Short Discussion: Ibn Sina's Thoughts about Education, What is That?

Ibn Sina's full name is Abu Ali Al-Hussein Ibn Abdillah Ibn Hasan Ali Ibn Sina. In the West, it is better known as Avicenna. He is known as the greatest Islamic philosopher with the title Syaikh ar-Ra'is (Professor). Born in a Shiite school in 370/980 AD, in the village of Efsyanah (Bukhara area). In Bukhara, he grew up and studied philosophy, medicine, and the Islamic sciences. At the age of 10 years, he had studied Islam and memorized the entire Qur'an.

In classical thought, philosophy is the parent of all science. This concept came from Greek thought, especially Aristotle, and later influenced Islamic thinkers including Ibn Sina. If viewed from the side of the times, the knowledge of various types according to Ibn Sina can be divided into two parts: first, science that only applies to certain times because it often changes, and second, science that is not related to the age, applies throughout time. This science is called the science of wisdom. With the knowledge of wisdom, humans will get perfection, and perfection will be obtained not only knowing theoretical things but also he must work and try to make his life in accordance with what he knows.

Ibn Sina's thinking in education included:

1. The Nature of the Soul.

Broadly speaking, humans consist of physical and spiritual elements. Both must be maintained in a sustainable environment in this world. But in the study of philosophy, the spiritual element or soul gets more attention because it is considered to be the true nature of man. Likewise with Ibn Sina, although he is a doctor who studies (specialists) the entire anatomy of the human body physically, he also has unique thoughts about the soul.

Like Al-Farabi, he also adheres to the idea of emanation (emanation). From God radiates the first sense, and from the first sense radiates the second and first heaven; so it goes on so that it reaches the tenth mind and earth. From the tenth sense radiates all that is on the earth which is under the moon. The First Intellect is the highest angel and the tenth reason is Gabriel. In contrast to al Farabi, Ibn Sina argues that the first reason has two characteristics, namely:

• The obligatory nature of his being, an emanation from Allah (Wajib al Wujud li ghairihi), and

• Nature may be its appearance if viewed from the nature of itself (Mumkin al Maujud li Dzatihi).

Thus, there are three objects of thought, namely God, himself as his mandatory form and as a possible form. From the thought of God arises reason, from the thought of him as his form arises souls and from the thought of himself as a possible manifestation of the ceiling. The human soul, like other souls and all that is under the moon, radiates from the tenth mind. Like Aristotle, Ibn Sina divided the Soul into three parts, namely the soul of plants, animals, and humans.

2. Educational Objectives.

Educational goals according to Ibn Sina:

• Directing the development of all the potential a person has towards the perfect development of both physical, intellectual, and character development.
• Directed on efforts to prepare someone to be able to live together in the community by doing the work or expertise chosen according to their talents, readiness, tendencies, and abilities.

From some of the objectives mentioned above, it can be concluded simply that the purpose of Islamic education is to develop students' potential optimally so that they have perfect thoughts, noble characters, are physically and mentally healthy and have skills that suit their talents and interests so that that they get happiness in their lives.

3. Curriculum.

According to Ibn Sina, the curriculum is based on the level of development of students' ages, such as sports, manners, cleanliness, sound arts, and art, all for children aged 3 to 5 years. Regarding sports subjects that are influenced by psychological views that can be known from the development of age, and talent, so that it can be known which ones are more trained in sports that require physical and strong skills and which sports are relatively light, fast, slow and so on. But the keys included are sports, strength, wrestling, jumping, brisk walking, archery, walking on one leg and riding a camel.

Furthermore, the curriculum for children aged 6 to 14 years includes reading lessons, memorizing the Qur'an, religious studies, poetry, and sports. The curriculum for ages 14 and above is divided into theoretical and practical subjects. Theoretical is physics, mathematics, divinity. The practical subject is moral science that examines the way a person behaves, both in household management, political science, commerce, and professional science.

So the curriculum concept of Ibn Sina has 3 characteristics, namely:

• The curriculum is not limited to the preparation of the number of subjects, but goals, when subjects are taught, psychological aspects, and skills will be chosen. So students feel happy to learn science.
• Strategies to make utilitarian functional (marketing-oriented). So that every education graduate can function in society.
• Strategies for curriculum formation such as those carried out in learning various sciences and skills.

Of the three curriculum characteristics that have met the requirements for curriculum development desired by modern Islamic societies.

4. Teaching Method

The concept in each discussion of subject matter always talks about how to teach students who are adapted to the child's psychology. Ibn Sina believes that a subject matter cannot be explained in one way only to students, but must use various methods based on their psychological development. So that the delivery of subject matter to children fits both the material nature of the subject and the pattern that will be taught. According to Ibn Sina, there are several teaching methods including, talqin method, demonstration, habituation, an example, discussion, internship, and recitation method.

We can conclude that the Ibn Sina method has four important characteristics as follows:

- Shows the great desire of Ibn Sina for the success of teaching.

- There is a match between the field of study and the age level of students.

- Pay more attention to the talents and interests of students

- A comprehensive level of teaching from kindergarten to university.

5. Teacher's Concept

Speaking of good teachers, according to Ibn Sina the good teacher is a teacher who is intelligent, religious, knows how to educate morals, is capable of educating, looks calm, far from the mockery of his students, is not surly, polite, polite, clean and holy pure, preferably from men who are respectable and furthermore, noticeable in character, brimming with agony in instructing youngsters, reasonable, legitimate, tolerant in controlling kids, frugal in utilizing time, likes to spend time with kids, organizing open interests instead of individual and different interests - other.

Thus the emphasis on the teacher besides his competence is also well behaved. This is taken from the personality of Ibn Sina himself.

6. Punishment in teaching.

The concept of punishment of Ibn Sina is very careful in giving punishment because he is very respectful of human dignity, punishment is required if forced. On the basis of humanity, he limited the sentence and allowed the carrying out to be carried out in an extra careful manner in this case. Even though in normal circumstances punishment should not be carried out.

Ibn Sina's works include:

• - The Book of Qanun fi al-Thib (Canon of Medicine), which is the work of Ibn Sina in the field of medical science. This book has been the only reference in the medical field in Europe for more than five centuries. This book is an overview of Islamic medicine and is taught today in the East.
• The Book of As-Syifa, which is the work of Ibn Sina also in the field of philosophy. This book includes, among other things, the presentation of philosophy with all its aspects
• The Book of An-Najah, which is a book that contains a summary of As-Syifa's book, this book was written by Ibn Sina for students who want to learn the basics of wisdom, besides this book also fully discusses Ibn Sina's thoughts on Soul science.
• The Book of Fi Aqsam al-Ulum al-Aqliyah, which is his work in the field of physics. This book was written in Arabic and is still stored in various libraries in Istanbul, its publication was first carried out in Cairo in 1910 AD, while its translation in Hebrew and Latin still exists today.
• The Book of al-Signa wa al-Tanbihat, the contents contain a description of logic and wisdom.

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