, is made the content of education, it still would not suffice to render the education an education in the sense we are clarifying— unless that ‘something’ in knowledge is included in the definition of knowledge. for recognition alone of the proper places of things and of god does not necessarily imply concomitant action on the part of man to behave in accordance with the suitable requirements of what is recognized. true recognition must be followed by acknowledgement, otherwise the recognition is in vain. acknowledgement, like recognition, pertains to man and consists in man making himself suitable to the requirements of the right or proper places of things or affairs. the requirements of the proper places of things and affairs entail action on the part of man, and this action is denoted by the term camal. from this it is now clear that the ‘something’ in knowledge that we must have to realize education is acknowledgement of the proper places of things and of god that is recognized as existing in the order of creation and of being and existence. so now we are in a position to complete our definition of the content of education as: recognition and acknowledgement of the proper places of things in the order of creation, such that it leads to the recognition and acknowledgement of the proper place of god in the order of being and existence. in our definition of knowledge, that is, of what knowledge consists and of the content of education, we notice that the concept of ‘proper place’ pertains to two domains of application: on the one hand it refers to the ontological domain which naquib al-attas • 9 includes man and the world of empirical things, and on the other to the theological domain which includes the religious and ethical aspects of human existence. ‘proper’ place means ‘real’ and ‘true’ place as denoted by the term Ìaqq, for Ìaqq signifies both reality and truth pertaining to the two domains. Ëaqq signifies a judgment or Ìukm conforming with reality or the real situation. this judgment involves statements or uttered words or propositions, religious beliefs, religions and schools of thought. the exact opposite of Ìaqq is bÂtil, meaning falsehood, something vain, futile. the term Ìaqq, then, basically signifies a suitableness to the requirements of wisdom and justice.11 we understand by ‘justice’ (cadl) a harmonious condition of things being in their right or proper places. by ‘wisdom’ (Ìikmah) we mean the knowledge given by god, by which the recipient is able to effect correct judgments as to the proper places of things. thus when we speak of the truth of a matter as the suitableness of a fact or a reality to a judgment, we mean by that judgment that which is derived from wisdom. truth or Ìaqq is then a suitableness to the requirements of the proper places of things as recognized by true judgment. the notion of right or proper places involves necessity for things to be in that condition, to be deployed in a certain order, arranged according to various ‘levels’ (marÂtib) and ‘degrees’ (darajÂt). ontologically, things are already so arranged, but man, out of ignorance of the just order pervading all creation, makes alterations and confuses the places of things such that injustice occurs. when the truth of the matter is revealed to man and recognized by him, it then becomes incumbent upon him to guide his conduct so as to conform with 10 • the concept of education in islam that truth. by his conformity with that truth, he is in effect putting himself in his proper place. recognition of the truth in both domains, the ontological and the theological, necessitates in man a conduct that conforms with that truth. thus Ìaqq also signifies ‘duty’ or ‘obligation’ that binds in accordance with the requirements of reality and truth.12 when in islam we speak of man as possessing ‘right(s)’ in the sense of just claim or what he is entitled to, we mean by that his duty or obligation as described above. thus ‘acknowledgement’ as the fundamental element in true ‘recognition’ in the islamic concept of education means ‘affirmation and confirmation’ or ‘realization’ and ‘actualization’ in one’s self of what is recognized. this is denoted by the term taÌqÆq ( تحقيق ), which is derived from the same root as Ìaqq. acknowledgement of what is recognized is what renders education an education; otherwise, recognition alone is but a ‘learning’ (tacallum). at this stage of our exposition of the concept of education in islam, we have already brought to bear upon it many of the key concepts that form the basic vocabulary of the islamic con ceptual system. we have briefly explained the concepts of meaning (macnÂ); knowledge (cilm); justice (cadl); wisdom (Ìikmah); action (camal); right or proper in respect of what is true and real (Ìaqq); of reason (nutq); self (nafs); heart (qalb); mind and intellect (caql); hierarchical order in creation (marÂtib and darajÂt); words, signs and symbols (ÂyÂt); interpretation (tafsÆr and tabwÆl). we have woven these concepts together in meaningful naquib al-attas • 11 pattern, elucidating the concept of education peculiar to islam, which we now define as: recognition and acknowledgement, progressively instilled into man, of the proper places of things in the order of creation, such that it leads to the recognition and acknowledgement of the proper place of god in the order of being and existence. there is one other key concept which in reality is central to education and the educational process, because the others we have mentioned all focus their meanings in this context toward it alone, such that by itself it stands sufficient as the precise term to denote education. this is because the key concept alluded to identifies itself as the ‘something’ in knowledge which is knowledge of the purpose of seeking it. this major key concept is couched in the term adab ( .( أدب adab is the discipline of body, mind and soul; the discipline that assures the recognition and acknowl
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