ADDIN

https://journal.iainkudus.ac.id/index.php/Addin
ISSN: 0854-0594; E-ISSN: 2476-9479
Volume 15, Number 2, August 2021: 281-302
DOI: http://dx.doi.org/10.21043/addin.v15i2.14480

The Prophetic Education Values on Surah al-’Alaq

Zumrodi
Institut Agama Islam Negeri (IAIN) Kudus, Indonesia
[email protected]

Abstract
The Qur’an, the last book that was revealed to the Prophet
Muhammad, contains instructions that regulate all aspects
of human life. The Qur’an not only regulates the affairs of the
hereafter or ritual worship, but the Qur’an also regulates world
affairs or social worship. One of the most important matters that
the Qur’an pays attention to is the issue of education. This study
aims to explore the five components of prophetic in education
contained in Surat al-’Alaq. This type of research is library research
using descriptive qualitative methods. The analysis used is content
analysis, namely by analyzing the contents of the texts which
are research data. While the data sources include primary data
sources and secondary data sources. The primary data sources
are the interpretation of al-Munir by Wahbah az-Zuhaili and the
interpretation of al-Mishbah by Quraish Shihab. While the secondary
data includes various books of interpretation, journals and other
books that are relevant to the research. As for the findings, that
the components of education contained in the Surah al-’Alaq: First,
Allah SWT as an educator. Second, Prophet Muhammad SAW as a
student. Third, educational materials that are not dechotomous.
Fourth, the method of education with habituation and repetition.
Fifth, educational media has a very important meaning. In Surah
al-’Alaq it is called “al-Qalam” or writing tools.
Keyword: Prophetic Values, Education, Surah al-’Alaq.

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Abstrak
NILAI-NILAI PENDIDIKAN NABI DALAM SURAT AL-’ALAQ. Al-
Qur’an, kitab terakhir yang diturunkan kepada Nabi Muhammad,
berisi petunjuk-petunjuk yang mengatur segala aspek kehidupan
manusia. Al-Qur’an tidak hanya mengatur urusan akhirat atau
ibadah ritual, tetapi Al-Qur’an juga mengatur urusan dunia atau
ibadah sosial. Salah satu hal terpenting yang diperhatikan Al-
Qur’an adalah masalah pendidikan. Penelitian ini bertujuan
untuk menggali lima komponen kenabian dalam pendidikan
yang terkandung dalam Surat al-’Alaq. Jenis penelitian ini adalah
penelitian kepustakaan dengan menggunakan metode deskriptif
kualitatif. Analisis yang digunakan adalah analisis isi, yaitu dengan
menganalisis isi teks-teks yang merupakan data penelitian.
Sedangkan sumber datanya meliputi sumber data primer dan
sumber data sekunder. Sumber data primer adalah tafsir al-
Munir oleh Wahbah az-Zuhaili dan tafsir al-Mishbah oleh Quraish
Shihab. Sedangkan data sekunder meliputi berbagai buku tafsir,
jurnal dan buku-buku lain yang relevan dengan penelitian. Adapun
temuannya, bahwa komponen-komponen pendidikan terkandung
dalam Surah al-’Alaq: Pertama, Allah SWT sebagai pendidik. Kedua,
Nabi Muhammad SAW sebagai santri. Ketiga, materi pendidikan
yang tidak dechotomous. Keempat, metode pendidikan dengan
pembiasaan dan pengulangan. Kelima, media pendidikan memiliki
arti yang sangat penting. Dalam Surah al-’Alaq disebut “al-Qalam”
atau alat tulis.
Kata Kunci: Nilai Kenabian, Pendidikan, Surah al-’Alaq.

A. Introduction
The Qur’an is the last book that was revealed to the Prophet
Muhammad SAW which contains universal and comprehensive
teachings that regulate all aspects of human life. There is no side of
human life that is not regulated by the Qur’an. The Qur’an not only
regulates things that are Ukhrawi (Mahdlah), but also regulates
things that are worldly (Ghairu Mahdlah), education problems.1

1
AF Junaidi, “Konsep Al-Qur’an Dalam Pendidikan Spiritual Anak Melalui Kisah-
Kisah,” Jurnal Fenomena 14, No. 2 (2009); Fazlur Rahman, Major Themes of the Qur’an
(Chicago: Bibliotheca Islamica, 1980).

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Education in the view of the Qur’an or Islam has a very important

meaning. With education, humans can become humans. Without
education it is impossible for humans to become human. Because
education is essentially a process to get to a change in students,
a change from not knowing to knowing (transfer of knowledge),
a change from bad to good (transfer of value), a change from
unskilled to skilled (transfer of skill). If these three changes
are realized in humans, they will become perfect, dignified and
qualified humans so that they can play a role as caliphs who
can create civilization and culture and manage this earth to be
prosperous, safe and prosperous.2
Education is something very important, therefore Allah SWT
is very wise so that the first letter that came down was a surah
related to education called surah “Al-Alaq” or the surah “Iqra’”. In
this context, Az-Zarnuji in his poetry says that someone who does
something that is not based on the knowledge of his deeds will be
rejected, as well as it is said that the great sin of a knowledgeable
person who does not put his knowledge into practice, but the
greater sin of the person who commits an act which is not based on
science.3 This gives an understanding that carrying out any activity
must first be based on knowledge. In other words, it is stated that
knowledge precedes charity (Al-Ilmu Qablal Amal).
In this study, the researcher wants to explore the five components
prophetic of education contained in the surah Al-’Alaq which contents
are full of educational values with reference to the interpretation of the
Qur’an, both the interpretation of bi Al-Ma’tsur and the interpretation
of bi Al-Ma’qul. Penelitian ini mempunyai makna tersendiri dibanding
penelitian-penelitian sebelumnya yang lebih banyak meneliti tentang
tidak ada dikotomi ilmu dan membaca merupakan jendela ilmu

2
S. Sukayasa and E. Awuy, “Pengintegrasian Nilai-Nilai Kemanusiaan (Human
Values) Dalam Pembelajaran Tematik Sekolah Dasar,” Jurnal Kreatif Tadulako 17, No. 2
(2014).
3
Az-Zarnuzi, Kitab Ta’limul Muta’allim (Kudus: Menara Kudus, 1978).

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pengetahuan This research has a very important meaning, considering

that education is the first thing that becomes the concern of the
Qur’an. Surah Al-’Alaq also shows about the importance of education
and shows about the importance of something. There are so many
verses of the Qur’an that motivate and inspire Muslims to always seek
knowledge and develop it.
Articles that discuss education in the Koran have two
features, namely; first, explaining the concepts and values ​​of
education in al Alaq which concludes that QS al Alaq is a surah
that has a universal education concept that can be an inspiration
for educators so that students can enjoy reading and writing.4
Second, articles that discuss character education, multiculturalism
and prophetic implementation. The article provides the view that
character education can be an offer for the contemporary world by
implementing it so that prophetic ideals can be realized.5
Surah Al-Alaq has a very important meaning because it is full
of educational values. Therefore, many people who are concerned
with education study and examine the educational values contained
in the surah. This is for example done by Muhammad Hasan regarding
the urgency of learning in Surah al-Alaq verses 1-5 which examines
the interpretation of Al-Mishbah by Quraish Shihab. The results of
his research are that learning is not just gathering knowledge but
learning is also a mental process that occurs in a person, causing
behavioral changes. From the results of learning a person will have

4
Handoko, Edi Saputra, and Zulheddi, “Nilai-Nilai Pendidikan Dalam Alquran Surat
Al-Alaq,” Edu Religia: Jurnal Ilmu Pendidikan Islam dan Keagamaan 2, No. 1 (2018); Duwi
Miyanto, “Analisis Terhadap Surat al-‘Alaq Ayat 1-5 Tentang Nilai-Nilai Pendidikan Islam,”
al-Iman Jurnal Keislaman dan Kemasyarakatan 5, No. 1 (2021); Mokhsin Kaliky, “Konsep
Pendidikan Islam Dalam Al-Quran Surat al-’Alaq Ayat 1-5” (Institut Agama Islam Negeri
Ambon, 2016).
5
Noor Hayati and Ilyas Supena, “Pendidikan Toleransi Berbasis Etika Profetik,”
Fikrah: Jurnal Ilmu Aqidah Dan Studi Keagamaan (2019); Rizka Maulani, “Pendidikan
Profetik Di Pesantren Luhur Ilmu Hadits Darus Sunnah Ciputat,” Arbawi : Jurnal Pemikiran
dan Pendidikan Islam 4, No. 2 (2021); Syaifullah Godi Ismail, “Implementasi Pendidikan
Profetik Dalam Pembelajaran Pendidikan Agama Islam,” Jurnal Kajian Pendidikan Islam 5, No.
2 (2013); Moh. Roqib, “Pendidikan Karakter Dalam Perspektif Profetik,” Jurnal Pendidikan
Karakter 4, No. 2 (2013).

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good skills, knowledge, attitudes and values because learning can

produce changes in a person. The research on the five components
of education has a different meaning compared to previous studies.
Because in this study it will be studied who essentially has a position
as an educator, who has a position as a student, what material is
taught with what method and what media.
This research, when viewed from the type, consists of two
types of research, field research and library research. Field research
is a type of research whose object is about the symptoms or events
that occur in community groups. This research is a type of library
research because the data are taken from various literatures that are
relevant to the research. The method is descriptive qualitative using
content analysis, namely by analyzing the content of the text which
is the object of research. The data sources include primary data
sources and secondary data sources. The primary data sources are
the commentary al-Misbah by Quraish Shihab and the commentary
al-Munir by Wahbah Az-Zuhaili. While the secondary data sources
are books of interpretation, journals and various books that have
relevance to the research.

B. Discussion
1. The Defenition of Education
In Arabic there are several terms related to education,
namely ta’lim, ta’dib, tadrib and tarbiyah. Ta’lim is a masdar form
of fi’il madli ‘allama which means teaching, transferring knowledge
(transfer of knowledge). Ta’dib is the masdar form of fi’il madli
addaba which means educating, transferring value (transfer of
value). Tadrib masdar form of fi’il madly darraba which means to
train, transfer skills (transfer of skills). While tarbiyah comes from

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fi’il madly rabba which means to grow, to educate, and to educate.6

In Law number 20 of 2003 it is stated that education is a conscious
and planned effort to create a learning atmosphere and learning
process so that students actively develop their potential to have
spiritual strength, self-control, personality, intelligence, noble
character and skills for themselves, society, nation, and state.
Meanwhile, according to Athiyah al-Abrasyi, education is
preparing individuals or individuals so that they can face this life
perfectly, happily, love the homeland, physically strong, perfect in
character, regular in thinking, gentle behavior, independent in the
field of knowledge, helping each others, beautifying expressions,
pen and tongue and increase in his deeds.7 From the definition
above, it can be concluded that education is an effort or process
to develop the child’s innate potential or nature gradually and
gradually so that it reaches the level of perfection and is able to
carry out the functions of life’s duties as well as possible.

2. Educational Goals
Goals in Arabic are called “al-Ghardl” which mean goal,
aim, target, objective, purpose, object of desire.8 The purpose of
education according to Article 3 Law no. 20 Year 2003 is to develop
the potential of students to become human beings who believe and
fear God Almighty, have noble character, are healthy, knowledgeable,
capable, creative, independent, and become democratic citizens.
Tholhah Hasan said that the objectives of Islamic education
at a macro level are as follows: first, Saving human nature with all
the commitments of monotheism and loyalty to Allah SWT. Second,
developing the potential of human nature (aqliyah, qalbiyah,

6
Hans Baalbaki, Kamus Al-Maurit (Beirut: Dar al-Ilmi al-Malayyin, 2010), 645.
7
Muhammad Athiyah Al-Abrasyi, At-Tarbiyah Al-Islamiyah Wa Falasifatuha (Bairut:
Dar Al-Fikriy, 2010), 7.
8
Al-Abrasyi, At-Tarbiyah Al-Islamiyah Wa Falasifatuha.

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physical) so that they are able and competent to carry out the
duties of caliphate on earth with all its dimensions. Third, aligning
the fitrah of mukhallaqah with the fithrah of munazallah.9
Meanwhile, according to Athiyah al-Abrasyi, the aims of
education are as follows: first, to help the formation of noble
character. Second, preparation to face the life of this world and
the hereafter. Third, preparation for seeking sustenance and
maintaining aspects of benefit or vocational and professional goals.
Fourt, cultivate a scientific spirit in students and satisfy the desire
to know (curiosity) and enable students to seek knowledge.10
Al-Ghazali stated that the purpose of education is to create
human beings who are always close to Allah SWT, not the goal to
seek rank, position, not to be proud which can lead to enmity and
pride.11 From some of the opinions about the purpose of education
above, it can be concluded that the purpose of education is to form
humans who are physically and mentally healthy and have high
morals to achieve happiness in the world and the hereafter, both as
individual beings and as members of society.

3. Contents of the Surah al-’Alaq

Al-’Alaq is the name of the 96th surah which consists of 19
verses. The first five verses are the first revelations that the Prophet
Muhammad received. The word al-’Alaq is generally translated as a
clot of blood. A more precise meaning according to Johan Efendi is
something that depends. In terms of this letter, it can be referred to
as a zygote, a human seed as a result of the union of a sperm from a
father and an egg from a mother hanging in the womb of a woman.
This letter explains the importance of reading. Prophet
Muhammad SAW was ordered to read, and through reading

9
Syamsul Ma’arif, Revitalisasi Pendidikan Islam (Yogyakarta: Graha Ilmu, 2017).
10
Zuhairini, Filsafat Pendidikan Islam (Jakarta: Bumi Aksara, 2015).
11
Imam Ghazali, Ihya Ulum Al Din (Semarang: Usaha Putera, n.d.).

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activities humans can increase their knowledge about nature

and about themselves. This letter also emphasizes the potential
of humans to gain knowledge that is bestowed by God who is
good, but they are arrogant and feel they don’t need anything
and often act beyond limits, preventing others from serving God.
They hinder and hinder others from doing good. Even though the
way is open for them to get guidance and do good to their fellow
human beings, they choose a rebellious attitude towards God
who is always watching over them. Prophets are warned not to
submit to them but prostrate to God and try to get closer to Him.
This letter begins with an order to read and ends with an order to
prostrate or worship. This implies that there is a match between
the beginning of the letter and the end of the letter which is the
relationship between knowledge and charity.12
Read (O Prophet) in the name of your Lord Who Created (1)
He has created man from a clot of blood (2) Read it, and it is your
Lord who is most gracious (3) Who teaches (humans) by means the
pen (4) He they taught humanity what they knew not (5).
These five verses contain the command of Allah SWT to the
Prophet Muhammad SAW and also to all his people to carry out
reading activities. Objects read by humans in this context include
macro objects, namely reading nature and its various phenomena,
both natural phenomena and social phenomena. The micro object
is that humans must read about themselves and contemplate their
existence. The verse also shows the mercy of Allah SWT to His
servants. This mercy of Allah SWT is in the form of teaching humans
with “Al-Qalam” or writing instruments. By teaching through this
“Al-Qalam” humans can know various knowledges, inherit them

12
Kaliky, “Konsep Pendidikan Islam Dalam Al-Quran Surat al-’Alaq Ayat 1-5”; Aksin
Wijaya, Arah Baru Studi Ulum Al Qur’an; Memburu Pesan Tuhan Di Balik Fenomena Budaya
(Yogyakarta: Pustaka Pelajar, 2009).

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and develop them. Therefore, the ability to read and write is a great
gift and blessing from Allah SWT which he should be grateful for.13

4. Profetic Educational Values in Surah al-’Alaq

Components are part of a system that has a role in the ongoing
process to achieve system goals. The educational component
means the parts of the educational process system that determine
the success or failure of the educational process. It can even be said
that for the educational work process to take place, it is necessary
to have components that enable the educational process or the
educational process to take place. At least the education component
consists of:

a. Educators
Educators are people who are responsible for the
implementation of education with the target students.
Educators can come from different educational environments,
for example the family environment, school environment
and community environment. Therefore, an educator can be
a parent, teacher, community leader and others. Educators
must have authority and spiritual and physical maturity.
In the context of the surah al-’Alaq who acts as an
educator is Allah SWT. In this surah, Allah SWT educates
and teaches the Prophet Muhammad. Allah SWT taught
the Prophet Muhammad SAW by ordering him to read. The
command to read in this surah is mentioned twice. This
provides an understanding of the importance of science. The
command to read in the surah al-’Alaq uses the form of fi’il
amar “Iqra” which means read. The word “Iqra” is from fi’il
madly “Qara’a”, which is fi’il Muta’ddiy. According to the rules

13
Miyanto, “Analisis Terhadap Surat Al-‘Alaq Ayat 1-5 Tentang Nilai-Nilai Pendidikan
Islam.”

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of Arabic language science fi’il Muta’addiy is fi’il that requires

maf’ul bih or object. However, in the surah al-’Alaq fi’il
amar “Iqra’” the object is not mentioned. This means giving
general meaning, not being limited to reading on a particular
object. So Allah SWT ordered the Prophet Muhammad SAW
to read anything, both related to the Kauniyah verses and the
Tanziliyah verses or the Qur’aniyah verses. Quraish Shihab
provides an interpretation of the word “Iqra” with a broad
interpretation. The word “Iqra” is not just reading with
the eyes but can mean gathering, gathering information,
understanding, classifying, categorizing, comparing,
analyzing, concluding, and verifying.14 Allah SWT also acts
as an educator when teaching Adam about the names of
objects, their properties and functions. For example, Allah
SWT taught Prophet Adam about the name of an object
called iron. In this case, Allah SWT not only shows that the
object is called iron, but Allah SWT also shows its nature, that
the nature of iron is hard and also shows its function, that
iron has various functions, it can be made as building tools,
transportation tools, communication tools and other tools,
so that only humans can create civilization and culture on
this earth. This is stated in Surah al-Baqarah verse 31:

He taught Adam the names of all things, then He

presented them to the angels and said, “Tell Me the
names of these, if what you say is true?”

As-Sa’idi interprets the verse that Allah SWT taught Prophet

Adam about all the names of objects, their pronunciation and
meaning or taught about language to the names of small and

14
M. Quraish Shihab, Tafsir al-Misbah: Pesan, Kesan, Dan Keserasian Al-Qur’an,
Volume 15 (Jakarta: Lentera Hati, 2005).

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large objects.15 Asy-Syaukaniy interprets the verse, that Allah

SWT taught the prophet Adam about all the names of objects
in the world. Teaching the prophet Adam has an understanding
too, that all the descendants of the prophet Adam on the surface
of this earth were taught by Allah SWT about the names of all
objects, without exception.16 Allah SWT shows this object called
wood, what its nature is and what its function is. Allah SWT
shows this object called water what its nature is and what its
function is for and so on. From this verse it can be understood
that the only creature that can be taught, educated and trained
is the prophet Adam and all his descendants. Besides humans,
it is impossible to be taught, educated and trained. Animals, for
example, are taught, educated and trained with sophisticated
methods, it is impossible for their potential to develop.

b. The Learners
Students have status as students in an education
subject. In Arabic, students are called “Muta’llim” which
is the isim fa’il word from fi’il madly “Ta’allama” which
means seeking knowledge, and “Murid” which is the isim
fa’il form of fi’il madly. “Arada” which means to want. So a
disciple is someone who wants some guidance. A learner
is someone who has physical and psychological potential
and is an individual who is developing and requires human
guidance and treatment. Students also have the ability to be
independent. Students also do not look at age. In the content
of the letter “Al-Alaq” who occupies the position of students
is the Prophet Muhammad. Prophet Muhammad SAW is
a figure who has high spiritual sensitivity. That’s why he

15
Abdurrahman Ibnu Nashir as-Sa’idiy, Taisir Al-Karim Al-Rahman (Bairut: Dar
Ibnuhazem, 2010).
16
Muhammad Ibn Ali Ibn Muhammad asy-Syaukaniy, Fathul Qadiral-Jami’ Baina Fi
Al-Riwayat Wa Al-Dirayat Min Ilmi Al-Tafsir (Beirut: al-Maktabat al-Ashriyat, 2009).

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couldn’t stand the condition of Arab society at that time. Arab

society at the time before the Prophet Muhammad SAW will
be appointed as an apostle in an atmosphere of tyranny that
is rampant everywhere. They do not know God, experience
moral decadence, fight each other, kill and oppress each
other, alcohol, drinking is a tradition, there is no legal order
and in a chaotic atmosphere even if a baby girl is born they
have the heart to kill her and even be buried alive.
Seeing an atmosphere like this, the Prophet Muhammad
SAW as someone who was pure in heart and had high spiritual
sensitivity, his heart felt difficult until finally he survived
(exile himself by doing worship) in Jabal Nur, in the cave of
Hira’ to find solutions to the problems of the people, so that
in the end Surah al-’Alaq came down. This gives a signal that
people who have the status of students or students must have
a high spirit in seeking knowledge and after obtaining it, use
it to guide people with compassion and always seek solutions
to problems faced by society. In this context it is mentioned in
Surah at-Tawbah verse 122:

“However, it is not necessary for the believers to march

forth all at once. Only a party from each group should
march forth, leaving the rest to gain religious knowledge
then enlighten their people when they return to them,
so that they too may beware of evil.”

According to asy-Syaukaniy, it gives an understanding

that in human life there must be a division of tasks. One group
carries out war or jihad and one group is tasked with seeking
knowledge which will later be taught to groups who have not
had time to seek knowledge.17

17
Asy-Syaukaniy, 516.
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The verse also provides an understanding that a student

after gaining knowledge must be taught, disseminated and
developed. Knowledge should not be stored and only become
private property.

c. Educational Materials
The material in Arabic is called “Al-Maddah”. Educational
material is a teaching material in an education and is the
influence given in guidance. In the school education system,
the material has been mixed in the curriculum which will be
presented as a means of achieving goals. This curriculum
accommodates educational materials in a structured manner.
The ideal curriculum material includes core material and
local content. Related to educational materials in modern
education, the nature and desires of students are very much
considered. It is also said that educational material is divided
into two fields, and the fields of social and exact sciences.
Therefore, in making the curriculum or determining
educational materials according to Athiyah Al-Abrasyi, the
following principles must be considered:
a. There must be subjects aimed at educating the
heart or spirit. This means that it is necessary to
give divine subjects (Aqidah). Therefore, students
are given religious and divine subjects because the
noblest knowledge is about God and his attributes.18

b. The subjects given contain instructions and

especially for living a noble, perfect way of life such
as morals, hadith and fiqh.
c. The subject matter must be practically useful for
life. In other words, knowledge must be used.

18
Musthafa al-Maraghi, Tafsir al-Maraghi, Volume 10 (Beirut: Dar al-Fikir, 2002).

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d. The subject matter provided is useful in studying

other sciences. What is meant is tool science such as
language and all its branches.
e. Vocational, technical and industrial education to
make a living without neglecting spiritual, religious
and moral aspects. Islamic education does not rule
out giving guidance to students to study subjects or
vocational exercises regarding several fields of work,
engineering and industry after students memorize
the Qur’an and religious lessons with the aim of
preparing students to look for the necessities of life.

Educational material in the perspective of the surah

al-’Alaq includes a very broad subject of study. Because
the surah al-’Alaq does not teach about the decotomies of
science. Surah al-’Alaq does not separate the knowledge
of the world and the knowledge of the hereafter. Surah al-
’Alaq appreciates all knowledge. In this surah mentioned
the word “Iqra” which means read. This provides a
general understanding so that Muslims can read anything,
can read magazines, newspapers, books, yellow books,
natural phenomena and social phenomena. With a shorter
formulation, Muslims are ordered to read the Kauniyah
verse (nature that stretches out wide with all its contents,
various natural phenomena and social phenomena) and the
Tanziliyah verse or the Qur’an by studying what is contained
therein, both knowledge of faith, worship, mu’amalah and
morals, history and cues about science.19
Thus, if analyzed, Surah al-’Alaq provides an
understanding that students must be equipped with scientific

19
Yusuf al-Qaradawi, Al-Khashais Al-Ammah Li Al-Islam (Kairo: Maktabah Wahbah,
1996).

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study materials related to how to interact with Allah SWT,

how to interact with themselves, interact with fellow humans
and how to interact with nature as a whole.20

5. Application Profetic Education Values

The method in Arabic is called “Thariqah” which means or
way, manner, way, method, procedure. In the context of education,
the method is the path or way taken to achieve educational goals. In
the implementation of education, the method has a very important
meaning, so that it is said that the method is more important than
the material (At-Thariqah ahammu minal maddah).21 An educator
who has a lot of knowledge material, but does not have a method
to convey knowledge to students, then the purpose of education
will not succeed. The method according to Athiyah Al-Abrasyi is
the path taken to gain an understanding of the students about all
kinds of lessons. The method is a plan made by the educator before
entering the class and implementing it in the classroom. Education
is something dynamic, both in terms of curriculum, media, and
methods. Educational methods also always develop in line with the
times. There are lecture methods, discussions, field trips, example
and habituation and other methods.22
If analyzed, the educational method in the surah al-’Alaq is a
method of habituation and repeating the subject matter. In the surah
al-’Alaq only up to five verses, Allah SWT repeats the word “Iqra’”
twice. This shows that knowledge can be obtained with repeated
efforts. Al-Maraghi said that reading repeatedly can produce
knowledge so that it can imprint on a person and stick to him.23

20
Muhammad bin Ali bin Muhammad al- Shawkani, Fath Al-Qadir Al-Jami’ Baina
Fannay Al-Riwayah Wa Al-Dirayah Min ‘ilm at-Tafsir (Beirut: Dar Ibn Hazm, 2014).
21
Zaglul al- Najjar, Tafsir Al Ayatul Kauniyyah Fi Al Qur’an Karim, Volume 2 (Cairo:
Maktabah al-Syarqiyyah ad Dauliyyah, 2008).
22
Asy-Syaukaniy, Fathul Qadiral-Jami’ Baina Fi Al-Riwayat Wa Al-Dirayat Min Ilmi
Al-Tafsir.
23
Andi Rosadisastra, “Argumentasi Teoritis Epistemologi Tafsir Ayat Sosial,” Al Fath
06, no. Tafsir Hadis (2012).

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Al-Ghazali said that with repetition and habituation,

education and learning can be effective and achieve maximum
results. It is said, that the child is a mandate to his parents, his
heart is clean like pearls.24 If a child is accustomed and taught to
good things, he will grow up to be good and vice versa if a child is
accustomed and taught to ugliness and without being educated at all
he will grow up to be ugly like an animal and will eventually become
a wretched person, perish and miserable. in this world and in the
hereafter. In developing the potential of students, both concerning
the development of the realm of cognition, the realm of affection
and in the psychomotor realm, repetition and habituation methods
are needed. Students can fluently recite the letters of the Qur’an
because of the repetition and habituation factor, someone is skilled
at operating a computer because of habituation and repetition. A
person has good character, because he is always accustomed to
good morals. It is also said that when a young person gets used to
doing something, when he is old he will get used to doing it. When
he was young he liked to do good, when he was old he also liked
to do good and vice versa, when he was young he liked to do evil,
when he was old he also liked to do evil (Man syabba ala syai’in
syaaba ‘alaihi).
Allah SWT when educating people through the holy book Al-
Qur’an always uses the method of repetition. When educating the
morals of the people by using the kishah method and proverbs or
parables that are always repeated. Allah SWT mentions the story
of Fir’aun (Pharaoh) repeatedly in various letters to serve as i’tibar
or lessons. Likewise, Allah SWT mentions the story of the prophet
Musa over and over again in various letters.

24
Muhammad bin Muhammad Al-Ghazali, Kitabu Al-Iqtisad Fi Al-Itiqad (Cairo:
Sharkat al–Qudus, 2012).

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6. Media
Media in Arabic is called “Wasilah”. Which means something
that becomes an intermediary, medium, means, device, instrument,
agent. So the media is any tool that is used as a means to achieve
educational goals. Learning media always develops according to
the times. In the classical era, learning media was still very simple,
but in this modern era, learning media has developed very rapidly
to the point that educators and students do not meet face-to-face
because they use online learning media as was done in the era of
the Covid-19 pandemic. These learning media are for example in
the form of pencils, pens, chalk, markers, computers, social media,
textbooks, and other teaching aids.
In the surah al-’Alaq mentioned one of the learning
media called “al-Qalam”. Which means pen or stationery, script,
handwriting, calligraphic style.
In Surah al-’Alaq, the surah that was first revealed to the
Prophet Muhammad SAW, contained in it the term “al-Qalam”
which means writing tools as one of the media in learning. “Al-
Qalam” in the view of the Qur’an has a very important role and
meaning. Ali Ashabuni in his commentary Shafwah al-Tafasir said
that “al-Qalam” has a very important meaning. With “al-Qalam”,
various knowledge can be recorded, laws and regulations can be
recorded, various information, stories, books written by previous
people can be recorded. If there is no writing, various world affairs
and religious affairs will not be able to stand.
Wahbah az-Zuhaili, as an expert in contemporary
commentary, said that “al-Qalam” or the pen is a very big blessing
from Allah SWT, because the pen is an intermediary for mutual
understanding between human beings, as well as communicating
verbally. If there were no writings, surely these sciences would be
heredity, religion would not leave a mark, life would not be good
and the rules would not be stable. Writing is a binder of knowledge
and as an instrument for recording the stories and sayings of the

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ancients. Likewise writing is an instrument of knowledge transfer

between one generation to the next. Thus science can be preserved
and developed according to the will of Allah SWT. The civilization of
a nation will develop, thinking will be more sophisticated.25
In this context, Qatadah, as quoted by asy-Syaukani,
said that Allah SWT taught humans the ability to write with
the media “al-Qalam” or writing instruments. Qatadah further
said that “al-Qalam” is a great favor from Allah SWT. If there is no
“al-Qalam” or religious writing instruments will not be upright,
human life will not be good. Allah SWT teaches humans to
write with “al-Qalam” showing His perfection. Allah SWT teaches
his servants what they do not know, transfers them from the
darkness of ignorance to the light of knowledge. In this verse also
AllahSWTreminds of the virtue of writing which has enormous
benefits that cannot be counted, various knowledges can be
recorded, laws can be recorded, news of previous people, their
sayings can also be recorded. If there is no writing through
“al-Qalam” then the affairs of the world and the affairs of the
hereafter cannot be established.

C. Conclusion
The Qur’an is the last book that was revealed to the Prophet
Muhammad SAW which contains various teachings and instructions
that regulate all aspects of human life. One of the important things
that is regulated by the Qur’an is the issue of education, because
with education that human can become human. Education is
essentially a change. Change from not knowing to knowing (transfer
of knowledge), change from bad to good (transfer of value), a
change from unskilled to skilled (transfer of skill). To achieve this
change, various supporting components are needed. In the surah al-
’Alaq after being analyzed there are five components in education,

25
Wahbah Az-Zuhaili, Al-Tafsir Al-Munir Fi Al-Aqidah Wa Al-Syari’ah Wa Al-Manhaj.
(Beirut: Daru al-Kutub al-Ilmiyyah, 2011).

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namely: First, Allah SWT as an educator who taught the Prophet

Muhammad SAW. Second, Prophet Muhammad SAW as a student.
Third, the method of teaching or education is done repeatedly and
habituation. Fourth, the subject matter must be covered in the
knowledge that regulates worldly affairs and ukhrawi affairs, these
two cannot be separated. Fifth, in the learning process, a medium
is needed, one of which is “al-Qalam”. Media always develops in line
with the progress of the times.

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