Teachers with Ulul Albab Characteristics
Rosihon Anwar,Izzah Faizah Siti Rusydati Khaerani and Medina Chodijah
Ushuluddin Faculty, UIN Sunan Gunung Djati Bandung, Jl.AH Nasution No.105, Bandung, Indonesia
{rosihonanwar, izzahfaizahsiti, medinchodijah}@uinsgd.ac.id
Keywords: teacher, ulul albab, intellectual values.
Abstract: Teachers are important components in educational process. The success of the educational process is strongly
influenced by the quality of the teachers. One of teacher qualification is to have intellectual values . The
intellectual are termed in the Holy Quran as ulul albab. The aim of this study is to describe the characteristics
of teachers with ulul albab values in Bandung. To achieve this aim, this study used a mixed-method approach
to analyze 300 teacher samples. The results of the study revealed (1) that the Holy Quran mentioned three
aspects of ulul albab: dhikr (remembrance of Allah), fiqr (reflection), and amal salih (good deeds) and (2)
that the majority of the teachers in Bandung were moderately characterized with ulul albab values, and only
few of them could be said to display a high level of characteristics of ulul albab. No teacher was found to
display a very high, low, and very low level of characteristics of ulul albab.
1 INTRODUCTION
In the perspective of modern psychology, ulul albab
refers to those who are able to optimally synergize
their intelligent (IQ), emotional (EQ), and spiritual
(SQ) potentials (H.D Bastaman, 2007). A teacher is
valued not only by his academic proficiency, but also
his communication skills because communication can
optimize the teacher-student relationship (Raufelder
et al., 2016; Rusu, Soitu, and Panaite, 2012). A
teacher with a high emotional quotient (EQ) can bring
about an extraordinary performance (Mohamad and
Jais, 2016). The EQ is one of contributing factors to
the personal development of an excellent teacher. It
plays a role in self-management skills, emphatic
skills, interpersonal skills, and all skills to
successfully interact with the environments and to
boost the performance (Yusof, Ishak, Zahidi, Abidin,
and Bakar, 2014). According to Atiyah Al-Abrasyi,
an ideal teacher has a spiritual quotient (SQ),
characterized by the likes of zuhd (living a simple life
as opposed to hedonism), respectfulness, sincerity,
forgivingness, sabr (patience), dedication, and
observant towards his students’ characters and
potentials (Sa’diyah, 2012). The Quran speaks of the
perfect human personality typology in the term ulul
albab (Quran 3:190-192).
Ulul albab refers to those of the intellectual with
good personality (Yaqin, 2015). They are at least
characterized by the following traits: (1)
hardworking, (2) creative, innovative, and critical, (3)
religious, (4) excellent, and (5) intelligent (Walid,
2011). In the perspective of mufassir (Quranic
exegetes), ulul albab refers to people of faith who can
optimally function their intelligent potentials (Faizah,
2014).
Considering the importance of ulul albab
characteristics, this study was focused on figuring out
to what extent teachers display the aforedescribed
traits of the ulul albab. The teachers being studied
was at different educational level in eastern Bandung.
2 METHODS
To answer the research problem, this study used a
qualitative/quantitative mixed method approach. The
qualitative method began with reviewing literature on
the characteristics of ulul albab as described in the
Quran using the maudhui tafsir (thematic Quranic
exegesis) approach. The results of literature review
became a basis for designing the instrument of a
quantitative survey. The survey was conducted to see
to what extent the research subjects display the
characteristics of the ulul albab (Creswell, 2008:552;
Anwar, R., Khaerani, I. and Chodijah, M.
Teachers with Ulul Albab Characteristics.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 481-485
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
481
Oktaviavo, 2008:22).
The survey data were then analyzed descriptively
to obtain an overview of the ulul albab characteristics
displayed by teachers at various levels of education in
Indonesia including kindergarten, primary school,
junior high school, senior high school and pondok
pesantren (Islamic boarding school).
The quantitative approach was chosen to enable a
statistical data analysis. In addition, the reason for
choosing a quantitative approach was that the
researchers wished to obtain accurate field data based
on empirical and measurable phenomena (Naila
Hayati, 352), which in this case was the ulul albab
characteristics displayed by the teachers.
In brief, the research was conducted through the
following steps: (1) sorting Quranic verses on the ulul
albab characteristics, (2) carrying out the maudhui
tafsir of the sorted verses, (3) classifying the verses
based on the results of tafsir, (4) arranging the
research instrument based on the result of tafsir, (5)
collecting the research data, (6) analyzing the
obtained data, and (7) analyzing the result of study.
The research population were all teachers in
eastern Bandung. Based on population data of
Bandung in 2015, the total number of teachers from
kindergarten to high school level was 16,045 (Kota
Bandung dalam angka, BPS 2015), and those in
eastern Bandung was 3,697. Referring to Slovin’s
formula, the researchers needed at least 98 samples.
However, to obtain a greater picture, the researchers
distributed the instruments to approximately 300
teachers and obtained 299 analyzable respondent
data.
The research instrument was designed with the
basis of the results of tafsir Quranic verses on ulul
albab characteristics. It consisted of 28 items whose
validity coefficients were quite high, ranging from
0.716 to 0.754, and its reliability coefficient was
0.739.
3 RESULTS AND DISCUSSION
The Quran does not explicitly define the term ulul
albab; however, their characteristics can be found in
16 verses as follows: (1) to sincerely seek, explore,
understand and discover the secrets of science and
knowledge taught by Allah the Most Holy (Quran
3:190), (2) to be willing to transfer his knowledge to
others in order to improve social condition and
willing to give warning (Quran 14:52), (3) to stand up
for the right after telling them apart from the wrong
(Quran 5:100), (4) to be critical about incoming
information and make sure if it is true (Quran 39:18),
(5) to act mindfully and always take lesson from the
history of the past ummahs, (6) to not fear other than
Allah (Jalaluddin Rahmat, 1994, p. 213-215).
The characteristics numbers 1, 2, 3, and 5 speak
of fiqr and dhikr. It goes to show that the ulul albab
always try to feel the existence of Allah in their souls.
Number 4; meanwhile, speaks about being productive
and the importance of values in the context of their
benefits for human beings. Thus, those with the ulul
albab characteristics have a profound effect on social
transformation. Their excellent personality is
reflected in spiritual depth (dhikr), sharpness of
analysis (fiqr), and profound effect on social life
(amal salih).
Dawam Rahardjo (2002:557) mentioned some
definitions of ulul albab as described in the Quran:
(1) open- and deep-minded people, (2) people with an
emphatic heart, (3) sharp- and strong- minded people,
(4) knowledgeable people, (5) people with accurate
and wide understandings, and (6) wise and just
people.
It has been agreed upon among mufassirs that the
term ulul albab refer to ashhâbu al-uqûl (people of
reason). This indicates that ulul albab are individuals
with great intellectual potentials (Thabari, n.d., 240).
Therefore, they (1) are able to think critically (Quran
2:269; 39:18), (2) are knowledgeable (Quran 12:11),
(3) hunger for knowledge (Quran 3:7), (4) always do
a deep reflection of Allah’s creations (Quran 3:191),
(5) are hardworking (Quran 5:100; 39:9), (6) have
good communication skills (Quran 14:52), (7) always
keep promises (Quran 13:19-20), (8) are generous
(Quran 35:29), and (9) fear Allah (Quran 2:197)
(Faizah St Rusydati Khaerani, 2014).
The ulul albab characteristics were studied in
three aspects: fiqr, dhikr, and amal salih.
In the research instrument, fiqr is represented by 22
items and dhikr by 6 items.
The indicators for fiqr were visionary, analytical,
thinking, researching, understanding, tolerant,
confident, tazkiah al-nafs (self-purification), honest,
disciplined, responsible, and creative. Analyzing is
very important to strengthen fiqr. Teachers are
expected to always be creative and innovative in
delivering the lesson (Soobik, 2012) but with
reference to the Islamic values .(Al-Karasneh and
Saleh, 2010).
The indicators for dhikr were praying, salah,
hardworking, generous, and obedient to Allah the
Most Holy.
Dhikr is one of intensive devotional practices by
remembering God in order for an individual’s to find
rest (Quran 13:28). This practice combines praying,
meditation, and various ritual activities with the main
ICSE 2017 - 2nd International Conference on Sociology Education
482
purpose of remembering and acquiring the spirit of
God represented in His 99 beautiful Names (asmāʾu
l-ḥusnā). Through dhikr, one is expected to go
through an intense spiritual experience and to rely
upon God (Newberg, Wintering, Yaden, Waldman,
and Reddin, 2015)
The result of Newberg’s study that investigated
the correlation of dhikr and neurophysiological
activities revealed that there was an substantial
increase in the frontal lobe activity and at the same
time a decline parietal lobe activity. In short, this
result showed that some cognitive processes became
coordinated during dhikr (Newberg, et al., 2015).
Praying and salah were also found to have positive
effect on cancer (Rezaei, Adib-Hajbaghery,
Seyedfatemi, and Hoseini, 2008).
Table 1 shows that ulul albab are highly
intellectual people who always stay devoted to the
Creator. This intellectual quality brings about EQ, IQ,
and SQ. A hard worker (Quran 5:100; 39:9) are
demanded to display good EQ and IQ in order for him
to stay motivated to complete his works, be creative,
work collaboratively, and have good interpersonal
skills (Mohamad and Jais, 2016). And with SQ, can
one reduce depression and anxiety (Koenig, Zaben,
and Khalifa, 2012). This can bring about social
intelligence that determines flexibility, wisdom, and
empathy (Yermentaeyeva, Aurenova, Uaidullakyzy,
Ayapbergenova, and Muldabekova, 2014).
Table 1: Verse, meaning and aspects of ulul albab.
No.
Verse
Content of verse
Meaning (Value)
Aspect
1.
Quran 2: 179
One who remembers, accepts,
and takes lesson from the
implementation of qisas,
careful and wise
Fiqr and Amal Salih
2.
Quran 2:197
Hardworking and pious
Amal Salih
3.
Quran 2: 269
One who is able to really
understand God’s wisdom
Fiqr
4.
Quran 3:7
Knowledgeable person
Fiqr
5.
Quran 3:14
One who does a deep
reflection
Fiqr
6.
Quran 39:18
Critical thinking
Fiqr
7.
Quran 39:9
Dhikr and drawing close to
Allah
Dhikr
8.
Quran 12:11
To be able to take lesson from
past history
Fiqr
9.
Quran 3:191
Dhikr, reflection, and positive
thinking
Fiqr
10.
Quran 38:29
To accept the Quran as a
blessing and have faith in it
Fiqr, Dhikr and Amal
Salih
11.
Quran 5: 100
To have adversity quotient
Amal Salih
12.
Quran 14:52
To have good communication
skills and adversity quotient
Fiqr and Amal Salih
13.
Quran 13:19-20
To have adversity quotient
Amal Salih
14.
Quran 13:22
To have good EQ and
humanistic
Amal Salih
15.
Quran 3:14
Quran 39:21
To do dhikr and to do a deep
reflection and study all
creations of Allah
Fiqr, Dhikr and Amal
Salih
16.
Quran 65:10
Acceptance to the truth of
Allah’s revelations
Amal Salih
Teachers with Ulul Albab Characteristics
483
The indicators for fiqr were visionary, analytical,
thinking, researching, understanding, tolerant, confident,
tazkiah al-nafs (self-purification), honest, disciplined, and
responsible. The indicators for dhikr were pray, worship,
resilience, generosity, and devotion to Allah the Most Holy.
Figure 1: Aspect of Fiqr.
Figure 2: Aspect of Dhikr.
The obtained data showed that all samples did not
display a very high, low, or very low level of ulul
albab characteristics in the fiqr and dhikr aspect. A
moderate level of ulul albab characteristics was
displayed by 83% of the samples in the fiqr aspect and
by 54% in the dhikr aspect, or by 78% in both aspects
combined.
Teachers who have ultimate ulul albab
characteristics are those who have the dhikr aspect
that reflects a spiritual depth and established
intellectual ability (fiqr) so as to enable teachers to
have positive creativity and activities (amal salih) as
a combination of both fiqr and dhikr (Abdul Basid,
2012).
The obtained data showed that no teacher was
found to display a very high, low, or very low level of
ulul albab characteristics. About 22% of samples
displayed the a high level of ulul albab
characteristics, the other 78% showed a moderate
level.
Based on the level of education they teach at, the
obtained data showed a similar display.
Figure 3: Data based on the level of education.
Based on the level of education, junior high
school teachers were the most number to display a
moderate level of ulul albab characteristics; i.e., as
many as 86.15%, and the least number to display
moderate level of ulul albab characteristics were
primary school teachers by 70.15%. In reverse, the
most number to display the high level of ulul albab
characteristics were primary school teachers by
29.85%, and the least number were junior high school
teachers by 13.85%. It can be concluded that only a
few of teachers have displayed the ulul albab
characteristics despite the fact that the objective of
education in the perspective of Islam is to develop a
balanced personality between cognitive, affective,
and spiritual aspect (M.Ulum, 2011). Ulul albab are
also known as wise and knowledgeable people who
have two powers in fiqr and dhikr (Danial, 2015),
where fiqr reflects intellectual and physical
intelligence (Arniyuzie, 2015) and dhikr reflects
faith, worship, emotion and spirituality.
4 CONCLUSIONS
Teachers with ulul albab characteristics are those
who able to synergize the power of revelation through
their dhikr with the power of reason through their fiqr
so as to establish a monotheistic, creative, dynamic,
and innovative as a representation of amal salih. In a
modern terminology, the term ulul albab refers to
those who are able to synergize their IQ, EQ, and SQ.
The obtained data showed that no teacher was found
to display a very high, low, or very low level of ulul
Very low
0%
Low
0%
Moderate
83%
High
17%
Sangat tinggi
0%
Very low
0%
Low
0%
Moderate
54%
High
46%
Very high
0%
0
10
20
30
40
50
60
70
80
90
Moderate
High
ICSE 2017 - 2nd International Conference on Sociology Education
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albab characteristics. 78% samples displayed a
moderate level of ulul albab characteristics, the other
21% displayed a high level of them.
ACKNOWLEDGEMENTS
This research publication is supported by the institute
for research and community services (LPPM) of UIN
Sunan Gunung Djati Bandung.
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