BASHRAH SCHOOL

BASHRAH SCHOOL

Louis Massiqnon stated in his article "Tashawwuf" in the Encyclopedie de Islam, that in the

first and second centuries of the Hijri there were two prominent schools of zuhud. One of them is in

Bashrah and the other is in Kuffah. The people of Bashrah, who come from the Banu Tamim, are

known for their critical attitude and do not believe except in real things. They like the logical in nahwu,

the real in poetry and the critical in the hadith. They are followers of the Sunnah, but tend to follow

the Mu‟tazilah and Qadariya. The figures are Hasan Al-Basri, Malik ibn Dinar, Fadhl ArRaqqasyi,

Rabbah ibn Amru Al-Qisyi, Sahih Al-Murni or Abdul Wahid ibn Zaid, a founder of an ascetic group in

Abadan. The prominent features of zahid Bashrah are zuhud and excessive fear. Ibn Taymiyah said:

"The Sufis first appeared in Bashrah. As for the first to establish the khanaqah of the Sufis were some

of the friends of Abdul Wahid ibn Zaid, one of the friends of Hasan Al-Bisri, the Sufis in Bashrah were

known to be excessively excessive in terms of zuhud, worship, their fear and others, more than what

happened in other cities 3. Kufa School According to Louis Massiqnon, the Kufa school originated in

Yemen which is idealistic, likes strange things in nahwu, images in poetry, and literals in hadith. In

faith, it tends to be Shi'ah and Rajaiyyah. The figures are Rabi‟ ibn Khatsim, Said ibn Jubair, Thawus

ibn Kisan, and Sufyan Ats-Tsauri. 4. Egyptian school The Egyptian school has a salafi style like the

Medina school. Egyptian zahid figures of the first century Hijri include Salim ibn Athar At-Tajibi,

Abdurrahman ibn Hujairah, while the prominent zahid in the 2nd century AH was Al-Laits ibn

Sa‟ad .

In addition, zuhud when viewed based on its level and law according to Ibn Qayyim is divided

into several types, including: 1. Zuhud in the haram matter, whose ruling is obligatory ain. 2. Zuhud

in the case of shubhat, depending on the levels of shubhat. If the shubhat is stronger, it is more

inclined to the obligatory law, and if it is weakened, it is inclined to circumcision. 3. Zuhud in excess

matters, zuhud in necessary matters, in the form of words, views, questions, meetings and so on,

zuhud in the midst of man, zuhud towards himself, so that he considers himself despicable because

of Allah. 4. Zuhud who gathers all of them, that is, zuhud in things other than Allah and all things that

do not make you masyqul by him. The best zuhud is to hide the zuhud itself and the heaviest zuhud

is the zuhud in matters that are part of oneself. Ibn Qayyim also said in the book Thariqul-Hijratain,

the essence of which is as follows: There are three types of zuhud: 1. Zuhud whose law is obligatory

on every Muslim, namely zuhud in matters that are haram. 2. Zuhud mustahab or circumcision,

which depends on the levels in the law of circumcision; By looking at something that is avoided,

namely zuhud in terms of makruh, mubah, excessive things and doing a variety of mubah orgasms.

3. Zuhud Those who enter this world of zuhud, who are really diligent in their journey to Allah. There

are two groups of people: 1. People who are zuhud in the world as a whole. It does not mean to take

the world out of his hand altogether and sit still, but to take the world in its entirety from his heart,

not to look at it and not to let it settle in his heart, even though a part of the world is in his hand 2.

Zuhud against oneself, and this is the most difficult and difficult zuhud.

The meaning of patience (al-shabru) according to language is to refrain from complaining.

Patience means trying to be patient. There is also al-shibru by kasrah shad, which means bitter

medicine, namely the bitter juice of trees.

Some people argue, "The origin of the sentence of patience is hard and strong. Al-Shibru was drawn

to a drug that was notoriously bitter and very ominous. Others argue, "Patience is taken from the

word gather, hug, or embrace. Because, a patient person is the one who embraces or hugs himself

from complaints. There is also the word shabrah that focuses on food. Basically, in patience there

are three meanings, retaining, hard, collecting, or embracing, while the opposite of patience is

complaining. According to M. Quraish Shihab, the meaning of patience is "restraining or restricting

the soul from its desires in order to achieve something good or better (noble)". According to Ibn

Qayyim al-Jauziyyah, patience means refraining from anxiety, anxiety and anger; holding the tongue

from complaining; restraining limbs from chaos. According to Achmad Mubarok, the meaning of

patience is steadfastness without complaining in the face of temptations and obstacles within a

certain period of time in order to achieve goals. According to Muhammad Rabbi Muhammad Jauhari,

patience is to endure to carry out various obediences, stay away from prohibitions and face various

tests willingly and resignedly. Ash Shabur (The Most Forbearant) is also one of the asma'ul

husnaAllah SWT., namely those who are in no hurry to act prematurely.

The Context of Patience in the Qur'an According to M. Quraish Shihab, in the Qur'an the

command to be patient is found related to many contexts, including: 1. In waiting for Allah's decree,

as in QS Yunus (10): 109, And be patient until Allah gives a decision. 2. Waiting for the day of victory,

as in QS. Al-Rum (30): 60, And be patient, indeed, the promise of Allah is a right. 3. Face the ridicule

(harassment) of unbelievers, as in QS Thaha (20): 130, and be patient with what they say (in the form

of ridicule and criticism'). 4. Face the desire to take undue revenge, as in Sura Al-Nahl (16): 127, and

be patient, and have no patience except with the help of Allah and do not grieve against them. 5. In

carrying out worship, as in QS Maryam (19): 65, then devote yourself to Him and be patient with full

seriousness in devotion to Him. Likewise in QS Thaha (20): 132, Command your family to pray and

be patient in its implementation. 6. In the face of calamity, as in QS Luqman (31): 17, And be patient

in the face of what befalls you. 7. In an effort to obtain what is needed, for example in QS Al-Baqarah

(2): 153, and ask for help (food in the face of all your needs) with patience (fortitude) and prayer

(prayer).

Types of Tawakkal Viewed from the perspective of people who are tawakal, tawakal is divided

into two parts, namely: tawakal to Allah and tawakal to someone other than Allah, and in each of

these parts there are several types of tawakal: 1. First: Tawakal to Allah There are four types of

tawakal attitude to Allah, namely: a. Tawakal to Allah in the state of Istiqomah and guided by Allah's

guidance, and to tawhid to Allah purely, and consistent with the religion of Allah both physically and

mentally, without any effort to influence others, meaning that the attitude of tawakal is only aimed

at improving oneself without looking at others b. Tawakal to Allah in the state of self that is Istiqomah

as mentioned above, and coupled with tawakal to Allah SWT to uphold, eradicate bid'ah, fight against

disbelievers and hypocrites, and pay attention to the benefits of Muslims, command goodness and

prevent iniquity and influence other people to worship only Allah, this is the attitude of tawakal of the

prophets and this attitude of tawakal was inherited by the scholars after them. And this is the

greatest and most beneficial attitude of tawakkal among other tawakkal attitudes. c. Tawakkal to

Allah in terms of obtaining the needs of a servant in his worldly affairs or to prevent something

unwanted in the form of calamities or calamities, such as a person who trusts in order to obtain

sustenance or health or wives or children or to gain victory over his enemies and so on, this attitude

of tawakkal can bring sufficiency to himself in the affairs of this world and is not accompanied by the

sufficiency of the affairs of the hereafter. unless he intends to ask for the sufficiency of the hereafter

with the sufficiency of the world to obey Allah SWT. d. Tawakkal to Allah in doing haram and avoiding

Allah's commands

Second: Tawakal to others besides Allah This type of tawakal is divided into two parts: a.

Tawakal Shirk: which is divided into two types: 1. Tawakal to people other than Allah in matters that

cannot be done except Allah SWT. Like those who put their trust in the dead and the thagut

(something worshipped other than Allah) to ask for their help, which is in the form of strength,

protection, sustenance, and intercession, this is the so-called greatest shirk, because in fact these

affairs and the like are not able to do it except Allah SWT. This kind of tawakal is called hidden tawakal,

because this kind of act will not be done except by people who believe that this corpse actually has

hidden power in this realm, for them there is no difference whether this corpse is the corpse of a

Prophet, or a wali or thagut who is an enemy of Allah SWT. 2. Tawakal to other than Allah in matters

that are biased to be done according to his expectations by the one who is tawakal. This is the

smallest part of shirk. That is, like trusting in real and ordinary causes, like a person who puts his

trust in the death of a leader or king whom Allah has made sustenance in the hands of that leader or

prevents evil and other similar things, this is a hidden shirk. Therefore, it is said: paying attention to

the causes is an act of shirk in monotheism, because the connection of the heart and the

dependence of the heart on those causes is very strong. 3. Delegate what is allowed. That is, he

entrusts a business to someone who is able to do it, so that the person who entrusts the business

(trust) can achieve some of his desires. Representing here means handing over to be guarded as the

expression says: "I delegate to Fulan, meaning: I hand over the matter to Fulan to be well guarded.

Delegate according to the Shari'ah: a person entrusts his affairs to another person to replace his

position absolutely or bindingly. Representing with such a meaning is permissible according to the

Qur'an, hadith and ijma.

The levels of Tawakal Tawakal have levels according to the level of faith, determination, and

mind of the person who trusts: 1. First, to know Rabb along with His attributes/power, His wealth,

His independence, the end of all things to His knowledge and the emergence because of Masyi'ah

(will) and his nature. Knowing Allah is the first step to which a servant puts the soles of his feet in

trust 2. Second, establish cause and effect 3. Third, Strengthening the heart on the footing of "tauhid

tawakal" (trusting Allah in trust) 4. Fourth, the leaning of the heart and its dependence and peace on

God. The sign that a person has reached this level is that he does not care about the coming or going

of worldly life. Because his dependence on God has fortified him from fear and hope in worldly life.

5. Fifth, good thinking to Allah SWT. To what extent is the level of good thinking and hope in Allah,

then is the level of trust in Him 6. Sixth, give up his heart to him, bring all the complaints to Him, and

not oppose him. If a servant puts his trust in the tawakal, then the tawakal will pass on to him a

knowledge that he does not have the ability before making an effort, and he will return in an insecure

state from the maker of Allah. 7. Seventh, delegating authority (matter) to Allah (Tafwidh).

This is the spirit and essence of tawakal, which is to bestow all its affairs on Allah with consciousness,

not under compulsion. A person who entrusts his affairs to Allah is none other than because he

wants Allah to decide what is best in his life and after death. If what is decided for him is different

from what he thinks is the best, then he is still pleased with Him. Because he knew that it was better

for him, though

The function of Tawakkal Tawakal is to surrender oneself or all problems to Allah and rely on

Him. Thus, a person's heart always leans and depends on Allah SWT.so that tawakal has the

following functions: 1. It is not easy to despair if you fail in your efforts. 2. Calmer in living life. 3. Avoid

prolonged sadness. 4. If you succeed in the effort, do not be excessively happy. 5. Not being a person

who is blind

Sometimes we are often trapped in a work system where around us there is the behavior of

people who do not care about religious teachings so that they do not run according to the rules of

religion but according to their interests and ambitions so that in generating income or honorarium

they often violate the applicable rules. 'It is also undeniable that we are often given the allotment as

a form of solidarity or equity. To respond to such behavior, we should dare to refuse and if the results

of our work are still insufficient to meet the needs of life, then we can seek additional income through

more halal work outside of the main official hours.

Implementation of Zuhud Attitude Zuhud behaviors that can be applied in daily life: 1. Always

be grateful for the blessings that Allah swt gives to all of us, whether a little or a lot. 2. Always try to

spend a lot of wealth in the way of Allah swt 3. Do not extravagant 4. Always try to look simple, and

not be arrogant and proud of yourself 5. Love Allah swt more than life in this world. 6. Not spending

property extravagantly 7. Work and worship diligently and earnestly to get happiness in this world

and in the hereafter. 8. Using the property we have for the benefit of life in the hereafter 9. C.

Implementation of Patience In addition to the context of patience above, the concept of patience

needs to be applied in several human life activities such as: 1. Patience in worship. Patience in

performing worship is diligently controlling oneself to carry out the conditions and rules of worship.

In its implementation, three things need to be considered, namely; before and after worship. 2.

Patience in the face of disaster. Patience in the face of calamity or calamity is to be steadfast when

suffering from trials, both in the form of poverty, and in the form of death, falls, accidents, diseases

and so on. If the calamity is not faced with patience, then the pressure on the body and the spiritual

will be felt. The body is getting weaker and weaker, the heart is getting smaller. There is anxiety,

anxiety, panic and finally despair. 3. Be patient with the life of the world. Patience with the life of the

world (as-shabru 'aniddunya) is patience with the deceptions of the world, not to be attached to the

pleasures of life in this world. This world is a bridge to eternal life, the afterlife. Many people are

fascinated by the luxury of living in the world.

He vented his lusts, lived excessively, greedily, greedy and others so that he did not care

what was halal and what was haram, and sometimes even damaged and harmed others. Life in this

world is not to be used as a goal, but only as a means of preparing oneself for eternal life. Indeed,

human nature is inclined towards the enjoyment of outward life, the real life that is seen by the eye

and enjoyed by the other senses. It is no different from a person who drinks seawater, the more he

drinks, the more thirsty he becomes. For this, patience is needed to face it. 4. Patience with vices.

Patience with this immorality is to control yourself so that you do not commit immoral acts. The pull

to do immorality is very strong in influencing humans, because they are always tempted and

encouraged by the devil. 5. Be patient in the struggle. Patience in struggle is by being fully aware that

every struggle experiences times, ups and downs, wins and losses. If the struggle has not been

successful, or has clearly suffered defeat, we must be patient and accept the reality. Patience

means not giving up hope, not being discouraged. We must try to reorganize our strength, introspect

(self-awareness) about the causes of defeat and draw lessons from them. If the struggle succeeds

or wins, we must also be patient in controlling the bad emotions that usually arise as a result of the

victory, such as arrogance, arrogance, cruelty, revenge, and others. Patience here must be

overwhelmed by a feeling of gratitude. If a struggle is controlled by the nature of patience, then there

will automatically arise thoroughness, vigilance, consolidation efforts and others. To ensure that a

person is able to realize the above can be seen from the clarity of his soul. People who have good

patience will be reflected in their personality as follows: A good personality attitude towards oneself

in the sense of being able to know oneself well. • Good growth, development, and self-manifestation.

• Self-integration which includes mental balance, unity of view, and resistance to the pressures that

occur.

Implementation of the Tawakkal Attitude A person who has a tawakal attitude will always be

grateful to Allah SWT if he gets success or success from the results of his efforts or efforts. This is

because he realizes that success is the will and permission of Allah swt. On the other hand, if he

experiences failure, a person who has a tawakal attitude will feel sincere and pleased and accept

the situation without feeling hopeless and dissolved in sadness because he realizes that all the

decisions of Allah SWT must be the best. People who put their trust in Allah SWT do not mean that

they have to abandon their efforts and efforts. Efforts and efforts must still be made, while the final

decision is left to Allah SWT. The application of Tawakal in daily life includes always being grateful if

you get the blessing of success, success, and others from Allah SWT, and being patient when you

get a disaster, not complaining and anxious when trying and acting, always trying and striving to the

maximum, then trusting in Allah SWT, not easily giving up in trying, accepting all the provisions of

Allah SWT with sincerity and pleasure, and try to get something that can benefit others.

What is a paradigm? What is the Quranic paradigm? Why is the Qur'an used as a paradigm

to deal with various problems? Etymologically, the word paradigm from the Greek from which the

word originated is para and digma. Para means "on the side‟," "next to it‟, and "state of the

environment‟. Digma means "point of view‟, "exemplary‟, "archival; and "ideal‟. It can be said that a

paradigm is a way of view, a way of thinking, a way of thinking about a reality. As for the terminology,

paradigm is a way of thinking based on a comprehensive and conceptual view of a reality or a

problem using standard scientific theories, experiments, and reliable scientific methods. Thus, the

Quranic paradigm is a way of looking and thinking about a reality or a problem based on the Quran.

Next, Why is the Quran used as a paradigm? Everyone states that there is a belief in the hearts of the

believers, the Qur'an contains a perfect idea of life; The Qur'an contains a pure idea that is

metahistorical. According to Kuntowijoyo (2008), the Qur'an actually provides a huge possibility to

be used as a way of thinking. The development of scientific experiments based on the Qur'an

paradigm will clearly enrich the scientific treasures of mankind. This activity may even of course be

a new source for the emergence of alternative sciences. The normative premises of the Qur'an can

be formulated into empirical and rational theories.

The transcendental structure of the Qur'an is a philosophical normative idea that can be

formulated into a theoretical paradigm. The Quranic paradigm will provide a framework for the

growth of empirical science and original rational science, in the sense that it is in accordance with

the pragmatic needs of Islamic society, namely to actualize its mission as a caliph on earth. B. Asking

the Reason, "Why is the Quranic Paradigm so Important for Modern Life?" The Quran for Muslims is

the primary source in all aspects of life. The Qur'an is the source of theological teachings, law,

mysticism, thought, renewal, education, morals and other aspects. The benchmark of right/wrong,

good/bad, and beautiful/ugly is the Quran. If one looks for other sources in determining right / wrong,

good / bad, and beautiful / ugly, then one is considered inconsistent in Islam, a hypocritical attitude

that in the view of the Qur'an is an unpraiseworthy attitude. What was the Quran revealed for? What

is the purpose of the Qur'an being revealed? Yusuf al-Qardhawi explained that the purpose of the

Qur'an is at least seven types, namely: 1. straightening out the human faith, 2. affirming human glory

and human rights, 3. directing humans to worship well and correctly to Allah, 4. inviting humans to

purify spiritually, 5. building a sacred household and placing an honorable position for women,

6. Building the ummah to be a witness to humanity, and 7. inviting humans to help each other. Some

of the objectives above are described in the following description. 1. Straightening the Human Faith

In detail, maintaining the faith includes the following aspects: a. Upholding the Principles of

Monotheism

Upholding the pillars of monotheism as the foundation of religion is very important for its

existence because to take the opposite attitude, namely shirk is a very reprehensible attitude, even

Islamic law views shirk as a criminal act (jarīmah) that is very forbidden. Why is shirk a great sin?

Because in shirk there is tyranny against the truth, and deviation from the true truth, and there is

harassment of human dignity that glorifies the world or submits to fellow beings. That is why

Allah said, "Indeed, Allah will not forgive the attitude of shirk, and Allah will forgive sins besides that

to whomever Allah wills." (QS An-Nisa'/4: 48). "Actually, the attitude of shirk is a very great tyranny."

(QS Luqman/31: 13). "Stay away from the heinous deeds of idol worship, and also from false speech,

with full submission to Allah and not shirk to Him. Whoever performs shirk to Allah, it is as if he fell

from the sky and was struck by a bird, or was tossed by the wind to an uncertain place." (QS Al-

Hajj/22: 30-31). The Qur'an invites people to worship only Allah while shirk tends to be false and

superstitious. The Qur'an informs us that the Prophet Muhammad and even all the prophets invited

his people to worship only Allah. God said, "Worship Allah, there is no one God for you but Allah."

(Surah Al-A'araf/7: 59, 65, 73, 85) (QS Hud/11: 50, 61, 84). 2. Validating the Faith of Prophethood and

Apostolate Straightening the faith or it can be said to justify the faith includes the following aspects:

1. Explaining human needs for prophethood and apostolate. Allah said, "We will not send down the

book to you except that you may explain to them what they are striving for." (QS An-Nahl/16: 64). The

human condition is the same as the people of the past.

Allah sent the prophets as bringers of good news and warnings, and Allah sent down with

them the Book with the right for him to punish what they tried. (QS Al-Baqarah/2: 213). 2. Explain the

duties of the apostles, especially in terms of good news and warnings. The apostles were the bearers

of good news and the givers of warning. (QS An-Nisa'/4: 165). The apostles are not God, nor are they

God's children, they are just ordinary people chosen by God to receive revelation. Say Muhammad,

indeed I am an ordinary man like you but I am given revelation, indeed your Lord is one God. (QS Al-

Kahfi/18: 110). 3. Removing doubts from the perception of the past people about the appearance of

the apostles. You are not ordinary people like us. (QS Ibrahim/14: 10). If Allah wills, of course Allah

sends angels (as messengers). (QS Al-Mu‟minun/23: 24). The Qur'an rejects their perception of the

apostles with His words as follows. Say to them their messengers; Not all of us except ordinary

human beings but Allah gives grace to whoever Allah wants from His servants. (QS Ibrahim/14: 11).

Let's say that if there are angels on this earth who walk quietly (like humans), of course We will send

down from heaven for them to be angels as apostles. (QS Al-Isra'/17: 95). 4. Explain the

consequences for those who justify the apostles and the consequences for those who deny the

apostles. In the Qur'an there is a long story that is part of the stories of the apostles and their people

whose end was an accident for those who disobeyed the apostles and salvation for those who

believed in the apostles. And when the prophets of Noah were disobeying the apostles, We drowned

them and We made them a verse for other people. And We provide for those who commit cruel and

painful torture. (QS Al-Furqan/25: 37). Then We saved Our Apostles and the believers. Thus is the

right for Us to save the believers. (QS Yunus/10: 103). Affirming Faith in the Hereafter and Belief in

the Reward That Will Be Received in the Hereafter Information raised in the Qur'an both in the

madaniyyah and makkiyyah verses that faith in the hereafter and everything in the hereafter in the

form of hisab, heaven, and hell is part of the purpose of the Qur'an.

Establish the arguments for the "resurrection" by explaining God's power to restore creatures

to their original state. He was the one who started the creation and then He restored it to its original

state and He was easy to do. (QS Ar-Rum/30: 27). 2. Reminding people of the creation of very large

objects is very easy for Allah, let alone resurrecting dead people, of course it is something very easy

for Allah. Do they not think that Allah is the Creator of the heavens and the earth, and that it is not

difficult for Him to raise the dead, remember that Allah is over all things. (QS Al-Ahqaf/46: 33). 3.

Explain the wisdom of retribution in the hereafter so that it is clear that there is no equality between

those who do good and those who do bad, including retribution for good people and bad people.

Thus, it appears that the life of the world is just a game and a waste. Do you think that We created

you just to be a joke, and you will not be returned to Us. (QS Al-Mu‟min/23: 115) Do people expect to

be abandoned in vain. (QS Al-Qiyamah/75: 36). And We did not create the heavens and the earth,

and all their contents in vain: that is the thought of the disbelievers: the hell of wael is the end of the

disbelievers. (QS Shad/38: 27). It is impossible for Us to make people believe and do righteous deeds

like those who do harm or We to make people pious like those who do damage. (QS Shad/38: 28). 4.

Explain the reward that good believers are waiting for, which is reward and pleasure, and the reward

that is provided to the disbelievers, namely punishment and loss. That is why the Qur'an often tells

the apocalypse and all its devastation. The Qur'an also informs the record of charity which contains

all human activities, both valuable and worthless (ugly), scales, hisab, paradise with all its pleasures,

hell with all its sufferings and the continuity of human life physically and spiritually in the hereafter.

5. Aborting the myth raised by polytheists that their gods can intercede on the Day of Resurrection,

as well as the speculation of the scribes that their saints can intercede.

This is what Islam cancels that there is no intercession without Allah's permission, no

intercession except for the believer, and man will not get except his own deeds, and will never bear

the sins of others. They will not intercede except to those whom Allah is pleased with." (QS Al-

Anbiya'/21: 28). "They will get what they have done and your Lord will not do any injustice to anyone.

(QS Al-Kahfi/18: 41). 3. Affirming Human Glory and Human Rights a. Affirming Human Glory The

Qur'an affirms that human beings are noble creatures. God created Adam with His own hands. He

blew His spirit on Adam, and Allah made Adam the caliph and the descendants of Adam acted as

Adam's successor in the caliphate. God said, "And We have glorified the children of Adam, and We

have brought them (to rule) the land and the sea, and We have sustenance for those who are good,

and We have exceeded, for most of the parts that We have created." (QS Al-Isra'/17: 30). "Do you not

think that Allah has conquered for you all that is in heaven and on earth, and Allah has perfected for

you the blessings of birth and mind." (QS Luqman/31: 20). You can read other verses for example:

QS Al-Baqarah/2: 30, QS Al-A‟raf/: 31, QS Fussilat/41: 38, QS Al-Ahzab/33: 67, QS-Taubah/9: 31, QS

Ali Imran/3: 64, QS Ali Imran/3: 79. b. Establishing Human Rights In an effort to strengthen human

glory, fourteen centuries ago, the Qur'an has established human rights as the "song" of groups that

call themselves human rights fighters today. God created humans to be free to express themselves

to think and express their opinions. Allah said, "Say, "Pay attention to what is in the heavens and what

is on the earth." Other rights are the right to life: QS Al-An‟am/6: 151, QS Al-Isra'/17: 33, QS

AlMa'idah/5: 31. The right to work and explore

To explore historical, philosophical, psychological, sociological, and pedagogical sources

about the Quranic Paradigm for Modern Life To explore the historical, philosophical, psychological,

sociological, and pedagogical sources of the Quranic paradigm that brought progress and modernity

in the past, you can learn ways to achieve progress in the golden age of Islam and learn the role of

the Qur'an in realizing that progress. In the history of Islamic civilization there is a period called the

golden age of Islam. It is called the golden age of Islam because Muslims are at the peak of progress

in various aspects of their lives: ideology, politics, socio-culture, economics, science and

technology, defense and security. Because of this progress, the Islamic world became the center of

civilization, and the Islamic world became a superpower in economics and politics. The expansion

of Islamic da'wah was increasingly widespread and accepted by all parts of the world when Islam

came. Political power is getting wider, which implies that economic prosperity is also more open,

more fertile and certainly more even. If you study in depth the factors that caused Muslims to

advance at that time and for a very long time (more than five centuries), then the answer is of course

because Muslims make the Qur'an a paradigm for life. The Quran at that time was not only used as a

sum

The Prophet in his saying, "The best generation is my generation, then the next generation

and the next generation" (HR Muslim). The attitude of commitment of the companions and the next

generation made the Prophet an uswah in all aspects of life and indeed their behavior was in

accordance with the guidance of the Qur'an itself. Allah said, "Whatever the Messenger of Allah

brought for you, take it and whatever the Messenger of Allah forbid, then leave it" (QS Al-Hasyr/59:

7). Toshihiko Izutsu (1993: 91-116) tried to research the concepts of religious ethics in the Quran. The

results of his research determined that there are five ethical values that need to be developed by

humans, namely: 1) generosity, 2) courage, 3) loyalty, 4) honesty, and 5) patience. History proves

that the caliphs of both the Umayyad Dynasty and the Abbasid Dynasty, such as Caliph Al-Mansur,

Al-Ma mun (813-833), Harun Ar-Rashid (786-809), ‟ encouraged the community to master and

develop science and technology. Al-Mansur had ordered the translation of scientific books from

Greek into Arabic. Likewise, Harun Ar-Rashid did the same with the previous caliph. Aaron ordered

Yuhana (Yahya Ibn Masawaih (d. 857), a court physician, to translate ancient books on medicine. At

that time, works in the field of astronomy were also translated, such as Sidhanta, an Indian treatise

translated by Muhammad Ibn Ibrahim Al-Fazari (d. 806). In the following century, around the middle

of the 10th century, two very important and productive translators appeared, namely Yahya Ibn Adi

(974) and Abu Ali Isa Ibn Ishaq Ibn Zera (d. 1008). Yahya improved many translations and wrote

commentaries on Aristotle's works such as Categories, Sophist, Poetics, metaphiysis, and Plato's

works such as Timaeus and Laws. Yahya is also known as a logician and translates The

Prolegomena of Ammocius and a preface to Pophyrius' Isagoge (Proverbs Bakhtiar, 2004). The

attitude of the rulers who support the progress of science and technology is not only realized by

building higher education and research centers such as Bait al-Hikmah in Baghdad, but also the

caliphs always appreciate every scientist who can write their scientific works, both translations and

their own essays. Therefore, scholars with their knowledge and morals become role models in their

daily lives. B. Building an Argument on the Quranic Paradigm as the Only Model for Facing Modern

Life Sakib Arselan in his book "Limādza ta'akhkharal muslimūna wa taqaddama gairuhum" means,

"why are Muslims retreating while non-Muslims are advancing?. The author of the book concludes

that Muslims retreat because they abandon their teachings, while non-Muslims advance precisely

because they abandon their teachings. In line with Arselan's thinking, the reformers agreed that for

the advancement of Islam, Muslims must be committed to its teachings, it is impossible for them to

progress if they abandon its teachings. The teachings in question are the pure teachings of al-Islām

as stated in the Qur'an and the Sunnah, not teachings that come from cultures other than the Qur'an

and the Sunnah. Not a few people are of the view that in order to advance, they must abandon their

religious teachings so that they must develop secular culture in all aspects of life. Meanwhile, for

Muslims, to move forward there is no need to take secularization, on the contrary, they must be

committed to their teachings. Why do Muslims not need to take the path of secularization to be able

to progress? The answer is, of course, first, because the teachings of Islam, whose source is the

Qur'an and hadith, are syumul, meaning that they cover all aspects of life. Second, Islamic teachings

are rational, meaning that they are in line with human reason so that they do not contradict science

and technology. Third, Islamic teachings with the character of tadarruj mean gradual in their wurūd

and implementation. Fourth, Islamic teachings are taqlilat-takaalif meaning that there is not much

burden because religion is indeed easy, in the sense that to carry it out is within the limits of humanity

and not the other way around, there is nothing beyond the ability of human beings to carry it out. Allah

Himself states in many verses that what Allah wants is convenience for the people

A religion that has such principles is the religion of the future and a religion that can bring

progress. It is also necessary to add that there is a factor of compatibility between reason and

revelation. The truth of revelation is absolute. The argument of reason about the truth of revelation

has no influence on that truth. On the other hand, the argument of reason that states the untruth of

revelation does not necessarily make the revelation untrue. However, if reason performs valid

reasoning, it will be in accordance with the truth of revelation. The validity of the authoritative data

transmission process, according to Juhaya S Praja, (2002: 77) gave birth to the science of tafsir and

hadith which later developed into the foundation of other sciences including Islamic philosophy. The

progress achieved with the success of science and technology development will certainly bring very

drastic changes. The cultural revolution occurred because science and technology have led humans

to extraordinary progress. Progress has given birth to modern life and modernity has become a

characteristic of today's advanced society. For Muslims, modernity must still be developed on the

paradigm of the Quran. We move forward with the Quran, there is no progress without the Quran.

The Qur'an is not only a source of inspiration, but it is the foundation, paradigm guideline and guide

in directing modernity in order to prosper people in this world and the hereafter. What does

modernity mean if it does not bring prosperity? What does the progress of science and technology

mean if humans do not believe in Allah? Imam Junaid al-Baghdadi stated, "Even though a person

knows everything, if he does not know Allah as his Lord, then it is synonymous with not knowing at

all". Junaid wants to state that the foundation of Science and Technology is ma rifatullāh‟, and the

Qur'an is a paradigm for the development of Science and Technology. The mastery of science and

technology based on ma rifatullāh ‟ will bring progress in the inner birth, prosperity in the hereafter,

and grace for all natures. Science and technology and life that are not guided by revelation will not

necessarily bring prosperity, peace, and happiness, while science and technology and life guided by

revelation will certainly create balanced welfare; Prosperous born inward, hereafter, physical and

spiritual. That is the Quranic paradigm in

Describing the Essence and Urgency of the Quranic Paradigm in Facing Modern Life The main

feature of modern life is the existence of successful development and brings progress, prosperity,

and equity. Sustainable development that has implications for changing people's lifestyles towards

progress, and welfare is part of the indicators of modern life. In more detail, Nurcholis Madjid (2008)

stated that the benchmarks for successful development are as follows. 1. Higher production and

income levels. 2. Progress in self-government that is democratic, steady, and responsive to the

needs and wishes of the people. 3. The growth of democratic social relationships, including broad

freedom, opportunities for self-development, and respect for individual personality. 4. It is not easy

to be affected by communism and other totalitarianism, for these reasons. In the Islamic concept,

progress and integral modernity are something that must be achieved and are a struggle that must

not stop. To stop in the process of achieving it means to stop in the struggle, an attitude that is

forbidden in Islam. However, because Muslims have a perfect source of norms and ethics, namely

the holy book of the Quran, the Qur'an must be used as a paradigm in seeing and developing all

problems. The Quranic paradigm in the development of science and technology, for example, will

clearly allow the emergence of distinctive alternative sciences that are of course not secularistic.

The Quranic paradigm in cultural development will also give birth to an Islamic community culture

that is not secular in its process, results, and actualization. Economic development based on the

Quranic paradigm will clearly give birth to economic concepts and activities that are free of interest

and adverse speculation. The principle of Islamic economics is that one cannot lose and one cannot

harm others (lā dharāra wa lā dhirāra). Riba and gharar are clearly something that can harm certain

parties.

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