IJLRES - International Journal on Language, Research and Education StudiesISSN: 2580-6777 (p); 2580-6785 (e)Vol. 1, No. 1, 2017Page: 53 – 66 53 THE EDUCTION THOUGHTS OF SAYYID QUTB IN THE TAFSIR OF FI ZILAL AL-QUR’AN Sobrun Jamil The Staff of Ministry of Religious Affairs, District of Langkat email: sobrunjamil@gmail.com Ali Yakub Matondang State Islamic University of North Sumatra, Medan-Indonesia Abstract, This research aimed to know the Islamic conceptual framework by Quṭb included of the goal of Islamic Education, mattes of Islamic Education and the methods of Islamic Education, and the relevances between Quṭb concept and recently education. To get the result, writer used two resources of research both are the primary resources and secondary resources. Fī Ẓil l Al-Qur’ n was the primary resources in wich the verses of the goal of Islamic Education, mattes of Islamic Educatin and the methods of Islamic Education analized by mauḍū’ī method. Secondary resoruces in this research was the books thas correlated with Quṭb ideas in islamic education and the others were the books of excgesis in Koran.Beside of analyis the results of research were that terms of Islamic education used by Quṭb are at- tarbiyah, at-ta’līm, at-taujīh, adab/at-ta’dib, and tahzīb. CopeptuallyQuṭb used At-tarbiyah al-Ḥarakiyyah, at-tarbiyah al-Qur’ niyyah, at-tarbiyah an-nabawiyyah, at-tarbiyah al- Isl miyyah, at-tarbiyah al-khuluqiyyah, and At-tarbiyah al-Ijtim ’iyyah. The goal of Islamic education as khalifah, abdullah and ululalbab is corellated to be ins njadīd (new humandkind). The matters of Islamic education of Quṭb derived from tauhid (faith), Koran, ibadah (worship), akhlak (moral), salat (praying) and social eduction that tauhid was the basic of Islamic edutaion matters, so on the Islamic eductation method Quth quoted that methodes must be took from tauhid and Quranic verses to get the muttaqin (pius mankind) as contradiction of fool humankind. Quṭb ideas had relevance with the recent education work in tauhid aspect and moral concept as basic of Islamic education. Key Words: Education Thoughts, SayyidQutb, Tafsir of Fi Zilal Al-Qur’an INTRODUCTION Talking about current Islamic educational thinking, it cannot be separated from the thinking of the classical period. As a work related to philosophy, Islamic education thought comes from the idea and idea of an educational figure about Islamic education both theoretical and applicative. Basically the thought of Islamic education has its own characteristics when viewed from the source of thinking is derived from the Qur'an and Hadits.1 1At a more advanced level, the mastery of classical works is not enough to refer to the moderndisciplines known in the Islamic education curriculum but must be rooted directly in the The Eduction Thoughts Of Sayyid QutbIn The Tafsir Of Fi Zilal Al-Qur’an 54 Although with the same source, Islamic educational thought in its various styles, produces a definitive conception of education that varies depending on the conditions attached to it, especially when viewed from the historical spectrum.2 In relation to the long history, according to HasanAsari knowing the history of classical and modern education thought is a bridge for contemporary Muslims to be able to study professionally and proportionally to Islamic education itself and regarded as a navigation tool that allows contemporary Muslims to travel by looking at the roots The reality with classical mapping records should follow the following paths: a) adequately describe oritional works in each field, b) underline the central team-the themes of the classic works, c) show the theses and arguments of each theme , And d) shows its relation to the reality of Muslim life today.3 The thought of Islamic education with its various approaches and methodologies produces a distinctive concept, one of which is in terms of defining. Defining Islamic education with an approach of tafsiri for example will result in defining the style of interpretation, the definition of education with the approach ḥarakī or movement will lead to the definition of education close to the nuances of movement. Defining the philosophical approach will lead to philosophical thinking, and so on. A definition of a character will certainly have implications for the entire spectrum of education itself, which is known as the Islamic education system.4 treasury itself. For the latter it is obviously needed a highly committed expert with the ability of abroad and open insight not just individuals who are experts on one field only.HasanAsari statesthat to achieve it requires a good mapping of classical treasures that have an encyclopedic-integral wawasam / character that characterizes the majority of classical Muslim authors. SeeHasanAsari, Reveal History Finding Ibrah (Bandung: Citapustaka Media, 2006), p. 104.2The four phases described by HarunNasution include the classical phase, the middle phase,the progress phase, and the modern and backward phase. The classical phase is the period ofguidance and growth of Islamic education during the time of the Prophet. (661-750 AD); TheGolden Age of Islamic Education, is a period of scientific growth coupled with the rapiddevelopment of Islamic studies institutions (750-1250 CE); The phase of decline is a period ofdecline and the frost of Islamic education with the closed doors of ijtihad and abandoning secularintellectual traditions, especially philosophy (1250-1734); And the phase of renewal and re-establishment is a period of renewal in it is re-encouraged by Islamic thinkers (1734-present).HarunNasution, Renewal in Islam, History of Thought and Movement (Jakarta: PT Bulan Bintang,1990), p. 12.3HasanAsari, Menguak Sejarah MencariIbrah (Bandung: Citapustaka Media, 2006), h. 104.4Islamic education system is an interconnected unity in achieving an educational goal thatincludes educational goals, educational materials, educational methods, educators / teachers,students means of education, education and other evaluations. SobrunJamil, Ali YakubMatondang 55 In relation with the meaning of tarbiyah as an attempt to improve, Quṭb agreed that education in Islam should not only be tarbiyah but more than that it means tarbiyahqur' niyah as the following phrase: الكبرية، اليت وهي احلقيقة اليت حترص الرتبية القرآنية على استحضارها وتقريرها وتوكيدها وتعميقها يف التصور اإلسالمي. وهي هي احلقيقة األساسية 5اأقام عليها اإلسالم منهجه الرتبوي. واليت ال يستقيم ضمري على املنهج اإلسالمي، بكل تكاليفه، إال أن تستقر فيه هذه احلقيقة بكل قو Meaning: The real thing that is expected from the education of the Qur'an is to present the Qur'an, establish and strengthen and deepen it in shaping the conception of Islam itself. Qur'anic education is the main foundation on which Islam makes it an educational system / method. At-tarbiyah an-nabawiyyah for Quṭb is the process of training of education which comes from the Prophet must go hand in hand with the Qur'anic education. At-Tarbiyah an-Nabawiyyah directs the heart and view towards heaven, also encourages him to continue to be patient with God's prescribed role until God rewards him as he pleases, both in the world and in the hereafter especially in the family environment, as stated in his commentary: يـَْقِة اْلُوُجْوِد ِمْن َحْوِهلِْم. َونُْدرُِك ِمْن ُسَؤاِهلِْم َوِمَن ْاِإلَجابَِة َعَلْيِهْم َمَدى النَـْقَلِة وََكاَنْت التَـْربِيَُّة النَـَبوِيَِّة تـُْنِقُل إِلَْيِه نـُُفْوَس اْلَعَرِب ِمْن اْلَمْعرَِفِة ِحبَِقيـَْقِة َرِِّْم، َوَحقِ لتَـْوِجْيِه النَـَبوِي اْلَقِوميِْ ِ ، 6اَلِيت نـََقَلَها َهلُْم َهَذا الِدْيُن، بـََهَذا اْلِكتَاِب اْلَكرِميَِ Meaning: Prophetic education directs the psychology of the Arabs to introduce the true God to them and their true being around them. We know from their questions and answers to them as long as religion directs them with the Noble Book (Qur'an) by way of education (at- taujīh) the righteous prophet. Based on the background of the above problem, then the formulation of the main problem is "How SayyidQuṭb Islamic Education Thought in TafsirFīẒil l Al- Qur' n"? With sub-discussion covering: 1) What is the purpose of Islamic education according to SayyidQuṭb? 2) How is Islamic education material according to SayyidQuṭb? 3) How is the method of Islamic education according to SayyidQuṭb? 4) How is the relevance of SayyidQuṭb's Islamic education thought to the world today? The purpose of this study was: 1) Knowing the purpose of Islamic education by SayyidQuṭb. 2) Know the material of Islamic education according to SayyidQuṭb. 3) Knowing the method of Islamic education according to SayyidQuṭb. 4) Knowing 5Sayyid Quṭb, FīẒil l Al-Qur’ n, Juz.I, p. 467.6SayyidQuṭb, FīẒil l Al-Qur’ nJuz.III, p. 1426. The Eduction Thoughts Of Sayyid QutbIn The Tafsir Of Fi Zilal Al-Qur’an 56 the relevance of SayyidQuṭb's Islamic education thinking to the education world today. LITERATURE REVIEW Interpretation of FīẒil l al-Qur’ n As a work of his greatest work, Fī Ẓil l as its meaning and content, certainly has some of the characteristics and background that accompany it, among others, the political, socio-cultural and internal conditions of Quṭb. From the meaning side, the language Fī Ẓil l al-Qur' n means in the shadow / protection of the Qur'an. While the content there are some connotations of messages in the naming of his interpretation. Firstly, Quṭb tells us that the Qur'anic verses have a shady shade behind their meanings as manhajs or living systems of Muslims where the inspirations of the Qur'an, its guidance-its clues, and its bans, will be the Conditioning One's life.7 Secondly, Quṭb states that although living in prison confinement, but the Qur'an will remain a conditioning and a helper himself, the body may be imprisoned in prison but the soul and spirit of life as a form of movement will remain lit and will purify itself and can exalt it. As contained in the muqaddima of Fī Ẓil l al-Qur' n interpretation, the following: 8ْلُعْمَر َوتـَُبارُِكُه َوتـَُز كِّْيهُ َاْحلََياُة ِيف ِظَالِل اْلُقْرآِن نِْعَمٌة. نـَْعَمٌة َال يـَْعرِفـَُها ِإَال َمْن َذاقـََها. نِْعَمٌة تـٌْرَفُع ا Meaning: Living under the auspices of the Qur'an is a blessing, a favor not understood except by those who feel it. The blessing that lifts the age of the person, blesses him, and sanctifies it. Thirdly, the educational result he got when in the West so shook himself that the West with all its progress has been far from the religious values he calls in a more severe state of ignorance on kejahiliyahan at the time of the Prophet Muḥammad saw down. But ironically the Western education system is growing rapidly in the Middle East. These are some of the influences and factors that lie behind the writing of Fī il l's commentary. 7Sayyid Quṭb, Al-Hay h Fi Ẓil l Al-Qur’ n(Mesir: Markaz al-I’l m al-‘Arabī, 2011), cet. IV, p. 18Ibid, p. 31. SobrunJamil, Ali YakubMatondang 57 Then let us continue the discussion of the content of Fī Ẓil l's interpretation which focuses more on the purpose of literature and art, and the method (manhaj) aesthetics, feelings or touch (zauq). As it is known that Quṭb's work entitled Masy hid al-Qiy mah Fī al-Qur' n, is the beginning of Quṭb's attention to the Islamic phase of the previous general, especially when associated with Fī Ẓil l despite the book titled at-Taṣwīr al-Fanni fī Al -Qur' n is more instrumental in writing his tafsir. Quṭb examines the Qur'an for reactive impulses that are of a social nature.9 However, the first book concerning Quṭb's Islamic-patterned thought is the book al-'Ad lah al-ijtima'iyah fi al-Isl m (social justice in Islam), which Quṭb wrote before being sent to America, and the first print was published in April 1949 This book is a criticism of the social conditions in Egypt that are not fair, especially after World War II. In Egypt there are distorted social phenomena and opposing social classes. Misika's subordinates feel tyrannical with the feudal folk of the nobility and the landlords. But the bourgeoisie, the businessmen and the royal family are excessively alive and dissipate in luxury with immorality.10 Therefore, Quṭb wrote his book to explain to Egyptian society that the social justice they desire is only within Islam. When returning to Egypt, Quṭb gained even more violent thoughts of Islam and jahiliyah. Quṭb wants to contribute Islamic thought to defeat the enemy and wants a great Islamic power to gain victory in the realm of thought and study, in the world of da'wah and information and in the world of jihad and movement.11 This is in the muqaddimah interpretation FīẒil l mentioned that in this phase Quṭb has a concern in thought derived from the inspiration of the Qur'an and live under the auspices of the Qur'an. Quṭb wants to display the contents of the Qur'an entirely and want to explain the characteristics and characteristics that exist in it.12 9Sayyid Quṭb, at-Taswīr al-Fanni fī Al-Qur’ n (Kairo: D r-Asyurūq, tt), h. 11.10Ibid.11Ibid12Sayyid Quṭb, Fī Ẓil l al-Qur' n, Juz. I in Muqaddimah (Cairo: D r Asy-Shurūq, tth), p. 7. Whenthe Al-Muslimin magazine came out at the end of 1951 AD, the editor of the magazine Sa'idRamadhan asked Quṭb to actively contribute his writings on a monthly basis, and the paper wasexpected in a continuous theme. From this it was revealed that the latent desire, then Quṭbactively poured all the turbulence of Islamic thought that inspired from the Qur'an with thetheme that evoke the spirit of thought and movement, which is named Fī Ẓil l al-Qur' n. The Eduction Thoughts Of Sayyid QutbIn The Tafsir Of Fi Zilal Al-Qur’an 58 The characteristics of FīẒil l are divided into two when FīẒil l is written before in prison and imprisoned. Prior to imprisonment FīẒil l has not been much revised but after imprisonment there are many revisions before the print, whether by Quṭb itself or by others. An example is when he interprets Surat al-Burūj when giving the description of ash b al-ukhdūd (the people who make the trench, QS Al- Burūj 85: 4),Quṭb includes a picture of the torture of him while in prison then The revision is not specified.13 n his book at-Taṣwīr al-Fannī fī Al-Qur' n, Quṭb makes it clear that there is a common thread between writing Fī Ẓil l and Quṭb's childhood by saying "My imaginary past, when I was a child, as the ordinary children of innocent , But the innocent fantasy provides a beautiful picture as I deepen some of the phrases contained in the Qur'an. The description and description in it is actually mediocre, but the image is able to make my heart stunned and understand the meaning of the Qur'an. I feel the joy of doing that. There is a spirit that drains my blood while doing it. "14 Quṭb makes the book at-Taṣwīr al-Fannī fī Al-Qur' n as a benchmark in his books that discusses the Qur'an from aspects of Bay n, Adab and its beauty. Quṭb tadabbur Alquran with Tadabbur very clear and sharp, until he was able to remove the contents of his womb from the aspect of thought and renewal. Those are some aspects of the background of Fī Ẓil l's writing.15 13Ṣ lih Abd al-Fatt h al-Kh lidī, SayyidQutb al-Adīb an-N qid, h 442. This letter is included injuz 30 which SayyidQutb interpreted after his release from prison. Although the purpose of therevision is in order to censor the writing that medeskriditkan Egyptian government, but in thefuture, Quṭb's efforts have a positive implication for the product of FīẒil l al-Qur' ninterpretation itself is in the form of avoidance from the aspect of excessive subjectivity which ofcourse will Impact on the quality of the interpretation itself is related to the universality of themeaning contained. The verses of ignorance interpreted by Quṭb (as well as other verses as awhole in FīẒil l al-Qur' n) that has been present and circulated in society are the revised form ofthe commentary so that the consistency aspect can be preserved though not everything isperfectly.14SayyidQuṭb, at-Taṣwīr al-Fannifī Al-Qur’ n (Kairo: D r-Asyurūq, tt),p. 2.15Ibid. SobrunJamil, Ali YakubMatondang 59 FINDINGS Islamic Education According to Sayyid Qutb Based on the discussion of education in Tafseer Fī Ẓil l Al-Qur n, in general Islamic education according to Quṭb is education based on monotheism. But to better know some of the different terms used Quṭb, it is not wrong to be seen etymologically and terminologically. As the terminology used by Islamic education scholars of his time, etymologically there are several words used by Quṭb, among others: atharbiyah, at- ta'līm, at-taujīh, adab / at-ta'dib, although there are actually Said tahzīb. To facilitate linguistic understanding, here are the authors to explain below: 1. The term at-tarbiyah, in his tafsir was called by Quṭb 103 times while the word tarbiyah63 times, the word at-ta'līm was mentioned as much 17 times and ta'līm as much as 25 times, moreover, the term tahżīb was called 4 times and interpreted as adab to melt heart.16 2. Related to etymology, Quṭb defined tarbiyah as an attempt to improve (al-iṣl ḥ) something as it is mentioned in the second verse interpretation of the al-F tiḥah which means to improve, he said: 17ْربِيَِّة.َوالرَّبُّ ُهَو املاَِلُك اُْلمَتَصرُِّف، َوُيْطَلُق ِيف الُلَغِة َعَلى الَسيِِّد َوَعلى اْلُمَتَصرُِّف ِلْإلِْصَالِح َوالتـَّ Meaning: God is the owner and the ruler, and the language is addressed to the master (sayyid) and to his creatures devoted to improvement and education. 3. The word tarbiyahwas explained by Quṭb with the actual concept of rubūbiyah is how to apply the whole Tawheed in the framework of knowing God and punish by God's law. This is the interpretation of SayyidQuṭb in the letter Al-F tiḥah verse 2 where God says: 18)٢اْحلَْمُد َِِّ َربِّ اْلعاَلِمَني ( 4. The maintenance of that relationship in education ultimately results in the concept of at-tarbiyah al-Isl miyah which according to Quṭb can be seen in the interpretation of the letters ' li' Imr n verse 190 where Quṭb equates it with al- 16Sayyid Quṭb, FīẒil l Al-Qur n, (Kairo: D rasy-Syurūq, tt), Juz II, 3861. SayyidQuṭb, FīẒil l Al-Qur n (Kairo: D rasy-Syurūq, tt), , Juz IV, 2518, . SayyidQuṭb, FīẒil l Al-Qur n (Kairo: D rasy-Syurūq, tt), , Juz VI. p. 3337.17Sayyid Quṭb, FīẒil l Al-Qur n, Juz I (Kairo: D rasy-Syurūq, tt), p. 22.18QS. Al-Fatihah/1: 2. The Eduction Thoughts Of Sayyid QutbIn The Tafsir Of Fi Zilal Al-Qur’an 60 manhaj al-il hī, thus very clear if at- Tarbiyah al-Isl miyyah in harmony with Quṭb al-manhaj al-il hī, Quṭb said: َعَلى طَِبيـَْعِة َمنـَْهِج التَـْربِيَِّة ْاِإلْسَالِميَِّة َوَخَصاِئُصهُ 19َهَذا اْلَمنـَْهُج ْاِإلهلَُِي َوَمُقْوَماتُُه، ُمث 5. The second term used in referring to linguistic education is at-ta'līm. At-ta'līm according to Quṭb is the educational process to acquire the same science with at- taujīh, where the educational process is more formal in the form of face-to-face between teachers and students. The word at-taujīh is called Quṭb 183 times, and the word taujih is 101 times. Although in general education is a movement manifested in all human activities,20Quṭb said: -َصلَّى ُهللا َعَلْيِه َوَسلَّمَ - ِل هللاِ ُهَو َمادَُّة التَـْوِجْيِه َوالتَـْعِلْيِم. وََكاَن َمْسِجُد َرُسوْ -َمَع تـَْوِجيـَْهاِت الرَُّسْوِل اْلُمْسَتِمدَِّة َكَذِلَك ِمَن اْلُقْرآنِ - وََكاَن َهَذا اْلُقْرآنُ 21اَلِذي يـُتْـَلى ِفْيِه اْلُقْرآُن َوالتَـْوِجيـَْهاِت اْلُمْسَتِمدَِّة ِمَن اْلُقْرآنِ Meaning:This Qur'an along with the teachings of the Prophet's advice derived from the Qur'an itself is also a material taujīh and ta'līm. It was at the mosque that Rasullah saw. Teach the Qur'an and advice derived from the Qur'an. 6. Conceptually terminologically, Quṭb has several terms relating to education both theoretically or practically, some terms that can be found by the author among others: 1. At-tarbiyah al-Ḥarakiyyah (Movement Education) At-tarbiyah al-Ḥarakiyyahatau Movement Education is the concept of education that directs humans to always move in accordance with the true Islamic aqidah in filling the vacuum of the soul and human life with all its potential as nature to achieve a good life.22 2. At-Tarbiyah al-Qur’ niyyah (Education with Al-Qur’an as a principle) The second conept defined by Qutb was called by at-tarbiyah al-Qur’ niyyah, A concept not articulated by the figure in the concept of education. At- tarbiyah al-Qur' niyyah is the educational concept of Quṭb which states that Islamic education is education derived from the Qur'an by making it a system or al-manh ju al-Qur' nī that correlates closely with education of movement or at-tarbiyah al-ḥarakiyyah as On the initial concept was mentioned. 19Sayyid Quṭb, FīẒil l Al-Qur n, Juz. I, p. 548.20Sayyid Quṭb, FīẒil l Al-Qur n(Kairo: D rasy-Syurūq, tt), Juz. I , p.139.21Ibid.22Ibid. p. 15. SobrunJamil, Ali YakubMatondang 61 3. At-Tarbiyah an-Nabawiyyah (Education based on Prophetis) As a unity with at-tarbiyah al-Qur' niyyah, Quṭb introduces the concept of at-tarbiyah an-Nabawiyyah. At-tarbiyah an-Nabawiyyah is the term used by Quṭb as the meaning of further Islamic education. This means that Islamic education is a process of human raiding by making the Prophet's journey and its behavior as a source of education and teaching that goes hand in hand with Qur'anic education. 4. At-Tarbiyah al-Isl miyyah (Islamic Education) As the thinkers of his time regarding the thermonological concept of at- tarbiyah.Quṭb is braver in saying that Islamic education is At-Tarbiyah al- Isl miyyah. Although having similarities in the definition of language as the interpretation of Quṭb in the verse Al-F tiḥah verse 2 on the awareness of human relations with God in the frame of education ultimately resulted in the concept of at-Tarbiyah al-Isl miyyah mentioned in FīẒil l 16 times. 5. At-Tarbiyah al-Khuluqiyyah (Moral Education) The terminology used by Quṭb to be related to education is at-tarbiyah al- khuluqiyyah or moral education, the moral education paradigm for SayyidQuṭb is a means to achieve equality of society (tak ful al-ijtim 'ī), in Islamic societies, especially at present Ahklaq is increasingly eroded as its criticisms on the term ignorance.23 6. At-tarbiyah al-Ijtim ’iyyah (Social Education) At-tarbiyah al-Ijtim 'iyyah or social education is that basically Islamic education is a means to realize social sense in society as a person and as a whole unity. Islamic education for Quṭb aims at realizing a true Islamic society by holding on to the throne of All h in this world, meaning that all human movements will always be known by God, this is the essence of the harakah based on monotheism.24 The Purpose of Islamic Education According to SayyidQutb In the verses of Al-Qur’an, Al-Baqarah / 2:30 Quṭb interprets that the caliph has the position of governing the world, this is the highest honor to the creatures 23Ibid.24Sayyid Quṭb, FīẒil l Al-Qur n(Kairo: D rasy-Syurūq, tt), Juz. VI, p. 3937. The Eduction Thoughts Of Sayyid QutbIn The Tafsir Of Fi Zilal Al-Qur’an 62 that will make mischief on earth and shed blood. But humans are given a secret that can elevate it higher than the angels. The khalifah framework in the Qur'anic perspective has a correlation with Al-Abr yypendapat's opinion in the framework of movement education, in which the movement must be able to realize some of the following objectives: 1). Physical Purposes (Al-ahd f al-Jismiyah) The purpose of physical education with tawhid as the basis of education aims to prepare human beings as the bearers of the mission of the Caliphate on earth, through training, physical skills. He is based on the opinion of an-Naw wī that interprets al-Qawy as a strength of faith supported by power by physical force, this opinion is based on the Qur'an Surah Al-Baqarah Verse 247: ََّ َقْد بـََعَث َلُكْم طَاُلوَت َمِلًكا َقاُلوا َأىنَّٰ َيُكوُن َلُه ٱْلُمْلُك َعَليـْنَ ََّ ا َوَحنُْن أَ َوقَاَل َهلُْم نَِبيـُُّهْم ِإنَّ ٱ َحقُّ بِٱْلُمْلِك ِمْنُه َوملَْ يـُْؤَت َسَعًة مَِّن ٱْلَماِل قَاَل ِإنَّ ٱ ُ يـُْؤِتى ُمْلَكهُ ◌ۖ َبْسَطًة ِىف ٱْلِعْلِم َوٱجلِْْسمِ ۥٱْصطََفٰىُه َعَلْيُكْم َوزَاَدهُ َّ ِسٌع َعِليمٌ ۥَوٱ ُ وَٰ َّ 25َمن َيَشاءُ َوٱ Artinya: Their Prophet told them: "Allah has raised Ṭalūt into your king". They replied: "How does Ṭ lūt rule us, when we have more right to control the government than that, and he is not given much wealth?" (Their Prophet) said: "Allah has chosen him to be your king and bestowed upon him the great knowledge and the mighty body." God gives the government to whom He will. And Allah is Widely His gift again Knowing. (Surah Al-Baqarah / 2 verse 247) 2). Spiritual purpose (Al-ahd far-Rūh niyyah) With the concept of movement education, the purpose of spiritual education to increase the soul of faithfulness that is only to God alone and implement the Islamic morality which is imitated by the Prophet Muhammad based on ideals ideal in the Qur'an. 3). Thought purpose (Al-ahd f al-‘Akliyah) As human nature, the movement of education also aims at the education of reason by directing the intellect of intellectual potential to discover the truth and its causes by studying the signs of Allah and find the messages of His verses that bring faith to the creator by staying on hold To monotheism. 25QS. Al-Baqarah/2 : 247. SobrunJamil, Ali YakubMatondang 63 4). Social purpose (Al-ahd f al-Ijtim ’iyah) The purpose of social education, namely the formation of a whole personality of the spirit, body and mind to achieve an Islamic society. The identity here is reflected as an-N s who lives in a pluralistic society (plural). DISCUSSION The thought of Islamic education Quṭb has relevance and strongness to the world of education today, this is seen from some facts: 1. Some words which indicate that Quṭb has a humanistic educational view include the words wijd n, syu'ūr, ḍamīr, ar-rūh, adab. The word wijd n meaningful beauty is mentioned by Quṭb 60 times, the word ḍamīr is mentioned 93 times, the word syu'ūr is mentioned as much as 215 times, ar-rūh said in the commentary mentioned as 114 times, and the word adab mentioned 61 times. All the terms mentioned above in turn according to Quṭb have strong implications for the faith mentioned in the following commentary: ذا اإلحياءوهو األدب واإلميان والشعور الذي يريد م ومشاعرهم 26القرآن أن يعلمه لورثة األنبياء، وأن يعمقه يف قلو 2. The term at-Tarbiyah an-nabawiyyah (propagation originating from the Prophet) goes hand in hand with Qur'anic education. At-Tarbiyah an-nabawiyyah directs the heart and view towards heaven, also encourages him to continue to be patient with God's prescribed role until God rewards him as he pleases, both in the world and in the hereafter, now called the emotional and spiritual intelligence of the Where a Muslim in his life should be education in the family. Because essentially the family is a sphere that shapes the character of character and personality other than Islam itself. At-tarbiyah al-khuluqiyyah according to SayyidQuṭb is a means to achieve equality of society (tak ful al-ijtim 'ī), especially at the present time where ahklaq is increasingly eroded. Therefore morality must be accompanied by faith because by faith the community will be awake its existence. The human potential of morality is also part of human nature itself.27 3. One of the obligations of religion is to maintain human morality that includes the nature of feelings and seclusion in the community so that the equality of society will be achieved not only wishful thinking. To achieve this, Quṭb states there 26Sayyid Quṭb, FīẒil l al-Qur’ n ,Juz. I, p. 114.27Ibid, p. 49. The Eduction Thoughts Of Sayyid QutbIn The Tafsir Of Fi Zilal Al-Qur’an 64 must be taujīh and qudwah. Taujīh itself is an attempt to awaken the human self (wijd n) with the nature of feeling (damīr), while qudwah is part of the human effort to apply good habits in real life, either in the human person or in society. Muhammad Quṭb states that in this case taujīh t, tasyrī' t, and tanẓimat must be based on Islamic aqidah as occurs in a long history for Muslims.28 4. At-Tarbiyah al-harakiyyahwhich is rolled out Quṭb is how humans with Islamic aqeedah are able to fill the void of their souls and lives so that they can exert all their capabilities as human nature to use their feelings and how they live to achieve a good life and not life Which is full of life turbulence and full of doubts. The signs of tarbiyahharakiyyah are at-tajdīd. At-tajdīd according to Quṭb is the importance of the religion of Islam itself which tells people to always change, process and develop their potential to achieve development (al-insy ), progress (al-inṭil q) and development (al-irtif '). Aqidah Islam according to Abu Bakr al- Jazairi is a set of rules that fit the intellect, hearing, and human nature in which man will bound his heart and chest with the truth of this aqidah forever.29 5. The concept of education by Quṭb has relevance to the concept of applicative Islamic education in which Islamic education is based on simultaneous study and application / practice. According to SayyidQuṭb, application or practice is a method to gain good knowledge in order to achieve the concept of al-ins n al- jadīd. Quṭb states the new person is a person who leaves the form of worship to anyone and anything, in any form and image except to worship Allah Almighty. Just then a dynamic person by looking at various circumstances or phenomena that occur in the middle of human beings by always proceeding and not stagnant until the end of his life, he said: وحده من عبودية العبيد 30اإلنسان املتحرر املستنري الذي خرج بعبوديته CONCLUSION Based on the discussion of the chapter can perbab authors conclude that in general the educational thought fi Ẓil lQutb in the Qur'an is based on monotheism 28Muḥammad Quṭb, Manhaj at-Tarbiyyah al-Isl miyyahJuz. I, Cet. Ke-14 (Kairo: D rasy-Syurūq, 1993M/1414H), p. 15.29Abu Bakr al-Jaz irī, Aqidah al-Mu’minīn (Ttp, al-Maktabah at-Taufiqiyah, tt), p. 1830Sayyid Quṭb, FīẒil l al-Qur’ nJuz. III, p. 1201. See also p. 1766. SobrunJamil, Ali YakubMatondang 65 as the cornerstone of Islamic education and Koran into the application methodology of Islamic education in both the scope of comprehensive education that worship which he called at-tarbiyah al-ḥarakiyyah or education movement, as well as in the more narrow scope that calls predictably at-taujihwa at-study groups, then in the case of terminological Qutb uses the term at-tarbiyah, adab / at-ta'dib, and Tahzib, conceptually Qutb introducing at-tarbiyah al-qur' niyyah, at-an- Nabawiyyatarbiyah, at-tarbiyah al-Islamiyya, at-tarbiyah al-khuluqiyyah, and at- tarbiyah al-ijtima'iyyah apart at-tarbiyah al-ḥarakiyyah above. While the conclusions for the answers to the problems that become sub- chapter problems can be described below: 1. By referring to at-tarbiyyah al-ḥarakiyyah, the objectives of Islamic education as in the verses which are the research samples are as khalifah, 'abdullah and ululalb b are to be new human beings (al-ins n al-jadīd) both in the process of development (Al-insy ), progress (al-inṭil q) and development (al-irtif ') with monotheism as maint stream of thought. At-tajdid in Qutb picture is how human beings can be the cautious truth with ever-changing with the Koran as a methodology of life by realizing at-Takaful al-ijtima'iyyah or equality society, as a unified whole between monotheism uluhiyyah, rubūbiyyah and ' Ubūdiyyah, 2. Educational materials as in the verses that become the sample of research, then Quṭb declared monotheism or religious education is a material that must be taught, then the Qur'an and lessons contained in it, worship education, establishing prayers, and moral education that must be based on monotheism In fact, so as to create a generation of Muslims who have similarities with generations in the time of the Prophet and al-khilafahar-rashidah. 3. Method of Islamic education as well as in the verses that the research samples such as methods wisdom, mauiẓahHasanah and jid l, stories and Qudwahuswah be delivered gently and do not offend educational objects with feelings of comfort destination learners so get inner satisfaction and Confidence in the heart and able to follow what has been exemplified by the prophets, because according to Quṭb, the method derived from the Qur'an is a method that has long been done by the Prophets in carrying out the vision of prophethood so that people increase their faith in God and become a real Islamic society in Under the auspices of the Qur'an and tauhid as the axis of the movement of his life. The Eduction Thoughts Of Sayyid QutbIn The Tafsir Of Fi Zilal Al-Qur’an 66 The relevance of educational thought Qutb with adult education can be seen from the concept of manners and morals, the basis in criticizing the state of ignorance of modern times, then his perseverance in putting monotheism as the basis of Islamic education is now tied by the Western education system which tends materialistic and away from Spiritual values so that the Qur'an should really be material and manjah to realize the Islamic community in the actual conception of Islam (taṣawwur al-Isl mī), with the faith and morals and the practice of worship that exemplified the Prophet Muhammad and his companions. BIBILIOGRAPHY Al-Jaz irī,A B, Aqidah al-Mu’minīn. Ttp, Al-MaktabahAt-Taufiqiyah, tt Asari, H, (2006). Menguak Sejarah Mencari Ibrah. Bandung: Cita pustaka Media Azra, A., (2002). In the preface of Abuddin Nata, Tafsir Ayat-ayat Pendidikan (Tafsir al- Ayat al-Tarbawi). Jakarta: Rajawali Pers Esposito, J. L. 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