Content uploaded by Dedi Sahputra Napitupulu
Author content
All content in this area was uploaded by Dedi Sahputra Napitupulu on Dec 24, 2022
Content may be subject to copyright.
ICOGEN
International Conference on General Education
Strengthening National Identity
Through General Education
in The Era of Society 5.0
Editor:
Dr. Warlim, M. Pd.
Dr. Welsi Damayanti, M. Pd.
Dr. Muhamad Parhan, M. Ag.
Mohamad Rindu Fajar Islami, M. Ag.
Dr. Rama Wijaya, M. Pd.
Dr. Wina Nurhayati Praja, M. Pd.
Dr. Pandu Hyangsewu, M. Ag.
ICOGEN CV. Maulana Media Grafika
ICOGEN
International Conference on General Education
Strengthening National Identity
Through General Education
in The Era of Society 5.0
Strengthening National Identity
Through General Education
in The Era of Society 5.0
ISSN: 2964 - 6405
ICOGEN
(International Conference On General Education)
Strengthening National Identity
Through General Education in The Era Of Society 5.0
SUSUNAN PANITIA KONFERENSI INTERNASIONAL
“MENGUATKAN JATI DIRI BANGSA MELALUI PERAN PENDIDIKAN NILAI
DAN KARAKTER DI ERA TEKNOLOGI DIGITAL 4.0”
Keynote Speaker : Prof. Dr. H. M. Solehuddin, M. Pd., M. A.
Penanggung Jawab :
1. Prof. Dr. Agus Mulyana, M. Hum.
2. Dr. Warlim, M. Pd.
Tim Pengarah :
1. Prof. Dr. H. Encep Syarief Nurdin, M. Pd., M. Si.
2. Prof. Dr. Elly Malihah, M. Si.
3. Prof. Dr. H. Munawar Rahmat, M. Ag.
Tim Pelaksana :
Ketua : Dr. Fahrudin, M. Ag.
Wakil Ketua : Dr. Muhamad Parhan, S. Pd. I., M. Ag.
Sekretaris : Mohammad Rindu Fajar Islamy, Lc, M. Ag.
Bendahara : Rika Sartika, S. Pd., M. Pd.
Kesekretariatan : Ade Lusiana
Seksi-Seksi :
Seksi Publikasi
Pendidikan Agama Islam : 1. Dr. Pandu Hyangsewu, M. Ag.
2. Dr. Nurti Budiyanti, M. Pd.
Bahasa Indonesia : 1. Dr. Rama Wijaya A. R., M. Pd.
2. Dr. Daris Hadianto D., M. Pd.
PKN : 1. Dr.Maulia D. Kembara, M. Pd.
2. Dr. Wina Nurhayati Praja, M. Pd.
Seksi Acara : 1. Dr. Welsi Damayanti, S.Pd., M. Pd.
2. Vini Agustiani Hadian, M. Pd.
Seksi Humas dan Perlengkapan : 1. Dr. Mochamad Whilky Rizkyan, M. Pd.
2. Abih Gumelar, M. Pd.
3. Dadi Mulyadi Nugraha, M. Pd.
ICOGEN
(International Conference On General Education)
Strengthening National Identity
Through General Education in The Era Of Society 5.0
TIM REVIEWER ICOGEN:
Muhamad Parhan, Scopus ID: 57218215130
Mohammad Rindu Fajar Islamy, Scopus ID:57218897188
Daris Hadianto, Scopus ID:57218215130
Rama Wijaya Abdul Rozak, Scopus ID:57222615314
Wina Nurhayati Praja, Scopus ID: 57979992200
Vini Agustian, Scopus ID: 57979251400
Nurti Budianti, Scopus ID:57218902462
Abih Gumilar, Scopus ID:57218211907
Pandu Hyangsewu, Scopus ID:57422038500
Dadi Mulyadi Nugraha, Scopus ID: 57979440300
Muhammad Whilky Rizkianti, Scopus ID: -
KEYNOTE SPEAKER/PEMBICARA ICOGEN:
Prof. Muhammad Ali, M.Sc. Ph.D., University of California, Riverside, United States,
Scopus ID: 55470948900
Prof. Dr. Muhammad Imam Dawud, Canal Suez University, Egypt,
Scopus ID: -
Prof. Dr. Bunyamin Maftuh, M.A., M.Pd., Universitas Pendidikan Indonesia,
Scopus ID: 57204888397
CV. Maulana Media Graka
ISSN : 2964 - 6405
ICOGEN
(International Conference On General Education)
Strengthening National Identity Through General Education
in The Era Of Society 5.0
Tim Penyusun
Penanggung Jawab
Prof. Dr. Agus Mulyana, M. Hum.
Dr. Warlim, M. Pd.
Dr. Fahrudin, M. Ag.
Ketua Penyunting
Dr. Muh. Parhan, M. Ag.
Wakil Ketua Penyunting
Rindu Fajar Islamy, M. Ag.
Sekretaris
Dr. Rama Wijaya, M. Pd.
Copy Right © 2022 CV. Maulana Media Graka
Hak cipta dilindungi Undang-Undang, tidak diperkenankan memperbanyak isi Proceeding ini
dalam bentuk apapun tanpa izin tertulis dari Penerbit
Anggota Ikatan Penerbit Indonesia (IKAPI)
ISSN : 2964 - 6405
Lay Out : Angga Haryanto
Desain Cover : Tim Kreatif Maulana Media Graka
Sumber Gambar Cover : pixabay.com & google
Diterbitkan Oleh : CV. Maulana Media Graka
Jalan Yupiter VII 53 C Bandung
(022) 7564428, E-mail: maulanamediagraka@gmail.com
Undang-undang No. 12 Tahun 2002 tentang Hak Cipta
Barangsiapa dengan sengaja dan tanpa hak melakukan perbuatan sebagaimana dimaksud dalam Pasal 2 ayat
(1) atau pasal 49 ayat (1) dan ayat (2) dipidana dengan pidana penjara masing-masing paling singkat 1 (satu)
bulan dan/atau denda paling sedikit Rp. 1.000.000.00 (satu juta rupiah), atau pidana penjara paling lama 7
(tujuh) tahun dan/atau denda paling banyak Ro. 5.000.000.000,00 (lima miliar rupiah).
Barangsiapa dengan sengaja menyiarkan, memamerkan, mengedarkan, atau menjual kepada umum suatu
Ciptaan atau barang hasil pelanggaran Hak Cipta atau Hak Terkait sebagaimana dimaksud pada ayat (1) dipi-
dana dengan pidana penjara paling lama 5 (lima) tahun dan/atau denda paling banyak Rp. 500.000.000,00
(lima ratus juta rupiah)
138 | The Hadith’s Ideal Teacher Profile
THE HADITH’S IDEAL TEACHER PROFILE
Dedi Sahputra Napitupulu
STIT Al-Ittihadiyah Labuhanbatu Utara
dedisahputranapitupulu@yahoo.com
A b s t r a c t s
This study aims to investigate from a Hadith perspective, the prole of
the ideal teacher. This study employs a descriptive approach to examine
the qualities of educators in accordance with the Hadith of the Prophet
Muhammad. The most signicant trait exhibited by the Prophet Mu-
hammad. as an instructor is an illustration. What he ordered was the
initial action he took. Likewise, he had long abandoned the prohibitions
he imposed. Several Hadiths that have been discussed demonstrate that
the ideal educator possesses a caring attitude or sensitivity to the con-
dition of students, a democratic attitude, namely the willingness to ac-
cept differences of opinion with students, and an openness or transpar-
ency when imparting knowledge to anyone.
A r t i c l e I n f o
Received 00 Jan 2xxx
Revised 00 Jan 2xxx
Accepted 00 Jan 2xxx
Available online 00 Jan 2xxx
Keyword:
Prol, Pendidik, Hadis
Introduction
Hadith is a source of guidance or insight for Muslims. Hadith occupies the second position in
the Islamic hierarchy, following the Qur’an, which serves as an explanation and reinforcement.
Frequently, the Hadith also explain what cannot be found in the Qur’an. In the framework of
education, what the Prophet Muhammad witnessed has been practiced. It was extremely basic
in the past, but its importance is still felt now, notably the fact that the true nature of educators
will never be out of date. Since time immemorial, educators have been expected to possess
the qualities of honesty, justice, and compassion. It appears that this character is beginning to
vanish from the personality of the instructor. Therefore, it is essential to investigate further the
Hadith of the Prophet, particularly about the traits of educators.
Clearly, there are several Hadith that describe the characteristics of educators exhibited
by the Prophet Muhammad. The most evident is illustrative. He was the rst to adopt the
Prophet’s recommendations and sermons, which he subsequently propagated to his family and
acquaintances. Exemplary is a crucial trait that the Prophet passed on to educators, and it will
last forever. Indeed, the Qur’an states that there are numerous instances in the Prophet (Surah
Al-Ahzab/33:21), and the Prophet himself recognizes that his apostolic duty is to improve
human character by example (buistu liutammima makarimal akhlaq).
Teachers are the most essential component of education. Without instructors, it is difcult
to attain educational objectives. Educators are like drivers in that they lead and manage the
journey to the goal. According to the Big Indonesian Dictionary, educators are those who teach;
in essence, educators are those who maintain and offer instruction on morality and mental
intelligence (Depdikbud, 1999: 263). In English, a teacher is referred to as a teacher, which
refers to a person or an individual who strives to give learning opportunities (Echols & Shadily,
2003: 581). Educators are individuals who, according to their rights and responsibilities, are
responsible for the education of children, according to Marimba (Marimba, 2000: 37).
From the aforementioned criteria, it can be deduced that educators are primarily responsible
for the scientic growth and personality of their students. Consequently, education is not only
a process of transferring information, but also a process of transferring abilities. Moreover,
educators are accountable for conveying values that may be observed in students’ morals.
The Hadith’s Ideal Teacher Profile | 139
Educating is essentially the process of informing, reminding, and impressing someone with
something that must be accepted and mimicked in thought and action.
Law No. 14 of 2005 provides a more complete denition, namely that teachers are
professionals who can only be carried out by people who already have academic qualications,
competencies and educator certications that are in accordance with the requirements at each
level and type of education. The explanation does not only provide a denition but also shows
the existence and position of educators, namely as professionals who have qualications,
especially academic qualications and competencies. Because of the importance and heavy
responsibility of educators, the state provides awards and salaries in the form of appropriate
and adequate social welfare.
In Islam, educators and scholars are the inheritors of the prophets who carry out the mission
of being a mercy to all nature (rahmatan lil’alamin). Educating is a process of perfecting and
purifying the human heart and guiding it towards self-approach to Allah swt. so that being an
educator is a worship to God as well as the fulllment of human duties as caliphs on earth
(Asari, 2008: 81).
In a Hadith narrated by Ibn Majah it is explained that this world is actually cursed by Allah
swt. because of human sins and extraordinary crimes but because there are still people who
remember Allah swt. and the pious (teachers/educators) of Allah swt. suspend it.
Meaning: He told us, Ali Ibn Maimun Al-Raqi, told us Abu Hulaid Utbah Ibn Hamad Al-
Damsyaqi from Ibn Tsawban from Atho’ Ibn Qorah from Abdullah Ibn Domroh Al-Salwi
he said: he told us Abu Hurairah he said: I heard the Messenger of Allah. and he said:
The world is accursed, cursed is everything in it except by the remembrance of Allah or a
scholar who is a knowledgeable person (Narrated by Ibn Majah) (Al-Qudzhuni, n.d: 243).
According to the preceding hadith, the existence of pious and intelligent individuals is
crucial and able to endure the anger of Allah swt. Possibly at the end of time, when there are
no longer any people in the world who remember Allah swt, when there are no longer any
righteous individuals who remind others to believe in Him, the Hadith will be fullled and the
planet will be destroyed (the Hour). Consequently, the role of educators is crucial for sustaining
life and advancing civilization.
The position of educators in Islam is very noble, more noble than worship experts. There
are so many Hadiths of the Prophet that explain the superiority of knowledgeable people over
worshipers.
140 | The Hadith’s Ideal Teacher Profile
Meaning: He told you, Abu Umar Ibn Hayawayh he said: we told Yahya and it came from
Husayn’s conversation, from Ibn Mubarak he told us (Abdurrahman ibn Ziyad Ibn An’am,
from Abdurrahman Ibn Ra’, from Abdillah Ibn Umar and said: The Messenger of Allah
entered the mosque and he saw that there were two assemblies: one of them was praying to
Allah and hoping in Him and the other was studying Fiqh, so the Messenger of Allah said:
both are good and one of them is better. good from his friends, but they learn and teach
those who do not know, on the contrary I sent a teacher and this is better, so he sat with them
(Narrated by Ibn Majah), (Al-Marwazi, n.d: 312).
Islam considers the position of teacher to be particularly honourable. Due to the extensive
nature of their services, educators are accorded a high status and respect (Ramayulis, 2008:
61). In addition, Islam is a religion that highly venerates science, whereas information is
acquired through knowledgeable individuals (teachers). Therefore, Islam inherently honors
the instructor. Regardless of how simple it is to acquire information today, it transfers the
responsibility of educators, but there are some things that technical prociency cannot achieve.
This is the type of educator that teaches with compassion and consistently transmits positive
principles (Napitupulu, 2020: 4). Educators will thus never be replaced and will always be
required, despite the emergence of very advanced technologies.
Based on the genuine Hadith of the Prophet, including its sanad and matan, this study
explores in detail the characteristics of the perfect educator. The explanation of this article will
begin with the signicance and standing of educators, followed by their words and qualities.
Based on the Hadith research conducted, the author identies a number of ideal schoolteacher
characteristics that need to be further upon, including caring, democratic, and transparent
aspects.
Methods
This study employs a qualitative approach of literature analysis by tracing several pertinent
textual sources in the form of ofcial Hadith texts and other books deemed to be representative.
Literature review is a research method that involves compiling an inventory of data, which
is then analyzed and retrieved from numerous published sources (Subagyo, 2015: 26). The
research investigates the prole of the perfect educator from the viewpoint of Hadith. The
collected data were then chosen, studied, presented, and evaluated. This study is conducted by
reading, comprehending, and then investigating many additional relevant sources.
The Hadith’s Ideal Teacher Profile | 141
Results and Discussion
1. Terms and Caahracteristics of Educators
In order to become an educator, difcult prerequisites and credentials must be met. Following
is a description of the qualications and traits of an educator. According to the author, what is
required of an educator is innate to him. After Allah swt, only instructors who have conditions
and become intrinsic to him are regarded as his successors. Allah SWT possesses both a title
and an intrinsic character. This demonstrates that teachers are role models.
After all, educators are ordinary people who cannot be separated from various mistakes,
one day they will certainly do something less or even bad (Nahar, 2017: 7). Likewise, educators
must continue to strive to be role models for the surrounding environment. The main character
of the Prophet Muhammad. such as shiddiq, amanah, tabligh and fathanah are ideal personalities
to be imitated by today’s educators. The behavior of the Prophet in all respects is conrmed not
to contradict the Qur’an, in fact the behavior of the Prophet is a reection of the contents of the
Qur’an (Izzan & Saehuddin, 2016: 31).
For instance, Allah swt bears the titles ar-Rahman (the Most Merciful) and ar-Rahim (the
Merciful). These names are more than simply words; they represent a unied aspect of His
essence. The evidence demonstrates that Allah swt is the only God who loves all of His creations
equally. His charity extends to all people, including believers and nonbelievers. Similarly, the
prerequisites for becoming a teacher should reect the nature of a teacher. The constraints
in question are not excessively technical administrative requirements, but rather normative
requirements. However, this is overly utopian, and it is essential for educators to recognize that
their obligations are not a game.
Asy-Shalhub, one of the foremost Islamic education authorities, formulated that one of the
requirements to become an educator is to give up knowledge because of Allah swt., to be honest,
to be in harmony between words and deeds, to be fair, to have a noble character, tawadhu’,
courageous, to have a sense of humor, to be patient, to refrain from saying inappropriate things,
and to always consult with others (Asy-Syalhub, 2011: vii). According to Zakiah Daradjat (1992:
41), the qualications for being an educator include religiosity, knowledge, bodily and spiritual
health, and a noble character. According to Ahmad Tafsir (2011: 81), the qualications for being
an educator include maturity, physical and mental health, teaching expertise, high morals, and
commitment. Educators have additional responsibilities, such as humanitarian duties and work
in the social sphere, in addition to their professional responsibilities, which consist of teaching
(Usman, 2006: 6).
From the aforementioned ideas, it can be assumed that the minimum qualications for
being an educator are piety, nobility, and knowledge. The targeted circumstances are more
normative in character and are exceedingly difcult to quantify since they are intrinsic to each
educator’s personality. This is deemed more signicant than administrative requirements that
are susceptible to manipulation.
2. Characteristics of Ideal Educators from Hadith Perspectives
a. Care
142 | The Hadith’s Ideal Teacher Profile
Meaning: «From Ibn Mas›ud that the Prophet Muhammad. always chose the right time for
us to give advice, because he was afraid we would get bored”. (Narrated by Bukhari), (Al-
Bukhori, n.d: 66).
Highly suggested is the location and calculation of class hours in accordance with productive
periods. This is the reason why, in many educational institutions, the same topic is constantly
taught in the morning, as it demands additional mental and physical energy. Then comes social
humanities courses that focus more on the investigation of daily experience. Therefore, the
selection of time throughout the learning process is crucial. Therefore, there are weekly and
semester-end vacations in addition to other national holidays.
This hadith emphasizes the importance of a teacher’s loving personality. Understanding
the status of kids is the simplest way to describe care. In addition to having varying degrees
of knowledge and intellect, students tend to favor various disciplines of study. Therefore, it is
naïve to insist that all students like the things they teach. By picking approaches or procedures
that may suit the diverse inclinations of students, astute instructors are able to comprehend the
distinctions in these individuals’ tendencies.
On several instances, the Companions asked the Prophet Muhammad the same question,
but he provided a different response. This type of method is thus characterized as a learning
strategy based on students’ talents (Putra, 2014: 170). When instructing his friends, the Prophet
always paid attention to the proper timing and conditions so that they would not become bored
(Zoerni, 2012: 92).
The majority of schools or madrasas, especially those with state status, appear to execute
class separation by categorizing or grouping students based on their individual cognitive levels,
i.e., this is the most prevalent application of this theory on the ground. Typically, groups of
brilliant students are assigned to the same class, such as class A. Then, kids who are somewhat
sluggish are typically placed in class B or C. In fact, there is a perception of partiality, especially
among students who do not t into the category of intelligence, which will inspire envy.
However, we feel that this strategy is highly efcient at enhancing students’ comprehension.
The classication of students based on their intellectual level should not be permanent. This
means that it is subject to alter based on the progress of students’ comprehension throughout
time. Therefore, students who were not previously enrolled in class A will be driven to study
harder in order to get admission to class A. Those who were once enrolled in Class A will also
maintain and study harder. Such circumstances will make the learning process more competitive
and dynamic.
b. Democratic
The Hadith’s Ideal Teacher Profile | 143
Meaning: Umar Ibn Mansur reported, said Abu Ja›far bin Nufail, he said that he had read
as Ubaidillah had read, from Ikrimah bin Kholid, from Said bin Jubair, from Ibn Abbas,
from Ubay bin Ka›ab said «The Messenger of Allah recited a letter, then when I was in the
mosque, suddenly I heard a man reading it not the same as mine. I ask: who taught you
this letter? He said: Messenger of Allah, I said: You must not leave me until I come to the
Messenger of Allah. So we came to him, and I said: O Messenger of Allah, indeed this
person has contradicted my reading in this surah which you taught me. He said: O Ubay,
read it, so I read and he said «good!». Then the Messenger of Allah said to the man: Read!»,
then the man read other than my reading, then he said to him, good!», Then he said: «O
Ubay, indeed the Qur›an was sent down in seven letters (recitations), all of them can treat
the misunderstanding of the meaning and is sufcient as evidence. (Narrated by An-Nasai),
(An-Nasa’i, 1995: 164).
The aforementioned hadith demonstrates that the Prophet was highly democratic and
accommodating of diversity. Furthermore, the differences did not originate from those on the
same level as him (both instructors), but rather from his students (friends). It came out that the
Prophet gave his companions the chance and condence to respond to questions presented to
him on several occasions. This was done by the Prophet to instruct his companions in many
scientic issues (Zoerni, 2012: 164). The preceding hadith further demonstrates that the Prophet,
as a teacher, is impartial and does not discriminate against his students. The Prophet stands on
the concept of truth, and the Prophet’s standard is truth, so that everyone who satises the
truth’s indications must be recognized and granted legitimacy.
In addition, it may be inferred from the aforementioned Hadith that the Prophet desired his
friends to become accustomed to expressing their ideas openly. In the framework of classroom
instruction, educators must teach the nature of democracy in students beginning with the most
elementary concepts. Educators permit students to express their thoughts openly, provided they
do so within the framework of learning and without breaching applicable norms and ethics. In
addition, instructors must honor kids who successfully articulate brilliant viewpoints or ideas.
Educators adopt an attitude of equality and opportunity in this situation to all students who wish
to share their thoughts.
The disposition of discussion between a teacher and his or her students is commanded by
the aforementioned Hadith, as we shall see. An educator can benet from deliberation while
confronting challenging challenges. A teacher’s lack of dignity is in no way reected by his
or her request for students’ opinions (Putra, 2014: 140). Even this attitude will demonstrate
the intellect and sagacity of an instructor. In this instance, the Prophet is the one who most
frequently applies the democratic ideal (deliberation) to every situation he encounters.
144 | The Hadith’s Ideal Teacher Profile
Educators must reject, on the other hand, an attitude of self-righteousness (arrogance).
Sometimes, it is the propensity of instructors who are not praiseworthy to believe that the
beliefs of those who disagree from themselves have violated the truth. Assuming his opinion to
be the most accurate while monopolizing the truth. “I’m a teacher, I studied rst, and I consume
more salt than you” are arrogant statements that really diminish educators.
c. Transparent
Meaning: Ahmad bin Budail narrated, from Ibn Numair, from Umar bin Zadan, from Ali
bin Hakim, from Atha ‘, from Abu Hurairah radhiallahu anhu said, the Messenger of Allah
said: “Whoever is asked about knowledge that he knows, then he hides it then shackled him
on the Day of Resurrection with shackles from the re of hell.” (Narrated by Tirmidzi), (At-
Tirmidzi, n.d: 601).
The preceding hadith demonstrates the signicance of an educator’s openness or
transparency. Due to the fact that education may be viewed as a running science in which
people complain about issues and educators must supply remedies. The context of the Hadith
is really more consistent with a fatwa about Shari’a law. Because if the fatwa is not issued, it
would result in the misguidance of the populace. Similarly, if it is better contextualized, then
the Hadith is commonly recognized, not only on fatwas but also on every issue asked of an
educator, for which a denitive response must be provided.
In addition, the aforementioned Hadith implies that instructors must have a thorough
breadth of knowledge. According to Zakiah Daradjat (1992: 41), one of the prerequisites for
becoming a teacher is a comprehensive knowledge base. Extensive not just in the context of
science, but also in the context of other sciences. Not just information pertinent to his area,
but also knowledge of other elds, especially those that are widely required by society. There
is a propensity for the general public to be uninterested in the subjects in which an education
specializes, since they believe that educators are all-knowing. This is why people believe him
and frequently ask him questions.
The hadith also encourages educators to provide their expertise to the society in which they
reside. Therefore, giving information in the framework of community education is not limited
to educational institutions. The possessed information should be broadly disseminated so that
the advantages are likewise widespread (Khon, 2014: 81). Good instructors are honest, truthful,
not stingy, and willing to share their expertise with anybody in need.
An educator who teaches his expertise does not need to be concerned about losing it; on the
contrary, his knowledge will become more ingrained, and his command of other disciplines will
expand as a result. This is the distinction between science and matter; if it is communicated, it
will persist and continue to expand. Being a teacher is a tremendously lucrative investment for
the hereafter. Even after his death, he will continue to get awards from the students he taught.
The Hadith’s Ideal Teacher Profile | 145
In another Hadith it is explained how the relationship between educators and students is not
only limited to the world but they turn out to be partners until the afterlife.
Meaning: Telling us Hisham Ibn Umar he said: Saying justied Khalid said: told us
Usman Ibn Abi Atiqah from Ali Ibn Yazid from Al-Qasimi from Abi Imamah said, he said:
Rasulullah saw. Said: You must have this knowledge before it is held and the hand is lifted.
And he joins his middle nger which is next to the thumb, like this then he says: “Ulama
and learned people” are partners in reward and there is no good in others (Narrated by Ibn
Majah), (Al-Qudzhuni, n.d: 243).
The aforementioned hadith argues that educators and students are reward partners. The
educator who teaches a science or practice that is subsequently practiced by pupils and passed
on to the next generation will receive the same reward as the educator who initially imparted the
information. It appears that there is a continuous chain of benets, and the position of educators
in this respect is quite favorable. In the world of educators, they are able to save pupils from
ignorance, however in the hereafter, educators have supplied signicant capital for students so
that they can get a steady stream of benets by re-teaching the information they have acquired.
Conclusion
Educators are the most crucial factor in communicating the true educational aims. The
educator, like the captain of a ship, is the expert in the mechanism’s operation and the most
efcient route to the target. The role of educators and academics is the successor of the prophets,
whose duty is to be a source of mercy for all of creation (rahmatan lil’alamin). Allah swt has
assured them of a particular position in the hereafter, which makes sense given that they are
automatically accorded a place of honor in society. As an educator, the Prophet Muhammad
exemplies the most signicant character trait. What he ordered was the initial action he took.
Likewise, he had long abandoned the prohibitions he imposed. Several Hadiths discussed in
this paper demonstrate that the ideal educator possesses a caring attitude or sensitivity to the
condition of students, a democratic attitude, namely the willingness to accept differences of
opinion with students, and an openness or transparency in imparting knowledge to anyone.
References
Al-Bukhori, Abu Abdillah Muhammad bin Ismail. (n.d.). Sahih Al-Bukhari. Beirut: Bait Al-
Afkar Ad-Dauliyah.
Al-Marwazi, Imam Abdullah bin Al-Mubarak. (n.d.). Kitab Al-Zuhdi wa Kitab Al- Raqaiq.
India: Daru Ibnu Kholdun.
146 | The Hadith’s Ideal Teacher Profile
Al-Qudzhuni, Abu Abdullah Muhammad Ibnu Yazid Ibnu Majah. (n.d.). Sunan Ibnu Majah.
Beirut: Darurrisalah Al-Alamiyyah.
An-Nasa’i. (1995). al-Mujtaba. Beirut: Dar al- Fikri.
Asari, H. (2008). Hadis-Hadis Pendidikan: Sebuah Penelusuran Akar-Akar Ilmu Pendidikan
Islam. Bandung: Citapustaka Media Perintis.
Asy-Syalhub, F. bin A. A. (2011). Begini Seharusnya Menjadi Guru. Jakarta: Darul Haq.
At-Tirmidzi, Abu Isa Muhammad bin Isa bin Saurah bin Musa. (n.d.). Jami’ at-Tirmidzi. Riyadh:
Dar as-Salam.
Darajat, Z. (1992). Ilmu Pendidikan Islam. Jakarta: Bumi Aksara.
Departemen Pendidikan dan Kebudayaan. (1999). Kamus Besar Bahasa Indonesia. Jakarta:
Balai Pustaka.
Echols, J. M., & Shadily, H. (2003). Kamus Inggris Indonesia, Cet. XXVII. Jakarta: PT. Gramedia
Pustaka Utama.
Izzan, A., & Saehuddin. (2016). Hadis Pendidikan: Konsep Pendidikan Berbasis Hadis.
Bandung: Humaniora.
Khon, A. M. (2014). Hadis Tarbawi: Hadis-Hadis Pendidikan. Jakarta: Kencana.
Marimba, A. D. (2000). Pengantar Filsafat Pendidikan Islam. Bandung: Al-Ma’arif.
Nahar, S. (2017). Standar Kompetensi Kepribadian Guru: Kajian Berbasis Data Penelitian
Lapangan. Yogyakarta: Atap Buku.
Napitupulu, D. S. (2020). Etika Profesi Guru Pendidikan Agama Islam. Sukabumi: Haura
Utama.
Putra, S. R. (2014). Prinsip Mengajar Berdasarkan Sifat-Sifat Nabi. Yogyakarta: Diva Press.
Ramayulis. (2008). Ilmu Pendidikan Islam. Jakarta: Kalam Mulia.
Subagyo, P. J. (2015). Metode Penelitian dalam Teori dan Praktik, Cet. VII. Jakarta: Rineka
Cipta.
Tafsir, A. (2011). Ilmu Pendidikan Islami. Bandung: PT. Remaja Rosdakarya.
Usman, M. U. (2006). Menjadi Guru Profesional. Bandung: Remaja Rosdakarya.
Zoerni, M. (2012). 40 Metode Pendidikan dan Pengajran Rasulullah saw. Bandung: Irsyad
Baitus Salam.