Abstract
The long journey of Islamic education hitherto
recorded three meanings inherent in the teaching profession, which is as
managerial (who/which manages Islamic education), as holder of the mandate
(especially from parents) and the work that is professional. Teacher serves as
a fiduciary that is an educator who serves the people to lead the learners to
be able to find their dignity as humans. In this position the teacher is as a
successor to the Islamic prophet struggle (waratsat al-Anbiya'). In his
position as professionals, teachers in activities are required to fulfill work
duties in accordance with the requirements of professional ethics, obey and
adhere to the essential values contained in the Qur'an and Hadits.
As compensation from the exercise of duties, teachers are entitled to an award
of financial and nonfinancial people or the people who need their services.
Keywords: Professions, Teachers, and Appreciation
of Islamic Managerial Education.
Introduction
Teachers as part of the scientists took over as successor (heir) carried
the message of Islam spread by the prophets. As the successor to the prophet, the holy and
the mission teachers have a responsibility to develop the potential of people. For
that, it requires special skills and
a high sense of devotion
to carry out the mandate given to him that is to educate.
In the tradition of Islamic education, the
teaching profession is a profession related to faith, science and charity are
integral. Acts committed teachers have synergy with the confidence and
knowledge possessed and taught. Thus, Islam outlined that the teaching
profession is a profession eligible Islam that upholds the values of
al-Karimah morality and devotion to God Almighty.
The
explanation above illustrates that
the teaching profession in Islam has
its own typical and
very interesting to study and discuss. In keeping with
that, this paper tries to look
beyond the meaning of the
teaching profession and the
special properties for teachers related
to the exercise of the profession as it has been exemplified in the classical Islamic education and Islamic
education were associated with
management, resulting in output of
Islamic education that could
color the history resurrection
and human civilization.
Teachers and His Profession
Etymologically, "Teacher" in
Arabic is often known as "mu'allim" (the learned) or "Mudarris" (those who teach) (Munawwir, 1997:
966). As al-Ghazali in the word "Master"
is often used the term mu'allim, Mudarris and
al-Muwaddib (Educators),
where every word is directed to the person in
charge and responsible for the education
and teaching activities (Zainuddin, 1991: 50)
.
In
connection with the entrusted
tasks, (Ali, 1999:
93) formulated two meanings contained in
the word "Master", that the teacher is defined as persons who carry out the mandate, and second, the work
of teachers as professionals.
Definition
of teachers as people undertaking more
popular in the early period of
Islam. More explicitly stated
that the teachers are the ones who receive the message of the
parents to educate their children. From the statement can be understood that in this period a teacher gives
knowledge to the students based on the concept of running a mandate. As
the holder of the mandate, the
teacher responsible for the
mandate entrusted to him, as affirmed in the Qur'an Surah an-Nisa: 58.
While
the word "Teachers" is defined as professionals can be found in the phenomenon of Islamic education in the modern progress
and during this period, "Master"
into a profession that can mean the search for revenue (income). In
this context not only undertaking
teacher education, but also those who
provide themselves as professionals
who are willing to accept payment for his duties as
a teacher to support and provide
for his family.
Professional terms, according to Arifin (1995: 105),
derived from the profession,
which contains the same meaning as the word occupation or a job
that requires skills acquired through education as a specific area of expertise to address the specific employment needs. In general, Sadirman
(2001:131) defines a profession as an
occupation that requires advanced
education in science
and technology are used as the basis
to be implemented in a variety of
worthwhile activities. In its
application involves aspects
that are more mental than it is manual work.
Professional workers always use the techniques and
procedures that rests on an
intellectual basis to be learned deliberate,
planned and then used
for the benefit of the public.
Sugmadinata (2000:191) defines indicators
profession generally revolve around the following points:
1.
Functions and social significance,
2.
Have the skills or expertise,
3.
Skills / Skills obtained by using the theory
and the scientific method,
4.
In discipline science is based on a clear,
5.
Education obtained in a certain period of time,
6.
Application and dissemination of professional
values,
7.
Having a code of ethics,
8.
Freedom to give judgment in solving problems
within the scope of its work,
9.
It has a professional responsibility and
autonomy,
10.
There was
recognition from the public and the reward for the service profession.
In
this paper defined the profession an
occupation that requires specialized
skills, which skills must be acquired through
a certain education level a relatively long time and are finally able to categorize continuous
Islamic education was then called the Islamic Educational
Management. Implementation of professional
work serves to address
issues for the community and
benefit the public interest.
When
you understand the above formulation of the profession, means that the need for the teaching profession requires special skills
as well the
ability of manager in learning
activities and the ability of proprietary
knowledge that will be given to students.
In Islam, by Abdullah Ulwan, through the
profession of the teacher's task is doing is implementing the scientific
education to shape the personality and dignity of human emancipation (Ulwan,
1978:1019). In addition, as the holder of the mandate of the parents, which is
also the task of Muslim educators in general, which gives education-minded
human being (Aly, 1999:95). To implement the profession that al-Nahlawi
(1979:154) suggests, teachers should follow the example of the role that has
been made by the prophets and their followers, the first
task is to study and teach the science of divine (Qur'an 3:79) and develop and
cleanse the soul of man (QS 2:129).
In order to perform its teaching profession as
well, Islam stressed the need for special properties that must be possessed by
the teacher (special description of this is presented in sub c of this writing).
On the other hand, if the teacher is recognized as a profession, meaning
educators (including the non-Muslim educator) is a person entitled to
compensation (compensation) of the work performed and its responsibility. In
the tradition of medieval Islamic education, both financial rewards in the form
of salary and non-financial such as power and prosperity is something that has
been done.
Financial Appreciation
In
the early development of Islam who have not seen the material goals of education in the Islamic
world as it is known in the modern era.
However, due to the social development, and the demand for education is
increasing, then it implies that the
teacher's role is significant for parents and communities in need of education services in
a more programmed. So this kind of social conditions
demand professionalism specializing professionalism in education.
As a consequence of this the
parents have to provide payment to the teachers
to teach and educate the assistance given to their sons and daughters. Reality as is done
by the authorities of the palace. Authorities palace provide regular
salaries to teachers who teach their
children (Ahmed, 1968, 47-48). In this case, in
addition to a salary basis,
the teachers were also given a place to stay, valet and clothing as used by the
authorities of the palace, and
even not infrequently
the muaddib and mukattib considered part of the royal family (Syalabi,
1973; 232-233).
Regular salary received by teachers (Muaddib
and Mukattib example) depends on the type of specialist science they teach. For
example, for expert Nahwu paid sixty dirhams, and for science bayan paid
sebasar thousand dirham (al-Jumbulati, 1994:20-21). Even according to
Al-Jumbulati the early development of Islam, the salary given to teachers is
measured by adequacy to eat alone. As a result of the salary received by a
variety, such as a piece of cloth, a piece of bread (case teacher named
Raqasy). The fact this happened to teachers who teach in incidental
(Al-Jumbulati, 1994, 19).
In
addition to specially pay attention to muaddib and mukattib, teachers with other designations, such
as mudarris, mu'allim, imam, sheikh also
given a financial guarantee by society and the state through charitable foundations, such as those conducted by the Caliph al-Ma'mun (Stanton,
1994, 43) and madrasah
Nizamiya power during
Nizam al-Mulk
about 5-6 century
H. even today
released funding charitable
foundation also for madrasah staff, scholarships
and other educational infrastructure.
From
the above explanation can be understood on the size of the form of financial rewards
given to teachers in the tradition of Islamic education, determined by
the level and the institution
where teaching disciplines
taught scientific appreciation of the rulers (government) and society
in general. From some of the determinants on the subject,
it appears the attention of governments and
the existence of waqf institutions as a form
of appreciation accumulation
government and society is an alternative that is used to support the amount of financial reward received by teachers in the history of Islamic education.
Nonfinancial Appreciation
Islam gives great attention to
the presence of the teacher, the teacher occupies a
distinguished position second only to the prophets. Therefore, it is very reasonable, the existence of teachers in the triumph
of Islam in the Middle Ages (in
particular) received great attention
from the public and the government.
The amount of public attention that lived during the time it is because they are a science-loving community. Thus the presence of a
teacher is someone who is highly
expected.
Form of their attention to the teacher, other
than wages, providing shelter and other living facilities are in the form of
non-financial in the form of rank. Langgulung
(1992:242), describes the tradition of Islam granted the rank based on the
principles in accordance with the skill of a person, without any discrimination
or not in accordance with his expertise. This opinion is moving from a
statement the Prophet Muhammad: "Affairs are given to people who are not
experts so watch its destruction" (al-Hadith). Therefore, in the Islamic
tradition of awarding rank was very selective and proportionate.
Forms obtained the rank of
professor in the tradition
of Islamic education is determined by the field-controlled and taught. In line
with that in the early development
of Islam, has been known to
rank as interpreter,
muhaddist, jurists. Particularly applicable to teachers who teach at the school, while the progress of
Islam in the next decade several
indications show the
rank in addition to giving
directly to the experts, but also given to
students who have the intellectual ability and mastery of science, which
is almost completed his studies. This
pattern is known as naib, mufidz and muidz.
Third professionalism has a special duty to
perform the assistance
and mudarris mu'allim.
Naib act as a substitute for mudarris has not
been removed and the old mudarris can no longer perform
the task, he also replaced
mudarris when mudarris
unable to attend (Ash'ari, 1994:39). While mufidz
and muidz is
mudarris aides to
facilitate teaching and learning.
The difference in the two is that mufidz levels
higher than muidz (Maksidi,
1981:195), for mufidz is a senior student
repeat what was said by mudarris, while muidz
are senior students
who assist students
who have difficulty juniors (Ash'ari, 1994:77-78).
Application assistance system in madrasah education
is as done by
mudarris against al-Ghazali before he
became mudarris at Madrasah Nizamiya Nasshapur
first become mufidz for al-Juwayni (Ash'ari, 1994:58).
Meanwhile, expert teachers are more popular with the rank sheikh (professor). The
awarding of the rank sheikh
(professor) or a great
teacher like that once carried by the
prime minister during the reign
of Nizam al-Mulk to al-Ghazali for a professor
at the University of Baghdad
Nizam al-Mulk. The
awarding is given to al-Ghazali after he made a
big discussion at the Palace of Nizam
al-Mulk.
Of
the cases described above demonstrate that administration of rank in the tradition of Islamic education is highly selective and
strongly based on academic
ability and dedication to the advancement of the field of expertise donated it
and the betterment of society in general. In addition to gaining academic rank awarded
by the scientific community and the
state, as described above, the
teacher occupies a glorious position in
the view of society.
Teacher
Professional Attributes in Islamic
Education Management
As stated in the previous description,
a profession has its
own attributes in the form of
codes of conduct. The code of ethics must be implemented
and adhered to by the person's
profession. Among the substances that ethical
codes are traits that must be
possessed by a professionalism.
In
the tradition of Islamic education management, the properties outlined in the code of conduct and a Muslim teacher who
had owned it
ordained that Islamic
values of the Qur'an and
Hadith. Al-Ghazali
(d. 505 H),
one among the Islamic scholars paid great attention to this issue, outlines the eight properties
that should be possessed by
teachers as described by Ali (1999:97-99)
are as follows:
First, teachers should look at
the students as their own: love and treat them
like their own children. Prophet pointed to his
whereabouts in the midst of his
companions, saying: "I am for you as parents to their
children." (Reported by Abu
Dawud, al-Nasa'i Ibn Majah, and Ibn
Hibban).
Secondly, in carrying out its duties, the teacher should not expect
a reward or praise, but should
expect the pleasure of Allah and oriented closer to Him.
It is guided by the principle of the prophets (see Surah
11:29).
Third, teachers should take advantage of every opportunity to
give advice and guidance
to the students that the purpose of
studying is to draw
closer to God, not to get tenure
or worldly pride.
Fourth, the students who behave
badly, should teachers wherever possible reprimand by insinuating and
affectionate, not to frankly
and reproach, reprimand
because the latter can make bold students rebelled and
intentionally continued to behave badly.
Fifth, the teacher should not
fanatical about fosterage field of study, and denounced the field of study that raised another teacher. Instead, it should encourage
students to love
all areas of study
are cared for by other teachers.
Sixth, teachers should pay
attention to the development phase of student thinking in
order to convey knowledge in accordance with the capacity
to think.
Seventh, teachers should pay attention to weak students by giving
lessons in an easy and clear, and do not haunt
him with the things that can make it difficult
and losing the love of learning.
And eighth, teachers should practice the science, and
not otherwise act
contrary to the teaching
of science to students (note QS 2:44).
Eighth formulation properties
must be owned by a Muslim teacher illustrates
that a teacher in the management that Islam is the one
who should have a moral virtue, has a
depth of knowledge, pious, have attention to physical and spiritual potential learners, may lead
students to love science
, and has a
sincerity in his education as the foundation of devotion to Allah, and seek His
good pleasure.
When linked to the award given to teachers in the form of financial (in the form of salaries and other physical needs) and
non-financial (such as promotion
or award honors) with the properties it has, of course, the award given to the teacher is not a goal, but more
focused to an
appreciation of science developed
by the teacher, who donated time and energy to teaching and learning, respect for future generations.
Appreciation can be used as a motivating factor for teachers to be more vigorous
and intense to the
development of science and
the progress of students.
The
amount of attention to the teacher's
Islam is in line
with the statement of the Prophet
that the ink of the scholars is more valuable than the blood of the martyrs (al-hadits).
Conclusion
Islamic teaching profession is an occupation in teaching and learning, where skills should be based on substantial ownership and managerial knowledge to guide the development of students' potentials in order to serve Allah and attain His pleasure.
Appreciation society and government in the form of financial and non-financial the teaching profession in Islam is a form of appreciation of science which was developed by the teacher, who donated time and energy to the development and progress of science learners, and to the future generations.
Islamic teaching profession is an occupation in teaching and learning, where skills should be based on substantial ownership and managerial knowledge to guide the development of students' potentials in order to serve Allah and attain His pleasure.
Appreciation society and government in the form of financial and non-financial the teaching profession in Islam is a form of appreciation of science which was developed by the teacher, who donated time and energy to the development and progress of science learners, and to the future generations.
To
be able to perform his profession well in the context of management education to Islam, a Muslim educators
are required to have admirable qualities that moral
virtue, pious, have
attention to physical and spiritual potential learners.
REFERENCES
Ahmed,
Muniruddin, 1968, Muslim Education and The Scholar's Social Status Up to The
5th Century Muslim Era (11th Ventury Christian Era) in
The Light of Tarikh Baghdad, Verlag, Dar Islam, Zurich.
Ali, Noer Hery,
1999, Ilmu Pendidikan Islam, Jakarta : Logos.
Al-Jumbulati,
Ali, 1994, Perbandingan Pendidikan Islam, Jakarta : Rineka Cipta.
Al-Nahlawi,
Abdurrahman, 1979, Ushul al-Tarbiyah al-Islamiyah wa Asalibuha fi al-Bayt wa
al-Madrasah wa al-Mujtama', Damaskus : Dar al-Fikr.
Arifin, M.,
1995, Kapita Selekta Pendidikan Islam (Islam dan Umum), Jakarta : Bumi
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Pendidikan, Bandung : Mizan.
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Hasan, 1992, Asas-asas Pendidikan Islam, Jakarta : IKAPI.
Makdisi,
George, 1981, The Rise Colleges, Edinburgh : EUP.
Munawir, Ahmad
warsono, 1987, Kamus Al-Munawir Indonesia Terlengkap, Jakarta : Pustaka
Progresif Surabaya.
Nakosteen,
Mehdi, 1996, Kontribusi Islam Atas Dunia Intelektual Barat, Surabaya :
Risalah Gusti.
Salaby, Ahmad,
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Sadirman, A.M.,
Interaksi dan Motivasi Belajar Mengajar, Jakarta : Bina Aksara.
Stanton,
Charles Michael, 1994, Pendidikan Tinggi Dalam Islam Sejarah dan Peranannya
Dalam Kemajuan Ilmu Pengetahuan, Jakarta : Logos.
Sukmadinata,
Nana S., 2000, Pengembangan Kurikulum, Bandung : Remaja Rosdakarya.
Ulwan,
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BIOGRAPHY
A.
Personal Details
1. Name : AFIFUL IKHWAN, M.Pd.I
2. Place & Date of Birth : Jambi, 22 Pebruary 1988
3. Sex : Male
4. Religion : Islam
5. Statue : Maried
6. Lates Education : Post Graduate STAIN Tulungagung
7. Address : Dsn.Jabalan Kel.Jabalsari RT.002/RW.004
Kec.
Sumbergempol Kab.Tulungagung
Prov.
Jatim – Indonesia KP: 66291
8. Email : afifulikhwan@gmail.com
B.
Formal Education
|
No
|
Formal Education
|
Year of Graduation
|
Information
|
|
1.
2.
3.
4.
5.
6.
|
SDN Jambi
Bording School Gontor Ponorogo
MAKN Model Jambi
Strata-1 STAIN Tulungagung
Strata-2 STAIN Tulungagung
Strata-3 UIN Malang
|
1999
2003
2006
2010
2012
-
|
graduate
graduate
graduate
graduate
graduate
Process
|
[*] The writer is a doctoral graduate student of UIN
Malang. Journal presented in an international
seminar in the Annual conference on 1-2 December
2012 at UIN Malang.
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