JRSSEM 2022, Vol. 01, No. 9, 1517 – 1524

E-ISSN: 2807 - 6311, P-ISSN: 2807 - 6494

DOI : 10.36418/jrssem.v1i9.153 https://jrssem.publikasiindonesia.id/index.php/jrssem/index

EPISTEMOLOGY OF ISLAMIC EDUCATION IN THE VIEW

OF MUHAMMAD SHOLEH DARAT

Wahid Arbani

Khoiruddin Nasution

Dardiri Hasyim

1,2,3

Program Doktor Pascasarjana UNU Surakarta

e-mail: arbaniwahid@gmail.com

, knasut@gmail.com

, adardirihayim@gmail.com

*Correspondence: arbaniwah[email protected]

Submitted: 24 March 2022, Revised: 04 April 2022, Accepted: 16 April 2022

Abstract. This study aims to be able to understand and apply educational values in Muhammad

Sholeh Darat's view, so that ongoing education becomes more meaningful, not capital-oriented

and only material-oriented. The method used in this research is descriptive-explanative research,

where the author tries to describe first how the basic construction of Islamic education

epistemology, context and situation behind Muhammad Sholeh Darat. Based on the results of the

epistemology of Muhammad Sholeh's educational thought, it is carried out through three main

elements, namely: riyadhoh (spiritual practice), maqamat (stages of ascent of Sufism), and ahwal

(Sufism experience). Riyadhah is an exercise of the soul in truth and sincerity in the context of

istiqomah in worshiping Allah SWT. The mental development carried out in this guidance process

is as exemplified and carried out by the Prophet Muhammad SAW. There are three forms of

riyadhoh that can be done by a student to know Allah SWT through three activities, namely; seek

knowledge, be consistent with sunnah practices, and always keep time.

Keywords: Muhammad Sholeh darat; Islamic education; epistemology.

Wahid Arbani, Khoiruddin Nasution, Dardiri Hasyim                                                           
 
| 1518 
 
DOI : 10.36418/jrssem.v1i9.153      https://jrssem.publikasiindonesia.id/index.php/jrssem/index 
INTRODUCTION 
 
In  philosophical  discourse, 
epistemology  is  known  as  part  of  a 
philosophical  system.  In  addition  to 
epistemology,  philosophical  systems  also 
include  ontology  and  axiology  (Drolet, 
2014).  Epistemology  is  a  theory  of 
knowledge  that  discusses  how  to  obtain 
knowledge from the object being thought 
of.  While ontology is  a theory  of  "being", 
where  the  object  of  thought  is  what  is 
thought. While axiology is a theory of value 
that discusses the benefits, functions, and 
uses  of  the  object  being  thought 
(Shamshiri, 2016). 
These three sub-systems of philosophy 
are often mentioned sequentially, starting 
from  ontology,  epistemology,  and  then 
axiology. In  simple terms,  the sub-system 
of  philosophy  can  be  explained  with  a 
scheme that there is something that needs 
to  be  thought  about  (ontology),  then 
explore  how  to  think  about  it 
(epistemology),  then  come  up  with  ideas 
that can provide benefits or uses (axiology) 
(Al Syaifullah & Nasution, 2021); (Nst et al., 
2021). Epistemologically, the development 
of  Islamic  education  is  absolutely 
necessary. This development is both textual 
and contextual. Whether it is realized or not 
globally, Western education has influenced 
Islamic education from various lines, from 
the  system  to  the  theory  and  learning 
technology  (Subandi,  2012);  (Nugroho  & 
Zafi, 2021). 
At least we can see that the reality of 
our education turns out to be not a few that 
produce corrupt humans, love to fight, and 
are  addicted  to  wealth.  So  that  Islamic 
education can at least be a way out of the 
education  system  that  has  been  heavily 
contaminated  by  the  Western  world.  By 
seeing the big role of Islamic education in 
shaping the personality of students, in this 
article  the author  wants  to  try to  explore 
the Islamic education system, especially in 
the  view  of  Muhammad  Sholeh  Darat 
(Mansir & Karim, 2020); (Khaidir & Suud, 
 2020); (La Fua et al., 2018). 
Muhammad Sholeh Darat is known as 
an archipelago cleric who has succeeded in 
producing students who have also become 
famous scholars in the national and world 
arenas.  Its  success  in  educating  students 
cannot  be  separated  from  the  depth  of 
knowledge  it  has  and  also  because  of its 
teaching methods that are easily accepted 
by  all  circles.  There  are  at  least  three 
educational  activities  carried  out  by 
Muhammad  Sholeh  as  simultaneous 
activities  to  participate  in  educating  the 
Muslim community in  Indonesia (Rokib & 
Sodiq,  2017);  (Nisa,  2018).  The  three 
educational  activities  are;  The  first  is  to 
transfer  knowledge  through  Islamic 
boarding schools, the second is to carry out 
da'wah and recitation activities, and thirdly, 
through  the  preparation  of  intellectual 
works in the form of compiling books. The 
three educational activities carried out are 
not  independent  of  each  other,  but  are 
educational  activities  that  complement 
each other and are related to one another 
(Wysocki  et  al.,  2013);  (Nabiev  & 
Diakonova, 2015). 
The three educational activities are no 
doubt  factual  proof  that  Muhammad 
Sholeh  was  very  concerned  about  the 
importance of education. It is only through 
the educational process that the transfer of 
knowledge from one generation to the next 

1519 | Epistemology of Islamic Education in the View of Muhammad Sholeh Darat

can be achieved as expected.

The hope is that by understanding and

implementing educational values in

Muhammad Sholeh Darat's view, the

education that has taken place will become

more meaningful, not capitalized and only

material-oriented, but far from being

oriented towards the afterlife. Departing

from the above review, it is hoped that

whatever knowledge is learned as long as it

does not conflict with Islamic teachings can

make its owner better and of course, it is

hoped that it can change the face of the

Indonesian nation into a developed

country free from corruption, there will be

no disputes because the citizens believe

that what is being done in this world will be

held accountable in the hereafter.

METHODS

This research is included in the

category of descriptive-explanatory

research, namely the author tries to

describe first how the basic construction of

Islamic education epistemology, how the

context and situation that became

Muhammad Sholeh Darat's background.

Furthermore, the author will carry out

construction based on the thoughts of

these figures, especially in the field of

Islamic Religious Education.

The approach that the author uses in

this research is historical-critical-

philosophical, namely by tracing the

historical roots critically about the

epistemology idea of Muhammad Sholeh's

Islamic education, what is the background,

then looking for the fundamental structure

of the idea.

In this study, the author will use

documentary sources to reveal problems

by conducting research and tracing the

work of the manuscripts that have been

compiled by Muhammad Sholeh as well as

various writings about Muhammad Sholeh

that have been written by other

researchers. Thus there will be two points

of view to be studied, namely the individual

point of view and the point of view of

educational thought.

RESULTS AND DISCUSSION

The focus of the study in this article is

an epistemological study of Muhammad

Sholeh's Islamic educational thought,

which will discuss; the substance of the

structure of education for humans, sources

of Islamic education, and methods of

Islamic education according to Muhammad

Sholeh.

1. Human Substance in the View of

Muhammad Sholeh Darat

According to Muhammad Sholeh,

in the book Syarah al-Hikam, states that

the process of human creation comes

from nuthfah which is stored firmly in

the womb, then becomes 'alaqah, after

that it becomes mudghah and is

wrapped with bones, then the spirit is

breathed in. Muhammad Sholeh says

don't you think until then Allah wills to

reveal you by His own will, not by your

request. Allah revealed you by His own

will through the ribs of your parents,

then Allah transferred in your mother's

womb, starting from a clot of blood for

40 days, then becoming a clot of blood

for 40 days, then Allah formed you into

male or female for 40 days, and gave

him a spirit so that it became a fetus

Wahid Arbani, Khoiruddin Nasution, Dardiri Hasyim

| 1520

that needed to eat and drink. Then

Allah made menstrual blood food and

drink for the fetus, then Allah decreed

death, sustenance, trials, and blessings

for him as well as luck and calamity or

failure. Then Allah took you out of your

mother's stomach, you also wanted to

eat and drink, at that time you were

weak and powerless to chew (Toda et

al., 2011).

According to Muhammad Sholeh,

humans consist of two components,

namely material components and

immaterial components. The material

component in humans is jism or bodies

in the form of physical. Meanwhile, the

immaterial component consists of the

heart (qolbu), spirit (ruh), the power of

desire or soul (nafs), and reason (aql).

As a unit, the unity is not only between

the material and immaterial

components but all the elements in the

immaterial components support each

other and are related to one another.

However, each dimension has different

characteristics and functions (Rodav et

al., 2014).

2. Islamic Education Resources

In the view of Islam, at least science

refers to and consists of three main

aspects, namely; metaphysics,

humanities, and materials. Metaphysics

is something that comes from

revelation, reveals the great reality so

that in the end it will understand its

God. While the humanities and the

studies that surround it are all things

that include discussions about human

life, its relationship to the dimensions of

space and time, psychology, sociology,

economics, and so on. Meanwhile, the

material is all things that include the

study of the universe that is deliberately

intended for humans.

Starting from the existence of three aspects

as the scope of this knowledge, the

sources of knowledge in Islam come

from five main sources, namely; senses,

reason, intuition, inspiration, and

revelation (Arfa et al., 2015). The

knowledge that comes from the senses

as an experience will produce the truth

of empiricism and knowledge that

comes from reason or reason produces

the truth of rationalism. Meanwhile,

basically, the source of knowledge that

comes from revelation, inspiration, and

intuition is the same, because this type

of truth is absolute and all three are

given through spiritual power.

3. Islamic Education Method

If in the study of Western

epistemology there are three schools of

thought, namely rationalism,

empiricism, and institutionalism, in

Islamic studies there are three models

of thinking. The three models of

thinking in Islamic epistemology are;

Bayani, Burhani, and irfani (Mukti,

2017). In the context of Muhammad

Sholeh's thought, because his Islamic

educational thought is a Sufistic moral

education thought, epistemologically,

the method used to obtain sources of

knowledge uses the irfani method. As

explained earlier, in the irfani method,

there are three elements known as the

body of methods and we will explain

the following stages:

a. Riyadhoh or Spiritual Exercise

Riyadhah is an exercise of the

soul in truth and sincerity in the

1521 | Epistemology of Islamic Education in the View of Muhammad Sholeh Darat

context of istiqomah in worshiping

Allah SWT. To be able to achieve the

goals of Islamic education set by

Muhammad Sholeh, namely the

existence of ma'rifatullah, a student

must first undergo a process or

period of mental training. The

mental training carried out in this

guidance process is as exemplified

and carried out by the Prophet

Muhammad SAW. Examples are

carrying out sunnah prayers,

reading the Qur'an, studying, dhikr,

praying, and so on. In this process,

there are three things as a form of

riyadhah that must be done by

students to be able to know Allah

SWT, namely seeking knowledge,

being consistent with sunnah

practices, and maintaining time.

b. Following Tariqot Through Sufistic

Ascents (maqomat)

To be able to realize the goals of

Islamic education, namely to be

able to ma'rifatullah or get to know

Allah SWT more and get happiness

in the world and the hereafter,

Muhammad Sholeh established the

tariqat process with climbing stages

as a Sufistic phase that must be

passed by students. The stages of

climbing or maqamat that must be

passed are repentance, Qana'ah,

Zuhud, Tawakkal, Ikhlas and Uzlah

(bin Mohd Balwi & Sudardi, 2017).

c. Ahwal or Sufistic Experience

In the process of leading to

ma'rifatullah, a student will

experience an inner situation

known as ahwal. Ahwal is a

psychological condition as a

psychological effect experienced by

students to achieve educational

goals when they reach a certain

level of maqamat (Muslich Shabir,

2017). The appreciation of this

Sufistic experience is given by Allah

SWT to people who are trying

earnestly to reach a certain state.

Muhammad Sholeh did not discuss

specifically about this issue, it's just

that there was one term he put

forward, namely the existence of a

waliyullah. According to

Muhammad Sholeh, waliyullah is

someone who because of his

obedience and efforts to stay away

from all immoral acts so that he

becomes ma'rifatullah (Muhammad

Salih ibn Umar al-Samarani, 2017:

245).

Named as waliyullah, because

he has left all the things he faces

only to Allah SWT. So it can be

stated that one of the privileges

given by Allah SWT to people who

have ma'rifatullah is to become a

waliyullah.

CONCLUSIONS

Epistemologically, Muhammad

Sholeh's Islamic educational thought

basically aims to shape the character of

students to have akhlaq al-karimah by

using a Sufistic approach. This is based on

an understanding of the various basic

potentials possessed by each individual

student. In Muhammad Sholeh's view,

every human being consists of two main

elements, namely material elements or jism

and immaterial elements or non-jism

Wahid Arbani, Khoiruddin Nasution, Dardiri Hasyim

| 1522

elements. The immaterial elements consist

of aql, spirit, nafs, and qalb. It is through the

process of Islamic education that all the

potential that exists in every human being

is then directed and developed to have a

noble character so that they will get

happiness in life in this world and in the

hereafter.

Muhammad Sholeh's source of Islamic

education thought the basis of Islamic

education according to Muhammad Sholeh

is rooted in the Qur'an and al-Hadith, so

that all educational practices that are

carried out are based on these two main

sources in Islam. Muhammad Sholeh then

divides knowledge into two parts, namely

the science of al-Mu'amalah and the

science of al-Mukasyafah. The knowledge

of al-Mu'amalah is knowledge that can

make the heart clean, not love the world,

keep away from bad deeds and follow lust.

The knowledge of al-Mu'amalah is then

divided into two types, namely the science

of al-Shari'ah (sciences that come from

Allah and are in the Qur'an and al-Hadith)

and the science of Ghairu al-Shari'ah

(sciences that come from God and are in

the Qur'an and al-Hadith) sciences derived

from reasoning and human experience

whose function is to support the science of

al-Shari'ah).

While the science of al-Mukasyafah or

Ladunni science, is knowledge that comes

directly from Allah SWT without going

through human efforts. The process of

being able to activate the spiritual potential

in the human heart so that it will be able to

capture and have an understanding of the

science of al-Mukhasyafah can only be

done when someone has studied the

science of al-Mu'amalah. Because in the

science of al-Mu'amalah there are various

kinds of knowledge that teach humans to

always have al-karimah or maheasy morals

and leave the madzmumah morals in life.

The method used to know the

epistemology of Muhammad Sholeh's

educational thought is carried out through

three main elements, namely: riyadhoh

(spiritual practice), maqamat (stages of

Sufistic ascent), and ahwal (sufism

experience). Riyadhah is an exercise of the

soul in truth and sincerity in the context of

istiqomah in worshiping Allah SWT. The

mental training carried out in this guidance

process is as exemplified and carried out by

the Prophet Muhammad SAW. There are

three forms of riyadhoh that can be done

by a student to get to know Allah SWT

through three activities, namely; seek

knowledge, be consistent with the practice

of the sunnah, and always maintain time.

The implementation of riyadhoh which

is carried out continuously and is carried

out without getting bored will give birth to

good habits in daily life. As a result of the

implementation of riyadhoh carried out, it

will enter the next stages known as

maqamat. The maqamat that must be

passed are; repentance, qanaah, zuhud,

tawakkal, sincere, and uzlah.

After going through various maqamat

steps, a student in the next stage will

experience a mental state called ahwal.

Ahwal is a psychological condition as a

psychological effect experienced by

students to achieve educational goals when

they reach a certain level of maqamat.

Ahwal is a psychological condition as a

psychological effect experienced by

students to achieve educational goals when

they reach a certain level of maqamat. In

1523 | Epistemology of Islamic Education in the View of Muhammad Sholeh Darat 
 
this initial position a student can reach the 
level  of  waliyullah.  In  the  view  of 
Muhammad  Sholeh,  waliyullah  will  be 
achieved by someone when a student has 
submitted all things only to Allah SWT.  
 
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