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.
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The research methodology was begun by putting the type of qualitative research with historical research and social research approaches to the study of excellent figures to explore the thoughts and views of a figure in the field.
For if the reader knows moral happiness, and is influenced by the contents of the book, all his actions will be fine, according to his interpretation. Amongst other things he has left us a philosophical system of Ethics which up to this day is valued in the East.
He regards affection mahabbah as an inborn capacity for associating with mankind in general, but confines friendship sadaqah to a few individuals, basing it on the considerations of profit, pleasure, or good as conceived by Aristotle. And because an individual man, if he were left to his own resources could not realize all the good things that might otherwise be obtained, it is necessary that many should live together. It is divided into three parts.
For he distinguishes between reason and faith, or between philosophy and religion, since the supreme happiness is a human happiness, one which is neither imposed on man nor withheld from him by anything outside the scope of his will, and issuing from an intellect greater and stronger than his .
Chapter 24: Miskawaih
He enumerates the most important diseases – anger, vanity, contentiousness, treason, cowardice, vainglory, mskawaih. There is an absolute Good, which is identical with the highest Being and the highest knowledge; and all the good together strive to attain to it. For neglect of training will cause every human being to remain in the condition he was in during childhood.
Stationers’ shops also appeared, for selling books or renting them out to readers; and there was increased competition among the caliphs, viziers, learned men, and others, to acquire books and to establish their own private libraries in their castles, and to gather people together for learned discussions on the content of these books, in what might resemble seminars or study circles today.
But it is perfect in relation to natural bodies.
Rida Tajaddud, Tehran, Miskawayh’s advice to the seeker of makawaih, for example, we find published in the book of Yaqut al-Hamawi, the Dictionary of Learned Men Mu’jam al-udaba’ more usually Ma’rifat al-udaba’trans.
In order to realize this end, ibmu historian should scrupulously guard himself against the common tendency of mixing up facts with fiction or pseudo-events. Miskawayh repeats in several places that it is for this reason the wise men said that man is civil by nature, meaning that he needs a city, containing many people, for his human happiness to be complete.
Therefore, it is the duty of every human being to serve others fairly: But as a true religious man he gives preference to the next world. This being so, it is easy to refer the idea back to its original source, since Aristotle presented it in his book the Nicomachean Ethics .
In this maqala, Miskawayh does not distinguish between evil and illness; ibu the psychological evils or illnesses he lists are: His ethics is genetic 34 being based on the place and position of man in the cosmic evolutionreligious, and practical in character.
From this latter he took over most of what he wrote in connection with the education of young boys, although this man was not well known, as will be detailed later . As to the second kind of love, Miskawaih draws a parallel between the son’s love for his parents and the disciple’s love for his master, and says that the latter is nobler and more generous, because masters educate our souls and by their guidance we obtain real happiness.
A certain capability, therefore, or disposition, directed to an end is requisite, in order to be good. Even a king is in need of friends because maskaeaih cannot know his people’s needs except through sincere friends, especially because they supply him information and help in execution of his orders. It is pure good, while reason is the first good. 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.
Click here for the original version in PDF format. In this case, it would seem Miskawayh was writing for an imaginary, non-existent society, one in which ubnu had no place, and hence he restricted his discussion to boys, the men of tomorrow, and no more.
Just as he was influenced by the Greek philosophers, so ivnu was by his predecessors and contemporaries among the Muslim philosophers and scholars. As a consequence of this condition, the first of duties, or the foundation of all the virtues, is a general love for humankind, without which no society is possible. The fourth chapter deals maskawwaih with justice and explains in detail what is meant by it.
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 . For his treatment of philosophy, he owes much to al-Farabi, particularly in his effort to conciliate Plato, Aristotle, and Plotinus. Maybe one of the most important characteristics of Miskawayh also, emphasizing his great admiration for the Greek philosophy which had reached him, is that he did not aim for a reconciliation between religion and philosophy, as other previous Muslim philosophers had done.
It is only a kind of good and has no distinctive and autonomous essence.
The Ethical Theory of Education of Ahmad Miskawayh | Muslim Heritage
He differed from them in his concern for ethics more than most other studies of traditional philosophy at that time. This motion is of two kinds: This page was last edited on 16 Decemberat Those who preach renunciation are iniquitous, because they want the services of others without rendering any service to them and this is complete injustice. In this connection Miskawaih recommends the study of another of Galen’s treatise: