Name : Khaeirul Umam

NIM : 11170110000096

Class :A

ASPECT OF MORAL MAKING IN ISLAM

Talking about the issue of moral character is the same as talking about the purpose of
education, because all these experts who say that the goal of education is the formation of
morals. Muhammad Athiyah said that character education and morals are the soul and the
purpose of Islamic education.
Thus the formation of morals can be interpreted as a genuine effort in order to build
personally, using educational and guidance facilities are programmed well and implemented in
earnest and consistent.
Islamic attention to moral formation can also be seen from the attention of Islam to the
guidance of the soul that must take precedence from the physical coaching, from this good soul
will be born good deeds which in the next stage would be better to produce goodness and
happiness in all human life , born and inner. (Muhammad Al-Ghazali, (trans.) Moh Rifa'i: 1993,
cet.IV, 13)
In the third pillar of Islam also contains the moral discipline is that people who want to
cleanse themselves of the nature of miserliness, selfishness, and clean property from the rights of
others, namely the right of the poor.
Good morals can not be formed only with lessons, ways and restrictions, because the
soul's nature to accept it is not enough just a teacher say do this and do not do it. Implanting
manners requires a long education and there must be a sustainable approach. The education will
not be successfully trained if accompanied by good and real examples. (Imam Al-Ghazali: t.t,
190-191)
Another way someone can influence the good in the soul of a person is first, the advice
that was born from a sincere heart, with the advice that ikhlasa will be hit in the response of
listeners. Secondly, advice to be repeated so that advice is exaggerated so that people are advised
to be moved to follow the advice. (Abdullah Nasih Ulwan: 1999, 178)
 Moral formation can also be taken by always assume this self as a human being many
shortcomings in this relationship Ibn Sina said if someone wants himself to morality, he wants
older looking for deficiencies and shortcomings that exist in him, and achievement may not
make mistakes so his disability it does not materialize in. But this does not mean he is telling
himself as the most ignorant, the poorest and so forth in front of the people, with the special
purpose of humiliating others. Such a reprehensible thing in Islam.
Moral construction can also be done by taking into account the psychological factors of
the target to be nurtured. Psychologists study that human psychology differs according to age
difference. In addition to these methods there is the method 'ibrah. 'Ibrah according to An-
nahlawi quoted by Ahmad Tafsir,' ibrah is a psychic condition that conveys the human to the
essence of something witnessed, faced by reasoning that causes the heart to admit it. (Ahmad
Tafsir: 1992, 146)
This method aims to bring people to the satisfaction of thinking about religious matters
that can move, educate, or cultivate religious feelings.
Relationship of morals with the science of monotheism, when viewed from the aspect of
the object is to describe the problem of God both in terms of substance, nature and deeds, the
science of monotheism will direct the human actions become sincere, and sincerity is one of
noble character. If seen from its function, Tawheed science requires that someone who bertauhid
not only memorize the pillars of faith with the arguments only, but the most important is for
people who bertauhid imitate and imitate the subjects contained in the rukun faith. Thus faith in
the pillars of faith will give pengaru on the formation of noble character.
Relationship of moral science with the science of Sufism, in this connection Harun
Nasution said that the worship in Islam is closely related to moral education. Worship in the
Qur'an is associated with piety which means carrying out God's commands and away from His
prohibitions, those who do good and are far from bad. Strictly the cautious person is a person of
noble character. Harun Nasution further said, the Sufi people, especially the implementation of
ibadahna bring to the guidance of noble character in them.
Relationship of moral science with the science of the soul, the science of the soul of a
science that investigate the former souls such as: knowledge, feelings and willingness, and
postulate and consequently take advantage of it. Therefore the science of the soul is the principal
muqaddimah before conducting studies of morals. Prof. Ahmad Luthfi said that without the help
of the soul, people will not be able to describe well the moral tasks.
Relationship of morality with manthiq (logic), manthiq science and morals each served as
a weighing something. If the morality of formulating rules where human beings should behave
according to the rules, then manthiq science formulate rules where human beings must think in
accordance with the rules that have been formulated.
Relationship of morals with aesthetic science (science of jamal), aesthetic science is the
science that discusses the human from the beauty aspect generated by something beautiful
scenery in man. Therefore, if people are familiar with the beauty of the next step he is happy
with morals.