Sociological Orientation of Islamic Education Perspective of the Quran

Islamic education as part of the national education system has a purpose want to achieve. In the process, Islamic education is inseparable from the problems faced. In the current postmodern era, Islamic education should be used as a forum the seedbed of tolerance to maintain harmony and peace. The Quran and Hadith as the main source of Islamic education must be reinterpreted and integrated with other approaches. One approach that can be integrated is with internalize socio-cultural values in learning. This approach offers a synthesis to deal with the seeds of intolerance that have begun to grow deep this nation's young generation. It is hoped that internalization of these values will be created social harmony that can be used as provisions by young Muslims in life sociable.


Introduction
Dialogue about education becomes a discussion that is never obsolete in various circles, especially when the existence of education is drawn in the arena of Islamic studies. In general, education can be interpreted as building a system that must be applied integratively in order to improve the quality of human life in all aspects. Judging from the process, education will take place continuously along with the changing dynamics of the sociocultural settings of society from time to time. 1 In the view of Mulyasa Islamic Education is an effort to plan in preparing human beings to recognize, understand, appreciate, and believe in the teachings of the Islamic religion accompanied by demands to respect other religions in the relationship between religious believers to create unity and national unity. 2 In line with that Alim believes Islamic education is a planned program in preparing individuals to recognize, understand, appreciate, to believe in the teachings of Islam and followed by guidance to respect other religions in relations between religious communities to realize the unity and integrity of the nation. 3 1 Hidayat, S., & Wakhidah, AN (2015). The Concept of Islamic Education Ibn Khaldun Is Relevant to National Education, Profession : Journal of Islamic Studies , 1: 93 (2015), 102. 2 Mulyasa, E, Competency Based Islamic Religious Education. Band ung: PT Remaja Rosdakarya, 2005), 76 3 Alim, M, Islamic Education , (Jakarta: Grafindo, 2006) Lately education is experiencing problems, as revealed by Nashir that the lack of balance between spiritual and intellectual aspects, so that the implications of that education no longer give birth to a universal human being as Caliph on earth, but rather become a pragmatic, individualist, and even materialist man. 4 Whereas the expected goal in Islamic education is to guide, direct, and educate someone to understand and learn the teachings of the Islamic religion so that they are expected to have intelligence (IQ), emotional intelligence (EQ) and have Spiritual intelligence (SQ) to provision of life towards world success and the hereafter. Eschatological orientation seems so dominant in the discourse of the objectives of Islamic education. Thus, understanding patterns received by the learners tend to the cognitive understanding sich although keceradasan emotional aspect has been considered.
In the social science discourse that tends to fluctuate, the aim of Islamic education needs to be reformed and not just cognitive oriented, given the very multicultural composition of Indonesia's population consisting of ethnic, religious, and cultural diversity. If referring to the discourse, then the aim of Islamic education cannot be ignored anymore , it should refer to the socio-cultural values that become its foundation other than the Quran and al-Hadith, of course.
How important is an education that sees cultural and educational processes that cannot be separated. Education and culture have a very close relationship, where education and culture speak at the same level, namely values. One's way of thinking can be understood by tracing the origins of his conscious actions from social interactions (activities and language used) that are based on his life history. 5 The sociocultural perspective describes the state of individuals and how their behavior is influenced by specific factors in the surrounding environment with their social culture. A person's development should be studied not only focusing on individuals or the environment, but also on the social and cultural context. 6 So it becomes important studies about the orientation of Islamic education raised again with a holistic social nuances in the perspective of the Quran. So that Islamic Education does not have the impression of giving birth to generations who are able to improve themselves, but also has value in front of the surrounding community. 4 Nashir, A. (2007). Buya Hamka and Mohammad Natsir on Islamic Education, Journal of At-Ta'dib, 3: 1, (2007), 59-81. 5 Rohman, M., & Lessy, Z, " Practicing Multicultural Education through Religiously Affiliated Schools and Its Implications for Social Affairs". Journal of Islamic Education, 6: 1, (2017) , 1-24. 6 Hasnunidah, N., & Susilo, H. "Profile of Students' Sociocultural Perspectives in Arguing Basic Biology Courses", In Proceeding Biology Education Conference: Biology, Science, Environmental, and Learning, 11: 1 , (2014), [729][730][731][732][733]

Terminology of Islamic Education
In the treasury of Islamic education thought, there are many terms used by scholars to provide an understanding of Islamic education. Langgulung in Muhaimin said that Islamic education is at least covered in eight terms, namely; altarbiyah al-diniyah (religious education), ta ' lim al-din (religious teaching), al-ta ' lim al-sung (religious teaching), alta ' lim al-Islamy (Islamic teaching), tarbiyah al-muslimin (Islamic education), al-tarbiyah fi al-Islam (education in Islam), al-tarbiyah "inda almuslimin (education among Muslims), and al-tarbiyah al-Islamiyah (Islamic education). However, education experts usually highlight the term from the aspect of differences in tarbiyah and ta"lim. 7 The term ta ' dib is also used in explaining the notion of education besides the two words above. In other words, the term education in the Islamic context generally refers to the terms al-tarbiyah, alta ' dib and al-ta ' lim . Of the three terms, the term that is popularly used in the practice of Islamic education is the term al-tarbiyah. While the terms al-ta ' dib and alta ' lim are rarely used. Though both of these terms have been used since the beginning of the growth of Islamic education. 8 However, in certain cases, all three terms have the same meaning. But essentially, each term has a difference, both textually and contextually. For this reason, it is necessary to put forward a separate description and analysis of arguments from the opinions of Islamic education experts.

a.
The term al-Tarbiyah The use of the term al-tarbiyah comes from the word rabb. Although this word has many meanings, but the basic understanding shows the meaning of growing, developing, existence of education as a way to empower the mind in achieving happiness in the world and the hereafter, and bring lust in the good direction. So the word ta"lim is broad in scope.
c. The term al-Ta"dib According to Al-Atas, the most appropriate term to indicate Islamic education is alta"dib. Al-ta"dib means the recognition and gradual recognition that is instilled in humans (learners) about the exact places of everything in the order of creation. With this approach, education will function as a guide to the recognition and recognition of God's proper place in the order of being and personality. 14 Apart from the debate over the meaning of the three terms above, the terminology of e. Qardawi; education is a necessity as well as being a necessity of every human being. That is because humans basically have three roles, namely the role of worship, the role as God's representative and the role as the builder of civilization. As a Muslim figure of the modern age who is considered a reformer (reformer) Qardhawi defines Islamic education as a whole human education which includes mind and heart, spiritual and physical, as well as morals and behavior. 19 Relation to the various definitions that were put forward by experts on Islamic education. So that in practice, Islamic education in Indonesia can be grouped into five types, From the above limits it can be concluded that Islamic education is a system that allows a person (students) to direct their lives in accordance with Islamic ideology. Through this approach, he will easily shape his own life in accordance with the values of Islamic teachings that he believes.

Fundamentals of Islamic education
In order for education to carry out its functions, education requires a basic reference on which to base it. Reference which is the basis for education is the highest value of the outlook on life of a society where education is carried out. In determining the source of Islamic education, Islamic thinkers have several opinions. Abdul Fattah Jalal, for example, divides the source of Islamic education into two types, namely, first, the Divine source, which includes al-Qur'an, al-Hadits, and the universe as verses of kauniyah that need to be reinterpreted. Second, the source of humanity, namely through the process of human ijtihad from the phenomena that arise and from further studies of Divine sources that are still global. 21 Other Islamic education experts divide the sources or basic values that are used as references in Islamic education to three, namely al-Quran, al-Hadits, and Ijtihad 22 Muslim scientists who sought to formulate the form of the Islamic education system demanded by the times, while the solution is not found in the two main sources above. In addition to the above sources, Ayumardi Azra mentions several other sources such as: the words of Friends, the benefit of the community and the values of customs and social habits. 23 While others also mention Islamic thought, Islamic history and the realities of life. 24 From the aforementioned opinions, the following will describe some of the things that have become the main sources for Islamic education.

a) Al-Qur'an
As the Kalama of Allah revealed to the Prophet Muhammad, the Qur'an is the first and foremost source of Islamic education. The Qur'an is a complete guide, a guideline for humans that covers all aspects of human life and is universal. 25 universality of his teachings encompasses high science and at the same time is a noble case whose essence cannot be understood, except for people who are holy and intelligent. 26 The Qur'an was revealed by Allah to point people towards a better direction. The Word of Allah : "And We have not sent down to you al-Kitab (al-Qur'an) but rather so that you can explain to them what they are disputing and become guidance and mercy to the believers" The Qur'an has a vast and large treasury for the development of human culture. It is the most complete source of education, be it social, moral, spiritual, material education and the universe. The Qur'an is an absolute and whole source of value. Its existence will never change. The possibility of change only limited to human interpretation of the text of the verse that requires the dynamism of its meaning, in accordance with the context of the times, situations, conditions, and human ability to interpret. This is a normative-theoretical guideline for the implementation of Islamic education which requires further interpretation. Its contents cover all human dimensions and are able to touch all human potential, be it motivation to use the senses in interpreting the universe for the benefit of further formulations of human education (Islamic education), motivation for humans to use their minds, through the parables (tamsîl) of Allah SWT in the Qur'an ', As well as motivation so that humans use their hearts to be able to transfer the values of Divine education and so on. All of these processes are general systems of education offered by Allah. in the Qur'an so that humans can draw conclusions and carry out all these instructions in their lives as best they can.
Mourice Bucaille admired the contents of the Qur'an and said that the Qur'an was an objective holy book and contained instructions for the development of modern science. The content of his teachings is very perfect and does not conflict with the findings of modern science. From the interpretation of the ideas contained in the Qur'an, modern science can develop rapidly and play its role in building this world. 27 According to Abdurrahman Saleh, because the Qur'an provides a view that refers to life in this world, then its basic principles must give guidance to Islamic education. One can not possibly talk about Islamic education if without taking the Qur'an as the only reference. 28 Therefore, the implementation of Islamic education must always refer to the sources contained in the Qur'an. By sticking to the values contained in the Qur'an, especially in the implementation of Islamic education, will be able to direct and deliver dynamic-creative people and be able to achieve the essence of ubudiyah values in its Creator. With this attitude, the process of Islamic education will always be directed and able to create and deliver output as a quality human being and responsible for all the activities he does. This can be seen that "Whoever is obedient to the Apostle, indeed he also obeys to Allah" 4: 80  In the context of Islamic education, the reference can be seen from two forms, namely: First, as a syar'yyah reference: which includes the main contents of Islamic teachings theoretically. Second, the operational-applicative reference which covers the way the Prophet played his role as an educator and at the same time as a fair evaluator and still upholds the values of Islamic teachings. It can be seen from the way the Prophet carried out the teaching and learning process, so that in a short time he was able to be absorbed by his friends, the evaluation carried out so that it was effective and efficient, personal charisma and spirit that  Hadith. This process will be able to control all human activities, as well as a means to draw closer to his Lord.
In the world of education, ijtihad's contribution in actively organizing a dialogical education system has quite a big role and influence. For example in setting educational goals to be achieved. Although in general the formulation of these objectives has been mentioned in the Qur'an, 38 but in particular, these objectives are methihki dimensions that must be developed in accordance with the demands of human needs on a particular period, which is different from previous periods.

Islamic education in the Quran
If we talk about the goals of Islamic education, it means talking about ideal values that are Islamic. While the idealism of Islam itself is essentially contains the value of human behavior based on faith and piety to God as a source of absolute power that must be obeyed.
The term "goal" etymologically means direction, purpose or direction. In Arabic, "goal" is called "Maqāshid " . While in English it is termed "goal, purpose, objectives or aim." In terminology, goal means something that is expected to be achieved after an attempt or activity is completed. An expected destination is reached after a business or activity completed an insane ksanakan. 39 Therefore, education which is a business that has a certain process to be achieved as an indication of the success of education.
In general, educational objectives have two theoretical views. First, social oriented, which is a view that expresses education as the main means of creating people. Second, Although the normative understanding is still needed, it has some weaknesses. First, the paradigm lacks a historical, sociological, and anthropological basis. Resulting in a gap between theory and practice. Second, the paradigm is less able to appreciate the rapid development of social sciences, humanities, science and technology.
Thus in addition to standing on the qauli verses, Islamic education must also be based on the qauni verses. In this perspective, integration needs to be done between general science, namely universal verses or unwritten revelations (kauniyyah) and religious knowledge, namely verses of the Quran or written revelations (qauliyyah). 50 The roots of the backwardness of the Muslim world in science and technology today are due to the dichotomy between religion and general science. This happened for centuries after the collapse of the Abbasid Caliphate which caused a traumatic sense for Muslims to study the discipline of rationality. To realize the goals of Islamic education that are scientific, humanist and religious (insan kamil), the discourse of Islamic education must change the dichotomic paradigm to the integristic-interconnected paradigm between science and religion .
The objectives of education in the Quran can be summarized as follows: 1) Introducing man to his role among fellow commandments ( We can understand that the first three goals are the means to an end, thus it is clear that the main goal of Islamic education is ma'rifatullah and devotion to Him, while ma'rifat (knowing) oneself, society, and the rules of nature is nothing but a mere the means that lead us to ma'rifatullah.
According Humans are as social agents of change, i.e. humans as modifiers of the conditions in their surroundings. In accordance with capabilities, humans are able to provide ideas or concepts that will be carried forward in accordance with the times. propositions that show the unity and majesty of Allah SWT, and show the wisdom of Allah SWT. the almighty set the order of heaven and earth. 54 The Prophet Muhammad read the verses to his people. This is a form of the Prophet's concern for his people. The Prophet gave news or gave knowledge to his people so that his people knew that the usual activities were not in accordance with the concept of Islam.
Prophet Muhammad SAW. patiently guide them even though their people are in a state of ignorance. Prophet Muhammad SAW. is as the main educator for his people. He gave knowledge through a simple but striking strategy to his people, namely the process or stage as recommended in the Qur'an then he applied. Not only his theory, but also his practice.
Second, ‫ويزكيهم‬ ( Cleaning ). In fact Muhammad purified and cleansed their souls from false creeds, wasaniy persuasions and their impurities. Because, the Arabs and others before Islam, lived in chaos morals, creeds and ethics. Then the Prophet Muhammad. uprooting them from the roots of wasaniy and removing the inner roots from their creeds. Like their belief that behind the natural causes associated with these events, there are also benefits that can be expected and the dangers that are feared. This arises from some creatures. 55 Rasulullah SAW. cleanse the soul of mankind from various abject despicable acts, such as rampant jahiliyyah habits. For example, burying a girl alive, killing a child with the intention of alleviating the burden of livelihood, and fond of bleeding because of a very trivial matter. Besides that, Rasulullah SAW. always plant noble moral seeds, so that you become human beings who have moral mercy.
Third, ‫وانحكمة‬ ‫انكتاب‬ ‫ويعهمهم‬ (and teaches books and wisdom). The Prophet SAW. teach them al-Kitab (Qur'an) and Wisdom (Hadith). Teaching al-Kitab means forcing them to want to learn to write and free them from illiteracy to light and science. The Prophet SAW. ask them to write the Qur'an and he forms the secretaries of revelation. 56 He also has taught the Qur'an and useful wisdom, which we can learn from his words and deeds. He is the prime example and great leader who guides His people to the right path and leads it to science in all its forms. 57 54  As described by Omar, Islam seeks to promote and integrate the society on the principle -the principle of religion and morals done justice, equal opportunities, blend, the narrowness of the gap, and cooperation among factions and individuals within the community. That way it will create social change in a compact and more significant way. In addition, relationships will also be created between humans based on self-esteem, truth, justice, cooperation, solidarity, harmony, respect-respect, compassion, maintaining public benefit, and eliminating damage on earth.
P Education in Islam is essentially focussed on three things. First, the formation of human beings ka (perfect human) who has a qur'ani dimension in his life. According to Iqbal as quoted by Dawam, the criteria of the people are believers who have strength, insight, deeds, and wisdom in themselves and have the qualities reflected in the Prophet's personality in the form of noble character. 60 Meanwhile, according to Ahmad Tafsir in his book Education in the Islamic Perspective, the perfect human being has physical indicators that are healthy, strong, and skilled, intelligent and smart, and of high quality. 61 Kedu a, the creation of man ka ffah which has dimensions of religious, cultural, and scientific. The religious dimension, namely humans are creatures that contain various mysteries and cannot be reduced to certain factors alone. Thus, humans can be prevented from being made into numbers, or programmed robots, but still maintain their personality, freedom of dignity. The cultural dimension, humans are ethical creatures who have obligations and responsibilities for the preservation of the entire world. In this dimension, human beings get the basis of education to maintain the integrity of their personality and are able to prevent the flow of time that leads to desintegration and fragmentation which always threatens human life. The scientific dimension, which is the dimension that encourages humans to always be objective and realistic in facing the challenges of the times, as well as various human lives to behave critically and rationally, and try to develop thinking skills and creativity. 62 Third, awareness of human functions as servants, the Khalifah of Allah, as well as warathah al-anbiya ' and provide adequate provisions in the context of carrying out these functions. Fadhil al-Djamaly, as quoted by al-Syaibany, explained that education based on the Quran had four main objectives. First, it introduces man to his position among God's creatures, introduces the individual responsibility of his life. Second, introducing humans to social interactions and responsibilities in order to be harmonious in a social system. Third, introduce to humans the Creator of this nature. Fourth, introducing human beings to creatures (nature), and inviting them to understand the wisdom of their creation, and enable humans to use them. 63 Education in the perspective of the Quran is education that focuses on fostering people individually and in groups so that they can carry out their functions as servants of Allah and His Khalifah in order to build this world in accordance with the concepts established by God. If this can be realized then Muslims will be able to apply Islamic teachings comprehensively. 64 So, the aim of Islamic education that originates in the Quran is to form a complete Muslim person, to develop the full potential of human beings both physically and spiritually, to foster a harmonious relationship between each person with God, man, and the universe. Therefore, in terms of achieving its objectives, education in the view of the Quran aims at the formation of Muslims who are able to establish communication, interaction, and connections in three ways. Namely h} abl min Alla h (relationship with God), habl min alna 's (relationship with sesam a human), and h abl min al-'a lam (relationship with nature). 65

Conclusion
From the discussion above, it can be concluded that the concept education in the Quran can be referred to several words that have the root of the word is identical to the meaning of education, including rabba, is the root word tarbiyah. The purpose of Islamic education is found in the Quran is not only the transfer of knowledge, however also a value transfer process. These objectives are related to build habl min min Allah, habl min al-nas,and habl min al-"a lam. Meanwhile, in terms of social change, the purpose of education is realize