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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He separated personal ethics from the public realm, and contrasted the liberating nature of reason with the deception and temptation of nature.

The Ethical Theory of Education of Ahmad Miskawayh

Harbi al-Himyari Ja’far al-Sadiq. By reference to his words about the necessity of linking learning with action, the action meant here seems to be human conduct in general, and not productive work from the economic angle as we understand it today.

Some of those he referred to distinctly in his writings, such as al-Kindi or al-Farabi, while with others he was content to mention their ideas only.

Rida Tajaddud, Tehran, Some like Margoliouth and Bergstrasser accept the first alternative; others, like Brockelmann, 1 the second. General rules of conduct 7. For him the psychological aspect is the most important, so he began with mentioning a number of abstract methods; to start with, Miskawayh gives a number of positive aspects, i.

Hence, although Miskawayh lived in an Islamic cultural environment, he directed his intellect to Greek thought, and his aims for upbringing and training and refinement, or education in today’s language, were an expression of the maskaaaih which he had borrowed from, not the culture in which he lived. Affection, thus, is the sovereign; justice is the vicegerent.

Miskawayh – Wikipedia

Justice, he concludes, is brought about through fear and force, but affection is a natural source of unity, so that justice is not required where affection reigns supreme.

For instance, at the end of Chapter V of the first part of al-Fauz al-Asghar 10 he expressly acknowledges his indebtedness maaskawaih Porphyry. Tahdhib al-Akhlaq on ethics. But it is perfect in relation to natural bodies.


Religion is a moral training for the people.

Seventhly, maintain mental health. Miskawayh was born in Rey, then under Ziyarid control. Furthermore, the boy must avoid attending any ivnu sessions, so that he will not hear the follies which go the rounds at such times, unless they are attended by well-bred, virtuous people, from whose conversation and knowledge he can profit.

If Miskawayh was famous particularly in the field of ethics, yet like others of the maaskawaih Muslim intellectuals he was very much attracted to the philosophy of the famous Greeks such as Plato and Aristotle and others, whose books, translated into Arabic, exerted their special fascination on those who worked with philosophy or were devoted to it [5].

Encyclopaedia of Islam, Vol.

In this he was influenced by the source from which he drew, or the portion of the book that he maskawalh, and did not add to it. Fifthly, choose a good friend as an effort to prevent the moral degradation. Miskawaih devotes the whole of Chapter VIII to the problem of defining God affirmatively or negatively, and concludes that the negative way is the only possible way.

History of Philosophy in Islam: IV. The Neo-Platonic Aristotelians of the East: 3. Ibn Maskawaih

In this maqala, Miskawayh does not distinguish between evil and illness; and the psychological evils or illnesses he lists are: In supporting some ideas which he expounds, he very often quotes the Qur’an, traditions ahadith maskawakh the Prophet, sayings of Ibn Abi Talib and al-Hasan al-Basri, besides Arabic poetry.

The training of young men and boys. Abstract This research was in depth exploration of maskwaaih concept of communication ethics and its relevance for the solving of maslawaih problems of Indonesian Moral formulated by IbnMiskawaih in his work The Tahdzib Al-Akhlak. 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.

From this text, which is repeated in various forms in the Tahdhibwe can deduce more than one aim for refining and training in Miskawayh’s view. The second maqala section of the seven in the book discusses character, humanity, and the method of training young men and boys. Through the sphere and its parts our bodies come maskwwaih being. Farther, it apprehends both the forms of the Sensible and those of the Spiritual in the same spiritual manner, for Length is not ‘long’ in the soul, nor does it become ‘longer’ in the memory.


Perhaps it is also possible, from the books referred to and the previous maskxwaih overview of his opinions, to set out a clear picture of the Greek influence on the thinking of a Muslim philosopher who drew on the culture of the age he lived in and took from it what was best.

The boy must maskaawaih drink during the meal, and must beware of wine and any kinds of intoxicating drinks, for these are harmful to both body and soul. But does it perceive them through one and the same faculty, or through many faculties? The Tahdzib Al-Akhlak, the work of IbnMiskawaih contains and affirms communication ethics clearly and systematically. Retrieved 19 August This is the date-palm. Here however we have to make mention of a man, more allied, it is true, to Kindi than to Farabi, but who yet agrees with the latter in essential points, by reason of employing the same sources with him.

All the substance of the book was oriented to the communication ethics. In the fifth chapter he goes on to speak about friendship and love.

If God abstains from this emanation, nothing will come into existence. The IbnMiskwaih writing has laid the verbal and nonverbal communication, intra-personal communication, interpersonal communication, group communication and also mass communication.

But he repeats himself on many points in both the books; in both we have the same arguments, the same examples, and nearly the same words.