Academy of Education Journal

Vol. 15, No. 2, September 2024, Page: 1643-

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

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practice, education often harms others. There are many individuals who are smart, but tend to

deceive others, because their intelligence is not balanced with good morals. The goal of

education is to form individuals who are qualified and have morals. According to Nuqaib al-

Attas as quoted by Sholihin and his colleagues, the goal of Islamic education is to create well-

behaved humans.

In the face of this phenomenon, the education sector must play an important role in

combating the nation's moral crisis and preparing the younger generation for a better future. In

the national education system, education functions to develop abilities to enlighten the nation's

life, shape dignified character and civilization, and develop the potential of students to become

people who believe and fear God Almighty, have noble character, are healthy, knowledgeable,

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society. In Islam, morals have absolute value, because the difference between good and bad

morals can be applied in various situations. This is in accordance with human nature which

makes morals the guardian of human existence as the most noble creature. This morality is what

distinguishes human character from other creatures. Without morals, humans will lose their

status as the most noble creature of Allah.

Building a prosperous life requires awareness of the importance of ethics, which is an

essential marker of humanity. Moral education is a must because morality is the foundation of

letter of Luqman, which is the 31st letter in the Qur'an, tells the story of Luqman, a figure who

was given wisdom and prophethood by Allah. As a result, he conveyed many wise and wise

words (Falah, 2022).

In response to this serious problem, efforts to re-instill the values contained in the Qur'an

are very important. One way to develop noble morals is to emulate the qualities of the Prophet,

because he has noble characteristics. The Prophet has commendable qualities and is a role model

for his people. It is undeniable that through noble morals, firm faith, and noble character, he

succeeded in changing the civilization of the Arab nation of ignorance at that time.

Several previous studies have examined the issue of education using Surah Luqman verses

12-19 as the basis for their studies. For example, research conducted by Sutikno which examines

his research, it was found that children's education in the letter of Luqman according to these

two figures is divided into two aspects: faith as a basic foundation and morals as capital to

interact with others. The moral aspect includes tolerance, responsibility, calling for goodness,

and upholding prayer as a pillar of religion.

According to Sihab and Yunus, the importance of teaching children the creed correctly and

well is because a lack of understanding can lead to bad things in the future, such as the potential

for idolatry (Ayu, 2015). Although religious education is very important, Quraish Shihab

emphasized the need to educate children firmly but still lovingly, so that children can more

easily understand and internalize the teachings. In addition to learning about God and related

aspects, children also need to learn about morality.

From several previous studies, it was concluded that the letter of Luqman verses 12-19 often

conceptualizes the goals, methods, materials, and components in Islamic education. However,

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previous studies tend to ignore how children's morality, as a future asset, is developed in various

aspects to support their lives as spiritual beings on the one hand and social beings on the other.

In addition, this study also pays attention to how children's age development affects their

education process. Therefore, the contribution of this study will enrich the study of Islamic

education, especially through the interpretation of the al-Misbah interpretation discussed in this

article.

analyzed using the taxonomic-componential analysis method introduced by Spradley. This type

of analysis makes it easier for researchers to trace important themes in the narrative of the

dialogue between Luqman and his son in the text of the Qur'an. In addition, Spradley's analysis

model is also useful for examining semantic relations that contain educational values for

children that are communicated through interactions between parents and children.

Understanding Moral Education

Etymologically, the word "akhlak"     



means character, behavior, and nature. This word has a similarity with "khalqun," which means

creation, and is also closely related to the word "khalaqa," which means creator, and

"makhluqun," which means creation (Thoha, 1999). Thus, it can be concluded that akhlak is a

nature, habit, custom, or behavior carried out by a person naturally or spontaneously without

much consideration, because the act has become a habit for him.

In this context, there are several definitions of morality from scientists that provide more

detailed explanations of the concept of morality, including:

a. Imam Al-Ghazali. According to his view, morals are an innate trait or character inherent in a

person, which causes him to carry out an action easily without needing much consideration

or thought beforehand, because the action has become his habit.

is done repeatedly in the same form so that it becomes a habit; second, the act is done because

of an urge from within, not because of external pressure (Mansur, 2014).

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d. Al Jahizh. According to him, morality is a person's state of mind that is reflected in every

action and deed without consideration or desire, because it has become a habit, so that it

becomes part of the person's nature and character (Pamungkas, 2012).

From the definitions of morality that have been explained above, it appears that these

definitions complement each other. From there, it can be concluded that morality is an act that

has become a habit of a person and is firmly embedded in his soul. This act is the result of a

combination of strength and will that is carried out based on one's own will, without any external

coercion. Thus, a person can choose to continue or stop the act. In this sense, morality is a

condition of an act that is carried out with sincere intentions solely for the sake of Allah, not to

gain praise from others.

Moral Education: Concept and Essence in Educational Practice

seen from two aspects: first, from the perspective of society; second, from the perspective of the

individual. From the perspective of society, education means the inheritance of culture from the

older generation to the younger generation, so that the life of society remains sustainable. This

means that society has cultural values that it wants to pass on from generation to generation to

maintain its identity. From the perspective of the individual, education means the development

of hidden potential. Humans have various talents and abilities that if managed properly can

become something very valuable (Rosidin, 2013).

So, education is an effort made with awareness by educators to students in various types of

learning, both formal, non-formal, and informal, to develop individual potential. This potential

can later provide benefits for the individual, his family, religion, and nation and state. In essence,

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include Ihya' Ul---Quds. In these works, Al-Ghazali

explains the principles of moral teachings based on the fundamental principles of Islam.

According to Al-Ghazali, noble morals mean avoiding despicable habits that have been outlined

in the Islamic religion, as well as getting used to good habits, practicing them, and loving them.

Determining good and bad can only be known through the provisions of the sharia. Although

reason has the ability to judge the good and bad of an act, this assessment must be based on the

teachings of the sharia (Qowin, 2020).

they emphasize that morality is based on reason, while morality considers the basic values of

Islamic law (Muhid, and Asnawi, 2018).

Furthermore, virtue, as the core of morality, has two meanings. First, virtue means the

ability of the mind and rationality to distinguish between good and bad (tafriq baina al-haq wa

al-bathil), or in the context of Islamic jurisprudence, the competence of tamyiz. Second, virtue

also means moral goodness. According to al-Ghazali, the goodness of the mind is the rational

ability to distinguish the path to happiness and misery, and the ability to apply this understanding

in actions based on belief in its truth, supported by strong evidence, not just tradition or hope.

Good morals as part of virtue involve eliminating bad habits that are specifically prohibited by

the Shari'a and staying away from them, because one always tries to distance oneself from things

and ethics), a nation is at risk of facing destruction.

Surah Luqman as a Representation of Moral Education

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In the Qur'an, Luqman is described as a wise and pious figure in his time. However, there

is a difference of opinion among scholars regarding his status, whether he was a prophet or just

a very wise person. Most scholars are of the opinion that he was a pious and wise man. Scholars

of exegesis also differ in opinion regarding his lifetime, with some saying that he was the son

of the Prophet Ayyub's sister, while others call him the son of the Prophet Ayyub's aunt. In

addition, there is a difference of opinion regarding Luqman's occupation, with some calling him

a tailor, a carpenter, or a goat herder. However, it is worth noting that Luqman was known as a

a city around Qulzum. Luqman lived during the time of the Prophet David and was known by

the nickname al-hakim (the wise man). This surah consists of 33 verses according to scholars of

Mecca and Medina, while according to scholars of Syria (Kuffah and Basrah), the number is 34

verses. This difference is only related to the method of counting and does not mean that there

are verses that are not known by those who count 33 verses (Sutikno, 2013).

In the tradition of Islamic scholarship, Luqman al-Hakim is not considered a Prophet,

Apostle, or Angel, but rather just an ordinary human being. However, his name is famous for

his success in his role as a father and community leader, as described in Surah Luqman verses

1-19. His figure is closely related to the world of Islamic education. From an educational

perspective, the human qualities of Luqman al-Hakim are not judged based on status or race,

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with the tongue and heart, and avoiding His prohibitions. Below is a quote from Surah Luqman

verse 12 along with its translation:

believing in the existence of Allah SWT, there is also a prohibition against associating with Him,

which is known as shirk. The sin of shirk will not be forgiven by Allah SWT, and people who

commit this act are considered to have deviated from Islamic teachings. This verse shows how

important Luqman's advice to his son is to avoid shirk or associating partners with Allah.

Examples of shirk include trusting shamans or fortune tellers, as well as glorifying creatures

created by Allah or human creations that are considered to have special powers (Akhyar, et.al,

2021).

followed by respect for both parents, especially the mother. This verse emphasizes how great

the nobility of a mother is, who has gone through the pregnancy process in a very weak and

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difficult state (wahnan 'ala wahnin), which is a condition that becomes weaker as time goes by.

The mother deserves gratitude for having cared for her child until the time comes to wean him

after two years since birth.

knowledge, obey them not, (but) deal with them in good manners in this world

and follow the way of those who turn to Me. Then, to Me you will return, and I

will tell you what you used to do.

After the previous verse emphasized the importance of being dutiful to both parents, the

15th verse explains the situations that are exceptions to the rule of obedience to parents. This

verse also reinforces Luqman's message to his son about the obligation to avoid shirk in all

forms, times, and places. However, although it is not permissible to follow the orders of parents

that are contrary to religious teachings, the relationship and respect for them must not be severed.

A child must remain dutiful to his parents as long as this does not contradict religion, and

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In verse 17, Luqman conveys his advice to his son with the aim of ensuring the continuation

of Tawhid and the presence of God in the child's heart. With great affection, he advised: "O my

beloved child, establish prayer, invite goodness, prevent bad deeds, and be patient with all the

trials that befall you."

Shihab explained that apart from protecting oneself from cruelty and evil, it is also

important to encourage others to do the same. Therefore, invite the people around you to do

good and prevent them from doing evil. You will face many challenges in carrying out God's

reflects the importance of carrying it out before ordering others, while the prohibition against

evil requires the prohibitor to avoid evil itself. This is the reason why Luqman does not simply

order his children to do good and avoid evil, but places more emphasis on commands,

recommendations and prevention. On the other hand, getting children used to carrying out these

demands will form a spirit of leadership and social awareness within them.

After presenting M. Quraish Shihab's interpretation of Surah Luqman verses 12-19, the

author argues that Shihab wants to introduce three main moral concepts in moral education

through this surah. These three concepts must be applied in a balanced, proportional, and

complementary manner. Each concept has a relationship that influences each other and cannot

be separated from each other. The following is an explanation of the three moral concepts: