The Concept of Education Based on Exemplary To the Prophet Muhammad PBUH: Perspective Muhammad Ibn Abdul Wahab

This study examines the concept of education in the perspective of Muhammad Ibn Abd al-Wahh ā b, which is based on his exemplary to the Prophet Muhammad PBUH. The issue of education and exemplary is fundamental in Islam, because for a Muslim, Muhammad is the first figure to be followed by his words, carried out his orders and decisions and his behaviour imitated or emulated. This research answers how the concept of education, according to Muhammad bin Abdul Wahh ā b which is taken from the figure of Muhammad. The type of this research is library research which specifically examines a problem to obtain data. The primary sources are the original works of Muhammad Ibn Abdul Wahhab. The secondary sources are educational books, journals of morality aqidah in Islam that are relevant to the research discussion. The approach used historical-philosophical. The data obtained were then analysed by content analysis. This research resulted in understanding the concept of Muhammad Ibn Abdul Wahh ā b about education that is in accordance with the salaf manhaj, namely ittiba’ (imitating) the Prophet and based on al-Qur’an and al-Hadith. This study also explains that Ibn Abd al-Wahh ā b carries out and teaches the concept of education in accordance with the teachings of Muhammad. The method of delivering da’wah, thoughts and examples of the behaviour of Muhammad Ibn Abdul Wahhab is based on exemplary education to Muhammad with all its purity without subtracting or any addition out from it, as well as staying away from all prohibitions in the form of bid’ah, khurafat and things that deviate from Islamic teachings.


Introduction
The concept of education as it is commonly understood today did not exist at the time of the Prophet Muhammad PBUH. However, the efforts and activities undertaken by the Prophet in conveying religious calls by preaching, conveying teachings, providing examples, exemplary, practicing skills to do, giving motivational calls and creating a social environment that supports the ideas of personal formation of Muslims, is more than the scope of the meaning of education in the present.
The inhabitants of Arab were previously a society of idolatrous, kafir, rude and arrogant. So, with all the effort and grace of Allah SWT, Muhammad was blessed to convert them to Islam, then their behavior turned into worshipers of Allah, the Almighty God. With that, the Prophet has educated, shaped character/personality, namely the personality of Muslims and at the same time means that Muhammad was a successful educator. According to the instructions of Islamic teachings, changing behavior requires efforts, activities, methods, tools and an environment that supports this success.
Islamic education in general is more aimed at improving initial intentions, mental attitudes and character which will manifest in deeds, both for the needs of oneself and for others. From another perspective, Islamic education is not only theoretical but also practical. Islamic teachings do not separate between faith and righteous deeds. Therefore, Islamic education is about faith education and charity education. Because Islamic teachings contain teachings about personal attitudes and behaviour in society, towards the welfare of individual and collective life, Islamic education is individual education and community education (al-Nahlawi, 1995).
One of the most important education in Islam is exemplary. Modelling is a very effective method of Islamic education that is applied by a teacher in the educational process. Because there is exemplary education will affect individuals on habits, behaviour and attitudes. In the Qur'an, the word exemplary is projected with the word uswah, which is then given the trait behind it, such as the character of hasanah, which means good. So there is the expression Uswatun Hasanah which means a good role model. The words of uswah in the Qur'an are mentioned three times by taking samples from the Prophet, namely Muhammad, Ibrahim, and people who believe firmly in Allah (Nata, 1997).
When we go back to the history that Muhammad always gave a good example to his friends through exemplary, both his words and deeds, so that the Prophet's morals were so praiseworthy that he received direct praise from Allah as a person with great morals (al-Qalam: 4). He also received the nickname of a trusted man "al-Amin", and both friends and foes recognised it. The example exemplified by Rasulullah PBUH is the forerunner to the birth of exemplary approaches in Islamic education which are still actual. This method can enter the realm of formal, informal (family) and non-formal education (Putri, 2020).
Muhammad is a good example (role model) of what he taught to his companions. There is no one virtue that is recommended unless he does it, even precedes others in practising it. On the other hand, he forbade nothing terrible, except that he was the most distant from him (Hidayat, 2015). The exemplary method in Islamic education is the most effective and efficient method in shaping children's personality. Educators' position as good role models for their children will be imitated in various words and behaviours. Modelling becomes a factor in determining the character of children. Suppose educators are honest, trustworthy, have a noble character, brave, keep away from actions that are contrary to religious teachings. In that case, the child will grow up in honesty, be formed with noble morals and so on (Hariyati, 2011).
History records that in every period passed by the Muslim Ummah, many Islamic figures who appeared and were present contributed to Islam's development in their time by always holding fast to the al-Qur'an and the Sunnah of Muhammad. One of them is Muhammad bin Abdul Wahhab, an 18thcentury scholar who preached to return Islam to its original image, namely al-Qur'an and al-Hadith.
Islamic education has experienced a period of revival called the reformation phase. In this phase, Islamic education began to rise again with several Islamic reformers. To focus more on the discussion of this research, the author will discuss the problem of how the concept of education is based on the example of the Prophet Muhammad in the perspective of Muhammad Ibn Abdul Wahhab.

Research Method
The type of this research is library research which specifically examines a problem to obtain data. The primary sources are the original works of Muhammad Ibn Abdul Wahhab. The secondary sources are educational books, journals of morality aqidah in Islam that are relevant to the research discussion. The approach used historical-philosophical. The data obtained were then analysed by content analysis.
This research resulted in understanding the concept of Muhammad Ibn Abdul Wahhāb about education that is in accordance with the salaf manhaj, namely ittiba' (imitating) the Prophet and based on al-Qur'an and al-Hadith. This study also explains that Ibn Abd al-Wahhāb carries out and teaches the concept of education in accordance with the teachings of Muhammad.
The method of delivering da'wah, thoughts and examples of the behaviour of Muhammad Ibn Abdul Wahhab is based on exemplary education to Muhammad with all its purity without subtracting or any addition out from it, as well as staying away from all prohibitions in the form of bid'ah, khurafat and things that deviate from Islamic teachings.

Results and Discussion Biography of Muhammad bin Abdul Wahhab
He is Muhammad Ibn Abd al-Wahhāb Ibn Sulaymān Ibn Ali. His mother was binti Muhammad Ibn Azaz al-Mashrafi al-Wuhaybi al-Tamīmi and was still in the' Adnan clan, like her father (Ibn Abdurrahman, 1398).
Muhammad bin Abdul Wahab lived in a family known as 'Musyarraf' (alu Musyarraf). Ali Musyarraf is a branch of Tamim clan. Meanwhile, Musyarraf was his 9th grandfather according to a strong history (arjah). According to the most authentic narration, Muhammad Ibn Abd al-Wahhab was born in 1115 H to coincide with the year 1703 M. (Ibn Abdul Wahab, 1997) in the Uyainah area, located in the Yamamah region which is still part of Nejd. Uyainah is in the northwest from the city of Riyadh, which is about 70 KM. He died on 29 Shawwal 1206 AH (1793) at the age of 92 years, after serving in da'wah and jihad, including holding the post of minister of information for Saudi Arabia's kingdom.
He grew up in a family that loves science. His father was a major state scholar who held judicial positions in several regions. His grandfather, Sulaiman bin Ali, was a prominent scholar and an imam in fiqh's science. Another position that Sulaiman also held was as the mufti of the State. Under his guidance, a number of scholars and disciples were born throughout the Arabian peninsula. So, it is only natural that a faqih and pious descendant will be born.
Muhammad bin Abdul Wahhab memorised the Qur'an by heart before he was ten years old (Ibn Hajar Alu Abu Tami, 1999), he studied Fiqh and Hadith with his own father, and learned Tafseer from teachers from various countries, especially in Madinah and understood Tauhid from the Qur'an and Sunnah. Then, he learned the basics of ṣarf, naḥwu and qawā'id lughah. He always tries to be able to understand what he is reading with deep understanding. That was what amazed his father, so he had a good feeling and put high hopes for his son. His sibling, Sulaymān bin Abd al-Wahhāb, relates how proud Abd al-Wahhāb, their father, was of Muhammad's intelligence. He once said, "I really have benefited a lot from the knowledge of my son Muhammad, especially in the field of jurisprudence (Ghannam, 1349).
While in Medina, he PBUH many Muslims there who did not practice sharia and committed shirks, such as the act of visiting the grave of a religious figure and then begging for something from the grave and its inhabitants. According to him, this is contrary to Islamic teachings which teach humans not to ask for anything other than Allah. This is what encourages Muhammad bin Abdul Wahhab to deepen the pure knowledge of monotheism ('aqîdah sahîhah). He also promised himself that he would strive to restore the faith of the Muslims there according to his belief, namely to a pure Islamic creed (Tauhid), far from being khurâfat, takhayûl, or bid'ah. For that, he also began studying various books written by previous scholars. Long after settling in Medina, he moved to Basra. There, he stayed longer so that he acquired a lot of knowledge, especially in the field of hadith and his Mustha, fiqh and ushul fiqh, as well as grammatical knowledge (qawâ'id knowledge).
After doing research for a long time, Ṣalih al-Abud mentioned Ibn 'Abd al-Wahhāb's teachers were as follows: 1 certificate of hadith books with their sanad to the author, also in language, Qira'at science, Hanbali fiqh, sharḥ and uṣūlnya. 13. Muhammad al-Majmū al-Basri, Ibn Abd al-Wahhāb learned from him by reading the book in front of him, but in between Ibn Abd al-Wahhāb invited him to discuss matters including shirk and heresy in the book, and its shaykh praised it and benefited from it in matters of tawhid.

The Appearance of Da'wah
In very difficult conditions, bad situations, and in complete darkness, the light of truth appeared that shone on the entire horizon, namely when Muhammad bin Abdul Wahhab tried to get up with the message of tauhid and the Prophet's Sunnah. This monumental event occurred in the middle of the 20th century Hijriyah when his father was still alive. For the sake of thinking about the future of religion and the Ummah, his father felt sorry for him. However, he told his son to stay strong (Bishr, w.y.).
When his father passed away in 1153 AH, Muhammad bin Abdul Wahhab began to dare to openly revealed the truth, purified tauhid, revived the sunnah of Muhammad, ordered the ma'ruf, and prevented evil. He denied various kinds of bid'ah or something that was made up in matters of faith, worship and customs. He also disseminates knowledge, enforces the law, exposes the ugliness of the condition of ignorant people, and opposes people who like to do heresy and indulge lust.
The entire premise of Ibn Abd al-Wahhab's thought that he always preached to all Muslims is based on three main pillars: 1) Al-Quran al-Karim, 2) Hadith of Prophet Muhammad, 3) Athar Ulama Al-Salaf Al-Salih. In the preaching that he chanted, Ibn Abd al-Wahhāb had clear and firm principles, which he always held fast and fought for. These principles include matters of faith, furū '(fiqh), social, moral, economic and political (Ibn Abdul Wahhab, w.y.).
There were many reasons that motivated and encouraged Muhammad Ibn Abd al-Wahhāb to do his preaching. Among those that stand out are: Realising tauhid; Selective in accepting sources of the proposition; Spread the Sunnah of the Prophet and eradicate bid'ah and its phenomena; Carry out general religious obligations; Punish according to the Shari'a as ordered by Allah; Disseminating knowledge and fighting ignorance and backwardness; Manifesting the congregation and removing divisions; Achieve security and power (Ibn Abdul Wahhab, w.y.); Eradicating Underdevelopment and Unemployment.

Principal Teachings
Muhammad bin Abdul Wahhab became the pioneer of the reformation (ishlah) movement that emerged before the period of decline and frozen thinking of the Islamic world about three centuries ago or to be precise in the 12th century Hijriyah. This da'wah calls for the aqidah of Islam to be returned to the purification of tawhid's meaning from shirk with all its manifestations. Meanwhile, the phenomenon of the people at that time was heartbreaking. They have made the graves a place of worship and ask other than Allah. There are some conditions such as rampant polytheism, heresy, khurafat and superstitions become daily food. Shaman, divination, magic, and unseen knowledge seemed to be alternatives to solve various problems in the lives of Muslims at that time (Ibn Abdul Wahhab, w.y.).
At that time, Muhammad bin Abdul Wahhab rose to invite the Islamic world to be aware of the depravity and superficiality of this aqidah. He wrote several treatises to make people aware of their mistakes. One of them is the book of tauhid, which until now has become a reference for many aqidah scholars. This preaching of Muhammad bin Abdul Wahhab then gave birth to an active movement of the Ummah to eradicate all forms of khurafat, shirk, bid`ah and various things that deviate from the original teachings of Islam. They forbid building buildings on the graves, covering them or installing lights in them. They also forbade people to ask for graves, the dead, witch doctors, fortune tellers, sorcerers and sorcerers. They also prohibit tawassul by mentioning the name of a pious person, such as the sentence bi jaahi the apostle or the sacred Fulan and Fulan.
His da'wah is more accurately described as salafiyyah preaching. This da'wah has built Muslims in the field of aqidah, which has long been old and frozen due to the Islamic world's decline. They pay attention to general teaching and education and stimulate scholars and figures to return to open literature to the main book and the mu`tabar maroji`, before accepting a thought. Muslims actually do not prohibit taqlid but ask that these people want to further research and refer back to the texts and arguments from the Book of Allah and the Sunnah of Muhammad and the opinions of the scholars of salafu al-shalih (Ibn Abdul Wahhab, w.y.).
This means that if the Muslims returned to monotheism and left all forms of shirk and heresy, surely the foreign colonisers from Europe would be afraid of the Muslims. The Muslims will not be defeated by the strength of their faith, as happened at the time of the Prophet S{allallahu 'alaihi wa Sallam and his companions. Da'wah of Muhammad bin Abdul Wahhab began to spread widely, then the British gave rise to the term 'Wahhābi' and fabricated the various lies and crimes they attached to followers of Muhammad bin Abd al-Wahhāb's da'wah so that many of the Muslims in British colonies were consumed the sedition and hated them (al-Nadawi, w.y.).
Among the salaf clerics, they most often refer to are Imam Ahmad ibn Hanbal (164-241 H) and Ibn Taymiyyah (661-728 H) as well as Muhammad Ibnul Qayyim Al-Jauziyah (6691-751H). By many circles, this movement is considered to be the pioneer of the revival of thought in the Islamic world, including the Mahdiyyah movement, Sanusiyyah, Jamaluddin Al-Afghani's Pan Islamism, Muhammad Abduh in Egypt and other movements in Asia. Based on history, the lifetime of Muhammad bin Abdul Wahhab was ahead of all the existing Mujaddid Islamic figures.
In his life, Ibn 'Abd al-Wahhab always upheld amar ma'ruf nahi munkar, but he always paid attention to the stages (Bishr, w.y.) in eradicating evil. The development of such a strong character in Ibn 'Abd al-Wahhāb, so that by many people he was considered a mujaddid (reformer) in the 12H / 18M century -after taufiq from Allah-due to several factors : 1. He had extraordinary intelligence, sincerity and patience from a very young age. 2. The dominant role of the family. 3. He has teachers who are known to be very deep in their religious knowledge and have a great interest in educating him. Ibn Abd al-Wahhāb's teachers can be divided into three levels: a. The first level, the teachers whom he studied for a long time to them, so that they gave colour and had a direct effect on him, they were his own father, Abd al-Wahhāb Ibn Sulaymān, when he was at' Uyaynah and Huraymala, Abdullah Ibn Ibrāhīm Ibn Sayf al-

Wahhab's Education Conception
Believing Muhammad PBUH is one of the pillars of faith that every Muslim must believe. Among the pillars of faith is having faith in the apostles, while Muhammad was one of the apostles. Faith also includes believing that the Prophet Muhammad was the last Prophet and apostle and a person's faith is not valid until he believes in his message and testifies to his prophethood. Muhammad Ibn Abd al-Wahhāb said: "Indeed, Allah created us, then gave us sustenance, and He did not leave us stranded, but He sent an Apostle to us. Whoever obeys it will go to Heaven and whoever is against it, will go to Hell. The evidence is the word of Allah, "Verily, We have sent to you (O infidels of Mecca) an Apostle, who is a witness against you, as We had sent an Apostle to Pharaoh before, so Pharaoh disobeyed the Messenger, then We tortured him with great torment." Ibn Abd al-Wahhāb emphasised that the obligation to believe in the Prophet and have faith in his message is the most important thing. He stated that a human being has only two choices, a human being at best or a human being at its worst and most liars. To distinguish these two things is very easy and can be seen in many ways. Meanwhile, the track record of the behaviour and life of Muhammad shows that from childhood to adulthood was the best, and is not known to have lied to anyone (Ibn Abdul Wahhab, w.y.).
The testimonies of the People of the Book in their books, as confirmed in the al-Qur'an Surah Al-Ra'd: 43. The next evidence that shows our obligation to believe in Muhammad, because he was an ummi, who could not read and write, never studied from scholars, but nevertheless, he came with knowledge in the earlier Samawi Books, as Allah says, "And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise, the falsifiers would have had (cause for) doubt" (al-Ankabut: 48).
In his sharh on Ibn Abd al-Wahhāb's work entitled al-Jaami'u li al-ibaadati al-ilahi wahidihi which discusses love for Allah and His Messenger, al-Fawzān stated that the sign of prioritising love for Allah SWT and Rasulullah PBUH is when it occurs contradiction between the commandments of Allah and His Messenger and something he loves, he prefers to obey Allah and His Messenger. This is proof of his love for Allah and His Messenger. However, if he prioritises the pleasures of the world he loves rather than obeying Allah and His Messenger, it means that he has not fulfilled the obligations of faith, and he will get a serious threat from Allah (Fawzan,No. 323).
In the view of Ibn Abd al-Wahhab, people who are immoral experts and performers of heresy, are not people who love Allah and His Messenger, but people who prefer to follow their desires. According to him, the bid'ah experts should be isolated and shunned until they repent. According to Muhammad Ibn 'Abd al-Wahhāb, everything that is invented in religious matters, which does not have an example and guidance from Muhammad is a heresy that must be shunned, because Islam is perfect.

Concept of Ittiba-Based Education
Among the believer's duties is ittibā '(following) Muhammad. Ittibā' is meant in all matters relating to religious matters, both in matters of aqidah (belief), speech and deeds. Ittibā to Muhammad is the cause of Allah's love for His servants. According to what he teaches, a Muslim is obliged to follow the Prophet's instructions and do charity because that is the means to gain Allah's love, pleasure, and forgiveness.
Ittibā' to Muhammad whether it is in the things that are likeable and pleasing or in the things that are hated or burdensome, is still based on willingness, surrender and sincerity in ittibā' (Abu Dawud's hadith, no. 4607;al-Tirmidhi, no. 2676, validated by Ibn Hibban).
Ittibā' The Prophet is the opposite of ibtidā', which is making up something in a religious matter that has no guidance from Muhammad. In his work entitled In Ibn 'Abd al-Wahhāb's view, whoever the person, if not in accordance with the instructions of Muhammad, must be rejected. One should not hesitate in ittibā '(following) Muhammad because the Prophet did not speak based on his lusts, but all of them were teachings from his Lord.

Concept of Education by Glorifying Muhammad
In the conception of education is highly emphasized on Muslims to always idolize prophet Muhammad PBUH for a whole life. The Almighty Allah said in QS. Al-Fath 8-9. Respect, glorification and exaltation of the Prophet Muhammad PBUH, according to Ibn' Abd al-Wahhāb should not raise it to the level of worship, because it is forbidden and should not be given except to Allah Ta'ālā (Ibn Abdul Wahhab,Vol. 1,. Glorifying the Prophet Muhammad and exalting him is in everything, whether related to his name, speech, sunnah (guidance), his shari'a, ahl bayt (family), his friends and all things related to him, both related far and near. Every believer is obliged to raise and uphold the position of the Prophet Muhammad so that no human being can equal or approach his noble position.
Muhammad Ibn Abd al-Wahhāb called for Muslims to position the Prophet Muhammad in a moderate and fair manner. Not exalting him excessively, so as to worship him, but also not reducing his rights, so that he does not care about his great and noble position. In Ibn Abd al-Wahhāb's view, the Prophet Muhammad is Abdullah (The servant of Allah) and His Messenger. He is the last and most glorious Prophet and apostle. The ruler of the formers and those who came later. He is the owner of al-Maqam al-Mahmūd (Place of Praise), and al-Hawd (Lake in Heaven). He is the one who was first resurrected from the grave, the priest of the prophets and their spokesperson, and the one who gave shafā'at kubrā (Supreme) for all mankind on the Day of Resurrection (al-Tabari, w.y.).
Prophet Muhammad is still an ordinary human being, born by a mother like any other human, cannot bring benefits or reject harm to himself or others, unless Allah wills it. The Prophet sallallaahu 'Alaihi wa Sallam died, as other prophets have died, his religion will remain eternal until the Day of Resurrection. From it can be understood, thus, that the Prophet Muhammad is not entitled to be worshipped. The only one who has the right to be worshipped is Allah alone, there is no partner for Him (Ibn Abdul Wahhab, Kitab al-Tawhid, in Muallafat al-Shaykh, Vo. 1, p 56).
Furthermore, Ibn Abd al-Wahhāb quoted several traditions, including the hadith of' Umar, the Prophet Muhammad Said: "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle" (Hadith by al-Bukhari, no. 3261, in Shahih al-Bukhari, vol 3, p 1271).
Exaggeration in positioning pious people, including exaggeration in glorifying the Prophet Muhammad can lead a Muslim to polytheism. The Prophet Muhammad was sent to renew the religion of Ibrāhīm, which is to purify monotheism and worship only Allah alone. Every human being, even every creature in the view of Ibn Abd al-Wahhāb has the same position before Allah, namely as servants and creatures of Allah and all of them are obliged to worship Allah alone (Ibn Abdul Wahhab, Kashfu al-Shubuhat, in Mu'allafat al-Shaykh, Vol. 1, p 163).

Conclusion
Islamic education experiences a revival phase called the renewal phase. In this phase, Islamic education began to rise with several figures who became the pioneers. The revival of Muslims, especially in the field of education, is in the context of re-purifying Islamic teachings. Muhammad bin Abdul Wahhab was one of the pioneers (Mujaddid) and reformist figures in Islamic thought, education and da'wah in the 18th century.
Muhammad bin Abdul Wahhab returned the teachings of Islam to its original elements, by using the Al-Qur'an and Hadith and removing all heresies, khurafat, superstition and all other forms of deviation. The concept of education that underlies Muhammad bin Abdul Wahhab in his time of spreading his thoughts and preaching was his adherence to the Qura'n, and his example to the figure of the Prophet Muhammad from what was said, done and decided by Muhammad PBUH in various aspects of life.
The concept of education based on the example of Muhammad, according to Muhammad bin Abdul Wahhab, first, must originate from faith in the Prophet Muhammad PBUH; second, interpret education by loving Muhammad PBUH, Ahl Bayt and his friends; and third, based on ittiba' what the Prophet did and decided upon, and kept away from all forms of innovation and other deviant matters from Islamic teachings; fourth, is to glorify and exalting the Prophet. The last one is to position the Prophet according to his rights, without exaggerating or reducing.