Self Regulated Learning in Islamic Education

Allah has given man to grow and progress, to be the best creature of Allah, and to be the Caliph of Allah on earth to prosper the world. God subdues the earth, the heavens, and everything in nature for the benefit of mankind.

As Allah says “And He subjected to you all that is in the heavens and all that is in the earth, (as mercy) from Him. Lo! Herein verily are portents for a people who give thought. (QS. Al-Jatsiyah: 13). However, human beings often forget their duties and neglect their abilities to become low beings (asfala saafiliin).

The world is changing very fast. And preparing for the future means actively creating it: the future is not inevitable or something we face. There is a reciprocal relationship between the future and what we want, and we must deliberately choose to build the reality we want to experience.

We see global trends and their influence can create the future, but in fact, it is up to us to choose them without having to follow trends and others. Man becomes caliph/self-regulated for himself. He can identify strengths and improve shortcomings.

If he does not know something, he understands what should do, where he goes, and with whom he asks.

One of the educational anecdotes from Hasrizal Abdul Jamil about our lack of education teaches the ability to self-regulate.

According to Hasrizal, for 6 years we depend on our father and mother. Then enter the world of school, we are not prepared to learn on our own, most are feeds from teachers in the form of memorization.

The ability to analyze, apply in various contexts, and create something new does not even exist.

The existing form of learning does not educate us to recognize our weaknesses and strengths and then educated us to build those weaknesses and strengths to be successful and successful.

In our 12 years of education do not make us ‘self-regulated leaders’. Rhenald Kasali in his book ‘Self Driving’ says that since birth, humans have been given a “vehicle” which we call “Self”.

Only with self-driving, man can develop all his potential and achieve something never imagined. While the passenger mentality that has been cultivated since childhood will only result in complaints and confusion.

Allah describes the self-regulated in two places in the Al-Quran is Surah Al-Hashr verse 18 and verse 11. Surah Ar Ra’du Allah Al-Hashr verse 18

يا أيها الذين آمنوا اتقوا الله ولتنظر نفسوَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ>

O you who believer, fear Allah and soul let everypay attention to what He has done for tomorrow (hereafter), and fear Allah. In truth Allah is Aware of what we do.

The verse emphasizes the existence of good planning in man for all actions during the world so that he will get safety in the hereafter. God’s Word verse 11 Surah Ar Ra’du

له معقبات من بين يديه ومن خلفه يحفظونه>

“Share human beings have angels who always follow him in turn, in front and behind him, they guard him by the command of God.

Indeed, Allah does not change the condition of a people until they change the condition of themselves, and when Allah wants evil for people, then no one can reject it; and there is no protector for them but Him ”.

Aldous Huxley says: “There’s only one corner of the universe you can be certain of improving, and that’s your self. So you have to begin there, not outside, not on other people. That comes afterward when you’ve worked on your corner ” Zimmerman said about self-regulation.

What defines them as “self-regulated” is not their reliance on socially isolated methods of learning, but rather their initiative, perseverance, and adoptive skill. Self-regulated students focus on how they activate, alter, and sustain specific learning practices in social as well as solitary contexts.

In an era when these essential qualities for life long learning are distressingly absent in many students, teaching self-regulated learning processes is especially relevant. ” (Zimmerman, 2002)

Al-Quran has given a concrete example of self-regulated learning application, namely in the story of Prophet Musa alaihis salam who studied with Prophet Khidir alaihis salam. Musa alaihis salam is described as a student who has a high curiosity from within himself without being told by others and has a critical attitude and does not depend on understanding others.

Prophet Musa alaihis salam himself was the one who had the initiative independently to learn more deeply to Prophet Khidir. If viewed in Psychology, the form of learning independence possessed by the Prophet Moses is included in the type of learning independence Identified regulation, which is behavior that appears as a personal choice, not for satisfaction and pleasure but to achieve a goal.

Individuals feel directed and purposeful, and Intrinsically motivated behavior: appears voluntarily without any association with external factors (Chairani, Subandi, 2010). the strong desire from the Prophet Moses to seek knowledge is recorded very clearly in Surat al-Kahfi [18]: 60: “And (remember) when Moses said to a young man:” I will not stop (walk) before reaching The meeting of two oceans, or I will walk for many years ”(QS. Al-Kahfi [18]: 60).

After the Prophet Moses expressed his curiosity to God and was responded to by God by showing the place of the Prophet Khidir. Prophet Musa expressed his curiosity to Prophet Khidir who in this case acted as an educator. Musa said to Khidhr: “Can I follow you so that you teach me the true knowledge among the sciences that have been taught to you?” ( 66).

From this massage, we can mean that learning independence must be accompanied by earnestness. After going through the process of learning contract and bargaining that is unique (QS. Al-kahfi: 67-70). Finally, Prophet Musa was accepted as a learner by The Great Teacher Khidir.

He has the characteristics of a person who is independent in learning, that is critical and has the desire to identify something from within himself, does not depend entirely on others, and is not easily discouraged. We can see this in QS. Al-Kahf verse 71- 76:

فانطلقا حتى إذا ركبا في السفينة خرقها قال>

71. Then they proceeded: until, when they were in the boat, he scuttled it. Moses said: “Why did you pierce the boat as a result of drowning its passengers?” Indeed, you have made a great mistake.

قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا>

72. He (Khidhr) said: “Did I not say:” Surely you will never be patient with me “.

قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا>

73. Moses said: “Do not punish me for my forgetfulness and do not burden me with any difficulty in my affairs”.

فَانْطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَ>

74 until when the two met a child, then Khidhr killed him. Moses said: “Why do you kill a pure soul, not because he kills another? Indeed, you have done something wrong “.

قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا>

75. Khidir said: “Did I not tell you, that you will not be able to bear with me?”

قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا>

  1. Moses said: “If I ask you about something after (this time), then do not allow me to be with you, indeed you have enough to give me sickness”.


Jamil Abdul Aziz, SELF REGULATED LEARNING DALAM AL-QUR’AN, Jurnal Pendidikan Agama Islam, Vol 14 No 1 (2017), DOI:

Barry J. Zimmerman (2002) Becoming a Self-Regulated Learner: An Overview, Theory Into Practice, 41:2, 64-70, DOI: 10.1207/s15430421tip4102_2


Jumal Ahmad Islamic Character Development

Topic :
Tafseer Quran