Revealing The Characteristics of Classical Islamic Education Concept

REVEALING THE CHARACTERISTICS OF
CLASSICAL ISLAMIC EDUCATION CONCEPT

By DR.H.Ridjaluddin.FN, MAg


A. BACKGROUND

In Islam, the discussion of education has provided the perfect method of education to mankind necessity, and to do of it, we will begin to talk about system, method, and curriculum. In addition, we need to understand the various terms of these Islamic fundamental methods. Education system is often understood as a pattern of the process of education in formal institutions, agencies and organizations with the transfer of knowledge, the cultural heritage of humanity and history that affect the growth of social, spiritual, and intellectual.
Which mean that the education system can not be separated from the outside of the systems, such as the political system, rules system, financial system, and judicial system. Therefore, if we want to understand the Islamic education system, for example, it’s required the information that provides social and political construction and the thought from Islamic religious leaders at the specific time-period.
This paper attempts to understand the education system based on Islamic thought and historical construction of the Islamic leaders in particular time. Thus, we will see a substantial and functional relationship between the Islamic education systems with the situation that occurred in a certain period.
B. DISCUSSION
First of all, we want to explain about the education (tarbiyah) it self by it terminology or literally. If we are referring to the Arabic dictionary, we will find three root-words for Tarbiyah. First, the raba-yurabbu which is means "growing" and "developing". This analogy are following as God's word that means; "And Riba (additional of the wealth) that you provide so that the human wealth is increased, it does not add lap on God’s point of view" (Ar-Rum verse 39).
Second, rabiya-yarba which is compared with the khafiya-yakhfa, the meaning is "growing" and "developing". The phrase is used on Ibn al-'Arabi’s poetry following: "Whoever asks me about myself, indeed my place in Mecca, and in that place I was growing up" (Ibn al-'Arabi’s poetry).
Third, rabba-yurabbu which is compared with the madda-yamuddu, means "repairing", “taking interest”, "setting", “maintaining”, and “paying attention”. The similar expression above of this meaning, we can find in the words of Hasan bin Tasbit who has explained by Ibn Manzhur : "Truly exquisite, when you come up in the garden’s palace on the day of the appearances of the shiny white pearl is cleared by mixing ocean water." According to Ibn Manzhur, The pearl is pearl which is kept inside the shell. He also said that tarabbaba ha'air meaning “kept by ocean water." Based on the analogy, he further said that warabbabtu al-'amra, 'arabbahu rabban warababan means "fix it" and "strengthen it".
Some of the researcher takes the meaning tarbiyah from three of the root-words. In a commentary titled Anwar at-Tanzil wa 'asrar at-Ta'wil, Imam al-Badhawi (died years 685H), basically told that Ar-rab Tarbiyah means that has full meaning is "the thing to reach perfection”. Meanwhile, the “rabb” which is Allah has it, specifically showing the meaning of "very" or "most".
From basic understanding above, we can get conclusion that the education is a pure activity that truly have objectives, and targets. The education are requesting the establishment of tiered-programs through the improvement and the teaching activity according with the systematical sequence which is bring up a child from a development to other developments.
Further more, the author would like to explain some of the terminology that need to explained first before we talk further about the theme above. Construe these terminologies is necessary because it will be assumed and will give the similarity of the views in term to interpret and to explain this theme. First, we will explain about the education system. The terminology of education system is usually understood as a pattern of the process of education in formal institutions, agencies, and organizations that move (transfer) the knowledge and the cultural heritage and history of humanity that affect the growth of social, spiritual, and intellectual.
According to Hasan Langgulung, the education system such as in classical literature of Islamic education was never found. The reason why is the education system is not separate from the systems like the political system (al-nizham al-siyasi), the rules system (al-nizbam al-idart), the financial system (al-nizbam al-mali), the judicial system (al-nizham al-qadhi), and others. The political system has its own education program to establish political cadres, as well as the rules system, financial, social, etc.
Because the education system that does not stand on its own, to see it is required the information which is present social, political, religious, that happened at a certain time-period so that shows between functional and substantial relationship between the education world and the event that occurs at that time. Even so, in this discussion will only be presented as far as the construction of a community as long as it has a significant correlation with the discussion.
Second, we will explain about terminology of the method of Islamic education. Indeed, the method of education can be grouped into two forms: (1) acquisition method and (2) the transmission method. Acquisition method is more emphasized as the way is adopted by the student, when they follow the education process, while the transfer of associated methods as a way of teaching conducted by teacher.
Thus, the acquisition method is emphasized to the students while the transmission method is emphasized to the teacher. On this paper, our discussion is only limited on the shape of the transmission method. The reason why is because in many case, thought of classical Islamic education tend to get more priority to the teacher as a subject in education role, not to the student. Teacher is the key factor for assessing the success of Islamic education. Consequently, the classical Islamic education concept is more focusing to the improvement of the teacher .
Third, we will explain about the terminology of the curriculum. The curriculum of classical Islamic education presumably can not be understood as same as a modern educational curriculum. In the curriculum of modern education, national education curriculum, such as in Indonesia is determined by the government with a certain standard that consists of several components: purpose, content, organization, and strategy. The understanding of that part and the components of it are presumably very difficult to be found in the literature of classical Islamic education. Therefore, the curriculum of classical Islamic education in this discussion can be understood as simple as the subject-knowledge that is taught in the education process.
Fourth, we will explain about the terminology of the classical period. The discussion of the classical terminology has a chance to get an open debate regarding: since and until when for the time period? Whether, is it would be seen as the Moslem world point of view or western writers. The western author identify those classical period similar at seventh century until 12th or 13th century as the darkness period (Dark Age). Meanwhile, the Moslem authors identify it as the golden period (al-'ashral-dzahabi).
To obtain the time limit clearly, the author restrict the classical period as same as Moslem writers point of view, such as the restrictions that are doing by Harun Nasution. Further more, the classifying of Islamic history can be grouped at the three of time: (a) The classical period in the year 1250 CE - 650 CE, since Islam was born until the destruction of Baghdad, (b) the mid-period in the year 1250 CE - 1800 CE, since Baghdad was destroyed until the emergence of new ideas in Egypt, and (c) the modern period, starting in 1800 CE until now. Thus, the classical period at this paper is limited since the prophet Muhammad SAW period until the destroyed of Baghdad by Hulago Khan, precisely on 10 February 1258 .
Further more, to make it make simple this discussion, the description will be divided into several periods; the period of Prophet Muhammad SAW, Khulafa al-Rasyidin period, Bani Umayyah period, and Bani 'Abbasiyah period.
C. ISLAMIC EDUCATION AT THE HOLY PROPHET MUHAMMAD SAW PERIOD
The period of the prophet Muhammad SAW can be divided into two periods: Mecca and Medina period. In the first period, is since the prophet sent as messengers until the Hijra to Medina approximately 611-622 CE, the Islamic education system was being focused only by the prophet Muhammad Saw. In fact, no one had the authority to give or determine the educational materials rather than him. The prophet was doing the education stealthily (bus-Sirri), particularly to his family, in addition to lectures and speech in the places where was visited by many people (bil Jahri). While the material was provided only around the ayahs (the messages of Allah SWT); 93 ayahs in Al-Quran and a number of instructions from him directly (read: Sunnah and Hadith).
Before Islam comes, kuttab, the jahiliyyah "institutional" education had been established. Hijaz community had had learnt to read and write to the community Hirah, the Hirah community had had learnt to the Himyariyin community. The people who had first learnt to read and write among the Mecca society are Sufyan Ibn Umayah and Abu Qais ibn 'Abd al-Manaf, who both learned to Bisyr ibn' Abd al-Malik. To both of them, the society of Mecca learned to read and write. Therefore, presumably can be understood when Muhammad to do his mission in Islam (around 610 CE), the Quraish society only has 17 men and 5 women who are clever enough to read and write.
In general, The materials of Al-Qu'ran and the advices are explain about the religious study that are focusing on theology and worship, such as faith in God, in His apostles, and days later, and the other kind of worship which is named as prayer. The Zakat itself at that time had not become of educational materials, because the charity is usually understood only as the charity to the poor children and orphans. In addition, the “behavior” material had also been taught so that the human must behave noble behavior with honor and avoid misconduct behavior. The scientific material had not been made as subjects. The prophet Muhammad SAW only gave an encouragement to consider the incident a human, animal, grow plants, and nature.
In the period in Medina, 622-632 CE or year 1-11 hijriyyah, education who had done at the first by the prophet Muhammad SAW was building the mosque 'institutional'. Through the mosque, Muhammad SAW provided education and teaches of Islam. He strengthened the unity among the Moslems and scrape out the remnants hostility, especially among the Anshar society and the Muhajirin society. At this period, the ayah of the Qur'an as much as 22 surah had received, 1/3 of the content of Al-Qur’an
In general, educational material has four areas: religious education, moral education, health physical education, and knowledge related to the society. In the religious field, consist of faithful and worship, such as praying, fasting, Hajj, and charity. Behavior education put more emphasis on the moral basis that had been done in the period of Mecca. The physical healthiness education is more emphasis on the application of the values that is understood from applicable worship, such as the meaning wudhu, praying, fasting, and Hajj. While education which is related to the social field, is includes the social, political, economic, and legal. The society was given the education by prophet about the household life, inheritance, civil and criminal law, trade, statesman, and others.
The method that was developed by the prophet Muhammad SAW for the faithful field is the discussion method, hearth to hearth, and must be supported by the rational and scientific evidence. Rational (al-Aql) and scientific limitation are understood regarding the ability of thoughts of those who were invited to do the dialogue. The education methods that were used in the worship materials usually use the precedent method; the prophet Muhammad SAW showed as a precedent, gave guidance and examples, and also a clear practice, so that the community was easy to mimic him. While in the field of morals, the prophet Muhammad SAW read ayahs of the Al-Qur'an which contains the past stories of people then he described the meaning of the stories. Even so, on this behavior material the prophet more focused on the precedent method of morals. Prophet Muhammad SAW was showing in his lives as a man who has the glory and the majesty, whether in speech, deeds, and actions.
D. EDUCATION IN ISLAM AT KHULAFA AL-RASYIDIN PERIOD
(632-661 CE / 12-41 Hijriyyah)
Education system in Islam as long as Khulafa Al-Rasyidin period (Abu Bakr, Umar, Usman, and Ali bin Abi Thalib) was done independently, did not managed by the government, except in the caliph Umar bin Khattab who added the curriculum in kuttab institutions. The friends who ware had knowledge of religious, their opened the education board, so that, for example in the Caliph Abu Bakr, educational institutions kuttab achieve a meaningful level of progress. The progress of this kuttab institution was happened when people had conquered the Muslim areas and had established contacts with the developed nations. These education institutions had became very important so that the scholars argued that the teaching of Al-Qur'an is fardlu kifayah (if you have already taught, the others should not have to teach them)
According to Mahmud Yunus, when the students finish their education in kuttab levels of education, they continue to a more "high" level which is in the mosque. In mosque, there are two levels; the secondary level and the high level. The difference between those educations is quality of the teacher. At the secondary level, teachers have not reached the status of scholars, while at the high level; teachers are scholars who have deep knowledge and integrity of the piety and the devout that is recognized by the community.
In the secondary level of kuttab educational institution, the method of teaching is done one by one in the boarding school of Islamic (pesantren) tradition; this usual method is called sorogan. While education in the high level of the mosque, were doing in halaqah which was attended together by students. Education center as long as Khulafa al-Rasyidin period, was not only in Medina, but also in other cities, such as Mecca and Medina (Hijaz), Bashrah and Kufah (Iraq), Damsyik and Palestine (Syria), and Egypt (Qohirah). In the centre of this region, Islamic education was grown rapidly .
Educational materials that are taught in the al-Khalifah Rasyidin before the caliph Umar ibn Khattab (32 Hijriyyah / 644 CE): for kuttab “institutional” are (a) learn to read and write, (b) read the Qur'an and memorize it , (c) learn the specifics practical of Islam, such as how to wudhu, praying, fasting, etc. When Umar ibn Khattab appointed as a caliph, he instructed the people of the city so that children are taught (a) swim, (b) riding a camel, (c) to discharge the arrow, (d) to read and memorize the lyric-poetic and the simple maxim. While the educational materials on the secondary level and high level are consist: (a) al-Qur'an and it meaning, (b) learning hadist and to collect it, and (c) fiqih (tasyri). Sciences and philosophy that were considered at that time, had not been known so it education did not exist. This is a reasonable thing, because remembering that the building of their social community was still in the development of insight to the Islam which were more focusing on the understanding the Al-Qur'an and Hadits literally.
E. EDUCATION IN ISLAM AT BANU UMAYYAH DYNASTY PERIOD
(661-750 CE / 41-132 Hijriyyah)
Essentially, Islamic education in the dynasty of Banu Umayyah is almost the same as education in the Khulafa Al-Rasyidin. But there are the differences and the development itself. The attention from the king in education field was showing less than the maximum development which was expected, so that the education did not run by the government setting, but by the scholars who have depth knowledge. Education policy that was issued by the government, was almost did not exist. So, the Islamic education system at that past was still running naturally.
There is any special dynamics that had become the characteristic of Islamic education at that time, when it was opened The Kalam discourse (read: discipline of theology) then was developed in the middle of the community. As understood from the history construction of Banu Umayyah which coincided with the appearance of polemic about the people who had big sinned , discussion about The Kalam discourse can not be avoided at their daily discussion, even though this discourse had been background by political factors. Then, this discussion was bringing out a number of groups that had a paradigm for thinking, independently.
Because of the condition at that time was colored by the political and group’s interest, in education world, especially in the literature world is very vulnerable regarding their identity. However, Arabic literature, both in the field of poetic, speech (khitabah), prose and art, began shows his resurrection. The king was preparing the beautiful meeting halls and can be entered only by the writer-scholars and the leading scholars. It is according to Muhammad 'Athiyah al-Abrasyi : "These central-hall of meeting have a special tradition that should be ignored; if someone enter when the caliph was there, they must dress dapper, clean, and neat. They must sit in a right place, should not guffaw, and do not spit, do not runs and do not exception when asked. They can not be voiced loud and must learn to be a good listener, as he must learn to exchange words politely and give the speaker the opportunity to explain discussion, and avoid using rough words and derisive with laughter. In the central-hall of meeting like this, provided specifics problems that need to be talked, discussed, and debated. "
At the time of this, can also be witnessed the translation activities from other languages into Arabic language. However, the translation is only limited to the sciences that have practical importance, such as chemistry, medicine, space, science, procedure, and arts building. In general, the movement of this translation is limited; it was doing by certain people and for their own business, wasn’t doing by stimulation from the government and wasn’t being build as an institutional. According to Franz Rosenthal, the person who did this translation was Khalid ibn Yazid, Muawiyah's grandson. In addition to some of the above materials, in this period also seems to perpetuate the sciences that are placed in the past, such as the science of tafsir. Science commentary this would be more and have a strategic significance.
In addition, because of the expansion of Islam to some regions outside the Arab, it brings consequences that the sense of art in Arabic literary had decreased. Beside that, because of many people who converts their belief into Islam, the language of al-Qur'an had been polluted and the meaning al-Qur'an had been used for other purposes of a particular community. Pollution of Qur'an is also caused by interpretation factor which is based on Israiliyat and Nasraniyat stories. At the same time, achieved-progress in education field was the knowledge of nahwu that had been developed, this knowledge used to provide punctuation, recording of language rules, and historical of it language. Although there was occurring the differences at inside of making process in nahwu knowledge, but this is a discipline in the characteristics of progress this time.
Beside this tafsir discipline, the hadist and the knowledge of hadist get a serious attention. The importances of hadist chronically that would be responsible both scientifically and morally, was more getting a high of attention. However, the success that had reached was still to find the spirit of hadist, had not reached the stage of codification. The Umar ibn Abd al-Aziz caliph who lead only two years (99-101 Hijriyyah / 717-720 CE), ever send a letter to Abu Bakr ibn Muhammad ibn Amir ibn Ham and to other Islamic-scholars, to write and collect hadits. However, until the end of the government period, it was not been applied. Even so, the Umar ibn al-Aziz caliph had initiate to the alternative education methods, which are the Islamic-scholars need to explore the hadits to various places and to people that know about it, which was then considered to be known as the rihlah method.
On law of Fiqh fields, the outline can be divided into two groups, the expert of Al-ra'y group and the expert Ahl al-hadist group. For the first groups developed the Islamic law by using the analogy (read: qiyas) if there is a problem that the law had not been determined. This group was developed in Iraq and was promoted by Syuriah ibn al-Harith (78 H / 697 CE, died.), Qais ibn Alqamah (62 H / 681 CE, died.), Masruq al-Ajda (63 H / 682 CE, died), al-Aswad ibn Yazid (95 H / 913 CE, died), then is followed by Ibrahim al- Nahlawi (95 H / 913 CE, died), and Amr ibn al-Syurahbil Sya'by (104 H./ 722 CE, died). After that, was replaced by Hammad ibn Abi Sulaiman (120 H / 737 CE, died) who were became a teacher of Abu Hanifah then.
The second group, Ahl al-hadith, is more consistent on the ayahs literally, even this group was not usual gave the fatwa if there is no ayahs of Al-Qur'an or hadist explained. Among the flow of precursor is Syihab Ibn al Zuhri (124 H./741 M. died.), and Nafi 'Maula' Abdullah ibn Umar (H.I735 M. died. 117) that both the teacher Imam Malik ibn Anas (died. H./735 M. 117). At this time the dynamics of development of the discipline fiqih shows a very meaningful. This period gave birth to a number of combatant-combatant Muslims (mujtahid-mujtahid) fiqih. When the end of the dynasty Umayyah, sect leaders have been born fiqih namely Imam Abu Hanifah in Iraq, (born 80 H./699 M.) and Imam Malik ibn Anas in Medina (born 96 H./714 M.), while the Imam al-Syafi'i and Imam Ahmad ibn Hanbal was born in the Abbasiyah.
Among the dynasty of Banu Umayah services in the areas of education, according to Hasan Langgulung, Prof.Dr, is to emphasize the scientific character to the mosque so that the center of the development of science universities in the Islamic community. With this emphasis, in the mosque a few kinds of knowledge taught, among them poetic, literature, story-nation's first story, and theology (knowledge of the Godhead) using the methods debate. Thus, the period between the beginning of the second century Hijriah until the end of the third century is the era of education Hijriah mosque, the most brilliant.
F. EDUCATION IN ISLAM BANU ABBASIYAH DYNASTY
(132-656 H/T50-1258 M)
Charles Michael Stanton concluded that throughout the period of classical Islam, the determination of the education system and curriculum are in the hands of scholars, groups of people who read and accepted as authoritative in the matter - matter of religion and law, not determined by the structure of power is power. Presumably, this conclusion can not be maintained fully, especially when faced with the fact the case madrasah education institutions al-Mustansiriyah. As Hisam Nashabe research results, making the state-control of the influence caused by the influence of the madrasah, and also conduct investigations teaching methods. With the intervention of this kind possible state (state) set a curriculum structure which is run by educational institutions in the community at large.
Simply to debate netralition above, presumably the conclusion that Stanton is aimed at educational institutions that are not shaped madrasah, as kuttab. For, the education system which is operated by the madrasah that have particular interests, the interests of both sects fiqih, theology, or political interests. In fact, in the tradition of classical education, madrasah was built on the basis of someone who wakaf ussally in the target objectives of each.
According to Hasan 'Abd al-'Al, an education expert Islamic University alumni Thantha, tesisnya in the seven institutions that have been established at this time Abbasiyah Dynasty, especially in the 4th century Hijriah. The seven institutions that are (a) basic education (al-kuttab), (b) the institution mosque (al-masjid), (c) the book stall traders (c), (al-al hawanit waraqin), (d) place of the scholar (manazil al-'ulama), (e) studio art and literature (al-shalunat al-adabiyah), (f) library (dawr al-polar wa dawr al - I1m), and (g) educational institutions school (al-madrasah) . All institutions that have special characteristics and studies of each. Even so, in general, all institutions can be classified into three levels. First, the low level consists of kuttab, houses, shops, and markets, and the palace. Second level schools that include a mosque, studio art, and science, as advanced lessons in kuttab. Third, the level of higher education which includes a mosque, madrasah, and a library, such as Bait al-Hikmah in Baghdad and the Dar al-'Ulum in Cairo.
At the first level, ie, low levels of education, curriculum to teach include (a) read and menghafalnya, (b) the specifics of Islam, such as wudhu, prayer and fasting, (c) writing, (d) the story of those who large, (e) to read and memorize lyric-lyric, (f) count, and (g) nahwu specifics and sharaf style measure. Even so, the curriculum such as this can not be found in all directions, but each region are different. such as the Ibn Khaldun quoted by Hasan 'Abd al' Al, in Morocco (Maghribi) only taught al-Qur'an and rasm (any posts) will. In Andalusia, taught al-Qur'an, and poetic writing, specifics nahwu and sharaf and calligraphy (khath). In Tunisia (Afriqiah) taught al-Qur'an, hadith and specifics theology, but rather to the recitation of al-Qur'an.
Time study conducted in kuttab in the morning until the time of prayer Ashar start on Saturday until Thursday. While Friday is a holiday. In addition to Friday, public holidays also on every 1st of Syawal, and three days in Idhul Adha feast. Hours are usually divided by three. First, al-Qur'an lessons starting from the morning until the time Dhuha. Second, the lesson begins at the time of writing Dhuha to Zhuhur time. After that the children may go home for lunch. Third, science lessons, such as nahwu, Arabic language, versification, figure, and the other, starting after Zhuhur until the end of the day (Ashar). At this low level, do not use the classical system, with no benches, tables, and board. Teachers teach students to take turns one by one. Likewise there is no standard book used.
At the basic education level, the method used is a method of repetition and recitation. That is, repeat the teacher re-reading of al-Qur'an in front of pupils and students are required to follow them and know very well that reading is reading. In fact, memorizing is not limited to the material al-Qur'an or hadith, but also in other sciences. No exception to versify lessons, the teacher with a song lyric (wazn) so easy that most students are able to memorize it with kiire.
In the middle levels of education provided lessons as follows. (a) Al-Qur'an, (b) The Arabic language and literature, (c) fiqih, (d) commentary, (e) hadith, (f) nahwu / sharaf / balaghah, (g) sciences exact sciences, ( h) mantiq, (i) space, (j) dates, (k) Natural sciences, (1) medicine, (m) music. As well as low education, secondary education curriculum in some areas is also different.
According to Hasan 'Abd al-'Al, methodology tailored to the material concerned. According to him, the outline of teaching methods are divided into two. First, the field of religious teaching method (al-manhaj al diniy al-adabiy) is applied to the following materials: (a) Fiqih (Ulm al-fiqh), (b) grammar (Nabw al-Ulm), (c) theology (Ulm al-Kalam), (d), write (al-kitabah), (e) track (arudh), (f) history (Ulm al-akhbar, especially dates). Second, the field of intellectual methods (manhaj al'ilmiy Ilm al-adabiy), which includes sports (al-riyadhah), science-ihnu exact sciences (al-thabi'iyah), philosophy (al falasafah), medicine (tbibb), and music that has been translated into Arabic, and sciences language and other religious
High levels of education appear to have differences in their respective educational institutions. However, in general, higher education institutions have a two-level faculty. First, faculty, religious sciences and Arabic language and literature. Faculty of this review the following sciences: (a) Tafsir Qur'an, (b) Hadith, (c) Fiqih and Ushul al-Fiqih, (d) Nahwu / Sharaf, (e) Balaghah, (f) the Arabic language and literature. Second, faculty sciences wisdom (philosophy). Faculty of this study the following sciences: (a) mantiq, (b) sciences and chemical, (c) music, (d) the exact sciences sciences, (e) geometry, (f) space, (g) sciences theology, (h) zoology, (i) phyto-sciences, and (j) medical science. All these subjects are taught in universities and have not held a particular specialist subjects. Specialization is determined after the conclusion of the university, based on talent and trends in each practice teaching after several years
This is evidenced by Ibn Sina, as everywhere in the paper are Thabaqat Athibba, after that Ibn Sina completed secondary level education in the age of 17, he learned more during the 1.5 years. The mantiq repeat reading philosophy and sciences and exact sciences, and science knowledge natural. Then he reviews the divine knowledge by reading the book of Ma Warn al-Thabi'ah (metaphysics) of Aristoteles, the works of al-Farabi. Ibn Sina have the opportunity to read literature, literature in the library of al-Amir, such as medical books, Arabic language, versification, fiqih, and so forth. Literature-literature that dibacanya so he gets a satisfactory result. He finish; study there in the age of 18 years. This is also valid as to others.
Methods used in educational institutions is a high level willing to give with the heart (shadaqah). Teacher sitting on a mat, surrounded by students. Teachers provide materials to all students who attend. Number of students who follow depending on the teachers who teach. If the teachers and scholars have great credibility intektual, many students. However, if the scholars are not not have any credibility and quiet away from the students, perhaps even halaqah closed. According to Charles Michael Stanton, a teacher before submitting the material, he must first prepare taliqah. Ta'liqah load this syllabus and discription organized by individual teachers based on the notes lectures when a student, reading the results, and opinions about the material concerned. Ta'liqah contain the details-the details of the materials and lessons can be delivered for a period of four years. Students copy ta'liqah is in the process of dictation, rihlah most of them downright copying. However, some of the others, add on a copy of this ta'liqah with opinions separately so that its expected ta'liqah personal reflection on lecture material delivered teacher.
According to Hasan 'Abd al-'Al, methods of education that is done on the levels of this high-level methods include the following. First, the lecture method (al-muhadlarah). In this method, the teacher delivered the materials to all students with repeated-back so that students know very well what to say. On this method, divided into two ways, methods of dictation (al-dictation) and methods of the teacher (al qiraat wa al-Sheikh al-aw'ardl). Second, the discussion method (al-munadzarah). This method is used to test the arguments-arguments that can be asked teruji. This method by the Mu'tazilah to be one of the most important pillar in the education system. Third, the correspondent long-distance method ( al ta'lim bil-murasilah). This method is one of the methods used by students who ask for a problem to the teachers that far in writing, and teachers that provide the answer in writing as well.
Fourth, rihlah scientific method. This method is done by the students both individually and in groups with teachers in the way to the house that is customs long distance to discuss about a topic. Teachers who are teachers were usually considered to have the expertise in the field. Students who have completed education diploma awarded. Students that have passed the test and able to answer questions asked during the test exmanation (munaqasah). Ijazah sometimes verbally and in writing. This certificate is not provided by the school, but by teachers who to educatet. With to give. certificate means that the hand down or allowed to deliver lessons to students the other.
Indeed, the description above has shown that education in the Islamic classical period have characteristics of each. Characteristics that probably influenced by the purpose of education at the time. During the prophet Muhammad SAW to the dynasty of Banu Umayyah, for example, seen the goal of education for the benefit of religious, educational material, so also in the range of religious issues only. Mean while, during the dynasty Abbasiyah the area of power Islamic increasingly remote and problems and development civilizations high enough, the goal of education is not simply for the sake of religion but also appear to have other interests, such as interest and economic interest groups.
Shift in the field caused by a variety of methods type discipline knowledge of the methodology of teaching more effective. Of course, the religious materials will use a different method with the exact sciences materials. In the beginning, because the material is relatively little known methods are more limited when compared with education in the Abbasiyah Dynasty. In general, the management of the education system in the classic seems more determined by the strength of scholars (who have a commitment to intellectual) on the strength of the country ( the person who has the power). Both the prophet Muhammad Saw and to the dynasty of Banu Abbasiyah, the religious leaders have the authority to determine the system of education. This is different when the education system is a system that is used madrasah. In the madrasah, which usually have the authority powers in the management of education is the ruler or the person who gives property of wakaf. Wassalam
LIST LITERATURE

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