Ulumuna

205-228

Authors: Aksin Wijaya

The Holy Qur’an, theoretically, is God’s holy book which is for human being. But, Qur’anic exegesis domination, which extends for centuries, gets the exegesis to be covered by theological concepts. The Holy Qur’an forgets about its dimension of humanity, and just focuses on its theological dimension. Exegesis discourse revolves around moslem communities so far tells much more about God than about human being; it cares much more of God the Almighty than of human being, the weak. It, therefore, needs theoretical interpretation that is able to explore humanity dimension of Qur’an without forgetting about its God dimension, in order that holy Qur’an as a main source of Islam could care of human being. It is a holy book from Allah to Human being.

249-264

Authors: Mhd. Syahnan

مستخلص: ومن أخطر المناقشات التي يتحدث بها خلال القرن الثالث من الهجري هي البحث عن معجزات القرآن الكريم استجابة عن استمرار الرد من الوحي التي تلقاها النبي ص.م. منذ ذلك القرن قامت الدراسات المختلفة على جوانب الإعجاز القرآن. هذه الرسالة تناقش على الرأيين الإمامين الكبيرين الزمخشاري وسيد قطب حتى انكشفت أبواب التشابه والاختلاف بين الرئيين عن الإعجاز. لقد وجد الكاتب في البحث هذه الرسالة على أن مزايا الزمخشاري في نهج القرآن من قبل فهم اللغة والبلاغة التي تدل على مميزة النص القرآن لا مثيل لها. وعلى العكس، شدد سيد قطب في إعداد الخصائص الرئيسية المهمة من قبل العلماء والفقهاء مسلم لأن هدفهم الرئيسى ليس لاثبات صحة الإعجاز. ومع ذلك، النهج في القرآن عندهم يدل على أنهم مؤهل في هذا المجال بأسلوبهم الجديدة في فهم القرآن الكريم. Abstrak: Salah satu perdebatan paling serius tentang al-Qur’an adalah mengenai kemukjizatannya yang muncul pada abad ketiga Hijriah sebagai respons terhadap penyangkalan berkelanjutan terhadap wahyu yang diterima oleh Nabi Muhammad saw. Sejak itu berbagai studi dilakukan tentang aspek i’jâz. Tulisan ini mendiskusikan pendapat al-Zamakhsyârî dan Sayyid Quthb, sehingga akan terungkap sejauhmana persamaan dan perbedaan pendapat mereka terhadap i’jâz. Penulis menemukan bahwa keunggulan pendekatan al-Zamakhsyârî terdapat pada aspek pemahaman bahasa dan retorika yang menunjukkan keistimewaan teks al-Qur’an yang tiada tara. Sebaliknya, Sayyid Quthb secara eksklusif menekankan pada elaborasi karakteristik penting al-Qur’an yang terabaikan oleh ilmuwan dan ahli hukum Muslim, sehingga tujuan utamanya bukan untuk pembuktian validitas i’jâz. Pendekatan mereka terhadap al-Qur’an membuktikan metode baru dengan kualifikasi masing-masing.

291-312

Authors: Usman

Isrâ’îliyyât, mostly, known as non-muslim based narration, particularly Jewish, which is later inserted into Islamic tradition and thoughts. Some mufassirs utilize this narration as a method of interpeting Qur’an and it unavoidably arises controversy between the classic muslim scholars and the modern one. However, the dispute between both groups should be carefully discussed and wisely selected. In doing so, their debate could contribute some positive and negative points for Islam and muslim developments.

335-352

Authors: Nyayu Khodijah

Analysis of Al-Qur’an on all facts on violence is related to the Qur’anic concept on human being, the concept of “Fitrah” and “behaviour”. Based on the interpretation of the Qur'an, the violence is not stated as a basic human nature as expressed by psychoanalysis, because all humans are born with the condition of “fitrah”. But during its developments, the fitrah is much influenced by the environment so that people do the violence. The factors are as follows: family, film, television including angriness—all make people aggressive and tend to do the violence—are claimed by Islam as something unaccepted. To avoid the harsh, people are asked to control their character and to do their religious obligation; such as praying and fasting.

375-390

Authors: Emawati

The second source of Islamic law is the sunnah or hadîts. This is not something new and disputed again by all Muslims, but the issue is whether the two terms have the same sense? Western as well as Islamic scholars question the definition of both terms and its use because it has implications for the nature of authority and authenticity of both as a foundation in Islamic tradition. It will be revealed in this paper in historical perspective the development of definition and use of the terms, hadîts and sunnah, since the early generation, time of the Prophet Muhammad, until now. A variety of referral sources originating from Western and Islamic scholars are traced and studied in order to find the meeting point of difference of views developed on these two terms.

1-28

Authors: Syukri

All verses Quran are opened to be interpreted in various science contexts, including education. This article focuses on study at reconstructing the instructional concept of Quran. Results of this study indicate that instructional concepts own sturdy bases in al-Qur’an. A lot of verses of Quran give indication of people to learn more about thinking than memorizing. The past occurrence mirrors the instructional dynamics of human learning. The instructors are not only Allah, but also people, bird, and nature. Al-Qur’an always learns human being based on concrete media support even if the items are eschatology and theology. The instructional conception of Quran must not only use term ‘allama-yu‘allimu, but also yuwâri, yatafakkaru containing instructional elements. This reality shows that instructional concepts of Quran put more nuances of concrete-media than abstract-verbal ones.

53-72

Authors: Ali Mudlofir

Teachers are one of the important factors in the success of education including Islamic Education. Hence, teachers are considered as respected profession-bearing consequences of standardized characters and ethics as part of teaching competence. Teachers are not only considered as instructors but also spiritual facilitators leading to the students to be insân kâmil, integrated human being. Considering such an important role, it is not wondering that studies on profession and teaching ethics have been profoundly found. This article studies those aspects from the perspective of Abû Ishâq al-Kannânî reconstructed from his work, Tadzkirat al-Sâmi‘ wa al-Mutakallim fî Adabi al-‘Âlim wa al-Muta‘alim. The writer relates al- Kannânî’s thoughts to Indonesian contexts.