Critical Thinking of the Prophet Ibrahim Alaihissalam in the Quranic Perspective

The Alquran as a way of life for perfect humans. Humans should think critically in solving various life problems because humans who are blind-minded will be blameworthy. Critical thinking based on the Alquran has 13 verses of Makkiyyah and five verses of Madaniyyah. In the Makkiyyah verse, Ibrahim is described as a prophet who warned his people and fathered two children, Ismail and Ishaq. In the Madaniyyah verse, Ibrahim is described as a Muslim who is upright in his stand, and an example for the people of Muhammad. Prophet Ibrahim As. as a great thinker not only experiences intellectual anxiety but also has a high concern for the fate of his people. Prophet Ibrahim As. made a lover of Allah (khalilullāh), because of his persistent consistency with monotheism. Critical thinking is a role model for learning for generations after. The results of this study found that critical thinking was the style of Prophet Ibrahim As. Are: (1) The concept of critical thinking based on the Alquran in the form of istifhām inkāriy, which is a negative question, aims to arouse curiosity; (2) Critical Thinking in the style of Prophet Ibrahim As. to the universe and surrounding phenomena carefully about the oneness of Allah Rabbul 'Ālamīn as a convincing truth and (3) Implementation of critical thinking in the learning of Islamic Education (PAI) is carried out using an inclusive (open) paradigm, norm-oriented and religious ethics to solving social problems.

it. The primary purpose of education is to increase the human ability to think critically, make rational decisions about what is done or what is believed. Beyer in Nurhadi, Burhanuddin, and Sunduk identified ten critical thinking skills that could be used to consider the validity (validity) of argument demands and understand advertising, namely: a. Differentiating verifiable facts and demands for values that are difficult to test for truth; b. Distinguish between information, demands, or reasons relevant to the irrelevant; c. Determine factual accuracy (truth) of a statement; d. Determine credibility (trustworthiness) from a source; e. Identifying ambiguous demands or arguments; f. Identifying unstated assumptions; g. Detect bias (find irregularities); h. Identifying logical errors; i. Recognize the inconsistencies of logic in a flow of reasoning, and j. Determine the strength of an argument or demand. (Nurhadi, Yasin, dan Senduk 2003, 73) Strictly explained by Fahruddin Faiz, that "Critical thinking ability is a critical ability for life, work, and functions effectively in all aspects of life."(Faiz 2012, 2) That is, people who think critically are people who can question weak arguments and provide solutions to the problems they face accurately in their lives. For this, for people who are knowledgeable, they have the potential to be able to think critically. The benefits of people who think critically are having bright ideas, willing to work hard, passionate about going forward while being able to have a good memory.
Critical thinking is critical in a variety of knowledge. Global knowledge in the field of engineering is guided by information and technology. Because humans can see and respond to changes quickly and effectively. Critical thinking ability is crucial in the world of work. For someone who can think critically, it means that he can explore his ideas clearly, thus becoming skilled in using language and presentation skills needed by the world of work.
Critical thinking is a high-level thinking ability. This means that a person can think critically if he has analytical skills, namely the ability to understand something by describing it into elements; synthesis, namely the ability to understand by organizing parts into unity, and evaluation, namely the ability to make judgments and make decisions from the results of the assessment. This is different from ordinary thinking which only requires knowledge, understanding, and application.

The Process of Critical Thinking
Critical thinking occurs through processes, stages, logical and concrete. The critical thinking process is divided into six skills, namely interpretation (Interpretation), analysis (Analysis), evaluation (Evaluation), conclusion (Inference), explanation (Explanation) and self-regulation (Self-regulation). Facionne (Facionne 2013, 2) explained that the process of critical thinking skills could be described as follows: Figure 1. The process of Critical Thinking Skills The critical thinking scheme is divided into six main parts: a. Interpretation, interpretation, is understanding and expressing meaning from various kinds of experiences, situations, data, assessment procedures or criteria. Interpretation includes the sub-skills of categorizing, conveying significance, and clarifying meaning; b. Analysis, analyzing is identifying likely and actual relationships between questions, concepts, descriptions to express trust, judgment, and experience, reasons, information, and opinions. The analysis includes testing data, detecting arguments, analyzing arguments as sub-kecapakan of analysis; c. Evaluation means estimating the credibility of statements or representations which are reports or descriptions of perceptions, experiences and estimating the logical strength of inferential relations, descriptions or other forms of representation; d. Inference means identifying and obtaining the elements needed to make rational conclusions, make and hypothesis, consider relevant information and conclude the consequences of the data; e. Explanation / Explanation means being able to express the results of one's reasoning, justifying the reasoning from a conceptual, methodological and contextual side; f. Self-regulation means self-consciously monitoring one's cognitive activities, the elements used in the results obtained, especially by applying skills in analysis and evaluation. A person who learns critical thinking will show thoughts and processes as follows: (1) asking questions such as "How do we know that?" Alternatively, "What is the proof?" (2) knowing the difference between observation and conclusion; (3) knowing that all scientific ideas can change, and existing theories are the best theories based on the evidence we have so far; (4) knowing that sufficient evidence is needed to draw a definite conclusion; (5) giving an explanation or interpretation, through observation and prediction, and (6) always looking for consistency with conclusions taken and providing explanations with confidence. According to Muhammad Uṡmān Najātī in Quranic Psychology, there are five steps to critical thinking, namely: a. Aware of a problem; someone feels a problem or something important that is connected to him. Then there is a strong urge to solve the problem. b. Collect data about the topic of problems; when there is a problem, someone examines the topic of the problem from various aspects, so that they can understand the problem well. Furthermore, he collects various information and data relating to the problem at hand and limits the problem accurately in formulating the hypothesis for the solution. c. Make a hypothesis; While collecting information and data, a hypothesis emerges for the solution. d. Assessing hypotheses; Test the hypothesis and discuss it based on the information and data available to it until a hypothesis is found that matches the information and data that is considered to solve the problem, and e. Proving the hypothesis; a proper hypothesis to solve the problem is continued by a thinker collecting other data to test the truth of the hypothesis. Critical thinking follows reasonable rules and conditions. Knowledge of truth theories is based on "the basic principles of critical thinking, namely logic, and the scientific method." (" ‫ﻭﺿﻮﺍﺑﻄﻪ‬ ‫ﺣﻘﻴﻘﺘﻪ‬ ‫ﺍﻟﻔﻜﺮﻱ.‬ ‫ﺍﻻﻧﻔﺘﺎﺡ‬ " 3:17:00 AM) This requirement to have critical thinking skills requires much practice. These exercises can be done at discussion forums, debating with scientists and continuing to think more deeply about various principles intensively.
There are several considerations for the development of this critical thinking. Tilaar stated the same thing, that critical thinking needs to be developed, because: (1) Critical thinking in education is respect for people as individuals (respect as person); (2) Critical thinking in education is an effort to prepare humans for their maturity; (3) Critical thinking in education is an expectation, aspirations to be achieved, including in exact sciences; (4) Critical thinking is something that is needed in democratic life. So that critical thinking must be developed.

Development of Critical Thinking
In order for critical thinking skills to develop well, humans should accept diversity in ideas, ideas, and thoughts so that they are accustomed to different thoughts, views, or opinions. They will understand that the truth is not only about ethnicity, religion, race, and between groups. Educational tolerance for these differences also needs to be implemented in historical education. Historical education is not only taught history as knowledge but needs to be directed to be used in contemporary life with critical thinking. The contextual approach to critical thinking skills can be made by teachers and lecturers so that humans can use their critical thinking skills. Contextual learning gives meaning to learning to humans which provides the most comprehensive opportunity to optimize critical thinking skills. The contextual approach is divided into seven components that must be present in the learning process. The seven components of contextual learning are: "a. Constructivism, b. Questioning; c. Finding (Inquiry); d. Learning Community (Learning Community); e. Modeling; f. Authentic Assessment; and g. Reflection (Reflection)." (Johnson 2008, 82) In brief, it can be explained that constructivism is the basis of the thinking of contextual learning, which confirms that knowledge is built by humans little by little, the results of which are expanded through a limited and sudden context. The subject is educated to solve problems, find something useful for him, and wrestle with new ideas; Asking is the parent of contextual learning strategies and is a strategy that is actively used by students to analyze and explore ideas; Finding is a cycle that consists of steps: formulating problems, collecting data through observation, analyzing and submitting results in writing, and communicating or presenting the work to the reader; Learning communities can be created if there is a two-way communication process, and group members involved in learning communication can learn from each other; Modeling can take the form of demonstrations, giving examples of concepts or learning activities; Assessment is the process of collecting various data that can provide an overview of the development of human learning. The description of these developments needs to be known to teachers and lecturers in order to ensure that students have the right learning process; and reflection is a way of thinking about what has just been learned or deposited what has just been learned as a new structure of knowledge which is an enrichment or revision of previous knowledge.

The Use of Term of Critical Thinking in the Alquran
The word ‫ﻓﻜــﺮ‬ which means thinking in the Alquran as many as 18 verses; five are Madaniyah verses and thirteen other Makkiyah verses. The call for critical thinking at the Makkah period turned out to be more. This is intended as preparation for those who believe in carrying out the mandate of religion and their obligations; These Makiyah verses are expressed in the form of istifhām inkāriy, which is a negative question which aims to provide encouragement and encouragement, as in Qs. 'Al-A'rāf [7]: 184, ‫ﻳﺘﻔــﻜﺮﻭﺍ(‬ ‫)ﺃﻭﻟﻢ‬ and some end with ‫ﺗﺘﻔــﻜﺮﻭﻥ(‬ ‫)ﺃﻓﻼ‬ as in Qs. Al-An'ām [6]: 50. One verse, used fi'il mādi, which means the past, while the rest with fi'il mudāri 'which signifies the present and future, It shows that critical thinking moves all human activities by utilizing past experiences, in order to take lessons for the present and future. (Asy-Syarāry 2008, 52) The command to use reason and think in the Quran according to the Najātī uses the expression, "afalā ya'qilūn (don't you think about it)", "la'allakum ta'qilūn (hopefully you think)", "in kuntum ta'qilūn (if you think) "," liqaimin ya'qilūn (for people who have reason) "," liqaumin yatafakkarūn (for those who think) ". Alquran uses the word 'aql as much as 40 times, while the form of the word fikr is 18 times. This shows the importance of thinking in human life. God will raise the degree of people who act and think and lower the degree of those who do not use it lower than animals.
One crucial advantage possessed by humans compared to other creatures, such as plants and animals, is that humans are more able to maximize their use of reason to know, understand and think. The only personal tool for thinking is the reason which in Arabic is q aql. Ibn Khaldun (1332-1406), an expert in Historical Philosophy, the Father of Sociology in his main work "Muqaddimah" argued about reason, as follows: Then, understand that Allah SWT distinguishes man from animals with the ability to think, the source of all perfection, and the culmination of all glory and heights above other creatures. The reason is that understanding, namely self-awareness of events outside themselves, is only present in animals, not in other things (beings) because animals are aware of what is outside of themselves through the senses (sighters, kissers, taster, body feeling, and listener) that Allah SWT gave him. Now humans understand this with the power behind their senses. The thought of working with the existing force gives him the ability to capture the images of objects normally received by the senses and then return the object in his memory while summarizing the images of those objects again. (Anshari 1986, 6) How high the position of reason in Islam can be seen from the Qudsi hadith quoted by Harun Nasution, in which Allah SWT describes saying to reason: "For My power and majesty I did not create a creature that is nobler than you. Because you take me and give and because you lower my reward and punish me. "That is to say; it is the ultimate and final creature of God that distinguishes humans from animals and other creatures of God. Because the human mind is responsible for his actions and the reason that is in man is what God uses as a handle in determining the reward or punishment to someone. The Qur'an praises and elevates a high degree to people who appreciate their reason in seeking the truth of religion and in carrying out its teachings. This can be seen in the story of Prophet Ibrahim AS. in seeking the truth of his God in the midst of his people who are known as idol worshipers, including his father.
Based on its urgency, the meaning of reason in its contribution to revelation in giving guidance to living a human life, it is essential for Islamic thought to be given the breadth to exchange ideas (munāẓarah) or complement each other with revelation because both of them have an essential role in the task of carrying out the mandate of Allah SWT, both as the foundation -in a legal event that has no scripture -nor as an interpretive tool or inspiration of revelation. Although sometimes there is a clash in the judicial process so that there is often naive or accommodative obstruction between the two.
The Alquran places thinking as a medium to draw closer to Allah SWT. Because by thinking, humans realize their position as servants and understand their function as God's caliph on the face of the earth. His job is to devote himself to Allah SWT. By thinking, humans know how powerful Allah SWT creates the universe with the power of the Most Powerful, and himself as a human being very small and meaningless in the presence of Allah the Almighty.

The figure of Prophet Ibrahim AS.
Ibrahim (1997-1822 BC) was a Prophet and Apostle in a divine religion. He got the title as khalīl Allāh (Allah's lover), because of his steadfast commitment to monotheism. Besides that, he was with his son, Ismail, famous as the founder of the Ka`bah. He was appointed as a Prophet around 1900 BC, sent to the people of Kaldan located in the city of Ur, a country now called Iraq. Ibrahim is known as one of the Prophets ulul Azmi. Ibrahim ibn Tarih ibn Nahur ibn Sarugh ibn Arghu ibn Falig ibn 'Abir ibn Syalih ibn Qayan ibn Arfakhsyaż ibn Sam ibn Nūḥ As. His mother named Syāniy binti Karbita bint Karṡi of the Bani Arfakhshyaż ibn Sam ibn Nūḥ AS., Was born in a place called Faddam, A`ram located in the Babylonian kingdom. He had two sons who later became Prophets as well, namely Ismail and Ishaq.
Ibrahim is called 69 times in the Qur'an as the father of the recipient of the book and the Muslim community as the grandchildren of this family head, as in the following 69 Prophet Ibrahim's critical thinking is deep thought and at the same time changes the life of a revolutionary society in his day. Prophet Ibrahim not only experienced mental anxiety but also had a high concern for the fate of his people. Because of that, with his deep thoughts, he had a preparatory preparation to accept all the risks he would face, and because of his concern, Prophet Ibrahim invited his people to make spiritual, mental changes in their lives.
The Babylonian kingdom was then ruled by a ruthless and despotic king, named Namrud ibn Kan'an. He got a sign that a baby will be born, and the baby will grow and destroy his throne. The child will bring a religion that believes in one god and will also destroy idols. He will also uniquely cause the king's death. Therefore, Namrud ordered that all male babies born to be killed all and between women and men to be separated for one year, (Kaṡīr,t.t.,209) However, God's will still happen. Āzar's wife still contains but shows no signs of pregnancy. When he felt when giving birth, he hid and gave birth in the cave. After giving birth, her child was left alone while being gagged so as not to cry. A week later, he and his husband returned to the cave and were surprised to see Ibrahim AS still alive. During the week the baby sucks in the crack of the finger which contains milk. When he was 15 months old, Ibrahim's body had grown very fast like a child over two years old. (Mubārak 1998, 230) At the time of Prophet Ibrahim, most people of Mesopotamia were religious polytheists. Dewa Sin (moon god) is one of the essential idols. Stars, moon, and sun are the primary objects of worship. Ibrahim witnessed and experienced the heresy of his people so that he tried first to strengthen his faith and belief with his search for the true God. This can be seen in QS. Al-An'am [6]: 74-79. He is present when disputed about whether or not humans are sacrificed as offerings to God. His son Ishmael was commanded by God to be sacrificed, as a sign that anything -if the call had arrived -it was natural to be sacrificed for God's sake. After the order was carried out wholeheartedly by father and son, Allah with His power prevented the slaughter and replaced it with sheep as a sign that the practice of human sacrifice was not permitted.

Critical Thinking Character
Critical thinking in the style of Prophet Ibrahim is the integration of four characters, namely the depth of the spiritual, nobility of morals, depth of knowledge, and transformative skills, such as the following picture: Picture 1. Four Critical Thinking Characters Ibrahim As.
The explanation of the four critical thinking characters above can be explained through the following 18 verses of the Koran:

Critical Thinking of Prophet Ibrahim As.
a. Maximizing Critical Thinking Power Development of critical thinking power can be done, among others, by paying attention and reflecting on the universe created by Allah SWT. Prophet Ibrahim AS has been guided through deep contemplation of the phenomenon of the universe to believe in the oneness of Allah Rabbul 'īlamīn.
QS Al-An'am [6]: 74-79 Convey when Abraham tried to invite his father Azar to worship God Almighty, "Do you worship idols? I see fathers and fathers really in error. "Also convey the efforts of Abraham to monopolize his people when he guided us to look at the kingdom of heaven and earth so that he and his people would be convinced of tauhid. When the night was dark, he pointed to the stars; and said, "Is the star worthy of being God?" After the star sank, he said, affirming, "I do not want God to drown." When he saw the moon, Ibrahim asked, "Is this God worthy of worship?" said explaining, "If my God who creates and takes care of me does not give His guidance, surely I am one of the heretics." When the sun appears brighter, he asks "what is the biggest thing that deserves worship?" After the sunset Ibrahim declared his stand " O my people, I will not be with you in associating with God. "I only devote myself to the Creator of all heaven and earth, with all submission and I am not one who associates with God. (Dahlan 2005, 240-41) Based on the above verse it can be understood that Ibrahim experienced mental anxiety when he saw people worshiping idols, stars, moons, and other celestial bodies. The process of seeking God by optimizing logical thinking power. He pondered and thought about the circumstances, events and objects of objects he witnessed, finally he concluded that everything he saw was a creature created and there was the Creator of the Almighty who made all of that. He is the God who created man and this universe as a whole, and He is a God who is not there, unreachable and hidden but can be felt presence and affection for every creature. The results of Abraham's contemplation provide an empirical-rational argument about the concept of divinity.
Ibrahim said ‫ﺭﺑﻲ"‬ ‫",ﻫــﺬﺍ‬ this is my Lord. This sentence is the formulation of the hypothesis about God that he is looking for. Then Ibrahim compiled his hypothesis based on observations and admiration for these celestial objects and assumed that they were worthier of being seen as gods than gods of idols. However, when he saw the heavenly bodies sinking, he refused to believe in his existence as a god. Ibrahim invalidated his hypothesis because something that sank could not be seen as a god. The cancellation of the hypothesis is because it contradicts the universal principle of God which he believes more. After dismissing the whole hypothesis, he finally arrived at the hypothesis that God is the one who created all the stars, the moon, the sun, and all that is in the heavens and the sun. He concluded: "I face my face to the one who created the heavens and the earth, and I do not want to be among those who associate with Him." The last hypothesis that brought him to the guidance of God.
Abraham's critical thinking in discovering and believing in God is a message to the next generation to optimize the use of reason in finding God. Through his reading of the universe carefully and deeply, it was discovered how great and amazing Allah SWT was as the first cause of all that was not caused by others. This shows that the Prophet Ibrahim had a "spiritual depth" which could be an example for educators to direct the maximization of the thinking power of their students. They need to be always directed to contemplate and think of all the teachings of the religion they have received, not to accept it outright without going through thoughts and considerations. Finding God through thinking will create an extraordinary impression on that person about his God because his knowledge is obtained through a process of thinking and personal experience b. Dialogue (Ḥiwār) The forms of dialogue in the Koran vary greatly, including the ḥiwār khiṭābi (dialogue with the call of Allah), āiwār waṣfi (narrative dialogue), āiwār qiṣṣi (descriptive dialogue), āiwār jadali (argumentative dialogue), and ḥiwār tamṡili (analogical dialogue).(an-Naḥlawi 2007, 167-84) Prophet Ibrahim's dialogue with his famous father was argumentative dialogue, as stated in QS Maryam [19]: 42, Allah SWT said: When Abraham said to his father, O father, why you worshiped something that didn't hear and didn't see at all also didn't give beneficial to you? (Dahlan 2005, 543) Moreover, next can be seen at QS. Maryam [19]: 43-45, O, my father, knowledge has come to me that has not come to you, so follow me, I will lead you to the right path. O my father, do not worship Satan. Satan is a truly rebellious being to the Most Gracious God. O my father, I am afraid that you will be struck by the punishment of the Most Gracious so that you become a friend of Satan. (Dahlan 2005, 543-44) The invitation of Prophet Ibrahim AS this, after he was appointed God became a Prophet. This is not only required by the previous verse which confirms that he was the Prophet, but also his statement that he obtained knowledge, not for his efforts, but that knowledge came to him. (Dahlan 2005, 196) In this verse, Prophet Ibrahim very firmly invited his father to contemplate by thinking and witnessing his worship which could not give any benefit or harm. It was seen how Prophet Ibrahim strived so hard that his father functioned his mind well so that he was able to realize that what he did was only a misleading tradition of his ancestor. In addition, Prophet Ibrahim in directing his father's faith and his people did not immediately invite him to hear and read the teachings he received but invited him to divest himself and think about his actions which were not in line with the teachings he had brought, such as his father: "Hi father, why do you worship something that does not hear and does not see in the least and does not give benefit to you?
Ibrahim very clearly directed his father to reflect on the object he worshiped without telling him about the sin he had received if he did not follow his call not to worship idols. It is clear that Ibrahim invited his father to function his reasoning towards his worshipers. The speech attitude of the Prophet Ibrahim AS explained above shows "moral virtue" If the method above is applied to contemporary education, it is easy for humans or people to find out for themselves the true God, without having to surrender their lives to illogical gods. This method will also give a profound impression on the opponent of dialogue about God, not using blind taklid c. Argumentative Dialogue (āiwār Jadaliy) Argumentative dialogue is directed at strengthening the judgments of the polytheists so that they realize and acknowledge the error in understanding the importance of faith in God. Argumentative dialogue can dominantly touch the power of logic and aims to break the arguments of the other party. As explained in Qs. Al-Baqarah [2]: 258; Do you not pay attention to the story of the person who denied Ibrahim about his God, because Allah gave the kingdom to that person? Ibrahim said, "My Lord is the One who turns on and off." The person denies, "I can turn on and off." Ibrahim said, "Allah has brought the sun from the east, try to bring the sun from the west." Surprised are those who disbelieve. Allah will not give guidance to those who do wrong. (Dahlan 2005, 75) The verse above explains that Namrud intends to prove the "mistake" of Prophet Ibrahim As, not to find out, he asked, "Who is your God, what are His abilities?" but, according to Asy-Sya'rawiy, there are three phases. First, astonished and astonished; the second phase is confused about how to deal with it; and the third phase, failure to deal with it inevitably was forced to admit failure. (Shihab 2006, 557) Islamic theology is essentially derived from the theology of Prophet Ibrahim AS. who surrender to God, which is surrender to God who turns on and off. The surrender of self to God is the way of life for all created by God both in the heavens and on earth. Furthermore, Surah Al-Anbiyā '[21]: 52-56; When he said to his father and his people, "What does the statue that you diligently worship "We found" our ancestors worshiped him. "Abraham said," Indeed you and your fathers are in real error. "They asked," Did you, Ibrahim, come to us with haq or play games? "Ibrahim replied," No, Your Lord is the Lord of heaven and earth; He created it, and I am one of those who gave His testimony. (Shihab 2006, 578) Moreover, then, QS Al-Anbiya' [21]: 62-66.
They asked, "Are you the one who ruined our worshipers, O Ibrahim?" Ibrahim replied, "No, those who do are the greatest, ask them if they can answer." Then they were aware of their mistakes; then they said: "Why are you also tyrannizing yourself?" Then they turned more astray and said to Ibrahim, "You already know they cannot speak." Ibrahim replied, "Do you worship other than Allah who does not give you the slightest benefit and doesn't give you harm? (Shihab 2006, 579) Dialogue and debate as expressed in the verses above are directed at strengthening the hujjah-hujjah of the polytheists so that they acknowledge the mistake of worshiping the biggest statue they call ba'l ‫;)ﺑﻌــﻞ(‬ a statue made of gold symbolizing the sun. (Shihab 2006, 467-68) In understanding the importance of faith in God, argumentative dialogue predominantly touches the power of logic and goals that break the arguments of the other person. This shows "the depth of knowledge" possessed by Prophet Ibrahim AS. Dialogue like this not only touches one's mind but can also touch his feelings. d. Analogic Dialogue (āiwār Tamṡīliy) Analogic dialogue is a dialogue in which the contents and explanations are displayed in the form of logical parables and are affordable to the opponents of the dialogue. Prophet Ibrahim's dialogue with Allah SWT when Ibrahim asked about how God revived a dead person, such as his word in Surah Al-Baqarah [2]: 260; Remember when Abraham prayed, my Lord, show me, how have you brought to life the dead. "Allah asked: Are you not believing?" Ibrahim replied, "I believe so that my heart will be calmer." then separate the parts on several mountains, then call him, the bird will come to you quickly. "Know that Allah is Mighty, Wise. (Shihab 2006, 76) Based on the verse above, God's dialogue with His servants is critical and seeks the determination of his conviction so that he is more convinced that the dead will be revived. Faith is related to something magical, while practical things do not require faith. The object of empirical science questions about "how" ‫,)ﻛـﻴﻒ(‬ while the science of al-nimān bi al-gaib gives a "why" ‫)ﻟﻤـﺎﺫﺍ(‬ answer because that is the Prophet Ibrahim AS. said: "My Lord, show me, how have you brought to life the dead." Then, Ibrahim the US took four birds, which based on the ulama's ijma and the interpreters, the birds were: roosters, peacocks, pigeons, and crows. (ad-Dimasyqiy, t.t., 315) Ibrahim AS slaughtered the birds and mixed the meat and feathers after being chopped. Then Ibrahim spread his four parts on four mountain peaks, and he held the birds' heads. Ibrahim stood in the middle of the mountain and carried the birds. So the members of the birds are heading towards him, and each bird is reunited with its head. When Abraham AS prostrated to Allah G, his faith increased and realized the power of the Creator was so great. With this application, the level of his faith has not yet reached a convincing level, only at the level of Ilm al-Yaqīn, not yet 'Ain al-Yaqīn, what else is Haqq al-Yaqīn. (Shihab 2006, 563) Another example of the words of the Prophet, the following translation: "If in the front door of someone's house there is a river where you bathe five times every day, will there still be dirt left on his body? The Companions replied: "Certainly not O Messenger of Allah." Then the Prophet said: "This is also the case with the Fardu prayer five times a day in removing sins."(An-Naisābūriy 1994, 164) (HR Bukhari) The development of critical thinking skills can be done among others by paying attention and reflecting on the universe created by Allah SWT. Prophet Ibrahim As. has been guided through deep contemplation of the universe to believe in the oneness of Allah Rabbul 'īlamīn.

Problem Based Learning (Problem Based Learning)
Problem-based learning is learning that is focused on students by directing students to become independent learners and actively involved directly in group learning. This model helps students in developing the critical thinking skills of students in problem-solving, through searching data so that the right solutions can be obtained rationally and authentically. The steps of the problem-based learning model are: a. The teacher prepares and throws the problem at the student subject. b. Form a small group, and each group discusses the problem by utilizing and reflecting on the knowledge/skills they have. The student subject formulates the problem and hypothesizes it. c. Subjects are hunting information and data related to problems that have been formulated. d. The students gathered with the group to report what data had been obtained and discuss in the group based on the data obtained. This step is repeated until you get the solution. e. The closing discussion activity as the final activity, if the process has obtained the right solution. (Riyanto 2009) This problem-based learning takes a long time because each group reports the results of the discussion. This model stimulates critical thinking of students and can develop learning independence while learning together with their groups. Problem-based learning is very relevant because education is not only related to individual problems but also problems of the people, and conversely the people cannot be separated from education. Education is designed to solve the problems of individuals and people.
The function of Islamic education from social functions is very strategic. However, this function does not stand alone but is very dependent on the knowledge system. Social problem-based education (PAI) is carried out using an inclusive (open) paradigm, oriented to religious norms and ethics to condition social, religious behavior and solving social problems. The PAI curriculum based on social problems is based on challenging social realities to be solved by students. Competence emphasizes the ability associated with fulfilling social piety. Religious norms are instilled in the subject of students as a basis for behaving and acting in society. (Sutrisno 2011) Active learning will condition trained students to use their mental abilities, the longer they get higher, the more they can think abstract and complicated things, to be able to find new ideas. The essence of active learning is the use of a higher level of thinking, namely the ability to analyze a text or gap between ideality and facts in the field. The students are more active in activities to build a particular understanding, skills, and attitude. This activity is essential emphasized because learning is necessarily an active process; students use their minds to build understanding.

Conclusion
Based on the main findings on the development of critical thinking of the Qur'an-based Prophet Ibrahim, it can be concluded that Characteristics of critical thinking Prophet Ibrahim AS consists of four characters, namely spiritual depth, moral virtue, breadth of knowledge, and transformative skills. Critical thinking will motivate people to understand their position as creatures correctly and convincingly.
Critical Thinking ala Ibrahim AS in the perspective of the Koran through deep contemplation of the universe and the surrounding phenomena to obtain conclusions about the oneness of Allah Rabbul 'īlamīn. The pure mind of the Prophet Ibrahim AS was able to find the essence of the meaning behind the reality around him, and concern to invite dialogue with his father and his people by thinking of wisdom so that they not only accept a truth blindly.
Implementation of critical thinking in the learning of Islamic Religious Education (PAI) is carried out using an inclusive (open) paradigm, oriented to religious norms and ethics to condition social, religious behavior and solving social problems. The social problem-based PAI curriculum is based on challenging social realities to be solved by students, and active learning is used.