IMPORTANCE OF RESEARCH Sanad and Matan Hadith

A. Factors Importance of Research Sanad and Matan HadithIn order to maintain the hadith, anyone who claimed to have the hadith must be accompanied by sanad. Abdullah ibn al-Mubarak said: "The parable of those who seek their religion without isnad, like a man who climbed into the attic without stairs". Must sanad in accepting the hadith is not the only special people, the general public was at the time it requires to accept the chain of transmission. It began to grow since the tabi'in, to an obligation to explain the hadith expert sanad hadith which he riwayatkannya. [1] Therefore, research chains and Matan hadith is very important, because due to several factors.The factors were: [2]1. The number of hadith forgery after the Apostle's death happened in the days of Caliph Ali bin Abu Muttalib.2. The process of gathering hadiths into books of hadith which takes a long time after the Apostles died.3. The number of books of hadith are very much with the method of preparation of highly diverse. [3]4. The occurrence of transmission Hadeeth meaning.B. The parts Should Studied1. The rules of Major Criticism Sanad and MatanRule chains and Matan hadith criticism can be seen from the definition of the term hadeeth. According to scholars of hadith, such as Ibn al-Salah (d. 643 H), stating that the hadeeth is "Hadith which continued sanadnya to the Prophet, narrated by narrators fair and dhabit until the end of the chain of transmission, in the hadith that there are no irregularities (syudzuz ) and disability (illat) ".The sense of the term, can be described elements hadeeth be:1. sanadnya continued until the Prophet.2. narrators are fair.3. The narrator is dhabit.4. In the hadith that there are no irregularities (syudzuz).5. In the hadith there is no defect (illat).Five elements contained in the major rules for sanad above can actually be found to be three elements, namely elements of syudzuz avoided and avoid illat included on the first and third elements. Compaction of the elements that do not interfere with the substance of the rules because it is merely a methodology to avoid overlapping elements, in particular the minor rules. [4]2. The rules Minor in Sanad CriticismWhen each major element of the rules for keshahihan sanad included elements of minor rules, it can be argued grains as follows:1. Elements of the first major rules, sanad serialized, containing elements of minor rules:a. Muttasil (continued)b. Marfu '(leaning to the prophet)c. Mahfouz (avoid syudzuz)d. Not Muall (blameless)2. The second major element of the rules, narrators are unfair, contains elements of minor rules:a. Islamiteb. Mukallaf (puberty and sensible)c. Implement the provisions of the Islamic religiond. Maintaining adab3. The third major element of the rules, narrators are dhabit, contained elements of minor rules:a. Well memorized hadith of his transmission.b. Capable of properly convey the history of hadith dihapalnya to others.c. Protected from syudzuz.d. Protected from illat.With reference to the rules of major and minor rules for the sanad, the research carried out sanad hadith. Throughout all of the elements applied correctly and carefully, the research will produce quality sanad with a high degree of accuracy. [5]3. The rules Minor with criticism MatanRule mayor to honor, as already mentioned, there are two kinds, namely avoid syuzuz and avoid illat. Hadith scholars seem to have difficulties to raise the classification of the elements of minor rules in detail and systematically. Stated that, because in the books that discuss research hadith, along which the author has been studying, there is no explanation of the classification of the elements of minor rules based elements mayornya rules. Whereas for the sanad, that classification is described.The statement is not intended that the scholars of hadith does not use a benchmark in researching honor. The existing benchmarks, only in use, the hadith scholars on the path directly without gradual stages according to the rules of the major elements, for example by comparing the traditions of honor that is being investigated by the arguments of certain naqli more powerful and relevant. Thus, the research activities are not classified, for example, the first step to examine the possibility syuzuz elements of minor rules, followed by the next step to examine the possibility illat minor elements of the rules as well.Which can be expressed as rules keshahihan honor, by scholarly expressed as a benchmark for examining the falsity of a hadith. According to scholarly, signs of false hadith is:1. The composition of the language is ambiguous.2. The content is contrary to a healthy mind and a very difficult diinterprasikan rationally.3. The content is contrary to the fundamental objectives of Islamic religion.4. The contents contrary to the law and the laws.5. The contents contrary to historical certainty.6. The contents contrary to the instructions of the Koran or hadith mutawattir which already contains a peunjuk certainty.7. The contents are outside the measured reasonableness of the general instructions teachings of Islam.Although grain benchmarks seem thorough study of the honor, but the accuracy rate is determined by methodological provision in its application. For the intellect, breadth of knowledge, and accuracy of researchers are highly demanded. [6]

Referensi:

[1] Abdul Majid Khon, Ulumul Hadis, Cet. ke-3 (Jakarta: Amzah, 2009) hlm. 213-214.

[2] Muhammad Ahmad dan M. Mudzakir, Ulumul Hadis, Cet. ke-3 (Bandung: CV. Pustaka Setia, 2004) hlm. 125-126.

[3] Untuk lebih jelas lagi lihat: Ali Mustafa Yaqub, Kritik Hadis, Cet. ke-4 (Jakarta: Pustaka Firdaus, 2004) hlm. 75-80.

[4] Muhammad Ahmad dan M. Mudzakir, Op.cit., hlm. 126-127.

[5] Ibid., hlm. 127-128.

[6] Ibid., hlm. 128-130.

Understanding Taqlid

        Word taqlid (تقليد) derived from ficil madhi (basic words) تقلد and قلد lughawi which means "draping" or "make a necklace". Said taqlid have a relationship with the word qaladah meeting (قلادة), while qaladah itself mean necklace. In its origin, قلادة (necklace) was used for something that is put twist the neck of an animal; and the animals put a necklace that follow wholly anywhere necklace was pulled people. If used as "necklace" that is "opinion" or "word" person, it means the person who put a necklace that will follow the "opinion" that person no longer questioned why the opinions of the case.Among the definitions of taqlid, is:1. Al-Ghazali gives the definition:قبول قول بلا حجةReceive a greeting without proof.2. Dr. Zakiyyuddin Tsa'ban menta'rifkan Taqlid as follows:التقليد هوالأخذ بقول الغيرمن غير معرفة دليله 
Taqlid is, accept / follow the words of others without mengatahui the source words.3. Amir Bad Shah of the Tafsir At-Tahrir interpret taqlid with:العمل بقول الغيرمن غيرحجة 
Charity with the opinions of others without knowing the legal basis.  
From the description and analysis of the definitions above, can be formulated essence of taqlid, namely:1. Taqlid it is charitable to follow the statement or opinion of others.2. Opinions or greeting others who followed it was not worth proof.3. People who follow the opinions of others that do not know the cause or the arguments and proof of the opinion that follow it.

Referensi :

·         Amir Syarifuddin, Ushul Fiqh jilid 2, Ciputat: PT. LOGOS Wacana Ilmu, 2001.

·         Ahmad Abd. Madjid, Ushul Fiqh, Pasuruan: PT. Garoeda Buana Indah, 1994. 

·         Abd. Jabbar Adlan, Dirasat Islamiyyah, Surabaya: CV. Anika Bahagia, 1995.

BASIS AND OBJECTIVES OF SCIENCE EDUCATION ISLAM

A. Basic Islamic EducationBasics in this description is used as a foundation or footing Islam are running science education. In principle, the science of Islamic education serves to develop Islamic education itself. [1] The basis of Islamic education is used as an operational basis for the realization of the ideal basis / sources of Islamic education. [2]According to Hasan Langgulung, basic operations of Islamic education there are six kinds, namely historical, sociological, economic, political and administrative, psychological, and philosophical, and of which six were added again to the religious by Dr. Abdul Mujib, M.Ag. To be more systematic, the following will be outlined seven (7) sections of the fundamentals of the science of Islamic education: [3]1. Basic HistoricalHistorical basis is the basic oriented educational experience of the past, either in the form of laws and regulations, so that the policies adopted today will be better. This base can also be used as a reference for predicting the future, because this gives the basis of input data on the advantages and disadvantages of policies and reciprocation of educational achievement that has been reached. Word of Allah. in Al Hashr verse 18: "And let every person look at what he has done for tomorrow (the Hereafter). [4]" For example, the Arabs have a penchant to compose, the education literature in Arabic to be important in the curriculum today, because besides being a literary identity and academic potential for Arabs as well as a source of adhesive nation.2. Basic SociologicalSociological basis is the foundation that gives sociocultural framework, which with the sociocultural education implemented. This base also serves as a benchmark in learning achievement. That is, the level of a school can be measured from the output level of relevance of education to the needs and desires of the community.3. Basic EconomyEconomic base is the foundation that gives a perspective on the potential financial, explore and organize resources, and is responsible for planning and budget spending. Therefore, education is regarded as something noble, then the financial resources in revitalizing education should be clean, pure and not mixed with possessions doubtful.4. Basis of Political and AdministrativePolitical and administrative basis is the foundation that gives ideological frame, which is used as a starting point for achieving the aspired goals and planned together. Basic political exclusion becomes important for educational equity, both quantitatively and qualitatively.5. Basic PsychologyBasic psychology is the foundation that provides information about the talents, interests, temperament, character, motivation and innovation of students, teachers, workers administrsi, as well as other human resources. This base is also useful to know the level of satisfaction and inner well-being education actors, enabling them to improve performance and competition in a way that is good and healthy.6. Basic PhilosophicalPhilosophical basis is the foundation which gives the ability to choose the best, given toward a system, controlling and giving direction to all other operational basics. For secular society, this base became the most important reference in education, because the philosophy of those is the mother of all basic education. As for religious communities, such as the Muslim community, this base just to be part of the thinking in the field of education in a systematic, radical, universal and its principles derived from divine values.7. Basic ReligiousReligious basis is the foundation derived from religious teachings. This base has been described in detail on the sources of Islamic education. Basic education is important in Islam, because the basis of this and all educational activity becomes meaningful.
 B. Purpose Islamic EducationThe aim is a something that is expected to be achieved after the completion of business or activity. [5] The aim must be stationary means has reached or won any cultivated. For example, I intend to go back to school to college then after that intention happen, it means the goal has been reached. As to achieve that objective made various efforts are ikhtiyar maqsudi, efforts to achieve the purpose. [6]Of the many Islamic educational purposes, there are several objectives of Islamic education that can be systematized as follows: [7]1. The realization of the academic man who is faithful and devoted to Allah.2. Establishing a perfect man, who berakhlakul karimah.3. The realization of human personality Muslims.4. The realization of intelligent beings in the Koran and study science.5. The realization of human being useful to other people's lives.6. The realization of human being physically and mentally healthy; and7. The realization of Muslim characters who spread their knowledge to fellow human beings.To achieve the above goal, the Islamic education institutions should have a quality education with the resources furnished by a competent educator.In terms ushuliyah stated that: "al-Umuru bi maqashidiha", that every action and should be goal-oriented activity or a predetermined plan. This term indicates that education should be oriented towards the objectives to be achieved, not merely a series of oriented material. Therefore, the purpose of Islamic education into the educational component must be formulated before formulating educational components to another. [8]

 Referensi:

[1] Beni Ahmad Saebani dan Hendra Akhdiyat, Ilmu Pendidikan Islam, (Bandung: Pustaka Setia, 2009) h. 112.

[2]  Abdul Mujib dan Jusuf  Mudzakkir, Ilmu Pendidikan Islam, (Jakarta: Kencana, 2008) h. 44.

[3] Ibid.

[4] Departemen Agama RI, Al Qu’ran Al Karim wa Tarjamah Ma’anih ila Al Lughah Al Indunisiyyah, (Jakarta: PT. Arga Printing, 2008) h. 773.

[5] Zakiah Daradjat, dkk, Ilmu Pendidikan Islam, (Jakarta: Bumi Aksara, 2009) h. 29.

[6] Beni Ahmad Saebani dan Hendra Akhdiyat, Op.cit., h. 146.

[7] Ibid. hal. 147.

[8]Abdul Mujib dan Jusuf  Mudzakkir, Op.cit., h. 71.

CONCEPT OF DECISION FOR INFORMATION SYSTEMS

A. Decision-making ProcessUseful and well-known model proposed by Herbert A. Simon to be used as a basis to explain the decision-making process. This model consists of three main stages:1. 1. Investigations2. 2. Design3. 3. SelectionSo the decision process can be considered as a stream of investigations to the design and then the election. But at every stage of the results may be returned to the previous step to start again. So these stages are elements of a continuous process.Some models of decision making more emphasis on feedback the decision. For example, Rubenstein and Haberstroh proposes the following steps:1. 1. Introduction to the problems or the need for decision-making.2. 2. Analysis and reporting alternatives.3. 3. The selection among alternatives.4. 4. Communication and implementation decisions.5. 5. Step advanced and feedback the results of the decision.The two models are not mutually contradictory. Model simon basically said that the implementation of the decision and that other decisions required for the next step. Simon's model is relevant for the design of management information systems. Relevance is described for the three phase models Simon.B. Framework and Concepts for Decision MakingThere are several ways to classify the decision. Understanding of the framework and concept will be useful for subsequent discussion.1. 1. Decision Making SystemA decision system, which is a model of the system by which decisions are taken, it can be closed or open. A system of closed decision considers that the decision is separated from the unknown input from the environment. In this system of decision-makers are considered:1. Knowing all the alternatives and all the consequences or results of each.2. Have a method (rules, relationships and sebgainya) which allows him to make the order of importance of all alternatives.3. Choose alternatives to maximize something, such as profit, sales volume, or usability.Open decision model considers that the decision-makers:1. Not knowing all the alternatives and all the results.2. Perform a search on a limited basis to find some satisfactory alternative.3. Taking a decision that a satisfactory level of aspirations.2. 2. Knowledge of ResultsAn outcome determines what will happen when a decision is taken and / or direction of an act is taken. If the results are known, and as a result of the outcome is uncertain, the issue of decision-making is to calculate an act / optimum results.3. 3. Response DecisionDecisions can be classified as programmed or not programmed by the organization or individual's ability to hold a planner on the decision making process. Programmatic decision is a decision that can be specified in advance as a set of rules or procedures decision.Decisions are not programmed are decisions that occur only once or changed at any time needed.4. 4. Description of the DecisionA decision-making model that tells decision makers how he had to take a class called the decision a normative or prescriptive models. Descriptive model is a model that describes how the actual decision makers make decisions.5. 5. Criteria for Decision MakingThe criteria for choosing among alternatives in the normative model is the maximization / maximization (on profits, usability, expected value and so on).An alternative view on the decision-making criteria is satisfaction. This view stems from the model keprilakuan descriptive saying that the decision makers do not know all the alternatives and have to look for it.6. 6. Relevance Concept Design Decisions on SIMSIM based computers useful both in closed systems and open systems. In the decision model is closed, the computer acts as a calculator tool to be able to calculate the optimum results. In the open model, the computer acts as a helper for man decision makers in counting, storing, looking back, analyze the data and so on.C. Model Keprilakuan on Organizational Decision Makinga. a. Search ProblemistikBehavioral theory postulates that the search is based on rules rather simple:1. Search locally either close the existing symptoms or close to the existing solution.2. If the local search fails, expand the search to areas of weak organization before moving on to other areas.b. b. Understanding of OrganizationalOrganizational behavior that can adjust as time passes. They change goals and revise the search procedures based on their experience.c. c. Application of Model Keprilakuan Decision on the SIMBehavioral theory is a descriptive model of organizational decision-making. Here the emphasis is on gratification, uncertainty avoidance to control the environment, the purpose inconsistent based alliance of existing organizational members, the search for issues that are stimulated, and behavior of organizational adjustments with berjalanya time. The main value of behavioral patterns in the design of SIM is to realize the designer on behavioral considerations.D. Influence of Cognitive Style on Decision Making by IndividualsThe strategy employed individuals in an effort to reach a decision or solve a problem called cognitive style. Individuals systematic analytical or rely on the information Definition neat and organized and planned to decision making. Individuals heuristic or intuitive rely on analogy and allow the situation to guide decision-making. Research or cognitive style is directly relevant to the design of information systems management.E. Methods for Selecting Alternative Decided1. 1. Optimization Techniques in CertaintyOptimization techniques assume the decision is a closed system in which all of the alternatives and the results are known. The issue of the calculation is to calculate which alternative is optimal for the functioning of the existing targets.2. 2. The matrix results in a statistically Decision TheoryThe term statistical decision theory is used in conjunction with a technique to evaluate the potential outcomes of alternative actions in a decision situation. It is a closed system model decision, so that all of the alternatives and the results are considered unknown.3. 3. Curves (Curves) indifference and UsageA measure called "usability" (utility) is often used as a substitute for monetary or other value. The units are called "order" (utiles).4. 4. Decision TreesThe decision tree is a useful method for the present analysis. This analysis is called a "decision tree" because of the actions and decisions of different form the branches of a starting point of decision.5. 5. Game TheoryGame theory is a way to analyze the decision when there is a competitive situation so that when the decision unit (player) wins, the other loses.6. 6. Classical statistical inferenceOn classical statistical techniques can be useful in providing information for decision making. Some of the techniques mentioned to remind the reader will be the diversity of tools available.7. 7. Decision on Design Methods Relevance SIMThe device methods to decide between alternatives must be part of the information system / decision. For some issues, the proper technique should be available automatically. For other issues, can be provided two or more alternatives. Information systems should support decision makers in finding the best technique.

Referensi:

Davis, Gordon B., Management Information Systems: Conceptual Fondations, Structure, and Develoment, Tokyo: McGraw-Hill Kogakusha, 1974; Terj. Adiwardana, Andreas S., Kerangka Dasar Sistem Informasi Manajemen Bagian I: Pengantar, Jakarta, PT Pustaka Binaman Pressindo, 2002, Cet. Ke-12.

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Kewibawaan (Gezag) dalam Pendidikan

KEWIBAWAAN (GEZAG) DALAM PENDIDIKAN
       Kewibawaan merupakan suatu syarat mutlak pendidik di dalam dunia pendidikan. Karena dengan adanya kewibawaan pendidik, anak didik dengan sadar mengikuti kewibawaannya, artinya mengakui hak orang lain untuk memerintah dirinya. Dengan kata lain, kewibawaan termasuk dalam macam alat pendidikan yang dapat mempengaruhi anak didik dalam belajarnya. Seorang pendidik sepatutnya bisa menggunakan kewibawaannya dalam menolong dan memimpin si anak yang dididik ke arah kedewasaanya. Oleh karena kewibawaan merupakan suatu syarat mutlak pendidik di dalam dunia pendidikan, maka pada kesempatan kali ini akan dipaparkan tentang: pengertian, perbedaan pendidik, serta fungsi kewibawaan dan identifikasi.

A. Pengertian Kewibawaan (Gezag)
       Kewibawaan (Gezag) menurut etimologi berasal dari kata zeggen yang berarti “berkata”. Siapa yang perkataannya mempunyai kekuatan mengikat terhadap orang lain, berarti mempunyai kewibawaan atau gezag terhadap orang lain. Sedangkan kewibawaan menurut terminologi ialah pengakuan dan penerimaan secara sukarela terhadap pengaruh atau anjuran yang datang dari orang lain. Kewibawaan (Gezag) itu ada pada orang dewasa, terutama pada orang tua. Dapat kita katakan bahwa kewibawaan yang ada pada orang tua (ayah dan ibu) itu adalah asli.

B. Perbedaan Antara Kewibawaan Orang Tua dan Guru (Pendidik-pendidik Lainnya) Terhadap Anak-anak Didiknya
       1. Orang Tua (Ayah dan Ibu)
           Orang tua (ayah dan ibu) adalah pendidik yang terutama dan yang sudah semestinya. Merekalah pendidik yang asli, yang menerima tugas dari kodrat, dari tuhan untuk mendidik anak-anaknya. Motivasi pengabdian orang tua ini semata-mata demi cinta kasih yang kodrati. Di dalam suasana cinta dan kemesraan inilah proses pendidikan berlangsung seumur anak itu dalam tanggungjawab keluarga. Oleh karena itu, sudah semestinya mereka mempunyai kewibawaan terhadap anak-anaknya. Adapun kewibawaan orang tua memiliki dua sifat:
            a. Kewibawaan pendidikan
            b. Kewibawaan keluarga

       2. Guru (Pendidik-Pendidik Lainnya)
           Guru-guru sebagai pendidik, dengan wibawanya dalam pergaulan membawa murid sebagai anak didik kearah kedewasaan. Guru (pendidik-pendidik lain) menerima jabatannya sebagai pendidik bukan dari kodrat (dari tuhan), melainkan dari pemerintah. Ia ditunjuk, ditetapkan, dan diberi kekuasaan sebagai pendidik oleh negara atau masyarakat. Maka dari itu, kewibawaan yang ada padanya pun berlainan dengan kewibawaan orang tua. Kewibawaan guru (pendidik lainnya), yang karena jabatan, juga memiliki dua sifat:
            a. Kewibawaan pendidikan
            b. Kewibawaan memerintah

C. Fungsi Kewibawaan dalam Pendidikan
     Tidak setiap macam tunduk atau menurut terhadap orang lain dapat dikatakan “tunduk terhadap wibawa pendidikan”. Bagaimana sikap anak terhadap kewibawaan pendidik? Dalam hal ini Langeveld menjelaskan:
      1. Sikap menurut atau mengikut (volgen), yaitu mengakui kekuasaan orang lain yang lebih besar karena paksaan, takut, jadi bukan tunduk atau menurut yang sebenarnya.
      2. Sikap tunduk atau patuh (gehoorzamen), yaitu dengan sadar mengikuti kewibawaannya, artinya mengakui hak orang lain untuk memerintah dirinya, dan dirinya merasa terikat untuk memenuhi perintah itu. Dalam hal terakhir inilah tampak fungsi wibawa pendidikan, yaitu membawa si anak ke arah pertumbuhannya yang kemudian dengan sendirinya mengakui wibawa orang lain dan mau menjalankannya juga.

D. Pendidik Menggunakan Kewibawaannya
      Sebagai seorang pendidik sepatutnya bisa menggunakan kewibawaannya dalam menolong dan memimpin si anak yang dididik ke arah kedewasaanya. Oleh karena itu, penggunaan kewibawaan pada pendidikan harus berdasarkan faktor-faktor berikut:
      1. Pendidik hendaklah mengabdi kepada pertumbuhan anak yang belum selesai perkembangannya. Dengan kebijaksanaan pendidik, hendaklah anak dibawa ke arah kesanggupan memakai tenaganya dan pembawaannya yang tepat. Jadi, wibawa pendidikan itu bukan bertugas memerintah, melainkan mengamati serta memperhatikan dan menyesuaikannya pada perkembangan dan kepribadian masing-masing anak.
      2. Pendidik hendaklah memberi kesempatan kepada anak untuk bertindak atas inisiatif sendiri. Kesempatan atau keleluasaan itu hendaknya makin lama makin diperluas, sesuai dengan perkembangan dan bertambahnya umur anak. Jadi, dengan wibawa itu hendaklah pendidik berangsur-angsur mengundurkan diri sehingga akhirnya tidak diperlukan lagi.
      3. Pendidik hendaknya menjalankan kewajibannya itu atas dasar cinta kepada si anak. Ini berarti bermaksud hendak berbuat sesuatu untuk kepentingan si anak. Jadi, bukannya memerintah atau melarang untuk kepentinganya sendiri. Cinta itu perlu bagi pekerjaan mendidik. Sebab, dari cinta atau kasih sayang itulah timbul kesanggupan selalu bersedia berkorban untuk sang anak, selalu memperlihatkan kebahagiaan anak yang sejati.

E. Kewibawaan dalam Masyarakat Orang Dewasa dan dalam Pendidikan
      1. Kewibawaan dalam Masyarakat Orang Dewasa
          a. Dalam masyarakat orang dewasa harus ada wibawa supaya dapat tercapai maksud masyarakat itu, yaitu kesejahteraan umum.
          b. Masyarakat orang dewasa menurut atau patuh kepada pendukung-pendukung kekuasaan pemerintah itu bukan karena orang-orang itu telah mendapat pengangkatannya untuk menjalankan kewajibannya.
          c. Sebaliknya, pemerintah meminta kita semua menaati segala peraturannya. Bagaimana batin kita (masing-masing orang) yang sebenarnya – setuju atau tidak, mengkritik atau tidak – pemerintah tidak mengindahkannya, asal kita taat kepada apa yang diperintahkan.
         d. Kewibawaan dan pelaksanaan kewibawaan dalam masyarakat orang dewasa tidak menjadi berkurang, tetapi tetap stabil karena tujuannya ialah hendak mengatur perputaran masyarakat yang baik. Selama hidup dalam masyarakat, kita tetap taat di bawah kewibawaannya dan negara tetap akan melaksanakan kewibawaannya di atas kita.
       2. Kewibawaan dalam Pendidikan
           a. Dalam pendidikan harus ada wibawa supaya dengan wibawa itu pendidik hendak membawa si anak, agar anak dapat mengetahui, memiliki, dan hidup sesuai dengan norma-norma hidup.
           b. Pelaksanaan kewibawaan dalam pendidikan itu harus bersandarkan kepada perwujudan norma-norma dalam diri si pedidik sendiri.
           c. Dalam pendidikan, pertama-tama membuat si anak dengan penuh kepercayaan menyerahkan dirinya kepada pendidiknya (orang tuanya), dan dengan demikian mencapai persesuaian batin.
           d. Kewibawaan (gezag) dan pengawasan itu harus berangsur-angsur dikurangi sehingga kepatuhan anak terhadap pendidik harus berubah menjadi kepatuhan terhadap suara hatinya; kewibawaan berganti dengan kebebasan. Tugas seorang pendidik ialah berusaha agar dirinya tidak diperlukan lagi.

 F. Kewibawaan dan Identifikasi
      Syarat mutlak dalam pendidikan ialah adanya kewibawaan pada si pendidik. Tanpa kewibawaan itu, pendidikan tidak akan berhasil baik. Dalam setiap macam kewibawaan terdapatlah suatu identifikasi sebagai dasar. Artinya, dalam melakukan kewibawaan itu si pendidik mempersatukan dirinya dengan yang dididik, juga yang dididik mempersatukan dirinya terhadap pendidiknya. Jadi, dalam hal ini identifikasi mengandung dua arti: Si pendidik mengidentifikasikan dirinya dengan kepentingan dan kebahagiaan si anak. Si anak mengidentifikasikan dirinya terhadap pendidiknya. Pada anak ada dua kemungkinan cara mengidentifikasi itu: Ia dapat sama sekali melenyapkan dirinya sendiri, ia menurut dengan sempurna, tidak menentang; perintah dan larangan dilakukan secara pasif saja. Bahayanya ialah di dalam diri anak itu tidak tumbuh kesadaran akan norma-norma sehingga ia tidak akan mungkin sampai pada tingkatan “penentuan sendiri”. Karena ikatan dengan sang pemegang wibawa (pendidik) terlalu kuat erat sehingga merintangi perkembangan “Aku” anak itu. Tetapi, ikatan yang sangat erat itu dapat juga menimbulkan usaha yang sangat aktif untuk mencapai persamaan dengan pendidiknya: “berbuat seperti apa yang diharapkan dari pendidiknya” itu. Bahayanya yaitu menurutnya itu tidak seperti yang kita kehendaki, yakni memperoleh norma-norma bagi diri pribadinya. Identifikasi pada diri seorang anak kecil mula-mula tertuju kepada diri pribadi pendidiknya dan dengan demikian kemudian tertuju kepada nilai-nilai dan norma-normanya; kelak ia lebih melepaskan lagi dari diri pendidiknya, dan lebih lagi menunjukkan dirinya kepada nilai-nilai dan norma-norma itu. Dalam penjelasan di atas tadi, kiranya sudah jelas bahwa yang dimaksud dengan kewibawaan yaitu pengakuan dan penerimaan secara sukarela terhadap pengaruh atau anjuran yang datang dari orang lain. Fungsi kewibawaan dalam pendidikan, yaitu membawa si anak ke arah pertumbuhannya yang kemudian dengan sendirinya mengakui wibawa orang lain dan mau menjalankannya juga. Orang tua menerima jabatannya sebagai pendidik dari kodrat (asli dari tuhan). Sedangkan guru menerima jabatannya sebagai pendidik bukan dari kodrat, melainkan dari pemerintah. Semoga bermanfaat.. :) Wallahu A’lam bish-showab..

Pendekatan Dan Metodologi Penelitian (Kuantitatif, Kualitatif, dan Gabungan)

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