Kemandirian Aparatur Sipil Negara (ASN) Melalui Literasi Keuangan Available online at: http://journal.uinsgd.ac.id/index.php/ijik IJIK, Vol. 13 No. 1: 35-47 DOI: 10.15575/ijik.v13i1.19752 * Copyright (c) 2023 Muhammad Syauqi Mubarok et.al This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License. Received: Oct 8, 2022; Revised: Jan 18, 2023; Accepted: Jan 28, 2023 Educational Method in the Quran: Analysis of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok 1*, Reski Ramadhani2, Marissa Disthy Putri3 1Departement of Industrial Engineering, Institut Teknologi Garut, Indonesia 2Departement of Civil Engineering, Institut Teknologi Garut, Indonesia 3Department of Accounting, Faculty of Economics, Universitas Garut, Indonesia *Corresponding Author E-mail: syauqi.mubarok@itg.ac.id Abstract This research is entitled "Educational Method in the Quran Surah An -Nahl Verse 125 (the Analysis of Islamic Education Science)". This study aims to figure out the educational method contained in the Quran Surah An-Nahl verse 125. The method used was the descriptive-qualitative analysis method. The data were collected through library research from various sources, i.e. commentary books, educational science books, papers, and educational, scientific journals. The study revealed that the concept of educational methods contained in the Quran Surah An -Nahl verse 125 is the Hikmah, mau'izhah, and Jadil methods. The implications of these three methods in teaching and learning activities in schools are, first, the hikmah method can be synchronized with the lecture method. Second, the mau'izhah method can be applied in guidance and counselling sessions as a curative or repressive measure when a normative or procedural violation occurs and as a preventive measure where educators can use the mau'izhah session in the form of messages or appeals at the end of each learning session. Third, the Jadil method can be used to improve existing discussion methods. Keywords: Method, Education, Quran, Hikmah, Mau'izhah, Jadil INTRODUCTION In a simple and general definition, education is humans' effort to grow and develop their innate physical and spiritual potential based on the values existing in society and culture (Bourdieu, Passeron, & Nice, 1977). According to Freeman Butt, education is an activity of receiving and im parting knowledge so that culture can be passed on from generation to generation (Djumransjah, 2006). The purpose of education, especially in Indonesia as contained in the Law of the Republic of Indonesia Number 20 of 2003 concerning the National Education System Chapter II Article 3 is to develop students ' potential to be human beings who believe and have faith in God Almighty, have a noble character, are healthy, knowledgeable, capable, creative, independent and become a democratic and responsible citizen. Ramayulis (2008) in his book "Islamic Education Science" revealed that, in the process of implementing education, it has several supportive components for its success in achieving the educational goals, i.e. curriculum, materials, students, methods, educators, education p ersonnel, educational facilities, educational tools and instruments, education budget, and evaluation. This study only focused on the method. According to the Indonesian Dictionary, a method is defined as : "An orderly way used to carry out a job to achieve what is desired, a systematic way of working to facilitate the implementation of an activity to achieve the specified goals"(Djumransjah, 2006). In the poem, it is stated that " al-Thariqatu Ahammu Minal Mâdah" means that the method is considered to be more important than mastering the material. The rationalization of the statement is that mastering the materials without understanding the appropriate method to deliver them to the students https://creativecommons.org/licenses/by-sa/4.0/ IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) 36 │ will create a difficult process to transforming Islamic education's value. On the other hand, mastering various educational methods/strategies/techniques will make independent students learn . So, the existence of an education method is very important so that the implementation of education can run optimally (Collins, 1992). In recent years, various learning methods and approaches have been applied in education in various subject areas, for instance, the KTSP learning method (Kurikulum Tingkat Satuan Pendidikan). (Yamin, 2007) describes several learning methods, including lecture method, demonstration and experiment, question and answer, performance, discussion, self-study, programmed learning, practice with friends, simulation, problem-solving, case study, incident, practicum, project, role-playing, seminar, symposium, tutorial, deductive, inductive and Computer Assisted Learning ( CAL ). From some of the methods mentioned previously, no learning method or term derived from the Qur'an was found. In the Quran Allah says: ِءِۗ َونَزَّ ْن اَنْفُِسِهمْ َوِجئْنَا بَِك شَِهيْدًا عَٰلى ٰهُٰٓؤََلۤ ةٍ شَِهيْدًا عَلَيِْهمْ م ِ يَْومَ نَبْعَُث فِْي كُل ِ اُمَّ بُشْٰرى لْنَا عَلَيَْك الِْكٰتَب ََ َرْحَمةً وَّ هُدًى وَّ تِبْيَانًا ل ِكُل ِ شَْيٍء وَّ لِلْمُسْلِِميَْنࣖ " And We have sent down to you the Book (al-Quran) to explain everything and guidance and mercy and good news for those who surrender." (Surah Nahl: 89). The verse emphasizes that Qur'an is the source of all knowledge, including education. So it becomes clear that, in the Qur'an, many verses containing various educational methods can be used as one of the choices of current educational methods. Researching or studying Surah an-Nahl verse 125 is interesting since it is found in many books explaining da'wah and most of them relate to this verse. Allah says: َو اَعْلَمُ بَِمْن ضَلَّ عَْن سَبِيْلِٖه َوهَُو اَعْلَمُ بِالْمُْهتَِديْنَ هُ اُدْعُ اِٰلى سَبِيِْل َرب َِك بِالِْحكَْمةِ َوالَْمْوِعظَةِ الَْحسَنَةِ َوَجاِدلْهُمْ بِالَّتِْي هَِي اَْحسَُنِۗ اِنَّ َربَّكَ "Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best way. Indeed, your Lord knows most who has strayed from His way, and He is most knowledgeable of who is [rightly] guided". (Surah Nahl: 125). If studied in the context of education related to the method, the verse is very interesting to discuss. Today, education development gets the public's attention since several pornographic cases involving the students of Junior High School, Senior High School, and universities have become one of the big issues of education in Indonesia. The immoral cases happening in the world of Indonesian education result in a big question from some educational practitioners, "what's wrong with the portrait of our education?". The problem can be related to the method used in the learning process. As mentioned earlier, none of the educational methods used in Indonesia is derived from the Quran term. Researchers are very interested in finding and exploring the concept of educational methods in one of the Quran verses, Surah An-Nahl Verse 125. RESEARCH METHOD Library research is used in this study, where the method is a descriptive-qualitative analysis research method. The qualitative method is a method that aims to describe and analyze phenomena, events, social activities, attitudes, beliefs, perceptions, and thoughts of people individually and in groups (Sukmadinata, 2011). In this case, the primary data of the study include commentary books and books that discuss the Quran Surah an-Nahl verse 125 and also books that discuss educational methods. Then, the secondary data sources are the sources that are still related to the primary data sources, i.e. literature IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) │ 37 books, the internet, and others. To collect the data, the documentation technique is applied. Documentation studies look for data regarding things or variables in the form of notes, books, newspapers, magazines, inscriptions, meeting minutes, agendas, and so on (Arikunto, 2011). The data analysis technique that the researcher also uses is content analysis (content analysis). This analysis aims to study the documents and literature. Furthermore, the data processing technique in this research is the induction and deduction methods. RESULTS AND DISCUSSION Educational Method The word method is derived from the Greek, i.e. meta, which means "through", and hodos which means "way"(Ramayulis & Nizar, 2009). According to Freeman Butt, education is an activity of receiving and imparting knowledge so that culture can be passed on from generation to generation (Djumransjah, 2006). In addition, education can be interpreted as transforming knowledge from educators to students so that they have high attitudes and enthusiasm in understanding and realizing their lives , so that purity, character, and personality are formed. (Mujib & Muzakkir, 2006) The Use of Educational Methods The uses of educational methods, according to al-Syaibany in Arief (2002), are: 1. To help the students develop their knowledge, experience, and logical and systematic thinking skills. 2. To familiarize the students to think well and become diligent, patient, and rigorous in studying. 3. To facilitate the students to achieve the objectives of the teaching and learning process (PBM) that is previously determined. 4. To create a conducive and communicative teaching-learning process and a harmonious relationship between teachers and students to achieve educational goals. The Basics of Educational Method Educational methods are inseparable from religious, biological, psychological, and sociological foundations. 1. Religious Basis Implementing educational methods between teachers and students during the teaching- learning process, both in the classroom and in the broader community, greatly impacts students' personalities. Therefore, religion is one of the basic methods of education and teaching. (Langgulung, 1985) 2. Biological Basis The development of humans biology influences their intellectual development. So that the more human biology develops, the more intellectual power automatically increases (Arifin, 2000) 3. Psychological Basis The psychological basis refers to several psychological forces, including motivation, needs, emotions, attitudes, desires, willingness, talents, and intellectual abilities. (Langgulung, 1979) IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) 38 │ 4. Sociological Basis Educational interactions in society have a huge impact on the student's development. Moreover, it also affects the classroom and school environment.(Badri, Nasution, & Bahtiar, 1995) Educational Methods in the Quran The educational methods contained in the Qur'an are as follows: 1. Religious education that humans are created to have basic potential (fitrah) or religious talent. 2. The philosophical approach is that humans are rational or intelligent creatures to develop themselves and their lives. 3. The ratio-cultural approach is that humans are social and cultured creat ures, so their background affects the educational process. 4. The scientific approach is that humans have cognitive and affective abilities that must be developed (Arief, 2002) Educational Methods in Surah An-Nahl Verse 125 According to Shaykh Abu Bakr Jabir al-Jazairi cited from the opinion of Qurtubi, he said that the Surah an-Nahl verse 125 descended on Mecca at the time of peace (truce) with the Quraysh, and then Allah ordered him to call on His religion and Shari'a gracefully not roughly. (Al-Jazairi, 2003). The following is Surah An-Nahl verse 125: اِنَّ َربََّك هَُو اَعْلَمُ بَِمْن ضَلَّ عَْن سَبِيْلِٖه اُدْعُ اِٰلى سَبِيِْل َرب َِك بِالِْحكَْمةِ َوهَُو اَعْلَمُ بِالْمُْهتَِديْنَ َوالَْمْوِعظَةِ الَْحسَنَةِ َوَجاِدلْهُمْ بِالَّتِْي هَِي اَْحسَُنِۗ "Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best way. Indeed, your Lord most knows of who has strayed from His way, and He most knows of who is [rightly] guided. (Surah Nahl: 125). The following is the analysis of the commentators' opinions regarding the verse: Abu Bakr Jabir Al-Jazairi According to him in his commentary, i.e. the book Aisar at-Tafâsir li al-Kalâmi al-Aliyyi al-Kabîr, this verse is interpreted as an invitation or call to humans to follow the path that Allah has determined with wise words, good advice that motivates and good rebuttals that do not have any negative elements. The following are the results of the interpretation of Abu Bakr Jabir Al -Jazeera (2003): Allah Ta'ala has said to His Messenger as a glorification as well as a duty for him, "Call (humans) to the way of your Lord..." i.e. to His religion, namely Islam, and let your call be "with wisdom," i.e. with al- The noble Qur'an "and good lessons ..." in the form of advice, stories of parables, motivation and intimidation contained in the Qur'an "and refute them in the best way, there is no element of reproach, ridicule, and bad satire, for that is more acceptable. According to him in his commentary, i.e. the book Aisar at-Tafâsir li al-Kalâmi al-Aliyyi al-Kabîr, this verse is interpreted as an invitation or call to humans to follow the path that Allah has determined with wise words, good advice that motivates and good rebuttals that do not have any negative elements. The following are the results of the interpretation of Abu Bakr Jabir Al-Jazairi. Here is the interpretation: Concerning the commandment, Allah SWT wants the invitation to be delivered with wisdom. In this verse, al-Jazairi interprets the word wisdom with the Qur'an and words of wisdom accompanied by strong arguments to explain the truth. In addition to wisdom, Allah SWT also wants the call to be IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) │ 39 accompanied by lessons from the Qur'an in the form of advice, stories of example, parables, motivation, and intimidation contained in the Qur'an. A'idh bin Abdullah Al-Qarni A'idh al -Qarni, in his book Tafsir Al-Muyassaru, argues that Allah SWT, in this verse, ordered the Prophet Muhammad and his followers to call people to embrace Islam and carry out Islamic laws and morals. The following is the meaning quoted from his book (Al-Qarni, 2007): "O Prophet and his followers call on people to embrace Islam and practice Islamic laws and morals in a good way and a good method. Be gentle in calling them an d polite when conversing with them according to the rules of the Qur'an and Sunnah. Don't be angry, rude, or say hurtful words. Make it easy, and don't make it difficult for them. Tell them the good news, and don't make them run away from you in fear. Please encourage them to do good and warn them to do bad. Advise them gently and kindly argue with them, be polite and gentle, give ideas and responses by avoiding criticism and everything that can hurt them, and avoid pride and arrogance. Because what is requ ired of you is to convey clearly and advise correctly. You are the one who conveys, and Allah is the one who guides. Allah knows who deviates from the straight path and who follows the straight path. Both will be rewarded according to what they did." In addition, Allah SWT also added that the call should be conveyed in a good way and method. As for the way and method of delivery, in detail, A'idh al-Qarni conveyed his interpretation that the call should be delivered gently and politely, following the rules in the Quran and Sunnah. Abdu Razaq Al-Mahdi Abdu Razaq al-Mahdi's interpretation in his book Tafsir Al-Qur'anil Adzîm (Tafsir Ibn Kathir) is not significantly different from the interpretation of A'idh bin Abdullah al -Qarni. However, he relates the interpretation of this verse to other verses. The interpretation is as follows: Allah Ta'ala said while commanding His Messenger, Muhammad SAW, to call upon humanity with wisdom (Hikmah). Ibn Jarir said: "That is what has been revealed to him in the form of the Quran and as- Sunnah as well as good lessons (mau'izhah hasanah), in which there are prohibitions and various events that are mentioned so that they are aware of the punishment of Allah Ta'ala". Allah said: "And argue (jadil) with them in a better way" that is, whoever needs dialogue and exchange of ideas, then let it be done kindly, gentle, and good speech. That is the same as the word of Allah Ta'ala: "And do not argue with the People of the Book, but in the best way, except with the wrongdoers among them" (Surah Al-'Ankabut: 46). Thus, Allah the Exalted commanded him to be gentle, as He commanded Musa and Harun AS. when He sent them both to Pharaoh, through His words: "So speak to both of you with gentle words. Hopefully, he will remember and be afraid" (Surah Thaha: 44) (Katsir, 2005). Abdu Razaq al-Mahdi's interpretation, one of the most widely used comment aries and teaching material books by educators in our country, is Tafsir Al-Qur'anil Adzîm (Tafsir Ibn Kathir). Abdu Razaq al- Mahdi argues that Surah an-Nahl verse 125 contains the commands of Allah SWT to His Messenger, Muhammad SAW, to call humanity with wisdom (Hikmah). In interpreting this verse, al-Mahdi emphasizes more on instilling an understanding of reward and punishment. In Islam, it is more famous for shawab and iqab students, but the implementation remains appropriate and gentle. IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) 40 │ Ahmad Mushtofa Al-Maraghi From Ahmad Mushtofa al-Maraghi's view in his book "Tafsir al-Maraghi" there is a similarity in the interpretation of Abu Bakr Jabir al-Jazairi (2003). Before interpreting the verse, he explains first related to the meaning of his words. The meaning of his interpretation is as follows: "O Messenger (Muhammad SAW), call on those whom you sent to them by calling for the Shari'a that Allah has outlined for His creatures through the revelations given to you, and give them lessons and warnings outlined in His book. as proof against them, and always reminded to them, as repeated in this verse. And rebut them with a rebuttal that is better than other rebuttals, such as apologizing to them if they pollute your honour and being gentle with them by conveying kind words" (Ahmad Mushtofa Al-Maraghi, 1974). From Mushtofa al-Maraghi's interpretation of this verse, the author takes the understanding that this verse was revealed to the Prophet Muhammad SAW as a command to invite people who are the object of his message by calling them to the Shari'a that Allah SWT has set for His creatures through revelation which has been revealed to the Prophet Muhammad SAW, then to make the lessons and warnings contained in the Qur'an as a basis in conveying arguments or the transformation of knowledge to them. He also added that in verse, Allah SWT gave direction to the Messen ger of Allah to refute them (in case of a debate) with the best rebuttal. Jalaluddin Muhammad bin Ahmad Al-Mahalli and Jalaluddin Abdurrahman bin Abi Bakar As- Suyuti It is believed that their interpretation of the verse is very short and simple compared to other commentators. The meaning of the interpretation is as follows: "(Call on) people, O Muhammad (to the path of your Lord), i.e., His religion (with wisdom) with the Quran and (good advice), i.e. advice or good words (and debate them with the best way) such as calling people to Allah with His verses and calling people to hujah" (Muhammad & Jalaluddin, 2003) Jalaluddin al-Mahalli and Jalaluddin as-Suyuti gave an understanding to the author that this verse is Allah's command to the Prophet Muhammad to call people to the religion of Allah (Islam), by using the Qur'an as a medium as well as the basis of the da'wah process that will be carried out which is done by the Prophet Muhammad. Furthermore, in this verse, Allah SWT requires that in his da'wah, the Messenger of Allah adds good advice and conveys inappropriate words. In addition, the Messenger of Allah also debated them in the best way and invited them to the religion of Allah. M. Quraish Shihab Last, M. Quraish's interpretation is used. The following is his interpretation and explanation related to Surah an-Nahl verse 125. "O Prophet Muhammad, call out that is to continue your efforts to call all that you can call to the path shown by your Lord, namely the teachings of Islam with wisdom (Hikmah) and good teachings (mau'izhah hasanah) and rebut (Jadil) those who reject or doubt the teachings of Islam in the best way. Those are the three ways of preaching that you should take when dealing with people of various ranks and tendencies; do not heed the ridicule, or the unfounded accusations of the polytheists and leave your affairs and theirs to Allah, for indeed it is your Lord who always guides and does well to you. He alone knows better than anyone who thinks he knows who has a depraved IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) │ 41 soul so that he strays from His path, and He alone knows better those whose souls are healthy so that they get guidance". Then he explained the words of Hikmah (Shihab, 2017). "The word Hikmah, among other things, means the most important things, knowledge and deeds. It is the knowledge or action that is always true. Hikmah is also defined as something which will bring greater benefit and convenience and prevent major or greater harm or difficu lty. This meaning is taken from the word hakamah, which means control because control prevents the animal/vehicle from going in an unwanted direction or wild. Choosing the best and appropriate actions is the embodiment of Hikmah. Choosing the best and appropriate of two bad things is called Hikmah, and the perpetrator is called an hakim (judge). Thahir Ibn 'Asyur underlined that Hikmah is the name of the collection of all speech or knowledge that improves human conditions and beliefs in a balanced way. Tabataba'i quotes ar -Raghib al-Ashfahani, who briefly states that Hikmah hits the truth based on knowledge and reason. Thus, according to Tabataba'i, Hikmah is an argument that produces undoubted truth and contains neither weakness nor ambiguity". (Shihab, 2017) The analysis of commentators' opinions regarding the an-Nahl verse 125 Based on the author's explanation of his interpretation, the author underlines that this verse was revealed as a command from Allah SWT to his messenger Muhammad SAW to continue his preaching process, calling on all humanity according to the ability of the Prophet. So, in this case, Allah SWT limited the subject of the Prophet's preaching only to what the Proph et could afford, in which access to transportation and the sophistication of information and telecommunications technology at that time was not as advanced as they are today. Furthermore, Allah SWT, in this verse, ordered Rasulullah SAW to invite people to the path that has been shown by Allah SWT, i.e. the teachings of Islam. Providing the best knowledge and example where the truth cannot be denied scientifically and intellectually does not have weaknesses and does not cause misunderstandings. In this case, the writer believes that the best knowledge and example Quraish Shihab means in his interpretation are the Qur'an and as-Sunnah. Furthermore, Allah SWT, in this verse, instructs His Messenger to call people to Allah's religion by giving good teachings (mau'izhah hasanah) by delivering advice that touches the heart and directs it to goodness. In this case, he also believes that the delivery of his teaching must be accompanied by the experience and example of the person who conveys it. Furthermore, in this verse, Allah SWT ordered the Messenger of Allah to refute (jadil) anyone who rejects or doubts the teachings of Islam in the best way, namely by conducting discussions and providing arguments that are not broken by the opponent and delivered with soft and kind words and avoid ridicule and swearing, so that his opinion can be accepted by discussion partners (Shihab, 2017). The three methods above are powerful strategies Allah SWT specifically designed to make it easy to preach and deal with humans of various characters. And the three methods above will also be a strategy in dealing with all obstacles, such as ridicule, unfounded accusations, and blasphemy, that will hinder the process of preaching the Prophet Muhammad. Departing from the author's analysis of the opinions of commentators in interpreting the Qur'an Surah an-Nahl verse 125, which the author has described above, the authors provide the following conclusions; First, this verse is a command that was sent down by Allah SWT to His Messenger Muhammad SAW to invite mankind who he can invite to the path that Allah SWT has set for his creatures, namely the teachings of the religion of Islam. Second, Allah SWT designed and revealed the method that became the basis of the Prophet's da'wah strategy as a guarantor of the success of his da'wah. Third, all the results of the Prophet's da'wah must surrender to Allah SWT as the giver of guidance. In the author's view, if we totally and deeply analyze the content of the verse, it is clear that the essence of the verse above is to invite people to change for the better, instil morality and cultivate wisdom IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) 42 │ in living a life based on faith and piety to Allah SWT, carrying out all His commands and stay away from all His prohibitions. The essence of the letter an-Nahl verse 125 above is the point contained in the purpose of Islamic da'wah as we know it today. There is no fundamental difference in the general purpose of education as contained in the Law of the Republic of Indonesia Number 20 of 2003 concerning the National Education System Chapter II Article 3, with the aim of Islamic da'wah (Suharto, 2018). Both lead to a change in educated behaviour or the object of da'wah for the better, as well as the transfer of knowledge beneficial for religious and social life to students or objects of da'wah. So it is suggested that we, as educational practitioners, u se the three methods contained in Surah an-Nahl verse 125, the methods that the Creator created to ensure the success of the Prophet's da'wah. The three methods contained in this letter are strategies designed by the cold hands of the Creator, whose creations cannot be compared with the creations of His creatures. And its efficacy has been proven, and this method led Islam to its golden age. Departing from the explanation of the results of the author's research on the opinions of the commentators above, it can be drawn a common thread that the methods contained in Surat an-Nahl verse 125 are of three kinds, i.e. the Hikmah, mau'izhah hasanah and wa jâdilhum billatî hiya ahsan methods or in short jadil method. The Analysis of the Expert Interpretation of the Educational Methods Contained in Surah An- Nahl Verse 125 is based on the discipline of Islamic education. The interpretation of the commentators is analyzed on the Hikmah, mau'izhah, and Jadil methods. Hikmah Method Based on the opinion of Shaykh Abu Bakar Jabir al-Jazairi (2003), it is concluded that Hikmah refers to the use of Al-Quran and the wise word and has a clear argument to explain the truth in the arguments delivered. It can be observed from A'idh bin Abdullah al-Qarni's (2007) opinion that he interprets the Hikmah in a good way and method in delivering the da'wah by using the appropriate and polite words to invite people into kindness based on the rules of Al -Quran and Sunnah. Then, it also tries to provide convenience to the object of da'wah and avoid making it difficult for them and introduce them to the method of Reward and Punishment that Allah SWT has set for His servants in the Qur'an so that they are encouraged to do good and keep them away from doing what Allah SWT has forbidden. Furthermore, the author analyzes the interpretation of Abdu Razaq al -Mahdi in explaining the word Hikmah. In interpreting wisdom, he quoted Ibn Jarir's opinion that what is meant by Hikmah is something Allah SWT has revealed to the Prophet Muhammad in the form of the Qur'an and Sunnah (Katsir, 2005). Furthermore, it is considered that Ahmad Mushtofa al-Maraghi (1974) interprets Hikmah with arguments or words that have a strong basis and are accompanied by arguments that explain the truth and eliminate misunderstandings. Then Jalaluddin Muhammad bin Ahmad al-Mahalli and Jalaluddin Abdurrahman bin Abi Bakr as- Suyuti interpreted Hikmah with the Qur'an. Finally, the writer analyzes the interpretation of Quraish Shihab. He interprets Hikmah by having a dialogue conveyed with words of wisdom according to the level of intelligence of the individual or group that is the object of da'wah. He also interpreted the word Hikmah as the most important of all things, knowledge and deeds or knowledge and action that is true. IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) │ 43 The author can formulate the principles of the hikmah method based on the analysis of Islamic Education Sciences as follows: 1. The material presented has a strong scientific and religious basis, which is useful for students to bring great benefit and convenience and prevent the occurrence of great harm or difficulty. This goal is in line with the highest goal of Islamic Education, i.e. forming human beings, and the mandate of Law No. 20 concerning the National Education System Chapter II Article 3 which reads; 2. "National education functions to develop capabilities and shape the character and civilization of a dignified nation in the context of educating the nation's life, aiming at developing the potential of students to become human beings who believe and have faith in God Almighty, have a noble character, are healthy, knowledgeable, capable, creative, independent, and become a democratic and responsible citizen". 3. The selection of materials that follow the social, psychological, and scientific conditions of students is by the principles of Islamic education proposed by Ramayulis in his book of Islamic Education that Islamic education is a dynamic education and must respond to the needs of students based on social change and development, as long as it does not contradict with Islamic teachings. 4. The teacher must master the material that will be delivered to avoid misunderstandings, which result in the purpose of the material not being conveyed properly to students. This third principle is related to al-Kanani's mandate (Al-Kanani, 1978) that teachers should use material/field of study that they master so that scientific harassment and giving material that will create misunderstanding does not occur. 5. The delivery of the material must be in a good manner and an appropriate language and easily understood by students, avoiding harsh language and hurting the students. As Quraish Shihab's interpretation explains, the delivery of material using appropriate language and manner will easily be received and understood by the students. The principle of applying the hikmah method is totally in line with the principle of implementing the national education existing in Law Number 20 of 2003 concerning the National Education System, and the principle of Islamic Education stated by the expert on Islamic Education (Daulay, 2019; Syamsul et al., 2020). Therefore, the possibility of applying the hikmah method in teaching practice is that it can be an alternative method that can be applied and synchronized with existing methods. As the implication of the hikmah method in Islamic Education, this method is suitable to synchronize with the lecture method because this method is the most widely used in Islamic Da'wah (Hashim, Hussien, & Juperi, 2014; Hussien, Wahab, Abd, & Hashim, 2021). The lecture method is mostly used by educators in Indonesia, so the implementation is easier. The educator can apply the hikmah method to select and deliver the material. Mau'izhah Hasanah method Shaykh Abu Bakr Jabir al-Jazairi (2003) defines mau'izhah hasanah as lessons that come from the al-Quran and are conveyed in good words. He further added that the content of the mau'izhah hasanah is advice, stories, parables, motivations, and intimidations found in the Quran. Furthermore, in interpreting the word mau'izhah hasanah, A'idh bin Abdullah al-Qarni interprets it briefly, i.e. advice delivered with polite words. IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) 44 │ Next, The interpretation of Abdu Razaq al-Mahdi is examined in explaining mau'izhah hasanah. He defined the word mauidzah hasanah as a piece of advice or warning in the form of prohibition and stories stated in al-Quran so that the students are afraid of the punishment from Allah Ta'ala. Also, they are aware of following the commands of Allah and avoiding all of His prohibitions. In the view of Ahmad Mushtofa al-Maraghi, which the author has described in his theoretical study, the author sees that he interprets mau'izhah hasanah with zanni or abstract arguments, which can give satisfaction to ordinary people. Furthermore, he argues that mau'izhah hasanah is an appeal conveyed to the object of da'wah as an invitation to carry out the Shari'a that Allah SWT has outlined for His creatures through the revelation given to the Prophet Muhammad SAW as well as he is giving lessons and warnings in His book, which later must be used as guidelines in living their lives. Then he added that in applying mau'izhah hasanah, it is necessary to have continuous assistance and control in connection with human nature which cannot escape from mistakes. Furthermore, Jalaluddin al - Mahalli and Jalaluddin as-Suyuti interpret mau'izhah hasanah as advice or gentle words. Furthermore, the author examines the explanation of Quraish Shihab in explaining the word mau'izhah hasanah. He argues that maui'zhah is to give advice and parables delivered with words that touch the soul and are adjusted to the level of knowledge of the object that is the target of da'wah or education. Then he added that mau'izhah hasanah in his presentation is characterized by the word hasanah, in the sense that the speaker must use a kind and touching word. As for the application of mau'izhah hasanah, Quraish Shihab added that an educator must have an example and experience to successfully apply this method. The mau'izhah hasanah method based on the analysis of Islamic Education is as follows: 1. The material presented is in the form of advice, stories, parables, motivation, and intimidation contained in the Qur'an. With the hope that motivation will grow in students to do good and the fear of doing bad will grow. 2. The delivery is required with soft and touching words to make it more acceptable to the object of da'wah. 3. It is necessary to have exemplary experience from the subject who will con vey the mau'izhah hasanah. Because example and experience are characteristics of hasanah that characterize mau'izhah and are the key to the successful application of the method. As for the implications of the mau'izhah hasanah method, this method can be applied in guidance and counselling sessions as a curative or repressive measure given to students when a normative or procedural violation occurs. As for preventive measures, educators can insert a mau'izhah session in the form of messages and appeals at the end of each learning session as a continuous reminder, or it can also be done by every homeroom teacher in a homeroom teaching session so that in the hope of maximizing the effect of mau'izhah hasanah on the cognitive domain of students in the form of adequate knowledge about shawab (reward) and iqab (punishment) contained in the Qur'an, and also the effect of mau'izhah hasanah on the affective domain of students in the form of the growth of the wisdom of life that leads to changes in students' lifestyles for the better. Jadil Method In analyzing the opinions of commentators on the Jadil method, the author first analyzes the opinion of Shaykh Abu Bakar Jabir al-Jazairi. According to him, "Jadilhum billati hiya ahsan" is the art of IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) │ 45 expressing opinions or giving objections, namely giving opinions in a good way and arguing in a better way that is better than others. He believes that Jadil is a rebuttal that is conveyed in a good way and that there is no element of reproach, ridicule, and bad innuendo because such a rebuttal is more acceptable to discussion partners. Furthermore, the interpretation of A'idh bin Abdullah al-Qarni is examined. He explained that the word jadil refers to arguing with the object that refuses an invitation or opinion from another using, delivering the ideas or responses politely and avoiding the harmful words that can hurt people, and also avoiding being arrogant in delivering opinions. Regarding the researcher's point of view on the interpretation of Abdu Razaq al -Mahdi, it is perceived that Jadil is defined as debating or exchanging ideas conducted in a good manner using appropriate words. In defining the word Jadil, he also correlates Q.S. an-Nahl verse 125 with Q.S. al- 'Ankabut verse 46, as the author has presented in his theoretical study. Q.S. al - 'Ankabut verse 46 contains a prohibition to argue with the people of the book except in the best way and the wrongdoers. So in his opinion, al-Mahdi limits the use of the nature of Ahsan in limited manners to people who cooperate well with the da'wah process. On the other hand, the interpretation of jadil by Ahmad Mushtofa al-Maraghi (1974) is made through conversation or debate that satisfies the opponents. Opinion and denial must be delivered appropriately by using a strong fundamental argument so that the interlocutors can properly understand it. Besides, a preacher must be able to retrain and forgive his opponents for their mistakes. Moreover, Jalaluddin al-Mahalli and Jalaluddin as-Suyuti (2003) explained that Jadil is defined as debating in a good manner, for instance, inviting people to follow the rules of Allah with His verses and Hujjah. It means that debating is done similarly when a preacher delivers the Hikmah. Finally, the author examines the interpretation of Quraish Shihab in defining Jadil. He argues that the word jadilhum etymologically comes from the word jidal, which means discussion or delivery of evidence that can break the reasons and excuses that becom e partners in the conversation or discussion and make them unable to survive. Whether the opinions expressed can be accepted only by the interlocutor or everyone. In interpreting the word Jadil, he adds that the word Jadil in Surah an-Nahl verse 125 is characterized by ahsan, which means "the best" and not just good. So Jadil must be done best, namely with logic and subtle rhetoric, and avoid violence, swearing, and words that can hurt the heart. The author can formulate the principles of the so-called method based on the analysis of Islamic Education Sciences as follows: 1. Opinions expressed in discussions must have a clear rationale and strong and correct arguments to break the interlocutor's opinion. 2. Opinions expressed in discussions must be conveyed in t he best way, with soft speech, clear delivery rhetoric, and using soft and polite language. 3. Then a discussion person is required to maintain emotional stability in expressing his opinion so that he continues to express his opinion politely even though the other person contaminates his honour with ridicule, criticism, or words that hurt the heart. As for the implications of applying the Jadil method in our education system, the principles of the Jadil method will improve the existing discussion system. Today's art of discussion has ignored the principles of courtesy and mutual respect in expressing opinions. So that later in applying the Jadil method in the discussion, an educator first must explain and emphasize the actual principles of jadil or discussion. An educator must position himself as a supervisor and directly accompany the discussion. So that if there IJIK, Vol. 13 No. 1: 35-47 Educational Method in the Quran : Analysis Of Islamic Education Science Surah An-Nahl Verse 125 Muhammad Syauqi Mubarok et.al ISSN 2302-9366 ( Print ) ISSN 2302-9781 (Online) 46 │ is a violation of the principle of fairness in the discussion process, an educator can immediately warn their students. CONCLUSION In the Qur'an letter an-Nahl verse 125, there are three kinds of educational methods: the method of Hikmah, the method of mau'izhah hasanah and the method of jadil. Then several interpretations of interpreters can be understood as follows: First, the method of Hikmah is wise, gentle, polite words, delivered not angry or rudely, bringing benefit, and having arguments to explain the truth by the Qur'an and the Sunnah of the Prophet. Second, maui'dzah hasanah are lessons from the Koran which contains advice, prohibitions, and recordings of various events that are delivered gently. Third, Jadil is a rebuttal or debate with a strong logical basis in science and religion that is conveyed in a good way, with gentle speech without any elements of reproach, ridicule, or bad satire. The author formulates the principles and implications of the methods contained in the letter an- Nahl verse 125 based on the results of the analysis of Islamic Education Sciences as follows, namely; first, the method of Hikmah; The material presented has a strong scientific and religious basis, which is by the social, psychological, and scientific conditions of the students. In addition, the material giver must master the material to be delivered with good speech and polite language and easy to understand by students. The hikmah method implies that this method is very suitable to be synchronized with the lecture method. Second is the mau'izhah hasanah method; The material presented is in the form of advice, stories, parables, motivation and intimidation contained in the Qur'an, and delivered in soft and touching words requires exemplary experience from the subject who will convey the message. As for the implications of the mau'izhah hasanah method, this method can be applied in guidance and counselling sessions as a curative or repressive measure when there is a normative or procedural violation. As for preventive measures, educators can insert mau'izhah sessions as messages and appeals at the end of each learning session. The third is the jadil method; Opinions expressed in fairness must have a clear rationale and strong and correct arguments and be conveyed in the best way so they can break the interlocutor's opinion. In addition, a supervisor is required to continue to maintain emotional stability in expre ssing opinions. As for the implications of applying the Jadil method in our education system, the principles of the Jadil method will improve the existing discussion system. REFERENCES Al-Jazairi, A. B. J. (2003). Aisiru al-Tafsiri Likalami al -Aliyyi al-Kabir Juz III. Madinah: Maktabatul ulum wal Hikmah. Al-Kanani, B. I. J. (1978). Tazkirah al-Sam’i wa al-Mutakallim fi Adab al -Alim wa al-Mutallim. Beirut: Dar al-Kutub. Al-Maraghi, Ahmad Mushtofa. (1974). Tafsir al-Maghari Juz XIII. Beirut: Daar al-Fikr. Al-Maraghi, Ahmad Musthafa. (1974). Tafsir Al-Maraghi. Mesir: Syarikah Maktabah wa Matba’ah Mushtafa al-Bab Al-Halabi. Al-Qarni, A. bin A. (2007). Tafsir Al-Muyassaru, Juz II. 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ABOUT THE AUTHOR Muhammad Syauqi Mubarok was born in Garut on September 3rd, 1987. He has been working at Institut Teknologi Garut (ITG) since 2017. Regarding his academic experience, Syauqi graduated from Islamic Education at Garut University (UNIGA) and continued h is Masters degree in Islamic Education Management study program at the same university. He is still in the process of studying for a Doctoral Program in the Study Program of Islamic Education at UIN Sunan Gunung Djati Bandung. Reski Ramadhani is a postgraduate student in English Education Department at State Islamic University Sunan Gunung Djati Bandung. He is also a Master of Humaniora in English Linguistics from Padjadjaran University since 2020. Currently, he is working as a Permanent Lecturer at Instit ut Teknologi Garut. He had been working as Permanent Lecturer at Technic Faculty focusing on English as Specific Purposes at Institut Teknologi Garut since 2021. Besides, he is also active in some associations such as Masyarakat Linguistik Indonesia, Linguistik Fungsional Sistemik, and Forensik Linguistik Forum. He has also published many journal articles in national and international levels focusing on language teaching, pragmatics, forensic linguistics, and systemic functional linguistics. Marissa was born in Garut, Desember 11th, 1984. She has been working at Garut University (UNIGA) since 2022. Regarding her academic experience, Marissa graduated from Accounting at Garut University (UNIGA) and continued her Masters degree in Acounting study program at W idyatama University.