Konsep Pendidikan Akhlak: Studi Komparasi pada Pemikiran Ibn Miskawaih dan Ki Hadjar Dewantara

ABSTRAK Lunturnya nilai-nilai moral dari diri manusia, telah melahirkan banyak pelanggaran dan penyelewengan di berbagai bidang. hal ini tidak bisa lepas dari peran dan tanggung jawab keluarga sebagai pilar pendidikan pertama bagi seseorang, masyarakat yang membesarkan, dan lembaga pendidikan di bangku- bangku sekolah. Meskipun segala upaya telah dilakukan, kesadaran individu tetap mengambil tempat terdepan dalam aplikasi nilai-nilai yang diperolehnya. Apabila menilik lebih jauh, sebenarnya telah banyak solusi yang ditawarkan oleh para ulama dan tokoh pendidikan untuk masalah tersebut, di antaranya adalah Ibn Miskawaih dan Ki Hadjar Dewantara. Fokus masalah dalam penelitian ini adalah, Bagaimana konsep pendidikan akhlak Ibn Miskawaih dan Ki Hadjar Dewantara?, Apa persamaan dan perbedaan mereka dalam memahami Pendidikan Akhlak, dan apa kontribusi mereka dalam pengembangan pendidikan akhlak saat ini? Dari fokus masalah tersebut penulis mengambil langkah untuk menganalisisnya atau menelitinya dengan tujuan mengetahui dan memahami Konsep Pendidikan Akhlak menurut Ibn Miskawaih dan Ki Hadjar Dewantara, sehingga dapat digunakan sebagai kontribusi pemikiran dalam dunia pendidikan. Penelitian ini bersifat deskriptif kualitatif dengan jenis penelitian library research. Sedangkan metode dalam mengumpulkan data adalah dengan mencari data dokumentasi atau yang lainnya dari berbagai sumber yang sejalan dengan penelitian ini. Kemudian metode analisis data yang dipakai oleh penulis adalah content analysis dan interpretasi data. Ibn Miskawaih memulai pembahasannya dari jiwa manusia, yang dibagi menjadi tiga macam, yakni jiwa amarah, jiwa kebinatangan, dan jiwa berfikir. Hal ini karena jiwa dipandang sebagai pemeran terpenting dalam bertindak atau sebagai pemunculan akhlak. Akhlak yang dipopulerkan oleh Ibnu Miskawaih ini adalah akhlak yang berdasarkan pada doktrin jalan tengah. Ibn Miskawaih secara umum memberi pengertian pertengahan (jalan tengah) tersebut antara lain dengan keseimbangan, moderat, harmoni, utama, mulia, atau posisi tengah antara ekstrem kelebihan dan ekstrem kekurangan masing-masing jiwa manusia. Dari sini terlihat bahwa Ibn Miskawaih memberi tekanan yang lebih untuk pertama kali buat pribadi manusia. Selanjutnya Konsep Pendidikan akhlak menurut Ki Hadjar Dewantara adalah pemberian nasehat-nasehat, materi-materi, anjuran-anjuran yang dapat mengarahkan anak pada keinsyafan dan kesadaran akan perbuatan baik yang sesuai dengan tingkat perkembangan anak, mulai dari masa kecilnya sampai pada masa dewasanya agar terbentuk watak dan kepribadian yang baik untuk mencapai kebahagiaan lahir dan batin. Dalam proses pendidikan tersebut harus ada pendidik dan anak didik. Pendidikan akhlak yang dikembangkan oleh Ki Hadjar Dewantara berdasarkan pada asas pancadharma, yang terdiri dari kodrat alam, kemerdekaan, kebudayaan, kebangsaan dan kemanusiaan. Ibn Miskawaih dan Ki Hadjar Dewantara memiliki persamaan dan perbedaan dalam memandang pendidikan akhlak. Tetapi, secara umum mereka sepaham dalam memahami pendidikan akhlak. Salah satu persamaan yang mereka sepakati adalah mengenai hakikat pendidikan akhlak dan materi pendidikan akhlak, yaitu syari’at Islam. Sedangkan perbedaan dari keduanya adalah mengenai dalam memandang guru pendidikan akhlak. Ibn Miskawaih lebih ketat dalam menentukan pendidik pendidikan akhlak. Kontribusi pemikiran Ibn Miskawaih dan Ki Hadjar dewantara terhadap dunia pendidikan akhlak saat ini tidak diragukan lagi. Pemikiran mereka menjadi standarisasi pendidikan saat ini. Misalnya, pemikiran Ibn Miskawaih dalam mempengaruhi standar profesionalisme guru dan pemikiran Ki Hadjar Dewantara dalam mendekonstruksi lingkungan pendidikan di Indonesia yang hanya di sekolah menjadi lebih luas dan tidak terbatas (keluarga dan masyarakat) dalam internalisasi nilai-nilai akhlak kepada anak, yang dikenal dengan Tri Pusat Pendidikan. Hasil pemaparan di atas diharapkan dapat dijadikan acuan untuk memperbaiki pendidikan akhlak pada zaman sekarang, sehingga tidak lagi terdenganr kasus-kasus amoral yang dilakukan oleh civitas academika. ABSTRACT Disintegration of moral values of human self, has given birth to many violations and abuses in various fields. this can not be separated from the role and responsibilities of the family as the first pillar of education for someone, people who raised, and institutions around the school benches. Although every effort has been made, the awareness of individuals continue to take the forefront in the application of the values obtained. If the view is more distant, in fact have many solutions offered by the scholars and educational leaders for the problem, among them are Ibn Miskawayh and Ki Hadjar Dewantara. The focus of the problem in this research is, How can the concept of moral education Ibn Miskawaih and Ki Hadjar Dewantara?, What are the similarities and their differences in understanding Moral Education, and what their contribution in the development of moral education today? The authors focus on the problem of taking steps to analyze or examine the purpose of knowing and understanding the concept of Moral Education according to Ibn Miskawayh and Ki Hadjar Dewantara, so it can be used as a contribution to thinking in education. This study is a descriptive qualitative research library research. While the method of collecting data is to find documentation or other data from various sources that are in line with this research. Then the data analysis methods used by the authors are content analysis and data interpretation. Ibn Miskawayh began its discussion of the human soul, which is divided into three kinds, namely the soul of rage, animalistic soul, and spirit of thinking. This is because the soul is seen as an important actor in the acting or the appearance of morality. Character popularized by Ibn Miskawayh is based on the doctrine of moral compromise. Ibn Miskawayh generally gives light mid (middle way), among others with balance, moderation, harmony, major, noble, or a middle position between the extreme shortage of excess and extremes of each human soul. It seems that Ibn Miskawayh provide more pressure for the first time for the human person. Furthermore, according to the concept of moral education is the provision of Ki Hadjar Dewantara advice, materials, suggestions that can lead children on awareness of good deeds in accordance with the level of child development, ranging from his childhood until his adult life in order to form character and a good personality to achieve physical and spiritual happiness. In the process of education must have educators and students. Moral education developed by Ki Hadjar Dewantara pancadharma based on the principles, which consist of nature, freedom, culture, nationality and humanity. Ibn Miskawayh and Ki Hadjar Dewantara have looked at the similarities and differences in moral education. However, they generally like-minded in understanding the moral education. One of the similarities that they agree on is about the nature of moral education and character education materials, namely the Islamic shari'ah. While the difference of the two is about the moral education teacher looking. Ibn Miskawayh more rigorous in determining the moral education of educators. Intellectual contributions of Ibn Miskawayh and Ki Hadjar Dewantara moral education to the world today no doubt. Their thinking into the current educational standards. For example, the thought of Ibn Miskawayh in influencing the thinking of teachers and professional standards of Ki Hadjar Dewantara in deconstructing the education environment in Indonesia is only in schools becomes more widespread and not limited to (family and community) in the internalization of moral values to children, known as the Tri Center Education. Exposure on the expected results can be used as benchmarks for improving moral education in contemporary times, so they no longer terdenganr cases by unscrupulous civitas academica

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