Tarbiyah Faculty

This article concerns with the interpretation of the Quranic verses on dhikr (rememberance) in their various forms and contexts. It seeks to explore a great variety of exegesis (tafsîr) literature written by Indonesian exegetes such as Mahmud Yunus, Hasby ash-Shiddieqy, Hamka and M. Quraish Shihab. Using the method of comparative exegesis (tafsîr muqârin), this article aims to reveal how these Indonesian exegetes (mufassirûn) interprete the verses of dhikr. The understanding of Indonesian exegetes towards dhikr varies greatly, causing difference in interpreting the verses. However, the exegetes share the understanding that dhikr is an activity of remembering God, spelling out the names of God orally, and actualizing God's teachings physically. Despite the fact that those exegetes shares commonalities in interpreting the verses of dhikr, they are also different to one another especially in dealing with their perspectives such as historical contexts and language aspects. Pendahuluan Sebagai kitab petunjuk, al-Qur'ân mengarahkan manusia mencapai hidup yang sejahtera di dunia dan di akhirat. Ibadah apapun yang dilakukan oleh manusia harus mengacu kepada pernyataan al-Qur'ân, karena petunjuk yang terdapat di dalam al-Qur'ân sudah mendapat jaminan dari Allah sesuai dengan akal dan kemampuan yang dimiliki oleh manusia. Petunjuk tersebut seharusnya dapat dijadikan sebagai kerangka acuan dalam setiap melakukan ibadah agar hakikat dari ibadah tersebut dapat diinternalisasi dengan baik. Salah satu yang ditunjuki oleh al-Qur'ân yang berkaitan dengan pengabdian manusia kepada Allah adalah zikir. Petunjuk al-Qur'ân tentang zikir ini

Abstrak: Al-Qur'an yang bersifat universal diperuntukkan bagi semua manusia, tidak terkecuali bangsa Indonesia. Penafsiran terhadap al-Qur'an tentu tidak dilepaskan dari konteks sosial masyarakat yang bersangkutan. Karena itu, penafsiran al-Qur'an yang bercorak keindonesiaan merupakan sebuah keniscayaan. Dalam artikel ini, penulis memperlihatkan urgensi penafsiran al-Qur'an yang bercorak keindonesiaan, mengingat penafsiran yang ada seperti yang diwakili oleh Mahmud Yunus, T.M. Hasbi As-Shiddieqy, HAMKA dan M. Quraish Shihab, masih lebih banyak corak kearabannya. Setidaknya, hal ini menjadi simbol kontinuitas dari upaya kajian fikih yang sudah lebih menunjukkan corak keindonesiaan. Abstract: The Importance of Qur'anic Interpretation in Indonesian Form. Al-Qur'an with its universal character is provided for all human kind, and Indonesian people are not an exception. The interpretation of the Qur'an cannot be separated from its respective social context, and as such Qur'anic interpretation in the Indonesian form is a necessity. In this article, the author attempts to explain the need of interpreting the Qur'an in line with the Indonesian context, considering such interpretations available thus far as those of Mahmud Yunus, T.M. Hasbi As-Shiddieqy, HAMKA and M. Quraish Shihab are greatly featured in Arabic circumstances. Nontheles, these works have become a symbol of continuity of Islamic legal studies effort that have demonstrated Indonesianized characteristic of Islam.

The Qur'anic Perspectives on Donation (Infâq). Wealth distribution is an important concept regarding social welfare. One of key concepts on wealth distribution in the Qur'an is infâq, which stands for efficient attitude and practices on one hand and reducing wastefullness on the other. Works on Qur'anic exegesis and Islamic law, both classical works and modern ones, contain much discussion about this concept. The author argues that one of the most dominant views regarding infâq is that it is considered as a non-binding act of charity or a recommended act (sunnah) in Islamic law. Ibn ' Abbâs, for instance, holds that it renders a bridging concept between zakât and almsgiving. This paper is an attempt to explore the concept of infâq by analyzing various Qur'anic verses and provide a comparison with prominent views of Islamic scholars. Kata Kunci: infâq, keborosan dan al-nafaqah Pendahuluan Infâq adalah konsep yang ditawarkan al-Qur'an dalam urusan pengelolaan dan pendistribusian harta. Konsep ini bertujuan agar pemilik harta (shâhib al-amwâl) dapat mengelola hartanya dengan baik dan terhindar dari sifat pemborosan dan kekikiran. Selain itu, infâq juga bertujuan untuk membimbing pemilik harta supaya lebih terarah, sesuai, berhasil guna dan berdaya guna dalam mendistribusikan hartanya kepada orang lain. Dengan demikian, infâq adalah sebagai pembatas dari sifat boros (membelanjakan harta dengan tidak terarah) dan sifat kikir (menumpuk-numpuk harta). Pembahasan tentang infâq, khususnya dalam wacana fiqh iqtishâdi, tampaknya kurang bergaung bila dibanding pembahasan tentang zakat, bahkan tidak sedikit karya-karya monumental di bidang ekonomi yang terkesan seolah-olah mengenyampingkan pembahasan infâq. Padahal al-Qur'an banyak sekali menginformasikan bagaimana urgennya infâq dalam menumbuhkembangkan perekonomian umat karena prinsip

The privatization of higher education is often understood as the commercialization of education, where higher education turned into a business area that applies economic principles "with as little capital as possible to generate maximum profit". The result is the concentration of educational institutions will be split to the thoughts and activities of "business" that will automatically change the academic shades directly or indirectly. Particularly in the context of higher education as public goods should be served not only to carry out the transfer and transmission of knowledge and expertise, but also shape the personality and character of the students and the nation