Download Citation on ResearchGate | DIALEKTIKA PENDIDIKAN ETIKA DALAM ISLAM (Analisis Pemikiran Ibnu Maskawaih) | p> Bahasa. View the profiles of people named Ibnu Maskawaih. Join Facebook to connect with Ibnu Maskawaih and others you may know. Facebook gives people the. Ahmad ibn Muhammad ibn Ya`qub, surnamed Miskawaih, is also called Abu ‘Ali al-Khazin. It is yet undecided whether he was himself Miskawaih or the son of.
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Chapter 24: Miskawaih
As a result of human beings living together with others, and being in contact with them, their experience is enriched and virtues are rooted in their soul by way of putting these virtues into practice. Al-Razi was bold, rationalistic, and abstruse, whereas al-Kindi was moderate, pious, and more accessible. Communication ethics is an ethical standard for communicators and communicants in communication. Speaking generally,–Man maskaaaih good and happy, if he acts as Man: Abstract This research was in depth exploration of the concept of communication ethics and its relevance for the solving amskawaih the problems of Indonesian Moral formulated by IbnMiskawaih in his work The Tahdzib Al-Akhlak.
By the first ibmu of motion, the soul comes near to intelligence which is the first creation of God; by the second it ibbnu and comes out of itself.
Our aim in this book is that we should acquire for our souls a character, whereby we shall give rise to deeds which are all fine and good, yet will be easy for us, with no trouble nor hardship.
Maybe it has been said also that he did acknowledge the existence of women in his society, yet the evil opinions widespread about them, and influenced by the new cultures, caused him not to give any concern to them. So the manners spoken of by Miskawayh to maskawaihh young men and boys can bring about benefits which revert to the person so trained. He later worked as a secretary and librarian for a sequence of viziers, including ‘Adud al-Dawla. Seventhly, maintain mental health.
Meat should be infrequent, and going without it most of the time is better, together with abstention from sweets and fruit. His ethics is genetic 34 being based on the place and position of man in the cosmic evolutionreligious, and practical in character. In each faculty there are many degrees, which Miskawaih enumerates in detail.
Whoever approaches God, and God brings him close, becomes in this way supremely happy, with a happiness that cannot be surpassed . Therefore, it is the duty of every human being to serve others fairly: This definition, which is supposed to be perhaps that of Eudoxus c. And diffidence is the sign of this intelligence, and the indication that the boy has reached the stage of discernment, and consequently training, since diffidence means his fear of doing anything unseemly .
Maskawaiih of teaching and learning in Islamic history Source.
If it is necessary to reproach the boy for what he has done, so that he will not revert to msskawaih, then this should be done in secret; because disclosing these matters might lead the boy to be impudent, and he would maskaaih little of hearing blame, and consequently indulging in detestable pleasures to which his nature incites him. This may be born out by the fact that Miskawayh’s talking about training young boys was only one part of his ethical thinking, and was not one of his precisely intended aims.
We find this treatise attributed to Aristotle nowhere else. For love of others, and affection towards them, can play a part in the progress and upward movement of all people; that is maskxwaih these are a sphere for fulfilling the different virtues.
Miskawaih – Wikipedia
Miskawayh’s advice to the seeker of wisdom, for example, we find published in the book of Yaqut al-Hamawi, the Dictionary of Learned Men Mu’jam al-udaba’ more usually Ma’rifat al-udaba’trans.
It is yet undecided whether he was himself Miskawaih or the son of ibn Miskawaih. Why does not Miskawaih mention Muhammad ibn Zakariya al-Razi? Moreover it possesses an inborn rational knowledge, which cannot have been bestowed by the Senses, for it is by means of this knowledge that it determines the True and the False, in the course of comparing and distinguishing between the ibbnu presented to it in Sense-Perception,–thus supervising and regulating the Senses.
Perhaps the influence of Plato and Aristotle on Miskawayh is shown most clearly in his book Tahdhib al-akhlaq wa-tathir al-acraq Refinement of character and purification of dispositions. He was fluent enough in Middle Persian to have translated some pre-Islamic texts in that language into Arabic. Since food is not desired for its own sake, nor for its sensory enjoyment, or that should be the case, Miskawayh presents a collection of advice which can be said to be more appropriate for the ascetic Sufi novice than for a boy in his prime, and at a fundamental stage in his growth.
But happiness or well-being is a relative good – good for an individual person. So maskawalh did not hesitate to rewrite these maskawain his own language, Arabic. The evolution of vegetation culminates with a tree which bears the qualities of an animal. All the substance of the book was oriented to the communication ethics. The painting illustrates a scene of a school with few boys and girls studying and learning from their teacher Source.
There is an absolute Good, which is identical with the highest Being and the highest knowledge; and all the good together strive to attain to it. If God abstains from this emanation, nothing will come into existence. Miskawayh ends his discussion of this opinion by explaining his view that every person can be changed; having done this, he indicates its influence on young men and boys, and the necessity to train them.
Miskawayh is one of the outstanding personalities in the history of philosophical thought among the Muslims; so, as seems clear, his fame did not come about as a result of his involvement with teaching or with writing on education, in our modern terms, but his fame arose from his work in philosophy. We also have five others which are not mentioned by Yagiit and al-Qifti. These faculties appear gradually, as the boy grows, until maskawaiu reaches his perfection and is then called rational.
Just as he was influenced by the Greek ibnj, so he was by his predecessors and contemporaries among the Muslim philosophers and scholars.
HistoryTheologymedicineethics and philosophy. These rules of conduct are connected either with sensory pleasures such as food and drink, or with the external appearance such as clothes, or finding relaxation from the weariness of study.
For maskawahi considers that it is not difficult for the rational man who desires to free his soul from its pains and save it from its dangers to examine the illnesses and treat them so as to be set free from them.
Chapter Miskawaih | A History of Muslim Philosophy Volume 1, Book 3 |
This idea is taken mainly from Aristotle, following what Miskawayh says about happiness by closeness to the Perfectly Happy, and is not satisfaction of God and attaining the reward in His paradise which God the Most High promised to His servants who follow His commands and avoid what He prohibits.
Maybe he considered this among the matters which are completed at an early stage, which the individual can reach and practise without much assistance; or that they have their foundations to which the obnu can be directed; then what he presents in his book is only concerned with particular matters known only to the privileged.
The boy must not drink during the meal, and must beware of wine and any kinds of intoxicating drinks, for these are harmful to both body and soul. Miskawaih’s theory of evolution is basically the same as that of the Brethren of Purity.
Ibn Miskawayh was one of the first to clearly describe a version of the idea of evolution. General rules of conduct 7. Miskawaih uses the phrase Tibb al-Nufus p.