APPLICATION OF SUNNAH IN CULTURAL CONTEXT
In general, there are only two categories of 'urf, namely 'urf sahih and 'urf fasid. 'Urf sahih is
a familiar custom of mankind that is not contrary to religion. For example, giving gifts to relatives,
holding gathering events on Eid al-Fitr. 'Urf fasid is the opposite of 'urf sahih. 'Urf fasid is a bad 'urf
and is unacceptable because it is contrary to religion. Examples are drinking, gambling, and stealing.
There are several types of 'urf, if viewed from the type of action, 'urf is divided into 'urf qawli and 'urf
fi'li. And if viewed from the scope of its use, 'urf is divided into 'urf 'am and 'urf typical. 'Urf qawli is a
custom that is a type of expression, or a specific term imposed by a particular community or group
that points to a specific meaning. When the word is spoken by someone, then what they understand
is that special meaning. For example, when the Arabs say walad (child), then they must have
interpreted it as a boy, not a girl, the word "meat" includes chicken, beef, not fish. If someone swears
that he will not eat meat, then he can eat fish
Urf fi'li is a certain activity that has become a habit so that it is considered a norm. In the
culture of Indonesian society, examples of 'urf fi'li activities such as when making a purchase and
sale transaction without mentioning the contract, this activity has become very common and has
become a habit in the community. 'Urf 'am is a form of activity that has been applied
comprehensively and knows no time limit, generational change, or geographical location so that it
can be accepted by people almost all over the world. Examples are sweeping with a broom, eating
with hands, riding a public transport that is a mixture of men and women.' Typical urphs are habits
that apply in the environment or only a certain group. So that it is only valid and known by the
community at a certain place and time. An example is the Mangkuan tradition carried out by the
Garut people ahead of Ramadan.
Allah says in QS. Al-'Araf 199 that Allah tells his people to use 'urf. The word 'urf in QS. Al-
'Araf 199 has the meaning of a case that is considered good by the community. The verse is also an
order to do something that has been considered good so that it becomes a tradition in a society. This
appeal is based on consideration of good habits and is considered useful for them. Likewise, in a
hadith narrated by Ahmad from Ibn Masud that the Prophet Muhammad (saw) said, "Everything that
is seen by the general (Muslims) is good, then it is good in the sight of Allah and everything that is
seen by the general (Muslims) is bad, so it is also bad in the sight of Allah". Scholars who understand
and practice 'Urf reveal that there are several requirements for receiving 'urf, namely: 1.) 'Urf can be
accepted by common sense. This requirement has become a natural thing to be generally accepted
by the community. 2.) 'Urf applies to the general public and evenly in the society in the environment.
3.) It does not contradict the provisions of Allah SWT or the norms in society. In addition to being
recognized as a custom or custom in society, 'urf is also one of the foundations of Islamic law that
continues to develop and undergo changes from the past to the present following legal aspects,
values and customs, not only in Arabia but also in other countries. Since ancient times, 'urf has
accepted various traditions, such as Arab, Christian, and Jewish traditions. Likewise, the culture of
the people of the archipelago where there are cultural systems in the form of ideas or teachings and
social systems in the form of various behaviors and actions that existed before Islam entered the
archipelago. There are various customary or cultural traditions in the archipelago, some are in
accordance with Islamic teachings, some are inappropriate, and some are mixed between suitable
and inappropriate. 'Urf tolerates local traditions by looking at them from the Islamic sharia and
showing unity in all aspects. The following are the benefits of 'urf: 1) Developing and utilizing existing
local traditions. 2) Incorporating matters related to Islam into traditions that contain elements of
deviation.
The reasons for the scholars who use 'urf in determining the law include many sharia laws
that have previously become the habit of the Arabs. Like the existence of a guardian in marriage. And
buying and selling transactions without mentioning the contract which is very common. So that the
main rule in the customary 'urf' can be used as a legal benchmark and in another rule it is stated that
'urf according to shara' has an award (the value of arrogance) and the rule of 'urf is a legal basis that
has been solidified. For example, the custom of a man who proposes to a woman by giving something
as a gift, not as a dowry. We have often encountered the existence of 'urf in Indonesia, for example
the tradition of mutual cooperation. This tradition of mutual cooperation has many positive values
such as strengthening solidarity and brotherhood between residents. In addition, there is also a
tradition of tahlilan, which is to pray for the deceased by inviting extended family and neighbors. E.
Model for the application of sunnah values in the environment of education, family, and work There
are various kinds of social problems that must be faced by every individual in this world. Sometimes,
these social problems can harm many people, even taking lives.
Social problems such as brawls between students or between villages, beheading, theft and
other actions that can endanger oneself and others make the community uneasy. This incident
makes us realize that Religious Education is very important to form a person with good morals.
Islamic education has 3 (three) stages of activities, namely: 1) Recitation, reciting the verses of Allah
Recitation can be interpreted as spiritual reading or reading activities followed by commitment and
willingness to follow what is read. While qiro'ah can be interpreted as a cognitive reading activity or
reading activity in general, while recitation is reading something with an attitude of exaltation.
Therefore, in the Qur'an, the word recitation is often used rather than the word qiro'ah in the context
of the duties of the Messengers. Shaykh Ibn 'Uthaymeen in his book Majalis Syahr Ramadlan
elaborated the scope of the meaning of recitation in two types: First, recitation of hukmiyah, which
is to justify all the information of the Qur'an and apply all its legal provisions by fulfilling His
commandments and staying away from His prohibitions. Second – Recitation of lafdziyah, that is,
reading it. This is the virtue explained by the Prophet PBUH in the hadith of Bukhari that "the best
among you is the one who learns the Qur'an and teaches it".
Tazkiyah, purifying the soul of Tazkiyah, linguistically (literally) means Tathahhur, meaning
purifying. As contained in the word zakat, which has the meaning of issuing alms in the form of
treasure which means tazkiyah (purification). Because by issuing zakat, a person means that he has
purified his property from the right of Allah that he is obliged to fulfill. 3) Ta'limul the book wa sunnah,
teaching the book and the wisdom. Many of the sunnah of the prophet have a reference to the basis
of thought and direct implications for the development and application of the world of education.
The example shown by the Prophet is a source and reference that Muslims can use in all their life
activities. Although in general the largest part of Islamic shari'ah has been contained in the Qur'an,
it has not regulated the various dimensions of the people's life activities in detail. The explanation of
the shari'ah contained in the Qur'an is still partly general, so the Sunnah of the Prophet is needed as
an explanation and reinforcement for the laws of the Qur'an which are also a guideline for human life.
The Sunnah of the Prophet serves as the main source of Islamic education after the Qur'an. The
existence of the Sunnah is a source of knowledge that contains the Prophet's explanation of the
messages Divine that is not found in the Qur'an, nor that is contained in the Qur'an but still needs
further explanation in detail.
As explained in QS. An-Nisa[4]: 59. It can be concluded that the sunnah of the Prophet can
be a role model in daily life. The following are models for the application of As-Sunnah values in the
educational environment. ➢ Education - Applying character education in schools based on
everything that is based on the Prophet Muhammad (peace be upon him), whether it is words, deeds,
determinations, or others. - Congregational dzuhur or ashar prayers. - Carrying out ceremonies every
Monday or on national holidays. - Learning Qiroati lessons. - Participating in extracurricular activities
such as Islamic spirituality, swimming, drawing, and other extracurriculars. - Conducting class
pickets in turn. Distributing charity boxes to each class every Friday. ➢ Family - Pray in congregation
with family - Tell the stories of the Prophet - Perform sunnah fasting - Attend Islamic studies - Sit
while eating or drinking. ➢ Work - Doing a job honestly - Keeping promises in getting the job done
Definition of Ijtihad The word ijtihad comes from the word "al-jahd" or "al-juhd")دھجلا ) which
means "al-masyoqot" (difficulty or distress) and "athoqot" (ability and ability) on the basis of the
words of Allah SWT in QS. Jonah: 9: Meaning: ...."and (reproach) those who have nothing but ability."
The meaning of ijtihad according to language is to be serious in pouring out one's thoughts.
Meanwhile, the meaning of ijtihad according to the term is to devote all one's energy and mind
seriously in establishing sharia law. Ijtihad can occur if the work carried out has elements of difficulty.
The meaning of ijtihad can be seen from two aspects, both etymology and terminology. Ijtihad
etymologically has the meaning of seriousness in doing all deeds. While in terminology it is the
mobilization of all abilities to do something difficult, Imam al-Amidi in Abd Wafi Has (2013) said that
ijtihad is to devote all the abilities to seek the sharia law that is dhanni, until he feels that he is not
able to find additional abilities. Ijtihad can also be called a serious effort, which can be done by
anyone who has tried to seek knowledge to decide a matter that is not clearly discussed in the Qur'an
or hadith. Imam al Ghazali in Muhammad Zuhdi Karimuddin (2019) defines ijtihad as a sincere effort
of a mujtahid in order to know the laws of the Shari'ah. Meanwhile, according to Ibrahim Husain in
Misno, ijtihad is the study and thought to get something closest to the Book of Allah and the Sunnah
of the Prophet Shalallahu Alaihi Wasalam, both through a nash and through the general purpose and
purpose of shari'ah wisdom called maslahat. The definition of Ijtihad according to Yusuf Qardlawi is
to devote all abilities in all deeds.
The use of the word ijtihad is only for important issues that require a lot of attention and
energy. Meanwhile, according to Zuhdi, Ijtihad is to exert all the ability to think to find and establish
the laws of Sharia from his tafshily evidence. Definition of Ijtihad According to the Majority of Ushul
Scholars is the deployment of all abilities by a fiqh expert or mujtahid to obtain a zhann level
understanding of a sharia law, this shows that the function of ijtihad is to issue the sharia law amaliy
the status of zhaanny. Thus, Ijtihad does not apply in the field of faith and morals. Looking at the word
ijtihad in terminology or (ta'riful alIstilahi) which is known by the meaning of terms. The word ijtihad
has several definitions put forward by scholars that are interrelated and show almost the same
meaning. These definitions include: According to Ibn as-Subkti: 21, it is interpreted that the definition
of Ijtihad is the exercise of the ability by a fiqh to find the sharia law that is zhanni. Then the definition
of ijtihad interpreted according to Muhammad Abu Zahra:23 is the exercise of an expert's abilities in
istinbath (Exploring the evidence) of the Shari'a law which is amaliyah from the detailed postulates.
Ijtihad Function Ijtihad has several functions, including: Function of al-ruju', Function of al-ihya and
Function of al-inabah. The function of al-ruju' (return) means to remake the Qur'an and the sunnah
as a benchmark for Islamic teachings from many opinions or interpretations that are less reliable
and there are disputes. The function of al-ihya (life) means reviving parts of values and the spirit of
Islam in order to be able to answer the challenges of the times. The function of al-inabah
(improvement) means that Islamic teachings that have been ijtihadi by previous scholars will be
added and corrected if there may be errors. Ijtihad can also be used as a legal solution if there is a
problem that must be determined by law, but it is not found either in the Qur'an or hadith. Even
though the Qur'an has been revealed perfectly and completely, it does not mean that all things in
human life are regulated in detail by the Qur'an or Al Hadith.
In addition, there is a difference in circumstances at the time of the descent of the Qur'an
with modern life. So that at any time new problems will continue to develop and derivative rules are
needed in implementing Islamic teachings in daily religious life. If a new problem arises for Muslims
in a certain place or at a certain time, the problem is studied whether the matter in question already
exists and the provisions are clear in the Qur'an or Al Hadith. If it already exists, the problem must
follow the existing provisions as mentioned in the Al Quran or Al Hadith. However, if the issue is
unclear or there are no provisions in the Qur'an and Al Hadith, then Muslims need the stipulation of
Ijtihad. But those who have the right to make Ijtihad are those who understand and understand the
Quran and Al Hadith. Ijtihad also has a function, namely as a tool to test the truth of hadith that does
not reach the level of mutawattir hadith such as the Sunday Hadith, or as an effort to understand the
redaction of verses or hadiths that are not clear in their meaning so that they can not be understood
immediately. In addition, it can also be used to develop legal principles contained in the Qur'an and
Sunnah such as with Qiyas, Istihsan, and Maslahah mursalah. This is important, because the very
limited number of verses and legal hadiths can answer various problems that continue to develop
and increase in infinite number. So it can be concluded from the explanation above that the function
of ijtihad is as a means to solve new problems that arise by adhering to the Qur'an and sunnah. Ijtihad
also functions as a sharia way to adjust social changes to Islamic teachings. Ijtihad functions as a
container for outpouring
The position of ijtihad The position of ijtihad as the source of Islamic law is seen as the third
source of law after the Qur'an and hadith. Ijtihad as a source of Islamic law is to obtain and determine
a legal solution if there is a problem that must be determined by law if in the Quran and hadith it is
not found clearly and in detail about the law in question. As the third source of law, ijtihad must not
contradict the Qur'an or hadith. Ijtihad occupies the last position in Islamic law, as long as a problem
is explained in the Qur'an and Hadith, ijtihad is not needed, ijtihad will only be carried out if the Qur'an
and Hadith have not explained and have not touched on the law of a newly discovered case. Basically,
what is stipulated by ijtihad cannot produce an absolute decision. Because ijtihad is a relative
activity of the human mind. As a result of human thought, the decision of an ijtihad is relative. In H.R.
Abu Daud and Tirmidhi explained about the conversation of the Prophet Muhammad PBUH who
asked Muaz how to decide a matter and Muaz answered in order, namely with the Qur'an, then with
Sunnah and hadith, and finally by doing ijtihad. Therefore, in terms of the function of ijtihad as a
source of Islamic law, ijtihad has a position and legality in Islam. Even so, ijtihad cannot be done by
just anyone, meaning that only certain people, who meet special conditions are allowed to perform
ijtihad. As the third source of law after the Qur'an and Hadith, of course, a mujathid who will do ijtihad
cannot be just anyone. Because the function of ijtihad as a source of Islamic law will affect all
Muslims in the world. D. Factors behind the diversity of ijtihad scholars Ijtihad scholars are relative
decisions because ijtihad is the result of relative human reason, therefore the results of ijtihad
decisions are relative and not the same as others. The results of ijtihad are different and not absolute
because each scholar has various thoughts and opinions about this ijtihad. There are several factors
behind the diversity of ijtihad, namely: 1. There are differences in understanding and interpreting
good words and terms in AlQuran and Hadith. For example, in the Qur'an there is the word quru.
Some scholars interpret menstruation and some others interpret it as sacred. 2. There is a difference
in response to the Hadith. This happens because they have different opinions in assessing whether
a person is trusted or not, whether or not a person is weak and sanad of a Hadith when compared to
other matan and sanad. So, there is The role of ijtihad in the development of culture and profession
Culture comes from the Sanskrit word "budhayah", as a form of jama' from buddhi, which means
mind or intellect. The term culture can be interpreted as the totality of patterns of behavior, art,
beliefs, institutions, daily life that has been carried out frequently, and all other products of human
works and thoughts that characterize the condition of a society or population that has been
formalized together. Cultural studies are generally understood as the process and results of krida,
creation, and taste, or human karsa in an effort to answer the obstacles of life that come from the
surrounding nature.
Culture will appear in the field of human thought that is related to the social form of the
environment determined by actions and values for each in the social life group. (Thomas. F. O'Dea in
Huda 2017:2) A profession is a position or job that requires expertise from its members. That is, it
cannot be done by just anyone who is not trained and not specially prepared to do the job. For
example, to operate an airplane, of course, it requires someone who has expertise in flying an aircraft
where this ability is obtained from special education. Expertise is acquired through what is called
professionalization, which is carried out both before a person undergoes the profession (pre-service
education/training) and after undergoing a profession (inservice training). The use of ijtihad can be
carried out in all aspects of Islamic teachings, one of which includes cultural and professional
aspects, the connection between ijtihad and culture is of course important, because in culture and
religion it is more often seen that things are always opposite. According to some religious experts, it
comes from the Sanskrit language, namely "a" which means no and "gama" which means chaotic
(so; orderly), thus religion is a regulation that regulates the human condition as well as something
supernatural regarding ethics and association of living together (Faisal Ismail in Huda 2017).
The religions of Islam that were first spread in Makkah to Medina were; Early Islam was able
to change Arab culture from idolatry to worship one God, namely Allah SWT. The religion of Islam at
this time only adheres to the basic sources of Islamic teachings, namely the Qur'an and Al-Hadith,
as well as the practices exemplified by the Prophet. A comprehensive understanding of religion is
summarized in the concepts of Iman, Islam and Iksan. In the perspective of the Qur'an, faith is the
control of Allah SWT, which is clear, pure and rejects all forms of polytheism and mythology, meaning
that Islam in this aspect of faith is strictly forbidden to believe in power. Islam in its development is
closely related to formal rules or sharia that can only be understood by using the ability of rational
logic, and this method has become a tradition in the early Islamic period. Because in this
understanding, the ijtihad system must be supported by the development of scientific reasoning
logic, both called the postulates of ray'u, qiyas, maslahah mursalah and other legal excavations in
general. Meanwhile, ihsan in general covers moral and spiritual aspects and the past has not been
able to develop and is still neglected because there is no mujtahid. As well as Sufism or Sufism which
is oriented towards mysticism. Thus, early Islam emphasized high idealism, not mystical spiritual
morals as carried out by the prophets and the khulafaurasyidin, so that if they are displaced by
idealistic spiritual morals, it means that the soul of Islam is displaced, even though they still carry
out the five prayers, because the spirit of Islam views the position and social position as a mandate
that must be held accountable in the world and before God. During the time of the Prophet, Islam
was not much colored by other civilizations, but was able to change and color local culture.
Religious values in the Islamic cultural pattern of the Qur'an are basic values, but they also
require rational, economic, power, solidarity and artistic values (Simuh in Huda 2017). Means; In
Islam, the question of culture and civilization is very reflective of the existing culture with its
application, there are ijtihad teachings to adjust to the circumstances, situations, and conditions of
the time. The original Javanese culture that is transcendental is more inclined to understand
animism and dynamism. Major changes only occurred in Javanese culture after the entry of
Hinduism and Buddhism originating from India, Indian culture actually entered and influenced
Javanese culture, which includes: belief system, art, literature, astronomy, mythology, and general
knowledge, and Hindu and Buddhist culture is spread through language means, namely the language
of Javanese behavior in determining daily social steps. Differences in judging religious practices have
become a part of life in Java since the advent of Islam, because at that time religious life was affected
by animistic thinking and the so-called Hindu and Buddhist doctrines and practices that merged into
one offering fertile ground for magic, mysticism, the glorification of magical souls, the worship of
spirits and the worship of sacred places. Also, all of this is not in stark contrast to the mystical
character and pattern of Islamic worship that encroaches on the island of Java.
As a result, and with Islamic egalitarianism has been able to strengthen itself in the coastal
area of the island of Java, moving further inland, the Javanese society which has been filled with
hierarchies and aristocratic is able to defend itself while with its "tolerance" is able to accept the
elements of Islam and this is what ultimately gave birth to the Javanese Islamic civilization. Also,
ijtihad can be a guideline that not all countries have the same culture, therefore when in Indonesia,
it will not be possible to use the term Arabization, because it is not in accordance with the daily life
of the Indonesian state itself. Therefore, ijtihad has a role flexibly to explain and match the time and
place, but it remains on Islamic principles and does not contradict. For example, "good morning" is
replaced with "Assalamualaikum" or congratulations are replaced with "milad", of course it cannot
always be applied because again Indonesian society has a diverse culture. Then in the aspect of
professions, one of the professions is to be an educator which of course is related to education.
Ijtihad in the field of education turns out to be increasingly necessary, because the teachings of Islam,
which exist in the realm of the Qur'an and al-Sunnah, are only in the form of basic principles. If it
turns out that there is something rather detailed, then the details are an example of Islam in applying
the main principle. Since the teachings of Islam were handed down to the Prophet Muhammad PBUH
until now, Islam has grown and developed through ijtihad which is demanded by changes in the
situation and social conditions that grow and develop. In addition to the role of the profession as
educators, it turns out that ijtihad also has a relationship with the MUI Fatwa, where the MUI Fatwa
can be a role in providing answers or explanations from scholars to solve a religious problem and
that applies to the public. Of course, to produce it all, there must be ways and processes that must
be done, as follows. It is carried out by first conducting a comprehensive study to get a complete
picture of the problem (tashawwur al-problem) by examining the opinions of the jurists, madzhab
imams, other related fatwas and the views of jurists on the problems at hand. If the issue proposed
to obtain a fatwa is clear in its postulates and laws, it will be determined as it is, if there is a difference
of opinion among the scholars, then the al-jam‟u wa at-taufiq method will be carried out to find
common ground and compromise steps on existing differences.
And if the method cannot be used, then tarjih will be carried out, looking for the strongest
evidence and opinions. On the other hand, if the issue raised has not yet found a legal opinion, then
ijtihad will be carried out collectively through the bayani and ta‟lili methods (qiyasi, istishlahi, ilhaqi,
istihsani and sadd adz-dzarai‟) by paying attention to the public benefit and maqashid asy-shari‟ah.
The method carried out by the MUI in determining this fatwa, if observed, follows the ijtihad intiqa‟i
method (comparing and selecting legal opinions from existing scholars) and ijtihad insya‟i (creating
or innovating new laws) as revealed by Yusuf al-Qardhawi. In the MUI Fatwa Association Since 1975,
there have been 39 fatwas categorized as Fatwas in the field of Worship. The categorization of 39
fatwas as Fatwas in the field of worship is actually still debatable because some of them have similar
fatwas (for example about al-Ahwal asy-Syakhshiyyah) which are included in the Social and Cultural
category, and there are also fatwas related to corpses that are included in the Socio-Cultural
category. This means that al-Ahwal as-Shakhshiyyah is included in the category of Worship and
some are included in the category of Socio-Culture.14 In total, there are 9 fatwas on Prayer, 4 fatwas
on Fasting and related (1 fatwa is a reinforcement of the previous fatwa), 9 fatwas on Zakat, 10 fatwas
on Hajj, and the rest on several other issues. Thus, when they are in the community and have been
directly involved in professional service. It turns out that there is still something that is sometimes
debated and there must still be some way to solve it, which ijtihad is indeed needed even today.
Because it can be used as a direction and benchmark in carrying out a worship. To complete and
realize the teachings of Islam, ijtihad is indeed needed, because the globalization of the Qur'an and
Hadith has not only guaranteed that the goals of Islamic education will be achieved. The same is true
in the role of culture. F. Ijtihad Values in Education, Family, and Work The attitudes and deeds of the
Companions and the ijtihad of the scholars are mentioned as additional bases. This additional basis
can be used as long as it does not conflict with the basic basis. This can be seen from the various
educational policies carried out by the friends. During the Khulafaal-Rashidin period, for example,
educational resources in Islam had already developed.
In addition to the Qur'an and Sunnah, the words, attitudes and deeds of the companions are
also used as the basis for the education that is built. Umar Ibn Khatab is famous for his honest, fair,
capable, democratic nature that can be used as a role model for society. These qualities of Umar
were witnessed and felt by the people at that time. That kind of trait is what an educator needs to
have. Because, it contains paedagogical values and good examples to be imitated and developed.
This is in line with the opinion of Muhammad Salih Samak who stated that, "A good example and the
way teachers improve their lessons, as well as full faith in duty, work, morals and religion are good
impressions to reach the goal of religious education". Talib as the formulator of educational
concepts. It turns out that Ijtihad can also be used as an additional basis, this is used as long as it
does not contradict the main basis. This can be seen from the various educational policies carried
out by the friends. During the Khulafaal-Rashidin period, for example, educational resources in Islam
had developed. In addition to the Qur'an and Sunnah, the words, attitudes and deeds of the
companions are also used as the basis for the education that is built. The words of the Companions
and scholars can be held because Allah Himself in the Qur'an states that the first people who
converted to Islam among the Muhajirin and Ansar and followed them well, Allah was pleased with
them and they were pleased with Allah and Allah made for them the Paradises in which the rivers
flow, they were eternal in them. Therefore, in this context, ijtihad in the field of education turns out
to be increasingly necessary, because the Islamic teachings contained in the Qur'an and the sunnah
are only in the form of basic principles. If it turns out that there is something rather detailed, then the
details are an example of Islam in applying these main principles. Since the teachings of Islam were
handed down to the Prophet Muhammad (saw) until now, Islam has grown and developed through
ijtihad which is demanded by changes in the situation and social conditions that grow and develop.
Thus, to complete and realize the teachings of Islam, ijtihad is indeed needed.
This is because the globalization of the Qur'an and hadith has not guaranteed that the goals
of Islamic education will be achieved. For this reason, the ijtihad efforts of experts in formulating
Islamic education theories are seen as very important for the development of educational theories
in the future, so that Islamic education does not legitimize the status quo and is not trapped with the
idea of justification for the hazanah of orientalist and secular thought. Allah highly appreciates the
seriousness of the mujtahid in ijtihad. Religious education begins or proceeds from the family
environment and according to some experts because the environment is the unity of space with all
objects, forces, circumstances, and living things, including humans and their behaviors that affect
the life and welfare of humans and other living beings. It can be concluded that the environment very,
very much affects the development, growth and progress of a human being or student in his life. As
for the family environment, if reviewed in the great dictionary of Indonesian (KBBI), it is stated that
the family is the mother and father and their children throughout the house and furthermore that the
family is also a very basic kinship unit in society. The family has a very important role in the growth
and progress of a child, especially that the family has a responsibility for its members in the field of
education. The family, especially both parents, has an important task in laying the foundations for
the development and progress of their children so that they (children) develop well, because the
family is the first educational environment that is very important in shaping the personality pattern
of a child (student). And parents, especially fathers as the number one person in the family
environment or called the head of the household must carry out some of the above functions well if
he wants a good family and should start from himself first and so on.
Related to ijtihad is the effort or effort of family members in creating children to understand
Islamic religious education from an early age, and also how mothers convey this learning to children.
Because it is certainly impossible when a child is still young and is fed religion directly to the core of
religious problems or serious problems, surely the way to convey it is different and adjusted to the
environment in the family. Then the value of ijtihad in the work is to be able to make a guideline for
the formulation of a problem and find a solution which can be adopted from the relevant laws and
then clarified and can be determined according to the times. The point is to be able to say yes or no
related to different laws in society. For example, when someone saves in the bank, does it include
usury, etc. Maybe in the past, yes, but as the times progressed, it was impossible for us not to do so,
and made the scholars to conduct a study of how the decision was made. And in the end, the
scholars can agree to it with certain conditions. So it can be seen that ijtihad can help the work
process in a society, and make it easier to make a decision. Where the decision has also been
discussed before. Another example is related to the position of an educator as a profession, having
a code of ethics that must be used as the basis for the behavior and actions of the educator
profession. The code of ethics was formulated with the intention of coaching and shaping the
character of an educator. Thus, if the character has been formed and the behavior of educators is
based on references, it is hoped that it will foster public trust when entrusting their children to the
educators. Taking an example from one of the jobs, namely educators. The relevance of ijtihad in the
work environment is to have a stipulation and be able to explain to its students in detail and detail,
not only based on the Quran and hadith during the learning process.
The meaning of Akhlak (Ethics) Islamic Akhlak comes from the Arabic word khuluqun, the
plural "akhlak" which means sayiyyiatun, tabi'atun, or 'adatun, which means character, tab'at or
customs. Talking about morals is an endless discussion. Morals are not just manners, ethics and
manners. Morality is human behavior that is visible or invisible, such as the activity of the heart. In
the Islamic Encyclopedia, morality is a state attached to the human soul from which an act is born
easily, without going through a process of thought, consideration or research. Islamic morality is
morality that comes from the teachings of Allah and His Messenger, and is an indicator of whether a
Muslim is good or bad. Prof.
Ahmad Amin, quoted by Hamzah Ya'kub, defines morality as "a science that explains the
meaning of good and bad, explains what half of humanity should do to another, states the goals that
people should aim for in their deeds and shows the way to do what should be done". Morals, which
linguistically (etymology) means ethics, fight, or also called attitude to life, is a teaching that talks
about good and bad whose measure is revelation. Therefore, it is not wrong for linguists to interpret
morals in terms of character, character, habits, temperament, and rules. Thermologically, morality
is the science that determines the boundary between good and bad, commendable or reprehensible,
concerning the words and deeds of human beings born and mental. The scholars of moral science
formulate their definitions with various expressions including the following; a. Mrs. Miskawaih said,
morality is the state of a person's soul that encourages him to do deeds without first considering the
mind b. Al Gazali, saying that morality is a trait that is embedded in the soul from which deeds arise
easily without the need for consideration of the mind. c. Sidi Gazalba said that morality is a
personality attitude that gives birth to human deeds in the face of God and humans, oneself and
other creatures in accordance with the instructions and prohibitions and instructions of the Qur'an
and Hadith. d. Ahmad Amin; Morals are good and bad habits, everything that the will is used to doing.
The definition of morality in substance seems to complement each other, and from it we can
see five characteristics contained in moral deeds, namely; First, moral deeds are acts that have been
embedded in a person's soul, so that they have become his personality. Second, moral deeds are
acts that are done easily and without thought. This means that when doing an act, the person
concerned is in a normal or conscious state and is not made. Third, that moral deeds are acts that
arise from within the person who does it, without any coercion or pressure from outside, acts that
are carried out on the basis of the will, choice and decision concerned. Fourth, that moral deeds are
deeds that are done in real life, not jokingly or because of a play. Fifth, in line with the fourth
characteristic, moral deeds (especially good morals) are deeds that are done out of sincerity solely
because of Allah, not because of being praised by others or because they want to get a compliment
If morality is an act that has been embedded in a person's soul, then morality is its place in the heart.
If the heart is good, good qualities will appear and vice versa, if the heart is not good, then what arises
and comes out of the behavior is a bad nature. Bad behavior is called mazmumah (reprehensible)
morals. To say that good morals or bad morals certainly have parameters that are based on the
morals of the Prophet Muhammad (peace be upon him) as uswatun hasanah that can be emulated
by all humans, because of the nobility of his character. He has gained the trust of Allah so that he
was given the title al-amin. The Prophet Muhammad in his daily life is known to have the nature of
shiddiq, honest as his attitude of life, saying something as it is, trusting, being able to carry out his
responsibilities and not being faithful, tablig, delivering the treatise that he received (revelation)
without covering it up and fathanah, having intelligence, this can be seen when he with his fathanah
reconciled the disputes of various tribes to put the hajar aswad in its original place, which at that
time shifted from its place due to a major flood hitting the city of Makkah. These good qualities have
been integrated into his life, embedded in his soul, so that there are deeds that are so easy to do
without prior thought and consideration. At one time, the Prophet went out of his house and unlike
usual, he did not find any dirt that he used to receive, because there was a polytheist who often threw
all kinds of garbage and animal dung at the door of the house of the Prophet (peace and blessings of
Allaah be upon him), which did not happen on that day. The Prophet then asked about the person
who always threw the dirt and turned out to be sick. The Prophet immediately went to the polytheist's
house to visit him. He did not forget to ask about the needs he needed and he also prayed for his
recovery. The person was so shocked by the Prophet and said, "My crimes are so many against you
and you come to visit me, ask me about my needs and pray for me, I have no doubt about you, O
Muhammad, apparently you are not an ordinary man. Therefore, I now believe that "You are the
messenger of Allah".
Such is the nature of the Prophet Saw, who is so noble and majestic, repaying bad deeds with
kindness, friendliness and love. A person who is gentle, humble and full of compassion for others.
And there are still many examples of noble morals that can be learned in his sirah / life journey. And
all the deeds he did were commendable deeds, which are also called akhlak mahmudah. So noble
was his morals that deserves the recognition of Allah until it is mentioned in the Qur'an that he has
the character of the Great, khuluqin 'azhim. And indeed you (Muhammad) are above the great morals
(khuluq al-'azhiim). In the Qur'an, the word "khuluq" is only two, one in Q.S. al-Qalam verse 4 and the
other is located in Q.S. al-Shu'ara verse 137. If khuluq means noble ethics, commendable behavior
and character, then lafadz 'alaa, meaning steadiness / above, means that the morals of the Prophet
Saw must be more steady, higher than the moral virtues that people do in general.
To be able to see the height of the Prophet's morals, khuluqin 'azhim there is a hadith, when
one of the companions asked Aisha, "O ummul believers, tell me about the morals of the Prophet?"
Aisha asked, "Have you not read the Qur'an?" and the companion replied, "Yes". So Aisha said: "Her
morals are the Qur'an". Imam al-Ghazali stated that the basic level of commendable morality is to
be able to endure trials, not to avenge the evils of others, and to be gentle to those who have
committed injustice to him, even asking for Allah's forgiveness for him. Then there is also the so-
called bad morals, the opposite of good morals (akhlak mahmudah). Bad morals mean despicable
morals, (mazmumah morals); that is, all forms of human actions, both beliefs, words and deeds that
can bring harm to oneself and others. According to Ibn Arabi, the human heart can be ugly and
damaged and also good and holy because of the lust that exists in him. In human beings there is lust,
lust itself is basically a nature that can be good and bad, or obedience and immorality. He will be
good with righteous deeds and bad with reprehensible deeds. Therefore, lust can make people think,
identify, calm, restless, hungry, thirsty, spiteful, greedy, ridha, and qana'ah, as well as other thoughts
and feelings. C. Morals as Cultural Drivers Islamic Culture is the result of intellect, mind, creation of
taste, karsa, and human works based on the values of monotheism. Islam highly values the intellect
of anusia to take part and develop. The results of intellect, mind, taste and karsa that have been
selected by universal human values have become a civilization. Therefore, the apostolic mission of
Muhammad PBUH as in his words; "Indeed, I was sent to perfect morals". This means that the
Prophet Muhammad SAW has the main task to guide humans to develop culture in accordance with
the values of monotheism. Because the Prophet was an Arab, in the study of culture, of course, what
is displayed in his life behavior is Arab cultural values. For ordinary people, it is difficult to distinguish
