Download Citation on ResearchGate | DIALEKTIKA PENDIDIKAN ETIKA DALAM ISLAM (Analisis Pemikiran Ibnu Maskawaih) | p> Bahasa. View the profiles of people named Ibnu Maskawaih. Join Facebook to connect with Ibnu Maskawaih and others you may know. Facebook gives people the. Ahmad ibn Muhammad ibn Ya`qub, surnamed Miskawaih, is also called Abu ‘Ali al-Khazin. It is yet undecided whether he was himself Miskawaih or the son of.

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Miskawayh – Wikipedia

Beginning with these views, Miskawayh presents the methods that are followed in training and refining the boy’s soul. The essential part of Miskawaih’s ethics begins from the third chapter pp. In the fifth chapter he goes on to speak about friendship and love. Some of his chapters correspond with some chapters in al-Razi’s Tibbnamely, those on vanity, sadness, and fear of death. By reference to his words about the necessity of linking learning with action, the action meant here seems to be human conduct in general, and not productive work from the economic angle as we understand it today.

They become accustomed to keep themselves from the temptations of wicked pleasures; they restrain them from indulging in any of those pleasures or thinking too much about them.

Despite this, people differ in receptivity to training as regards eagerness for it, and their share of virtuous morality and fine dispositions [30]. Their enemies will be few, many will praise them and seek their friendship, especially the virtuous [32].

Thirdly, a fair leader in order to prevent the nation’s moral degradation due to the role of a just leader is needed.

As to the second kind of love, Miskawaih draws a parallel between the son’s love for his parents and the disciple’s love for his master, and says that the latter is nobler and more generous, because masters educate our souls and by their guidance we obtain real happiness.

Jawidan Khirad a collection of maxims of wisdom.

Since food is not desired for its own sake, nor for its sensory enjoyment, or that should be the case, Miskawayh presents a collection of advice which can be said to be more appropriate for the ascetic Sufi novice than for a boy in his prime, and at a fundamental stage in his growth. The reason behind his emphasis on the possibility of refining character and purifying souls, and freeing the self from evil habits and the like, stems from his opinion about people, which is that they are either good by nature or good by reason of the law and learning [29].


Man becomes a saint, a prophet.

Chapter 24: Miskawaih

It is yet undecided whether he was himself Miskawaih or the son of ibn Miskawaih. The point of transition from psychology to ethics is given on pages 18 to 21 where, following Plato, be draws a parallel between the faculties of the soul and the corresponding virtues.

For each one of these kinds of wretchedness or illnesses there is a treatment, with maskawzih the intelligent man can heal himself, if he tries to set himself free. The one higher to maskawah is indeed none but God.

Miskawayh explains that the boy must grow up in the way right and fitting for people of nobility and honour; so he should wear white clothing, and avoid coloured or patterned clothing, since that is more proper for women and slaves. Accordingly the knowledge and endeavour of the soul extend far beyond its own body: Also Miskawayh presents the means or the way by which it is possible to recognize or deduce when the boy has reached this state: Of all the Muslim philosophers and thinkers whose intellectual works have come down to us, he is the only one to have said this.

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

This being so, education indicates a task, of an obligatory nature, which is undertaken by adults, particularly parents, for the young [21]. International Bureau of Educationvol. Although Miskawayh indicated society in a city, ,askawaih its necessity for the human being, he did not refer to the various kinds of work with its necessity and importance for the permanence of this city and also for the human beings living in it.


To realize this, he cites a number of conditions, some internal and some external. Ibn Miskawayh was one of the first to clearly describe a version of maskawahi idea of evolution.

Maybe this simply indicates how much he was influenced by the culture coming to the Islamic nation, and well known at his time. IqbalLahore, n.

In comparison with the soul, it is imperfect and so needs the motion of which the body is capable, i, e. It was in this century that Abu ‘Ali Ahmad b. In order to realize this end, the historian should scrupulously guard himself against the common tendency of mixing up facts with fiction or pseudo-events.

Their highest form being mirjan coral. Miskawayh lived in the 4th century H and its scientific environment, and his very productive life extended for around 20 years into the 5th century, as is shown by the date of his death.

In this case, the boy must understand the basic aim of taking food, that it is a mzskawaih and is desired for the health of the body, not as a means of sensory pleasure; hence he looks on it as medicinal for the body, to remedy the pains of hunger and guard against illness.

Man should do his best to please his friends and to be always ibhu good terms with them without hypocrisy and flattery. Two recent editions of the Arabic text of Miskawayh’s Tahdhib al-akhlaq: How can he who retires from men and lives in isolation be temperate, just, generous, or courageous?

Miskawaih’s al-Fauz al-Asghar is a general treatise similar in conception to the earlier part of al-Farabi’s Ara’ Ahl al-Madinat al-Fadilah. In that he is thoroughly Aristotelian.