THE ISLAMIC EDUCATION WITHOUT DISCRIMINATION IN THE QUR'AN PERSPECTIVE

Discrimination in education often occurs in people's lives. This discrimination arises because of the blurring of public awareness about the multi-ethnic and multi-religious plurality that grows in a diverse society. Discriminatory practices can occur due to religious interests, ethnic differences, economic aspects, and health dimensions. This article uses literature research and a qualitative approach and analyzes with a descriptive study of verses that teach values without discrimination. The verses used are Surah Al-Hujurat [49]: 13, Abasa [80]: 1-11, and Al-Maidah [5]: 8. The results of the study conclude two namely; First, Islamic education teaches anti-discriminatory values in various aspects, especially in education. Education in Islam should not prioritize individuals or groups based on material and ethnicity. Second, discriminatory attitudes reflect someone's heart that cannot balance justice and interests. Inclusive education will be present in society if an open attitude, willingness to get to know each other, and respect for differences by not discriminating against certain groups have grown in every Muslim.


Introduction
During the nation's development period, one of the main functions of education is to focus on developing national awareness as a mental resource in developing a national personality and identity. The structure of the national personality is composed of character traits that grow and become institutionalized in the process of experience throughout the nation's life. Thus, the national personality and identity rest on the nation's collective experience. It means historically, and education has a fundamental function. 1 Education should deserve serious attention by the government, as the government should guarantee the freedom to study for its citizens since it will impact the country's progress for having international standard human resources. Today's reality is that the policies of related parties are considered wrong in educating the nation and state. 2 One is the inequality of the right to education for men and women, especially the right to education for women in rural areas.
Discrimination against the right to education in rural communities is likely to occur, specifically in rural communities. Because almost all rural communities still implement the values of sex discrimination against the right to education. The main factors that influence the emergence of discrimination against the right to education include traditional norms or rules that kill the character of women, the physical form of women, the economy's pace, misinterpretation of religious teachings, and cultural beliefs that grow in the life of rural communities. Eliminating this educational discrimination requires maximum effort in aligning the paradigm between rural and urban communities in providing education rights to men and women 3 .
In the Qur'an, no single verse leads to an invitation to discrimination in education. Some researchers conclude that Islam upholds gender equality in education.
As expressed by Dewi Ratnawati that in the Qur'an, no verse discriminates or isolates the younger generation from realizing their right to education 4 . According to Nurkholis, the Qur'an teaches Muslims the values of multiculturalism education. The values of multiculturalism education are built on the foundation of tolerance, mutual help, mutual respect, justice, democracy, and the like 5 .
Muhammad Barir found equality and social class in the Qur'an. According to him, Islam can survive to this day because Islam can respect various kinds of uniformity of life 6 . Emilza Tri Murni concludes that Islamic education places human positions proportionally. Islam calls for equality and equal opportunities in learning 7 . Meanwhile, Daimah analyzed the concept of inclusive education in QS.  verses 10-13. According to him, inclusive education is a conscious effort to mature humans through structured and sustainable efforts with an open, dynamic and rational learning system. It is necessary to have an open attitude starting with a willingness to get to know each other and respect differences by not discriminating against certain groups 8 .
This article is classified as literature research with a qualitative approach. The methodology used is a descriptive study of verses that teach anti-discriminatory values. The verses used are Surah Al-Hujurat [49]: 13, Abasa [80]: 1-11, and Al-Maidah [5]: 8. The primary source used in this research is a literacy study about phenomena and incidents of discrimination in Indonesia. In addition, the reference sources are also supported by related references, especially books of interpretation in interpreting anti-discrimination verses.
This article will discuss the concept of Islamic education without discrimination from the perspective of the Quran, which focuses on Surah Al-Hujurat [49]: 13, Abasa [80]: 1-11, and Al-Maidah [5]: 8. and teach humanist education and how the Qur'an offers to educators who discriminate in education.

The Concept of Discrimination
Discrimination is an unfair or unbalanced attitude, behavior, and actions committed by individuals or groups against other individuals or groups. Furthermore, discrimination is also considered an act or treatment reflecting injustice against specific individuals or groups caused by the existence of unique characteristics possessed by the individual or group. 9 Many forms of discrimination are carried out in society and the state. It happens because humans generally tend to discriminate or classify themselves. Discrimination can happen intentionally or not. It is considered to be intentional if there are related people who consciously put the interests of others aside for their own sake 10 .
According to Theordorson, discrimination is unequal treatment of individuals or groups, usually based on categorical or specific attributes, such as race, ethnicity, religion, or membership of social classes. These differences often become friction, the forerunner of more complex discrimination 11 .
The difference then became popular with the development of the times, which qualitatively changed the pattern and technical life in it. According to Sears, Freedman, and Peplau, discrimination is the behavior of accepting or rejecting someone solely based on their membership in a group. Discrimination is generally an attitude against other people based on ethnicity, religion, race, and so on.
Discrimination is not a new term in modern life as it is today, especially in the era of revolution 4.0, where times are developing very rapidly, and technology can cross various dimensions of space and time 12 . Since objects and subjective influences affect various lines, it will indirectly create variations in existing discrimination in religion, economy, politics, and even education.

Discrimination in Religion
In this reform era, conflicts between religious communities are very complex in Indonesia because they occur increasingly in numerous regions 13 . A survey conducted by Nawari Ismail found that inter-religious conflicts are very worrying because they have reached 73%, and this inter-religious conflict continues to this day. According to Nawari, this inter-religious conflict occurred involving other aspects, such as political issues, government policies, ethnicity, economy, education, and strengthening regional identity after the implementation of regional autonomy.
Religious discrimination also occurs in Aceh. For example, the takeover of the mosque in Bireuen by the Aswaja group. Since the Aswaja party was dominant in Aceh and supported by a statement from the Bireuen Regent, the mosque then belonged to the Aswaja sect, and even the worship model followed the concept of the Aswaja. Previously, the mosque belonged to Muhammadiyah circles which raised funds and sold coconuts when they first built the mosque.

Discrimination in the Economy
The form of discrimination in the economy can be seen in cases in community services at the Neighborhood Unit, Village, and even District levels. If people generally want to take care of securities such as ID cards, Family Card, certificates, or other essential letters from school for students, sometimes the agency tends to prioritize serving people they know or those who provide "facilitating payment" 14 .
Another case also occurred in distributing low-cost 3-kilogram gas canisters in Aceh. The subsidized gas is intended for lower-class society. It simply means they will get a double benefit, both from subsidies and the price of the goods. However, those economic actors frequently hide the gas and distribute it to the market at standard prices.
Another example of discrimination in the economic field is that the poor are increasingly oppressed. For example, the Regional Government prioritizes government officials' car budget over efforts to settle houses for the poor 15 . The houses of the poor belong to the weak economic class, while the cars belong to the ruling elite, property of the ruling elite.

Race and Ethnic Discrimination
The widespread discrimination in certain ethnic groups is also equally popular. In most cases, a small race will experience discrimination from the dominant race. An example of what happened in Indonesia is when the Indonesian football team lost to the Malaysian team. Malaysian citizens studying in Indonesia became victims of discrimination and even racism, while there is no connection between footballers and their existence in Indonesia. The unfair treatment was received purely based on sheer disappointment 16 .
Likewise, in recruiting workers, indigenous people will be more prioritized. The aspect of professionalism should be more critical 17 . When a manager chooses employees, they tend to choose applicants from their origin area despite other applicants who are better and more productive.

Educational Discrimination
In this democratic era, violations concerning discrimination happen more often, including in the human rights aspect. Discrimination has become the most common among many cases of such violations. The findings include unequal budget support, substandard teacher quality, and lack of facilities 18 . It is no longer a secret that the farther an area is from the city center, the lower the quality of education.
In addition, the rise of indiscriminate association. At school, students whose parents possess high economic levels do not want to mingle with those whose parents have low economic levels. Some children are refused to enroll in a vocational high school because they have a leg disability 19 . Ironically, education discrimination occurs against children with disabilities but also against the poor who cannot access education because of the high cost. The government should be severe in eradicating this problem, but it cannot be conducted efficiently if unscrupulous people support the government's sub-element.
Unsurprisingly, the remote teacher program for civil servants whose placements in remote villages have been pursued by the government, but based on the practice in the field, those who are accepted as civil servants will refuse to be demoted to remote villages by making excuses that they are far from their families or lack of facilities 20 . Related parties will take care of the relocation process in various ways, which is not wholeheartedly changing rural areas that require qualified educators.

Discrimination in Health
Another phenomenon of discrimination can be seen in social causes in society. For example, a child who has HIV disease will be discriminated against by his friends. Even the guardians or parents of other students prefer to move their child to another school instead let their child be in the same class with the infectious disease. The disease will not be infected without sexual intercourse or using injecting drugs. Nevertheless, discrimination will still occur against these students, so the school prefers not to accept them 21 .
The school's decision to expel students with HIV is also reasonable, one of which is to keep the school attractive to other medically healthier students and free of infectious diseases. The government has launched a program in the form of a tolerant 18  attitude towards children who have HIV. "Stay away from the disease, not the person" is a slogan often published in the media to socialize anti-discrimination for students 22 .

Education and Discrimination in The Quran
In the Qur'an, the idea of anti-discrimination education is contained in several verses. One of them is QS. Al-Hujurat [49]: 10 -13. The surah describes ethics or morals in dealing with fellow human beings. QS. Al-Hujurat [49] verse 13 emphasizes to all humans that Allah SWT created them in a pluralistic, national, and ethnically diverse manner with diversity and plurality not to divide each other or feel each other right, but to get to know each other, stay in touch, communicate, and give each other. In contrast, the tribe is called the Imārah, then Bāthn, there comes Fākhdz afterward, and the lowest rank is Faṣilah 23 . As an example, Khuzaimah is the name of a nation, Kinānah is the name of a tribe, Quraysh is the name of an Imārah, Qushay is the name of a Bathn, Hashim is the name of a Fakhdz, while Al-Abbas is the name of a Faṣilah (so that you know each other's rank). The original pronunciation of Ta'ārafū was supposed to be Tata'ārafū, where one of the two letters Ta is removed so that it becomes Ta'ārafū.
The revelation of the letter al-Hujarat [49] verse 13 is related to faith al-Makkah (conquest of Mecca) as narrated by Ibn Abi Hatim, whose source is from Ibn Abi Start regarding Bilal's best friend when he went up to the Ka'bah to perform the call to prayer. Some people asked: "Is it appropriate for this black slave to call the call to prayer at the Kaaba?" Then another said: "If Allah hates this man, He will surely replace him." This verse (Al-Hujurat [49]: 13) was revealed to affirm that Islam has no discrimination. For Islam, the most honorable person in the sight of Allah is the most pious 24 .
Another narration explains that the revelation of Surah al-Hujarat [49] verse 13 is related to Abu Hind, who was to be married by the Prophet to a woman from Banu Bayadlah. This story is narrated by Ibn 'Asakir in his book Mbhamaat (handwritten by Ibn Basykuwal), by Abu Bakr bin Abin Dawud written in his commentary. Prophet Muhammad was to marry Abu Hind to a woman from Banu Bayadlah. Banu Bayadlah said: "O Messenger of Allah, is it appropriate for us to marry off our daughters to our former slaves?" This verse (Al-Hujurat [49]: 13) explains that there is no difference between formerly enslaved people and free people in Islam 25 .
The interpretation above explains that the purpose of some of you knowing each other is not to boost the rank of each other's lineage because pride is only judged in terms of purity 26 . The Qur'an highly respects the principles of pluralism which is the reality desired by Allah SWT. Allah SWT created humans in a pluralistic manner, with various nations and tribes with diversity and human plurality, not to divide or feel right for each other, but to get to know each other, stay in touch, communicate, and give and receive each other. These differences do not have to be contradicted so that they must be feared but must be a starting point for competing in goodness.
Based on the interpretation above, it can be concluded that an open attitude is required to achieve peace and prosperity in society, which begins with a willingness to know each other and respect differences without discriminating against certain groups.
Humans are created differently from one another to complement and respect each other, not the other way around. The existence of an action that seeks to compare one ethnicity with another means a denial of the call for Islamic teachings, primarily as written in the letter Al-Hujurat [49] verse 13. The verse informs that Islam does not recognize discrimination related to educational orientation.
Islamic education also does not recognize discrimination against children with special needs or difabel. In Islam, inclusive education for children with special needs or difabel is one of the concerns in implementing education.
Translation: "He frowned and turned away. Because the blind man came unto him.
What could inform thee but that he might grow (in grace). Or take heed, and so the reminder might avail him?. As for him who thinketh himself independent. Unto him thou payest regard. Yet it is not thy concern if he grows not (in grace). But as for him who cometh unto thee with earnest purpose. And hath fear. From him, thou art distracted. Nay, but surely it is an Admonishment." (QS. 'Abasa [80]: 1-11) The above verse by the scholars is referred to as a reproach ('itāb) from Allah for the less commendable attitude that has been carried out by the Prophet Muhammad. Homology of totality from the definition of the scholars, 'itāb is defined as an expression or attitude of one party who does not agree or is not happy with the other party's attitude. This disagreement is manifested through a reprimand which aims to improve the attitude of the reprimanded party and to educate and warn not to repeat and do things better than before 27 .
This surah was revealed in connection with the incident of a blind man named Abdullah bin Ummi Maktum, the son of Khadijah's uncle. He was among the companions of the emigrants who first embraced Islam. When the Prophet carried out jihad and left the city of Medina, he was often appointed by the Prophet to be the elder of the city of Medina, leading the prayer and often doing the call prayer like Bilal 28 . This incident occurred in Mecca when the Prophet was busy carrying out the call for Islamic da'wah (the act of inviting or calling people to embrace Islam) to the Quraish authorities. The Prophet greatly desired to invite them into Islam since he saw their position and influence on their subordinates. He sincerely invited them to convert to Islam, hoping that if they had embraced Islam, it would have significantly influenced their subordinates. Among the leaders of the Quraysh faced were Utbah bin Rabi'ah, Syaibah bin Rabī'ah, Abu Jahal bin Hiṣam, al-Abbas bin Abdul Muṭalib, Umayyah bin Khalaf, and Walid bin al-Mugirah. The moment he was busy dealing with the Quraysh authorities, there came Abdullah bin Ummi Maktum out of nowhere and interrupted the conversation with his you." he repeated the words several times while he did not know that the Prophet was busy dealing with the Quraysh authorities 29 . The Prophet (may Allah exalt his mention) was unhappy with the actions shown by Abdullah bin Ummi Maktum, which seemed to interfere with him the smoothness of his tablig/da'wah. As a result, the Prophet frowned and turned away from him. Later, Allah reminded the Prophet, indifferent to Abdullah bin Ummi Maktum because such actions could hurt the poor people's feelings. Besides, the Prophet had been ordered by Allah to be friendly to them. That is why this verse was revealed.
This verse 1-11 shows the concept of inclusive Islamic education. Inclusive education is education that provides fair opportunities for children to be able to attend education without differences in gender, ethnicity, socio-economic status, and ability. Inclusive education means schools cover all conditions of children, whether physical, intellectual, socio-economic, linguistic, disabled or gifted children, street children and workers, children from remote populations, ethnic minorities, or children from disadvantaged areas. Inclusive education provides educational programs that are appropriate and challenging but tailored to the abilities and individual needs of students so that the individual needs of children are met.
From the explanation above, it can be concluded that education is not allowed to discriminate between regular students and those who are not usual or with special needs because they are also entitled to receive a proper education as aspired by the 1945 Constitution, that education is the right of the whole nation. Inclusive or antidiscrimination education aims to provide opportunities for all children/students (including children with special needs) to get a proper education according to their needs, so in this case, there is no difference between normal children/students and children with needs special. They can study together and hang out together without any difference at all.
One of the attitudes of educators to avoid discriminatory education, he must be fair to every student. According to the Qur'an, justice is to give something to everyone according to the rights that must be obtained; treat absolutely the same between everyone without being "indiscriminate,"; enforce a balance between rights and obligations, and the balance between what is obtained with the need and use 30 . This description of justice is contained in the letter al-Maidah, verse 8, which reads: Islam has called on humanity to always be consistent with justice, both with rulers and enemies. As explained in the interpretation of Al-Misbah; O you who believe, always keep the commandments of Allah and carry out the testimony between people correctly. Don't let your intense hatred of a people lead you to be unfair to them. Stay fair because justice is the closest way to piety to Allah and away from His wrath. Fear Allah in all your affairs. Allah knows of all you do, and He will give you what you deserve 31 .
Being fair to the enemy is explained by the Qur'an very clearly, as an attitude that draws closer to piety. So, it is an unrighteous act if hatred results in unfair treatment. It is applied to the relationship between individuals and the relationship between institutions or countries. If the principle of justice were applied in international law, there would be no war. And if every religion has its characteristics, then the hallmark of Islam is the concept of monotheism and justice.
The reason for the revelation of the verse was regarding Usman bin Talhah  Kaaba and saw a picture of Prophet Ibraḥim. The Prophet asked for water and cleaned the image. After that, he performed Tawaf, but after only about one or two turns, the angel Gabriel came down and delivered this surah al-Maidah verse 8.
As for the substance of Surah al-Maidah [5]: 8 above, there are several points. First, a Muslim must be honest because trust is an honorable trait before Allah. Second, a Muslim must be severe and truly worship Allah in getting everything done practically without burden and tension because Allah wills it, not because people need it to be seen (Riya). Third, a believer must fear Allah SWT. because if a believer is obedient, he will forever do helpful things. Fourth, a believer must have the choice to act earnestly in reality because a just believer can deal with all human existence reasonably and thoroughly 34 .
While Quraish Shihab defines justice in Al-Maidah verse 8 as equality, which contains the same meaning, it is more specific about al-qist, implying that equality must be given to individuals with the same ownership rights.
The educational values contained in the letter Al-Maidah verse 8 are fair to every student. Give something to each student according to the rights that must be obtained; treat absolutely the same between every student without being "indiscriminate"; enforce a balance between rights and obligations; as well as the balance between what is obtained with the need and use.

Conclusion
Historically, the Qur'an explains that the Prophet was forbidden to discriminate against one's title and position. Allah considered a blind citizen with low social status even nobler than the high-ranking Quraiṣ. The difference resides in the seriousness or interest of the blind citizens who want to study Islam. This is an example of antidiscriminatory education that does not prioritize students' learning based on position, wealth, or title. The history of anti-discrimination in Islam is also recorded in the reason for the revelation of Surah Al-Hujurat[49] verse 13. At that time, Bilal bin Rabbah was criticized for sounding the call of prayer on the Kaaba since he was merely enslaved. But Islam does not see that. There is no difference between enslaved people and enslavers in broadcasting Islamic symbols in Islam and receiving education.
Discriminatory attitudes in education occur because perpetrators do not place rights and obligations in their positions. Aspects of interest, fear of humans, and the attitude of looking down on the lower classes are the triggers for the existence of discriminatory attitudes. The solution to this problem resides in how an individual dares to act decisively and only fears Allah. The fear of Allah SWT is followed up with an attitude of constantly feeling under Allah's supervision and not expecting and depending on Him.