Concept of Tarbiyah (Education) in Al-Quran
Semantic-Sociological Study Based on Various Verses of Al-Quran
Maman Abdurrahman and Dedeng Rosyidin
Arabic Departement, Universitas Pendidikan Indonesia, Bandung, Indonesia
mamanabdurrahman@upi.edu
Keywords: Al-Quran, tarbiyah, education, semantics, sociologic.
Abstract: According to Arabic vocabulary, education was usually defined in several terms: tarbiyah, ta’lim, tadris,
ta’dib, and tahdib. Those terms were popular and commonly used to express “education” word. This
popularity could be seen on Indonesian academic society. The author used Semantic-Sociological approach
for reviewing this phenomenon. This study was reviewed based on the language and social aspect, how the
term used in lexical, grammatical and contextual view and the use of this term in society. According to
analysis and discussion about tarbiyah and the various derivations in Al-Quran, it could be concluded that the
concept of tarbiyah was a process of development, maintenance, preservation, management, knowledge
transfer, guidance, refinement, and students’ sense of belonging – whether it was body, mind, soul, talent,
potential and feeling – sustainably, radually, affectionately, careful, gently, pleasant, wisely, and easy
accepting – to reach the perfection of human’s fitrah, happiness, honor and independence to gain ridho of
Allah SWT.
1 INTRODUCTION
Al-Quran is a guide and guidance for all human
beings in carrying its mission as khalifatullah on
earth. In it contained various aspects needed human,
such as spiritual, social, cultural, educational, and
other aspects. The position of Al-Quran as the main
source of Islamic education can be seen in Al-Quran
an-Nahl verse 64 and Shad verse 29. There it is
revealed that essentially Al-Quran is an important
treasure for human life and culture, especially the
spiritual field. Al-Quran is a guideline of community
education, ethic and spiritual (spirituality).
Naquib al-Atas as quoted Ramayulis (1994: 2-3)
argued. In Islam there are two terms used for the
meaning of education, namely tarbiyah and ta'dib.
Tarbiyah is not semantically specifically intended to
educate humans, but can be used for other species
such as minerals, plants and animals. While ta'dib
refers to understanding ('ilm), teaching (ta'lim) and
good parenting (tarbiyah). Thus, tarbiyah in the
Naquib concept is only one sub system of ta'dib.
Differences in the concept of tarbiyah among
scholars encourage writers to study it from the
perspective of semantic-sociological studies.
This problem needs to be studied through Arabic
literature research with a semantic approach, because
the different concepts used will greatly affect the
implications and implementation. Due to the breadth
of scope and scope of this discussion, the research is
limited to the fundamental, namely the concept of
tarbiyah in the Qur'an.
2 LITERATURE REVIEW
Recreational education in Islam springs from the
Islamic general fundamentals of education. It is also
compatible with the Islamic law. It is, thus,
characterized by authenticity of religious legitimacy
since it aims at keeping vividness of life and
integrating psychological, intellectual, social,
emotional, religious and aesthetic aspects of people's
lives. Therefore, recreational education designs a set
of physical, intellectual and cultural activities that do
not contradict Islamic principles and fundamentals.
Such activities are also devoid of cultural alienation
and negative globalization that prevails the world
nowadays (Awamer and Al-Khaldi, 2014: 70).
The Quran considers the main Reference in the
epistemological and ontological levels in Islam. The
Quranic Discourse consists from two types. The first
treats with faith issues in detail, because the natural
of these issues is constant and not changeable. But the
other type deals with life issues as, social, politics,
economy, education and others, these issues is treated
Abdurrahman, M. and Rosyidin, D.
Concept of Tarbiyah (Education) in Al-Quran - Semantic-Sociological Study Based on Various Verses of Al-Quran.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 91-94
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
91
in general. Because it’s changeable nature, as well as
to be valid and useful to the changes of the human
life. Unlike the previous explanation, Halstead argues
that the social and moral dimension of education in
Islam is therefore eventually a matter of coming to
understand and learning to fellow the divine law,
which contains not only universal moral principles,
but also detailed instruction relating to every aspect
of human life (Rayan, 2012: 150).
Semantics is a technical term that refers to the
study of meaning. Semantics means the theory of
meaning or theory of meaning that is the systematic
branch of language that investigates meaning (Pateda,
1989: 12). In other term, Tarigan (1993: 7) states,
semantics is the study of meaning. Semantics
examines symbols or signs that express the
relationship of meaning to one another, and its effect
on people and society. Therefore, semantics include
the meaning of the word, its development and its
change.
Semantics consists of two components 1) the
interpreting component, which is the form of the
sounds of language, and 2) the defined component or
the meaning of the first component. Both of these
components are signs or symbols, while those marked
or symbolized are something that is outside the
language commonly referred to referents or
designated things. (Chaer, 1995: 2).
Muslim educationist laod a great amphaze to form
a strong positive relationship between teacher and
student (Zulqarnain, 2017:14). Integrated learning is
learning-teaching process that combines chapter’s
arrangement or emphasizing more than one subject’s
relations. So student get wholeness and cohesiveness,
expertness, and attitude. By means of learning
process, it makes students be able to learn actively by
unearth multiple concept and knowledge principle
contemporary neously. It is holistic, has authentic and
meaning, both individually and group (Nurbayan,
2014:329).
Then, when scholars lead to the field of
specialization in science, the notion of adab is narrow,
that is, it is only used to refer to literature and ethics;
consequently ta'dib as the concept of Islamic
education is lost from circulation and is not known
anymore; so when the Islamic educators met the term
education, they directly translate it with the term
tarbiyah without in-depth research, whereas the
meaning of education in Islam is not the same as
education developed in the West.
3 METHOD
This research uses descriptive linguistic method with
emphasis on grammatical semantic, lexical, and
semantic usage studies. The source of data in this
study is the Qur'an and its interpretation. Tafsir used,
among others, al-Tabsir interpretation and tafsir al-
Maraghi.
4 RESULTS AND DISCUSSION
4.1
Al-tarbiyah in Terms of Language
In general the word tarbiyat can be returned to three
different verbs. First, the word raba-yarbu ( - )
which means developing your name ( - ). Both
rabiya-yarba ( - ) which means nasyaa,
tara'ra'a (grow). Third, rabba-yarubbu ( - )
which means aslahahu, tawalla amrahu, sasaahu, wa
qama 'alaihi, wa ra'aahu which means to mend, take
care, lead, keep, and maintain or educate (Hamzah
1996: 6).
4.2 Al-tarbiyah Reviewed from
Grammatical
From the above data can be obtained some
grammatical picture related to tarbiyah. Simply can
the researchers explain the content / link in
grammatical and the purpose of the verse / hadith /
mu'jam.
Table 1: Research data on tarbiyah.
/
1
: )
24
(
()
-
(
)
2
:
)
...16
(
(
)
- (
)
–
3
:
)
2
(
-- -
4…
:
)
79
(
-- -
ICSE 2017 - 2nd International Conference on Sociology Education
92
In terms of the subject / murabbi and object /
mutarabbi of the above grammatical data can be
explained as follows.
Table 2: Grammatical data.
Tarbiyat
Murabbi /
Subject
Mutarabbi / object
1. God • Angels
• Man
• Jin
• Plants
• Animals
• And others
2. Human • Baby / Little Child /
Stepchild
• Human (All age levels)
• Animals
• Wealth
From the above scheme it can be explained that
the tarbiyah is a murabb consisting of God and man
including the Apostle. The object of the tarbiyat of
Allah shows the total scope, while the object for man
/ Apostle can be used for man of all ages, animals, and
wealth. This indicates that tarbiyat is emphasized on
the development of the individual and shows that the
object is not called / is complex.
4.3 The Meaning of Al-tarbiyah in Al-
Quran
The pronunciations that are related to meaning or
have a closeness to meaning with the subject of
education, first are: . This vocabulary is
contained in the exegetes explain it varied, among
others according to al-Jauzi (IV: 225),
means idols both small and large.
Second, phraseof , is contained in the of Ali
Imran verse 64. The mufaasir interpret it varies, both
al-Thabari (III: 304) al-Jauzi (I: 402) and al-Maraghi
(IV: 101) have similarities in the purpose of the verse,
That the here means that the Jews made their
priests like religious scholars as the arbab, and the
Christians made their monks as arbars as followers /
laypeople in worship (Al-M Third, phraseof , is
contained in the of Ali Imran verse 146. The mufaasir
interpret it varies, both al-Tabari (III: 117) al-Jauzi (I:
472) and al-Maraghi (II: 92) but if compromised then
the interpretation of verse above can be interpreted: a
group of people who worship the god, both from the
group of jurists, scholars and students / students or
teachers. Fourth, the recitation of , is contained in
the of al-Ra'du verse 17. The mufassirs interpret it
varied, both al-Tabari (VIII: 134) al-Jauzi (IV: 321)
and al-Maraghi (V: 87) but if compromised Then the
interpretation of the above verse can be interpreted:
high above the water / floating on the water. Araghi,
IV: 101-102). Fifth, phrase, contained in the Al-
Haqqah paragraph 10. The mean mufaasir varied,
both al-Tabari (XIV: 53) al-Jawzi (VIII: 348) and al-
Maraghi (X: 50), but if it is compromised then the
commentary the above verse can be concluded that
in this verse is the harshness of the punishment
of Allah. Sixth, phrase, contained in the of al-
Mu'minun paragraph 50. The commentators interpret
it varies, both interpretations Shawi (III: 144) Al-Dur
al-Mantsur (VI: 100) and al-Maraghi (VI: 27) yet If
compromised then the interpretation of the verse
above can be concluded that in this verse is a
place / high land Seventh, phrase, contained in
paragraph 39 Fushshilat and the al-Hajj verse 5. The
commentators interpret assortment, good
interpretation of al-Jauzi (V: 408 and VII: 260), and
the interpretation of al-Maraghi (VII: 134) but if the
interpretation is compromised then the interpretation
of paragraph above it can be concluded that in
this paragraph are met or rising / expand, or grow.
Eighth, pronunciation / / , this
pronunciation is contained in the s of Ali Imran verse
130, al-Rum verse 39, and al-Baqarah verse 257. The
mufassir interpret it variously, both al-Jauzi's
interpretation (VI: 304) And Tafsir al-Shawi (I: 238)
but if the two interpretations are compromised then
the interpretation of the verse above can be concluded
that / in this verse is that is growing or
developing. Ninth, pronunciation , this
pronunciation is contained in al-Rum verse 39. Al-
Jauzi (VI: 304), then the interpretation of the above
verse
in this verse means clean
and multiplied or increased. Tenth, the phrase ,
this phrase is contained in the of al-Baqarah verse
276. The mufassir interpret it variously, both Tafsir
al-Tabari (3: 101) and Tafsir al-Maraghi (I: 65) but if
both interpretations are compromised then the
interpretation of the above verse can be concluded
that in this verse is , that is
growing or developing, and multiplying. The
eleventh pronounciation of , in al-Nahal 92
according to al-Jauzi (IV: 486) means , the
richest, and according to al-Maraghi (V: 129) means
, more. Both show no different meaning.
5 CONCLUSIONS
Al-Tarbiyah is the process of developing,
maintaining, guarding, handling, delivering
knowledge, giving guidance, guidance, enhancement,
and feeling of belonging to the students of body,
mind, soul, talent, potential, feeling, continuously,
gradually, lovingly , Attentive, gentle, pleasant, wise,
Concept of Tarbiyah (Education) in Al-Quran - Semantic-Sociological Study Based on Various Verses of Al-Quran
93
easy to accept, so as to shape the perfection of human
nature, pleasure, glory, independent life, to achieve
Allah's pleasure. This definition, including the type of
broad definition and formal definition.
REFERENCES
Al- Jauzy, A. M., 1964. Zadul Mahir fi ‘Ilmit Tafsir.
Maktabatul Islami: Beirut.
Al- Maraghi, A. M., 1971. Tafsirul Maraghi. Darul Fikr:
Beirut.
Al- Shawi, A., 1993. Hasyiyat Shawi ‘alal Tafsir Jalalain.
Darul Fikr: Beirut
Awamer, M., Al-Khaldi, J., 2014. Recreational Education
in Islam. British Journal of Education 70-80.
Chaer, A., 1994. Linguistik Umum. Rineka Cipta: Jakarta.
Hamzah, U. Y., 1996. Ma’alimut Tarbiyah fil Quran was
Sunnah. Dar Usama: Yordania.
Hijazy, M., 1992. Tafsirul Wadih. Darul Jael: Beirut.
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